Hebrews

A Commentary

by Dr. Earl White, Ph.D., D.D.

P. O. BOX 164

LEBANON, OHIO 45036

HEBREWS
A Verse By Verse Commentary

The Book Division of the Fellowship Tract League publishes and distributes these books "FREE AS THE LORD PROVIDES".

Printed By Colonial Press Charlottesville, VA 22906

All rights reserved. This book may not, in whole or part, be copied, photocopied, or reproduced in any other manner without the prior written consent of the author.

The Book Division of the Fellowship Tract League publishes material that we believe to be doctrinally sound. However, Fellowship Tract League and Colonial Press may not necessarily endorse every position of the authors, nor approve of all sources quoted; neither do we assume responsibility for the accuracy of quoted material.

Introduction: I take it that this letter was written by the Apostle Paul. There are arguments against his authorship. but it seems to me that the weight of evidence is in his favor. Another evidence in favor of Paul is what Peter wrote in 2 Peter 3:15-16: "And 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; As 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." Peter wrote this to the Hebrews of the dispersion; 1 Peter 1:1; 2 Peter 3:1. There is no doubt of its Divine authorship. It is the inspired word of God. It is a necessary part of the canon of Scriptures.

A COMMENTARY ON THE BOOK OF HEBREWS

The occasion of the epistle was the effect unbelieving Jews were having on the believing Jews. The believers were being persecuted (Heb. 12:4) and pressured to continue temple worship along with the blood sacrifices (Heb. 10:26-29).

One of the main purposes of the epistle is to get the saved Jew to see that he should not allow himself to be pulled back into the Levitical system since it becomes a false system of the flesh once its purpose is fulfilled. It would therefore be a sin for the saved Jew to be pulled back i nto this system after he had accepted the person of Christ who is the fulfillment of all the types. Does this mean that the Levitical system was wrong? No! It means it was fulfilled. Paul sets forth in this book the superiority of Christ to al I that had gone before.

HEBREWS CHAPTER ONE Hebrews 1:1 "God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets," 1. "God, who at sundry times and divers manners." In giving the First Testament, God did not speak once for all. He gave separate revelations each of which set forth part of His will. He spoke to Israel in one way through Moses and another through Isaiah, etc. The First Testament was progressive. It could not be revealed all at once. Thus the revelation was given many parts. They somehow knew that when God spoke He was not through speaking. It is a different story in the New Testament. "Spake in time past" The word "spake" is an aorist active participle. The aorist tense gathers up all that God said in the past and views it as a single event. The words, "in time past," tell us when He did it. It refers to the Old Testament. The Old Testament is also the verbally inspired Word of God. "Unto the fathers" tells us to whom He spoke. This refers to Abraham, Isaac, Jacob, Moses, Isaiah, etc. "By the prophets" tells us through whom God spoke. See I Pet. 1:10-11; 2 Pet. 1:2 1. John the Baptist said, "I am the voice of one crying in the wilderness." Whose voice was John? He was God's voice.

2.

3.

4.

Hebrews 1:2 "Hath 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;" 1. "Hath spoken" is an aorist active indicative verb. The aorist tense used both of God speaking by the prophets and his speaking by Christ indicates that God has finished speaking in both cases" (Hughes) - Linguistic Key. Jesus is God's final word. "In these last days" indicate the Church age. Peter quoted Joel in Acts 2:16 and applied it to what had happened on the day of Pentecost: "And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams:" We have been living in the last days since Pentecost. A SUMMARY OF THE DOCTRINE OF THE LAST DAYS

2.

1)

Jacob first mentions "The last days" in his dying prophecy; Gen. 49:1. So "the last days" have a special application to the sons of Jacob, i.e., Israel.

2)

"The last days" will include the exaltation of the nation of Israel during the Kingdom Age; Isa. 2:2; Micah 4:1. Peter quotes Joel and says what happened on Pentecost is a fulfillment of prophecy concerning "the last days"; Acts 2:17; Joel 2:28-32. "The last days" includes a warning and prediction to the church; 2 Tim 3:1. This does not mean that the church will enter the tribulation period. It does mean that she will be present when the things that lead into the tribulation take place. The last days of the church has to have a relationship to the last days of "the last days." "The last days" include everything from the incarnation of Christ to the revelation; Heb. 1:2. What the Scriptures say about "the last days" cause some in the church to try to prepare materially to endure the tribulation period; James 5:3. Satan will send people to mock the truth of the Lord's return in "the last days"; 2 Pet. 3:3.

3)

4)

5)

6)

7) 3.

"By his Son" God spoke by His Son through the virgin birth, the sinless life, through every verbal utterance, through every miracle, through the substitutionary death, and through the resurrection. Paul said, "To wit, that God was in Christ, reconciling the world unto himself, not i mputing their trespasses unto them; and hath committed unto us the word of reconciliation." 2 Cor. 5:19. SUMMARY OF THE DOCTRINE OF THE INCARNATION 1) The glory of the Father inhabited His humanity; John 1:14. This is what all mankind had come short of; Rom. 3:23. Jesus Christ is the exegesis of God; John 1:18. This means that Jesus leads the invisible God, who is Spirit, out into the sight of the visible world. His name reveals His incarnation; Matt. 1:23. "Immanuel" means, "God with us." Jesus claimed that when you had seen Him you had seen the Father who dwelled in Him; John 14:8-9. Jesus claimed that the works done by Him were done by the Father who dwelled in Him; John 14:10. God was manifest in the flesh; 1 Tim. 3:16. God was in Christ reconciling the world to Himself, 2 Cor. 5:19. In Christ all fullness dwells; Col. 1:19.

2)

3) 4)

5)

6) 7) 8)

4.

5.

"Whom he hath appointed heir of all things" "Hath appointed" is an aorist active indicative. The aorist tense means once for all. The Lord Jesus regained what Adam lost and much more. God has placed it all under Him. We also see the sovereignty of God here. God chooses; He decides. Man can only accept or reject it. "By whom he made the worlds" Col. 1:16 says, "All things were created by him and for him." Jesus, the eternal Son, is the One in the Godhead by Whom God created the worlds. The word "worlds" is aionas and means, "ages." The Son is not only the Creator of the original creation but is also in charge of its operation and management through the successive ages.

Hebrews 1:3 "Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high;" I. "Who being the brightness" "Being" is a present active participle and means that He keeps on being. He is not only this in manifestation but also in His essential being. It is not aorist tense that would suggest a manifestation in the past. What He was in the past, He is now. What He is now, He has always been. What He is now, He will always be, because He is this in essence. The word "brightness" is the translation of a word that means, "a radiance, effulgence." Vincent says that it is the unfolded fullness of the divine perfections. "Of his glory" Glory is that in anything that arouses praise. It is used of the divine light and splendor, such as Moses' vision of the divine glory; Exo. 33:18-33; 34:5, 7. "And the express image of his person" "Express image" is the translation of a word from which we get our word character. "It was used to denote the tool for engraving; then it came to be used of the mark or impress made, with special reference to any distinguishing peculiarity. Hence it referred to an exact reproduction." - Moulton and Milligan. "Of his person" The word "person" is the translation of the same word that is translated "substance" in Heb. 11:1. Vine says, "here the word has the meaning of the real nature of that to which reference is made in contrast to the outward manifestation; it speaks of the Divine essence of God existent and expressed in the revelation of His Son." Deut. 4:15-16 says: "Take ye therefore good heed unto yourselves; for ye saw no manner of similitude on the day that the LORD spake unto you in Horeb out of the midst of the fire: Lest ye corrupt yourselves, and make you a graven image, the similitude of any figure, the likeness of male or female," "And upholding all things by the word of his power" The word, "upholding," is a present active participle from a word that means, "to bear, to bring." Therefore it means to carry it, to hold it up. Jesus is the one who keeps the entire universe in place. He holds it there. What's more, He does it with the word of His power. This is power that is difficult to fathom. Psa. 33:6, 9 says: "By the word of the LORD were the heavens made; and all the host of them by the breath of his mouth. For he spake, and it was done; he commanded, and it stood fast." God speaks and anything He wants to happen happens.

2.

3.

4.

5.

6.

"When he had by himself purged our sins" This makes Jesus the Author and Finisher of our faith. The words, "he had purged" is an aorist middle indicative. The word "purged" means, "cleansed, purified." The aorist tense means that He did it once for all. The middle voice means that He is benefited by His action. He gets the glory from the act of redemption because no one else shares in the glory of salvation. He did it by Himself. All those who believe that what the Christian does helps save him or keep him needs to look at this statement.

7.

Hebrews 1:4

"Sat down" is aorist active indicative. He sat down once for all because there was nothing left to do. The work was finished. The Old Testament priest who typified Christ never sat down. His work was never finished. Darby comments: "The whole work is accomplished, and so perfectly done that He can take His own place again, and with the blessed difference, that he goes back as a man, which he never was before ... This shows that the righteousness wrought out was so perfect and divine, that though He has taken our sins, He could sit down on the throne of God, and not soil it. He had a right, of course, on the ground of His divine person; but there is more than that here." Christ seated on the throne in heaven means that we are actually brought, in the supernatural power which the Holy Spirit supplies, into God's holy presence, and live there daily. The same share we have in Jesus on the cross we have in Him on the throne. When we are ready to sacrifice the earthly life for the heavenly and follow Him fully in His separation from the world and His surrender to God's will, He, in heaven, will prove in us the reality and the power of His heavenly priesthood.

"Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they." 1.

2.

"Being made so much better than the angels" The words "being made" is the translation of ginomai, an aorist middle participle and means, "to become." The aorist tense speaks of the point of time this took place. The middle voice means that He did this for Himself. This does not mean that He is not essentially and eternally better than the angels but it speaks here of His glorification. He made himself lower than the angels for the suffering of death; Heb. 2:9. Then, after He had passed through the experience described in Phil. 2:6-8, He sat down on the right hand of the divine Majesty. The superiority here is not that of moral excellence, but of dignity and power. "As he hath by inheritance obtained" The words, "he hath obtained" is a perfect active indicative. The perfect tense means that He received the inheritance in the past with the result that the inheritance remains His permanent possession. This is not speaking of His essential deity. How can He, who is God, obtain anything. All things are His and He is over all. But in the sense that He became a man and therefore a Son (verse 2), in His human nature, He obtained.

3.

"A more excellent name than they" The best explanation of this is Phil. 2:9: "Wherefore God also hath highly exalted him, and given him a name which is above every name:" By virtue of this name, He became a fit mediator between God and man, a fit Saviour and Redeemer of man, a fit King, Priest, and Prophet. He is the supreme Sovereign and has absolute dominion over all creatures. All worship, service, subjection and duty is due to Him. These are things that do not apply to angels. 4

Hebrews 1:5 "For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son?" 1. "For unto which of the angels said he at any time" The preposition "for" is what is called a causal particle and shows that that which follows is a proof of that which went before. "Thou art my Son, this day have I begotten thee?" This is a quote from Psalm 2:7 and is made to refer to His resurrection by the Holy Spirit in Acts 13:33: "God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second Psalm, Thou art my Son, this day have I begotten thee." He is declared to be the Son of God by His resurrection in Romans 1:4, "And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead." CHRIST HAS A FOURFOLD RIGHT TO THE TITLE "SON OF GOD." 1) 2) 3) 4) By generation, as begotten of God. By commission, as sent by God. By resurrection, as "the first begotten of the dead." By actual possession, as heir of all. - J.F.B.

2.

3.

"And again, I will be to him a Father, and he shall be to me a Son" Here he quotes 2 Sam. 7:14: "I will be his father, and he shall be my son..." Jesus constantly addresses God as His Father. The Father says in Matthew 3:17: "And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased."

Hebrews 1:6 "And again, when he bringeth in the first begotten into the world, he saith, And let all the angels of God worship him." 1. "And again, when he bringeth in the first begotten into the world" The word, "again," is used to indicate the addition of a new quotation to the preceding one. The word, "bringeth," is an aorist active subjunctive. The aorist tense is viewed as an event or point of time. The subjunctive mood means that it hasn't happened yet. Wuest translates it, "Whenever he shall have brought." The word, "first-begotten," is the translation of a word that speaks of priority to all creation and sovereignty over all creation. The word, "world," is oikoumene and means, "the inhabited earth." It is referring to the time when God will bring his Son into the inhabited earth, i.e. the revelation of Christ.

2.

Note: "If palin (again) is taken with eisagagei, the reference is to the Second Coming as in 9:28. If palin merely introduces another quotation (Psa. 97:7) parallel to kai palin in verse 5, the reference is to the incarnation when the angels did worship the Child Jesus (Luke 2:13f.). - A. T. Robertson

"He saith, And let all the angels of God worship him" This refers to the future time when Jesus comes that God will say this. The return of the Messiah will be accompanied by hosts of worshiping angels; 2 Thess. 1:7; Rev. 19:11-16. "And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of "And of the angels he saith" The word, "saith," is a present active indicative and means He "keeps on saying." The word "angels" identifies them as creatures of God. God calls them angels. "Who maketh his angels spirits," The word, "maketh," is a present active participle. The word "spirits" is pneumata and tells us something of the nature of angels. They are intelligent spirits without bodies. They can materialize into a body form in order to be seen and communicate as in the case of Abraham. When they do this, they appear to be normal men. Heb. 13:2 says, "Be not forgetful to entertain strangers: for thereby some have entertained angels unawares." "And his ministers a flame of fire" Angels are His ministers. As His ministers they bring messages that minister to those to whom they are sent. They are also used to minister judgment and in this they are said to be "a flame of fire,", i.e. as in Sodom. Jamison, Faucet and Brown say in their commentary on the New Testament, "Who employeth His angels as winds, His ministers as lightenings: or, He maketh His angelic ministers the directing powers of winds and flames, when these are required to perform His will." The word "ministers" is not speaking of preachers of the gospel as we know them today. 1) 2) 3) 4) A SUMMARY OF THE DOCTRINE OF ANGELS

Hebrews 1:7 fire." 1.

2.

3.

Angels are spirit beings and do not have flesh and bones. They are capable of appearing in human form. Angels may also appear in other forms. Speaking of an angel at Christ's resurrection, Matthew reports that "his appearance was like lightning, and his garment as white as snow; and the guards shook for fear of him, and became like dead men" (Matt. 28:3-4). Angels are highly intelligent and have emotions. They rejoice, for example, when a sinner is saved (Luke 15:10). Angels can speak to men. See Gal. 1:8. Angels do not marry and are unable to procreate (Matt. 22:28-30).

5)

Angels are not subject to death. A third of them fell (Rev. 12:4), but they still exist as demonic spirit beings. Angels were all created before man, and therefore countless ages older than men and evidently number in the trillions. See Dan. 7:10. Angels are highly organized and are divided into ranks, in what is doubtless a complex organization. Eph. 1:20-22 speaking of the exaltation of Christ above spirit beings states it thusly, "Far above all principality, and power, and might, and dominion, and every name that is named..." They are more powerful than men, and men must call on divine power to deal with fallen angels; Eph. 6:10-18. Angels can move and act with incredible speed. Some angels have names, i.e. Michael, Gabriel, Lucifer. Angels minister to God and do His bidding. They are both spectators and participants in His mighty works, both redemptive and judgmental. They ministered to Christ in His humiliation. At the conclusion of His temptation angels came and ministered to Him.

6)

7)

8)

9) 1 0) 11)

1 2) Hebrews 1:8

Angels learn from the Church; Eph 3:10.

"But unto the Son he saith, Thy throne, 0 God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom." I. "But unto the Son he saith, Thy throne, 0 God, is for ever and ever:" This is a quotation of Psa. 45:6-7. This reference in the Psalm is referring to Christ as Messiah. The throne is His Messianic throne. The reference to "God" is setting forth the divine nature of Christ. It is applied to Christ in the New Testament; John 1:1; 1 Tim. 3:16. The words, "is forever and ever," declares the everlastingness of His throne. When Jesus comes again and sets up His kingdom on this earth it will be an eternal kingdom that will never end. "A sceptre of righteousness is the sceptre of thy kingdom" The word "sceptre" is a symbol of a king. The one who holds the sceptre is the one who rules. Here Christ is said to have a "sceptre of righteousness." It simply means that His rule will be one of righteousness. The word, "righteousness" means, "rightness, straightness, rectitude." It is opposed to crookedness, corruptness. The government of a good king is often stated, "He did that which was right," I Kings 15:5,11. A SUMMARY OF THE DOCTRINE OF THE KINGDOM 1) It was prophesied in the Old Testament; Isa. 9:6-7.

2.

2) 3) 4) 5)

Much of the curse will be removed; Isa. 35:1-10.

It will be a time when Christ will be exalted throughout the earth; Isa. 2:3.

Jesus made a statement as our High Priest now in heaven that confirms the fact that this kingdom is yet future; Rev. 3:2 1. It will be for a duration of 1000 years; Rev. 20:4-6. Satan will be bound in the bottomless pit during this time; Rev. 20:1-2.

6) 7) 8)

Righteousness will characterize the earth during this period; Isa. 32:1; Isa. 11:4; Psa. 96:10. The Kingdom established during this time will have no end; Ezek. 37:26-28; Isa. 9:6-7.

Hebrews 1:9

"Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows." 1.

2.

"Thou has loved righteousness, and hated iniquity;" "Hast loved" is an aorist active indicative verb and looks at his earthly life and ministry as a snapshot. "Righteousness" is being right from God's point of view. There was no internal conflict in Christ over righteousness. The word "hated" is an aorist active indicative and looks at the Son's whole attitude toward iniquity. This describes the attitude of His humanity as well as His deity. He was perfect man as well as very God.

"Therefore God, even thy God" "Therefore" introduces a consequence. "God, even thy God" is an emphatic way of stating this truth. It means what is stated here is true, faithful, and worthy of acceptation. The Psalmist, who lived many hundred years before the apostles, having by the Spirit of truth registered this relation between God and the promised Messiah, gives evidence thereby, that the understanding and believing Jews conceived that Messiah to be true God. Jesus understood the truth of His deity. In John 5:17-18 he said, "But Jesus answered them, My Father worketh hitherto, and I work. Therefore the Jews sought the more to kill him, because he not only had broken the Sabbath, but said also that God was his Father, making himself equal with God."

3.

"Hath anointed thee with the oil of gladness" "Hath anointed" is an aorist active indicative verb. God, who is in a special way the God of his Son, is said here to have anointed Him. The anointing of kings was to inaugurate them into that position and to symbolize their ability to execute their royal function. This was a public display. Matthew 3:15-16 records His anointing: "And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfil all righteousness. Then he suffered him. And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him:" Then in John 1:32, John gave testimony, " And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him." The words, "With the oil of gladness" means that the Son of God undertook His Father's will, even 8

our redemption, with gladness. It is a divine gladness. Paul says in Heb. 12:2, "Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God." Jesus also bequeathed that joy to us as His children: "These things have I spoken unto you, that my joy might remain in you, and that your joy might be full," - John 15:11. Then, He wrote later by inspiration of God, "And these things write we unto you, that your joy may be full," - I John 1:4. 4. "Above thy fellows" John the Baptist testified, "For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto him," - John 3:34. Though it pleased the Son to condescend so low as to become one with us in his humanity, yet even in that low estate, his Father dignified him in that He anointed him above all others. The word "fellows" speaks of His identification with us in His incarnation and joining with us as brethren. See Hebrews 2:11.

Hebrews 1:10 "And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands:" 1. "And, Thou, Lord, in the beginning" The name Lord refers to Jehovah. It is here applied to the Son. This sets forth His divine nature and declares Him to be true God, even that God who has His being of Himself, and ever continues of and by Himself, the eternal and immutable God. The words "in the beginning" refers to the beginning of time. The Son was there before that beginning to begin what we are now a part of. This establishes the eternity of the Son who existed before what we call time. Time is a creature of God. It serves His ends without affecting Him. 1) 2) 2. This statement refutes the heresy of those who do not hold to the eternality of the Son. This statement refutes the falsehood of those who hold that creation is eternal.

"Hast laid the foundation of the earth;" The verb is aorist active indicative from a word that means, "to lay a foundation." Is the earth itself said to be a foundation? Or, is it a foundation on which the earth sits. I believe the latter is true. There is an unseen foundation that is solid and keeps the earth in place and will until the Lord Himself chooses to bring it to a close; Rev. 20:11. "And the heavens are the work of thine hands" means that the heavens are created just like the earth, that is, by God.

3.

Hebrews 1:11 "They shall perish; but thou remainest; and they all shall wax old as doth a garment;" 1. "They shall perish" The verb is future middle indicative. The word "perish" means, "to destroy as in battle, to perish." This will happen in the future. The middle voice means that it will happen of itself, i.e. self-destruct. We are told in Colossians 1:17 that Christ has it glued together. This is what the word "consist" means in the verse. Scientists tell us that the atoms, etc. with which the world is put together are trying to come apart. They do not know what holds them together. 9

2. 3.

We know that Christ holds them together with the word of His power. Once He releases the glue, the world will self-destruct.

"But thou remainest" The Lord in His permanence is put in contrast with the perishable. The word "remain" is present active indicative and means "to continue throughout." The word has a preposition attached to it and in this way emphasizes permanence. It refers to continual existence.

Hebrews 1:12

"And they shall wax old as doth a garment" "They shall wax old" is a future passive indicative meaning, "to grow old." The passive voice refers to the effect time and wear has on it. When God established the Law for Israel He instituted the Sabbath in which the Nation had to allow the ground to rest. He was telling them in this ordinance that the earth is in a perishing state. He uses "as doth a garment" so that all reading this statement will understand. We may not be able to see all that is involved in the universe wearing out; but we know what it is to have to discard old clothes.

"And as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail." 1.

2. 3.

"And as a vesture shalt thou fold them up" The word "vesture" is cloak, that which one wraps around himself. The words "fold them up" means, "To roll them up or fold together." "And they shall be changed" The verb is a future passive indicative from a word that means "to make different."

Hebrews 1:13

"But thou art the same, and thy years shall not fail" You are now what you will always be. God will not change; He is perfect. God will not age; He is eternal.

"But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool?" l.

"But to which of the angels said he at any time" The word "said" is a perfect active indicative. The perfect tense is completed action in the past, that action having present results. The author of Hebrews is asking those to whom he is writing to come up with the answer. There is obviously no answer.

2. 3.

"Sit on my right hand," The word "sit" is a present middle imperfect. This is a quote from Psalm 110:1. This is what the Father said to Jesus. The author is using this as proof that Jesus is greater than the angels. "Until I make thine enemies thy footstool?" "Make" is an aorist active subjunctive verb. The subjunctive mood means it is potential. The active voice means that God will act to do this. The aorist tense looks to the point of time when this will take place. 10

Hebrews 1:14

"Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?" 1.

2.

"Are they not all ministering spirits" The question is asked. The writer assumes that his readers know the answer. He is not setting forth new truth.

"Sent forth to minister" The words "sent forth" comes from apostellomena. It is a present passive participle. The word "apostle" comes from this same word. It means sent forth with a commission. This means that they did not assume this office themselves. God has given them this task. "For them who shall be heirs of salvation?" The words "shall be" is a present active participle. The words "being heirs of salvation" are a good rendering of the present participle. The idea is that this heirship of which the believer is a recipient is a present possession not a future hope. It is ours now and is reserved for us in heaven according to I Peter 1:4. The word "heirs" is a present active infinitive. They are heirs now. The words "of salvation" come from the root word signifying, "Safe, exempt, and free from all evil, danger and fear, but also entire and perfect; so as it sets forth both the privative part of blessedness, full freedom from sin, Satan, death, hell, and all fears; and also the positive part thereof, integrity and perfection of soul, and body, and of all gifts and graces appertaining to them." -Gouge This verse teaches that angels are used by the Lord to minister to the saved who are God's special people saved by His grace and are in service as pilgrims in this world headed for an inheritance reserved for them in heaven.

3.

11

HEBREWS CHAPTER TWO Hebrews 2:1 "Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip." 1. "Therefore we ought to give the more earnest heed" The word "therefore" is the translation of the preposition dia and means "on account of." "We ought" is a present indicative impersonal verb and means, "it is necessary." The phrase "to give heed" is present infinitive meaning, "to give attention to." The word "more" is from a word that means "more abundantly." So he says here, "On account of these things (that we have just said) it is more abundantly clear that it is necessary that we give our attention to..." "To the things which we have heard" "To the things" is speaking of the gospel which produces the salvation spoken of in verse three. It was first spoken by the Lord and was confirmed to us by the Apostles. In this statement he reveals that the gospel had been formerly preached unto them, even before he wrote this epistle. He is writing no new doctrine that they have not heard. He is rather endeavoring to establish them in that which they had received. "We have heard" is an aorist passive participle. It has been taught to us and we have heard. "Lest at any time we should let them slip" "Lest at any time" is a caution. The phrase "we should let them slip" is the translation of one word (pararrhueo) meaning, "to flow by, carelessly passive" It is an aorist passive subjunctive. The idea here is that the truths of the gospel are flowing by us as a stream of water does. If we do not take advantage while they are coming by, they will go on their way and we will not be helped. The subjunctive mood means this is a possibility. It is not speaking of the initial gospel whereby we are saved; he is addressing saved Jews. He is speaking of going on to maturity, accepting and growing in the truths that are associated with the gospel and rejecting those things that were to cease with the coming of the gospel. The Jews to whom Paul is writing were continuing to offer blood sacrifices which were only good in pointing forward to the coming of Christ. Once He had died on the cross, they were i nvalid; Heb. 10:1-2.

2.

3.

Hebrews 2:2 "For if the word spoken by angels was steadfast, and every transgression and disobedience received a just recompense of reward;" I. "For if the word spoken by angels was steadfast" Here we have an illustration of what Paul means in 1:14. Angels are ministering spirits and this is one of the ways they minister. The word "spoken" is an aorist passive participle. The aorist tense means that he is referring to something that happened in the past. For this see Gal. 3:19. The word "was" is an aorist middle indicative from a word that means "to cause to be, to become." The middle voice means that the "word" participates in the result of the action. The Word of God has in it the inherent ability to produce a result. What is the result? The next word is "steadfast." It means "firm, steadfast, reliable, certain." It also means "what is legally guaranteed." For if (first class condition, it's true) the word spoken by angels in the past was steadfast, proved to be infallible... 13

2.

3.

"And every transgression and disobedience" The word "transgression" means, "to step aside." The word "disobedience" means literally "to fail to hear." Have you ever said to your child, "You are not listening."? Then after he disobeys you in an area where you have made yourself clear, you say, "you didn't listen, you deliberately set aside what I said and disobeyed." What is being said here is that a person has stepped aside from the revealed will of God and refused to listen. It is a case where he knows to do good and refuses. This is rebellion. The word rebellion may seem like a strong word. However, when God has made it clear to us what He wants and we refuse to do it, it is rebellion. This is how arrogant self-will can be. "Received a just recompense of reward" The word "received" is an aorist indicative. The aorist tense means that what is being used here is a matter of history that can be checked out, i.e., their Old Testament Scriptures. The word "just" means what is right. The word "reward" means, "paying back." The word indicates a full recompense as punishment. Here is the argument: Since we know that the word that was spoken by angels proved to be infallible and that every side step of the law and every refusal to hear, received, as we know from history, a just and righteous punishment, a full payback, so that no one was able to set aside God's Word given by the angels without suffering full and righteous punishment..." This line of argument brings the following question:

Hebrews 2:3

"How 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;" I.

2.

"How shall we escape" The verb is future middle indicative from a word that means, "to escape or to flee from." The future tense looks out there when the time of reckoning comes. The middle voice is where the subject participates in the result of the act, i.e., the escape. The word escape (ekpheugo) means "to seek safety in flight." The word is future tense. The middle voice makes the question say, "How shall we escape for ourselves. Let's get the picture. How could Israel have escaped the judgment of God upon them once they refused to enter Canaan? Remember, they tried. They could not save themselves from that judgment. Once God determines a thing is going to be done, the best thing that can be done is submission to that judgment. "If we neglect so great salvation" The verb is an aorist active participle from a word that means, "not to care for, to disregard, neglect." The aorist tense means that it is assumed to have taken place. It is hypothetical. The neglect can be: 1) A lack of proper priority. This person may still believe that this great salvation is i mportant, but, that it is a spiritual matter that should be taken care of if time permits.

2) 3)

A distraction. A person could be distracted by some intense interest in other things such as sports, hobbies, work, etc.

A disregard for the great salvation because of bitterness. Some are disappointed with life as God has ordained it for them. They serve God on the condition that He makes things 14

happen as they desire. They are unhappy with life and think that salvation is not the answer. So they "disregard" and put a small value on serving the Lord. 4) A general lack of interest. The church doesn't keep their interest. Churches all over the country are trying to appeal to the people with social activities, i.e., by building family life centers, etc. Family life centers are not wrong in themselves. But when a church says, "We cannot get the people to come unless we provide these things for them," you can know something is bad wrong. Let me plead with those reading these lines. You do not restore the backsliding carnal Christian by appealing to him carnality. The only thing that will correct wrong is repentance and the blood of Christ. The wrong is not corrected by catering to carnal demands.

The words "so great" is the translation of a word that is used in Revelation 16:18: "And there were voices, and thunders, and lightenings; and there was a great earthquake, such as was not since men were upon the earth so mighty an earthquake, and so great." Why would this term be use to describe this SO GREAT SALVATION? 1) It is rightly termed "so great" because of its clear and simple message to the hearers. The types and prophecies of the Old Testament may be difficult to understand at times, but not the gospel of the grace of God. It is "so great" because of its power to save; Rom. 1:16. It is "so great" because of its power to keep; Jude 24; 1 Pet. 1:3-5. It is "so great" because of its universal offer; John 3:16; 2 Pet. 3:9. It is "so great" because of its great prospects, i. e. life without death in eternal bliss with God.

2) 3) 4) 5)

The word "salvation" is what faith in the gospel produces. What does salvation mean? There was the salvation of Israel from Egyptian bondage. There was the salvation of Noah from the destruction of the flood. There was the salvation of Lot from the destruction of Sodom. But here the word salvation is speaking of the salvation of the soul, i.e., the New Birth. 1) 2) 3) 4) It comes to us as a gift from God; Rom. 6:23. It is through faith alone; Rom. 5:1. It is completely apart from the works of the Law; Rom. 4:5; Titus 3:5. It is salvation that begins with the new birth and is developed through spiritual growth; 1 Pet. 2:2.

The possibility of neglecting so great salvation" is speaking of the believer not going on in his spiritual development. God has given us salvation and His goal is to conform us to the image of Christ; Rom. 8:29. This requires our cooperation. That is what walking by faith is all 15

Hebrews 2:4

about. If we do not make this our number one priority, we neglect this great salvation. See Matt. 6:33. What if someone gave you a beautiful home. Then they came back for a visit a year later. When they arrived, they found holes in the screens, windows broken out, holes in the walls and the house generally in shambles. It would be disappointing to the giver. It would be neglect on your part.

"God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will?" 1. "God also bearing them witness" The word "bearing" is a present active participle from a word that means "to bear witness with, to join in giving additional testimony."

2.

"Both with signs and wonders and with divers miracles" This tells how God witnessed with them. 1) 2) 3) 4) 5) God showed signs and wonders in Egypt in association with Israel's deliverance from bondage; Deut. 6:21-23; Jer. 32:20. The false Christs of the last days will show signs and wonders; Matt. 24:24; Mark 13:22. The Jews wanted to see signs and wonders before believing; John 4:48; 1 Cor. 1:22. The Early Church prayed to be able to perform signs and wonders in the name of Jesus; Acts 4:30. Signs and wonders were done by the Apostles; Acts 5:12; Acts 14:3. Paul performed signs and wonders among the Gentiles to bring them to faith in Christ; Rom. 15:19. This was a means of God witnessing with His servants and confirming the Word that was being preached; Heb. 2:4. SUMMARY OF THE DOCTRINE OF SIGNS

6) 7)

The words "divers miracles" means various, manifold miracles. The miracles wrought by the hands of the Apostles and those given the gift of being able to work these, were varied. There were all kinds of miracles. 3. 4. "And gifts of the Holy Ghost" These gifts are named in I Cor 12:28-3 1; Rom. 12:6-8. The Holy Spirit is the Giver of these gifts. "According to his own will?" This is a reference to the Sovereignty of God. God chooses, He decides. He does not ask us if it is ok. First Corinthians chapter 12 and verse 11 says, "But all 16

Hebrews 2:5 l.

these worketh that one and the selfsame Spirit, dividing to every man severally as he will." It is as He wills. "For unto the angels hath he not put in subjection the world to come, whereof we speak."

2.

"For unto the angels hath he not put in subjection" The verb is an aorist indicative from a word that means "to subordinate or put under as an authority." The aorist tense means that this decision has already been made. God has a plan that has already been decided on and set in motion. It does not include a world in which Angels are in charge. "The world to come" is what He did not put under the angels. The word "world" (oikoumene) in the Greek text means "inhabited earth." The angels were the administrators of the original earth until Lucifer rebelled; Isa. 14:12-14; Ezek. 28:11-19. The Lord Jesus through his incarnation, sinless life, substitutionary death and resurrection has regained for man the dominion of the earth he lost in the Garden of Eden. He will exercise this dominion during the millennium. The kingdom of God that Israel was promised in the Old Testament is yet to be fulfilled. The word millennium in a Latin word meaning 1000. This is referred to in Revelation chapter 20.

3.

Hebrews 2:6

"Whereof we speak" This is a present indicative and means "we are speaking." Paul is saying, "It is the world to come that I am talking about."

"But one in a certain place testified, saying, What is man, that thou art mindful of him? or the son of man, that thou visitest him?" I.

"But one in a certain place testified" The word "testified" is a aorist middle indicative and means, "to attest or protest earnestly." It means here "fully testified." This verse quotes Psalm 8:4. Why didn't Paul say, "David said in Psalm 8," and then quote him? I do not know. But he does quote David here. The main theme of this Psalm is Christ. The main scope is to magnify the glory of God. This is evident in the first and last verses.

2.

Another important feature of this quote is that the Scriptures are used by Paul as the authority of his teaching. He is using Hebrew Scripture to authenticate his teaching to Hebrew Christians. In verse 2 he speaks of "God bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost. .. " Here he uses the Scriptures as we do today to authenticate our teaching. "Saying, What is man, that thou art mindful of him?" "Saying" is a present active participle. The question here is one of amazement for the Psalmist. Man is totally undeserving of God's thoughts. Yet God is mindful of him. The present tense suggests that he is continuing to say this to us through the written Word.

17

3.

"Or the son of man, that thou visitest him?" The verb is a present middle indicative. To visit means that you go to where he is. This is a visit of mercy. It is the visit of grace. He did not come to judge man; John 3:17. He came to save man. This he did by taking our judgment upon himself. The Psalmist and the author of Hebrews say, "What is man, that thou art mindful of him? Or son of man, that thou visitest him?"

Hebrews 2:7 "Thou madest him o little lower than the angels; thou crownedst him with glory and honour, and didst set him over the works of thy hands:" 1. "Thou madest him o little lower than the angels" The words "Thou madest lower" is one word in the Greek. It is an aorist indicative meaning, "to make less, to make lower, to reduce in rank." The aorist tense means that this was done at a point of time. Jesus was not always lower than the angels. Where did this take place? In the mind and plan of God in eternity past. But from our standpoint it happened at His incarnation. John the Baptist used this same word when he said of himself, "I must decrease . . . " This happened when the SON became incarnate. In his incarnation He is said to "descend," Eph. 4:9; to "come down," John 6:38; and to "make himself of no reputation," Phil. 2:7. He did this by the appointment of the Father, who is said here to "make him lower than the angels." "Thou crownedst him with glory and honour" The verb is aorist indicative. The metaphor of crowning has reference to royal dignity. To crown is properly to set a crown upon one's head; and that act declares one to be king. It is said of Solomon, "Behold king Solomon with the crown wherewith his mother crowned him," Song of Sol. 3:11. "And didst set him over the works of thy hands" The words "thou didst set" is the translation of one word (katestesas) meaning "to appoint, to place." It is the word that is used of appointing a high priest or as in James 3:6 where the tongue is said, "so is the tongue among (katestesas) our members." The words, "over the works of thy hands" means that God has made Christ the King over all.

2.

3.

Hebrews 2:8 "'Thou host put off things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him." 1. "Thou hos put all things in subjection under his feet" The verb is aorist indicative. The words "thou has put in subjection" are the translation of one word (hupotasso) in the Greek text. It means "to subordinate, to be in obedience." The aorist tense means that it has already taken place. The words "under his feet" are the lowest degree of subjection that can be stated. It is not "at his feet." We could come there and learn like Mary did. It is "under his feet" like a conquered foe. "For in that he put all in subjection under him, he left nothing that is not put under him." This is just to state it another way. It is saying that there is no exception to this subjection. 18

2.

3.

Hebrews 2:9

"But now we see not yet all things put under him" This clause allows for the process in which the subjection takes place. Christ is over all; but all things are not yet brought into subjection to Him. See 1 Cor. 15:25.

"But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man." 1.

2.

"Who is made a little lower than the angels for the suffering of death" The words "is made lower" is a perfect passive participle and is the translation on one word (elattoo) in the Greek text. The perfect tense indicates that the human nature, which Christ assumed, He still retains. The phrase "than the angels" is a comparative term. Angels are spiritual and do not die. The words "for the suffering of death" give us the purpose of the incarnation. For Jesus to accomplish the purpose of redemption he had to become a man to die. The penalty for man's sins required it. In his preincarnate state he could not have died. Gouge says, "Behold here the wonder of wonders. Christ undertakes a task above the power of all the angels, and to effect it He is made lower than angels. If ever power were made perfect in weakness, it was in this." "Crowned with glory and honor" "Crowned" is a perfect passive participle The perfect tense means that he was crowned in the past and as a result retains the crown. Jesus prayed in John 17:5, "And now, 0 Father, glorify thou me with thine own self with the glory which I had with thee before the world was."

"But we see Jesus" The verb is a present indicative. The present tense means that we are seeing Him right now. It is not past tense as if referring to an event in the past. It is present tense referring to how we see him now. This is the first of 14 times where the name Jesus is found in this book. It refers to Joshua in 4:8.

3.

4.

5.

"That he by the grace of God" Grace is God's unmerited favor. Man deserves nothing. He is helpless in his depraved nature to save himself; he is dead and cannot produce life. There is nothing in man to merit God's salvation. It is grace. God decided to save guilty sinners because He is God. He is full of mercy and infinitely wise. His mercy and love motivated Him and His wisdom provided the way. And the way is grace.

"Should taste death for every man" The verb is aorist middle subjunctive. The aorist tense speaks of the fact of his death. The middle voice means He did this with a view of participating in the results. What is the result of His death? Is it not the salvation of the lost? What happens when one is saved? He is joined to Christ; 1 Cor. 6:15. The subjunctive mood is potential. Most men have chosen the way of death and will not just taste of it but will be swallowed up in it forever. The word "taste" means that He actually partook of death. But the word "taste" also suggests that He was not swallowed up of death. He was three days under the power of death, and in none of those days did He "see corruption," Acts 2:3 1. The words "for every man" means that He died for every son and daughter of Adam's race. That does not mean that all will be saved. What it does mean is that ALL can be saved. There is no such thing as limited atonement. Jesus died for all. 19

Hebrews 2:10 "For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings." 1. "For it became him" The verb is an imperfect indicative and comes from a word (prepo) that means, "It is fitting, it is appropriate." The imperfect tense means that it kept on being appropriate that the action taken to save man should include suffering, since suffering is mankind's common lot. "For whom are all things" Col. 1:16 is a good commentary on this statement. All things were made FOR Him. See Prov. 16:4; Isa. 43:21; Rev. 4:11. "For whom" sets before us God as the final cause and for whose glory all things were created. "And by whom are all things" Here, He is the agent of creation; Rom. 11:36; 1 Cor. 8:6. "In bringing many sons to glory" "Bringing" is an aorist active participle. The active voice means He did it. The aorist tense means it happened in the past. He did that at a point of time in the past. The rest of the verse tells us how. The word "many" refers to all the saved. Because every person that enters heaven will have to do so through Christ; John 14:6. The word "glory" is used of heaven or the happy estate of the saved. "To make the captain of their salvation perfect" The word "captain" is from a word that means, "leader, pioneer." In Greek writings it was used of a hero who founded a city, gave it its name, and became its guardian. It also denoted one who was head of a family or founder of a philosophic school. The term also had a distinct military connotation referring to a commander of an army who went ahead of his men and blazed the trail for them. The idea here is of a leader who opens a new way. The words "to make perfect" are the translation of one word (teleioo) in the Greek and is an aorist infinitive meaning, "to perfect, to qualify." The Linguistic Key of the Greek New Testament says, "To make Jesus fully qualified as the `pioneer of their salvation,' the training required involved passing `through suffering'." "Through sufferings" This is the means by which Christ was made perfect. Christ in His essential being is absolutely perfect. He cannot become what he already is. However, though sinless, he did finish a purpose for which He came. He could not have accomplished this without His incarnation. That was necessary. He could have not suffered as a man without becoming a man. So in this sense he became perfect through sufferings. The word "sufferings" is in the plural. Christ's sufferings were manifold. This plural word accumulates all the suffering that were necessary, of which, God alone knows, and, with which, He is the one person who must be ultimately pleased. Isaiah said, "He shall see the travail of his soul, and shall be satisfied . . . " Isa. 53:11.

2.

3. 4.

5.

6.

20

Hebrews 2:11 "For both he that sanctifieth and they who are sanctified are all of one one:: for which cause he is not ashamed to call them brethren," 1. "For both he that sanctifieth" The word "sanctifieth" is a present active participle. The personal pronoun "he" is speaking of Christ The active voice means that Christ is the Sanctifier. The present tense represents continuous action i.e., Christ keeps on sanctifying. He does this through His intercessory ministry; Hebrews chapter 7 and verse 25 says, "Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them."

2.

3.

"And' they who are sanctified are all of one" "They who are sanctified" is the same word only it is a present passive participle. It could be paraphrased, "they who are continually being sanctified." The passive voice means it is something conferred on them. The words "of one" speak of the source. God is the Source. He sanctifies and in the process He makes us one with himself. Gouge comments, "As the Sanctifier is of the same stock whereof the sanctified are, so the sanctified are of the same whereof the Sanctifier." Jesus became one with man in the i ncarnation, man becomes one with Christ in salvation; John 17:19-21. First John chapter 4 and verse 17 says, "Herein is our love made perfect, that we may have boldness in the day of judgment: because as he is, so are we in this world." The words "as He is" translate a present i ndicative verb and speak of His present glorified state. The words "So are we" are a present i ndicative and speak of our present state. We are right now what He is. We are truly one with Him. He is the Sanctifier and we are the sanctified. "For which he is not ashamed to call them brethren" "For which" is "for which cause." This is the reason: they have become one with Him. The verb is a present middle indicative from a word that means to feel shame for something. Jesus identifies with His people. This is grace beyond human comprehension.

Hebrews 2:12

"Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee." I.

2.

"Saying, I will declare" "Saying" is a present active participle and means he kept on saying. He is quoting here from Psalm 22:22. This is very definitely a Psalm of David and refers to the Messiah. See verse 1,7,8,16. "I will declare" is future indicative from a word that means "to proclaim, to announce." The future tense is from David's inspired pen written hundreds of years before the coming of Christ. So it is a prophetic statement written concerning Christ to be fulfilled when He came. Gouge says in his commentary on this verse: "It is gathered from the title, that this psalm was to be sung every morning in the temple, to support the hope of God's people in the promised Messiah." Jesus kept on saying through the singing of this psalm that he would at a future time, "declare thy name unto my brethren..."

"Thy name unto my brethren" "Thy name" refers to God's essence, attributes and whatever God has chosen to reveal of himself through Christ. Jesus is the exegesis of God. John chapter I 21

3.

verse 18 says "No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him." The word "declared" (exegeomai) is from the same word from which we get our word exegesis. This word was used in Greek writing of the interpretation of things sacred and divine. Jesus is the interpretation of God. This is also mentioned by Christ in John 17:6,26. The words, "unto my brethren," tell us to whom the Father's name through Christ is declared. "In the midst of the church will I sing praise unto thee" Remember this is a quote of Psalms 22:22. The word church is not found in Psalm 22:22. It is "congregation" there. Here we have the Holy Spirit revealing the meaning of the Old Testament word. The verb is a future indicative. Was this fulfilled? Is there a record of Jesus singing that could be a fulfillment of this statement? Yes, it is recorded in Matthew 26:30. The event is the last Passover. The occasion is the establishing of the Lord's Supper as an ordinance for the Church to practice between the time of His ascension and His return for the saved. Remember, this is before His death. This means that the Church was in existence before the death of Jesus. He couldn't sing in the midst of the Church if it did not exist. There is the false teaching that there could not be a church until after the death of Jesus. The reasoning is the church is made up of all the saved and it takes salvation to make you a part of the church. So since it takes the death of Jesus to pay for our sins and secure our forgiveness, the church could not be formed until after the death of Jesus. The conclusion is that it was formed on Pentecost since this is where the baptism of the Holy Spirit took place.

This creates more problems than it solves. First, if this rationalism is true then we have to assume that Jesus trained unsaved people so that they would know what to do after he saved them on Pentecost. Second, if this rationalism is true, it would have to be assumed that God had more than one plan of salvation. We know that Old Testament saints were saved. If it takes the baptism of the Holy Spirit on Pentecost to save church saints, then how did God save Old Testament saints? That creates a real problem. Acts 10:43 says, "To him give ALL THE PROPHETS WITNESS, that through HIS NAME whosoever believeth in him shall receive remission of sins" (Caps mine). When Moses "was come to years, and refused to be called the son of Pharaoh's daughter," and it is said he did it, "By faith." I ask, "by faith in whom?" The answer is in Hebrews 11:26 where it says of Moses, "Esteeming the reproach of CHRIST greater riches than the treasures of Egypt..." (Caps mine). The Holy Spirit is telling us that Moses had his faith in Christ in his pre-incarnate state. There are several other proof texts that could be used. But this is enough. God has only one plan of salvation. It did not take the baptism of the Holy Spirit to save the church. They were saved by faith in him on the spot, when they responded just like the thief on the cross. Third, if the church was not saved until Pentecost, Paul and Jesus have a contradiction in theology. Paul says in 1 Cor. 2:14, "But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned." If the twelve and the others who were true followers of the Lord were not saved during his ministry, He was attempting to train those who would never be able to understand what He was saying. That is a problem. He knew the true believers from the false: "But there are some of you that believe not. For Jesus knew from the beginning who they were that believed not, and who should betray him." John 6:64. Fourth, the church today is without a charter, without a commission, if the church was formed through the baptism of the Holy Spirit on Pentecost. Find me one time after Pentecost where the Lord commissioned the Church. The Lord did not commission a lost Church. Fifth, our text says that Jesus sang in the midst of the 22

Church, which he did not do if it did not exist. Sixth, if this rationalism is true, Jesus is wrong in His pre-incarnate prophetic statement in Psalm 22:22. There He said, "I will declare thy name unto MY BRETHREN..." (Caps mine). Did Jesus declare the Father's name to HIS BRETHREN? Is Jesus calling unsaved people brethren? These and many other problems are created when we do not take the word of God as it says it. We need to trust God to be able to tell us what to believe, then believe it. Hebrews 2:13 "And again, I will put my trust in him. And again, Behold I and the children which God hath given me." 1. "And again, I will put my trust in him." The verb is a future middle indicative. This is a prophetic statement written in the Psalms to describe in advance the faith of the Lord Jesus as a man as He lived life in view of His vicarious death. Gouge in his commentary on Hebrews says of Psalm 18:2 that "the words of this text are according to Hebrew." So he is saying that this is a quote from there. There are several psalms where the Messiah's faith in God is stated in advance. Jesus as a man lived by faith in His Father. Notice the following: THE FAITH OF CHRIST 1) 2) He trusted in his Father when he was on his mother's breast; Psa. 22:9. He said he could do nothing of himself; John 5:30. Since faith is dependence on God, this is a statement of faith. His miracles were wrought by faith; See Mark 11:14,21-24. His death was by faith; Luke 23:46. See John 10:17-18. We are saved by the faith of Christ; Gal. 2:16.

3) 4) 5) 2.

"And again, Behold I and the children which God hath given me" The word "behold" is an aorist middle imperative. This word at the time of the writing of the Scriptures was used to stand before a remarkable statement that was to follow. The imperative mood means it is a command. The middle voice means that great benefit will be gained for himself by the one who beholds. The aorist tense means that Jesus beheld this before it came to pass. Compare Isa. 53:10-1 1. The words, "hath given," is an aorist indicative. The aorist tense means these children were given at a point of time in the past. The active voice means that God did it. God has given every redeemed soul to his Son. If you are saved, you are a gift from the Father to the Son. See John 17:6. Here Jesus, as a man, calls God God.

Hebrews 2:14 "Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil;"

23

1.

"Forasmuch then as the children are partakers of flesh and blood" "Forasmuch then" is the translation of two words that are literally "Since therefore." The word "partakers" is a perfect indicative. It means they have partaken in the past with the result that their present condition is "flesh and blood." The root word for "partakers" means to "have in common." Regeneration does not alter man's evil disposition or outward condition. We are still subject to sickness, death and the lusts of the flesh. "He also himself likewise took part of the same" The words, "took part," is an aorist indicative. The aorist tense takes us back to the incarnation. He did not partake of our sinful nature, i.e., He was not a sinner by nature. He became sin for us. Sin was put on him as a sacrifice. "That through death he might destroy him that had the power of death" The words "That through death" is the way Jesus will destroy Satan. The words, "might destroy," are aorist active subjunctive. He became a man that he might destroy Satan. It was a necessary condition for the destruction of him who has the power of death. The words "the power of death" are clearly stated to be in the power of Satan to perform. It is a limited power. He cannot kill anytime he wants but he does have what is stated in this text. This power had to be taken back from Satan. This is what Jesus did in his death on the cross: 2) 3) 4) 1) Jesus now has the keys of death and hell; Rev. 1:18. The Cross was the place where Jesus overcame Satan; Col. 2:15. Jesus will eventually destroy death itself; 1 Cor. 15:24-26.

2.

3.

The Cross was the place where Gen. 3:15 was fulfilled; Gen. 3:15.

Hebrews 2:15 1.

It is "through death" that He did this. Evidently Satan received the power of death through man's fall. "And deliver them who through fear of death were all their lifetime subject to bondage."

2.

"And deliver them who through fear of death" "Deliver" is an aorist active subjunctive verb from a word that means, "to release, to deliver." This word describes the purpose for which Jesus came. The aorist tense means to set them free once for all. The active voice means that He does it. He didn't come to make a way. He came to BE THE WAY. He sets the sinner free. The subjunctive mood means that what Jesus does to set men free depends on the response of their will to receive it. The words, "them who through fear of death," is referring to the whole human race because there is no one who escapes death. "This refers to the judgment of God on sin (Rom 6:23). It is this fear to which this statement refers. It is this that caused Felix to tremble when Paul reasoned with him of "righteousness, temperance and judgment to come,"; Acts 24:25. "Were all their lifetime" The verb is imperfect indicative i.e., "kept on being all their lifetime." This was a continuous condition that they experienced. 24

3.

"Subject to bondage" This bondage was a bondage of fear. Satan subjected them over and over again through the threat of death. But it is not just physical death; it is spiritual death. Satan held this over the world of mankind until Jesus came and set man free. Paul could say, "I am in a strait betwixt two, having a desire to depart and be with Christ; which is far better" Phil. 1:23. Paul is not in bondage "through fear of death." A SUMMARY OF THE DOCTRINE OF DEATH 1) 2) 3) It was sin's penalty; Gen. 2:17; Rom. 6:23. It put man in bondage to Satan who had the power of death; Heb. 2:14. It was a bondage to fear. Someone has said, "Fear is a disturbed passion arising from the expectation of some evil, which one wants to avoid." It was a bondage for a lifetime. There was no apparent remedy for death. Even today people are effectively in bondage. There are many who have had their bodies frozen in hopes that when cures are found for their diseases and scientific skills are developed to restore them, they can be thawed out and brought back to life and health. It was the purpose of Christ's coming to destroy death and its fear; Heb. 2:14-15. Jesus became Victor over death at the cross and will ultimately destroy it and hell; Rev. 1:18; 1 Cor. 15:25-26; Rev. 20:14.

4)

5) 6)

Hebrews 2:16 "For verily he took not on him the nature of angels; but he took on him the seed of Abraham." 1. "For verily he took not on him the nature of angels" The word "verily" means "doubtless". The verb is a present middle indicative and is from a word that means, "to take, to lay hold of, to take possession of." With the negative it is saying, "He doubtless takes not hold of the nature of angels." The idea here is that the Lord Jesus in the incarnation took on Him the nature of man, i.e., the virgin birth, that He might as the God-man die for man. He did not take on Him the nature of angels to die for angels. "But he took on him the seed of Abraham" The verb here is just repeated. It is the same. The "seed of Abraham" is a phrase used especially to speak to the Hebrew Christians who knew about the Abrahamic covenant. The Abrahamic covenant includes Gentiles; Gen. 12:1-3. Pink says, "But not only does our verse emphasize the invincibility of Divine grace, it also plainly teaches the absolute sovereignty of it. Christ lays hold not of "the seed of Adam," all mankind, but only "the seed of Abraham," - the father of God's elect people." He means by this to teach a limited atonement. When a smart man makes a mistake it is usually a big one. The Abrahamic covenant included Gentiles. Not only is Jesus Abraham's seed but He is the "seed of the woman" in Gen. 3:15. I do not believe in universal salvation but I do believe in universal possibility. If 25

2.

Hebrews 2:17

you are not saved it is because you choose to reject the truth of the Gospel to your on eternal damnation.

"Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people." 1.

2.

"Wherefore in all things it behoved him" The word "behoved" means, "ought, duty, to be a debtor," and is an imperfect indicative verb. The imperfect tense means that this was His continual attitude before the incarnation. The active voice means that it was not a duty laid on Him. It was of His own choosing. "To be made like unto his brethren" The words, "To be made like" is an aorist passive infinitive and comes from a word that means, "to become, i.e., to come into existence, begin to be." The passive voice means that this being made like His brethren was an act of submission on His part. Jesus did not only voluntarily let something happen to Him on the cross, but, He voluntarily submitted Himself to the Father to beget Him in the womb of Mary. He became obedient unto death even the death of the cross. The words "his brethren" describes His kinship with those for whom He died. We as believers are His brethren. "That he might be a merciful and faithful high priest in things pertaining to God" The words, "he might be" is an aorist middle subjunctive verb from a word that means, "to cause to become." The subjunctive mood means that it is a possibility. This means that it is not automatic. The believer must act by faith in this relationship. The middle voice means that Jesus acted through the incarnation to become a faithful high priest in things pertaining to God. The aorist tense looks forward to that point in time when the unsaved man becomes a "BROTHER" so Jesus could fulfill the role of high priest in things pertaining to God.

3.

4.

"To make reconciliation for the sins of the people" The phrase "to make reconciliation" is a present passive infinitive from a word that means, "to conciliate, i.e. to atone for." This same word is translated "be merciful" in Luke 18:13; the same root word is translated "propitiation" two times in 1 John 2:2 and 4:10; it is translated "mercy seat" in Hebrews 9:5. Jesus died on the cross as the Lamb to atone for our sins. It was at the cross that the sin of Adam was put away for the believer. Here Jesus is speaking of His high priestly ministry. This is a ministry to His brethren, i.e., those who need forgiveness after salvation. The word "people" means, "a people, a tribe, or nation, all those who are of the same stock and language." Every believer is of the same stock and language. A saved Baptist and a saved Methodist believe the same message, i.e., the gospel.

26

Hebrews 2:18

"For in that he himself hath suffered being tempted, he is able to succour them that are tempted."

2. "He is able to succour them that are tempted" The words "he is able" is a present passive indicative from a word meaning, "ability." He has the ability. The present tense means that He exercises this ability right now from where He is as our high priest. The words "to succour" means, "to aid or relieve." The word "tempted" is a present passive participle from a word that means, "to make trial of: for the purpose of ascertaining his quality, or what he thinks, or how he will behave himself." Satan is constantly trying the believer in many different ways. Satan tried Job and the trial only refined the gold in him. Job had three miserable comforters. We have a perfect comforter in our great high priest.

1. "For in that he himself hath suffered being tempted" The words "hath suffered" is a perfect indicative from a word that means, "to experience a sensation," in this case, "to experience the sensation of suffering." The words "being tempted" are an aorist passive participle and means, "having been tempted." Jesus had the sensations produced by suffering as a result of temptation.

27

HEBREWS CHAPTER THREE Hebrews 3:1 "Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus;" 1. "Wherefore, holy brethren" The word "wherefore" is a transitional word that links the first two chapters to the continual presentation of Christ. In Chapter one we see Christ's divine nature. In Chapter two we see His human nature in the incarnation. In Chapter one Jesus dies for our sins (vs 3) in chapter two his death has given Him brethren (vs 12), and victory over Satan (vs 14), and a high priesthood where he is able to comfort those who are tempted. Chapter three will present Him as greater than Moses, and greater than Joshua. The words "holy brethren" are to be taken in a spiritual sense. The brethren are holy because they are saved. They are "brethren" because they have been born spiritually into the family of which Christ is the head. This holiness is the imputed righteousness of Christ. Romans chapter 4 and verse 6 says, "Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works." The word "impute" means "to put to the account of." It is to the believer that righteousness is imputed. Paul says in Romans chapter 4 and verse 5: "But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness." They are holy brethren because of the doctrine of imputed righteousness. "Partakers of the heavenly calling" The word "partakers" means, "a sharing in, being a partner in a work." We are partakers in a two-fold sense. First, we share in the very nature of our Saviour. Peter said in Second Peter chapter 1 and verse 4: "Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust." Second, we are partakers together and united by the Holy Spirit in one body. Paul says in Ephesians chapter 3 and verse 6: "That the Gentiles should be fellow heirs, and of the same body, and partakers of his promise in Christ by the gospel." The word "heavenly" refers to the heavenly region or of heavenly origin. Our calling is not of this world. The word "calling" is the divine invitation to embrace salvation. "Consider the Apostle and High Priest of our profession, Christ Jesus" The word "consider" is an aorist active imperative from a word that means, "to consider attentively, fix one's eyes or mind upon." The word "Apostle" means, "one sent with a commission." Here Jesus takes the designation that He gave the twelve. As an Apostle He was commissioned directly from His Father; John 17:3-4. The whole world was His jurisdiction; John 3:16; Eph. 2:17. The Holy Spirit was given Him without measure; John 3:34. He had unlimited power to work miracles. He built His Church while here on earth and commissioned it; Matt. 28:19-20. The words, "High Priest" is an office Moses never filled. Yet Jesus is not only an Apostle but also a High Priest. This office of Christ will be dealt with in detail in chapters four and five. The words "of our profession" mean that Christians do profess that Christ is the object of their profession. The words "Christ Jesus" give His proper name, "Jesus," and His messianic title, "Christ."

2.

3.

29

Hebrews 3:2 1. "Who was faithful to him that appointed him, as also Moses was faithful in all his house." "Who was faithful" The word "faithful" stands first in the Greek sentence. This construction emphasizes His faithfulness. It is an adjective used with the present active participle "onta" from eimi, I am. It is literally "Being faithful." The present tense means He is still faithful in His capacity of High Priest.

2.

3.

"To him that appointed him" Who appointed Him? The answer is the Father. Jesus prayed in John 17:4: "I have glorified thee on the earth: I have finished the work which thou gayest me to do." The word "appointed" is an aorist active participle from a word that means "to make." The Father put His Son in charge of this task. It was an appointment. Jesus was faithful to Him in carrying it out.

Hebrews 3:3 "For this man was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honour than the house." 1.

"As also Moses was faithful in all his house" Jesus is here compared to Moses, who was the highest example of human fidelity known to the Jewish readers of this epistle. Since Moses was the object of deepest respect to these Jewish readers, the writer displays great tact by showing that both Jesus and Moses were faithful. The Old Testament confirms Moses faithfulness: "My servant Moses ... is faithful in all Mine house. With him will I speak mouth to mouth, even apparently, and not in dark speeches . . . "Num. 12:7-8. The word "house" (oikos) is from a word that means "household," and refers to people, not a building or dwelling. What is being referred to with reference to Moses is God's Old Testament household, i.e. Israel. Christ was also faithful in His house, the church: "Now therefore ye are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God." Eph. 2:19.

2.

"For this man was counted worthy" refers to Christ. The words "was counted worthy" are a perfect passive indicative verb. The perfect tense is an action completed in time past with present results. The passive voice means that the subject is acted upon, therefore, God in His sovereignty is the One who made the choice of Christ over Moses to be worthy of more glory. This is the writers argument to these professing Hebrew Christians. This means that if they were to prefer Moses over Christ it would be against God's sovereign choice.

Hebrews 3:4

"Of more glory than Moses, inasmuch as he who hath builded the house hath more honour than the house" This is the argument. Moses was a part of the house. Jesus was the builder of the house. The One who builds the house has more glory than the house. "For every house is builded by some man; but he that built all things is God."

30

I.

"For every house is builded by some man" He uses the obvious to illustrate. Whether it is a material house or a house like the "House of Israel" this is a true statement that all of us understand. "But he that built all things is God" The word "built" is the same word as "builded" but is here an aorist active participle. God built all things at a point of time in the past. Moses is part of the material with which He built the house. God is recognized and glorified as Creator over and over again in the Scriptures. It is significant that the educational institutions of our day do not teach that God is the builder of the house. According to them He is a CONCEPT that weak people use as a crutch to limp their way through life.

2.

Hebrews 3:5 "And Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after;" I. "And Moses verily was faithful in all his house" The word "faithful" is used of persons who show themselves faithful in transactions of business, the execution of commands or the discharge of official duties. See Num. 12:7. The words "in all his house" are referring to the "house of Israel." "As a servant" This is not the regular word for servant. This is the only place in the New Testament where this form of the word is found. It means "to serve, to treat, to cure." The root word is "therapeuo" meaning to heal or serve. It is used of those who "care for the sick." "Philo refers to healing of both body and soul." -Theological Dictionary of the New Testament. We get our word therapy from this word. So we see that Moses was God's faithful servant (Thereputic) for the Nation of Israel. Moses brought healing over and over again to the nation. "For a testimony of those things which were to be spoken after" "Testimony" means "witness bearing." This "witness bearing" had to do with the future. The words (lalethesomenon) "were to be spoken" are the translation of one word and is a future passive participle and means, "going to be spoken." For this see Luke 24:44; Acts 28:23; John 5:46.

2.

3.

Hebrews 3:6 "But 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." I. "But Christ as son over his own house" This positions Christ way above Moses. Moses is a servant in the house. Christ is "Son Creator" over the house. It is "His own house" purchased with His own blood; Acts 20:28. "Whose house are we" The verb is present active indicative. Ephesians 2:21-22 is a good commentary on this. See also I Pet. 2:5-6. "If we hold fast" is an aorist active subjunctive verb. This is conditional. Is it conditional to salvation? No. It confirms that the faith that finishes is saving faith.

2.

3.

31

4. 5.

"Rejoicing of hope firm unto the end" The word "rejoicing" is "that of which one glories." We as believers rejoice in the truth of the Gospel. We have been forgiven and are free from condemnation; John 5:24; Rom. 8:1. The word "hope" is the joyful anticipation of a reality. We wait expectantly for His return so that we may receive the fulfillment of the promise of glorification. The word "firm" means that we are firm in our conviction and cannot be moved away from it. See Acts 20:24. The word "end" (telos) means, "the termination." See Eph. 1:1314. 7) We should make sure we are real Christians; 2 Cor. 13:5. THIS VERSE TEACHES TWO IMPORTANT THINGS:

"The confidence" means, "free and fearless confidence." This is what the true believer has in the work of Christ on the cross.

Hebrews 3:7 1.

2)

When we know we are saved, we should keep our eyes on Him; Heb. 12:2.

"Wherefore (as the Holy Ghost saith, To day if ye will hear his voice,"

"Wherefore (as the Holy Ghost saith" Paul is going to illustrate the need to persevere by using Israel's failure to enter into the Promised Land because they turned back in unbelief. The word "wherefore" links this with Israel's unbelief at Kadesh Barnea. He quotes from Psalm 95:7-11. This is a dramatic example of the problem many Jews had in the time of the early church. It describes Israel's disobedience and rejection of God in the Exodus wanderings. The words "As the Holy Ghost saith" is a clear testimony of Scripture to its own inspiration. The Holy Spirit was the Author of Psalm 95 from which Hebrews 3:7-11 is quoted. Inspiration is God speaking through the minds of God's human instruments. See 2 Pet. 1:21. "Today if ye will hear his voice" The word "today" means "this very day." The verb is an aorist active subjunctive. The subjunctive mood is potential. It is a possibility. We have the possibility of determining what we hear. Some people shut their ears to the truth. They refuse to answer God's call. The word "voice" describes the sound that strikes our ears. God speaks through the appeals and warnings He gives through the preached Word. Lessons this verse teaches: 8) 2) The Holy Ghost speaks to men; Acts 13:2.

2.

3.

Hebrews 3:8

Men need to obey Him immediately, i.e. "Today."

"Harden not your hearts, as in the provocation, in the day of temptation in the wilderness:"

32

1.

"Harden not your hearts" The word "hardened" is a present active subjunctive verb from a word (skleruno) that means, "to harden, to render obstinate." We get our English word scleroma from this word. It means, "A hardening of body tissue." This happens on the skin when a continued rubbing takes place. It happened to me a lot when I was a boy. Where I came from we went bare footed all summer. The first time out I was always tender-footed. But after two or three weeks the bottom of my feet turned into a laver of thick skin that would resist rocks. Mother nature had provided me with protection from the normal rough ground. This happens spiritually in people's lives. This is how it happens: Through the deceitfulness of sin; v 13. (same word) Through resisting God's call to repentance; Rom. 2:5. (same word)

2.

The word "hearts" here refer to the seat of emotion, the fountain of one's life. Here is where a man lives. When we "put our heart" into something, we put our all into it. A man's heart needs to be tender toward the Lord. But here we have a warning against hardening of the heart. When one becomes hardened in his heart, he becomes obstinate and rebellious toward the Lord. To harden the heart is to reach such a state that God's voice makes no impression. "As in the provocation" The Hebrew of the Psalm says "Like Meribah." The meaning is "Harden not your hearts as our fathers did at Meribah." See the account in Ex 17:1-7; See also Num. 27:14. The word "provocation" means to prod to anger or to provoke anger. "Something that provokes, esp. by inciting, instigating, angering, or irritating." -Webster.

Through resisting the Holy Spirit directly; Acts 7:51. stiff-necked. (same root word)

3.

Hebrews 3:9 l.

"In the day of temptation in the wilderness" We have here when this took place, i.e., "in the day of temptation" The Jews were well acquainted with this event. The word "temptation" means, "to try or test." God tested them and they failed the test. We also have where this took place. We have already referred to this. "When your fathers tempted me, proved me, and saw my works forty years."

2.

"When your fathers tempted me, proved me" This continues the quotation of Psalm 95:7-11. God brought this charge against their fathers and uses it to motivate and warn them of their own danger. This means that it is wrong to tempt God today. God can be made angry in this age of grace. Some verses that warn us are: Heb. 10:3 1, "It is a fearful thing to fall into the hands of the living God." I Cor 11:31-32, "For if we would judge ourselves, we should not be judged. But when we are judged, we are chastened of the Lord, that *e should not be condemned with the world."

"And saw my works forty years" See Num. 14:32-37. Grace was present even during the time of chastening; Deut. 8:4 says, "Thy raiment waxed not old upon thee, neither did thy foot swell, these forty years." 33

Hebrews 3:10 "Wherefore I was grieved with that generation, and said, They do alway err in their heart; and they have not known my ways." 1. "Wherefore I was grieved with that generation" The word "grieved" is an aorist active indicative verb from a word that means, "to be vexed with something irksome." See Gen. 6:6; Psa. 78:40; Isa. 63:10. Jesus was also grieved with those in His day; Mark 3:5. The word "generation" here refers to, "a whole multitude of men living at the same time." "And said, They do alway err in their heart" The word "said" is an aorist active indicative. The aorist tense refers to that point of time in the past where God said this about them. It is God's speaking. The word "alway," according to Strong, means "perpetually, incessantly, invariably." The words "in their heart" reveal where they went wrong. It was not just a slip. They were continually wrong in their hearts. "And they have not known my ways" "Known" is an aorist active indicative from a word that means, "to learn to know." The aorist gathers up the whole of God's dealings with them and says, "They never came to know my ways." It is like He is saying, "They were unteachable." The word "ways" means, "my thinking, how I do things." The Lord teaches through instruction and through chastening. Psalm 119:15 says, "I will meditate in thy precepts, and have respect unto thy ways." So we learn God's ways from His word. The fathers of which this verse speaks never l earned. Again Psa. 119:67 says, "Before I was afflicted I went astray: but now have I kept thy word." The affliction here was used by God to bring the Psalmist into line with God's word. This didn't work on the "fathers."

2.

3.

Hebrews 3:11 "So I sware in my wrath, They shall not enter into my rest.)" I. "So I sware in my wrath" This is God's answer to the Jewish father's continual rebellion against Him. This is what happens when affliction doesn't work. The word "sware" is an aorist active indicative from a word that means, "to make a solemn declaration or affirmation." The aorist tense means that once God said it, it was irrevocable. "They shall not enter into my rest.)" The word "rest" means, "a putting to rest. It is used of the calming of the winds." It refers historically to Canaan which was a rest from the slavery of Egypt and typifies salvation rest. We also have the end of the parenthesis begun in verse 7. The parenthesis contains an illustration meant to warn those to whom Paul is writing.

2.

Hebrews 3:12 "Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God." 1. "Take heed, brethren" The words "take heed" is a present active imperative verb from a word that means, "to perceive by the use of the eye." Metaphorically it means, "to see with the mind's eye." Remember he has just told them in verse 10 that their fathers were unteachable and what 34

2.

He had done to them because of it. The word "brethren" means brethren in Christ. Some commentators try to make this word refer to Jews outside the faith. But there is absolutely no justification for this. He is speaking to believers who were not acting as they should. He is writing to correct this.

"But exhort one another daily, while it is called To day; lest any of you be hardened through the deceitfulness of sin." I.

Hebrews 3:13

"Lest there be in any of you an evil heart of unbelief" The word "lest" addresses a possibility. The word "be" (estai) is a future middle indicative and is literally "shall be." The future tense of this verb calls for the word "shall" which means that he is addressing a developing problem. So, he is not accusing them of having an evil heart of unbelief. He is saying that it is possible for this to happen with resulting consequences. The words "an evil heart of unbelief' has already been addressed with the illustration. Our relationship to God is a heart matter. Proverbs 4:23 says, "Keep thy heart with all diligence; for out of it are the issues of life." The word "unbelief' means, "faithless." Is it possible for a true disciple to be faithless? Jesus dealt with His Own disciples about their unbelief. The disciples had made an effort to cast the demon out of a child and could not. This incident is recorded in Matt. 17:14-20. When Jesus came down off the Mount of Transfiguration verse 18 says, "And Jesus rebuked the devil; and he departed out of him: and the child was cured from that very hour." Then the disciples asked Jesus, "...Why could not we cast him out?" And Jesus answered them in verse 20: "And Jesus said unto them, Because of your unbelief..." Even after the resurrection Jesus dealt with the disciples over their unbelief "Afterward he appeared unto the eleven as they sat at meat, and upbraided them with their unbelief and hardness of heart . . ." An act of faith saves. But there is a life of faith to follow. Many times Christians fail in the faith by which they live just like the Jews in the wilderness did.

2.

"But exhort one another daily" The word "But" is used to show a contrast between the developing heart of unbelief and continuing to live a life of faith. The word "exhort" is a present active imperative verb. It is from a word (parakaleo) that means, "to call to one's side." Here it means that those who are standing together in their faith in Christ should speak words of encouragement to one another. In this day of apostasy this command (it is the imperative mood) is applicable. The word "daily" shows that the writer of Hebrews was dealing with the same problem then as we have now, i.e. people who think serving the Lord is a once-a-week affair. There needs to be a close daily tie with other believers who can encourage us in the faith. "While it is called To day" This has to do with time. The day in which we live began with the commissioning of the church to go into all the world and preach the gospel to every creature. To speak dispensationally, it is the Church Age from the ascension until the rapture. "The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance." 2 Pet. 3:9.

3.

"Lest any of you be hardened" "Lest be hardened" is the translation of one word. It is an aorist passive subjunctive verb. The word "lest" is the word the translators used to show the possibility, i.e., the subjunctive mood. It is possible for the Christian to become hardened. We dealt with the word "hardened" in verse 8. It means to become calloused; to become insensitive. The passive 35

voice means that it happens to them. Hardening is the result of wrong choices made because of pressure. 4. "Through the deceitfulness of sin" The word "deceitfulness" (apate) means, "a pleasant illusion." Heb. 11:25 is a good commentary on this: "Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season." Sin deceives. Eve was deceived in the temptation (I Tim 2:14). A close examination of Genesis 3 will reveal that pleasure was involved in Satan's lie to Eve. The pleasure of sin is what put Lot in Sodom. It is doubtful that many would ever start drinking if liquor advertisers would picture the end result of their product. The pleasure of sin is very short-lived.

Hebrews 3:14 "For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end;" l. "For we are made partakers of Christ" "We are made" is a perfect active indicative from a word (ginomai) meaning, "to become, i.e., to come into existence." The perfect tense is completed action in the past, that past action having present results. The active voice stresses the volitional act in becoming a partaker of Christ. The word "partakers" means, "a sharing in, a partaking." It means a partnership. The words "are made" in our Bible is a passive voice, i.e., something that happened to the subject "we." It is literally, "We have become." It is not saying that we saved ourselves. But it is saying that belief is a choice and we made that choice. Wuest says The question is not one of the retention of salvation based upon a persistence of faith, but of the possession of salvation as evidenced by a continuation of faith. "If we hold the beginning of our confidence" The "if' is a 3rd class condition. It means, "maybe we will, maybe we won't." The words "we hold" is an aorist active subjunctive meaning, "to hold fast." The active voice means it is our responsibility to take action. The aorist tense means a once-for-all act. The subjunctive mood means that it is a potential act being referred to. The words "the beginning" mean, "origin." It refers to the original profession, i.e., the time of their salvation. The word "confidence" (hypostasis) means, "a placing under" i.e., a foundation. It is translated "substance" in Heb. 11:1. "Steadfast unto the end" The word "steadfast" means, "stable, fast, firm." It means to be solid as a rock on one's profession of faith in Christ. The words, "unto the end" (telos) means, "termination." It always refers to the end of some act or state. This means to the end of one's life or the rapture. This verse is stating an evidence of true faith, i.e., true faith continues to the end. It is not a condition to salvation but an evidence of salvation. Let me paraphrase: "We became partakers of Christ if the faith we exercised was genuine, the kind that evidences its reality by continuing steadfast and unmovable until the end."

2.

3.

36

Hebrews 3:15 "While it is said, To day if ye will hear his voice, harden not your hearts, as in the provocation." 1. "While it is said, Today if ye will hear his voice" This is a repetition from verse 7. The Apostle continues to make practical application of the solemn passage he had been quoting from Psalm 95. He is pressing upon them certain details. Note first, His voice is to be promptly heard. The word "hear" means more than just to hear with the ear. It is the hearing of obedience. "Harden not your hearts" Here is the second thing he is urging upon them. Prompt obedience. And this is brought out in the words, "harden not your hearts." The verb here is a present active subjunctive. The present tense means God is still staying this in this verse of Scripture to His followers. The active voice means it is a choice. The believer must act on the instruction given. The subjunctive mood is the mood of possibility. God did not force the children of Israel. He will not force us. "As in the provocation" is a warning of the consequence of refusing to hear and the hardening of the heart. God was provoked and can still be provoked. We need a revival of the fear of the Lord.

2.

3.

Hebrews 3:16 "For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses." 1. "For some, when they had heard, did provoke" The words "They had heard" is an aorist active participle. The aorist tense refers to a point of time. The active voice means that they did listen to what was being said. They knew what was being said. They understood it. The words, "did provoke" is an aorist active indicative. It means, "to exasperate, to rouse to indignation." God can be provoked to anger. You would think that Israel would fear the Lord after the mighty acts He had performed in their behalf. They provoked Him after they heard. It is not like they did it in ignorance. They just did not like what was going on. "Howbeit not all that came out of Egypt by Moses" The commentators agree that this clause is saying, "Was it not all those who came out of Egypt by Moses?" There are only two exceptions, Caleb and Joshua. God took forty years to judge those who turned back in unbelief. God is not in a hurry. Once God says He will do something, He will do it. The sinner may think that God has forgotten, but He hasn't. Christian, we are talking about God judging His people. Paul says in Chapter 11 and verse 31, "It is a fearful thing to fall into the hands of the living God." So many so-called Christians do not reverence God and do things in violation to His Word, that you wonder of they fear God.

2.

Hebrews 3:17 "But with whom was he grieved forty years? was it not with them that had sinned, whose carcases fell in the wilderness?"

37

1.

2.

3.

"Was it not with them that sinned?" The word "sinned" is an aorist active participle and means, "to miss the mark, to wander from the path of uprightness and honour." Paul is focusing on the people of the problem. The problem was with those who sinned when they shouldn't have. The sin was not an accident or slip. The active voice shows a volitional active God never excuses sin under any condition. But He does deal differently with those who sin against pure light. "Therefore to him that knoweth to do good, and doeth it not, to him it is sin." -James 4:17. "Whose carcases fell in the wilderness?" The word "fell" is an aorist active indicative verb. This is the death penalty for the believer. Not all Israel was saved. We are going to learn that many of the Jews had never mixed faith with the gospel and consequently were never truly God's from a spiritual standpoint. But not all who died in the wilderness were like that. It is possible for a saved person to revert back to human rationalism and refuse the walk of faith. When God saves us, He does it by faith (Eph. 2:8), and then calls us to walk by faith (Col. 2:6). When you are confronted with a trial in life and you refuse to go forward because of unbelief, you put yourself i n the same position that these people did. God expects us to believe Him. "And to whom sware he that they should not enter into his rest, but to them that believed

"But with whom was he grieved forty years?" The word "grieved" is an aorist active i ndicative from a word that means, "To be wroth or displeased with, to loathe, to spew out, to be disgusted with." This means that God was sick at his stomach with he unbelieving Jews and felt like vomiting them out for forty years. This is what the text is saying.

Hebrews 3:18 not?" 1.

2.

Hebrews 3:19 1.

"But to them that believed not?" Here we have the ones identified of whom he sware that they should not enter into his rest. It was because of the sin of unbelief. The sin of unbelief is a sin that provokes God. He is offended when his creatures refuse to count him faithful to keep his word. This is especially true of those of us who have exercised saving faith. "So we see that they could not enter in because of unbelief."

"And to whom sware he that they should not enter into his rest?" The word "swear" sets forth the determined purpose of God to exercise judgment in denying these the privilege of entering into His rest. When God uses a word like this, one can be sure He will not change his mind. The "rest" spoken of in this verse is Canaan. This would be a rest from the bondage of Egypt and the struggles of their departure up to that point. But these would never know the "rest" that God had in mind for them.

"So we see" is a present active indicative verb. It means that this illustration of Israel's unbelief, and God's judgment upon them because of it, we keep on seeing that they could not enter because of unbelief. Every time we read this passage we are reminded that a believer is expected to walk by faith. We are to do what God says and count on his faithfulness. To do less is a sin and God ultimately judges sin. 38

2.

3.

"That they could not enter in" The words "they could not" is an aorist passive indicative and means "they were not able." The passive voice means that they were prevented by the Lord. The words "enter in" is an aorist active infinitive. They were able to come to the border but they could not enter in. They got close enough to see the blessing but not able to enjoy it. There some today that never enter God's best for their lives. They see the "rest" in others and hunger for it. They seek it on the principles they lived by before they were saved. They are unwilling to live by faith. "Because of unbelief' states the reason. It was on account of unbelief. When we are saved we enter a life of faith. After Israel came out of Egypt by faith they wanted to go back to the same principle of operation that they had in Egypt. God says no. He says, "Whatsoever is not of faith is sin." Rom. 14:23.

39

Introduction: Chapter four continues with the application of the example of Israel's unbelief and it's cost at Merabah and Kadesh-Barnea. There are two parts to this chapter. The first is Christ's prophetic office and second is His priestly function. His office as a prophet runs through verse 13 and his priestly function is seen in verses 14-16.

HEBREWS CHAPTER FOUR

Hebrews 4:1

"Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it." 1.

2.

3.

"Lest, a promise being left us" The word "lest" means, "for fear that." The words "a promise being left us" set forth the danger to be feared. The verb form is a present passive participle. The present tense means that he is applying this to the present. The passive voice means that the promise is confrontational. It happens to us. The word "promise" is a compound word. The simple verb (epaggelia) is derived from a word that means, "to declare, or to bring tidings of a thing." The word angel (aggelos) means, "a messenger," comes from this word. The word compounded means a promise which is to declare one's mind beforehand (Acts 7:5). A promise then is a declaration beforehand of some good intended. It is a declaration that binds the promiser to perform what he has declared. This truth is set forth in I Thess. 5:24: "Faithful is he that calleth you, who also will do it." "Of entering into his rest" The word "entering" is an aorist active infinitive from a word that means "to go out or come in." Here it refers to entrance into the condition of rest. The word "rest" means "putting to rest" like the calming of the winds. It is used to describe the heavenly blessedness in which God dwells and promises to true believers in Christ after the toils and trials of life. It refers to the condition that exists between the believer and God; Rom. 5:1. It also refers to a condition of the mind; Matt. 11:28-29; Phil. 4:7. The word "his" personalizes and qualifies this rest to be significantly His. See Eph. 2:6.

"Let us therefore fear" The words, "Let us fear," is the translation of one word (phobeoo). It is the word from which we get our word phobia. It is a first person plural aorist passive subjunctive. The first person plural makes it say, "We should fear." The aorist tense speaks of an event, the passive voice means it happens to us, the subjunctive mood means that it is potential. The word "therefore" means that the fear is related to the illustration just given. How much fear we have will be related to the degree of faith we have in the warning.

4.

"Any of you should seem to come short of it" It is interesting to note that the Apostle includes himself in the words "Let us" in the beginning of this verse. He excludes himself in this statement. He, like Joshua and Caleb, has no intention of missing the blessing. The words "should seem" is a present active subjunctive verb. The subjunctive mood means that he is not accusing them. But the potential is there. So he is not positively concluding that he takes some of them for apostates but only implies that they seem to be borderline. He also uses this to stir up their fear so that they will correct wrong actions. The words, "to come short," are a perfect active infinitive from a word that is used of those in a race. In the case of a race it means, "to be left behind in the race and so fail to reach the goal." The perfect tense means completed action in the 41

Hebrews 4:2

past with present results. This means that they failed to reach the goal before they started. It is determined that you cannot finish this race unless you start right. See 3:14.

"For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it." 1. "For unto us was the gospel preached" The "us" here refers to the human author of this book and to those to whom he is writing. The words "the gospel was preached" is a perfect passive participle from a word that means, "to bring the good news." It could be translated "gospelized or evangelized." The perfect tense represents action that was completed in the past. He is saying that we were evangelized in the past and as a result remain evangelized.

2.

"As well as unto them" is comparing the Christians to the Israelites. This means that they had the gospel preached to them even under the law. We see in this: 2) 3) 1) The antiquity of the gospel. The way God saves has always been the same.

3.

4)

The truth of Christ's existence before His physical birth, i.e. He is the very substance of the gospel. The unity of all of God's family, i.e. all saved the same way.

4.

"Not being mixed with faith" "Being mixed with" is the translation of a perfect passive participle from a compound word. The root word means, "to pour in, to fill." The word "chalice" is derived from this word and is referring to a great cup in which they used to pour wine. (Gouge p. 297). The preposition (sun) meaning "with" is attached as a prefix and signifies of pouring one thing with another thus mixing faith with the gospel. It is a blending. It takes this mixture for one to be saved. It also takes this mixture in the life of faith after one is saved. Gouge makes an interesting comment on this word (mixed): "It is a metaphor taken from a potion, which, according to the ingredients put into it, is medicinal or mortal. The word preached is the potion, which, if it is mixed with faith, is sweet and wholesome; but, mixed with infidelity, is bitter and deadly." -Gouge p. 297. "In them that heard it" The word "heard" is an aorist active participle and refers to that point of time in the past where this preaching of the gospel took place. The active voice means that they heard with responsibility and therefore were accountable. The words "in them" refers to the Jews of the Old Testament of which this example is about.

Hebrews 4:3

"For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world." 42

I.

"For we which have believed" The verb for here is an aorist active participle and is speaking of the Christian. They have a time and place where they mixed faith with the gospel. This is a definite statement of assurance. He knows he believes and knows that he has what God has promised believers. "Do enter into rest" The verb is a present middle indicative from a word that means "the calming of the winds or sea." The present tense refers to the present tense of their lives. The "rest" is not a goal in this case. It is a present tense experience of the believer. This is the "rest" of salvation. "As he said" is a perfect active indicative from a word that means, "to speak, to utter." The perfect tense means that God said it in the past and it remains said in the present. "As I have sworn in my wrath, if they shall enter into my rest" The word "sworn" means, "oath." The words, "in my wrath," mean that God had been provoked by them to anger. See 3:8,16. The Pulpit Commentary says on this: "This seems to be a concise enunciation of the proof, unfolded in the verses that follow, of the true rest being one into which Christians have still an entrance. The idea is that, though God's own rest had been from the beginning, and man had not yet entered it, yet the possibility of his doing so had not ceased to be intimated: it had continued open potentially to man." The way this is worded makes this a very difficult verse to explain. It is also difficult for the commentators because everyone of them leave something to be desired. "Although the works were finished from the foundation of the world" This is going to refer to the Sabbath rest which is first mentioned in Genesis 2:1-3. Exodus 20:11 says, "For in six days the LORD made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the LORD blessed the sabbath day, and hallowed it." The Lord established the Sabbath in the nation for observance; Exo. 11:23, 29; Exo 20:8. It is a type of salvation rest where man enters in to God's finished work of salvation by grace and a type of the coming rest of heaven."

2.

3..

4.

5.

Hebrews 4:4 "For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works." 1. "For he spake in a certain place of the seventh day on this wise" The verb "he spake" is a perfect active indicative meaning that it was said in the past and what was said remains true. The words "in a certain place" are a reference to Scripture without giving the reference. The "seventh day" is a reference to Gen. 2:2. "And God did rest on the seventh day from all his works" The verb "did rest" is an aorist active indicative. It means that He rested once for all. He (lid not rest during the course of His work. He did not rest because He was tired. He rested because He was finished. It also adds "from all his works." This means that He did not do His works in stages. He did not work a while and rest a while. When He began, He worked until He finished all.

2.

43

Hebrews 4:5 I.

"And in this place again, If they shall enter into my rest."

2.

"And in this place again" Pink comments: "The line of argument which the apostle is here pursuing will the more readily be perceived if due attention be paid to the word "again." He is proving that there was ANOTHER "rest" of God beside that which followed upon His works of creation. This is evident from the language of Psalm 95 upon which he comments in the next verse. Thus the Holy Spirit warns us that each expression used in Holy Writ must be interpreted strictly in harmony with the context."

Hebrews 4:6

"If they shall enter into my rest" The verb is a future middle indicative. Pink again comments: "Here it is obvious, almost at first glance, that two distinct "rests" are before us. The first may be designated rest of conscience, which the convicted sinner, groaning beneath the intolerable load of his conscious sins, obtains when he casts himself on the mercy of Christ. The second is rest OF SOUL, which alas, many professing Christians know very little, if anything about. It is obtained by TAKING Christ's "yoke" upon us and "learning" of Him." Some have called this a "faith-rest" life that believers can enjoy if they chose to walk by faith after they have been saved. It is obvious that the Jews believed God in the application of the blood of the Passover lamb. That got them out of Egypt and typified salvation. It is also evident that very few of those who got out of Egypt got into Canaan which is the rest God promised from Egyptian bondage. It is also true that many who are saved by simple faith in the blood of Christ do not enter the rest typified by the Canaan rest. They wander in the wilderness between Egypt and Canaan and die without ever experiencing the Spirit filled life with the overflowing fruit of the Spirit of Galatians 5:22-23.

"Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief:" 1.

2.

"Seeing therefore it remaineth that some must enter therein" The words "Seeing it remaineth" (apoleipo) is a present passive indicative. The present tense means that it keeps on remaining at the present time. The passive voice means that the offer is still open. The words "must enter therein" mean that the promise of God of entering is not made void by the unbelief of those who refused. There are those who like Joshua and Caleb will believe and enter in. "And they to whom it was first preached entered not in because of unbelief" The word "preached" here means evangelized." The same root word is rendered "gospel" in verse 2. This tells us first, that God has employed only one instrument in the saving of sinners, i.e., the preaching of the gospel. Second, that the demand of the Gospel from those who hear it is faith. Third, that unbelief shuts out from God's favor and blessing.

"Again, he limiteth a certain day, saying in David, To day, after so long a time; as it is said, To day if ye will hear his voice, harden not your hearts." 44

Hebrews 4:7

l.

2.

"Again, he limiteth a certain day" Verse 7 to 10 is a parenthesis. The purpose of this parenthesis is to establish the principle on which the exhortation is based, i.e., that since the "rest of God" for believers to enter, and seeing that Israel of old failed to enter therein, it behooves us today to give the more earnest heed to the word of the Gospel which we have heard, and to "labor to enter into that rest, lest any man fall after the same example of unbelief." The word "limiteth" refers to the word "Today." It is the "Today" that is the limiting factor. Pink says, "After so long a time, refers to the interval which elapsed after the Israelites perished in the wilderness and the writing of the Psalm (Psalm 95:11), which contained a Divine exhortation for God's people living then." It is a spiritual rest only typified by the Canaan rest and available to men in David's day over four hundred years later. It is still available today to those who will enter in by faith. "Saying in David, To day, after so long a time; as it is said, To day if ye will hear his voice, harden not your hearts" is a repetition of what we have already commented on in Chapter 3:7-8.

Hebrews 4:8 day." 1.

"For if Jesus had given them rest, then would he not afterward have spoken of another "For if Jesus had given them rest" The "if' is a second class condition. He didn't give them rest. "Jesus" here is the Greek spelling of the Hebrew Joshua. It refers to Joshua who led the children of Israel into the Canaan rest. What Paul is saying is that Joshua did not give them the rest of which the text speaks when he led them into the Promised Land. The Promised Land was a "rest" that typified the rest of which our text speaks.

2.

Hebrews 4:9 1.

"Then would he not afterward have spoken of another day" It was not Joshua who spoke of another day but David in Psalm 95:7-11. David here exhorts them to enter into rest. "There remaineth therefore a rest to the people of God."

2.

"There remaineth therefore a rest." The verb is a present passive indicative. This is a conclusion based on what has just been declared, i.e., that David spoke of another day in verse 8. The present tense means that it continues to be open at the present time. The passive voice means that the offer is made to us. We are confronted with the invitation to enter into that rest. The word "rest" is the translation of (Sabbatismos) a word that refers to the Sabbath or seventh day.

"To the people of God" tells us who this rest is for. So, we are not talking about the "rest" of becoming God's child, though that is also a rest. Jesus said, "Come unto me, all ye that labor and are heavy laden, and I will give you REST (Caps mine)." This first rest is salvation rest. Then He continues, "Take my yoke upon you and learn of me; for I am meek and lowly in heart: and ye shall find REST unto your souls (Caps mine)." This second rest is the "rest" that comes to the soul, i.e., mind, emotion and will. It is the rest that is evident in the life of the believer when manifested in his life style from day to day. The first rest is obtained by simply coming to Christ. It is instantaneous and permanent. The second rest comes from putting on the yoke of Christ, and 45

learning from Christ. This is a "learned rest." It is a "faith rest." It is what Christ wants for ALL His children in this day of grace. A SUMMARY OF THE DOCTRINE OF THE SABBATH 1) 2) 3) The Sabbath is God's rest day; Gen. 2:1-2. God set the Sabbath up between Him and Israel as a means of teaching; Exo. 31:12-18. God was giving His rest to the whole nation. a. b. 4) First, this was not Israel's rest but God's. Second, they rested by entering into His rest.

Israel could not refuse to enter into His rest without severe consequences; Gen. 31:15. Death. God required Israel to work six days. So this speaks of: a. b. God's requirements. "In the sweat of thy face shalt thou eat bread..." The difference God makes between His rest and man's work, i.e. God gave man six days in which to work. There is no rest mentioned in these six days. If man is to rest, he must enter into God's rest. The proper place of work, i.e., God wants people to work but not for salvation. For rest, they must enter into His rest.

5)

c.

6) 7)

It was a perpetual sign to Israel; vs 17. This means forever. For the Christian, the Sabbath rest must be entered by faith; Heb. 4:3; and ceasing from our own work; Heb. 4:10.

Hebrews 4:10 "For he that is entered into his rest, he also hath ceased from his own works, as God did from his." l. "For he that is entered into his rest" The verb is an aorist active participle. The aorist tense means that the rest has been entered once for all. The active voice means "he did it." The "he" is referring Christ. Remember this section begins in 3:1 and concludes with 4:14-16. The apostle is showing Christ's superiority over Joshua. In verse 8 he points out that Joshua did not lead Israel into the perfect rest. Now he is affirming that Christ, our Apostle, has entered it, and His entrance is the pledge and proof that His people shall. "He also hath ceased from his own works, as God did from his." The verb "hath ceased" is an aorist active indicative verb and means "once for all." The words "from his own works" are 46

2.

Hebrews 4:11

referring to Christ's redemptive work. Jesus as our High Priest is "sitting" at the right hand of the Father because his intercession is base on His FINISHED WORK (Heb. 10:11-12). The words "as God did from his" are teaching us that Christ's rest from his work of redemption is parallel with God's work in creation.

"Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief." 1. "Let us labor therefore to enter into that rest" The words "let us labor" (eiserchomai) mean, "to exert one's self, endeavor, give diligence or to make haste." It is an aorist active subjunctive verb. The active voice means it is our responsibility to act. This is the voice of volition. A choice must be made and acted upon. The subjunctive mood means that we can make the choice to do it. The subjunctive mood is the mood of possibility. The word "therefore" connects this exhortation to the "rest" that Jesus has obtained for us and into which He has already entered. The words "to enter" is an aorist active infinitive. The words "that rest" is referring to "His rest" in verse 10. God gives us His rest as our rest just as he gives us His righteousness as our righteousness. This part of the verse could be translated, "Let us give diligence or make haste to enter into that rest which is actually his." He is the One who has obtained this rest and invites us through faith to enter in to His rest. "Lest any man fall after the same example of unbelief" The verb is aorist active subjunctive The subjunctive mood means that it is possible. Why did the Jews not enter into the Promised Land at Kadesh-barnea? Chapter 3:19 and 4.4-2 tell-us-plainly. They did not enter because of unbelief. They believed God had the power to get them out of Egypt but did not believe He had the power to give victory over the giants and bring them safely into the Promised Land. I know that seems unreal. For one to believe in the God who had the power to overcome the greatest army on earth in that day and to see Him part the waters of the Red Sea, and then have problems with faith in His power to bring them into Canaan is unreal. As absurd as it is, it is exactly what happened. This absurd illustration sets before us the same thing so far as the Christian walk is concerned. I am afraid the majority of Christians today have been saved by grace and they are under the blood of the Passover Lamb but it is painfully obviously that they have not entered the Canaan rest. We need to ask ourselves, "Where are we in our Christian lives?" If we are saved, we are out of Egypt. So there is one of two possibilities. We are either in the wilderness wandering about in our carnality or we are in Canaan enjoying the rest He has provided for us.

2.

Hebrews 4:12

"For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart." 1. "For the word of God is quick" "Word" is logos and refers to the written Word in this case. It is also the same word as is found in John Chapter One where Christ is being spoken of. The word (zoe) "quick" is a present active participle and means "constantly alive." A good companion verse for this is John 6:63: "It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life." 47

2.

"And powerful" The word for powerful is the word "energes" and is found three times in the N.T. i.e. 1 Cor. 15:9 translates it "effectual" and Philemon 1:6 where it is also translated "effectual." The root word is translated in other places as "working", "effectual working" etc. Here it is translated powerful and has the sense of "energy" or "operational power." Even as the secret to life is found in God's Word, so the secret of dynamics is found right here. Therefore, we must believe and appropriate God's word to have the operational power at work in our lives. "Sharper than any twoedged sword" The word for "sword" here is "machaira" and was the greatest and most effective weapon that could be used by the soldier in Roman times. It cut in any direction. This illustrates the purpose and effectiveness of the Word of God. "Piercing even to the dividing asunder" "Piercing" is a present middle participle meaning "to pass through, penetrate, partition." The Psychologist has come a long way in his study of the human mind. But he never makes the divisions in man that God makes here. God reveals that there is a difference between the soul and the spirit. God is the only one who would know this. He made man this way. It is faith that accepts God's Word on this subject. "Of soul and spirit" Salvation takes place on the spirit of man; John 3:3,5. Man is dead spiritually until he is saved; Eph 2:1. The soul is not the same as the spirit; I Thess. 5:23. You will never be able to take an x-ray of the soul or spirit. If the psychologist denies that you have a spirit or a soul, you cannot prove him wrong from science. It is faith that accepts God's Word on this subject. The soul is made up of mind emotion and will. The soul is the area in which the Christian can grow after salvation. He can learn, i.e., his mind develops; he can become more mature emotionally and he can develop in making right decisions. He can sin in his soul and need forgiveness. He can become sick, i.e., mental illness and need a physician. "And the joints and marrow" This represents the most inaccessible parts of our body. These can only be reached by a sharp instrument. This is a reference aimed to show the believer that there is no area of the human personality that the Word of God does not penetrate. "And is a discerner of the thoughts and intents of the heart" The word "discerner" is "kritikos" in the Greek. It is the word from which we get our English word critic. So the word means to judge or be a critic. The word "thoughts" is enthumesis which means, "pondering or thinking something out." The word "intents" is "enoia" meaning a "conception," i.e., to conceive something in the mind. It denotes purpose, intention or design. The idea of motivation is in the meaning, i.e., an intention trying to get out. The word "hearts" is the seat of the affections, the most hidden part of our nature, unsearchable by anyone but God. The word of God is able to do what no man can do. No one can read your thoughts. Some claim to, but it is absolutely impossible. When Jesus was on earth He answered the thoughts of his critics; Matt. 12:22-25. The written Word is also able to do the same. There is nothing magic about the preacher when he is speaking and you get to feeling like he has "read your mail." A SUMMARY OF THE DOCTRINE OF THE WORD OF GOD 1) The Word of God is God breathed; 2 Tim. 3:16-17; 2 Pet. 1:19-21. 48

3.

4.

5.

6.

7.

2) 3) 4) 5) 6) 7) 8) Hebrews 4:13

The very words of the Word of God are God given; I Cor. 2:13. The Word is to be received as from God; I Thess. 2:13. The Word is to be retained in the heart; Prov. 4:4; Col. 3:16. The Word of God is the mind of Christ;
I Cor.

2:16.

The Word of God is forever settled in Heaven; Psa. 119:89. The Word of God is a lamp to lighten the path of the believer; Psa. 119:105, 130. The Word of God will keep us from sin; Psa. 119:11.

"Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do." 1. "Neither is there any creature that is not manifest in his sight" The word "creature" refers to all creation. God has created nothing that can hide from Him. The word "manifest" means, "clearly apparent to the sight or understanding; the obvious." Other Scriptures that teaches the transparency of man in the sight of God are: 1 Samuel 16:7: "But the LORD said unto Samuel, Look not on his countenance, or on the height of his stature; because I have refused him: for the LORD seeth not as man seeth; for man looketh on the outward appearance, but the LORD looketh on the heart." 1 Chron. 28:9: "And thou, Solomon my son, know thou the God of thy father, and serve him with a perfect heart and with a willing mind: for the LORD searcheth all hearts, and understandeth all the imaginations of the thoughts: if thou seek him, he will be found of thee; but if thou forsake him, he will cast thee off for ever." See also Psa. 7:9; 44:12; 90:8; 139:11-12; Jer. 17:10. "But all things are naked and opened unto the eyes of him with whom we have to do" "All things" means that there is nothing too small. This speaks of God's omniscience. The word "omniscience" means, "Having total knowledge; knowing everything." We often say of someone, "He thinks he knows everything." Well, there is no man who knows everything. But God does. The word "naked" means, "having no clothing on the body; to be nude." Just as every morally decent person would be completely embarrassed and humiliated to find himself publicly nude, so we find ourselves completely nude before God. The words, "and open," (trachelizo) is the translation of a perfect passive participle meaning, "to seize and twist the neck or throat." This describes a soldier who takes the head of an enemy and bends it back and exposes the neck of the person so that the neck is bare so that his throat can be easily cut. The words, "With whom we have to do" is a reminder that we stand or fall in God's sight.

2.

49

Hebrews 4:14

"Seeing 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." 1.

2.

"Seeing then we have a great high priest" A.T. Robertson says, "The author now takes up the main argument of the Epistle, already alluded to in 1:3; 2:17f.; 3:1, the priestly work of Jesus as superior to that of the Levitical line (4:14-12:3)." The words "seeing we have" are all one word in the Greek text (exontes) and is an aorist active participle. It is translated by Berry's Interlinear: "having therefore a high priest great." The word for "great" is megan from which we get our word mega. Mega, in the English, means, "Large, one million." Words derived from this word are: much, magnate, magnitude, magnum, magnanimous, magnificent, magnify, major, majority, majesty, maestro, magistrate, master, mister, maximum." The use of the words "High priest" speak to the Jewish mind and heart. They knew exactly what this concept meant. The high priest represented them in the presence of the Lord. He offered sacrifices for himself and the people. If the high priest was accepted, they were accepted. "That is passed into the heavens" The verb is a aorist active participle from a word that means "to go through or pass through." The Jew knew that heaven is where God is. They believed in three heavens. The first heaven was the atmosphere in which we live and breathe. The second heaven was the stellar heavens where the stars are. The third heaven is where God is. This statement is saying that Jesus has passed through the heavens into the third heaven where God is. "Jesus the Son of God" identifies the high priest of which Paul speaks. Jesus is the name of His humanity. The angel of the Lord told Joseph: "And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins." "The Son of God" speaks of the supernatural nature of His birth. He is the "only begotten Son of God." He is the God-man. The Jews hated Him because He acknowledged plainly that He was the Son of God: John 10:36 "Say ye of him, whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the Son of God?" John 19:7 says, "The Jews answered him, We have a law, and by our law he ought to die, because he made himself the Son of God." Even demons recognized that Christ is the Son of God. Matthew 8:29 says, "And, behold, they cried out, saying, What have we to do with thee, Jesus, thou Son of God? art thou come hither to torment us before the time?" "Let us hold fast our profession" The verb is a present active subjunctive from a word (krateo) meaning, "to be strong, mighty, to prevail." The present tense means to continue to do something already going on. The active voice means that we are responsible to continue to "hold fast." The word "profession" is preceded by the definite article in the Greek text and gives this the meaning of "the profession of the Christian Faith." Satan does try to draw us away from the faith; Col. 2:8, 18-19.

3.

4.

Remarks: Satan will try to shatter our confidence in God and destroy our faith. He does it in many different ways. It is our responsibility to "hold fast" to our profession. If we fail, it may indicate that there was no genuiness to our profession. Remember, there can be sincerity without genuiness. When Paul talked about his pre-conversion days he said, "I verily thought with myself, that I ought to do many things contrary to the name of Jesus of Nazareth." Acts 26:9. It is certain that our faith will be tried; I Peter 1:6-9. 50

Hebrews 4:15 "For 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." 1. "For we have not a high priest" "We have" is a present active indicative verb. Paul says we have at the present time a high priest. Remember these were Jewish believers thoroughly acquainted with the priestly system. They had served God under a high priest all their lives. The fact that they had a high priest had not changed. But He was not an earthly high priest. "Which cannot be touched" The word "touched" means, according to Strong, "to be able, have power whether by virtue of one's own ability and resources, or of a state of mind. We might put it this way, "Which does not have the capacity and ability to be touched." "With the feeling of our infirmities" The word "feeling" (sumpatheo) is an aorist active infinitive from a word that means, "to sympathize with a person to the extent of entering into his experience and to feel his pain." The word "infirmities" means, "weakness or strengthlessness." It is translated weakness in 2 Corinthians 12:9a and disease in Acts 28:9 and sickness in John 11:14. This word is found 24 times in the Textus Receptus, the text from which our King James Version is translated, in the New Testament. This is the number for the priesthood. It takes our great High Priest to minister to our infirmities.

2. 3.

4.

5.

"But was in all points tempted" The words "was tempted" is a perfect passive participle from a word that mean "to test or to tempt." The perfect tense means that it was completed in the past, the results of which remains in the present. He is not being tempted or tried now. He has passed the test. The result of His test is that He is able to be touched with the feeling of our infirmities. Did Jesus experience weakness? Yes. He allowed himself to be helpless before those who crucified Him. He did nothing to prevent his betrayal by Judas. He referred to the betrayal many ti mes before it happened. This means He could have stopped it. His suffering at the hands of wicked men was a known fact before it happened. But He did nothing to prevent it. He took the place of the ones who are helpless to do anything about the bad and evil things that they have to endure. The words "all points" mean that there is absolutely no infirmity that we have that He cannot be touched and give us help.

Hebrews 4:16 "Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need."

"Like as we are, yet without sin" "Like as we are" means "according to our likeness." The word emphasizes exact correspondence. The words "yet without sin" means that His temptation never resulted in sin. In other words while His temptation corresponded to ours, this is where the resemblance ended. We are tempted and sin. He didn't.

"Let us therefore come" The words "let us come" is the translation of one word (proserchomai) and is a present middle subjunctive. The present tense means that he is telling them what they can do right now. The middle voice means that they will be personally benefited by coming. The subjunctive mood means that the coming depends on our willingness. It is potential. The word 51

2.

3.

"Boldly unto the throne of grace" "Boldly" tells us how to come. The word boldly means "freedom of speech, unreserved utterance, the absence of fear in speaking boldly." We can be confident. "The throne of grace" means that it is not a dreaded throne. Remember grace does not overlook sin. Grace is what God is free to do for us because the just penalty of sin has been paid by the High Priest who represents us. What Jesus did for us on the cross has turned a throne of judgment into a throne of grace. "That we may obtain mercy" The verb is aorist active subjunctive. The Christian is constantly in need of mercy. Though we are perfect positionally, we are so imperfect experientially that we must come daily before God lamenting our imperfection and sin. Psalm 51:17 says, "The sacrifices of God are a broken spirit: a broken and a contrite heart, 0 God, thou wilt not despise." When we come before this throne in this attitude, we will find it a throne of mercy. Remember, mercy is what the guilty get. A man is not getting mercy when he is excused from the penalty of a crime he did not commit. "And find grace to help" Paul discovered what this statement means in 2 Cor 12:7-10. Murry says, "This refers to that strengthening of the inner life by which He, Who was tempted in all things like as we, meets us and enables us to conquer temptation. This grace is speaking of divine strength working in us. The Holy Spirit is "the Spirit of grace." This is grace strengthening the undeserving. "In time of need" This literally means, "Well timed help." I have personally experienced God's well timed help. In fact a book could probably be written on the surprises of God's undeserved well timed help. A SUMMARY OF THE DOCTRINE OF GRACE 1) 2) 3) 4) 5)

"therefore" means that because we have a high priest that is touched with the feeling of our infirmities and is available, we should therefore come.

4.

5.

The first mention of grace is Genesis 6:8: "But Noah found grace in the eyes of the LORD." Noah knew about substitutionary sacrifice; Gen. 8:20. Grace sets the sinner free at its expense and deals justly with his sins in the person of a substitute.

Jesus is the embodiment of grace and brought grace and truth together; John 1:14: "And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth." We are saved by grace; Ephesians 2:8: "For by grace are ye saved through faith; and that not of yourselves: it is the gift of God:"

Salvation either has to be all of works or all of grace; Romans 11:6: "And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then it is no more grace: otherwise work is no more work." We are justified by grace; Romans 3:24: "Being justified freely by his grace through the redemption that is in Christ Jesus:" 52

6)

Salvation is by faith that it might be by grace; Romans 4:16: "Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all." Grace gives the believer access to God; Romans 5:2: "By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God." The reason sin can't have dominion over the believer is grace; Romans 6:14: "For sin shall not have dominion over you: for ye are not under the law, but under grace." The gifts given believers to serve are grace gifts; Romans 12:6: "Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith." The ability to give is a grace bestowed; 2 Corinthians 8:1: "Moreover, brethren, we do you to wit of the grace of God bestowed on the churches of Macedonia." The hope of the believer is through grace; 2 Thessalonians 2:16: "Now our Lord Jesus Christ himself, and God, even our Father, which hath loved us, and hath given us everlasting consolation and good hope through grace." Hope is as solid as the immutability of God because it is based on grace alone. The throne of justice has been turned into a throne of grace through our great high Priest; Hebrews 4:16: "Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need."

7) 8)

9)

1 0)

11)

1 2)

53

HEBREWS CHAPTER FIVE Introduction: Pink says, "We are now to enter upon the longest section of our Epistle (5:1-10:39), and a section which is, from the doctrinal and practical viewpoints, perhaps the most important of all. In it the Holy Spirit treats of our Saviour's priesthood." So we enter this Chapter to examine the subject of Christ's Priesthood. Hebrews 5:1 "For every high priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins:" 1.

2. 3.

"For every high priest taken from among men" This tells who they are, and where they came from and that they are "taken." The word "taken" is a present passive participle meaning, "being taken." There is no exception: "every high priest." All of them are "men of like passions" as we. They are just men, taken from among men. The passive voice means they did not chose this for themselves. They are taken by someone other than themselves. The high priest held an exalted office. God is the one who took them and placed them in this office. The word "taken" literally means "taken with the hand." They were hand picked. To him they will have to give an account. All the rules that regard the Old Testament priesthood were rules made by God.

"Is ordained" is a present passive indicative. This is an appointment that set him aside for a specific purpose. The word "ordained" also suggests authority. God exercises his sovereign authority in his appointments. "In things pertaining to God" The high priest dealt exclusively as described here in the words, "In things pertaining to God." Their duties were totally separate from the secular. God called preachers would do well to apply this in their lives in this day. Israel as a nation was different than any other nation before or since. Their whole nation was run by the Bible. But the Priests duties were outlined to relate to the temple and worship.

4.

Hebrews 5:2

"That he may offer both gifts and sacrifices for sins" The word "offer" is a present active subjunctive and means "to bring to," or, "to lead to." The high priest, under the law, constantly offered sacrifices in behalf of the people. If a person wanted to offer a sacrifice or give a gift to God, he must do it through a God ordained priest in a God ordained way.

"Who can have compassion on the ignorant, and on them that are out of the way; for that he himself also is compassed with infirmity." l.

"Who can have compassion on the ignorant" The word "compassion" is a present active infinitive and means "To suffer according to a measured limit." It speaks of a state of feeling toward the ignorant and the erring which is neither too severe nor too tolerant. The words, "can have," is present active participle and means "to be able." They have the ability or capacity because they are men of like passions. The word "ignorant" is a present active participle and means "not knowing." This is the only place in Hebrews where this word is used. It is used six times in Romans. An example is Rom. 10:3. 55

2. 3.

"And on them that are out of the way" The verb here is a present passive participle and means "being led astray." This lets us know that our High Priest is concerned and willing to help those who are led astray.

Hebrews 5:3 1. 2.

"For that he himself also is compassed with infirmity" The verb here is a present middle indicative and means "to be lying around." The high priest is surrounded by infirmity. Our old sin nature makes us all have infirmity. A man who has this struggle, understands those who have the struggle. The word "infirmities" means "moral weaknesses which make men capable of sinning." That this is the meaning here is sustained by the next verse. "And by reason hereof he ought, as for the people, so also for himself, to offer for sins."

"And by reason hereof he ought" refers to the fact just stated, i.e. that he was compassed with infirmities. The word "ought" is a present active indicative verb and means to be obligated. It could be translated "he must" and speaks of moral obligation.

"As for the people, so also for himself" means that he had a service to render for himself and the people. He is not without need of forgiveness himself. First, he brought an offering for himself then he brought one for the people. This makes him very different from Christ. Christ did not offer for himself. He had no old sin nature. He had no infirmity.

3.

Hebrews 5:4 1.

"To offer for sins" The verb is present active infinitive and is used of the priest making the sacrificial offering in behalf of those he represented. The word "sins" refers to the breaking of God's law with reference both to commission and omission. "And no man taketh this honour unto himself, but he that is called of God, as was Aaron."

2.

"And no man taketh this honour unto himself" The verb is present active indicative. The active voice means that he high priest did not decide this on his own. It was not an office chosen by himself. The word "honour" speaks of the honour which one has by reason of rank and state of office which he holds.

"But he that is called of God, as was Aaron" This statement is covered by comments made earlier. The divine service is headed up by one who is divinely called and his calling is not of man but of God; see Gal. 1:10-16. The words "as was Aaron" mean that the priesthood, that succeeded Aaron for years to come, was called of God just as he was. That same application can be made to the ministry today. A minister of the gospel is in a position of honor. He did not choose that for himself. He is called of God just at Paul and the other Apostles were.

Hebrews 5:5

"So also Christ glorified not himself to be made an high priest; but he that said unto him, Thou art my Son, to day have I begotten thee." 56

1.

2.

"As he saith also in another place, Thou art a priest for ever after the order of Melchizedek." "As he saith also in another place" He acknowledges a quote here from the Psalms without giving the reference. It is a reference to Psa. 110:4.

Hebrews 5:6

"But he that said unto him, Thou art my Son, to day have I begotten thee" "He said" is an aorist active participle and means he said it once for all. "Thou art my Son" is a present active indicative and speaks of the present and will continue eternally. He did not become God's Son at the point of the declaration. He is the eternal Son. He is coexistent with the Father. He has always been and will always be. God said "Today have I begotten thee" and is a perfect active indicative from a word that is used of men who fathered children. It means "to be born." What is there about the birth of Christ that harmonizes with this statement? See Luke 1:28-35. The perfect tense is completed action in the past and remains true at the time of the statement. This is speaking of the Son's virgin birth. Jesus did not become the Son in the incarnation. But he did become something that he never had been before, i.e., a man. Paul said in First Corinthians 15:45-47: "And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. The first man is of the earth, earthy: the second man is the Lord from heaven." Jesus is the "Only begotten Son of God."

"So also Christ glorified not himself" Here we get into the doctrine of the incarnation and the Trinity. As God he made all appointments. Jesus became a man in obedience to his Father. The word "glorified" is an aorist active indicative. It was God who gave him the honor that he now possesses as the glorified High Priest. Men bow to him and worship him. As Christians we honor him and count him worthy of all glory and honor. This phrase is saying that he did not take this honor to himself. Phil. 2:5-11.

2.

3.

"Thou art a priest forever after the order of Melchizedek" This sets forth God's sovereign choice for Christ to be high priest and after whose order he comes. It is not after the order of Aaron. Aaron's appointment to the priesthood had a beginning and an end. A priest under the Mosaic economy had a certain age he began and a certain age in which he had to retire. The priesthood of Melchizedek did not. Therefore, it illustrates the eternity of Christ's priesthood. There are two parts to Christ's priesthood. First, he offers the sacrifice in behalf of those he represents; Heb. 9:27-28. Second, He makes intercession for those he represents; Heb. 7:25.

Hebrews 5:7

"Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared;" 1. "Who in the days of his flesh" is referring to the time when Jesus was on earth. We do not know Christ after the flesh today. 2 Corinthians 5:16 says, "Wherefore henceforth know we no 57

2.

man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we him no more." However, he did become a flesh and blood man. He was God incarnate. Paul refers to the days of Christ's flesh in this statement.

3.

"When he had offered up prayer and supplications" The words "When he had offered up" is the translation of an aorist active participle. This suggests that prayer is an offering that can be offered to God. It is an offering that continues today. It is a spiritual sacrifice (1 Pet. 2:5; Heb. 13:15). The word "prayer" (hiketerias) means, "entreating for aid." This is found only here in the N.T. The word "supplications" (deeseis) means "a wanting, a need." These two words are found together 15 times in the Bible, three times in the Old Testament and twelve in the New Testament. It is hard to distinguish the difference in the meaning of these two words. "With strong crying and tears unto him that was able to save him from death" The word "strong" means "strong, violent, forcibly uttered, firm, sure." The word "crying" means "crying" or, "out cry." This is speaking of his prayer in Gethsemane, Matt. 26:36-42. The Lord's tears are not mentioned in this passage. But they are mentioned in John 11:35 and Luke 19:41. So we have some added light on his Gethsemane experience here. Remember, the disciples went to sleep in the garden while this was going on. I wonder what is involved in his intercessory ministry today and if we could not be charged with the same unconcern as the disciples were at that time?

4.

Hebrews 5:8 1. 2.

"And was heard in that he feared" The words "was heard" (eisakouo) is an aorist passive participle and means "to give heed to, to be heard." Wuest says of the word fear, "a cautious taking hold of and a careful and respectful handling." If you can picture the sinner in the hands of an angry God, who has been condemned and is about to cast into hell, and if you can feel with him the fear of God's holiness, you can understand the fear Jesus experienced as he anticipated his substitutionary death. "Though he were a Son, yet learned he obedience by the things which he suffered;"

"Though he were a Son" means that this relationship, though it is true, did not exempt him from the things encountered in the scope of his mission, i.e., the redemption of mankind.

"Yet learned he obedience by the things which he suffered" The word "learned" is an aorist active indicative and means "to increase one's knowledge." As God incarnate in the flesh he could not learn. He knew everything that there is to know. But as man he could learn. The word "obedience" means "obedience, compliance, submission, obedience rendered to anyone's counsels." The words "by the things which he suffered" give us how and where the learning took place. Murry says: "The deepest suffering taught him the highest lesson of obedience. When he had yielded his will and his life, his obedience was complete, and he himself was perfected for evermore." He is our High Priest and he knows what the weakness of the flesh is. He knows what it costs to conquer it, and how little we are able to do it. He lives in Heaven as our High Priest and is able to comfort us, and to sympathize with our weaknesses. He also lives in our heart and is able to impart to us his own spirit of obedience so that his Priesthood may bring us into the full enjoyment of all he himself has and is. Paul who went through so much suffering in the course of his obedience said, "I can do all things through Christ who strengtheneth me" (Phil. 4:13). 58

Hebrews 5:9 "And being made perfect, he became the author of eternal salvation unto all them that obey him;" 1. "And being made perfect" is an aorist passive participle. The word for perfect (teleios) means bringing a person or thing to the goal fixed by God. The word speaks here of the Son having reached the end which was contemplated in his divinely appointed discipline for the priesthood. The word is found nine times in this Epistle the number for the fruit of the Spirit. It is found 24 times in the New Testament, the number of the priesthood. It - is in our Priest that we are perfect; Col. 2:10. "He became the author of eternal salvation" The verb is aorist middle indicative from a word meaning "to become," i.e., to come into existence, begin to be. The aorist tense goes back to his redemptive work, the middle voice means he did it himself and became in the process the author of eternal salvation. The word "author" means "the cause of anything, the originator." The words "eternal salvation" speak of both salvation and its enduring nature. Salvation is being saved from something and to something. When a person is saved he is taken out from under the condemnation of sin and removed from danger. This salvation is in the person of Christ who obtained it for the believer. When a person is saved he has a new destiny, i.e., heaven. "Unto all them that obey him" The word "obey" is hupakouo and is a present active participle. The word means "to listen, to harken." Do we hear Christ? Do we harken to Christ? We know that this is not saying that obeying him is a condition to salvation. Ephesians 2:9 says, "Not of works lest any man should boast." Titus 3:5 says, "Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration and renewing of the Holy Ghost." Romans 4:5 says, "But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness." Many other verses could be brought as proof texts for salvation by faith alone. The Bible does not contradict itself. The word "obey" means to hear Christ. Christians hear him. And hearing is necessary to obedience. Jesus said, "My sheep hear my voice, and I know them, and they follow me," (John 10:27). A SUMMARY OF THE DOCTRINE OF ETERNAL SALVATION 1) Jesus is the Author of eternal salvation; Heb. 5:9. The word "Author" in this verse means "the originator." The word "eternal" (aionios) means "without end, never to cease, everlasting." It is received by faith; John 3:16. A saved person is in present possession of eternal life; John 5:24. A believer is sealed unto the day of redemption; Eph. 1:13-14. A believer maintains salvation on the basis of the intercessory work of Christ in heaven; Heb. 7:24. A believer is kept by the power of God; John 10:27-30. 59

2.

3.

2) 7) 4) 5)

6)

Hebrews 5:10 I.

7)

A believer cannot be separated from the love of God; Rom. 8:35-39.

"Called of God an high priest after the order of Melchisedec ."

2.

"Called of God an high priest" The word "called" is an aorist passive indicative from a word that means, "addressed by God." It is said that Napoleon once said to a common soldier, after he had done something outstanding, "That was a good job Captain." The soldier thanked him and without question moved into the officers quarters. That's all it took to advance a man in Napoleon's army. This is what we are talking about here. The aorist tense means that God did it in the past. That past was when God planned redemption which was eternity past. The high priest is the one who stands between God and man on the basis of a sacrifice.

Hebrews 5:11

"After the order of Melchisedec" means that there is no reference to the beginning or end so far as the priesthood is concerned. The Aaronic priesthood typified Christ but departed at this point. The Aaronic or Levitical priesthood had a beginning and end. For the age limit see Numbers 4:23.

3.

"Of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing."

"Of whom we have many things to say" "Of whom" is "concerning which." It can be either masculine or neuter. It is the likeness of Jesus as high priest to Melchizedek that the author has in mind (A.T. Robertson).

2.

"And hard to be uttered" The word "to be" is a present active infinitive. The word "hard" means, "difficult to explain, hard to interpret." The major difficulty is that as Jews they were not familiar with comparing Melchizedek to Christ or the Messiah. Therefore, it would make it difficult for them to follow his line of thinking. "Seeing ye are dull of hearing" The word "seeing" is "since." The words "ye are" are a perfect active indicative (ginomai) meaning "to become." The perfect tense is completed action in the past, that completed action having present results. Evidently these Hebrew Christians had at one time a spiritual apprehension of New Testament truth sufficiently clear that they saw that the New Testament sacrifice displaced the First Testament offerings. They are in their present state because they had gone away from New Testament teachings. This is a description of a believer out of fellowship, i.e., a carnal Christian. The word "dull" (Notros) means "slow, sluggish." Here and 6:12 is the only place in the N.T. where this word is found. So the second reason that what the author was saying was hard to be uttered was because of the spiritual condition of those whom he was addressing.

3.

60

WHAT ARE SOME OF THE CAUSES BEING DULL OF HEARING? 1) Distractions can cause this condition; Heb. 12:1 The weights here are things that burden you down with things that hinder your service to the Lord. When this happens, we begin to lose our spiritual edge. Sin in the life. Sin always puts us out of fellowship with the Lord. When we are out of fellowship, we become dull of hearing. Forsaking the house of God; Heb. 10:25. Refusing to endure chastening; Heb. 12:6-11. Becoming independent. Refusing to submit to one another in the fear of God; Eph. 5:2 1. Love for the world; 2 Tim. 4:10; 1 John 2:15-17.

2)

3) 4) 5) 6) Hebrews 5:12

"For 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." 1. "For when for a time ye ought to be teachers" The word "time" means that they had been under instruction long enough to be teachers of these truths and not in their present condition of needing to be taught. The word "ought" speaks of moral obligation. This places a strong responsibility on them for their underdeveloped condition. Paul places the responsibility for their condition where it belonged, i.e., on them. "Ye have need that one teach you again" "Ye have" is a present active indicative. The word "need" speaks of necessity. They are going to have to go back over the ground once taught. The word "teach" is the normal word for teach and refers to communicating truth to them. The word "again" means again. The way back is for them to submit to teaching. They need to admit the lost ground and begin by confessing it as sin before the Lord. Once forgiven they will begin to go over the basics again. "Which be the first principles of the oracles of God" The word "principles" means rudimentary ideas. The word "first" means first in a series, the very beginning of things. "The oracles of God" refers to divine utterances. It is what I call going back to the basics. The condition of these believers is one of backsliding. They are carnal and out of fellowship with the Lord. They need to return to where they got off course. "And are become such as have need of milk" "Are become" is a perfect active indicative. It speaks of a process completed in the past. You are in this condition as a result of some bad decisions you made in the past. The words "such as have need of milk" speak of babes in Christ. Instead of maturity they have gone back. Is it possible for a believer to regress instead of growing? This is not only possible, it is illustrated in this passage of Scripture.

2.

3.

4.

61

5.

6.

"And not of strong meat" First of all this is placed in contrast with milk. Babes need milk. Meat is for men. That is, meat is for the mature. See verse 14. He has just said that they have been saved long enough that they should be teachers. There has been time for growth in their lives. However, he says this growth has not taken place. Therefore, there are things that he would like to say to them that he can't because of their sad spiritual condition. He will have to give them milk. Joseph C. Dillow summarizes this verse as follows: "The problem with these Christians has apparently been a willful refusal to grow. They have had time to mature but have chosen not to. The carnal Christian is characterized by: 1) Refusal to grow for a period of time. They probably didn't say, "I'm going to quit growing in my Christian life." They made wrong decisions that resulted in growth stoppage.

2)

3) 4)

A lack of skill in the use of the "word of righteousness." Sometime professed Christians open their mouths to speak on a Biblical subject and I stand amazed at the total ignorance that is pouring forth. Not only does their speech reveal their ignorance of the Word of God but it reveals their present thinking is a private opinion and has no relation to divine revelation. Able to absorb only milk and not solid food. Milk is ok for a baby. But when you put a 21 year-old in a basinet and poke a bottle in his mouth, you're going to have to admit that something is wrong.

Spiritual dullness due to a lack of "meat." There comes a time when our body needs something stronger than milk. This is the reason a baby starts growing teeth. He will not continue to get enough nourishment from milk to grow. He needs cornbread and turnip greens! These four things would aptly describe a person whose faith is "dead" (James 2:17). The Bible abounds with illustrations of genuine believers who have become (nothroi) dull of hearing and therefore carnal Christians."

Hebrews 5:13 babe." 1.

"For every one that useth milk is unskillful in the word of righteousness: for he is a "For every one that useth milk" The word "useth" is a present active participle from a word (metecho) that means to "partake." The word "milk" is a metaphor used for the less difficult Scriptural truths.

2.

"Is unskillful in the word of righteousness" "Is" is supplied. It is not in the original text but it is understood. The word unskillful" (apeiros) means "without experience, untried." If you can visualize a totally inexperienced man trying to take the controls of a 747 jet liner filled with passengers, you have a definition of this word. He may be a perfectly fine individual. The problem is that he cannot handle the job. It would be an absolute disaster. Paul is talking about those who are unskilled in "the word of 62

3.

Hebrews 5:14

"For he is a babe" The word "babe" (nepios) means literally, "an infant." This word describes the totally carnal state of these believers. When you have a person grown in body and mind from the world's frame of reference, but a complete illiterate in spiritual things trying to speak and make decisions in the family of God, it can cause nothing but chaos. These kinds of people have always been in local Churches where they have caused nothing but problems.

righteousness." This refers to the Word of God which acquaints us with imputed righteousness and imparted righteousness in contrast to the world's righteousness which is self righteousness.

"But 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." 1.

2.

"But strong meat belongeth to them that are of full age" The words "full age" (teleion) stands first in the Greek sentence. When the Greeks emphasized a thought, they did it by placing it first in the sentence. So this sentence is emphasizing maturity, i.e., being full grown. The word "strong" means, "solid" as in solid food. This is in contrast to milk or pablum, i.e., the bland soft cereal for infants. The word "belongeth" is the 3rd person singular of the "to be verb." It means solid food fits their maturity level.

3.

"To discern both good and evil" The words "to discern" means "for distinguishing." The word means to be able to decide or make a right judgment between two things. The two things are good and evil. 1) There is the ignorance of evil. a. b. TWO IMPORTANT THINGS ABOUT EVIL

"Even those who by reason of use have their senses exercised" The word "use" (hexis) means "a habit whether of body or mind; a power acquired by custom, practice, or use." The word "senses" refers to the organ of perception. The word "exercised" (gunazo) is a perfect passive participle from a word that means "to train by exercise." This means that the "senses" must be trained in the past tense of any ability to discern good and evil.

There are those who have never been told that certain things are wrong.

There are those that have been told and have chosen to wilfully reject the good for the evil; 2 Pet. 3:5.

63

2)

The identification of evil is twofold: a. The Bible identifies evil by naming it. Matthew 15:19 says, " For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies:" There are other lists of evils in the Scripture. But this illustrates what I mean. The conscience of the believer helps identify evil; I Cor. 8:7-13.

b.

64

Hebrews 6:1

HEBREWS CHAPTER SIX

"Therefore 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," 1.

2.

"Therefore leaving the first principles of the doctrine of Christ" He has just been speaking about spiritual maturity. They had been saved long enough to be teachers but they were still babes in need of milk. So the "therefore" relates what is about to be said to what has just been said. The word "leaving" (aphiemi) is an aorist active participle and means to go away. The aorist tense means it has taken place at a point of time in the past. So it means, "having left" the first principles of the doctrine of Christ. The "having left" does not mean to despise and to abandon the elementary doctrines. The point is that the beginning is not a stopping place; it is the door to progress and the spring board to spiritual growth. The word "first principles" (arches) means "beginning." This is the same word as is found in John 1:1 where John said "In the beginning was the Word..." The word "doctrine" (logos) means discourse. It means "that which is uttered by a living voice." Remember, most of the doctrine that they received in that day was uttered by apostles and prophets as a direct revelation from God. The word "Christ" is in genitive which is our possessive case designating source. So it is "Therefore leaving the basic teachings of Christ as it relates to salvation." He is saying we are going to go beyond what it takes to be saved. We are going to be dealing with meat for men not milk for babes. "Let us go on unto perfection" "Let us go on" is a present passive subjunctive verb from a word that means "to be carried." The subjunctive mood means that he is appealing to their voluntary willingness. The passive voice suggests that God is the One who will carry them along. The word "perfection" means maturity and that is the goal to which he points them. Finally, "let us" means that he is including himself in what he is wanting for them. He wants them both to be carried along together toward the goal of maturity, i.e., lets take this journey together.

3.

4.

"Not laying again the foundation of repentance from dead works" The verb (kataballo) is a present middle participle meaning "to throw to the ground, to lay something down." The word "foundation" (themelios) is used of the foundation of a building. What the foundation is made of is "Repentance" (metanoias) and is the regular word for repentance (metanoia), i.e., to change the mind. That is a foundation doctrine of salvation. We trust the Lord because we have changed our minds. This is a very important truth declared here by inspiration of the Holy Spirit at a time when there are many so-called fundamentalists who down-play and even deny that repentance is different from faith. They say that believing Jesus is the same as repenting. The words "from dead works" is referring to the works of the Law in which these Jewish Christians had been involved before salvation. They were "dead works" because they could never produce salvation; Rom. 3:20; Gal. 2:16. Now if they repented from dead works it probably means that they believed that they would be justified by the works of the Law. So through the preaching of the Gospel they had been convinced to change their mind about what keeping the Law could do and put their trust in Jesus alone for salvation. He is saying here, we are not going to go through that again. That is not the need. "And of faith toward God" Pink says, "Of the six distinctive features of Judaism here enumerated, this one is the most difficult to define with any degree of certainty. Nevertheless, we 65

believe that if due consideration be given to the particular people to whom the apostle was writing all difficulty at once vanishes. The case of the Jew was vastly different from that of the Gentiles. To the heathen the one true God was altogether unknown (Acts 17:23). They worshiped a multitude of false gods. But it was not so with Israel. Jehovah had revealed Himself to their fathers, and given to them a written revelation of His will. Thus, `faith toward God' was a national thing with them and though in their earlier history they fell into idolatry again and again, yet they were purified of this sin by the Babylonian captivity. Still, their faith was more of a form than a reality, a tradition received from their fathers, rather than vital acquaintance with Him: see Matt. 15:8-9, etc." So through faith in Jesus Christ they had gotten straight on this. They had come to understand that "Faith toward God" was believing the record given by him of his Son (1 John 5:10-11). A SUMMARY OF THE DOCTRINE OF REPENTANCE 1) John the Baptist used this word first in the New Testament; Matt. 3:2. He demanded repentance and fruit that proved it; Matt. 3:8. Jesus used this word in his preaching; Matt. 4:17. He said he came to call sinners to repentance; Matt. 9:13. He preached that if one does not repent he will perish; Luke 13:3,5. The first message of the Church on Pentecost demanded repentance; Acts 2:38. Peter's second message after Pentecost was one of repentance; Acts 3:19. The conclusion of the Apostles and the Jewish church in Jerusalem when they heard Peter's story of the conversion of Cornelius and his household was that God had granted repentance to the Gentiles; Acts 11:18. Paul's message on Mar's hill was one of repentance; Acts 17:31: "And the times of this ignorance God winked at; but now commandeth all men every where to repent:" Note that this verse says that "now commandeth all men every where to repent." Repentance and faith are not used synonymously: Acts 20:21 says, "Testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ." Sorrow for sin leads to repentance; 2 Cor. 7:10: "For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death." God desires the salvation of all and wishes them to come to repentance; 2 Pet. 3:9 "The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance." The last message of Christ to the Church is repentance; Rev. 3:19 says, "As many as I love, I rebuke and chasten: be zealous therefore, and repent."

2)

7) 4) 5)

6)

7)

8)

8)

10)

66

Hebrews 6:2 "Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment." 1.

2.

"Of the doctrine of baptisms" Arthur Pink says, "It is to be noted that our verse speaks of the `doctrine of baptisms.' There was a definite teaching connected with the ceremonial ablutions of Judaism. They were designed to impress upon the Israelites that Jehovah was a holy God, and that none who were defiled could enter into His presence. These references in Heb. 6:2 and 9:10 look back to such passages as Exo. 30:18, 19; Lev. 16:4; Num. 19:19, etc. Typically, these `washings' denoted that all the defiling effects of sin must be removed, before the worshiper could approach unto the Lord. They foreshadowed that perfect and eternal cleansing from sin which the atoning blood of Christ was to provide for His people. They had no intrinsic efficacy in themselves; they were but figures, hence, we are told they sanctified only `to the purifying of the flesh' (Heb. 9:13). Those `washings' effected nought but an external and ceremonial purification; they `could not make him that did the service perfect as pertaining to the conscience"' (Heb. 9:9).

3.

"And the laying on of hands" This also looks back to the Old Testament for an explanation. He is speaking to Hebrews and comparing their religious past to Christ and His teaching. The laying on of hands to which the apostle refers is described in Lev. 16:21, "And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them on the head of the goat, and shall send him away by the hand of a fit man into the wilderness." This was an essential part of the ritual on the annual Day of Atonement. Of this the Hebrews would naturally think when the apostle here makes mention of the doctrine (teaching) ... of the laying on of hands. "And of resurrection of the dead" The O.T. Jew believed strongly in the resurrection. Job said in Job 19:25-26, "For I know that my redeemer liveth, and that he shall stand at the latter day upon the earth: And though after my skin worms destroy this body, yet in my flesh shall I see God:" Abraham looked for a city whose Builder and Maker is God." God's plan of salvation from the beginning has always held out the hope of a future resurrection. "And of eternal judgment" The Bible says in the book of Ecclesiastes 12:14, "For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil." The New Testament refined and detailed this subject but it did not introduce something new. They already believed there would be an accounting day and that those who were rejected would suffer under "eternal judgment." A SUMMARY OF THE DOCTRINE OF ETERNAL JUDGMENT 1) Eternal damnation; Mark 5:29.

2)

3)

Eternal fire; Matt. 18:8; 25:41.

4)

Everlasting burnings; Isa. 33:14.

Everlasting confusion; Jer. 20:11. 67

5)

6) 7) 8) Hebrews 6:3 1. 2. 9)

Everlasting reproach; Jer. 23:40.

Everlasting contempt; Dan. 12:2.

Everlasting punishment; Matt. 25:40. Everlasting chains; Jude 1:6.

Everlasting destruction; 1 Thess. 1:9.

"And this will we do, if God permit."

Hebrews 6:4

"If God permit" The "if' is a third class condition. This is a "maybe I will, maybe I won't" condition. "Permit" is a present active subjunctive verb. This qualifying statement has reference to God's will. I will do it, if God allows. If in the process of teaching this, God shows me that what I am writing to you is not His will, I will submit to that will. Paul believed that it was God's will for him to write on these truths or he would never have begun to write. But Paul teaches, and the Bible teaches, that we must be ready to terminate anything we are doing if we discover that it does not please God. Pink comments: "This qualifying word may have respect unto the unknown sovereign pleasure of God, to which all our resolutions must submit: `I trust to tarry a while with you, if the Lord permit."' 1 Cor. 16:7 and cf. James 4:13-15.

"And this will we do" The verb here is future active indicative "This" has reference to "Let us go on to perfection." The words "we do" means "I in teaching, you in learning." In the chapters that follow we will see how the Apostle's resolution was carried out.

"For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost," 1.

"For it is impossible" The word impossible (adunatos) means "without strength, impotent, powerless, unable to be done." This word asserts an absolute impossibility. The impossibility arises from the inflexible determination of God concerning such cases as are here referred to. The Jews attempted to go on and conquer the land after God had told them that because of their unbelief they would wander forty years and all, age twenty and above, would die in the wilderness with the exception of Caleb and Joshua. God said "Your carcases shall fall in this wilderness; and all that were numbered of you, according to your whole number, from twenty years old and upward, which have murmured against me, Doubtless ye shall not come into the land, concerning which I swear to make you dwell therein, save Caleb the son of Jephunneh, and Joshua the son of Nun" Num. 14:29-30. When they heard this they confessed they had sinned and offered to go on into the land (Num. 14:40), but Moses said, "Wherefore now do ye transgress the commandment of the LORD? but it shall not prosper. Go not up, for the LORD is not among you; that ye be not smitten before your enemies." But they did go ahead and were beaten in the 68

battle before their enemies. When God withdrew the opportunity, there was no appeal; just submission. It was impossible for them to go. 2. "For those who were once enlightened" The word "once" means "once for all." The word "enlightened" is an aorist passive participle and means "to give light, to illuminate." The aorist tense is speaking of a point of time in the past. The passive voice means that they have been enlightened by the Lord. This is like the cloud that was a pillar of fire by night to lighten the camp. When Peter made his confession of faith in Matthew 16:16 Jesus responded to Him by saying, "Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but my father which is in heaven." This is a clear case of enlightenment. "And have tasted of the heavenly gift" The words "have tasted" is an aorist middle participle. It means "to taste, to try the flavor of." This same word is used of Christ in 2:9 where He tasted death for every man. So we cannot avoid the fact that it is speaking of experiencing the "heavenly gift." The "heavenly gift" is Christ; it is the eternal life that comes to the believer when he puts his faith in Christ as Saviour. "And were made partaker of the Holy Ghost" There words "were made" is aorist passive participle and means "became." The aorist tense refers to the point of time in which this took place. The passive voice means that they were recipients of it. The words "of the Holy Ghost" means that this is the work of regeneration. A paraphrase could be "and became at the time of their salvation a partaker of the Holy Spirit."

3.

4.

Hebrews 6:5 "And have tasted the good word of God, and the powers of the world to come," l. "And have tasted" The word "tasted" is an aorist middle participle. The word means, "To taste, to try the flavor of, to perceive the flavor of." The aorist tense means that those being addressed had actually tasted of and experienced the flavor of the good word of God. Again we go back to the illustration that has already been used in this Book. The spies brought back fruit from the l and of Canaan. They were able to taste of the fruit of the land before entering. Entering the land of Promise is not a picture of salvation but victory. They tasted the fruit of Canaan and because of unbelief were shut out and shut up to wandering in the desert for forty years. This did not mean they were unsaved. It does not mean they lost their salvation. If they did, Moses lost his. "The good word of God" The word for "word" here is "rhema." It means "That which has been uttered by the living voice, a thing spoken. Any sound produced by the voice and having definite meaning." It means they had heard God's utterances and sampled them, they had tasted them. They had been taught about God. No doubt they came to church. They listened carefully to what they heard. They got the point. They understood. It is one thing to hear the word and not understand it. But that is not the case with these. They understood and were blessed by it. To them it was the good word of God. "And the powers of the world to come" The word "powers" (dunamis) means strength, power. It is inherent power, power residing in a thing by virtue of its nature. The words, "Of the world to come," tells us something of the powers that they had tasted. The word world (aion) means "an unbroken age, forever, eternity." This means that word of God preached in the power of the Holy 69

2.

3.

Hebrews 6:6

Spirit and confirmed by miracles are a means of tasting of the powers of the eternal age, i.e. the heavenly kingdom.

"If 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." 1.

"If they shall fall away" The particle "if" is a suppositional conjunction and is used with the participle to state a hypothetical case. The words, "They shall fall away," is an aorist active participle. The aorist tense refers to a point of time in the past and could be stated, "and then fallen by the wayside." The Greek word here is "parapipto" and means, "To fall beside a person or thing, to deviate from the right path, turn aside, wander." So the writer is presenting a case like the one that the Jews experienced before they entered the land.

2.

"To renew" is a present active infinitive. This, with the word "impossible," forms the main verb in the sentence. It is, "For it is impossible (verse 4) to renew. .. " The word "renew" means, "To make new again." The verb form of this word is used to describe the daily renewal of the inward man in 2 Corinthians 4:16: "For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day." Here it is not renewing spiritual life but renewing "to repentance." What happens when a person is not renewed to repentance? What it meant to Israel when they turned back in unbelief at the report of the spies, was their permanent loss of Canaan and death in the Wilderness. God has to grant entrance and for him to withdraw the offer renders their entrance impossible. God also has to grant repentance (2 Tim. 2:25). If God does not grant repentance, the opportunity has passed permanently. "Them again unto repentance" The word "again" means, "anew," referring to a repetition of a thing. The word "repentance" (metanoia) meaning a change of mind." It means that if a person should fall away in the sense that he is talking about here it would be impossible for that person to be renewed to repentance. The believer needs to repent and be cleansed on a regular basis to restore fellowship; 1 John 1:9; 2 Timothy 2:25-26. There is no life of victory apart from this.

3.

4.

5.

"Seeing they crucify to themselves the Son of God afresh" The words, "Crucify afresh," is a present active participle and means, "To keep on raising up on a cross." Jesus died for the believer's sins once and for all (Heb. 10:10). When a Jew who had professed his faith in Christ and then went back and offered a blood sacrifice at the Temple alter, he crucified Jesus again in type. There may be a way a Gentile believer could commit this sin in principle but not literally. The Jews knew well their history about their forefathers refusing to enter the land at Kadesh Barnea and then the next day trying to repent of their unbelief and were not granted repentance. They did not cease to be God's chosen people because of this. But they did die under the chastening of the Lord. "And put him to an open shame" The words, "put him to an open shame," means, "to set forth as an example." Here it means "to expose, to disgrace." - A.T. Robertson. This is no minor error. Note: There are two views neither of which would be in conflict with the rest of the Scripture: 70

First, it could be the impossibility of losing one's salvation. If one could lose his salvation he couldn't get it back. Everyone I know that believes you can lose salvation also believes that you can get it back. This passage contradicts that belief. Second, It is possible that it is teaching that it is possible for a believer to do the same thing in his spiritual life that Israel did at Kadesh-Barnea. They turned back in unbelief and God judged them and did not let them enter Canaan. Those who died in the wilderness were children of God (I am not saying all of them were saved any more than I would say all church member are saved). But they were not granted repentance so that they might enter Canaan. The Hebrew Christians to whom Paul is speaking are being warned about going back to the Temple and offering blood sacrifices. These blood sacrifices are no longer valid (Heb. 10:26) and have the effect of crucifying Jesus anew in type. Paul is possibly warning against this practice and reminding them of God's judgment on Israel in the past and suggesting that it could happen to them. If God does not grant repentance to a Christian who sins, it is a sin unto death (I John 5:16). The more I study this passage the more I lean to the second view. Hebrews 6:7 "For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God:" 1. "For the earth which drinketh in the rain" This is not a hard, crusty earth that refuses the rain. The word "drinketh" is an aorist tense and means to take it down when it falls. It is an earth that welcomes the rain and drinks it in in one big gulp. This verse illustrates the Christian who responds positively to God's Word. "That cometh upon it" The verb is a present tense and means to continue to come upon it. The earth does not drink sometimes then at other times not. This also means that God waters the earth without its asking. This is grace. "Bringeth forth" (tikto) means "to bear fruit." It is used of a woman giving birth. It is a present active participle and means that it continues to bring forth. The earth bringeth forth herbs. "By whom it is dressed" refers to the human agent that tills the ground. The healthy fruit that is fit for the tiller of the soil is a definite sign of God's blessings. The word "receiveth" is a present active indicative and means "partakes.

2.

3.

4.

Hebrews 6:8 "But that which beareth thorns and briers is rejected, and is nigh unto cursing; whose end is to be burned." 1. "But that which beareth thorns and briers is rejected" The word "beareth" (ekphro) is a present active participle and means "to produce." It is not God that is producing the thorns and briers. It is the earth's wrong response to the rain and the tiller of the ground. The words "is rejected" (adokimos) is the translation of a word that means "not standing the test, not approved." The earth brings forth the good and the bad. The bad is rejected.

71

2.

"And is nigh unto cursing" The word "nigh" means very near. This also means that the cursing has not yet taken place and suggest there is still hope for the man God has bestowed His labor on and has not yet responded positively to His offer of grace. It also suggests that he is standing on a precipice and it is beginning to break off and he is near to falling over the edge.

3.

"Whose end is to be burned" This is what happens to thorns and briers. Their end is destruction. So will the end be to those who respond negatively to the work of God in their lives. The word "burned" here means, "to burn with fire." The same word is used when Paul says in 1 Cor. 13:3 ". .. and though I give my body to be burned." It is the same word that is used in Rev. 19:20 where it says, " ... These both were cast into the lake of fire burning with brimstone."

Hebrews 6:9

"But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak." 1.

"But, beloved, we are persuaded" The word "beloved" is a term of endearment. It means "worthy of love." It is that family love God gives us for one another in Christ. Paul is not speaking to unsaved Jews as some suppose. The words "we are persuaded" is a perfect passive indicative. The perfect tense means we were persuaded in the past and as a result we remain persuaded. The passive voice means that the persuasion came about by their convincing profession and obedience. Many of these Hebrew Christians had taken a stand according to Chapter twelve verses three and four: "For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds. Ye have not yet resisted unto blood, striving against sin." These verses tell the story of the conflict they were having because they had converted to Christ.

2.

"Better things of you" "Better things (kreitton) means, "more useful, more serviceable, more excellent." This is referring to the things just mentioned. He is contrasting what he believes about them to the hypothetical statement just made. Hypothetical cases aren't strange to the Scriptures; See Gal. 3:12; James 2:10. "And things that accompany salvation" The word "accompany" is a present middle participle and means "connected with."

3. 3.

"Though we thus speak" The word "though" means "although" and the verb is a present active indicative. It means "although we are speaking this way." If you were sitting in the audience, you might think that Paul is questioning your salvation. At least until he made this last statement. This would clear up any suggestion of judgment. But by speaking hypothetically, he could address the problem, deal with it, show the consequences and allow them to judge themselves with the truth. A SUMMARY OF THE THINGS THAT ACCOMPANY SALVATION We become a new man; Eph. 4:24. 1)

2)

We are sealed with the Holy Spirit unto the day of redemption; Eph 1:13-14. 72

4) 5) 6) 7) 8) 7) 8) 9) 10) Hebrews 6:10

We have a love for the brethren; I John 3:14. We have a new purpose; Eph. 2:10. We have a new responsibility; Matt. 28:19-20. We have a Book to go by; 2 Tim. 3:16-17. The unsaved see us in a different light. We become strange to them; I Pet. 4:4, 12. We are in the Lord's hands and no power can take us out; John 10:27-30. We are in the love of God from which we can never be separated; Rom. 8:35-39. If we were to fall we would not be utterly cast down; Psa. 37:23-24. We have already passed from death unto life; John 5:24.

"For God is not unrighteous to forget your work and labour of love, which ye have shewed toward his name, in that ye have ministered to the saints, and do minister." 1. "For God is not unrighteous" In the Greek sentence the word "righteous" stands before God. This simply means that the emphasis is on the word "unrighteous." Our faith is in a RIGHTEOUS God. He will never at any time act in contradiction to His character. God is predictable. Have you ever heard something on a person, that when you heard it, you knew it was untrue? What you heard was completely out of character with the person you knew. This is the language of our text. However, we may do something completely out of character with the characteristics others know of us. But this will never happen with God. One of the best illustrations that I can give you to illustrate this principle is something that is preached by many today. It is that God will punish you through your children, i.e. if a Christian does wrong, God will do something to one of your children to make you get right with Him. I ask you, is there any righteousness in that principle? If you had two children and one of them did wrong, would you punish the innocent one to correct the guilty? If you would, you would not be right. God is a RIGHTEOUS God. You can count on God doing right every time. Does this mean that children of saved parents will never get sick? Or, that children of saved parents will never die? No. But it does mean, that knowing the character of God, we will not falsely accuse Him of punishing them to correct us. God is not unrighteous. I have heard people say, "God knows where to really get to me. He will do it through my children." Let me tell you something. God can touch you any where and make you squeal like a stuck pig. God does not do unrighteous things to make us get right. "To forget your work and labor of love" What the author is saying here is that God would be unrighteous to "forget" the rewarding of "your work and labor of love." These Christian had served the Lord. They were now being persecuted for it. Is it worth it to serve the Lord when it is costing us our friends and sometimes family? Absolutely. God will not forget. He is a righteous God. It would be unrighteous for Him to forget. This is what the Holy Spirit is saying. The word "forget" is an aorist middle infinitive. It means, "to neglect or no longer care for. It means to give 73

2.

over to oblivion." The investment that you are making with your life will not be forgotten by the Lord. There is a payday when God will recognize our labor with eternal rewards. He will not forget. The word "work" (ergon) means "business, employment, or that with which one is occupied." The word "labor" means "intense labor united with trouble and toil." So, we are not talking about just normal Christian work, which is expressed in the word "work." We are talking about intense labor united with trouble and toil. God will not be unrighteous to forget this. This work and labor is also said to be done with the right motive. One might work with the wrong motive. It is doubtful if this kind of labor will last long, if it is not motivated by love. 3. "Which ye have shewed toward his name" "Ye have shewed" (endeiknumi) means "to show or demonstrate, to prove, whether by arguments or acts." It is aorist middle indicative and is referring to their past. It is also important to see that they did this for the Lord. Man's wrong response to gestures of love may affect our continuance if our service is primarily to him. However, if what we do for man out of our love for the Lord is not properly appreciated, we will not discontinue our service. We know God sees and it is our way of serving the one we love. "In that ye have ministered" is an aorist active participle. The word for "ministered" is translated deacon in other places. It means to serve. It is referring to their past service (aorist tense). "To the saints" tells us to whom this service was being rendered to. God's people are to pray for and help one another in practical ways. "And do minister" is a present active participle. This means they were still serving. In other words, the service they doing out of their love for the Lord was still going on in spite of the problems it was causing them.

4.

5.

6.

Hebrews 6:11 "And we desire that every one of you do shew the same diligence to the full assurance of hope unto the end:" 1. "And we desire that everyone of you" "We desire" (epithumeo) is a present active indicative meaning "to desire earnestly." It stresses the inward impulse rather than the object desired. "That everyone of you" means Paul's desire is toward all of them including the ones he is writing to correct. "Do shew" (endeiknumi)is a present middle infinitive. This word means "to show, to exhibit." It has a prepositional intensifier "epi" on the front of it. This means that the heavy emphasis is upon the EXHIBITION of what he is talking about here, i.e., the labor of love showed to his name. "The same diligence" "Diligence" (spoude) means "earnestness in accomplishing, promoting, or striving after anything." The diligence displayed by the readers in their energetic concern for one another should be matched by an equal diligence in confirming their faith. They needed to be active in strengthening their belief in Christ so as not to vacillate in the direction of Judaism.

2.

74

4.

"Full assurance" means "most certain hope." "Full assurance" could be compared to "partial assurance." We can and are encouraged to be sure of our salvation. It is necessary to spiritual growth that the heart be fully persuaded that the hope we have in Christ is a certainty. Without assurance the believer lacks the stability to make progress. He can be led astray because he has no settled convictions about the certainty of what lies ahead. Note the following: Heb. 3:6,14;6:11;10;22,35. "Hope" is the joyful anticipation of a reality. Heaven is a reality. Salvation provides us with what it takes for to get there. So, the Christian hope is a "Blessed hope." Titus 2:13. Salvation is in the present tense with a present promise of a secure future; I Pet. 1:3-9.

5. 6.

"Unto the end" The end here means the rapture or death; 2 Tim. 4:6-8. We must finish the race that the Lord has set before us. It is not enough to serve the Lord for most of our life then spend the last few years in unbelief or backsliding. The Lord wants us "to hold the beginning of our confidence steadfast unto the end." 1) The Bible teaches that we can know we are saved; 1 John 5:13. A SUMMARY OF THE DOCTRINE OF ASSURANCE

2) 3)

We are encourage to be assured because of our faith in the immutability of God's promise; Heb. 6:17-18; John 5:24; John 10:27-28; Jude 24. We are to be assured because of the location of our Forerunner; Heb. 6:19-20. We can know we are saved because of the change that has taken place in our lives; 2 Cor. 5:17.

4) 5) 6) 7) 8) Hebrews 6:12 9)

We can know that we are saved because of the witness of the Holy Spirit; Gal. 4:6; Rom. 8:15. We know we are saved because we love the brethren; 1 John 3:14. We can know we are saved because salvation is by grace and not by works; Eph. 2:8-9; Titus 3:5. Job had definite assurance; Job 19:25-26. Paul had definite assurance; 2 Tim. 1:12.

"That ye be not slothful, but followers of them who through faith and patience inherit the promises." 1.

"That ye be not slothful" This clause sets forth another desire that Paul has for them. The word "be" (ginomai) is an aorist middle indicative verb and means "to become." The word "slothful" (notros) means "slow, sluggish, dull." The Lord does not want His people to be dull. The people 75

of God should be the most excited and exciting people on earth. Some churches have a reputation for being exciting and some dead. All have a reputation. 2. "But followers of them" The word "followers" (mimetes) means "imitators." We get our English word mimic from this word. It is not wrong to follow the good example of others. "Who through faith and patience" Paul makes it clear here that these that he is holding up as examples to follow are not examples of being saved by good works. They are believers. It is through faith that they inherit the promises. The word "patience" (makrothumia) means "endurance, constancy, steadfastness." Patience is involved in living the life of faith. Chapter three and verse fourteen says, "For we are made partakers of Christ, if we hold the beginning of our confidence steadfast unto the end." "Inherit the promises" The word "inherit" (kleronomeo) is a present active participle and means "to receive a portion assigned to one." A SUMMARY OF THE DOCTRINE OF INHERITANCE 1) God is careful to tell us who will not inherit the kingdom of God; ICor 6:9; Gal. 5:2 1; Eph. 5:5. Flesh and blood cannot inherit the kingdom of God; I Cor. 15:50. The inheritance cannot be obtained by keeping the law; Gal. 3:18. The inheritance is in Christ and believers have already obtained it; Eph. 1:11. We have been given an Earnest of the inheritance; Eph. 1:14. We have been made meet (to make fit) to be partakers of the inheritance of the saints; Col. 1:12. The inheritance is called a reward; Col. 3:24 The inheritance is call an "eternal inheritance." Heb. 9:15. The inheritance is incorruptible; 1 Pet. 1:4. The inheritance is reserved in heaven for us; I Pet. 1:4.

3.

4.

2) 3) 4) 5) 6)

7) 8) 9) 11) Hebrews 6:13

"For when God made promise to Abraham, because he could swear by no greater, he sware by himself," 1. "For when God made promise to Abraham" The word translated "made promise" (epaggello) is an aorist middle participle and means that God announced to Abraham what He was about to do. 76

2. 3.

Hebrews 6:14 1.

"Because he could swear by no greater" "Because" precedes a reason. The fact that He could swear by no greater was because there is none greater than Himself. "He swear by himself' is an aorist active indicative. The strongest encouragement to faith is the conviction that God's word is trustworthy. Here Abraham is used as an illustration. He trusted God in the case of offering up Isaac as a burnt offering. God was found to be trustworthy. This means that God puts His character on the line. God would cease to be God if He ever broke His word. Man never takes the slightest chance when he dares to believe what God has said. Trusting God is not a risk. "Saying, Surely blessing I will bless thee, and multiplying I will multiply thee."

2.

"Saying, surely blessing I will bless thee" "Saying" is a present active participle meaning to "keep on saying." The word "blessing" is a present active participle. The words "I will bless" is a future active indicative verb. The word "bless" and "blessing" (eulogeo) come from the same word. It refers to the "active outgoing of the divine goodwill or grace which results in prosperity and happiness among men. In the O.T. this prosperity or blessedness is usually measured in material things - long life, increase of family, crops and herds, peace and wealth." -A Theological Word Book Of The Bible p. 33. "And multiplying I will multiply thee" The word "multiplying" (plethuno) is a present active participle and the word "multiply" is a future active indicative. This word is translated 11 times by the word "multiply or multiplying" and 1 time by the word "abound." It means "to abound, to increase, to extend, to heap up, to exalt." Kittel says, "We find it used for the rising of the Nile, for the abundant flow of springs..." p. 867. God is saying that He will overflow Abraham's banks. "And so, after he had patiently endured, he obtained the promise."

Hebrews 6:15 I.

"And so, after he had patiently endured" The words "He had patiently endured" (makrothumeo) is one word and is an aorist active participle and means, "To be of a long spirit, not to lose heart; to persevere patiently and bravely in enduring misfortunes and troubles." This is one of the most difficult things for a Christian to do. It is easy for us to declare our faith when everything is going fine. And we do it with all the conviction of the heart. But it is very difficult to maintain the same assurance and trust in the Lord when trial comes and continues. I'm not talking about just some minor bump in the road. I'm talking about things that happen to us that change the whole course of our lives. A missionary dies on the field and leaves a wife and five children. Will she continue to believe and walk before God in unwavering faith? The wife runs off from her husband and leaves him with the children. Will he get up on Sunday morning, dress the children and be in Church in his place with unwavering faith? There is pain in enduring especially when difficult and life altering trials are being endured. Abraham "patiently endured" our text says. And we are the sons of Abraham. He is the example of our faith. 77

2.

"He obtained the promise" The words "he obtained" is an aorist active indicative verb meaning "to light upon or hit upon." Abraham had to wait a long time for Isaac. Our text says "He obtained the promise." Just a surely as God has kept his promise to Abraham, He will keep His promise to those who trust in His Son. Over fourteen million of the physical descendants of Abraham are still in the world today. Not only that, but many more millions around the world are Spiritual descendants. God has indeed kept His promise to Abraham. THE SUMMARY OF THE DOCTRINE OF PATIENCE The verb form of this word as is found in verse 15 is found 10 times in the Bible and only here in Hebrews. The number 10 is the number for testimony. We become a testimony through patience. The noun and verb form are found 24 times, the number for the priesthood. As believer priests we get strength for patience from our great High Priest. 1) 2) 3) 4) 5) 6) 7) 8) 9) 10) God is the God of patience; Rom. 15:5. The Christian race is to be run with patience; Heb. 12:1. In patience, the believer is to possess his soul; Luke 21:19. Tribulation works patience; Rom. 5:3. The ministry is to find approval through the exercise of patience; 2 Cor. 6:4 . God strengthens us to be patient; Col. 1:11. Patience is to be exercised relative to the coming of Christ; Rom. 8:25. The Church of Thessalonica was commended for it's patience; 2 Thess. 1:4. Job is used as an illustration of patience; James 5:11. Patience produces a perfect work; James 1:3-4.

Hebrews 6:16 "For men verily swear by the greater: and an oath for confirmation is to them an end of all strife." 1. "For men verily swear by the greater" "Swear" is a present active indicative verb. It means "to promise or affirm." The present tense means that God is taking an illustration from something that is going on at the time of the writing. This swearing by the greater was a common practice and would illustrate that God was making this promise and giving the utmost assurance that He would keep it. "And an oath of confirmation is to them an end of all strife" Murry says, "The oath of God plainly proves that the thing He seeks above everything is faith; He wishes to be trusted. Faith is

2.

78

nothing but depending upon God to do for us what we cannot do - what He has undertaken to do." The word "confirmation" is a technical term involving a legal guarantee. Hebrews 6:17 "Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath:" 1. "Wherein God, willing more abundantly" The word "wherein" refers to the entire previous clause. "God" is the Sovereign One that is the subject of this action. The word "willing" (boulomai) means a desire based on reasoning rather than "thelo" which is a desire rising from the emotions. "To shew unto the heirs of promise" The words "to shew" is the translation of an aorist active infinitive meaning "to exhibit or to bring forth to view." The "heirs of promise" are Abraham and his seed. It also includes the Gentiles that are being saved today because they are saved according to the promise made to Abraham. See Gen. 12:3. "The immutability of his counsel" The word "immutable" means "unchangeable, fixed." When applied to God, Chafer says, "In no sphere or relationship is God subject to change. He could not be less than He is, and, since He fills all things, He could not be more than He is. He could be removed from no place, nor is His knowledge or holiness subject to change." -Lewis Sperry Chafer, Systematic Theology Vol. 1 page 217. The word "counsel" means "purpose." Here it is His declared purpose. "Confirmed it by an oath" "Confirmed" is an aorist active indicative and means, "to interpose, to mediate, give surety." He did this by an "oath" which means He used the strongest possible terms. A SUMMARY OFTHE DOCTRINEOFIMMUTABILITY 1) Definition: "Immutability is the state or quality of being that which is not capable or susceptible of change, either by increase or by decrease, by development or by selfevolution; unchangeable; invariable; permanent; as, God is immutable." -Chafer Vol. 1 p 217. This means that in no sphere or relationship is God subject to change. He could not be less than He is, and, since He fills all things, He could not be more than He is. God's immutability means that He does not change with the changing of things; Psa 1 02:24-27; James 1:17. Because God is immutable His counsel will stand and cannot be altered; Isa 46:10: "Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure:" Prov. 19:21: "There are many devices in a man's heart; nevertheless the counsel of the LORD, that shall stand."

2.

3.

4.

2)

3)

4)

79

6)

5)

God's immutability keeps Israel from being destroyed; Mat 3:6.

7) 8)

God's immutability means that God never changes in His attitude toward sin. What God hated in Noah's day and in the days of Sodom and Gomorrah, He still hates today. The manifestation of His judgment against sin, including the severity with which He deals with it, may vary; but His holy hatred and the ultimate punishment is as sure as the sin itself. His immutability makes it sure.

Because God is immutability, He never has to repent; Numbers 23:19 "God is not a man, that he should lie; neither the son of man, that he should repent: hath he said, and shall he not do it? or hath he spoken, and shall he not make it good?"

God's immutability may seem questionable because He seems to deal differently with people. Dr. Chafer quotes Dr. Miley on this point: "Certain passages seem at first sight to teach that God is subject to change. the statement set forth in Genesis 6:6, that `it repented the LORD that he had made man,' must be considered in the light of Numbers 23:19, `God is not a man, that he should lie; neither the son of man, that he should repent.' In one chapter - 1 Sam. 15 - it is recorded that God said `It repenteth me that I have set up Saul to be king' (vss. 11, 35); yet He also said through Samuel, `And also the Strength of Israel will not lie nor repent: for he is not a man, that he should repent' (vs. 29). God though immutable, is not immobile. If He consistently pursues a righteous course, His attitude must be adapted to every moral change in men. `God's unchanging holiness requires him to treat the wicked differently from the righteous. When the righteous become wicked, his treatment of them must change. The sun is not fickle or partial because it melts the wax but hardens the clay, - the change is not in the sun but in the objects it shines upon. The change in God's treatment of men is described anthropomorphically, as if it were a change in God Himself.

9)

The immutability of God is also immutability in Christ who is the visible image of the invisible God. Jesus is God sharing all the attributes of God. Because of this He is said in Hebrews 13:5 -8: "Let your conversation be without covetousness; and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee. So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me. Remember them which have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of their conversation. Jesus Christ the same yesterday, and to day, and for ever.

Hebrews 6:18

"That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us:" 1. 2.

"That by two immutable things" The word "immutable" means unalterable. The word "things" (pragma) means, "an accomplished fact" It refers to a factual transaction.

"In which it was impossible for God to lie" The word "impossible" means "without the ability to." You have heard the question ask, "Is there anything God can't do?" Here is one of the things 80

God can't do. The word "lie" (pseudomai) means "to utter a falsehood, to deceive." It is an aorist middle infinitive. This means that at no point of time is it possible for God to lie. 3 "We might have strong consolation" The words "we might have" is a present active subjunctive from a word that means "to hold in the hand, to wear, or to possess." The word "strong" (ischuros) means "one who has the strength of soul to sustain the attacks of Satan. The word "consolation" (paraklesis) means "that which affords comfort or refreshment." This is one of the names of the Holy Spirit, i.e. Comforter. The subjunctive mood means that it is possible for us to have the strength of soul, because of the power and presence of the Holy Spirit, to be in a constant state of consolation regardless of the outward circumstances. "Who have fled for refuge" This verb form is an aorist active participle and means that these to whom Paul is speaking have already fled for refuge. We are now in the refuge. See Col. 3:3. "To lay hold upon the hope set before us" The words "lay hold upon" means to get possession of." It is an aorist active infinitive. The aorist tense means that we can lay hold at a point in time. We are already in the Refuge. But the consolation must be experienced through the exercise of our faith. The "laying hold upon" is also an exercise of faith. The "hope" is the joyful anticipation of a reality. The words "set before us" means "to be placed before, to be appointed, destined." God has appointed a place for us. We have a destiny. It is in our future because we have taken our refuge in Christ. God has told us about His plans for us in the future and "faith becomes the substance of the things hoped for."

4.

5.

Hebrews 6:19 "Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil;" "Which hope we have" The verb is a present active indicative which means that the Christian I. hope is a present tense experience. This hope is based on our belief in the immutability of God. God cannot lie and He has promised us a home where life will be free from sin and corruption. 2. "As an anchor of the soul" The "ancient anchors resembled modern ones in form: they were of iron with two teeth like extremities." When the anchor was dropped out of the ship into the harbor it kept it from being driven out to sea. The "soul" (psuche) is the mind, emotion and will. This is the part of man that gives him his self consciousness; this is the part of us that relates to others; this is the part of man that is constantly coming in contact with things that threaten his faith and security. It is being compared here to a ship at sea. The anchor is the hope we have in Christ that fastens us to our harbor which is heaven the true home of the Christian. "Both sure and stedfast" Sure (asphale) means that which cannot made to totter when put to the test. "Stedfast" (bebaian) means "that which does not break down under the weight of something." "And which entereth into that within the veil" The word "entereth" is a present middle participle. The present tense means that this anchor is at present "within the veil" which is referring to the very presence of God. The veil separated the "holiest" from the "holy place." It is where the ark of the covenant, the mercy seat and the Shekinah dwelled. God was in the "holiest." 81

4.

5.

This hope which the believer has in the Lord Jesus is an anchor of the soul which cannot be made to totter or break down when put under stress or strain.

Hebrews 6:20 "Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec." 1. "Whither the forerunner" The "forerunner" was a small boat into which the anchor was placed so that it could be carried over the shallow waters of the entrance of the harbor into the deep waters of the harbor itself. Ironside says, "The mouths of many of the Greek harbors were not passable at low tide by ships of heavy draught on account of the sand bars, and so it was customary to place the anchor in the forerunner, and rowing over the bar, to cast it in the harbor, thus securing the ship until the tide should rise. The word "forerunner" is something different than that's taught by the Old Testament high priest. The Old Testament high priest was a representative and nothing more. To call Christ a forerunner denotes the believer's prospect of eventually being where Christ is now. He is already in the actual presence of God, not just in some earthly counterpart. Thus He differs from all Levitical priests, and this explains why His priesthood is after a different order, that of Melchizedek. 2. "Is for us entered" The verb "entered" is an aorist active indicative from a word that means "entrance into a thing" and in this case the holy of holies where God resides. He has entered "for" us. He went to the cross for us, now, He has entered the holiest for us. The aorist tense means He has entered the holiest once-for-all for us. Let me put it another way. We have already entered the holiest, into the very presence of God, in the person of Jesus. We are there as much as we were in Him when He died, was buried and rose again the third day. Amen! "Made an high priest forever" "Made" (ginomai) is a aorist middle participle from a word that means "to become." The aorist tense means that upon His resurrection after His atoning death, He became for himself (middle voice) an high priest forever. The word "forever" is literally "into the forever" (aion). Jesus is Prophet, Priest and King. He preached as a Prophet, He offered Himself as a Lamb, rose from the dead and ascended into heaven to offer His own blood as our high Priest in the holiest in heaven (Heb. 9:12). He acts as the believer's High Priest today. "After the order of Melchisedec" The priesthood of Melchisedec was superior to that of Aaron. The priesthood under the law of Moses had two things that limited it. First, you had to have the proper lineage. And you did not continue all your life. You became a priest at 30 and retired at 50. There is no mention in the case Melchisedec of his father or mother. Melchisedec was both king and priest. Jesus' priesthood is after this order.

3.

4.

82

HEBREWS CHAPTER SEVEN Hebrews 7:1 "For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him;" 1. "For this Melchisedec, king of Salem" The name Melchisedec means, "King of righteousness." The word "Salem" means "peace." It is believed that Salem is the ancient name of Jerusalem. Psa. 76:2 may also suggest this. Melchisedec is a mysterious character in the Old Testament. He is recognized as a King-priest by the Bible; Gen. 14:18-20; Psa. 110:4; Heb. 5:10; 6:20; 7:1-17. Some believe that Melchisedec was a Christophany in the Old Testament. It is more likely in my estimation that he was a type of Christ. Types are illustrations. They are comparisons and they correspond to the person or thing to which they are compared only in certain ways-perhaps only in one way. The bronze serpent typified Christ in that it was lifted up for all the people to see, and looking upon it brought them deliverance. The sacrificial lamb typifies Christ in that it is very meek (innocent), and it was sacrificed on behalf of the sins of another. Similarly, though Melchizedek is in no way the equal of Christ, his unique priesthood, and even this name, typify Jesus Christ. 2. "Priest of the most high God" (El Elyon) This is a more universal name for God. It represents God as possessor of heaven and earth. The Most High God is over both Jew and Gentile, and is first mentioned in Scripture in relation to Melchizedek. God had selected and appointed Melchizedek to this position. The details are not mentioned. However, two things let us know that this is not a wrong assumption. First, the Scripture recognizes him as a priest of the Most High God. Second, you can be sure that he did not appoint himself to that position. God would not recognize Melchizedek if he were self appointed and certainly not make him a type of Christ. "Who met Abraham returning from the slaughter of the kings" The word "met" (sunantao) is an aorist active indicative. It is a compound word that means to meet with others. (Gouge) Thus Cornelius met Peter with many in his company, Acts 10:24-25; and much people met Jesus, Luke 9:37. This suggests that Melchisedec did not come alone, but as a king, with great company and good provision. Genesis 14:18 says he brought forth bread and wine. The "bread" means food. We are taught in the model prayer to ask for daily bread (Matt. 6:11). This was a time of rejoicing and refreshment to Abraham and his men. "And blessed him" The verb "blessed" is an aorist active participle. It means as a priest of the Most High God he became an instrument through which God imposed a blessing upon His servant Abraham at that point of time (aorist tense). Abraham knew that God had given him the victory in the battle against the kings that had taken his nephew Lot captive. So he welcomed Melchizedek as God's representative.

3.

4.

Hebrews 7:2 "To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace;"

83

1.

2.

"To whom also Abraham gave a tenth part of all" The word "gave" is an aorist active indicative verb from a word meaning "to divide or to separate into parts, distribute." When Abraham separated the tithe from the spoils of war and gave them to Melchisedec, he was acknowledging him as a true priest. It was a tenth part of "all." Some people tithe of their money after taxes. Some tithe of what is left after all bills are paid. A Scriptural tithe is ten percent of the total. "First being by interpretation King of righteousness" The words "being by interpretation" is the translation of one word (epmeneuo). The verb form is a present passive participle and means "to explain by words." The passive voice suggests that this is the standard explanation of the rabbi's. The words "King of righteousness" means that he was a righteous ruler. He was a king and he ruled in righteousness. In this he is a true type of Christ. It is amazing how God raised up men in the midst of heathenism to faithfully serve him. How this man came to know God is a mystery. We just do not have all the answers. We do not know everything that is going on. That is the reason we need to be careful about making judgments. Elijah thought he was the only true believer left and God told him that he had seven thousand that had not bowed their knee to Baal. "And after that also King of Salem." He is also the king of the place called Salem. So he did have a kingdom. It would be interesting to know some things about this mysterious king. He was not allied with the kings that kidnaped Lot. How did he and his kingdom escape the wrath of these kings? Did God protect him so that he did not have to deal with them at all? Was his kingdom strong enough that these wicked kings were afraid to attack him? Was he and his kingdom so small that they just did not bother with him? We do know this. He was a king over a kingdom. He was right with God. God had given him the power to bless Abraham and he did. In our present chapter he is presented as a type of Christ.

3.

4.

Hebrews 7:3

"Which is, King of peace" is the explanation of the name Salem. But it is also a statement of the result of a righteous king's rule. There is no way to be right with God apart from sacrifice. As a priest he no doubt approached God on the grounds of a blood sacrifice. This is the only way a man can . have peace with God. I suggest that this is the primary reason he is called "King of peace." He had been reconciled to God on the basis of sacrifice. Then God had blessed him and as one who knew God he was a good king and established his kingdom with peace. He ruled in righteousness and was fair to the people of his kingdom.

"Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually." 1.

"Without father, without mother, without descent, having neither beginning of days, nor end of life" Some expositors have problems with this text. They see in it the manifestation of Christ in the Old Testament. Hebrews 5:1 says, "For every high priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins." Melchisedec was not a supernatural being. He was a man taken from among men to do the work of a priest. To have a human nature is an essential prerequisite in order for one to occupy and exercise the office of a priest. Jesus did not exercise the office of a priest until He first became incarnate, die as the Lamb of God, and resurrect to the office of our ONE HIGH PRIEST. Arthur Pink says, "The Son of God could not serve as a Priest until He became incarnate." Note in 84

verse four that Melchisedec is definitely identified as a man: "Now consider how great this man was..."

What does this mean then? The priesthood of Aaron was carried on according to genealogical lines. In Ezra 2:61-62 we have a case were some priests were rejected from the priesthood because their names could not be found in the genealogical register. They had to have the right father and mother and be registered as such.

2.

3.

Hebrews 7:4

"But made like unto the Son of God" The word "made" (aphomoioo) is a present passive participle. The passive voice means that he did not chose the priesthood. He was chosen. God made this man a priest. The present tense means that he continued to be like the Son of God in the priesthood. The word means "to copy." This is the only instance of the word in the N.T. Christ as the eternal Son was previous to Melchisedec. Christ as the Son of man followed Melchisedec. Pink says, "The priesthood of the Son of God, ordained and appointed by the Eternal Three, was the original, and Melchisedec's priesthood furnished the copy and the copy given in advance is the same thing as the type." "Abideth a priest continually" The verb "abideth" is a present active indicative verb and means that he had a perpetual priesthood in contradistinction from those whose office terminated at a definite period, or whose office passed over into the hands of others. Jesus is an eternal High Priest. No one will ever succeed Him. And He came out of the tribe of Judah which was not a priestly tribe. He was made a Priest by the sovereignty of God and that sovereign God gave us a type or copy of Him in Genesis 14:18-20.

The words "having neither beginning of days, nor end of life" has to do with life in the priesthood. See Numbers 4:3. Their life in the priesthood began at thirty and ended at fifty. This was not so with Melchisedec. God picked him without regard to his age or parentage.

"Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils." 1.

"Now consider how great this man was" The word "consider" is a present active indicative and speaks of a critical, discriminating inspection." The words "how great this man was" draws attention to two things. First, Abraham was considered as one of the greatest of all by the Jews. Second, Melchisedec was a king-priest and a type of Christ and Abraham paid tithes of all to this type of Christ. This was a tremendous argument for the greatness of Melchisedec. If Abraham was considered the greatest by the Jews and the one they considered greatest paid tithes and received a blessing from him, then Melchisedec had to be greater than Abraham.

2.

"Unto whom even the patriarch Abraham gave" The word "patriarch" means "founder of a tribe, progenitor." He is the founder of the nation of Israel. He is the father of the Jewish race. The word "gave" is an aorist active indicative verb and means "to give, to yield, to deliver, to commit." The idea of obligation is in this verse. There is nothing in the text that suggests that Melchisedec made any demands. So Abraham was not giving on demand. However, the meaning of the word suggests that Abraham felt a responsibility, and yielded to a feeling of responsibility 85

and accountability. If God gave Abraham the victory over the kings in battle, then he should be worshiped and praised. This Abraham did. 3. "The tenth of the spoils" The "tenth" (dekate) means, "a tenth part of anything." The word "spoils" (akrothinon) means literally "the top of the heap." Abraham did not only retrieve what had been taken by these attacking kings, but he also took from them. When he gave the "tenth" to Melchisedec he took the tenth off the top, the best of the spoils, to give to him. Abraham was a man strong in faith. He believed that God was blessing and guiding him. He was acknowledging the work of God in his life when he worshiped God with the tithe.

Hebrews 7:5 "And verily they that are of the sons of Levi, who receive the office of the priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, though they come out of the loins of Abraham:" 1. "And verily they that are of the sons of Levi" This is speaking of the Old Testament priesthood. A comparison is made between what was done under the law and the tithes given to Melchisedec and Christ. "Who receive the office of the priesthood" The word "receive" is a present active participle and means that they did not choose the priesthood themselves. The verb "receive" according to Gouge is relative and has reference to "giving." He says, that it implies that they did not choose this office for themselves, but that it was given to them by God. "Have a commandment to take the tithes of the people according to the law" The statement "to take tithes" is from one Greek word, "apodekatoo" and means "to receive or to extract tithes." It is a present active infinitive. The word "people" (laos) refers to the twelve tribes of Israel. See 1 Cor. 9:13-14. "That is, of their brethren, though they come out of the loins of Abraham" They have a common parentage though God in his sovereignty chose Aaron and his son Levi to serve in the priesthood. Pink says, "In verse 5 the apostle acknowledges that God had granted the Levitical priests the right to receive tithes from His people (Num. 18:21-24), and thus they were set above all other Israelites; nevertheless, they too had `come out of the loins to Abraham', and inasmuch as he had given a tenth to a priest of another order, his descendants were therefore inferior to that priest. Moreover, the Levites had `received' the priestly office, and accepted tithes by command ` according to the law'. Thus, the Aaronic priesthood was wholly derived in its functions and privileges. But not so Melchizedek's. He was under no law. He was `king', as well as priest, and therefore belonged to a superior order. In this also he was a type of Christ, who, by virtue of His Divine nature, has authority in Himself, to receive and to bless. The Aaronic priesthood was not supported by a tax levied on the idolatrous Canaanites, but by the gifts of the Lord's people.

2.

3.

4.

86

Hebrews 7:6

"But he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises." 1. "But he whose descent is not counted from them" The verb (genealogeo) is a present passive participle meaning "to reckon by generations." We get our word genealogy from this word. The priesthood had not been established in a family at the time when Melchisedec met Abraham. Therefore, he is not counted from them.

2.

3.

"Received tithes of Abraham" The word "received" is a perfect active indicative verb from a word that means "to take a tenth." The tithe offered by Abraham was voluntary. Melchisedec made no demands. The perfect tense and the active voice tell us that when the offer was made, he did receive them and it stands as a fact. The perfect tense suggests that what transacted between Abraham and Melchisedec remains as a model for believers in this New Testament Church age.

Hebrews 7:7 1. 2.

"And blessed him that had the promises" The word "blessed" is a perfect active indicative verb. Melchisedec had the power to represent God to bestow a blessing on Abraham. He did it and this also remains as a model for those who offer tithes to Christ today. The words "had" (exonta) is a present active participle and is consistently translated "had." It makes no sense to translate it any other way. However, we are not to base translations on what makes sense to us. If we believe in verbal inspiration we must stay true to the Word God gave. Here he used a present tense. The present tense should be translated "And he blessed him that has the promises." The promises" speak of the covenant that God made with Abraham in which He made many promises. The present tense of this verb means that God continues to bless Abraham. Matthew 22:32 Jesus quotes Exodus 3:6: "I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living." Jesus is saying if God is the God of Abraham, Isaac, and Jacob, and He is not a God of the dead, then they must still be alive. It is understandable to read in the next verse, "And when the multitude heard this, they were astonished at his doctrine." Matt. 22:33. "And without all contradiction the less is blessed of the better."

"And without all contradiction" The word "contradiction" means it cannot be spoken against. There can be no strife of words over this. It is unanswerable. "The less is blessed of the better" There is no other way to understand this statement other than Melchisedec was greater than Abraham at least in his office. This is a strong argument to make to a Jew who put such a high value on Abraham. However, everything has its superior except God. Pink says, "Melchizedek not only received tithes from Abraham, but he actually pronounced blessing upon him, which was a further evidence of his official superiority to the patriarch." Then Pink makes another important application: "There is an important practical lesson for us in verse six. The one who had received the `promises' of God was not blest! Ah, we may have the promises of God stored in our minds and at our tongue's end, but unless we also have the blessing of God, what do they avail us? Moreover, it is particularly, the blessing of Christ 87

(typified by Melchizedek) which makes the promises of God effectual to us. Christ Himself the great subject of the promises (2 Cor. 1:20), and the whole blessing of them comes forth from Him alone (Eph. 1:3). In Him, from Him, and by Him, are all blessings to be obtained." Hebrews Commentary p. 375 by Pink. Hebrews 7:8 "And here men that die receive tithes; but there he receiveth them, of whom it is witnessed that he liveth." 1. "And here" means according to the Levitical law which was still being observed, though unlawfully by Israel." The law has been removed as a means of service during the Church age; Col. 2:14. "Men that die receive tithes" refers to the Levitical priests. The word "die" (apothnesko) is a present active participle, i.e., they keep on dying. The word "receive" is a present active participle and means "keep on receiving." Paul is using a present tense illustration that the Hebrew Christians understand. "But there he receiveth them, of whom it is witnessed" The words "he receiveth them" are in italics. This means they were added to make us understand in English what the Greek reader would understand as he read this passage as it is constructed in the Greek language. The words "it is witnessed" (martureo) is a present passive participle. The present tense means that it continues to be a witness. The passive voice means that the illustration is not doing the witnessing (the Levitical priesthood and Melchisedec). It is being witnessed. Who is doing this? It is God by inspiration in this passage of Scripture. Jesus as our High Priest receives our tithes as we give them today. When we bring our tithes to God's storehouse, the Church, and the offering plate is passed and we give our tithes, there is in invisible hand into which we give those tithes. It is the hand of Christ. Then he gives the tithe to the Church as his stewardship organization to do his work on this earth. There is nothing that will help our giving more than to realize that Jesus is there when we give and receives what we give personally. Then there is nothing more sobering to the Church than to realize that what Jesus has received from the his people, he gives to the Church and holds them responsible for the proper use of those funds in his work. "That he liveth" The verb "liveth" (zao) is a present active indicative. The present tense means that He is alive now. I firmly believe this is referring to Christ. He is the One that was typified by Melchisedec. He is alive receiving the tithes of His people today. He is also blessing them. A SUMMARY OF THE DOCTRINE OF TITHING I) 2) 3) 4) The first mention of tithing is Genesis 14:18-20. Jacob vowed to tithe before the law; Gen. 28:20-22. God incorporated tithing in the law; Lev. 27:30-32; Num. 18:24. God looked upon those who refused to tithe as robbing Him; Mal. 3:10.

2.

3.

4.

88

5)

Jesus said in the New Testament that we ought to tithe; Matt. 23:23.

6) 7)

Paul taught tithing to the Church at Corinth; I Cor. 9:7-18. The "even so" of verse 13 brings this out.

Hebrews 7:9 1. 2. 3.

Paul taught one of the greatest lessons on tithing to the Hebrew Christians; Heb. 7:8. The invisible hand of Jesus is in the offering plate when it is passed to receive our tithe. After one ha given it to Him, He turns around and gives it to the church to finance His program.

"And as I may so say, Levi also, who receiveth tithes, payed tithes in Abraham."

"And as I may so say" The verb "say" is a present active infinitive and means "so to speak." Or, "a person might even say."

"Levi, also, who received tithes" The word "received" (lambano) is a present active participle. The present tense means that Levi is put for his priesthood that was in existence when the book of Hebrews was written. It means that Levi keeps on receiving tithes through his descendants.

Hebrews 7:10 1. 2.

"Payed tithes in Abraham" The reasoning here is that Levi and all his descendants paid tithes when Abraham paid them because they were in the loins of Abraham. Jewish theology viewed heredity in this manner. They viewed Levi as in the loins of Abraham because he descended from him. When Abraham paid tithes to Melchisedec, Levi paid tithes to him, thus, Melchisedec was superior to Levi. That also means he was better than Aaron. Since Melchisedec is better than Aaron, it follows that Messiah is better than Aaron because he belongs to a superior order of priesthood. "For he was yet in the loins of his father, when Melchisedec met him."

"For he was yet in the loins of his father" "He was" is an imperfect active indicative. "He kept on being in the loins of his father."

"When Melchisedec met him" The word "met" is an aorist active indicative (sunantao) The aorist tense speaks of the point of time described in Genesis 14:18-20. The word is derived from a word that means "opposite to" and thus describes a face to face meeting. Summary: There are four things in the passage that sets forth the superiority of Melchisedec: 2) 1) Abraham paid tithes to Melchisedec out of the best spoils. Melchisedec blessed Abraham which implies superiority.

89

3) 4)

The superiority of Melchisedec is seen in that his priesthood is not characterized by a whole succession of mortal men. This is true of Levi. The superiority of Melchisedec is seen in that Levi paid tithes in Abraham.

Hebrews 7:11

In verses 11-28, the superiority of Christ's priesthood which is according to the order of Melchisedec is set forth. Having already shown that Melchisedec was superior to Levi, the author now explains in detail how this demonstrates the superiority of Christ to the Levitical system.

"If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron?" 1. "If therefore perfection were" The "if' is a second class condition. It means "if" and it is not true. The Levitical system failed to give men an adequate relationship to God. The verb is an imperfect active indicative. The word "perfection" (teleiosis) to reach completion. In the context it refers to making men acceptable to God, which was the function of the priesthood. Something may be termed perfect when it fulfills the purpose for which it was designed. So it is saying "If therefore perfection kept on being accomplished by Levitical priesthood" (It wasn't but if it were). "By the Levitical priesthood" The priesthood is designed to establish relations between a holy God and sinful man. Yet the Levitical priesthood could accomplish this only in a picture. All their sacrifices were only bloody fingers pointing to the Lamb of God that would come to take away the sin of the world. It did teach an atonement which needed to be repeated because it did not perfect the one that did the offering (Heb. 10:1-3).

2.

3.

"(For under it the people received the law,) what further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron?" The Jews believed that the Levitical system of the priesthood was perfect. It had been instituted by Jehovah Himself. It must therefore be sufficient and permanent. If God raised up a Priest who did not belong to the Levitical tribe and through His sacrifice put away sins, it means that the priesthood of Levi was incapable of producing perfection. There was no need of introducing something new if the old met all the requirements of God. The Jews believed that it did. This is what the book of Hebrews is about. It is trying to remove the confusion that they were having over a wrong understanding of the Old Testament priesthood. They did not understand that it was temporary until the Messiah would come.

90

Hebrews 7:12 "For the priesthood being changed, there is made of necessity a change also of the law." 1. "For the priesthood being changed" The words "being changed" (metatithemi) means "to transpose (two things, one of which is put in place of the other)." It is a present passive participle. The present tense means that it was changed or transposed at the time Paul was writing these words. The passive voice means that God did the transposing. The Levitical priesthood was no longer valid. All of this is fulfilled in Christ and replaced by him.

"There is made of necessity a change also of the law" The verb "is made" (ginomai) is a present middle indicative and means "to become." Berry in his literal translation from the Textus Receptus translates it "takes place." There "takes place" of necessity a change also of the law. The change of the law is literally a setting aside of the law of Moses. Pink makes the following comment: "In other words, Judaism as such, was now defunct. Thus a change of the law means a change of dispensation, a change of Divine administration. This at once fixes the meaning of the `law' in the parenthetic clause of the previous verse." Paul definitely teaches that the law was done away at the cross as a means of service; Col. 2:14. A SUMMARY OF THE DOCTRINE OF THE LAW 1) 2) 3) 4) 5) 6) 7) 8) Hebrews 7:13 "For he of whom these things are spoken pertaineth to another tribe, of which no man gave attendance at the altar." 1. "For he of whom these things are spoken" The words "are spoken" (lego) is a present passive i ndicative verb from the word meaning, "to say or to speak." It could also be stated "are being spoken." The "He of whom" is referring to Christ. It was given exclusively to the Jews; Lev. 27:34; Rom. 3:1-2. The law was never given to save; Gal. 3:19-21. The law was given to stop men's mouths; Rom. 3:9-20. The law can never save; Rom. 3:20; Gal. 2:16. The law has been done away with as a means of service; Col. 2:14. The law was a schoolmaster to bring men to Christ; Gal. 3:23-24. The believer is dead to the law by the body of Christ; Rom. 7:4. The believer has been removed from the sphere of the law's condemnation; Rom. 8:1.

91

2. 3.

"Pertaineth to another tribe" The verb (metecho) is a perfect active indicative and means that Christ came from another tribe, i.e. Judah. The perfect tense means that it stands as true in the present tense. "Of which no man gave attendance at the alter" Or, officiated at the alter.

Hebrews 7:14

"For it is evident that our Lord sprang out of Juda; of which tribe Moses spake nothing concerning priesthood." 1. "For it is evident that our Lord sprang out of Juda" The word "evident" means "manifest." It is not a secret; it is a matter of record. The word "sprang" means "arose." The word "sprang" is a perfect active indicative. The perfect tense means it happened in the past and it remains true. Paul says we are not side stepping this fact, we are explaining it.

2.

"And it is yet far more evident: for that after the similitude of Melchisedec there Aristech another priest," 1.

Hebrews 7:15

"Of which tribe Moses spake nothing concerning the priesthood" The word "spake" is an aorist active indicative. It means that Moses had nothing to say about anyone ever being a priest out of the tribe of Judah. Moses spoke what God revealed to him. But God did not tell Moses everything. God never intended perfection to come through the Law of Moses. But it did have an important role to play in Israel until the time should come for God to reveal His plan for an eternal high Priest who would be both the Lamb and Priest to offer His own blood for the sins of mankind.

2.

"And it is yet far more evident" A literal translation is interesting here: "And more abundantly yet quite manifest it is," The verb is a present active indicative. The words "far more" (perissoteron) means "more abundantly, super abundantly." Paul is saying there is massive evidence here. The word "evident" (katadelon) means "manifest, quite clear." This is the same word as in verse 14: "For it is evident that our Lord sprang out of Juda . . . " The Linguistic Key says, "The preposition in compound is perfective." "For that after the similitude of Melchisedec there ariseth another priest" The verb "ariseth" is a present middle indicative. The present tense means that the Priest is in the present tense of the writing of this Epistle. The middle voice means that the subject (The Priest after the similitude of Melchisedec) ariseth of Himself. When did Jesus become our High Priest as His eternal purpose is acted out on the stage of history? When He arose from the dead and entered the holy of holies in heaven there to offer His own blood as the ground of our forgiveness; Heb. 9:1-12.

Hebrews 7:16

"Who is made, not after the law of a carnal commandment, but after the power of an endless life." 92

1.

"Who is made, not after the law of a carnal commandment" "Who is made" is a perfect active indicative and has reference to Christ. The word "made" is "ginomai" and means, "to become, to come into existence." It means "Who came into existence and remains." The words "not after the law of a carnal commandment" means that Christ did not arise, or become a priest after the ordinary manner which had to do with physical decent. John Gill has an interesting comment on "carnal commandment." He says, "either the ceremonial law in general, which was a carnal one, if we consider the persons to whom it belonged, the Israelites according to the flesh; it was incumbent upon, and might be performed by such who were only carnal; and it was performed by and for men that were in the flesh, or mortal; and if we consider the matter of it, the subject on which various of its rites were exercised was the flesh or body, and which were performed by manual operation; and the sacrifices of it were the flesh of beasts; and these were for the sins of the flesh, and for the removing the ceremonial uncleanness of it; and the virtue of them reached only to the purifying of the flesh; and the whole of it is distinct from the moral law, which is spiritual, and reaches to the spirit or soul of man; whereas this only was concerned about temporal and external things: or else the law of the priesthood is particularly intended; or that commandment which respected the priesthood of Aaron; which law regarded the carnal descent of his sons; enjoined a carnal inauguration of them, and provided for their succession and continuance in a carnal way."

2.

"But after the power of an endless life" The word "power" (dunamis) is miraculous power according to Strong. The word "endless" is "akatalutos" and means "indissoluble or indestructible." The reason for this statement will be brought out clearly in verse 25. An Old Testament high Priest represented the people to God. He brought a sacrifice to the LORD in their behalf which could never take away sin. He himself would eventually die or leave the priesthood. So he could not live to continue to represent them. But it is different with Jesus. He offered a perfect sacrifice and ever lives to make intercession for us.

Hebrews 7:17 "For he testifieth, Thou art a priest for ever after the order of Melchisedec." l. "For he testifieth" The word "testifieth" is "martureo" and is a present active indicative verb and means "to bear witness, to testify." The present tense means that he is testifying at the time of the writing of this statement. "Thou art a priest for ever after the order of Melchisedec" is a quote from Psalm 110:4. There is an important truth in the present tense of this verb. It means that what God said in the past in this prophetic Psalm IS TAKEN AS GOD SPEAKING NOW. God has not just spoken His word, He is speaking now through what has been written in the past.

2.

Hebrews 7:18 "For there is verily a disannulling of the commandment going before for the weakness and unprofitableness thereof." I. "For there is verily a disannulling" The word "disannulling" means "to abolish, to put away, to reject, to cancel." The law of Moses has been set aside as a way to serve God. There are many 93

verses that teach this. But it is hard for some to grasp the idea that we are not under the Ten Commandments. I have mentioned Col. 2:14 several times. Paul said in Galatians 3:24-25: "Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. But after that faith is come, we are no longer under a schoolmaster."

2. 3. 4.

Paul says that there is the right use of the law: "But we know that the law is good, if a man use it lawfully; Knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers, For whoremongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine; According to the glorious gospel of the blessed God, which was committed to my trust" (1 Tim. 1:8-11). Do these words describe Christians? Absolutely not. If the law is used lawfully it should be used to produce conviction of sin that it might point people to Christ for salvation. "Of the commandment going before" The word "commandment" means "the prescribed rule in accordance with which a thing is done." The words "going before" mean "precede." The commandment with regard to the priesthood that was laid down in the past has been canceled.

"For the weakness and unprofitableness thereof" The word "weakness" means "infirm or feeble." The word "unprofitableness" means "useless." He is not speaking derogatorily of the Old Testament priesthood. But the fact is the Old Testament priest could never make those he represented perfect. Paul says in Hebrews 10:1: "For 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." So because of this weakness, the priesthood of the Old Testament was canceled and a new Priest installed. This new Priest is Jesus and He offers the perfect sacrifice never to need repeating and He lives forever never needing to be replaced. He also makes those He represents perfect (10:10,14).

"For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God." 1.

Hebrews 7:19

2.

"For the law made nothing perfect" The words "made perfect" are the translation of "teleioo" and is an aorist active indicative and means, "to carry through completely, to finish." This is the word Jesus used when He cried on the cross "it is finished." The aorist tense gathers up the doing of the law into one statement of fact and the active voice makes the law the actor. It is telling us what the law never did.

"But the bringing in of a better hope did" The verb "did" is not present in the Greek text. It is properly supplied. The bringing in of a better hope is the new sacrifice and high priesthood of Jesus. This will be developed through the next chapters. Now this is saying that the better hope did something that the law could never do i.e. make men perfect. See 10:14. 94

3.

"By the which we draw nigh unto God" The word "draw nigh" is a present active indicative from "eggizo" meaning, "to be near." When the Old Testament priest drew near to God, there was always fear of not being accepted. With the new hope we have under the priesthood of Christ we can come boldly; 4:16; 10:19-23. The present tense of this verb means that we can continually do this. It should be the practice of our lives as Christians to enter the holiest by the blood of Christ. This is through prayer, devotion, worship, praise, meditation and the study of His Word. The bringing of a better hope is said to make the believer perfect. The doctrine of positional truth will help us to understand how this takes place. So we will study the doctrine of positional truth. The following things are true of every believer the moment his is saved. I) 2) 3) 4) 5) 6) We are in Christ; 2 Corinthians 5:17: "Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new. Christ's righteousness is imputed to us; 2 Corinthians 5:21: "For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him. A SUMMARY OF THE DOCTRINE OF POSITIONAL TRUTH

We are sanctified once for all; Hebrews 10:10: `By the which will we are sanctified through the offering of the body of Jesus Christ once for all. We are perfected forever; Hebrews 10:14: "For by one offering he hath perfected for ever them that are sanctified.

We are sealed with the Holy Spirit as an earnest or guarantee that He will finish our salvation by redeeming our bodies; Ephesians 1:13-14: "In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise, Which is the earnest of our i nheritance until the redemption of the purchased possession, unto the praise of his " glory.) We have an inheritance reserved in heaven for us; I Peter 1:4 To an inheritance i ncorruptible, and undefiled, and that fadeth not away, reserved in heaven for you."

We are put into Christ by Holy Spirit baptism; 1 Corinthians 12:13: "For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.

7) 8) 9)

We are kept by the power of God; I Peter 1:5: "Who are kept by the power of God through faith unto salvation ready to be revealed in the last time."

We are accepted in the beloved; Ephesians 1:6: "To the praise of the glory of his grace, wherein he hath made us accepted in the beloved."

95

10)

We are sons of God right now; I John 3:2: "Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is." We are joint heirs with Christ; Romans 8:17: "And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together." We are already glorified in the declared view of God; Romans 8:30: "Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified." Every believer's home is heaven; John 14:1-3: "Let not your heart be troubled: ye believe in God, believe also in me. In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also." Every believer has already passed from death to life; John 5:24: "Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life." Every believer is seated together with Christ in heaven; Ephesians 2:6: "And hath raised us up together, and made us sit together in heavenly places in Christ Jesus:

11)

12)

13)

14)

15)

Hebrews 7:20 "And inasmuch as not without an oath he was made priest:" 1. "And inasmuch as not without an oath" This is another argument that the priesthood of Christ was greater than the Levitical priesthood. The Levites were made priests without an oath and Christ was made with an oath. "He was made priest" is in italics. This is stated in the next verse but it is here added in italics so that this truth will be kept in mind as the thought is developed.

2.

Hebrews 7:21 "(For those priests were made without an oath; but this with an oath by him that said unto him, The Lord sware and will not repent, Thou art a priest for ever after the order of Melchisedec:)" 1. "(For those priests were made without an oath;" This statement begins a parentheses which is added by Paul to explain. Included in the explanation is a quote from Psalm 110:4. "But this with an oath by him that said to him" The word "said" is a present active participle meaning that He keeps on saying.

2.

96

3.

"The Lord sware and will not repent" The word "sware" is an aorist active indicative verb meaning "swore." It was done in the past once-for-all. God predetermined the priesthood of Christ before the foundation of the world. God has a plan. He has been working that plan from the beginning. The words "and will not repent" is the translation of a future passive indicative (metamelomai). This word means, "to care afterwards or regret." God is perfect. He is not subject to the kinds of mistakes man makes. We can make a plan and in the process of it's development things can happen that cause us to regret and abort the plan. God's plan is perfect and He will have no regrets. "Thou art a priest for ever after the order of Melchisedec" This is a quote from Psalm 110:4." This was explained in an earlier lesson. The word "order" means "regular arrangement." "By so much was Jesus made a surety of a better testament."

4.

Hebrews 7:22 1. 2.

"By so much was Jesus made" The words "was made" (ginomai) is a perfect active indicative verb. It literally means "has become." He became this in the past and it remains true. It is true that He "was made." He did not make Himself a surety.

"A surety of a better testament" The word "surety" means "a pledge, a guarantee." He is the Pledge of the better testament. This is the only time this word is used in the New Testament. Other Greek writers use it to describe the action when one person undertakes for another. It literally refers to a part of a man's body especially the hand. Solomon used it this way: "If thou be surety for thy friend, if thou hast stricken thy hand," Prov. 6:1. Jesus has given His word to stand in as our "surety." This cost Him His life. The words "better testament" refer to the New Covenant. The Old Covenant was based on animal's blood. The New Covenant is based on His blood. The Old Covenant could never take away sins (10:4) but the blood of Jesus obtains eternal redemption (9:12). Jesus is the Surety of a better testament. "And they truly were many priests, because they were not suffered to continue by reason of "And they truly were many priests" One of the weaknesses of the Old Covenant was that there were many priests. We must keep in mind that Paul is showing the superiority of the priesthood of Christ to that of the Old Testament priesthood.

Hebrews 7:23 death:" 1.

2.

"Because they were not suffered to continue by reason of death" The high priest died and passed his priesthood to another. Christ is superior because he ever lives. No one will take his place. He will never pass off the scene.

97

Hebrews 7:24 "But this man, because he continueth ever, hath an unchangeable priesthood." I. "But this man, because he continueth ever" Here we have, first of all, the humanity of Christ. Christ did not only become a man to die for man and pay the price of sin, but also, to be the man to represent man at the throne of God and to be the one in whom man will be eternally righteous and eternally accepted, and eternally secure. We have all of this in Christ, none of which is dependent one thing other than simple faith in Christ. Our acceptance is in the person of Christ Who continues forever. "Hath an unchangeable priesthood" "Hath" is a present active indicative which means that He "keeps on having." The word "unchangeable" (aparabatos ) literally means "unviolated, not to be violated, inviolable, unchangeable and therefore not liable to pass to a successor." God has settled the issue eternally in Christ. We will never have another change in the priesthood. What is going on in the salvation of the lost is not just one in a series of dispensations to follow. What God has planned forever finds it's goal and completion in Christ.

2.

Hebrews 7:25 "Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them." l. "Wherefore he is able" The word "wherefore" connects what he is able to do because his priesthood is eternal and will never change. The words "he is able" is a present middle indicative (dunamai). The present tense emphasizes that Christ is now our unchangeable High Priest. The word "able" means that He has the power to do this. The middle voice means that He is doing this in His own behalf, i.e. gathering His bride. "To save" is a present active infinitive. The word (sozo) is the common word for salvation and the present tense means that He is able to keep on saving. The active voice means that He does it. Salvation is of the Lord. The Law made nothing perfect but here we have a perfect Saviour and a perfect salvation. "To the uttermost" is literally "into the completely." The word "uttermost" (panteles) means "completely, perfectly, utterly." Our High Priest is able to save completely. The contrast here is between what the law could not do in verse 19, what the O.T. priest could not do because of his death in verse 23 and what Christ is able to do because of His eternal life and unchangeable Priesthood. Therefore this statement is one of security. "That come unto God by Him" Jesus is the Mediator; John 14:6; 1 Tim 2:5; 1 John 2:1; Acts 4:12. "Seeing He ever liveth." is a present active participle meaning that He is always living. As the Lamb of God He died, He experienced death. He tasted death for every man (2:9). As the resurrected Son of God and High Priest He is free from death. He is alive forever more.

2.

3.

4.

5.

98

6.

"To make intercession for them" The verb form is a present active infinitive. The word "intercession" is a word used of lawyers who appear for men in courts of justice. Jesus is the Advocate who pleads His own blood as the ground of forgiveness and acceptance for those He represents, i.e. believers. A SUMMARY OF THE TEACHING OF THIS VERSE 1) 2) 3) 4) Salvation is based on His Eternal Priesthood: "He ever lives." Salvation is based on His power: "He is able." Salvation is based on His intercession: "Makes intercession." Salvation is to the uttermost: "Into the forever."

Hebrews 7:26 "For such a high priest became us, holy, harmless, undefiled, separated from sinners, and become higher than the heavens:" 1. "For such a high priest became us" "Became" is an imperfect active indicative. This word emphasizes the fittingness or suitability of a thing or action. (Richards). First He is God incarnate. He became a man that He might be a fitting representative of the human race. Hebrews 2:17 says, "Wherefore in all things it behooved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people." Jesus is suited to the needs of man as our High Priest. He is a man, He died for Man, He is sympathetic to man, He is touched with the feeling of our infirmities and is US at the throne of God's mercy. "Holy, harmless, undefiled, separate from sinners" The word "holy" is speaking of the absolute purity of Christ's nature. He was entirely free from the slightest spot of our original defilement. Instead of being, as we were, "conceived in sin and shapen in iniquity," His humanity was "that holy thing" (Luke 1:35). The word "harmless" tells us what He is toward us. When I think of a Holy God, I think of Nadab and Abihu when they were stricken with lightening as they approached God. In their case God was not harmless. But Christ is absolutely harmless. We can come to Him as our High Priest with a total absence of fear. He is harmless. The word "undefiled" means that He is spotless in every respect. He walked on this earth for 33 years and was never affected by the evils around Him. He touched a leper, and the leper was cleansed. He came into contact with death but remained undefiled. In fact, every time He came into contact with death, He conquered it. He was in the wilderness temptation for 40 days and was as spotless at the close as He was at the beginning. He is undefiled. The words "separate from sinners" is an explanation of the three preceding words. He stands out separate from sinners. He is different. When God sees Him, He says, "This is My Beloved Son in Whom I am well pleased." God loves me, He loves you, but we are sinners. We are not separate from sinners. Here is a Man to represent us as High Priest who is a man but is Holy, harmless, undefiled and separate from sinners. His likeness to us is essential and His difference from us is just as essential. He is our perfect High Priest.

2.

99

3.

"Made higher than the heavens" The word "made" (ginomai) is an aorist middle participle. The aorist tense means that it happened in the past. You can read about it in Acts 1:9-11. This refers to the present place and state of Christ as our High Priest. Pink says, "Those words plainly imply that His elevation above the heavens is something conferred on Him." This is described in verse 17. Not only did God make Him High Priest, but He did it with an oath; verses 20-21. As our High Priest He becomes Us and Col. 3:3 says we are THERE in Him.

Hebrews 7:27 "Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's: for this he did once, when he offered up himself." 1. "Who needeth not daily, as those high priests, to offer up sacrifices" Here we see the sufficiency of Christ over the Old Testament sacrifices. First we are told in this statement that there is not a present need of daily sacrifices. This is a definite change in the duty of the priesthood. The words "as those high priests" identifies the officials whose duty it was to offer daily sacrifices. The insufficiency of those sacrifices is seen in the fact that they had to be offered over and over again. There is not a need of repeating that which is perfect and makes perfect (10:1-2). "First for his own sins, and then for the people's" There was something the high priest had to do before he could ever represent others. He had to offer sacrifice for his own sins. There were no sinless high priests in the Old Testament. The Levitical priests had the same problem that those they represented had, i.e. sin that came from an inherent nature received from birth. The words "and then for the people's" means that they did represent the people to God. There was an acceptable approach to God. God had given this system of worship to teach Israel and prepare her for Jesus when He came to offer them salvation and a Priest that was and is perfect. "For this he did once, when he offered up himself" The word "once" means "once for all." The words "he offered up" is an aorist participle. He offered Himself self up on the cross once for all. This is in contrast to daily sacrifices that could never take away sin. Jesus did it once and that one sacrifice of Himself satisfied God for the sins of the whole world. The sacrifice does not need to be offered again. Any sinner coming to God through Christ (vs 25) will be forgiven on the basis of the one sacrifice. It is not the blood of an animal but His own blood that is the ground of our forgiveness.

2.

3.

Hebrews 7:28 "For the law maketh men high priests which have infirmity; but the word of the oath, which was since the law, maketh the Son, who is consecrated for evermore." l. "For the law maketh men high priests which have infirmity" God set down in the law the guidelines for the priesthood. The word "maketh" (kathistemi) means "to set one over a thing, i.e. to put someone in charge. It says "For the law maketh men high priests." There was never a woman high priest. There was never a woman in any part of the priesthood. This was a task that God assigned men. The words "which have infirmity." The verb is a present active participle. This word means weakness. This weakness was a depraved nature that needed forgiveness just like the people he represented. 100

2.

"But the word of the oath, which was since the law maketh the Son" The word of the oath is referring to God's Word concerning this matter. The word "oath" is found seven times in Hebrews, five of which are in this Chapter. See 7:20-21. There is no stronger way for God to put it than this way. If God says something, it is true. God never carelessly says anything and He never needs to change His mind. However, He has sworn with an oath in order to prop up the weak faith of man; Heb. 6:17-18. The words "Which was since the law" mean that this is a recent command from God and it has to do with a change. God is the same yesterday, today and forever. He never needs to change. But He has changed in the way He deals with man. It is not that His dealings were wrong to start with. It is that there is a development of His purpose through stages. We see that in Chapter 1 verses 1-2: "God Who at sundry times and in divers manners spake in time past unto the fathers by the prophets, Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he make the worlds;" "Who is consecrated for evermore" "Is consecrated" (teleioo) means "to make perfect, to carry through completely." It is a perfect passive participle. The word "evermore" means "eternally." This means that Jesus is perfected in the priesthood eternally." There will never be another to take His place. We could elect a president forever. We would understand that this would be for his lifetime. However, it is literally for evermore in this case.

3.

101

Hebrews 8:1

HEBREWS CHAPTER EIGHT

"Now 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;" 1.

"Now of the things which we have spoken this is the sum" The words, "we have spoken" is a present passive participle. It could be correctly stated, "Now a summary of the things being spoken of is..." "We have such an high priest" The words "we have" is a present active indicative verb meaning that we have a High Priest right now.

2. 3.

Hebrews 8:2 man." 1. 2.

"Who is set on the right hand of throne of the Majesty in the heavens" The words "Who is set on the right hand" is aorist active indicative verb and literally means "Sat down." The High Priest took His seat in the heavens. His work of offering a sacrifice for sin was finished. He now officiates in heaven itself. Aaron officiated in one on earth made after the pattern of the one in heaven. The place of the Messiah is at the right hand of the throne of the Majesty in heaven, a place which Aaron could not occupy. Thus Jesus as High Priest is seen in every way to be superior to the Old Testament priesthood. The word "Majesty" (megal_sunes) means "Greatness," and here is a reference to God who is the greatest of all greatness. The word great is used two other places in the New Testament; Titus 2:13; Rev. 19:17. "A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not "A minister of the sanctuary" The word "minister" means "a public minister." It refers to the service of the high priest as he served is his daily activities. The word "sanctuary" is "holies." This refers to the place of worship.

"And of the true tabernacle, which the Lord pitched, and not man" The "true tabernacle" is a contrast between the heavenly and earthly. Man did make the earthly tabernacle even though it was divinely ordered. The words "which the Lord pitched" is an aorist active indicative verb meaning "to fix, to set up." Is this referring to the place of God's abode? God is eternal. God has always been and will always be. He is from everlasting to everlasting; Psa. 90:2; Psa. 106:48. However, where God lives, He made; Neh. 9:6; Isa. 45:12; 2 Cor. 5:1. 1) Nehemiah recognized that God created where He lives; Nehemiah 9:6 says, "Thou, even thou, art LORD alone; thou hast made heaven, the heaven of heavens, with all their host, the earth, and all things that are therein, the seas, and all that is therein, and thou preservest them all; and the host of heaven worshippeth thee." GOD CREATED WHERE HE LIVES

103

2)

Isaiah recognized this: Isaiah 45:12 says, "I have made the earth, and created man upon it: I, even my hands, have stretched out the heavens, and all their host have I commanded." Paul refers to this: 2 Corinthians 5:1 says "For 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." One of the greatest references is made by Paul in Hebrews: Hebrews 11:10 says, "For he looked for a city which hath foundations, whose builder and maker is God."

3)

4)

Hebrews 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." 1. "For every high priest is ordained to offer gifts and sacrifices" The things mentioned here are duties of the high priest that are common to all who ordained to be high priest. The word "offer" is a present active infinitive. The words "is ordained" (kathistemi) is a present passive indicative verb meaning, "is constituted, appointed, or to set one over a thing." The task of the high priest was to offer "gifts and sacrifices." The "gifts" refer to the meal offerings and the sacrifices to blood offerings. The gift offerings were given to represent personal dedication, commitment, and thanksgiving to the Lord. The blood offerings, on the other hand, were for cleansing from sin. The priests were responsible for offering both. Not even the simplest meal offering could be made by a lay person. He brought the offering, but it could be presented to God only by a priest. Jesus has already ministered the one final blood sacrifice that is sufficient for all people for all time. This work of His is completely finished, and there will be no need forever for any additional sacrifice for the cleansing of sin. But the need for His redeemed people to come to dedication and commitment and thanksgiving is not over. These gifts of praise and thanksgiving Jesus continues to minister for us before His Father. None of us can praise God, thank Him, commit, or dedicate himself in worship, obedience, and service apart from Jesus Christ. Just as no Israelite could offer either a gift or sacrifice to God except through a priest, so Christians cannot do so except through their High Priest. We cannot confess sin or seek forgiveness apart from Christ any more than we could have come to God apart from Christ. Anything of any value or consequence we do as believers must be done through our Lord. "And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him;" Col. 3:17. "Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ;" Eph. 5:20. It is obviously necessary then for Jesus to continue to minister in our behalf. He continually brings the gifts, the worship, the praise, the repentance, the dedication, the thanks of the hearts of His people before the Father.

10 4

"For if he were on earth, he should not be a priest, seeing that there are priests that offer gifts according to the law:" 1.

Hebrews 8:4

2.

"For if he were on earth, he should not be a priest" The reason Jesus would not be a priest on earth is that the Levitical system was already established, and left no room for a non-Levite to serve in that capacity. Jesus was from the tribe of Judah. Furthermore, the Levitical regulations contained no provision for the kind of offering Jesus made; Heb. 7:27; 9:12. Hence, Jesus is not just another priest of the same general sort, but a different kind of priest, for whom even the place of ministering must be radically different. "Seeing that there are priests that offer gifts according to the law" "Seeing" (onton) is a present active participle meaning that there are already priests that offer gifts according to the law.

Hebrews 8:5

"Who 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 shewed to thee in the mount." I. "Who serve unto the example and shadow of heavenly things" "Serve" is a present active indicative verb and means that they are doing it at the time of the writing of this Book. The word "serve" is always used to describe divine service. It is sometimes translated as worship; Acts 24:14; Phil. 3:3. Gouge says in commenting on this word, "It thus signifies to serve with fear or trembling. Thus it implies an awful respect to him who is served." The word "example" (upodeigma) means such a pattern as was set before them to direct and to show them what they should do. The word "shadow" means "a representation of bodily substance; as of a man; Acts 5:15; and of a tree; Mark 4:32. Because these legal ordinances and services were representations of evangelical, spiritual and celestial truths, they are called shadows here and in Chapter 10:1. The words "heavenly things" (epouranion) are the things which God first showed to Moses on the mount; and then appointed a tabernacle to prefigure His body, and coming into the world: a candlestick and lamps, to manifest him to be the light of the world; a table, to show that Christ was the means of that communion which we have with God; great vessels for water, to declare that Christ was the means of washing us from our filth; the most holy place, to show that heaven is the place where Christ appears before God for us; the ark, to show that Christ is the cabinet wherein are treasured up all God's precious things; the mercy-seat, to demonstrate Christ to be the means of obtaining all mercy from God; a priest, to show that Christ is the Priest for us in things pertaining to God; sacrifices, to manifest that Christ is the means of expiating our sins; i ncense, to show that by Christ our prayers are made acceptable unto God; the alter, to manifest the divine nature of Christ, whereby his sacrifice, intercession, and all that he offers up for us, are sanctified, and made meritorious and acceptable for us. Because no one type, or rite, could set forth Christ in all his excellencies and undertakings for us, there were many types ordained, one to set forth one thing, and another, another. "As Moses was admonished of God when he was about to make the tabernacle" The word "admonished" (chrematizo) and means "instructed of God." It is a perfect passive indicative 105

2.

"For See, saith he, that thou make all things according to the pattern shewed to thee in the mount" The word "see" (orao) is a present active imperfect verb and it is a quote from Exo. 25:40. It was an order. The words "saith he" (phemi) a present active indicative meaning "to show or make known one's thoughts." The word "make" is a future active indicative and means the tabernacle is to be constructed according to instructions. It will be made under the direction of Moses by the hands of carefully chosen God gifted men. God always instructs us in His ways and we are to follow them exactly. It is imperative that we follow the Scriptures in everything we do. It is presumption to depart from the Scriptures i n our practice, thinking that our sincerity, or, the results of sincere actions prove that God approves. God approves of faithfulness to His Word.

verb. Gouge that the active voice of this verb is used when it is applied to him that delivers to others what he has received from God, or that speaks by divine inspiration or revelation and gives Heb. 12:25 to illustrate this: "See that ye refuse not him that speaketh. For if they escaped not who refused him that spake on earth, much more shall not we escape, if we turn away from him that speaketh (chrematizo) from heaven." God gave Moses exact instructions and Moses communicated those instructions to others. This is a perfect illustration of how inspiration works.

"But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises." 1.

Hebrews 8:6

2.

"But now hath he obtained a more excellent ministry" The words "hath he obtained" (tugchano) is a perfect active indicative verb. The perfect tense is completed action in the past with the result that it is still true. The words "a more excellent" literally means "different." The comparative term "more excellent" is not referring to someone better of the same kind, but someone better of a different kind. Jesus is the incarnate Son of God. He has a different Priesthood from the Old Testament. His present session in heaven is a "ministry." This word means "a public office which a citizen undertakes to administer at his own expense." Jesus is ministering in the Sanctuary in heaven for us at His own expense.

3.

"By how much also he is the mediator of a better covenant" The words "he is" is a present active indicative verb. The word "mediator" means someone who stands between two people and brings them together, a go-between in a dispute or conflict. He must represent both parties. In religion a priest is the mediator between God and men. The word "covenant" signifies an arrangement or constitution of things, and economy or dispensation. The "old covenant" was that peculiar order of things under which the Jewish people were placed in consequence of the transactions at Sinai. The "new" or "better covenant" is that order of things which has been introduced by Jesus Christ, namely, the Christian dispensation. "Which was established upon better promises" The verb "was established" is a perfect passive indicative and means "formally established or legally established." Pink says, "All is now fixed in the Church by Divine arrangement and secured by inviolable sanctions." The word "better" implies that the Old Testament or the Old Covenant was not good. The word "better" has to do with the fact that the Old Covenant had to do with the present life and the New Covenant has to do with spiritual and eternal life. The Old Covenant had to do with length of 106

days; of increase of numbers; of seed time and harvest; of national privileges, and of extraordinary peace, abundance and prosperity. This is not to say that eternal life was not i nvolved in the Old Covenant but this was not it's emphasis. Under the New Covenant the promise of spiritual blessings become the principal thing. The mind is directed to heaven; the heart is cheered with the hopes of immortal life; the new man is directed to look for Christ at any moment. Hebrews 8:7 "For if that first covenant had been faultless, then should no place have been sought for the second." 1. "For if that first covenant had been faultless" God cannot make a covenant that is faulty. Yet it is teaching here that the first covenant was not faultless. First, the verb is an imperfect ind and means to be in a continuing condition. The word "faultless" means "not free from fault or defect." How can we reconcile a perfect God who cannot do an imperfect thing with the implications of this statement? The answer is in Roman 8:3: "For what the law (first covenant) could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh." The old covenant set before Israel an objective standard but supplied no power to measure up to it. "Then should no place have been sought for the second" The verb is imperfect passive indicative. It means that there would have been no continuing need for a second. The word "sought" here means to crave. The perfect law of God, with its harsh penalties, created a craving i n the heart of sincere Jews who knew they came short. Some verses that bear this out are: Stephen the Deacon said to the Jews in Acts 7:53 "Who have received the law by the disposition of angels, and have not kept it." Paul in his sermon in the synagogue in Antioch in Piscidia on the subject of justification by faith he told the Jews, "And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses." Acts 13:39 When Peter argues for Christian liberty before the counsel at Jerusalem he says in Acts 15:10 "Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear?" Hebrews 8:8 "For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah:" 1. "For finding fault with them" The words "finding fault" is a present middle participle. Observe the "them." The fault is with them not the law. The word "fault" is a present middle participle and it means "to blame." The present tense means they continue in this condition. The middle voice means the subject of the action finds fault for himself. This is a quote from Jeremiah 31:31-34 and God is the subject. It means that God has found the fault and holds them responsible to Himself. 10 7

2.

2.

"He saith, Behold, the days come, saith the Lord" The words "He saith" is a present active indicative verb. The word "behold" is an aorist active imperfect verb. The aorist tense speaks of the time in the past when God said this (Jer. 31:31-34). The imperative mood is a command. God as the Commander in Chief says, "Look!" The words "the days come" is a present middle indicative verb and means that these days are coming. The middle voice means that at the time God spoke this the days were coming of themselves. This suggests a plan being worked out by God. The words "saith the Lord" means that God said it. When God speaks, it is a decree and there is no power on earth or in heaven that can keep it from happening. "When I make a new covenant" The word "make" (sunteleo) is future active indicative from a word that means "to complete entirely." This word is translated seven times in the New Testament. It is translated "end" four times, "fulfil" one time, "finish" one time, and "make" one time. It suggests finality. The new covenant is promised to Israel in Jeremiah 31:31-34. Jesus declared that the blood He was shedding was the blood of the new covenant. "With the house of Israel and with the house of Judah" It will not be a divided kingdom in that day. They will be united under one covenant and One King.

3.

4.

Hebrews 8:9

"Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord." 1.

2.

"Not according to the covenant that I made with their fathers" This makes it clear that the Mosaic covenant is the one referred to as the "Old Covenant."

3.

"In the day when I took them by the hand to lead them out of the land of Egypt" tells us when that covenant was made. It also tells of the tender care that God exercised in bringing Israel out of Egypt. "I took them by the hand" is an aorist middle participle from a word that means, "to lay hold of." To take them by the hand means that God was personally involved in their deliverance. By holding their hand, He lifted them up to strengthen their weak knees; by holding their hand, He guided them out of Egypt and through the wilderness wandering; by holding their hand, He led them into the land He had promised them.

"Because they continued not in my covenant, and I regarded them not, saith the Lord" The word "because" introduces a reason. The words "they continued not" is an aorist active indicative verb meaning "to remain in, to continue in." This suggests that they were keeping God's covenant to begin with. They quit the process they had begun. The words "I regarded them not" is an aorist active indicative verb meaning "to have no concern for, to neglect." They discovered that they could not treat God's covenant just any way they wanted to and still obtain His blessings. see Psa. 106:12. Pink says that "this refers to God's governmental dealings with Israel: the severity He exercised, consuming them in the wilderness." "I regarded them not" is never permanent with the Nation of Israel. However, during the times of chastening, it may seem that God has utterly forsaken them. Chastening is always for the purpose of teaching and restoration. God will not cast His people off forever; Rom. 11:21-29. 108

David brings this out in Psalm 94:14-15 "For the LORD will not cast off his people, neither will he forsake his inheritance. But judgment shall return unto righteousness: and all the upright in heart shall follow it." Paul brings this same truth out in Romans 11:21-29 "For if God spared not the natural branches, take heed lest he also spare not thee. Behold 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. And they also, if they abide not still in unbelief, shall be grafted in: for God is able to graft them in again. For if thou wert cut out of the olive tree which is wild by nature, and wert grafted contrary to nature into a good olive tree: how much more shall these, which be the natural branches, be grafted into their own olive tree? For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in. And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob: For this is my covenant unto them, when I shall take away their sins. As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the fathers' sakes. For the gifts and calling of God are without repentance." Hebrews 8:10 "For 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:" 1. "For this is the covenant that I will make" This statement introduces the covenant described in this and the following verses. The words "I will make" is a future middle indicative verb. The word "make" is not the normal word for make. It is from the same root word and the word "covenant" (diatheke). It could be translated "For this is the covenant that I will covenant with..." The future tense definitely reveals that God has another covenant that will supercede the Law of Moses. The middle voice means that God himself will do this and he will be benefited by the action, i.e., he will be glorified. "With the house of Israel" i dentifies the ones who are the recipients of this covenant. God had not forgotten His people Israel. He has a plan for them in the last days. "After those days, saith the Lord" The words "after those days" refers to a long period of dispersion in which Israel is under the chastening hand of God. Israel rejected God's covenant and God's Son. She is paying for it today. The words "saith the Lord" can be considered a decree of God. When God says something it will stand. Isaiah says in Isaiah 34:16, "Seek ye out of the book of the LORD, and read: no one of these shall fail, none shall want her mate: for my mouth it hath commanded, and his spirit it hath gathered them."

2.

3.

109

4.

5.

"I will put my laws into their mind" The word "put" (didous) means "giving." It is a present active participle. It is literally "giving my laws into their mind." This is a gift. It is "laws" plural which suggests each individual thing by which He wants them to live. It is the gift of knowledge. See 1 Cor. 13:8.

6. 7.

"And I will be to them a God" The verb is a future middle indicative. It means that God Himself will be to them God. He is more that an idea, a theological concept. God Himself will identify with His people.

"And write them in their hearts:" The verb is a future active indicative from a word that means to inscribe. God will write His laws into the Jewish heart not on tables of stone. This is future for the nation of Israel. The active voice means that God in His Sovereignty will do it. It is His decision and it will happen. The word "hearts" lets us know that at the time of this New Covenant for Israel it will not be a formal legal system. It will be in the heart of each Jew.

Hebrews 8:11

"And they shall be to me a people" Here God is claiming them as His own. They may not be "a people" to anyone else, but they are to God.

"And they shall not teach every man his neighbor, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest." 1.

2. 3.

"And they shall not teach every man his neighbor and every man his brother" The verb is an aorist active subjunctive. The words "they shall not teach" are emphatic in the Greek text. There are two negatives before the word "teach," which in Greek makes an emphatic negation (Wuest). The construction speaks of that which will in no wise happen. The word "neighbor" is the translation of a word (polites) which means "a fellow citizen" That we are not functioning under this covenant today is obvious from this statement. "Saying, Know the Lord" The word "saying" is a present active participle. The word "Know" is an aorist active imperfect. The word "know" used here is where one instructs a person in knowledge he did not previously possess.

Hebrews 8:12

"For all shall know me, from the least to the greatest" The word know here is different than the other. This "know" (oida) speaks of an absolute acquaintance with something. This is the reason that there is no need for teaching in the case referred to here. Wuest translates: "And in no wise shall each one teach his fellow-citizen and each one his brother, saying, Come to know the Lord in an experiential way, because all shall know Me in an absolute way, from the least to the greatest of them."

"For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more." 1. "For I will be merciful to their unrighteousness" The word "for" introduces a conclusion based on the truths of verse 11. These people know God personally and have experienced the 110

2.

Hebrews 8:13

"And their sins and their iniquities will I remember no more" The word "sins" refers to those who deliberately committed acts that fall short of the divine standard. Pagans sin without the knowledge of the Mosaic Law. The Jew sins with the understanding of what God has said. The word "iniquities" means, "contempt for and violation of the law." This word is also translated "unrighteousness and transgression of the law." The words "Will I remember no more" is an aorist passive subjunctive. The aorist tense gathers the whole treatment of "sins" and "iniquities" up in one grand statement and promises to forgive and forget. The reason I say promises is because it is a subjunctive mood which is potential, i.e. it hasn't happened yet. It is something what will happen because God says it. This helps us to understand the extent of God's mercy and grace.

grace of salvation. "I will be" is a future middle indicative verb. The word "merciful" stands before the verb in the Greek text to emphasize mercy. It is, "Merciful will I be to their unrighteousness." Unrighteousness is the very opposite of righteousness. A person who is the very opposite of God in His perfect righteousness is in need of mercy. This is exactly what God does in grace.

"In that he saith, A new covenant, he hath made the first old. Now that which decayeth and waxeth old is ready to vanish away." 1. "In that he saith, A new covenant," The word "sayeth" is a present active infinitive and means that He is saying it now. The word "a new covenant" refers to the promise in Jeremiah 31:31-34.

2.

3.

"He hath made the first old" The words "He hath made" is a perfect active indicative The perfect tense is completed action in the past with the result that it continues to be finished now. How did He make the first old? In the saying of it. God called the covenant which He proposed to make with Israel a new covenant. When He did this He implied that the first one was old. "Now that which decayeth and waxeth old is ready to vanish away" The word "decayeth" is a present passive participle and means "worn out or declared obsolete." The words "waxeth old" is a present active participle and means "to be senescent." It comes from the word that means "senile." Senescent means "to grow old or aging." Paul is saying that the Old Covenant (the Law of Moses) is old in the sense that it has fulfilled it's days. His conclusion is that the Hebrews should not feel uneasy at the thought of the former economy being superseded.

111

HEBREWS CHAPTER NINE Introduction: God never asks anyone to give up anything without His offering something far better in return. The chief obstacle in the way of the Hebrews' faith was their failure to see that everything connected with the ceremonial law (covenant, sacrifices, priesthood, and ritual) was preparatory and transient. So the writer painstakingly and definitively pursues a clear revelation of the better character of the New. Consequently, in Hebrews 9:1-14 the Old and New Covenants are further contrasted. The first part of the passage (vv. 1-10) outlines, or summarizes, the characteristics of the Old, whereas the second part (vv. 11-14) outlines the characteristics of the New. Hebrews 9:1 "Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary." 1. "Then verily the first covenant had also ordinances of divine service" The word "ordinances" means, "that which has been deemed right so as to have force of law; what has been established, and ordained by law, an ordinance a judicial decision, a sentence." The words "of divine service" is what was practiced in the sacrificial system. Leviticus very carefully outlines the service of the priest. "And a worldly sanctuary" This is in contrast to the heavenly sanctuary. There is nothing in the word "worldly" as it is used here that gives it a bad meaning.

2.

Hebrews 9:2 "For there was a tabernacle made; the first, wherein was the candlestick, and the table, and the shewbread; which is called the sanctuary." 1. "For there was a tabernacle made" The words "was made" is an aorist passive indicative from a word (kataskeuazo) meaning "to prepare throughly." The aorist tense is referring to the time of the construction of the tabernacle in the wilderness. The passive voice means that it was the result of external means. God used men to create it, to construct it. The word "tabernacle" means a "tent or cloth hut." The dimensions and instructions for building are found in Exo. 25-40. The entire sanctuary was approximately 45 ft. long by 15 ft. wide, and 15 ft. high. The enclosed space was divided into two rooms (Exo 26:33), with the first or outer room twice the size of the inner. "Wherein was the candlestick, and the table, and the shewbread" The "candlestick" is literally "Lampstand." There were seven lamps burning on this lampstand. There were no windows in the tabernacle, and the lamps were thus required to provide illumination for the daily service of the priests. This chamber was entered by no one but the priestly family. It was therefore the place of communion. The lampstand foreshadowed Christ as necessary, to see to do the service and the light to illuminate what is going on; John 8:12. I emphasize, there was no other light with which the priest had to work. It was either this light or total darkness. There was no outside light to help. The Christian cannot go to the world to get help to understand the

2.

11 3

The "table" which supports the twelve loaves speaks of communion. A beautiful picture of this is found in 2 Samuel 9. There David asks, "Is there yet any that is left of the house of Saul, that I may show him kindness for Jonathan's sake?" (v.1). This is a wonderful illustration of the grace of God showing kindness to those who belong to the house of His enemy, and that for the sake of his friend Jonathan. There was one by the name of Mephibosheth who was a son of Saul and lame on both his feet. David sent and had Mephibosheth brought into his presence and to show he is fully reconciled to him. David said to Ziba, one of his servants in verses 9 and 10: "Then the king called to Ziba, Saul's servant, and said unto him, I have given unto thy master's son all that pertained to Saul and to all his house. Thou therefore, and thy sons, and thy servants, shall till the land for him, and thou shalt bring in the fruits, that thy master's son may have food to eat: but Mephibosheth thy master's son shall eat bread alway at my table. Now Ziba had fifteen sons and twenty servants." This demonstrates that Mephibosheth is brought into the place of most intimate fellowship. That this table typifies fellowship is suggested in 1 Cor 10:20-21. The "shewbread" or twelve loaves on the table also spoke of Christ. Jesus said, "My Father giveth you the true bread from heaven" (John 6:32). The word "shewbread" is literally "bread of faces," which is a figure pointing to the Divine presence for which the bread stood. Exo. 25:40 says, "And thou shalt set upon the table shewbread before me always." The twelve loaves, like the twelve precious stones in the high priest's breastplate, pictured the twelve tribes of Israel being represented before God. Thus, in type, it was the Lord Jesus identifying Himself with His covenant people. "Which is called the sanctuary" The word "sanctuary" (hagion) is the word for holy. It means "set apart for particular and special use." In this case it was set apart for the daily use of the priests as they ministered daily to the Lord. This was the part of the Tabernacle that was 15 x 15 x 30. "And after the second veil, the tabernacle which is called the Holiest of all";

Scriptures. Either the Holy Spirit illuminates or there is no insight into the real meaning of Scripture.

3.

Hebrews 9:3 1.

2.

"And after the second veil" When you entered the tabernacle you passed through the first veil. You entered a room that was approximately 30 foot long and 15 feet wide. Then to go into the other area named in this verse you had to go through a second veil. This is what is named here. This veil is a type of the humanity of Christ; Heb. 10:20. Jesus is God manifest in the flesh. Man was able to look at God in Christ because His glory was veiled with His humanity.

"The tabernacle which is called the Holiest of all" This describes the place where the presence of God resided over the mercy seat and between the cherubim. The high priest only went into this area once a year. The priest who served daily was protected from sure death by this second veil. The words "is called" is a present passive participle. The word "holiest" is literally holy of holies. Just as the high priest was able to enter the holiest by the blood of Jesus, we as believer's enter into Christ by the blood. 114

Hebrews 9:4 "Which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna, and Aaron's rod that budded, and the tables of the covenant"; 1. "Which had the golden censer" For a comment on this I quote Pink: "First, we would note the minute accuracy of the wording here. In v. 2 it was said, `wherein was the candlestick,' etc., for the objects there mentioned belonged properly to the first compartment. But here it is, `which had the golden censer.' Why? Because this utensil did not form part of the furniture of the holy of holies. To what then is the reference? Plainly to what is recorded in Lev. 16:12-13, "And he shall take a censer full of burning coals of fire from off the (brazen) alter before the Lord, and his hands full of sweet incense beaten small, and bring within the veil: And he shall put the incense upon the fire before the Lord, that the cloud of the incense may cover the mercyseat that is upon the testimony, that he die not." This represents the prayer of Christ based on His sacrifice on the cross. This is what keeps God from destroying the worshiper. "And the ark of the covenant overlaid round about with gold" The ark with the mercy seat which formed its lid or cover, was the most glorious and mysterious vessel of the tabernacle. The ark was the outstanding symbol that God Himself was present among His people and that His covenant-blessing was resting upon them. "Wherein was the golden pot that had manna" Pink says, "Some have imagined a contradiction between this statement and what is said in I Kings 8:9, `There was nothing in the ark save the two tables of stone.' But there is no conflict between the two passages, for they are not treating of the same point in time. Heb. 9:4 is speaking of what was in the ark during the days when it was lodged in the tabernacle, whereas I Kings 8:9 tells of what comprised it contents after it came to rest in the temple." The manna was Israel's food during the whole time they were journeying through the wilderness from Egypt to Canaan. This typifies Christ as our bread during the whole of our pilgrimage here on earth. The pot of manna was in the ark out of sight. But there was manna on the ground every morning so that the real needs of the people were provided. "And Aaron's rod that budded" The background for this statement is found in Numbers 16-17. In Numbers 16 there was a revolt against Moses and Aaron. There were those who were jealous of the authority that God had given to Moses and Aaron. God literally wiped out the rebels. Then Moses had each of the tribes bring a rod with the tribe's name on it. Aaron's rod bore the name of the tribe of Levi. These rods were placed before the Lord overnight. The next morning Aaron's rod had budded and had borne fruit. This rod was kept in the ark as a testimony against the rebels so that future generations would know that God had chosen Aaron and his sons as those who would serve in this priestly position. Aaron's rod typifies the resurrection. God took a dead stick and brought it to life with all of life's evidences. Every one of the rods were dead sticks. What made the difference? God in His sovereignty made a choice. You could not question Moses and Aaron without questioning God. "And the tables of the covenant" The reference here is to Deut. 10:1-5. It is only in the ark, which is a type of Christ, that we have the preservation of the law. It will not be preserved by the works of man. We have in Christ the perfect righteousness of God. They are called "the tables of the covenant." The "covenant" set forth God's commands to Israel. It is not the ten suggestions; 11 5

2.

3.

4.

5.

Hebrews 9:5

it is the ten commandments. Jesus is the sinless Son of the Eternal God. God was well pleased with Him.

"And over it the cherubims of glory shadowing the mercyseat; of which we cannot now speak particularly." 1. "And over it the cherubims of glory shadowing the mercyseat" The words "over it" (huperano) mean that the cherubims were positioned above the mercy seat. The cherubim are the carriers of the divine glory and the Shekinah. On each end of the mercyseat was the form of a cherub with outstretched wings, meeting in the center, thus overshadowing and as it were protecting God's throne. The making of the mercy seat with the cherubim is recorded in Exo. 25:17-22:

"And thou shalt make a mercy seat of pure gold: two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof. And thou shalt make two cherubims of gold, of beaten work shalt thou make them, in the two ends of the mercy seat. And make one cherub on the one end, and the other cherub on the other end: even of the mercy seat shall ye make the cherubims on the two ends thereof. And the cherubims shall stretch forth their wings on high, covering the mercy seat with their wings, and their faces shall look one to another; toward the mercy seat shall the faces of the cherubims be. And thou shalt put the mercy seat above upon the ark; and in the ark thou shalt put the testimony that I shall give thee. And there I will meet with thee, and I will commune with thee from above the mercy seat, from between the two cherubims which are upon the ark of the testimony, of all things which I will give thee in commandment unto the children of Israel." You will notice that the cherubims are one piece with the Mercy Seat. Verse 19 says, ". . even of the mercy seat shall ye make the Cherubims on the two ends thereof."

Pink makes an interesting comment on this verse: "That there is some profound significance connected with their figures is clear from the prominent place which they occupy in connection with the description of the mercyseat given in Exodus 25:17-22. Mention is there made of the cherubim, in either the singular or plural number, no less than seven times. The mention of them in Genesis 3:24 suggests that they are associated with the administration of God's judicial authority. In Revelation 4:6-8 (cf. Ezek. 1:5-10) they are related to God's throne. Here in Hebrews 9 they are called the `cherubim of glory' because the Shekinah abode between them." 1) The first mention of them is Genesis 3:24: "So he drove out the man; and he placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life." Here they are guardians and protectors. A SUMMARY OF THE CHERUBIM

116

2) 3)

The next mention where God tells Moses to make Cherubim a part of the Mercy Seat of the Tabernacle; Exodus 25:18-22. Here their wings cover the Mercy Seat and are guardians of God's throne typified in the Mercy Seat.

4)

5)

When God spoke to Moses He did it from over the Mercy Seat and from between the Cherubim; Numbers 7:89: "And when Moses was gone into the tabernacle of the congregation to speak with him, then he heard the voice of one speaking unto him from off the mercy seat that was upon the ark of testimony, from between the two cherubims: and he spake unto him." The Jews believed that God dwelt between the Cherubim; I Samuel 4:4: "So the people sent to Shiloh, that they might bring from thence the ark of the covenant of the LORD of hosts, which dwelleth between the cherubims: and the two sons of Eli, Hophni and Phinehas, were there with the ark of the covenant of God."

The ten curtains of the Tabernacle were to have woven in them pictures of Cherubim; Exodus 26:1: "Moreover thou shalt make the tabernacle with ten curtains of fine twined linen, and blue, and purple, and scarlet: with cherubims of cunning work shalt thou make them."

6) 7)

The "mercy seat" (hilasterion) "Used of the cover of the ark of the covenant in the Holy of Holies, which was sprinkled with the blood of the expiatory victim on the annual day of atonement (this rite signifying that the life of the people, the loss of which they had merited by their sins, was offered to God in the blood as the life of the victim, and that God by this ceremony was appeased and their sins expiated); hence the lid of expiation, the propitiatory." -Strong. The mercy seat was not the place where the propitiation was made-that was the brazen alter-but where its abiding value was borne witness to before God. Romans 3:25 has this word "hilasterion" and is translated propitiation. So propitiation and mercyseat are from exactly the same Greek word. Jesus is typified in this mercy seat, showing that it is through the finished work of Christ that man is brought into fellowship with God and God rests His case against man. We might go further to say that it is not just the shed blood, which was done at the brazen altar, but the applied blood, which was done in the Holy of Holies, that brings one into fellowship with God. "Of which we cannot now speak particularly." This means that Paul is not giving a detailed account at this point. The word "particularly" means "detailed." 117

Satan was at one time "the anointed Cherub": Ezek 28:14: "Thou art the anointed cherub that covereth; and I have set thee so: thou wast upon the holy mountain of God; thou hast walked up and down in the midst of the stones of fire."

David said that God rode upon a Cherub; 2 Samuel 22:1: "And David spake unto the LORD the words of this song in the day that the LORD had delivered him out of the hand of all his enemies, and out of the hand of Saul:"

2.

Hebrews 9:6 "Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service of God." 1. "Now when these things were thus ordained" The words "were ordained" (kateskeuasmenon) is a perfect passive participle. Berry translates literally from the Received Text: "Now these things thus having been prepared." This verb is from the same Greek word as the word translated "made" in verse 2. It is important to see that God ordained, made the way and the means of worship. Our approach to God is His way to be approached. The way laid down in the Scripture must be followed. "The priests went always in the first tabernacle" The "priests" were men ordained of God. These men were ordained to the exclusion of others. What I mean by this is that others could not do this service at their own will. They could not decide to be a priest because of their devotion to God, or their jealousy of the ones God had selected. The word "went" (eisiasin) is a present active indicative verb meaning "to go into." The word "always" (diapantos) meaning "continually." The Linguistic Key says, "The phrase seems to express the continuous, unbroken permanence of a characteristic habit." The words "the first tabernacle" is the holy place in contrast to the holy of holies. The daily work of the priests took place in the first tabernacle. "Accomplishing the service of God" The word "accomplishing" (epitelountes) is a present active participle meaning, "to bring to a conclusion, to complete, to fulfill, to perform. The verb is used by various writers for the accomplishing of religious services." - Linguistic Key. The first compartment of the tabernacle was in continual use. Day by day, morning and evening, the appointed priests entered to trim the lamps on the lampstand (Exo. 27:20) and at the same ti me burn incense on the altar (Exo. 30:7). Again week by week the appointed priests entered the holy place to put fresh loaves on the table of shewbread (Lev. 24:8). These were the principal services which were discharged in the holy place and any member of the priesthood could perform this service.

2.

3.

4.

Hebrews 9:7 "But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people:" 1. "But into the second went the high priest alone once every year" The word "but" is a conjunction that introduces a contrast. It is a contrast between the "always" of verse six and the "once every year" of our present verse. The writer makes it clear that there is a big difference in the holy place and the holy of holies. The words "high priest" identifies the one who enters the holiest. This was the exclusive responsibility of the high priest. This high priest was a descendant of Aaron. All the Levites had religious duties. But only the sons of Aaron were priests. The high priest was the spiritual leader of the nation of Israel. The words "alone once every year" tell us how often the high priest entered the holiest and that he was alone. This is typical of Christ: "Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high." Heb. 1:3. 11 8

2.

"Not without blood" The blood was essential to the work of the high priest as he entered the holy of holies on the day of Atonement. He dared not enter without blood. At this point let's look at a summary of the doctrine of the blood: A SUMMARY OF THE DOCTRINE OF THE BLOOD 1) The first offering for sin was made by God and required the shedding of blood. Though blood is not mentioned, it was a sacrifice that required the shedding of blood; Gen. 3:21. The first acceptable offering made by man for sin was made by Abel and required the shedding of blood; Gen. 4:1-5; Heb. 11:4. The blood was shed and applied in the Passover as a requirement for deliverance from Egyptian bondage; Exo. 12:7, 13. The life of the flesh is in the blood and it is required as an atonement for sin; Lev. 17:11. God has made Christ the propitiation (the mercy seat) for our sins and it is faith in His blood that makes it ours; Rom. 3:25. The believer is justified by the blood of Christ; Rom. 5:9. The believer is redeemed by the blood of Christ; Eph. 1:7; Col. 1:14;1 Pet. 1:18-19. The believer has peace through the blood of Christ; Col. 1:20. Jesus obtained eternal redemption for us by His blood; Heb 9:12. The believer has a cleansed conscience through the blood of Christ; Heb. 9:14. Without the shedding of blood there is no remission of sin; Heb. 9:22. We enter the holiest by the blood of Christ; Heb. 10:19. An everlasting covenant is established by God with man and the blood of Christ is the ground of it; Heb. 13:20. Fellowship between the believer and God is maintained by the blood of Christ; 1 John 1:7.

2)

3)

4) 5)

6) 7) 8) 9) 10) 11) 12) 13)

14)

3.

"Which he offered for himself' The word "offered" (prosphero) is a present active indicative verb and means "to bear towards, to present unto." The present tense in the Greek text is translated by our past tense. The literal translation is "Which he offers for himself." The high priest was a sinner also. His sins had to be atoned for; Heb. 5:3; Heb. 7:27. "And for the errors of the people" First, he atoned for his own sin, then he represented the people. The word "errors" (agnoematon) is literally "sins of ignorance." The word comes from a 11 9

4.

word that means a lack of knowledge. It refers to doing something wrong without thinking. But it was still sin and had to be put right by sacrifice. Hebrews 9:8 "The 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:" 1. "The Holy Ghost this signifying" The words "Holy Ghost" translated literally are "the Spirit the Holy." There is no difference in the Greek between the words Holy Spirit and Holy Ghost." The word "signifying" is a present active participle meaning "to make plain, to declare." This statement is saying that the Holy Spirit is the speaker of the words just stated. And the Holy Spirit continues to speak. This also shows that the Holy Spirit was working out a plan in the Old Testament. "That the way into the holiest of all was not yet made manifest" The word "way" (hodos) refers to a road. Jesus said, " . . . I am the way (hodos), the truth, and the life: no man cometh unto the Father, but by me." If one wants to get to God there is only one ROAD and that ROAD is Jesus. The words "into the holiest of all" refer to the place where the Ark of the Covenant and the mercy seat were. And more than that, it is the place where God dwelled between the Cherubim. It was a place that could only be accessed once a year by the high priest, and then only with great care and caution; see Lev. 11:1-2. He certainly did not enter with boldness as we are invited to do in Hebrews 10:19. The fact is, the blood the high priest offered could never take away sin (Heb. 10:4). It only delayed judgment upon sin until the One Who could make the acceptable sacrifice came and did it. The words "was made manifest" (phaneroo) is a perfect passive infinitive meaning "to render apparent." The words "not yet" mean that what they were doing in Old Testament days was never meant to take away sin or to give the full picture. For if the way into the holiest of all was "not yet made manifest," then they were serving with the revelation they had at that moment. The perfect tense means that God at that time had never in the past manifest fully what He was going to do in Christ. The result was, at the time of their offerings, they were "seeing through a glass darkly." What God was going to do was pictured in what they were doing. While it is clear to us as we look back, it was not clear to them, i.e., it was not yet made apparent. "While as the first tabernacle was yet standing" This phrase tells us that while the Law and the ceremonial worship stood, the substance and truth of them could not be exhibited and fully revealed. The book of Galatians was written to show the incomparability of the gospel with the law. The law was a schoolmaster to bring one to Christ (Gal 3:24). When the law has brought one to Christ, there was nothing left for it to do. Look in chapter 7 for a summary of the doctrine of the law. The ceremonies of the law were types of things to come as long as they remained in force. But once Christ came, they were distractions. William Gouge said, "Behold the great error of those that under the gospel would revive the Jewish rites. What is this but to rear up the tabernacle again, and to keep the open way to heaven closed against us."

2.

3.

12 0

Hebrews 9:9 "Which 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;" 1.

2.

"Which was a figure for the time then present" The word "was" is supplied by the translators. It is an understood verb and not in the original. A figure is a representation of some other thing. It means here a representation of something to come. The words "for the time then present" qualifies the time-duration for the representation. This means that it is not that to us today. It has served its time. "In which were offered both gifts and sacrifices" The verb "were offered" is referring to what the priest did. He offered both gifts and sacrifices. I will quote Pink on the gifts and sacrifices: "The Greek word for `sacrifices' is derived from a verb which means to kill, thus the reference here is to those oblations which were slaughtered. As distinguished from these, `gifts' were without life and sense, such as the meal-offering, oil, frankincense and salt which were mingled therewith (Lev 2), the first-fruits, tithes, and all free-will offerings, which were presented by the priests." Hebrews p. 480. -An Exposition of Hebrews. "That could not make him that did the service perfect, as pertaining to the conscience" The word "could not make" is from a word that means "powerless" when used with the negative as it is here. The gifts and sacrifices were powerless to "make him that did the service perfect." There was nothing in these sacrifices or gifts to change the one offering or the one for whom they were offered. The words "as pertaining to the conscience" tell us where perfection needs to reach in order to give man peace. Paul is showing here the powerlessness of the whole legal system to "perfect" the worshiper and fit him legally and experientially for communion with God. It is not enough that a man has God's word that his standing is right before Him, he must also have a cleansing of the conscience so that his experience in this life is one of peace and joy. Paul said, "For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost," Romans 14:17. Until one's conscience is clear of the things in your life for which Jesus died, you have not gotten a hold of the scope of Jesus death and the essence of grace. Jesus did not come to set us free from future condemnation but also inner condemnation.

3.

Hebrews 9:10

"Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation." 1.

"Which stood only in meats and drinks, and divers washings," The English translators put in the words, "Which stood," to make up the sense. It implies the force of the reason. The word "meats" refers to the different meat-offerings referred to in Lev. 2:1-2; it refers to all those offerings which the priests had as their portion to eat; Lev. 6:14; it refers to the distinction of clean and unclean meats; Lev. 11:7; Deut. 14:3-4. The word "drinks" refers to the different drink offerings that were allowed or forbidden to the priests; those allowed are referred to in Exo. 29:40 and Lev. 23:8; those forbidden are mentioned; Lev. 10:9; Num. 6:3. The words "divers washes" refer to the personal washings of the priests; Exo. 30:19; the washing of the sacrifices; Lev. 1:9, 13. All that were unclean in any way were to wash themselves; Lev. 15:6. 121

2.

3.

Hebrews 9:11

"Imposed on them until the time of reformation" The word "imposed" is a present middle participle. It is a compound word. The simple verb (keimai) means "to be set, or to appoint." The compound enlarges upon this. It means "to be laid upon." It is used in the sense of putting a burden upon. These ordinance are said in Acts 15:10 to be a "yoke upon men's necks," and adds, "which they were not able to bear." The words "until the time of reformation" mean until the time of the gospel. The word "reformation" could be translated "The time of setting things right." It literally means, "to straighten throughly, rectification." The grace of God that comes to man through the preaching of the gospel does what the law promises and can not deliver. The fact is that the law never made a promise to save; Gal. 3:21. However, man would not admit that he could not keep the law. He was unwilling to admit that he was a sinner. So God gave the law to stop man's mouth; Rom. 3:19-20. The gospel answers to man's spiritual needs and his eternal destiny. The fleshly ordinances had to do with this life.

"And carnal ordinances" This is literally "Ordinances of the flesh." The word "ordinances" is the same word that is in verse one. The word flesh is "sarx" and refers to the fallen nature or the body. It refers to the body here. The ordinances of the Old Testament had to do with the outward man. The lessons were both typical and practical.

"But 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; 1.

2.

"But Christ being come an high priest" The words "being come" is an aorist middle participle from a word that means "to appear publicly." This word implies an actual exhibition of Christ after a long expectation. Paul said, "But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, To redeem them that were under the law, that we might receive the adoption of sons" Gal. 4:4-5. God's plan was worked out in eternity past and the coming of Christ was the unfolding of that plan. The Virgin Birth, the sinless life, the substitutionary sacrifice and the resurrection were necessary for Christ to be a High Priest. There is no High Priest without a blood sacrifice. Jesus is both the Sacrifice and the High Priest to offer it.

3.

4.

"By a greater and more perfect tabernacle" Jamieson, Fausset, and Brown say, "As the Jewish high priest passed through the anterior tabernacle into the Holiest so Christ passed through heaven into the inner abode of the unapproachable God. But "the tabernacle" is also a picture of the glorified body of Christ. Jesus is the Head of the body, the Church. With His glorified body He passed into the heavenly Holiest (v24), the presence of God, where He intercedes for us. His body is compared to the tabernacle, as His blood to the blood of goats, &c." He compared His body to the Jewish Temple in John 2:21. "Not made with hands, that is to say, not of this building" The comparison here is the earthly with the heavenly. There is a house not made with hands eternal in the heavens; 2 Cor 5:1. Now 122

"Of good things to come" The good things to come are those things that proceed from his High Priesthood. It includes turning the throne of holy and Just God into a throne of grace (4:16). He secures, through His high Priesthood and the blood He offers, our fellowship with Him in the holiest (10:19) and all the things that will be ours in heaven.

that Christ has revealed the heavenly, the house not made with hands, we should not occupy ourselves with the earthly. The Jews continued to worship at the earthly when the gospel opened up the heavenly. Hebrews 9:12 "Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us." 1. "Neither by the blood of goats and calves" "Neither" means in addition to the comparison made between the earthly and the heavenly of the things just said, there is a comparison also between the ritual blood of goats and calves and the blood Christ offered. The high priest under the law entered with the blood of goats and calves into the holiest to sprinkle it upon the mercy seat, to make an atonement; Lev. 16:14-16. We are told in Hebrews 10:4: "For it is not possible that the blood of bulls and of goats should take away sin." "But by his own blood he entered in once into the holy place" Jesus is the Lamb of God here; John 1:29, 36. This blood is not "spiritual blood" or "typical blood" it is real blood and it is His. Jesus is the God-man. He is God incarnate in the flesh. The shedding of Christ's blood in payment for the sins of the world is said to be the blood of God: "Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood" Acts 20:28. The words "he entered" (eiserchomai) is an aorist active indicative. The word "once" (ephapax) is once for all. Where did He enter once for all with His own blood? He certainly did not enter the temple here on earth. Did He enter the true Tabernacle, i.e., that is, into the holiest in heaven? If so, with what did He enter? Our text says, "with His own blood." This means that Jesus took His own blood into heaven and did literally what the earthly high priest did typically once a year. Does this teach that the literal blood of Jesus has been offered by Him in heaven for the sins of the whole world. I do not see how a truth could be more clearly taught that this. No matter how offensive this is to the natural man, it is the truth of God. We can make a choice to believe it, or, in unbelief, make some other explanation of it. I choose to believe it exactly as taught in this text. Of course, those who say the literal blood is only symbolic, claim to believe the Bible as much as I. I'll just have to leave the judgment to those who read these lines. Let me say it again another way. I believe the blood means blood and is referring to the literal blood of Christ. This is the language of the Bible. Scholars should put no interpretation on the blood that confuses believers about the literal blood of Christ being shed for the sins of the whole world. "Having obtained eternal redemption for us" The words "having obtained" are an aorist middle participle from (heurisko) a word meaning "to obtain." The aorist tense means that He obtained it once for all. The middle voice means that He did it for Himself. The word "eternal" (aionian) means perpetual, forever. It is used to set forth unending. duration. The word "redemption" (lutrosis) means deliverance from the penalty of sin. This means that Jesus had (aorist tense) obtained eternal redemption from the penalty of sin for us before He entered the holiest. When a person is saved, he is redeemed. This redemption was obtained by Jesus for us. And it is eternal redemption, which is experienced in this life. Someone has said when God created, all He had to do was speak, but when He redeemed, He had to die. Jesus died to redeem us and then He took His own blood and put it in the Holy of Holies as an eternal testimony of the price of redemption. Revelation five illustrates the truth of the kinsman redeemer. 123

2.

3.

Hebrews 9:13

"For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh:" 1.

2.

Hebrews 9:14

"Sanctifieth to the purifying of the flesh" The word "sanctifieth" is a present active indicative and it is the translation of a word that means "to keep on making holy, to keep on purifying." It is a continuous action verb. The word "purifying" translates "katharotes" and means "cleanness or purity in the Levitical sense." The words "to the purifying of the flesh" also identify what is made holy. It was external and ceremonial. It certainly did not change the nature of the flesh.

"For if the blood of bulls and goats, and the ashes of an heifer sprinkling the unclean" The blood of slaughtered animals in the Old Testament did posses a certain efficacy, but it was an outward efficacy for the removal of ceremonial pollution. The sin offerings presented on the Day of Atonement, or at any other time, had no effect on the conscience of those on whose behalf they were offered; they served merely in an external and symbolical manner to counteract the defilement of sin.

"How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?" 1. "How much more shall the blood of Christ" The blood of Christ is being compared to the symbolic blood of "goats and calves" of verse 12 which cleansed in a ritualistic sense but did not clear the conscience (verse 9). If the blood of goats and calves cleansed in a ritualistic sense, how much more shall the blood of Christ cleanse in a literal sense. There is really no comparison when you consider how much the later outweighs the former in a comparative sense.

2.

"Who through the eternal Spirit" Ian Thomas says of this verse: "The Son, as Man, gave Himself to the Father, as God, through the eternal Spirit; and the Father, as God, gave Himself to the Son, as Man, through the eternal Spirit-and through the eternal Spirit He walked, He moved, and had His being. Every step He took, every word He spoke, everything He did, all that He was, was an expression of the Father as God, in the Son as Man, through the eternal Spirit." "Offered himself to God" The word "offered" is an aorist active indicative verb from a word that means that He offered Himself to God as the true sin offering. God requires an offering for sin. God does not accept silver or gold; Peter said in 1 Peter 1:18-19 "Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; But with the precious blood of Christ, as of a lamb without blemish and without spot:" Man had tried to satisfy God by making many different kinds of offerings, but none have been accepted by Him except the offering Jesus made.

3.

4.

"Purge you conscience from dead works" The word "purge" (kathrizo) is a future active indicative verb from a word meaning "to make clean." When used in the Levitical sense it means to be free from ceremonial defilement whatever the defilement might be. As used here, it means to be cleansed in the sight of God so that the conscience is free from the dread of facing a just 124

God with the need to giving an account to Him. The "conscience" is that inner awareness of wrong done that constantly reminds us that there is a penalty to face. When the conscience doesn't bother one, it is an indication that there is no known wrong perceived by the person. Therefore, the conscience is free. The words "dead works" refers to the same dead works as is referred to in 6:1. Dead works are the works one does in hopes that he will be accepted of God. They are dead. They are unacceptable and can never produce life; Titus 3:5. In fact, works become a sin when offered to God as a means of salvation; Isa, 64:6. A SUMMARY OF THE DOCTRINE OF DEAD WORKS 1) The unsaved man is dead in trespasses and in sins; Eph. 2:1. 2) Death can never produce life. 3) The law applied to the outward man dead in trespasses and sins. The ceremonial cleansing that took place according to the law could never cleanse inwardly. 4) Therefore the law could only produce self-righteousness which is dead works; Rom. 1 0:3; Phil. 3:9. 5) Only the sacrifice of Christ can "purge the conscience from dead works to serve the living God." 5. "To serve the living God" The words "to serve" is a present active infinitive. This cleansing is for present service. If we experience in ourselves, or in those around us, that there is little of the power and presence of the Living God in our service, we have here the reason. It is only as we are cleansed by the blood and taken because of that cleansing by the Eternal Spirit into the Holiest that we become alive and empowered by the living God to serve. We can offer ourselves as a "living sacrifice" to God today because of this truth; Rom. 12:1.

Hebrews 9:15 "And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance." 1. "And for this cause" means "on account of." That is, on account of the fact that Christ by His blood accomplished what the former covenant could not, a new covenant was in order. This is the reason. "He is the mediator of the new testament" The verb is a present active indicative which means that this is His present ministry. The word "mediator" means "one who intervenes between two, either to make or restore peace and friendship, or to ratify a covenant." There is only one mediator between God and man: I Timothy 2:5: "For there is one God, and one mediator between God and men, the man Christ Jesus;" This means that the New Testament is in effect now. If the New Testament is in effect, then the Old Testament is not. We are not under the Old Covenant today, we are under grace.

2.

12 5

3.

4.

"That by means of death, for the redemption of the transgressions that were under the first testament" "That by means of death" tells us how the redemption was accomplished. The words "for the redemption of the transgressions" describe the purpose of the price that was paid, i.e., His death. The words "that were under the first testament" identify the extent of the redemptive price. Jesus did not just die for the sins of those who lived in His day, or, for the sins of future generations, but also, for the sins of all those in the past who died in the old testament. They died as Abraham did, even before the law, believing in God and it was counted to them for righteousness. "They which are called" The verb form is a perfect passive participle. The perfect tense means completed action in the past with present results. They were called and remained called. The passive voice means that it happened to them. They did not seek God, He sought them. In John 6:44 Jesus said, "No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day." The words, "They which are called" specifically refers to those under the Old Testament. They were called and they responded in faith.

5.

Hebrews 9:16 1.

"Might receive the promise of eternal inheritance" The words "might receive" is an aorist active subjunctive verb. The aorist tense refers to a point of time. The subjunctive mood makes this point of time potentially true. The point of time is covered by the words "the promise of eternal inheritance." Does this mean that they were potentially saved and not really saved? Does this mean that they were really saved but there was a possibility that they would not receive this eternal inheritance? Receiving the eternal inheritance rested on the death of Christ in fulfillment of His promise to them. Jesus died that they might receive the promise of eternal inheritance. Their faith was not in vain. When God makes a promise, he is not taking a risk who believes that promise. God is always faithful to His word. It is not possible that God should lie (Heb. 6:18). The "promise of eternal inheritance" is referring to life with God in a heavenly kingdom that will never end. "For where a testament is, there must also of necessity be the death of the testator."

2.

"For where a testament is" Matthew Henry says, "The solemn transactions between God and man, are sometimes called a covenant, here a testament, which is a willing deed of a person, bestowing legacies on such persons as are described, and it only takes effect upon his death. Thus Christ died, not only to obtain the blessings of salvation for us, but to give power to the disposal of them. All, by sin, were become guilty before God, had forfeited every thing that is good; but God, willing to show the greatness of his mercy, proclaimed a covenant of grace." The verb "is" is not in the Greek text. It was understood. It simply says "For where a testament." It meant to them "where a testament exists." "There must also of necessity be the death of the testator" There are two verb forms here. "There must be" (Phero) is a present passive infinitive. It means there must be in the present tense the death of the testator for the covenant to stand. The death of the testator is necessary to activate the covenant. The other verb form (diathemenou) is an aorist middle participle. The aorist tense means at a point of time. Jesus did this at a point of time. The middle voice means in this case that He must do it Himself.

12 6

3.

Hebrews 9:17

Matthew Henry says, "Nothing could be clean to a sinner, not even his religious duties; except as his guilt was done away by the death of a sacrifice, of value sufficient for that end, and unless he continually depended upon it. May we ascribe all real good works to the same all-procuring cause, and offer our spiritual sacrifices as sprinkled with Christ's blood, and so purified from their defilement."

"For a testament is of force after men are dead: otherwise it is of no strength at all while the testator liveth." 1.

2.

3.

"Otherwise it is of no strength at all while the testator liveth" The word "strength" (ischuei) is a present active indicative verb. The present tense is used to show that the testament (will) is powerless to benefit those who will be it's recipients as long as the testator is alive. The testator refers to a living person. The word "liveth" is a present active indicative verb and means "to live, to breathe, to be among the living."

"For a testament is of force after men are dead" This is the human illustration. It speaks of a will and it is saying that the will is only applicable after men are dead. The will is just a piece of paper with words on it while the man who made the will is alive.

Hebrews 9:18 1.

Paul is making an argument for the case that we enter into a present possession of the New Testament because the New Testament has been ratified by His own blood. The Testator has died and risen again and what the covenant offers is available now. "Whereupon neither the first testament was dedicated without blood."

2.

"Whereupon neither the first testament was dedicated without blood" There is one verb in this verse. "Was dedicated" (enkainizo) is a perfect passive indicative and means "stands dedicated." The perfect tense refers to action completed in the past with the result that it remains true now. The passive voice means that the first testament had a time and a place where it was dedicated. And this was not done without blood. He will explain this in the next verse. The first testament stands dedicated and when it happened it was not dedicated without blood.

Hebrews 9:19

"For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book, and all the people," 1. "For when Moses had spoken every precept to all the people according to the law" The word "had spoken" is an aorist participle. The aorist tense takes us back to the point of time when these precepts were spoken. He spoke them to all the people. They were an informed people. They knew about the law and the sacrifices. And it was according to the law. The law 127

here is not just the Ten Commandments, it includes all the God given directions for the administration of it. Gouge said it is implied that Moses declared the meaning of what he did before he used that rite of sprinkling blood, whereby the covenant of God was ratified. 2. "He took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book, and all the people." The word "took" here is an aorist active participle. It is showing that Moses did what is described here before he did what he said and did in verse 20. He is describing the process of dedication as stated in verse 18. So there are two things that are especially dealt with in this verse: the book and the people. The "book" is referring to the book of the covenant containing in it all the laws of God; Exodus 24:7 says "And he took the book of the covenant, and read in the audience of the people: and they said, All that the LORD hath said will we do, and be obedient." The dedication of the Book in this manner sets it apart as a holy Book. It should be treated as such. The "sprinkling of all the people" shows the means of cleansing for all. It is the blood that cleanses from sin. God's people are a bloodwashed people.

Hebrews 9:20 "Saying, This is the blood of the testament which God hath enjoined unto you." 1. "Saying, This is the blood of the testament" The word "saying" is a present active participle and means that which follows is a declaration of the meaning of that which was done. It is necessary that the blood and the testament be joined together because there is no validity of the testament without the blood. This is clearly stated in verse 17. This statement is taken from Exodus 24:8: "And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which the LORD hath made with you concerning all these words." "Which God hath enjoined unto you" The verb "hath enjoined" (entellomai) means "to order or command a thing to be done." It is an aorist middle indicative verb. This is the authority back of the testament. God has spoken. He has commanded. Someone might ask, "Why is it like this?" The answer is that God has commanded it. That is enough.

2.

Hebrews 9:21 "Moreover he sprinkled with blood both the tabernacle, and all the vessels of the ministry." 1. "Moreover he sprinkled with blood both the tabernacle" Gouge says, "The apostle having, by a short digression, shewed the end and warrant of sprinkling things with blood, he returns to his enumeration of other things that were sprinkled." "And all the vessels of the ministry" This is a reference to Lev. 16:14, 16, 18. Pink says, "The spiritual meaning of the tabernacle's furniture being sprinkled with blood was at least twofold: first, in themselves those vessels were holy by God's institution, yet in the use of them by polluted men, they became defiled, and needed purging. Second, to teach the Israelites and us that, the very means of grace which we use, are only made acceptable to God through the merits of Christ's sacrifice." The people were taught here that God could not be approached for

2.

128

salvation, nor rightly worshiped, except through faith in the blood. There is a constant need for cleansing in the blood of Christ. Hebrews 9:22 "And almost all things are by the law purged with blood; and without shedding of blood is no remission." l.

2.

Hebrews 9:23

"And without the shedding of blood is no remission" The word "without" means "apart from." It means there is no other way. The words "shedding of blood" is the translation of one word (haimatekchusia). It is a double compound. It is made up of the word "haima" which means blood, and a preposition "ek" which means out, and a verb "chuo" which means pour. It is the only place in the New Testament where this word is found. Plummer says, "Under the theocracy the shedding of blood was the only thing that secured the continuance of life to the transgressor, or admitted him to the public worship of God in the temple. Remission without the shedding of blood was unknown under the law." God did not look down and say, "I love you, therefore, I will overlook your sins." God's holy nature and impeccable righteousness demands that sin be paid for. "The soul that sinneth, it shall die" (Ezek. 18:4) is the rule. The blood had to be poured out. It was not spilled; that could have been accidental. The animal was sacrificed, deliberately killed by the sinner who came to the altar confessing his sins and thereby admitting that he was deserving of death. But the animal died in his place. Its blood was poured out, caught in a basin and then sprinkled as a means of ceremonial cleansing. It was also a means of teaching that the blood of God's Lamb would be shed in the same manner and sinners go free from the penalty of the broken law because of faith in that blood.

"And almost all things are by the law purged with blood" The words "are purged" (katharizo) is a present passive indicative and translates one word in the Greek text. It means "to make clean, to cleanse." In a moral sense it means "to be free from defilement of sin and from faults." The word "almost" suggests there may have been some things in the tabernacle that were not sprinkled with blood. By the word "law" he means the law gave specific directions for the sprinkling of the blood and was required. The "blood" was animal blood and cleansed "to the purifying of the flesh."

"It 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." 1.

"It was therefore necessary that the patterns of things in the heavens" The word "patterns" mean "representations." The tabernacle and its contents were patterned after the things in heaven. They were representations. While these things of the tabernacle were representations of the things in heaven, they were made out of earthly material that is contaminated by sin. Therefore, they needed to be cleansed in order to represent a sinless heaven. "Should be purified with these" The verb form is a present passive infinitive. The present tense is linear action and means they keep on being purified."

2.

129

3.

"But the heavenly things themselves with better sacrifices" Do the heavenly things need cleansing? Where God is, there is no need for cleansing. However, let's look carefully at this statement. The word "heavens" is in the plural. There are two of the three heavens that have been contaminated by sin. The immediate heaven up above our heads; then, the heaven of the stars. It is obvious that these have been affected by sin when it occurred originally through the fall of Lucifer. Then there are the redeemed of all ages. We are citizens of heaven (Phil. 3:20) and we need cleansing. Ceremonial cleansing by animal blood will not suffice for these.

Hebrews 9:24 "For 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: 1. "For Christ is not entered into the holy places made with hands" The verb "is not entered" is an aorist active indicative. The aorist indicative is a point of time divorced from time and perpetuated forever. He entered once for all after the resurrection. He did not enter "the holy places made with hands." That is where the earthly priest ministered. "Which are the figures of the true" The tabernacle in the wilderness and the temple in Jerusalem were made after the likeness of the true temple in heaven. The temple in heaven is the true model. "But into heaven itself, now to appear in the presence of God for us" There is a temple in heaven. Heaven is a real place. This is where Christ entered and where He remains as our High Priest today. Next are the words "now to appear in the presence of God for us." The words "to appear" (emphanizo) mean "to show one's self." It is an aorist tense and means that He did this as an eternal act; it stands for all time and eternity. The words "in the presence" (prosopon) mean "in the face." Jesus as Redeemer and glorified man stands "in the face of God for us." The words "for us" mean "on our behalf." He stands before God's face in our place. His standing is our standing.

2.

3.

Hebrews 9:25 "Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others;" I. "Nor yet that he should offer himself often" "Should offer" is a present active subjunctive verb. The subjunctive mood is used in a negative purpose clause. The present tense emphasizes the continuous action. It could be translated, "Nor yet that he should offer Himself over and over again." His sacrifice does not need repeating. "As the high priest entered into the holy place every year with the blood of others" The word "as" (hosper) means "just as." The "high priest entered into the holy place every year with the blood of others" is referring to the annual sacrifice when he entered into the holiest with the blood of the sacrificial animal. He did not enter with his own blood. And he only did this once a year. Sacrifices were offered daily. But the blood of the daily sacrifices were not taken into the holiest. This was only done once a year. The holy of holies was the place where God resided between the cherubim. The high priest faced God in this place once a year with the blood of an 13 0

2.

Hebrews 9:26

animal. Jesus as our High Priest did not enter the holy place with the blood of an animal; nor was it necessary for Him to do it more than once.

"For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself." 1.

2.

"For then must he often have suffered" The words "for then" connect this with verse 25 where a comparison is made to the yearly sacrifices of the Old Testament high priests. The words "must he often have suffered" mean that if it were necessary for Him to offer Himself every year as the Old Testament high priest offered sacrifices, then he would have suffered over and over again. "Since the foundation of the world" takes us back to the the beginning of His yearly sufferings, if this argument were true. Revelation 13:8 tells us that the redemption that we have in Christ goes all the way back to the foundation of the world: "And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world." "But now once in the end of the world" While Jesus' death for sinners was determined before the foundation of the world, it had to be worked out in human history. The words "but now once" (hapax) mean "once for all." The word "end" means "consummation" and refers to the same time as "when the fulness of time was come" in Galatians 4:4. The word "world" is the translation of "aionon" and means ages. It is saying "But now once for all in the consummation of the ages." "Hath he appeared to put away sin" The words "hath appeared" are a perfect passive indicative verb. The verb (phaneroo) means "to appear." The perfect tense refers to completed action in the past, that completed action having present results. He appeared in the past, He appeared once for all, and continues to appear for us. He will not come and die again. He did it once-for-all. The words "to put away sin" tell us the reason He came. The words "to put away" (athetesis) means "to abolish, to disannul."

3.

4.

5.

Hebrews 9:27 1.

`By the sacrifice of himself" This statement tells us the way Jesus did away with sin. It was by the sacrifice of Himself. Min 2:6 "Who gave himself a ransom for all, to be testified in due time." I Pet 2:24 "Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed." "And as it is appointed unto men once to die, but after this the judgment:"

"And as it is appointed unto men once to die" The verb "appointed" (apokeimai) is a present middle indicative from a word meaning "to be laid away, or, awaiting him." Death is waiting on every man. The present tense means that it is waiting now. The word "men" here is used in the sense of mankind. It is the penalty of sin passed to all. Romans 5:12 says, "Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned:" It does not mean that all will die without exception. Enoch did not see death. 131

2.

Hebrews 11:5 says, "By faith Enoch was translated that he should not see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God." One might say that Enoch passed through something like death. But this is not what the Bible says. It says that Enoch did not see death. That means he did not die. Elijah was taken to heaven without dying. It is a general truth that all of us will die. Death is waiting on us. But if we are alive at the rapture, we will be caught up to meet the Lord in the air to be with the Lord forever (1 Thess. 4:17). The word "once" (hapax) means "once for all." This does not mean once for all without exception. Lazarus died twice. His death and resurrection is recorded in John Chapter 11. But Lazarus had to die again. But that is the exception to the rule. The rule is that a man dies once for all. God can make an exception anytime He wants to. "But after this the judgment" The event signified by these words is certain. The fact and the day are both fixed. Acts 17:31 says, "Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead." This verse makes it clear that the day is appointed though no man knows when: Mark 13:32 "But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father." Does this mean that all men will have to stand in this judgment? No. It is speaking of the judgment of men in general. The next verse is going to set forth an exception. The men of whom this verse speaks are on the broad way that leads to destruction: Matthew 7:13-14 "Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it."

Hebrews 9:28

There is another falsehood refuted by this statement. It does not say "after this purgatory." When the rich man died he entered immediately into judgment: Luke 16:22b-24 says, "the rich man also died, and was buried; And in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom. And he cried and said, Father Abraham, "have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame." We know this is not the final judgment. That will come at the Great White Throne Judgment recorded in Revelation 20:11-15. But this is the judgment of hell into which an unsaved man enters immediately upon death just as this verse teaches.

"So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation." l.

"So Christ was once offered" The word "so" makes this a comparison to the statement just made: "And as it is appointed unto men once to die . . . " Just as men die once so Christ was "once offered to bear the sins of many." Not only is Christ's offering sufficient, it is final. The verb form "offered" is an aorist passive participle. The aorist tense refers to the event in history. The passive voice means He was the Lamb that the Father offered. He subjected Himself in sacrifice to the Father's holy and Just hands to be offered as a sin offering in the place of every believing sinner who would ever live.

132

2.

"To bear the sins of many" The words "to bear" is an aorist active infinitive from a word (anaphero) meaning here "to sustain the punishment of another." The aorist tense means that it has been done in the past once-for-all. It is active voice which means that God did offer His son: Isaiah 53:10-11 says, "Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand. He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities." "And unto them that look for him shall he appear" The word "look" is a present middle participle from a word (apekdechomai) that means, "unceasing, persistent, and patient waiting for the return of Christ." The present tense means that this is going on continuously. The middle voice means that they do this of themselves and will participate in the result of the action. The words "shall he appear" is a future passive indicative from a word (horao) meaning, "to look at, to behold; to allow one's self to be seen, to appear." This is referring to the rapture. When Jesus comes to the earth at the Revelation every eye will see Him. Here He only reveals Himself to those who look for Him. To whom does this refer? It has to refer to every born again believer alive in this age at His return. There are some who try to make this limit those who will be raptured only to those faithful saints who are living godly lives and look continually for His return. This interpretation is imposed on this verse and is not in harmony with other passages that deal with the rapture. I Thessalonians 4:13-18, "But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. Wherefore comfort one another with these words." The condition for the rapture is clearly stated in the words "For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him . . . " This makes believing the gospel the condition to the rapture. "Looking for His return is assumed true of every believer." One might say, "Every believer does not look for His return." My reply is that there are those out there you consider to be believers that are not known by the Lord; Matt 7:21-23 "Not 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. Many 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? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity."

3.

4.

"The second time" The first time in relation to this statement is the incarnation; the virgin birth, personal ministry, death on the cross, and resurrection. The Bible says in Galatians 4:4-5, "But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, To redeem them that were under the law, that we might receive the adoption of sons." "Without sin unto salvation" Christ's first coming in the flesh was to do away with sin by the sacrifice of Himself. He came as the Lamb of God to take away the sin of the world. He came 133

5.

the first time in humility which would have been totally unnecessary had it not been for sin. The Second Coming will not be like the first. He was born a babe in a manger; He will come next riding on a white horse as conquering King. He will come to fulfil His promise to "change our vile body, that it might be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself." Phil. 3:21. The salvation spoken of here is the salvation of the body, the ultimate act and goal of redemption. Jesus is coming again. He is not slack concerning His promise as some men count slackness but is longsuffering not willing that any should perish, but that all should come to repentance; 2 Peter 3:9.

134

Intro: The first eighteen verses of this chapter contrasts the sacrifices made under the Old Testament economy and Christ's sacrifice. The law was but a shadow of better things to come. He describes the better things that we have in Christ and warns against some of the things that Hebrew believers in that day were encountering. Hebrews 10:1 "For 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." 1.

HEBREWS CHAPTER TEN

2.

"For the law having a shadow of good things to come" The preposition "for" connects us with the thought flow of chapter 9. Chapter 9 begins: "Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary." Then the author explains and compares the ordinances done under the law to Christ and His sacrifice whom they foreshadowed. He says, "For the law having a shadow of good things to come." The word "having" (echo) is a present active participle. The present tense means that it keeps on having. The active voice means this is what the law does. It is a schoolmaster to bring one to Christ according to Galatians 3:24. The word "shadow" (skia) means, "Shade caused by the interception of light; an image cast by an object and representing the form of that object; a sketch, outline." This means that the law was just a dim sketch or outline of the benefits that Christ would bring.

"Of good things to come, and not the very image of the things" are words that look at it from the view point of those under the law worshiping through the ordinances. The things they were doing were mere outlines "of good things to come." This is verified in the words "and not the very image" (eikon). This image is not the same word translated "express image" in chapter one verse 3. This word (eikon) means "to be like or similar." It can mean "an artistic representation." The English word icon comes from this Greek word. You could look at this icon and it would be vague about telling you what it represents, i.e., there would be a hint. "Can never with those sacrifices which they offered year by year continually" The word "can" (dunamai) is a present passive indicative verb. The word used with the negative means that it is not able; it is not capable. The sacrifices of bullocks and goats, which were offered on the day of atonement, year after year, in successive generations, from the first appointment of that day, to the writing of this epistle were not able to meet the needs of those who offered them. "Make the comers thereunto perfect" The words "the comers" (proserchomai) means "to come to." Berry's literal translation translates it "those who approach." The words "make perfect" (teleioo) is an aorist active infinitive from a word that means "complete." The Old Testament believer was never complete because his high priest could never make him complete with the sacrifices he offered. The aorist tense means that at no point of time were these believers made perfect. This statement also lays the foundation that a right representative and sacrifice could make the one who comes through that representative and sacrifice perfect. Perfection is not obtained by man on this earth by his good works. No matter how faithful a man is or how much sacrifice he makes personally in his service to the Lord, it will not merit him salvation or add one thing to the sacrifice of Jesus Christ. Kittel says that this word (teleioo) means, "enabling 135

3.

4.

Hebrews 10:2

someone to stand before God." He comments further, "The O.T. priests are inadequate because of their sinfulness and not merely their cultic defects. Jesus is qualified to come before God (5:8-9), not by cleansing, but by proving his obedience. His is an eternal qualification (7:28) which enables Him, by his once-for-all high-priestly work, to qualify those whom he represents to come before God (10:14) in the heavenly sanctuary as those whose sins are expiated." The ones He represents stand, because of the provision of His sacrifice, and imputed righteousness, and His representing them before the throne of God, perfect.

"For then would they not have ceased to be offered? because that the worshipers once purged should have had no more conscience of sins." 1.

2.

"For then would they not have ceased to be offered?" This is a question that argues Paul's case. If the sacrifices that the high priest offered once a year made those who approached God by sacrifice complete or perfect, would not those sacrifices have ceased to be offered? The words "for then" refer to the time when the sacrifice was accepted. The words "would have ceased" (pauo) translate an aorist middle indicative verb and means that at the point of time the sacrifice was made that would make the one who approached God by that sacrifice perfect, it would of itself (middle voice) make further sacrifices unnecessary. "Because that the worshipers once purged" The word "because" is answering the question why. Why would they have ceased to be offered? The word "purged" (katharizo) means "clean, free from stains or shame, to cleanse from filth or impurity." It is a perfect passive participle. The perfect tense is completed action in time past with the result that it remains that way. The passive voice means that the subject is acted upon. It does not initiate the action but is the receiver of the action. It means that the worshipers once made clean by the sacrifice would remain that way forever.

3.

Hebrews 10:3 1.

"Should have no more conscience of sins" John Gill has a good comment on this: "Not that they have no sin, or no sense of sin, or that their consciences are seared, or that they are to make no confession and acknowledgment of sin; but that they are discharged from the guilt of sin, and are not liable to condemnation for it; and through the application of the blood of Christ to them, have peace with God, and joy in the Holy Ghost." The yearly sacrifices brought up the issue of condemnation again. It was aimed at reminding them of the guilt and penalty of sin. So the worshiper under the law was perpetually reminded of, and never cleared in conscience, from the guilt of sin (Heb. 9:9). Not only did the repetition of the sacrifices suggest that the sacrifices were not efficacious but it brought guilt to the conscience when one realized that those sins for which the sacrifices were offered must still be faced. "But in those sacrifices there is a remembrance again made of sins every year."

"But in those sacrifices there is a remembrance again made of sins every year" This is a statement without a verb or verb form in it. There are four italicized words in this statement added by the translators for the English readers to aid in understanding. The italicized words 136

simply help us understand what the Greek reader would understand it to say when he read the text. 2. "A remembrance again" is where the conscience is reminded of sins that were just passed over until the "fullness of time" comes when Jesus will come and take away sins past, present and future. The conscience will be cleared because sins will not be rolled forward, they will be taken away so that they no longer exist. They will be remembered no more; 10:17.

Hebrews 10:4 "For it is not possible that the blood of bulls and of goats should take away sins." 1. "For it is not possible" is the translation of a word (dunatos) that means "possible" or "able." We get our word dynamite from the same root word. The word has what is called an alpha privative on the beginning which reverses the meaning of the word. It means "impossible." In the Greek sentence the first word is "impossible." It is there for emphasis. "That the blood of bulls and of goats should take away sins" The verb "should take" is a present active infinitive. The active voice means that the blood of these animals had no power to take-away sins. They never on one occasion took away sins. It was not possible. This forever settles the issue of whether animal blood ever took away sin. It did not have the power to do so. The blood of Christ is different. There is power in the blood of Christ.

2.

Hebrews 10:5 "Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me:" 1. "Wherefore when he cometh into the world" This is referring to Christ's entrance into the world. This is what we celebrate on Christmas. This entrance is described by Matthew 1:18-25 where he says, "Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. Then Joseph her husband, being a just man, and not willing to make her a public example, was minded to put her away privily. But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost. And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins. Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife: And knew her not till she had brought forth her firstborn son: and he called his name JESUS." Jesus made the world (John 1:3) and He had been in the world before (Gen. 18:1). This was the entrance of God incarnate in the flesh. "He saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me:" This is what Jesus was saying (present active indicative). The Sacrifice and offering of which He speaks is described in the next verses. He is not saying that the Father did not desire His 137

2.

Hebrews 10:6 1.

sacrifice. For He came into the world to be a vicarious sacrifice for the sin. Then Paul quotes Him. This is amazing. The author of Hebrews was not there to hear Jesus say this. Yet, he quotes Him. How is this possible? There is only one answer. This is the inspired Word of God. Paul is being told what to write. Jesus knew what He was saying at the time of His virgin birth. The words, "But a body hast thou prepared me" is what Jesus was saying to His Father. Mary did not prepare His body. He is the only-begotten-Son of God. Though God worked through human instruments, the plan of salvation is totally of the Lord. Mary co-operated but God did the work. "In burnt offerings and sacrifices for sin thou hast had no pleasure."

2.

"In burnt offerings and sacrifices for sin" This is talking about the offerings and sacrifices that were made under the Old Testament economy. These sacrifices were made "for sin." Those born under the law were taught that when they sinned they had to offer a sacrifice to atone for their sin. When a sin was committed, someone had to die. "The soul that sinneth it shall die" Ezek. 18:4. "Thou hast had no pleasure" means that the offerings and sacrifices made under the law could never satisfy God for the sin that had been committed. The verb is an aorist active indicative. The aorist tense means that God at no point of time in the past did He ever have pleasure in those sacrifices. One might ask why did God initiate those offerings in the first place, if He was not pleased with them. The answer is simple. He taught through these offerings and sacrifices that His Lamb would fulfil the picture made in the death of these animals. God was pleased WITH THE PICTURE but NOT THE SACRIFICE.

Hebrews 10:7 God." 1.

"Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, 0 "Then said I, Lo, I come" The words "I said" (eipon) is a aorist active indicative verb and begins a quote from Psalm 40:6-8. The word "Lo" (eidon) is a aorist active imperative verb. The words "I come" (heko) is a present active indicative verb. David is looking back into the past (aorist tense) where he said it. David says "Lo" to the LORD and does it in the imperative mood. He says, "Look," but there is no irreverence. That is a bold statement. The words "I come" mean "I continue to come. Not just an occasional coming. This is a practice. There is no doubt that this is David speaking. But the words do not apply to David personally as much as they do to Christ. "(In the volume of the book it is written of me,)" The volume of the book refers to the Scripture up to that time. It is literally "in the roll of the book," referring to a scroll. The words "it is written" (grapho) is a perfect passive indicative verb. The perfect tense means that David is saying it was written of me in the past and what was written remains true in the present.

2.

3.

"To do thy will, 0 God" The words "to do" (poieo) is an aorist active infinitive meaning "to fulfil." Jesus came to fulfil the will of God. Acts 2:23 says, "Him, being delivered by the 138

Hebrews 10:8

determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain."

"Above when he said, Sacrifice and offering and burnt offerings and offering for sin thou wouldest not, neither hadst pleasure therein; which are offered by the law;" 1.

2.

"Above when he saith, Sacrifice and offering and burnt offerings and offering for sin thou wouldest not" The word "above" (anoteros) means "in the former part of this quotation." The words "wouldest not" (thelo) mean "not to will, not to have in mind, not to purpose." The verb is aorist tense and goes back to the time when God said it. "Neither hadst pleasure therein" The word "pleasure" means "delight." God did not delight in these sacrifices, offerings and burnt offerings for sin. It does not mean that they should not have been offered. God required the offerings that are here spoken of. But God's purpose was never to forgive sins based on the offering of these sacrifices. The person offering was to look beyond the sacrifices offered according to the law and see a time when the Lamb of God would come and fulfil all the types.

3.

Hebrews 10:9

"Which are offered by the law" The word "offered" (phosphero) is present tense. These offerings continued to be offered by worshipers at the Temple at the time of the writing of this Epistle. The word means "to bring to God as a means of forgiveness." God is not, nor has ever been, pleased with offerings which were offered according to the law when those offerings were being offered as the basis of forgiveness.

"Then said he, Lo, I come to do thy will, 0 God. He taketh away the first, that he may establish the second." I. "Then said he" It is "then said he" instead of "then said I" in verse 7. There he was quoting from Psalm 40, here he is explaining the meaning.

2.

Hebrews 10:10

"Lo, I am come to do thy will, 0 God. He taketh away the first, that he may establish the second" Plummer comments: "The first and second here referred to are not the first and second covenant. The form of the Greek words fully determines this: but the first designates the kind of offerings, which are prescribed by the law; and the second points to the great sacrifice of Calvary." The Lord Jesus came to do His Father's will in becoming the fulfilment of all the Old Testament sacrifices and become the one and only sacrifice for all time and eternity.

"By the which will we are sanctified through the offering of the body of Jesus Christ once for all." 1.

"By the which will" refers to the will of God as stated in the previous verse. Jesus came to do the will of His Father by dying as a sacrifice on the Cross. This is God's plan from eternity. He 139

2.

"We are sanctified" This is a perfect passive participle from a word that means "set apart," or, "to be holy." W. E. Vine says, "Since every believer is sanctified in Christ Jesus (1 Cor. 1:2), a common N.T. designation of all believers is saints - literally "holy ones." One does not attain sainthood or the sanctification of which this speaks by good works. It is a state into which God brings a believer when He saves him. The believers in Colossae are called holy in Colossians 3:12: "Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering;" Hebrews 3:1 addresses believers as "holy brethren." The word "sanctified" has a numerical value in the book of Hebrew. It is found seven times. This is the number for perfection. Every time it is used in Hebrews it is without a single exception mentioned in connection with Christ's death for us. The perfect tense refers to completed action in the past, that completed action having present results. It means that those of whom he speaks have been sanctified in the past and they are presently sanctified. This means if you were ever sanctified in the past, you are still sanctified. This leads to an explanation of the difference between positional and experiential sanctification. Positional sanctification is what we are in Christ the moment we are saved. It is perfect because it is His life we share. It is "being the righteousness of God in Him" 2 Cor. 5:21. Experiential sanctification is becoming in daily experience what we are in Christ positionally. It is putting on the new man: Ephesians 4:24 says, "And that ye put on the new man, which after God is created in righteousness and true holiness." We get to heaven on the basis of positional sanctification, Eph. 2:6; we are rewarded at the Judgment Seat of Christ on the basis of experiential sanctification; 2 John 8. There is positional sanctification. In positional sanctification several things are true: a. A SUMMARY OF THE DOCTRINE OF SANCTIFICATION

has never had but one plan of salvation. 1 Peter 1:18-21 says, "Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; But with the precious blood of Christ, as of a lamb without blemish and without spot: Who verily was foreordained before the foundation of the world, but was manifest in these last times for you, Who by him do believe in God, that raised him up from the dead, and gave him glory; that your faith and hope might be in God."

Every believer in Christ is said to be sanctified; I Cor. 1:2. The Church at Corinth was carnal, yet they are said to be sanctified in Christ Jesus.

b. c. e. f.

Christ is our sanctification; I Cor. 1:30. Therefore, we are made one with His perfection; Heb. 2:11. This sanctification is exclusively the work of the Holy Spirit; Rom 15:16. It is by faith; Acts 26:18.

d.

Positional sanctification is God's way of saving the believer; 2 Thess. 2:13.

This sanctification includes preservation, i.e. security; Jude 1:1. The word "preserve" means, "to keep in view, to guard, to preserve." It is a perfect passive participle. The perfect tense is completed action in the past with the result that it 140

(2)

g.

There is experiential sanctification. This has to do with one working out his salvation with fear and trembling; Phil. 2:12-13. a. This sanctification takes place as truth revealed to us effects change in our lives; John 17:17,19. This sanctification is a joint effort of the Holy Spirit's power in our lives and our willingness to submit to Him; I Thess. 4:3-4. The Lord washes us through His Word; Eph. 5:26. The sanctification of the whole man is the goal of this sanctification; 1 Thess 5:23. We must purge ourselves from known sin for this sanctification to be effective; 2 Tim. 2:19-21.

It is a gift; Rom. 7:17, i.e., "the gift of righteousness."

is still true. The passive voice means that the subject is acted upon. Those who are sanctified are the subjects. They received this sanctification.

b. c.

d. e. (3)

There is ultimate sanctification. This will take place at the coming of Christ. a.

b. c.

He will at that time change our body that is inhabited by an Old Sin Nature and make it like His glorious body; Phil. 3:20-21.

The goal of salvation is for the believer to be in heaven with Jesus in a glorified body beholding His glory; John 17:24. We labor in this life toward the goal of ultimate sanctification; Eph. 4:13.

3.

4.

"We are" is a present active indicative verb and is separate from the participle "sanctified" (perfect passive), and is literally, "having been sanctified." The present tense of this verb means that we continue to be sanctified in the present tense of our lives. We might translate it "having been sanctified, we are continually sanctified." The perfect participle precedes the action of the main verb.

"Through the offering of the body of Jesus Christ" is the instrument of sanctification. The Cross is the means or instrument of this sanctification. It is not baptism, church membership, human effort or any thing that the believer does. This sanctification is totally of God and the Cross is the means by which He sanctifies us. There is absolutely nothing that could be more simple than this statement. The problem is not one of understanding, it is that of believing in the power and goodness of God.

5.

"Once for all" (ephapax) means "one time, once for all." It is used in Hebrews 10:2 to show that there was no once-for-all offering in the Old Testament. This verse is showing that there is a once-for-all offering in Christ. The sacrifice of Christ accomplished a once-for-all cleansing with 141

our sanctification having the same definitiveness as the sacrifice. See Hebrews 2:11 where Paul says, "For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren." Hebrews 10:11 "And every priest standeth daily ministering and offering often times the same sacrifices, which can never take away sins:" 1. "And every priest standeth daily" "Every priest" means that he is speaking about the daily duties of the priests as they ministered in the Tabernacle and Temple. The word "standeth" is a perfect active indicative verb. The perfect tense is completed action in the past with the result that it is still true, i.e. he stood and he continues to stand. The words "standeth daily" also sets forth the truth that his work was never finished. We will discover in verse 12 after Jesus offered His sacrifice, He sat down. "Ministering and offering often times the same sacrifices" The words "ministering and offering" are both present participles showing the continuing nature of their work. They never finished ministering and they never finished offering. The source of this river of animal blood began in Eden after the fall, and got larger and larger until Calvary . When Christ offered Himself on the cross, He dried the river up; it was no longer needed. "The same sacrifices" is referring to those designated sacrifices prescribed under the law. "Which can never take away sins" The words "can never" mean literally "never at any time." This is a very strong negative statement. They positively were not able to do it. The words "take away" mean "to take away that which surrounds or envelopes a thing." It is an aorist active infinitive. The aorist tense means that a no point in time were these sacrifices ever able to take away sins. You would think, if you did not know your Bible, that the human race could produce one human being somewhere in time that was perfect and did not need to be saved. But God says, "For all have sinned, and come short of the glory of God" Rom. 3:23. You would also think that out of all the blood sacrifices, which were in the millions, offered before Christ came, there would have been a sacrifice somewhere that would have taken away sin. But God says, "Which can never take away sins."

2.

3.

Hebrews 10:12 "But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God;" 1. "But this man," refers to Christ. "But" is a conjunction of contrast. It is contrasting Christ to all the Old Testament priests and their offerings. Gouge says, "The priest that offered this one perfect sacrifice is intended under this phrase "this man" (autos). He is the God-man. The mystery of the incarnation will probably never be understood. But the reason for it is made very clear in the Scripture. Hebrews 2:16-17 says, "For verily he took not on him the nature of angels; but he took on him the seed of Abraham. Wherefore in all things it behooved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people." Jesus did not become the Son of God in Bethlehem. He became a man, something that God the Son had never been before. 142

He became a man that as a man He could pay for man's sins and then upon His resurrection and ascension He could represent man to God. 2. "After he had offered one sacrifice for sins for ever," "Had offered" is an aorist active participle. The aorist tense refers to a point of time in the past. That point of time is the cross. The active voice means that He is the Priest who voluntarily offered Himself. The word "one" (mia) means "only one." The words "for sins" identifies the procuring cause which moved Christ to offer Himself up a sacrifice, and also the final cause, to take away that for which he offered himself. The words "for ever" are translated by Berry's literal translation of the Textus Receptus, "In perpetuity." The words are connected with the offering of the sacrifice, not the words, "sat down on the right hand of God." The words "for ever" mean they will never reappear even at the Judgment Seat of Christ which is the judgment of the believer with reference to his faithfulness. "Sat down on the right hand of God" The words "sat down" are an aorist active indicative verb. When Jesus offered Himself on the cross and His blood was shed, and was raised after three days and three nights in the tomb, He took His own blood as our High Priest and offered it on the altar in heaven. Then He sat down. This never happened in the life of an Old Testament priest. His offerings were never finished and his work was never done. Jesus offered one offering and then sat down. His work is adequate to do for the believer what is described in this Chapter.

3.

Hebrews 10:13 "From henceforth expecting till his enemies be made his footstool." I. "From henceforth expecting" The words "from henceforth" means literally "a remainder." It signifies here that though Christ is seated at the right hand of God, yet there remains something to be done by Him. The word "expecting" is a present middle participle from a word (ekdechomai) meaning "awaiting or expecting." The present tense describes what He is doing at the present time. He is waiting expectantly. "Till his enemies be made his footstool" This is a reference to Psalm 110:1. The word "Till" is a time word. It means that Jesus will not always be seated at the right hand of God. We see the purpose of God being worked out here. "His enemies" are identified in Scripture. 1 Corinthians 15:22-25 says, "For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his coming. Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power. For he must reign, till he hath put all enemies under his feet." The words "His footstool" is a description of one being brought under the conquerors authority. The enemies of Christ will be defeated and brought in helpless subjection to give a full account of all sins. The High Priest will remain in His present position until His enemies are made His footstool. See Phil. 2:9-11. We also wait for this event and it will complete us; Eph 1:13, Eph 4:30.

2.

Hebrews 10:14 "For by one offering he hath perfected for ever them that are sanctified."

143

1. 2.

3.

"He hath perfected" is a perfect active indicative verb. The perfect tense is completed action in past time that completed action having present results. This means that Paul is saying to saved Jews that they have been perfected in the past and remain that way at the present time. It does not mean that they are perfect in the flesh. It is speaking of positional sanctification and the believer is the receiver of the act not the actor of the act. The active voice is where the subject does the acting. "He" is the One Who did the perfecting. Christ, then, by the offering of Himself has accomplished once-for-all what generations of Levitical sacrifices had never done. After hundreds of years those sacrifices were no nearer the attainment of their aim than they had been at the beginning. "Forever" speaks of the endless duration of this perfection that Christ accomplishes by His sacrifice. Berry's literal translation is "in perpetuity." This means that the perfected will never become imperfect. It is not possible. They have His perfection and He would have to become imperfect for the believer to be imperfect. This is God's work, and grace so great and beyond human understanding, that many have forced other meanings on this verse because it seems impossible for such a thing to be true. The natural man insists on a religion that he can understand rationally and can take credit for, and rejects faith as a basis for salvation.

"For by one offering" is the offering of Himself. This is the means by which He perfects. It is the instrument of positional sanctification. This sanctification is what we are in Christ. In Christ, He is made unto us sanctification (1 Cor. 1:30).

4.

"Them that are sanctified" The verb is a present passive participle. In verse 10, the statement that "we have been sanctified," is made in the perfect tense; here as in Chapter 2:11, it is the present passive participle that is used. In verse 10, the emphasis is on the unrepeatable nature of the death of Christ as the sacrifice by which His people are set apart for the worship and service of God; here their character as the people thus set apart is simply indicated in timeless terms, because emphasis is now laid on the fact that by that same sacrifice Christ has eternally perfected His holy people. Three outstanding things are thus ascribed to the sacrifice of Christ: (2) By it they have been fitted to approach God as accepted worshipers. (1) By it His people have had their conscience cleansed from guilt.

Hebrews 10:15 1.

(3) By it they have experienced the fulfillment of what was promised in earlier days, being brought into that perfect relation to God which is involved in the New Covenant. "Whereof the Holy Ghost also is a witness to us: for after that he had said before,"

"Whereof the Holy Ghost also is a witness to us" The verb "is witness" is a present active indicative verb. The apostle is saying, at the time of the writing of these words, that the Holy Ghost was witnessing. The active voice means that the Holy Ghost was the Subject of this action and was sovereignly witnessing to those of whom the apostle speaks. The word "also" shows that proof is added to other proofs. 144

(1) (2) (3)

The first proof in this context is that the perfection of Christ's sacrifice was proven by His offering of one sacrifice and by the continuance of it forever. The second proof is by Christ's sitting at the right hand of God after He had done that; verse 12.

2.

The words "to us" (hemin) identify the persons to whom the Holy Ghost witnesses. Under the first person plural number, the apostle includes himself and all those to whom and for whom he wrote this epistle. The apostle himself lived long after the testimony following was first given, for it was uttered by the prophet Jeremiah in chapter 31 and verses 31 to 33. And this epistle was written for the good of the church to the end of the world. It is therefore evident that the sacred testimonies are for all ages of the church. "For after that he had said before" The words "he had said before" is a perfect active infinitive, i.e., "having said before." Paul knew the Jeremiah passage and knew that it was the Lord speaking in the person of the Holy Spirit. So Paul says what He said before, He is saying now, and it stands as eternal truth to be counted upon.

Besides those proofs, this testimony is brought in and added to the rest and therefore this "also" is added as the means to show this.

Hebrews 10:16

"This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them;" 1.

"This is the covenant that I will make with them after those days, saith the Lord" This is the covenant spoken of by Jeremiah; see Jer. 31:31-34. Paul also quotes this in Hebrews 8:8-12. We must remember that this epistle is written to the Hebrews. The covenant of which he speaks is to the Jews: "Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah (Jer. 31:31). The church is not the house of Israel or the house of Judah. Though what Jesus did when He died on the cross is said in this passage to be the "new covenant" of chapter 8 verse 8 and our present text says, "This is the covenant that I will make with them after those days"; the church is not under this covenant today unless it is in a spiritual sense. The reason I say this is because the new covenant has to do with Israel in the Millennium. And there are some things stated in this covenant that is not being fulfilled today. During the days of the new covenant God says, "And they shall teach no more every man his neighbor, and every man his brother, saying Know the LORD: for they shall all know me, from the least of them unto the greatest of them, saith the LORD: for I will forgive their iniquity, and I will remember their sin no more." Jer. 31:34. All of them do not know the LORD in this age. We still have to teach our neighbor with the Word of God which will not be necessary during the millennium. Israel rejected their Messiah and crucified Him on the cross. Paul deals with this same issue in Romans 11:24-29: "For if thou wert cut out of the olive tree which is wild by nature, and wert grafted contrary to nature into a good olive tree: how much more shall these, which be the natural branches, be grafted into their own olive tree? For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in. And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn 145

away ungodliness from Jacob: For this is my covenant unto them, when I shall take away their sins. As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the fathers' sakes. For the gifts and calling of God are "without repentance." The new covenant is in place. The provision has been made through the one sacrifice of the cross. Israel is still out of place. We are told in the Scripture when Israel will repent and receive Christ as her Messiah; Zechariah 12:10 "And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn." This will happen at the revelation. "I will put my laws into their hearts, and in their minds will I write them" The words "I will put" (didomi) is a present active participle and means "giving." This is an act of grace. Grace is undeserved favor. It is a gift of God because of the cross. The Jews have lived for centuries in rejection of their Messiah. They do not believe His virgin birth and reject all His claims. But when the time comes Israel will repent and God will "put His laws into their hearts." It is God's declared will and He is able to do it. The word "minds" (dianoia) refer to the mind as a faculty of understanding, feeling, and desiring." The Jew just hasn't been able to understand. They are blind to the gospel, a veil is upon their mind and heart; 2 Cor. 3:14-15. The word "write" means, "to inscribe." It is a future active indicative verb. It is future tense from Jeremiah's day. It is active voice which means God is the One who will fulfil this prophecy. John Gill comments: "I will put my laws into their mind, and write them in their hearts; by the l aws of God are meant, not the precepts of the ceremonial law, which were now abrogated, but either the moral law, and its commands; which is a transcript of the divine nature, was inscribed on Adam's heart in innocence, and some remains of it are even in the Gentiles, but greatly obliterated through the sin of man; and there is in men naturally a contrary disposition to it; in regeneration it is reinscribed by the Spirit of God; and great respect is had to it by regenerate persons, in which lies one part of their conformity to Christ: or else, since the word "law" signifies sometimes no other than a doctrine, an instruction, the doctrines of grace, of repentance towards God, of faith in Christ, and love to him, and every other doctrine may be intended; and the tables where, according to the tenor of this covenant, these are put and written, are two tables, as before, the "mind" and "heart"; but not two tables of stone, on which the law of Moses was written, partly that it might not be lost, through defect of memory, and partly to denote the firmness and stability of it, as also to point at the hardness of man's heart; but the fleshly tables of the heart; not that part of our flesh that is called the heart; but the souls of men, such hearts as are regenerated and sanctified by the Spirit of God, and such minds as are renewed by him: and the "putting" of them into the mind, designs the knowledge of them, which God gives; as of the moral law, of its spirituality and perfection, showing that there is no life and righteousness by it, that it is fulfilled by Christ, and is a rule of conversation to the saints; and of all other laws, ordinances, and doctrines of Christ: and the "writing" them in, or on the heart, intends a filling the soul with love and affection to them, so that it regards them singly and heartily; and a powerful inclination of the heart to be subject to them, through the efficacious grace of God; and which is done not with the ink of nature's power, but with the Spirit of the living God, 2 Cor. 3:3." 146

2.

Hebrews 10:17 "And their sins and iniquities will I remember no more." 1. "And their sins and iniquities" The conjunction "and" joins this with the covenant promise of verse 16. The word "sins and iniquities" includes all the things that God disapproves in their lives based on His revelation and requirements under the law. Darby translates it: "and their sins and their lawlessnesses I will never remember any more." "Will I remember no more" The words "will I" set forth God's will. God is declaring His will and purpose. God knows and has a record of all sin and iniquity. Nothing has escaped His observance or memory. Under the first covenant there was remembrance made of their sin every year. It was to remind them that God had not forgotten. But under the new covenant there is no remembrance made each year because when God forgives He forgets. The sacrifice of Christ did such a complete job that there are no sins to remember. Only God could so completely deal with sin as to leave no remembrance of it whatsoever. This chapter begins by suggesting that if a person were ever truly purged from his sin by the sacrifice he offered, there would be no more conscience of sins. Those who are sanctified by this one sacrifice (vs 10) and perfected forever (vs 14) have a perfect conscience, because there is no reminder of sins. If they have been forgiven and forgotten, there is no reminder. The conscience is clear and the believer can enjoy peace and assurance. I am talking about positional truth, i.e. what we are in Christ. We need daily cleansing so far as our walk is concerned. But so far as our destiny and our standing in Him, we have been perfected by His offering and stand before Him complete; Col. 2:10.

2.

3.

Hebrews 10:18 "Now where remission of these is, there is no more offering for sin." 1. "Where remission of these is" The word "remission" means "release from bondage or i mprisonment; forgiveness or pardon of sins (letting them go as if they had never been committed), remission of the penalty." "Where" is referring to the cross. This is the place of forgiveness. The word "these" means that the sacrifice of Christ covers all our sins. "There is no more offering for sin" This means that once the Jew had received Christ as the one sacrifice, that any blood sacrifice offered after that was unauthorized. It is not valid. This does not mean that it was impossible to offer a blood sacrifice. The Jews continued to offer blood sacrifices until the Temple was destroyed in A.D. 70. They will begin their offerings again when the Tribulation Temple is built. But the sacrifices are no longer valid. The sacrifices themselves never took away sins. However, they were valid in what God intended them to do. They provided a vivid picture that the innocent must die for the guilty. They were a constant reminder that death is the inevitable penalty of sin.

2.

Hebrews 10:19 "Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus,"

147

1.

"Having therefore, brethren" The word "having" is a present active participle. It means we continue to have. The active voice means that the subject makes a choice to act. The word "brethren" means that this is written to believers in Christ. All believers are a part of a brotherhood. A SUMMARY OF THE USE OF THE WORD BRETHREN The word "brethren" in Hebrew means "brethren of the same parents." It is used in the Scripture to refer to the male family members; Gen. 9:22. Abraham told Lot in Genesis 13:8, "We be brethren." (4) It is used to refer to fellow citizens; Genesis 19:7. Lot addresses his fellow citizens of Sodom as "brethren" when appealing to them concerning the Angels whom he had invited to stay in his home overnight. Jacob used the term "brethren" to address strangers; Genesis 29:4. This is just Old Testament psychology on the part of Jacob. He was a stranger and he needed friends. Jesus used the term to refer to Simon and Andrew who were sons of the same parents; Matt. 4:18. Jesus used the term to refer to his own brothers (other sons of Mary); Matt. 12:46-48; Matt. 13:55. It was authorized by Jesus as a designation of His disciples; John 20:17. It became a common term in the New Testament to refer to fellow believers; Acts 9:30; Acts 10:23.

(5)

(6)

(7)

(8) (9)

It is evident from its use in the New Testament that it is used many different ways. There are those who believe that it is used here to refer to "Hebrew brethren" WHO ARE NOT fellow believers in Jesus Christ. Notice in verse ten he says, "By the which will we are sanctified." Is the "we" referring to Jewish brethren? or, fellow believers? Then he says in verse fifteen "Whereof the Holy Ghost also is a witness to us." Who is the "us?" When he says "Having therefore, brethren," it is clear to me that he is speaking to fellow believers who have a common Father spiritually, i.e., God. 2. "Boldness to enter into the holiest" The word "boldness" (parrhesia) means "free and fearless confidence, cheerful courage, assurance." The words "To enter into the holiest" are referring to the very presence of God. This means that there is no holier place that exists than that to which we are invited to come with boldness. The Temple had a place called "the holy of holies." We have already covered the furniture that was in this sacred place in Hebrews chapter eight. Here he is not speaking of the earthly temple; he speaks of the very presence of God in heaven. There is where the believer has fellowship with God today. When you are at the place of prayer, you are in the presence of God. This is in the holiest. We have free and fearless confidence to go into His presence and the reason is brought out in the next phrase. 148

3.

"By the blood of Jesus" is the means by which we as brethren enter with boldness into the holiest. It is by the blood. It is our faith that the blood of Christ is sufficient for God that gives us boldness to come into His presence. Some say that this is not referring to the literal blood of Jesus. They say that the blood is symbolic of the death of Jesus. Even in the picture made through Old Testament sacrifices, this suggestion is completely refuted. When the Jew brought his sacrifice to the altar, and it was sacrificed, it was not complete until the blood was applied. It was not enough to kill the animal. Its blood had to be applied. God told Israel in Egypt on that horrible night when all the first born were slain, "When I see the blood, I will pass over you" (Exo. 12:13). God had told them not only to slay the lamb but put the blood over the door and on the two side posts. The blood must be applied. Jesus did not only die but He took His own blood into the holiest and there applied it. Hebrews chapter nine verse twelve says, "Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us." The words "having obtained" is an aorist middle participle which means that He had obtained eternal redemption before he entered the holy place, at a point of time in the past, i.e. the cross. He did not enter the holy place to complete redemption. He had already done that. But He entered the holy place to make a way for reconciled sinners to have free and confident fellowship with the heavenly Father. I can enter the holiest by the blood of Jesus today. No new sacrifice has to be made.

Hebrews 10:20 "By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh;" I. "B y a new and living way" "The way into the holy of holies was the old way. The way to the throne of grace is always a new way. It is the way of grace (Heb. 4:16) and God never gets tired of our coming. The way into the holy of holies was the way of death to every man except the high priest, and to him also, if he entered at forbidden times, and in forbidden ways. But the way to the throne of grace is the way of life, the way by which the life of the soul is made sure, and it is perpetual, and will never decay nor wax old." - Plummer. "Which he hath consecrated for us" The verb is aorist active indicative. The word means "to renew, to initiate, consecrate or dedicate." It is an aorist active indicative verb. The aorist tense means that He did this at a point of time in the past. That point of time is the cross. The active voice means that He is the actor; He initiated this. The reason He did it is brought out in the words "For us." Jesus is our Forerunner who has entered the presence of God for us; Heb. 6:20. "Through the veil, that is to say, his flesh" The veil is a reference to the veil that separated the holy place from the holy of holies. This veil hid from view the holy of holies and was a barrier to entering. This veil that stood between God and man is compared to the flesh. What a lesson this is. It is truly the flesh of man that hides God from us. It is a barrier to God as Spirit. The flesh walks by sight and not by faith. It is barrier to God as to the understanding. The natural man receiveth not the things of God. It is a barrier because it is rejected without mercy by a holy God: I Corinthians 15:50 says, "Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption." There must be a way and Jesus has made that way. It is the way of "His flesh." His flesh was sinless flesh which He offered as a

2.

3.

14 9

Hebrews 10:21 1. 2.

sacrifice to make a way of grace for the guilty sinner. This way remains forever new and forever open to the believer. "And having an high priest over the house of God;"

Hebrews 10:22

"Over the house of God" means He is over the Church. Paul told Timothy in 1 Timothy 3:15 "But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth." Peter says in 1 Peter 4:17 "For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God?" Both of these references refer to the Church. So the "house of God" has a "High Priest" over it in the person of Jesus Christ.

"And having an high priest" The Greek text literally says, "a priest, a great one." The word "megan" is the word from which we get our word mega as in mega-bucks, etc., Jesus is a great priest. All the priests who served under the law were small compared to Jesus.

"Let 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. 1.

2.

"Let us draw near with a true heart" The verb is a present middle subjunctive from a word (proserchomai) meaning "to approach." The subjunctive mood means it is potential, it is available. The middle voice means that we must make the choice and we will be benefited by the action. The words "with a true heart" tell us how we are to come. The word "true" (alethinos) means true in the sense of being genuine. We have a good illustration of the truth that is set forth here in Ezekiel 14:1-6: "Then came certain of the elders of Israel unto me, and sat before me. And the word of the LORD came unto me, saying, Son of man, these men have set up their idols in their heart, and put the stumblingblock of their iniquity before their face: should I be enquired of at all by them? Therefore speak unto them, and say unto them, Thus saith the Lord GOD; Every man of the house of Israel that setteth up his idols in his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to the prophet; I the LORD will answer him that cometh according to the multitude of his idols; That I may take the house of Israel in their own heart, because they are all estranged from me through their idols. Therefore say unto the house of Israel, Thus saith the Lord GOD; Repent, and turn yourselves from your idols; and turn away your faces from all your abominations." God knows the heart. We are to draw near to Him but with a sincere heart. "In full assurance of faith" The words "full assurance" (plerophoria) also means "supreme fullness" and "most certain confidence." We are to draw near to God with the most certain confidence." We are to be filled with supreme fullness of assurance so that there is no room left for doubt. Satan will cause doubt as he makes us feel unworthy or makes God seem to us a harsh God who requires of us some merit to get an answer to our prayers. The truth is that we are invited to "Come boldly unto the throne of grace." We are to approach God with boldness 150

because we approach Him on the merits of Christ's sacrifice. There is no room for doubt as we consider the perfections of our great High Priest. Hebrews 10:23 "Let us hold fast the profession of our faith without wavering; (for he is faithful that promised;)" 1.

"Let us hold fast" (katecho) is a present active subjunctive verb. Robertson says, "Let us keep on holding fast." This brings out the continuous action of the present tense. It is also an invitation to choose. Our walk with the Lord is a choice. So many professing Christians are obviously making bad choices. 1 John 2:28 says, "And now, little children, abide in him; that, when he shall appear, we may have confidence, and not be ashamed before him at his coming." The word "ashamed" here means, "to be red faced or embarrassed."

2.

"The profession of our faith without wavering" The word "profession" means subjectively, according to Strong, " whom we profess to be ours" and objectively the professed confession i.e. what one professes to believe." The words "of our faith" refer here to believing that Jesus is the Messiah, the Saviour of the world; that He not only died for sin but is risen and is actively engaged in directing His Church from heaven; that He will soon come for His bride and will bring a conclusion to sin and Satan. The words "without wavering" mean that one is to be firm in his faith and not be doubtful whether Christ will fulfil His promises to us. These Hebrew Christians were under tremendous pressure to abandon their faith in Christ. Many times their own families disowned them and accused them of abandoning the true religion of Jehovah. Only one who has been through such an ordeal can appreciate the kind of pressure that it puts one under. So Paul says, "Let us hold fast the profession of our faith without wavering ..."

3.

"(for he is faithful that promised;)" is stated as the reason for holding fast our faith without wavering. The word "faithful" means that He can be counted on. A faithful person is one who can be counted on. Jesus can be counted on. The words "that promised" tells us what He will be faithful to do. Jesus has made a lot of promises to His disciples. The word "promised" is an aorist middle participle. The aorist tense refers to a point of time in the past. This refers to the promises that He made during His personal ministry on earth and the promises that He made during the time of direct revelation. The middle voice is where the subject participates in the result of the action. Jesus will personally keep His promises and will see them accomplished and will be thereby vindicated by those to whom He made the promises. He is doing this to fulfil His eternal purpose which He determined before the foundation of the world. (1) (2) Demas departed from the faith; 2 Tim 4:10 "For Demas hath forsaken me, having loved this present world, and is departed unto Thessalonica; Crescens to Galatia, Titus unto Dalmatia." THE DEPARTURE FROM THE FAITH

John Mark departed or withdrew from the work; Acts 15:38 "But Paul thought not good to take him with them, who departed from them from Pamphylia, and went not with them to the work." 15 1

(3)

The departure of lost church members; I John 2:19 "They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us." Paul warns several times in Hebrews; Heb 3:6, 12-14; Heb 4:14; Heb 10:23,35. God is displeased with those who draw back; Heb 10:38-39 "Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him. But we are not of them who draw back unto perdition; but of them that - believe to the saving of the soul." SOME THINGS THAT CAUSE APOSTASY

(4) (5)

(1)

Trials which cause one to question whether God is really blessing one's life. Job refutes this idea; I Pet. 4:12. Psychological assaults of Satan. When the will of God doesn't make sense, Satan steps in and leads astray; Prov. 3:5. The love of the world. Demas illustrates this problem; 2 Tim. 4:10; 1 John 2:15-17. The love of life, i.e. when one's life is threatened for his faith; Rev. 12:11. Religious differences in families can cause one to abandon his faith; Luke 14:25-33. Sacrifices one has to make to follow Christ; Luke 9:57-62.

(2)

(3) (4) (5) (6) Hebrews 10:24

"And let us consider one another to provoke unto love and to good works:" I. "And let us consider one another" The verb "Let us consider" (katanoeo) is a present active subjunctive verb. The present tense means to keep on doing it. The subjunctive mood is potential but takes obedience. So this is an exhortation to continue to do it. The word "consider" (Katanoeo) is the combination of two words. The word "kata" means down. The word "noeo" means the mind or to think, i.e. to think down or to consider thoughtfully. So, this is an exhortation to consider one another thoughtfully. John Gill comments: "Saints should consider one another as men, that they are but men, of like passions and infirmities; they should consider their different tempers, and make allowance for them, and their outward state and condition in the world: they should consider one another as saints, partakers of the same grace; as that they are all loved with the same love, all conceived and brought forth in the womb of God's eternal electing grace, interested in the same covenant, redeemed by the same blood, and have the same graces and privileges, and an equal right to glory; having one and the same spirit, the same grace of faith, the same righteousness, the same fountain to wash in, the same fulness to partake of, the same throne of grace to go to, and the same inheritance to enjoy: they should consider one another as church members, the grace and gifts of the another, their different age and standing in the church, their relation to each other as brethren; they should consider them under suffering or sorrowful circumstances, under afflictions, temptations, desertions, declensions, and as attended with infirmities and sins ..." 15 2

2.

Hebrews 10:25

"To provoke unto love and to good works" The word "provoke" (proxuomos) comes from a word that means "to sharpen, to stimulate, to arouse to anger." It also has the meaning "to irritate" in the definition. It means to stay on one another to the point of irritation. This suggests that it takes constant reminders for believers to be alert concerning the things of God. The word "love" (agape) is thought out love. Love that acts from a right choice not emotions. It is John 3:16 love. This kind of love is exercised toward enemies as well as friends. It is the out working of an inward grace. It is obedience to Christ and not a natural response to circumstance. The word "good" (kalos) means "beautiful to look at." This is the kind of good works that compliments Christianity. Good works do not save. And because of this, many Christians neglect to put the proper value on them. Paul told the Ephesian Christians, "For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them." (Eph. 2:10). Why should it even be necessary to remind a believer to love and do good works? The flesh, which is still very much a part of the believers body, is wanting the easy way out. It is called "lusts of the flesh" in Gal. 5:16. This verse could also be translated: Live by the Spirit, I say, and do not gratify the desires of the flesh." The flesh loves when it profits it. The flesh is willing to work when it receives credit and recognition. The Christian life is a discipline. So, we as believers can aid one another by constantly reminding each other of our duty to love and good works.

"Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching." 1.

"Not forsaking the assembling of ourselves together" The word "forsaking" (egkataleipo) means "to abandon, to desert, to leave in straits or helpless" -Strong. It is a present active participle. When the believers in that day forsook the assembly the words "abandon, desert or to leave in straits" are used to describe their actions. It does not only draw attention to the fact that they were no longer attending services but also to the problems caused in the assembly because of their withdrawal. It always hurts the church when people "forsake" the assembly. It is discouraging to the morale. It puts an extra strain for those who are left to carry the load. The words "assembling together" (episunagoge) is the translation of one word. It means "to gather together in one place." So it is the assembling of the local church that he is talking about. I believe that the average Christian does not realize the importance of attendance in his local church. The greatest motivation should be obedience to the Lord. This passage makes it clear that this is what He wants. "As the manner of some is" The word "manner" means "custom or prescription." The word "custom" means "a practice followed by people of a particular group or region, i.e. the habitual practice of an individual." The word "prescription" means "the act of establishing official rules, laws, or directions." What Paul is saying here is that when one begins to forsake church attendance (this is what assembling is) he establishes a custom and offers a prescription for others to follow. Our lives influence others either for good or for bad.

2.

3.

"But exhorting one another" The word "exhorting" (parakaleo) means "to call to one's side." Here it means to call to one's side for the purpose of comforting and encouragement. It is a present tense which means that this is to be a continuous action in the present tense. Believers 15 3

were encountering much persecution and rejection. Persecution will make one re-examine his faith. Persecution was a price they were paying. Those who were being persecuted needed the assurance and comfort that comes from a like-minded believer. I have had many believers come to me for personal counsel with this same problem. They were paying a price for their faith. They were being rejected and attacked for their stand. They just needed some one that they had confidence in to tell them they were doing the right thing. 4. "And so much the more as ye see the day approaching" The word "more" means "to a greater degree, more readily." The word "see" (blepo) means "to discern, to see with the bodily eye." What this is saying is that instead of slacking in church attendance we should attend with more regularity as we see the day of His return approaching. The "day" referred to here is the rapture of the saints. Why would a person need to be more regular in church attendance the nearer we come to the rapture? I believe the daily exhortation, and the ministry of the Word strengthens the believer to stand in very difficult days. It also gives the opportunity of a cooperative effort in getting the gospel out to the unsaved. A SUMMARY OF THE DOCTRINE OF ASSEMBLY WORSHIP (1) (2) (3) (4) (5) (6) (7) Hebrews 10:26 "For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins," 1. "For" connects the following with the entire chapter not just church attendance. It takes us back to verse four where it is not possible that the blood of bulls and goats could take away sin and verse ten where the one sacrifice of Christ did. These are learned truths, and will bring about a change from offering blood sacrifices at the Temple, to worshiping Christ in Spirit and in truth in the New Testament Church without the need to ever offer another sacrifice. "If we sin wilfully" A wilful sin is a deliberate sin. In this case it is the Jewish believer refusing to give up Temple worship with it's blood sacrifices. Even though he has come to the knowledge of the truth that Jesus replaced all those sacrifices with His one sacrifice. Something like this happens today when a person is saved by grace and remains in a religious movement that denies salvation by grace. Sometimes family ties to a particular church will cause one problems 154 The Early Church assembled regularly; Acts 2:46. They took care of business as needed when they met; Acts 1:15-26. They ate the Lord's Supper as an assembly; 1 Cor. 11:25-33. They brought their tithe in on the first day of the week; 1 Cor. 16:2. They came together to study the word under the pastor-teacher; Eph. 4:11-16. They were ordered not to forsake assembling; Heb 10:25. It is through the church that we give God glory from our lives; Eph 3:21.

2.

3.

4.

"After that we have received the knowledge of the truth" The words "we have received" (lambano) is an aorist active infinitive. The aorist tense means that at a point of time in the past the truth of which he speaks has been received. The active voice suggests that the ones of which Paul is speaking volitionally received this truth, i.e., they had made a choice. It is not something that they had just heard. They took it in. The word "knowledge" (epignosis) means "full knowledge." What they knew was not fragmented information. It was the full knowledge that Jesus gave Himself as the God appointed Sacrifice to take away the sin of the world. This is the ultimate truth. "God who at sundry times and in divers manners spake in time past unto the fathers by the prophets, Hath 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; Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high." Heb. 1:1-3.

breaking with that church even though one knows that that church does not teach the truth on salvation and other doctrines of the Bible. Paul says, "If we sin wilfully." The first person plural personal pronoun "we" means that Paul includes himself in this statement.

"There remaineth no more sacrifice for sins" Gill says, "the meaning here is not typical sacrifice." I disagree. I believe it is typical sacrifice. Because this whole section including chapter nine is a contrast between the typical sacrifice of the Old Testament to the sacrifice of Christ in fulfillment of those typical sacrifices. Gill goes on to say, "for though the daily sacrifice ought to have ceased at the death of Christ, yet it did not in fact until the destruction of Jerusalem; but the sacrifice of Christ, which will never be repeated; Christ will die no more; his blood will not be shed again, nor his sacrifice reiterated; nor will any other sacrifice be offered; there will be no other Saviour; there is no salvation in any other, nor any other name whereby we must be saved. These words have been wrongly made use of to prove that persons sinning after baptism are not to be restored to communion again upon repentance; and being understood of immoral actions wilfully committed, have given great distress to consciences burdened with the guilt of sin, committed after a profession of religion." I do agree that a misunderstanding of this passage has caused great distress to Christians. The words "There remaineth no more sacrifice for sins" is referring to the typical sacrifices offered until Jesus fulfilled the message of those sacrifices by offering Himself to fulfill the picture made by them. Those sacrifices were a valid picture of the sacrifice that Jesus would make until He came and made His sacrifice. But after His sacrifice (verse 10) the validity of the Temple sacrifices was canceled. Therefore, once this truth was learned "there remaineth no more sacrifice for sins." To offer an animal sacrifice after one comes to the knowledge of the truth would be to expose one's self to the judgment revealed in the next verses.

Hebrews 10:27

"But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries." 1.

"But a certain fearful looking for of judgment and fiery indignation" This is a terrible warning of judgment. The word "certain" means, "it is as sure to come as the immutability of God. The God who cannot lie has predestinated this judgment and those who oppose Him, His 155

2.

Hebrews 10:28 1.

"Which shall devour the adversaries" The words "which shall" (mello) means "to have in mind. It is a present active participle. It means that at the writing of this Epistle, it was in God's mind to devour the adversaries. We can be sure that He will not change His mind. The word "devour" means "to eat up." The picture is that of a furious irresistible beast attacking a person who is absolutely helpless to defend himself against the attack. He is attacked and eaten up. The word "adversaries" literally means the "opposition." The opposition does not stand a chance. Paul wants the believers to whom he is writing to realize that disobedience to God's Word puts them in opposition to God. Since we know what will happen to the opposition, we do not want that same God stirred up against us even though it would only come to us as chastening; it is still a fearful thing to fall into the hands of the living God. "He that despised Moses' law died without mercy under two or three witnesses:"

Word and people are pictured as waiting on death row waiting the judgment. The word "fearful" means "terrible or terrifying." This is a judgment that should terrify the thoughts of a thinking person. The words "looking for" means "expectation or waiting." Now the unsaved may tell you they are not waiting for the judgment. God says they are waiting. There may be a man on death-row waiting a fearful execution and he may fantasize that he is in a beautiful banquet hall and enjoying the best things in life and that it is going to continue forever. But that does not change the fact that he is on death-row and that it is only a matter of time until they come to get him and take him away to be executed. His dream is not reality. God has stated reality here. There is a "certain fearful looking for of judgment." The word "judgment" means "discerning of right and wrong." There is coming a day when what is right and what is wrong will be confirmed by God Himself. It is already stated in the Word of God. But I can't make a man believe it. God can and will. The words fiery indignation" means that the determinate purpose of God will see to it that this fiery judgment will be carried out. God is not going to change His mind. The zeal of the Lord will perform this.

2.

"He that despised Moses' law" The word "despised" (atheteo) means "to do away with, to set aside, to disregard." There were those who when they did something that was forbidden by the law simply disregarded it. There were those, even as there are today, who profess to believe that the Scriptures should be practiced to the letter, until they themselves are caught in a situation that would be embarrassing or costly to apply the Scripture, then they "despise" or "disregard" it at that point. Gill says of the despising of Moses' law: "By breaking it wilfully, and presumptuously." "Died without mercy under two or three witnesses" The word "died" means that the breaking of the law demanded a penalty. The penalty was death. Someone had to die. The law had in it the provision of sacrifice for the repentant offender. An animal had to die under that system. But the person who set the law aside and chose to disregard must pay the penalty. He died without mercy under two or three witnesses. His condemnation was to be just. Therefore, two or three witnesses. God is just in all His dealings. Mercy is received by those who regard what God has to say. The presumptuous sinner who elects to reject the Bible and the mercy it offers through Jesus Christ must stand in the judgment without and Advocate; 1 John 2:1. All of this is being said to the Hebrew Christians to provoke them to obedience at all costs. Some were going back to the Temple to worship instead of the Church. This removed some of the criticism and persecution 156

that they were receiving because of their professed faith in Christ. Paul is telling them that the persecution that they receive at the hands of men is not worthy of comparison with those who die under the chastening hand of God. It is better to be in trouble with men than with God. Hebrews 10:29 "Of 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?" 1. "Of how much sorer punishment, suppose ye," The word "sorer" means "greater." The word "punishment" is a strong word as it is used here. It means an inflicted suffering that is intended to make one sorry for wrong done. It is comparing what this word represents to the punishment that a person who died under Moses' law for presumptuous sin. Death itself is one of the most dreaded things that the human race anticipates. A punishment that would bring about death is something to be feared. The words "suppose ye" are an invitation to think. What do you think? "Shall he be thought worthy, who hath trodden under foot the Son of God," The words "shall he be thought worthy" (axioo) means "to judge worthy" and is a future tense which means at the time God chooses to judge. The words "who hath trodden under foot the Son of God" show the contempt one has for the Son of God if he sins wilfully after he has received the knowledge of the truth as stated in verse 26. Sin is serious. Most people never consider the seriousness of sin. God is inspiring the writer to use graphic language to impress them that what they were doing was equal to literally trampling Jesus under their feet. None of those who were committing this sin would have walked on Jesus if He had been laying on the ground in front of them. But they would do something that amounted to the same thing. "And counted the blood of the covenant, wherewith he was sanctified" The word "counted" means "consider, think." It is an aorist tense and means that this is referring to what they thought as they committed this sin. The words "the blood of the covenant" is referring to the New Covenant referred to in verse 16-17, "This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them; And their sins and iniquities will I remember no more." A covenant is a promise two people make to one another. This covenant usually has conditions that each party is bound by. If either break the conditions of the covenant it causes it to be null and void. The New Covenant is given by a merciful God unconditionally to the believer in Christ. God makes the covenant and keeps it. The words "wherewith he was sanctified" mean that the one who is being spoken of is a saved person. The words "was sanctified" is an aorist tense which refers to a point of time in the past. This means that the sanctification of which this speaks was a past tense experience. It is passive voice which means the act of sanctification happened to the subject, i.e. the subject was the believer who was the receiver of the action. The word sanctified means "to purify by expiation: free from the guilt of sin." The word "wherewith" is referring to the "blood of the covenant" which means the blood was the means of sanctification. We are cleansed by the blood. "An unholy thing" This is putting the blood of Christ on the level of animal blood. Romans 5:12 teaches that sin is passed hereditarily from father to children. From Adam until now the blood line has been unholy; it has been contaminated. There is one exception. That exception is Jesus. He is the only begotten Son of God. His blood is holy by God's standards. For a person to turn 15 7

2.

3.

4.

5.

away from depending on that blood to the blood of sacrificial animals is equivalent to counting the blood of the covenant wherewith he was sanctified an unholy thing.

"And hath done despite unto the Spirit of grace" The words "hath done despite" is the translation of an aorist active participle meaning "to insult." The aorist tense is a point of time in the past. That takes us back to the place where the act took place. The "Spirit of grace" is the action of the Holy Spirit in bringing men to Christ for free salvation. The work of the Holy Spirit in salvation is the Spirit of grace in contrast to the law that would cause the guilty to die without mercy. This is what God says of those who profess faith in Christ and go back to the law as a means of service. It is insulting to the Spirit of grace.

Hebrews 10:30

"For we know him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord. And again, The Lord shall judge his people." 1.

"For we know him that hath said" The words "we know" means "to perceive with the eyes or to perceive with the senses." It is a perfect tense verb and means that we came to know Him in the past and as a result we know Him now. The words "hath said" is an aorist tense verb and means what was said was spoken at a point of time in the past. The statement means that we know Him intimately, we are well acquainted with Him who said, "Vengeance belongeth unto me" The word "vengeance" means "vengeance in the sense of punishing or making a person pay for what he has done wrong." The words "belongeth unto me" means God is the only one who has the right of judgment. When we are saved we relinquish any assumed right to get even for wrongs done to us. We trust God to take care of that. It belongs to Him. "I will recompense, saith the Lord" This is a promise. God has openly declared His will. The word "I will recompense" (antapodidomi) means "I will take vengeance upon." It is a future active indicative verb. This is a promise of future judgment. The word "saith the Lord" is a present tense verb which means that God was speaking at that time. It is like saying "I am telling you now I will take vengeance in the future. You be patient and let me take care of the wrongs done in this world."

2.

3.

4.

Hebrews 10:31

"And again, the Lord shall judge his people" This statement is taken from Deut 32:36. Gill says, "the Lord shall judge his people; such as are truly so, his chosen and covenant people, his redeemed and called ones; these he judges by chastising them in a fatherly way, that they may not be condemned with the world; and by governing and protecting them; and by vindicating and pleading their cause, and avenging them on their enemies: or else such as are only his people by profession; on these he will write a "Lo-ammi"; he distinguishes them from his own, and judges between them and his people, and will condemn them; nor will their profession screen them from his wrath and vengeance." "It is a fearful thing to fall into the hands of the living God." 158

I.

"It is a fearful thing" The word for "fearful" here is the Greek word from which we get our word phobia. It means "terrible, formidable." God's judgment upon His own people can be a terrible thing. "To fall into the hands" The words "to fall" (empipto) is an aorist active infinitive. It means here to fall suddenly (aorist tense) into the hands of an angry and chastening God. "Of the living God" The word "living" is a present active infinitive. God is presently alive and will not put judgment off forever. People live like God is dead. Paul is reminding his readers that God is alive and it is a fearful thing to fall into His chastening hands. TWO THINGS IN THE NEW TESTAMENT ABOUT FEAR (1) There is a reverent awe which inspires obedience. This is illustrated in the case of Ananias and Sapphira recorded in Acts 5:1-11. They lied to the Holy Spirit and immediately died. The fear produced by this brought renewed spiritual interest in the church in Jerusalem. Verse 11 says, "And great fear came upon all the church, and upon as many as heard these things." There is a release from fear for those who have perfect love. This is stated in I John 4:18: "There is no fear in love; but perfect love casteth out fear: because fear hath torment. He that feareth is not made perfect in love." The word perfect here means mature. The believer is to mature in love. Love when matured is obedient. The obedient Christian has absolutely nothing to fear from his heavenly Father.

2.

3.

2)

Hebrews 10:32 "But call to remembrance the former days, in which, after ye were illuminated, ye endured a great fight of afflictions;" I. "But call to remembrance the former days" The words "call to remembrance" translate a word (anamimnesko) that means "to remember, weigh well and consider." It is a verb and is present middle imperative. The imperative mood is a command and expresses urgency. The middle voice is where the subject participates in the result of the action. This means that they were to benefit from this action. The present tense means do it now. It is an exhortation to remember their conversion experience. Remember those days of the joy of sins forgiven. The apostle is reminding them of their boldness in the faith as they had openly confessed Christ as Messiah and Saviour. "In which, after ye were illuminated" The word "illuminated" means "to enlighten the understanding." It is like turning the light on in a dark room. It is an aorist tense which speaks of a point of time in the past. It is passive voice which means that the light came to them. God is the one who illuminated them. They did not come to salvation by their own intelligence. They were the subjects of the illumination. No man will come to Christ without illumination. This puts the salvation of the soul in the power of a sovereign God. No man can glory in his discovery of salvation. Our salvation came "after" we were illuminated. This has nothing to do with unconditional election. This is just the way God does business. God loves all, draws all (John

2.

159

3.

Hebrews 10:33

"Ye endured a great fight of afflictions" The words "Ye endured" (hupomeno) means "to endure, bear ill treatment bravely and calmly." It is aorist tense and passive voice. The aorist tense takes us back to the point of time of the endurance. The passive voice means that they were not the cause of what they endured. The need to endure found them. The words "a great fight of afflictions" refer to what they had to go through as a result of becoming Christians. The word "great" (polus) means "many." The word "fight" (athlesis) means "contest, combat, to strive, a struggle, a hard trial." The word "afflictions" (pathema) is in the plural and means "state of suffering." This means that becoming a Christian had caused them to have hard trials. But they had endured. That is the great thing. The sad thing is that many start but do not finish. The next verse will describe some of the things they suffered.

6:44), and will save all who come in genuine repentance toward God and faith in Jesus Christ. But no one will come unless he is illuminated, i.e., drawn.

"Partly, whilst ye were made a gazingstock both by reproaches and afflictions; and partly, whilst ye became companions of them that were so used." 1. "Partly, whilst ye were made a gazing stock" The words "ye were made a gazingstock" (theatrizo) is from a word from which we get our word theater. It is passive voice and means they were thrown on the stage and made a spectacle. Paul presents this same thought in 1 Corinthians 4:9 "For I think that God hath set forth us the apostles last, as it were appointed to death: for we are made a spectacle unto the world, and to angels, and to men."

2.

3.

"Both by reproaches and afflictions" The word "reproaches" (oneidismos) means "a reproach such as Christ suffered for the cause of God, from His enemies. The word "afflictions" (thlipsis) means "tribulation or distressing trials. Gill says, "suffering both in their characters and reputation, and in their persons and substance." "And partly, whilst ye became companions of them that were so used" They got in trouble by association. When other Christians were being persecuted and ridiculed they maintained their communion with them, relieved them in distress, and sympathized with them. Therefore they shared in the stigma of the others. Lessons: (1) The Christian is on the stage in a hostile environment. You cannot be a Christian without it having this effect.

(2) (3)

The unsaved world will cast reproaches upon you and cause afflictions without any hesitation.

The Christian also suffers by being companions with those who are being slandered by the world. This seems unjust but it is a part of being a Christian. This is brought out by Peter in his first Epistle: I Peter 4:12-14 "Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you: But rejoice, inasmuch as ye are partakers of Christ's sufferings; that, when his glory shall be 160

Hebrews 10:34

revealed, ye may be glad also with exceeding joy. If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified."

"For 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." 1.

2. 3.

"For ye had compassion of me in my bonds" This is one of those expressions that sounds like Paul. The word "bonds" is used 18 times from Acts to Hebrews. Every time it is used it is either being used by Paul or it is being used of Paul. That is, unless Hebrews was written by another writer. It is used three times in Hebrews. It is not used in an Epistle by another writer. I repeat, it is only found in Acts and the Pauline Epistles. The word "compassion" means "to be affected by the same feeling as another." It is an aorist active indicative verb. This means that they were immediately stricken with the feeling of bondage with Paul. The word "bonds" refers to imprisonment. "And took joyfully the spoiling of your goods" indicates that they gave of their substance to help. It was a voluntary act and without any feeling of resentment. It was done joyfully. They exercised sacrificial giving to relieve the poverty of a brother's imprisonment.

"Knowing in yourselves that ye have in heaven a better and an enduring substance" This is a knowing by faith. This shows how completely the early Christians believed that the Word of God without any physical evidence to verify it. Faith does not require evidence. It is it's own evidence. This is as foreign to an unbeliever as a computer is to a gopher. The words "ye have" is a present active infinitive. It means it is yours now. The word "enduring" (meno) means "to be held or kept continually," and is a present active participle. The present tense means that it is there right now. The words "in heaven" give us the location of the substance. The word "substance" means property, possessions or wealth." The idea is that these Christians did not mind parting with material substance down here when it was very temporary. The thing that sustained and motivated them is that they knew where they were going and that they had an "enduring substance" there. Lessons: 2) 1) The pain of other Christians should be felt by us. It should motivate us to give and pray.

Our assurance of heaven and what we have there should cause us to hold worldly possessions loosely. Generosity should be an identifying characteristic of Christians.

161

Hebrews 10:35 "Cast not away therefore your confidence, which hath great recompense of reward." 1. "Cast not away therefore your confidence" The word "cast" is an aorist active subjunctive verb meaning "the act of throwing away or laying aside." The word "confidence" (parrhesia) means "freedom in speaking, unreservedness in speech, free and fearless confidence, assurance." This is speaking of confidence expressed in bold speech. These believers may have been on the verge of throwing away the assurance they once had. They had originally displayed the kind of confidence expressed in open testimony that brought them much ridicule. The pressure they were under for their faith was causing some of them to look for ways of escape which included the compromise of their faith. The word "therefore" in this verse connects this statement to the clause in verse 34 which says, "Knowing that ye have in heaven a better and an enduring substance." In other words Paul is saying "what your going to get is much more than the price you are paying now. "Which hath great recompense of reward" The words "which hath" is a present tense verb and means "continues to have." The word "recompense" (misthapodosia) means "a payment of wages." It is the same word that is translated "rewarder" in Heb. 11:6. Salvation is a gift. It is not a reward. But God rewards His saints for their faithfulness. All suffering for righteousness sake will be rewarded in heaven. Now consider: (1) It is possible for the believer to throw away his confidence as a result of temporary pressures and persecution. It still happens today. We can know in advance that to maintain assurance expressed in bold testimony in the midst of trials and persecutions, there is a great recompense of reward.

2.

3.

(2)

Hebrews 10:36 "For ye have need of patience, that, after ye have done the will of God, ye might receive the promise." 1. "For ye have need of patience" The words "ye have" is a present active indicative verb and means you continue to have. The active voice means that it is a choice. The word "need" means "necessity, duty." It is the duty of the Christian to be patient under trial. The word "patience" (hupomone) in the N. T. refers to the characteristic of a man who cannot be moved from his deliberate purpose and his loyalty to faith and piety by even the greatest trials and sufferings. These believers were going through trials that required continuous patience on their part to remain steadfast. "That, after ye have done the will of God" refers to a godly life style that has caused problems for them. It is the will of God for us to live godly no matter what the cost. Paul told Timothy "Yea, and all that will live godly in Christ Jesus shall suffer persecution." 2 Timothy 3:12. It is sometimes a shock to people that becoming a Christian causes them problems. Christ coming into your life can cause your friends to become FORMER friends. Many had it better in the flesh 16 2

2.

before they were saved. When someone says that being a Christian is a bed of roses, he is not telling the truth, and is setting up those who are converted for a fall. 3.

"Ye might receive the promise" The words "Ye might receive" (komizo) is an aorist subjunctive verb. The promise is "the great recompense of reward" of verse 35. Rewards can be lost. John warned "Look to yourselves, that we lose not those things which we have wrought but that we receive a full reward" 2 John 1:8. The aorist tense refers to that point of time when we will stand and receive rewards for faithful service. The subjunctive mood means that the reward is there but it is conditioned on our patient service. Lessons: (1) (2) The will of God many times requires patience. There are times when we get what we ask for almost immediately; many times we have to wait. There are times when we won't get it at all. Patience is required for the will of God to be worked out. The promise of rewards is conditioned on obedience. Every believer will stand before God and give an account of what he has done whether it be good or whether it be bad; 2 Corinthians 5:10.

Hebrews 10:37 1. 2.

"For yet a little while, and he that shall come will come, and will not tarry."

"For yet a little while" is a way of expressing something that is soon to happen. We believe that Jesus could come any day. We do not know the day or hour but we know that it will be soon. This is the blessed hope of the Christian; Titus 2:11-15.

3.

"And he that shall come will come" The words "he that shall come" (erchomai) is a present middle participle. It means "to come from one place to another. It will be from heaven to earth. The present tense means that it is the present intention of Christ. He is the subject "He." The middle voice means that He himself will come. His coming was not the coming of the Holy Spirit on the Day of Pentecost. His coming is not when the believer dies and goes into His presence. It is when He comes in fulfillment of His promise "I will come again." John 14:3. It might be stated this way: "The One who promised to come will come."

"And will not tarry" (chronizo) means "to linger or delay. It is a future active indicative verb. It means that He "will no linger or delay." The Lord Jesus is working out a plan. He came the first time "when the fulness of time was come" Gal 4:4. When He comes again it will be the time known only to the Father. Mark 13:32 says "But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father." Now I must confess I do not understand that statement. Jesus and the Father are one. Jesus is God manifest in the flesh. But they are not the same. As the Son, Jesus never ceased to be God. But He never has been the Father. And here the Father knows something known only to Himself. As the Son, Jesus does not know the day or the hour. He is the one who said it. So, I rest on His own word. When the time comes He will not put His coming off for one moment. It will not be delayed. If someone could delay His coming then someone could prevent His coming. Thank God, absolutely nothing or no one can make the slightest successful resistance to the accomplishment of God's plan. 163

Lessons: (1) The coming of Christ is the hope of the believer and an encouragement to patience when under trial. There is no power that can delay His coming when the time comes. In the last days people will scoff at the promise of the Second Coming. This confirms the promise of His return and informs the scoffers that they are a fulfillment of prophecy. He will come on time and the scoffers will bow the knee and confess that Jesus is Lord to the glory of God the Father; Phil. 2:9-11.

(2) (3)

Hebrews 10:38 "Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him." 1. "Now the just shall live by faith" The word "just" is from the root word "righteous." In the New Testament a righteous man is one who has been declared righteous because of his faith in Jesus Christ. He is a saved man. Paul said in Colossians 2:6, "As ye have therefore received Christ Jesus the Lord, so walk ye in him." This is what "live by faith" means. The same faith that is saving faith is the faith that appropriates the promises a step at a time as we live as pilgrims in this world. The word "faith" is the conviction of the truth of God's Word in it's entirety. It is the assurance that God speaks to us through His Word and that we live by that revelation. "But if any man draw back, my soul shall have no pleasure in him" To "draw back" is what some of the Hebrew Christians were threatening to do and probably some had already done it. Remember they were under tremendous pressure to abandon their profession of faith in Christ. This would be like Israel deciding that the journey through the wilderness is too hard and turning around a going back to Egypt. But God did not bring Israel out of Egypt to allow them to return. He brought them out of Egypt to bring them into Canaan. He may bury them in the Wilderness but He will not allow them to go back to Egypt. So God is telling us that He is not pleased with those who "draw back." God wants His people to live for Him and endure the trials that a Spirit filled life brings. I Pet 1:6-7 says, "Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations: That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ:" Lessons: (1) (2) Saved people are to live by the same faith that acquired salvation; Col. 2:6. God is not please with His children that draw back. He did not save us to allow us to go back to the world. He may bury us but He will not abandon us.

2.

16 4

Hebrews 10:39 "But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul." 1.

2.

"But we are not of them who draw back unto perdition" "We" includes the writer. There are those who draw back unto perdition but we are not of them. Paul is confident of those to whom he is writing. He is not judging them as empty professors of salvation. He is assuming their salvation and He believes this corrective Epistle will bring their repentance. I have personally witnessed pastors and evangelists who treated their audiences as adversaries and treated them as a congregation of reprobates. That is sad. God has called no preacher to do that. He has called us to speak the truth in love. The truth sometimes finds an unsaved church member. Praise God for it. It is a wonderful thing to see one who has joined the church as an unsaved person get that matter straight. But only God knows who they are. God has called pastors to feed the sheep. Paul said is Acts 20:28 "Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood." However, there are some who do "draw back to perdition." Judas was one of them. We know that because the Bible identifies him as an unbeliever. Yet he was in the church and held the office of an apostle. He drew back to perdition. The early Church was praying about one to take the place of Judas. Their prayer is recorded in Acts 1:24-25: "And they prayed, and said, Thou, Lord, which knowest the hearts of all men, shew whether of these two thou hast chosen, That he may take part of this ministry and apostleship, from which Judas by transgression fell, that he might go to his own place." "But of them that believe to the saving of the soul" This is our classification. We are "of them that believe to the saving of the soul." We are not those who get to the threshold of salvation and turn back. We are not the wells without water and the rainless clouds that Jude and Peter talk about. There are Christians who draw back so that they are no longer pleasing God. God will deal with them. He will chasten them. He will deal with them as children. He may even take some of them home like He did some in the Church at Corinth (1 Corinthians 11:30-32) that they might not be condemned with the world. Lessons: (1) Truly saved people are not of those who draw back to perdition. We may draw back so as to displease the Lord. But we will never abandon our faith. Those who do abandon their professed faith were never saved to begin with. They, like Judas, will go to perdition.

(2) (3)

We have both these examples in Scripture. Judas was never a believer; Jesus said in John 6:64, "But there are some of you that believe not. For Jesus knew from the beginning who they were that believed not, and who should betray him." Then there is Peter who did deny Him and afterward went out and wept bitter tears of repentance: Matt. 26:75 "And Peter remembered the word of Jesus, which said unto him, Before the cock crow, thou shalt deny me thrice. And he went out, and wept bitterly."

165

Intro: This chapter could have easily begun in Chapter ten verse 35. Verses 35 to 39 in Chapter ten serve as a preface to this great chapter on faith. Some have called this chapter "God's Hall of Fame." Though the people are great, I do not believe it is intended to make them famous but simply to illustrate how the principle of faith worked in their lives. The first verse begins with the only definition of faith to be found in the Bible. Hebrews 11:1 1. "Now faith is the substance of things hoped for, the evidence of things not seen."

HEBREWS CHAPTER ELEVEN

"Now faith is the substance of things hoped for" The word "faith" means, "confidence in what someone says." Strong says, "a conviction of the truth of anything, a belief." The word "substance" (hypostasis) is the foundation or substructure. This word has already been used in Hebrews 1:3 where Christ is said to be the express image of God's person (hypostasis). God is invisible, and though He exists in that state, He has substance. That substance is manifested in the person of Jesus Christ. Bullinger comments: "We all hope for many things, but the question is, What foundation or ground have we for our hope? As to our hope for eternity, it all rests on the faithfulness of God's promise. If there is no God, or, if His promise be not true, then we have no foundation whatever for our hope. Everything, therefore, depends upon the fact that God has spoken, and that what He has said is true. Faith comes by hearing and hearing by the Word of God.

Andrew Murray says, "faith is the spiritual faculty of the soul which deals with the spiritual realities of the future and the unseen. Just as we have our senses, through which we hold communication with the physical universe, so faith is the spiritual sense or organ through which the soul comes into contact with and is affected by the spiritual world. Just as the sense of seeing or hearing is a dormant power till the objective reality, the light or the sound, strikes it, so faith in itself is a sense with no power beyond the possibility or capacity of receiving the impressions of the eternal. It is as an empty vessel which wants to be filled with its unseen contents. It is only when the eternal realities draw near and exercise their power that faith comes and is the substance of things hoped for, the foundation which they lay in the soul, the proof or conviction of things unseen, the convincing power with which they give evidence and proof of their own supernatural existence. Faith as a dormant faculty is the capacity for receiving this communication; faith as an active power is what it is in virtue of the overshadowing of the Invisible. The Invisible takes the initiative and wakens faith; faith receives the impression and seeks for ever fuller union with it." (The Holiest of All, page 422). Faith is a capacity to see the unseen. It is the substance of the unseen reality before it becomes seen reality. It is the God given faculty in man by which He manifests His reality in the physical world. Jesus as a man is the express image of His person (hupostasis), the same word as "substance" in this verse. Jesus as a man is the "visible image of the invisible God" (Col. 1:15). God became seen in the person of Christ (John 14:9). Was God not real until Jesus came? Jesus' coming did not make God more real than He is. Jesus came to be the substance of His person so that the Unseen became Seen with the capacity to communicate and fellowship with His creatures. 167

Through the redemption that is in Christ, God has given us as His children the capacity to fellowship with the unseen reality of His person and kingdom. Faith in His promises is the capacity to partake of the divine nature (2 Pet. 1:4). When faith comes into contact with and rests on His promises, He meets with that person so that the invisible God manifests His faithfulness to His promise to the extent that Peter said that we partake of the divine nature. This is where faith and the unseen God come in contact, and faith is the capacity for the manifestation of the unseen. The words "of things hoped for" are things that God has told us about in His Word. We long for things as believers. We live in hope of heaven for instance. We have not seen heaven but believe God's Word. We believe that He is faithful and His veracity can be counted on. Therefore, faith is the assurance, the substructure of those things we have not seen but have been promised. Hope is the joyful anticipation of a reality, the reality being the thing promised but not yet seen. 2. "The evidence of things not seen" The word "evidence" (elengchos) means "a proof, that by which anything is proven or tested; proof that conveys a satisfying conviction produced by demonstration." We examine evidence. Physical eyesight examines evidence of visible things; faith is the organ which enables us to see the invisible. It is a divinely given conviction, a proof of things unseen. The proof God gives is His Word. Our faith in God's Word is the evidence of the reality of His being and His faithfulness to what He promised. When one sees the evidence of something in the natural world, then there is an inner assurance, a conviction that a thing is true. It is based on the evidence seen. Faith in the unseen, based on the revelation of God's Word, is the evidence that gives the believer the assurance of the truth of it. It is a faith that is UNREASONABLE to the natural man. But it is God given and therefore gives all the confidence in the unseen that physical evidence gives to sight. Millions of Christians since the days of the apostles have given their lives for what they believed to be truth based on a faith that is unreasonable to the natural man. They died martyr's deaths based on faith that had enough substance to hold them to a burning stake, because they believed that death was better than the denial of the reality of the unseen, and that death was a door into the present of Jesus. Lessons: (1) Faith is the reality of the things unseen that God has promised. I he Word of God tells us about unseen things. We believe what God has said and they become as real to us as if we saw them. Our believing doesn't make them real, it is our God given capacity to see the reality of things unseen. Faith is to the believer what physical evidence is to sight. Faith is God given, therefore, it is evidence of the unseen. So, faith is the substance or reality of what we hope for, and it is the evidence, the assurance and all the proof we need that the promises of God represents substances that exist.

(2)

(3)

Faith is our opportunity through its exercise to become the evidence of God's existence and His willingness to fulfill promises He has made to His children.

16 8

Hebrews 11:2 1.

"For by it the elders obtained a good report" The "elders" is speaking of Old Testament saints who served God by faith. The words "obtained report" translate one word (martureo) meaning "to be a witness, to bear witness, i.e., to affirm that one has seen or heard or experienced something, or that he knows it because taught by divine revelation or inspiration." It is an aorist passive indicative verb. The aorist tense speaks of the point of time in which they received it. The passive voice means that the actor is God and the elders were the receivers of the witness which He gave.

"For by it the elders obtained a good report."

2.

It was for faith of this kind that men of old received the Divine approval and has been placed on permanent record as an example to their descendants. G. Campbell Morgan says, "That declaration shows that it was in answer to faith that those who have written the story of origins received a revelation." Then he draws attention to the next verse as a proof of this: verse 3 says, "Through faith we understand that the worlds were framed by the Word of God, so that things which are seen were not made of things which do appear."

"The elders obtained a good report" does not mean they were well reported of, but that the report or information granted to them was trustworthy. God reveals to faith what the study of nature and science does not reveal to reason. By faith, then, man transcends the proof possible to his senses, and grasps the infinite and spiritual. The elders obtained the revelation because they believed God, and we by that same faith, understand that beyond all the things revealed to the senses, God Himself is found. Lessons: (1) There is an internal witness of our acceptability to God; I John 5:10 says, "He that believeth on the Son of God hath the witness in himself: he that believeth not God hath made him a liar; because he believeth not the record that God gave of his Son."

(2)

There is an internal witness as to the will of God; Col 3:15 says, "And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful."

169

Hebrews 11:3

"Through faith we understand that the worlds were framed by the Word of God, so that things which are seen were not made of things which do appear." 1.

2.

"Through faith we understand" This same faith that sees the invisible and reckons things to be true that are not revealed to the natural senses is the way "we understand." The word "understand" translates "noeo," and is a present active indicative verb and means, "to perceive with the reflective intelligence." Vincent says, "Here is meant the inward perception and apprehension of the visible creation as the work of God, which follows the sight of the phenomena of nature." The present tense means that it was a continuous on going truth at the time of the writing. It continues to be true today. Faith in God's revelation of how it all began is the only way to know. Man refuses to believe, therefore, he keeps searching the skies, rocks, and biology, and changes his mind over and over again because he will never come to the truth that way. Paul tells Timothy of this in 2 Timothy 3:7, "Ever learning, and never able to come to the knowledge of the truth."

"That the worlds were framed by the Word of God" The "worlds" (aion) means, "ages or dispensations." In John 3:16, "God so loved the world." This word world is kosmos. It means ordered universe. We get our word cosmetics from this word. God's ages "were framed" by the Word of God. The words "were framed" (katartizo) translate a perfect passive participle and means "to fit out or equip, so that the person or thing thus equipped might serve the purpose for which is was made." The perfect tense means that God did it in the undefined past with the result that it remains that way at the present. The passive voice means that the creation did not evolve. The creation is the result, not of itself, but of the spoken Word of God (Psalm 33:6, 9). (1) Lessons: Faith is the basis for understanding creation as a Christian. God tells us how He did it and be believe Him. For a Christian to study the theories of science to possibility redefine his believe is unbelief. When you believe God, you do not look for further answers.

(2) Hebrews 11:4

What we understand by faith is, that what we see, was not made out of things that appear. God made the unseen and then made the seen out of the unseen.

"By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts: and by it he being dead yet speaketh." 1.

"By faith Abel offered unto God" Abel's offering is motivated by faith. Rom. 10:17 says, "So then faith cometh by hearing, and hearing by the Word of God." Faith is a response to the Word of God. Abel didn't just make a good guess when he happen to offer the right sacrifice. Since faith is a response to the Word of God, he had to have access to Divine revelation. It could have been his father Adam telling him of the lesson God had given him. Adam and Eve had covered themselves with fig leaves. But they discovered that the fig leaves did not cover their nakedness from God. Genesis 3:21 says, "Unto Adam also and to his wife did the LORD God make coats of 170

2.

skins, and clothed them." Here is the first lesson in blood sacrifice. God had told Adam that death would be the result of sin. So, before Adam could stand before God, death had to take place. The sacrifice that God made for Adam and Eve was a substitutionary sacrifice. Another i mportant thing about this sacrifice is that God made it Himself. Jesus is God's answer to man's sin. When we receive Jesus as our personal Saviour, we are accepting God's answer to our sins. Men who reject Christ are following after Cain, doing it their way, and refusing to change. "A more excellent sacrifice than Cain" It was a more excellent sacrifice because it was what God required. Cain's sacrifice could have been more costly, it could have been something that he worked harder for, but it was not the sacrifice that God required. Abel's sacrifice was right. It was "more excellent" because it was right.

3.

4.

"By which he obtained witness that he was righteous" This means, "by which sacrifice he obtained witness." The sacrifice was the grounds of his obtaining witness. The words "obtained witness" is the same word as is found in verse 2 where it says "the elders obtained a good report." It means Abel had an inner witness from God, that he had offered exactly what God required, and was declared righteous because of it. No man on this earth, with the one exception of Jesus Christ, has ever been righteous in God's sight. Salvation righteousness is God-given. It is the "gift of righteousness" Rom. 5:17. "God testifying of his gifts" The word "testifying" (martureo) is a present active participle. The present tense means that God was, at the time of this writing, testifying of Abel's gifts. He testified to Abel, i.e. Abel received witness from God in his day that the sacrifice that he offered was acceptable. The human instrument, whom God was using to write this epistle, is saying that God is now testifying that Abel's gift was right. The sacrifice was an act of faith in response to God's revelation and the faith that resulted in the sacrifice was counted to him for righteousness. God therefore is testifying of his gifts.

5.

"And by it he being dead yet speaketh" Cain has long since discovered that you cannot stop a saved man's testimony by killing him. You cannot do away with him. Satan and his followers killed Paul and he continues to scream out his message through fourteen Epistles. Satan killed Peter but his message of Christ continues. Abel continues to speak and now he is out of the reach of those who would harm him. (1) Lessons:

(2) (3) (4) (5)

The writer of the Book of Hebrews assumes the accuracy of the Book of Genesis, i.e., its reference to the creation of the world, the creation of man and blood redemption. God offered His grace equally to both Cain and Abel. Abel believed and Cain didn't. Faith in God's right sacrifice is what makes the believer righteous; Rom. 5:1.

Abel knew he was saved because God gave witness (He said he was righteous). We know we are saved because God bears witness by His Spirit and His Word.

Death cannot silence the testimony of a saved man. God will see that the message goes on. 171

Hebrews 11:5 "By faith Enoch was translated that he should not see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God." 1. "By faith Enoch was translated that he should not see death;" This is the next step in how faith is manifested. he word "translated" (metatithemi) means "to transfer; to change" It is an aorist tense which speaks of the point of time which this took place. The aorist tense also suggests suddenness. It reminds us that at the rapture was will be changed in the twinkling of an eye (1 Cor. 15:52). It is passive voice which means that Enoch did not transfer or change himself; he was acted upon by the Lord. The words, "that he should not see death" means that this change took him into the presence of God without death. Paul told the Church in Corinth that when the Lord comes we will experience a change without dying. He said, "Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed" (1 Cor. 15:5 1). There will be a host of living saints on earth when Jesus comes. They will not die. Like Enoch they will be caught up to meet the Lord in the air. "And was not found, because God had translated him:" The words "was not found" means that they searched for him and didn't find him. We are given the reason why they did not find him: "Because God had translated him." The word translated is the same as before. God did the translating. God is able to take a person who cannot live outside of earth's atmosphere and change him where he can. Man cannot overcome that barrier. But God can. Men have gone to the moon but that had to take earth's oxygen with them. Without it they could not survive. God has set the bounds of man's habitation. "For before his translation he had this testimony, that he pleased God." People who knew Enoch, knew that he please God. It is important that believer's please God. We have just studied i n Hebrews 10:38 that God is not pleased with those who draw back. He is using Enoch as an example of one who lived in very bad times and yet he pleased God. We will learn in the next verse that it is faith that makes the difference. A SUMMARY OF THE DOCTRINE OF THE RAPTURE 1) 2) 3) 4) 5) Enoch is a type of the rapture; Gen. 5:22-24. All believers will be raptured; 1 Thess. 4:13-18. Paul teaches that the believer's change will take place at the rapture; 1 Cor. 15:51-58. In the Book of Revelation the rapture takes place in Rev. 4:1. The rapture could be at any moment; THE TRANSLATION OF CHURCH-AGE SAINTS IS SAID TO BE IMMINENT (it could happen any moment), whereas the Second Coming is said to be preceded by specific signs (1 Thess.1:9,10; Titus 2:12,13; Matt. 24:42-44; James 5:8,9; 1 John. 2:28; Rev. 1:3). The Apostle Paul instructed the church at Thessalonica that they did not need to heed signs and times, because the N.T. believer has been promised redemption from the "day of God's wrath" which shall 17 2

2.

3.

overcome the whole world (1 Thess. 5:1-9). The church is waiting, not for the appearing of the Antichrist, but for the redemption of the Son of God. Hebrews 11:6 "But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him." 1. "But without faith it is impossible to please him:" The word "faith" is found 99 times in the Gospel of John as a verb, one time as an adjective, and not a time as a noun. John is not teaching theology but asking people to believe in Jesus Christ. This is a foundational principle in our approach to God. He reveals Himself to faith, not to sight, feelings or rationalism. It is so necessary that pleasing God is impossible without it. Jesus said, "Without me ye can do nothing." Christians are to live by faith. So, whatever the Christian does without faith, he does without Christ. It is just so much wood, hay and stubble. "For he that cometh to God must believe that he is" The verb "is" is a present active indicative. It is what we call a "to be" verb. This means that the one approaching God must believe that God is right now in a continuous state of existence; Psa. 90:2 says, "Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting to everlasting, thou art God." Everlasting speaks of no beginning and no end. From everlasting to everlasting connects timelessness so that we see God as an ever present reality who is the One and only Creator, the King in the kingdom and Judge of all the universe. God is, not was. It can also be expressed from the vanishing point to the vanishing point. God is infinite in relation to time. Man can see to the vanishing point. But there is existence on the other side of the vanishing point. God exists there. God is on the other side of the deepest probes of man into time, from beyond the deepest probes into the past, to beyond the deepest probes into the future. From the vanishing point to the vanishing point God is. Amen! Have you discovered the God that is? He exists where there is no night. He lives in uncreated light that emanates from His own glory. It is a quality of that does not age, is never threatened and is protected by Itself. No man dare approach thereunto in his natural state. He must be prepared for it. To have God as our God we must believe that He is. "And that he is a rewarder of them that diligently seek him." The word "rewarder" means "One who pays wages." In this case, it is telling us that God responds to people who meet the condition stated in this verse. The verb "is" is the translation of "ginomai" and means "becomes." The idea is that God doesn't just merely exist but He becomes all that those who diligently seek Him need. He is all that Israel needed for deliverance from Egypt, all that they needed at the Red Sea and all they needed to sustain them for forty years in the desert. He is all the believer needs to make him compatible for existence in His presence forever and ever. The word "seek" translates "ekzeteo" and means "to seek out." It is a present active participle. It means "to keep on seeking out." God wants followers who continually seek Him. Salvation is a life, not just a happening along life's way. It is leaving one life behind for another. Paul says, "Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new" (2 Cor. 5:17). The old things that are passed away are not just things, but, the old man who wants the things. In our baptism we (in a pictorial fashion) bury the old man, and the new man that is created in Christ Jesus, arises to walk in the newness of life" (Rom. 6:4). 173

2.

3.

Lessons: 1)

2) 3)

Faith is the spiritual sense by which we recognize the presence and character of the unseen God. Desire is the root of faith. Without a hunger for God, his existence is a matter of indifference. The knowledge of His being is not enough. God created us for Himself. The only way the unseen God can be communed with is by faith. Faith honors God by acknowledging and seeking His presence.

Hebrews 11:7

Faith knows that it pleases God. Enoch has witness borne him that he was well pleasing to God. There is no way for faith to be healthy without knowing. John says in 1 John 1:10, "He that believeth on the Son of God hath the witness in himself: he that believeth not God hath made him a liar; because he believeth not the record that God gave of his Son. ,'

"By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness which is by faith." 1.

2.

3.

"Being warned of God" is an aorist passive participle. The aorist tense speaks of a point of time in the past where this took place. We do not know how God communicated this truth to Noah. But it was because of the instructions given him of God at that time that caused him to "move with fear." God warns many times of impending judgment. He warned Abraham of the destruction of Sodom and Gomorrah. Jesus warned of the destruction of Jerusalem. God has also warned concerning the tribulation that will come on The world prior to the revelation of Jesus when He comes to set up His kingdom; Dan. 9:27 and Rev. 6:1-19:21. God's warnings show His mercy and is a motivation to accept His means of escape. Men live on, rushing to judgment. They are wilfully ignorant. They have been and are being warned. God's Word is a testimony that the human race has been warned. "Of things not seen as yet" means that it had never rained before. There had never been a flood. God talked to Noah about things he had never seen before and He then talked to people about things they had never seen before. The difference between Noah and his family is that they believed what God told them and the others didn't. When the Word of God is preached today, it reveals things to us we have never seen. If you understand those things, it will have to be by faith. If you deal with them rationally you will do what the people in Noah's day did. They laughed at him. Think about it. The only people who entered the Ark was Noah, his family, and 174

"By faith Noah" The name Noah means "rest." He is the tenth in descent from Adam and second father of the human family. Genesis 6:8 says, "But Noah found grace in the eyes of the LORD." Verse 9 says, "...Noah was a just man..." God's grace goes back to the fall of man. God gave witness to his salvation when He calls Noah "just." Noah's name even illustrates salvation by grace. Salvation is called a "rest." Hebrews 4:10 says, "For he that is entered into his rest, he also hath ceased from his own works, as God did from his." Faith is the non-meritorious sense of perception by which we receive the free grace of salvation.

the animals. He did not win one person outside of his family in the 120 years that he preached before the time of the flood (2 Pet 2:5). Faith has to do with believing what is not seen. 4. "Moved with fear" This is the action faith produced. True faith produces action. Faith without works is dead. I believe I am a sinner and doomed for hell, so I call on the Lord for salvation. "Moving with fear" proved his faith. Fear is a true motivator. SEVEN THINGS SAID ABOUT THE FEAR OF THE LORD (1) (2) (3) (4) (5) (6) (7) 5. The fear of the Lord is clean; Psa. 34:11. The fear of the Lord can be taught; Psa. 34:11. The fear of the Lord is the beginning of wisdom; Psa. 111:10; Prov. 9:9. The fear of the Lord can be chosen; it is a choice; Prov. 1:29. The fear of the Lord is to hate evil; Prov. 8:13. The fear of the Lord prolongs life; Prov. 10:27. Those who fear the Lord are considered rich by God; Prov. 22:4.

"Prepared an ark to the saving of his house" The word "prepared" translates "kataskeuazo" which means "to furnish, equip, prepare, make ready." It is used "of builders, to construct, erect, with the included idea of adorning and equipping with all things necessary." Noah built an Ark that is still a puzzle to the world. God gave him the dimensions and told him how to build it. No doubt God put it in Noah to know how to build the ark. We are told in Exodus 31:2-5 that God gave wisdom and craftsmanship to those whom He had chosen to build the Tabernacle. "See, I have called by name Bezaleel the son of Uri, the son of Hur, of the tribe of Judah: And I have filled him with the spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship, To devise cunning works, to work in gold, and in silver, and in brass, And in cutting of stones, to set them, and in carving of timber, to work in all manner of workmanship." No one believed Noah but his family. But at least he saved his family. "By which he condemned the world" The word "condemned" (katakrino) means by Noah's good example he rendered the wickedness his day more evident. His righteous life exposed their sinfulness. Christian's who live for the Lord do the same thing today. Why do wicked men hate honest people. Jesus gives the answer to that question in John 3:19-20: "And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. For every one who doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved." "And became heir of the righteousness which is by faith" This means that Noah inherited what righteousness deserves, i.e. deliverance from judgment. And the way he obtained this righteousness was by faith. Romans 4:5 says, "But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness." Let's ask ourselves the question. What causes us to call a man righteous? You answer, "His righteous deeds." And you 175

6.

7.

Hebrews 11:8

would be right. But God says, "But we are all as an unclean thing, and all our righteousnesses are as filthy rags..." (Isa. 64:6). If it is true, and it is, then there is nothing a man can do to measure up to God's standard. But God in His grace has provided a way for sinners like us to be righteous in His sight. It is by believing in Christ as our personal Saviour. Faith in Christ is equivalent to perfect righteousness in God's sight. Faith is counted for righteousness (Rom. 4:5). Noah found grace in the eyes of the Lord (Gen. 6:8). Grace is when God gives us what Christ deserves.

"By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went.

1.

2.

3. "And he went out, not knowing whither he went" Here is an important work of faith. Faith does not have to understand rationally. It does not have to see with the eye. If God says something is true, faith acts as if it were seen with the eye or understood with the rational mind. This is recorded in Genesis 12:1-4. God made Abraham some promises and he believed them. Leaving his homeland was necessary to get to the place where God wanted him to be. What God was going to give Abraham involved a place as well as posterity. Hebrews 11:9

"Obeyed" is an aorist active indicative and means "hearkened" in the sense of hearing and obeying. It is one thing to hear from God; it is another thing to do what He says. Abraham did.

for an inheritance" Again we have Abraham doing what he did by faith. The words "when he was called" identifies the time when Abraham heard God on this subject. The word "called" is a present passive participle. The passive voice means that Abraham did not come up with idea. God acted on Abraham. The word "when" presents the present tense of Abraham's life at the time of his call. It was when he was called that he exercised faith. The words "to go out" means to exit, like going out of a house. It this case it was going out of his former homeland. The words "into a place which he should after receive for an inheritance" means that Abraham was not just giving up a homeland he was gaining a homeland. And it was a very good exchange. There are some things that one gives up when he becomes a Christian. But he gains much more than he l oses. If you are saved don't sit around mopping over what you gave up. Open the Bible and see what you got!

"By faith Abraham, when he was called to go out into a place which he should after receive

tabernacles with Isaac and Jacob, the heirs with him of the same promise:"

"By faith he sojourned in the land of promise, as in a strange country, dwelling in "By faith he sojourned in the land of promise" Each step of Abraham's life is being described
as being by faith. The words "He sojourned" in the New Testament means "to dwell in a place as a stranger." It speaks of being temporary. The words "in the land of promise" is referring to the land that God promised him. There were other nations in the land at that time. God would ultimately take it from them and give it to His people. But when Abraham first came into the land, he lived as a stranger because he only had a promise that God had given it him. So far as the record goes, Abraham did not tell a soul that God had given him the land. That would have certainly gotten him into trouble with those who had been living in the land for centuries. 176

1.

2.

Hebrews 11:10 1.

"Dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise" The tent dwellings indicate their common pilgrim character. They were all heirs of the same promise. They were able to enjoy the land as strangers before they enjoyed it as legal heirs. This is the way it is with us as Christians, we enjoy the first fruits of the Spirit while pilgrims in this present world. It is a fore taste of things to come. "For he looked for a city which hath foundations, whose builder and maker is God."

2.

"For he looked for a city" The word "for" suggests a reason Abraham, Isaac and Jacob lived in tents as pilgrims instead of living in more permanent types of dwellings. They were "looking for a city" that God had spoken to them about. There are four places the city is referred to. Here and 11:16; 12:22; 13:14. God spoke to Abraham and his descendants about heaven as well as about a land. When one gets a glimpse of the New Jerusalem, it is hard to stay interested in mansions below. There is absolutely no doubt in my mind that the city referred to here is the same one John saw descending in Rev. 21:2. "Which hath foundations" The verb form is a present active participle. The present tense means that the foundations were there at the time of the writing of this epistle. They were at the time of the promise to Abraham. The foundations are described in Rev. 21:19-20. This also indicates that the city does not need earth or any other planet for a foundation on which to rest. This city is in a location today. It will change locations in Revelation 21. It will come down to or hover over the new earth. It is the eternal city. "Whose builder and maker is God" The word "builder" translates "technites" and comes from a word that can be translated "to give birth to." Our English word technical comes from the Greek "tekhnikos" or "tekhe." The word "maker" translates "demiourgos" and means "the author of any work, an artisan, framer, or builder." God has created a specially prepared place for a specially prepared people. Jesus said, "In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you" (John 14:2). At the time Jesus said this, the New Jerusalem was in existence. Abraham looked for that city. There were already mansions in the Father's house. Jesus is now preparing a place for His bride.

3.

"Through faith also Sara herself received strength to conceive seed, and was delivered of a child when she was past age, because she judged him faithful who had promised. 1.

Hebrews 11:11

"Through faith also Sara herself received strength to conceive seed" Abraham was not alone in his faith. This verse says that Sarah also had faith. This means that it was Sarah's own faith that is behind what follows. Abraham and Sarah were a team. Someone has said that in Genesis there is little hint that Sarah believed, but in Hebrews 11 there is little hint that she doubted. The words "received" is an aorist active indicative verb. The aorist tense refers to the point of time in which this happened . The active voice means that Sarah made a choice to believe God. The word "strength" is from the word "dunamis" which means power or ability. Up until that time Sarah did not have the power or ability to conceive a child. But she received strength from the 177

Lord. The words "conceive seed" tell us what Sarah received strength to do. Sarah did not have the natural power of women to conceive seed. This is what we call an answer to prayer. It is God working a miracle to enable Sarah to have a child. 2 "And was delivered of a child when she was past age" Means that after God enabled her she conceived Isaac and gave birth to him normally. The words "when she was past age" continues to set forth the miracle. When describing Abraham's faith in Romans 4:19 Paul says, "And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sarah's womb." The Bible is very clear in telling us that Abraham and Sarah both understood that it would take a miracle for them to have a son. "Because she judged him faithful who had promised" This gives the reason for her faith. Sarah believed that God could be counted on. She believed God's faithfulness could be relied on. God is glorified in the lives of His children when they count Him faithful.

3.

Hebrews 11:12 "Therefore sprang there even of one, and him as good as dead, so many as the stars of the sky in multitude, and as the sand which is by the sea shore innumerable." 1. "Therefore sprang there even of one" The word "sprang" (gennao) is translated "begat" 49 times, "be born" 39 times, "bear" 2 times, "gender" 2 times, "bring forth" I time, "be delivered" 1 time, misc. 3 times, for a total of 97 times. So you can see that this word is translated many different ways. It basically means "to be born." It is an aorist passive indicative verb. Most commentators say the words "even of one" is referring to Abraham. Gouge says, "Question is made of the person that this should be intended under this word `one."' Then he adds, " . . . it is of masculine gender , and thereupon supposed to intend Abraham. This is further confirmed by the next clause, which is also the masculine gender." "And him as good as dead," This translates the perfect passive participle of "nekroo" which means "death." It is referring to Isaac. Abraham offered Isaac on the alter on Mt. Moriah and so far as Abraham is concerned, Isaac was offered as a burnt offering. Verse 19 says that Abraham received Isaac from the dead in a figure. An unsaved man is as good as in hell (this is the ultimate result of one's sin) until the Lamb of God steps up to be his substitutionary sacrifice and die his death for him. If we walk away from the altar as Isaac did, it will be the result of Jesus dying in our stead. "So many as the stars of the sky in multitude, and as the sand which is by the sea shore innumerable." This is not speaking of the natural descendants of Abraham. It is speaking of spiritual descendants which includes all those who are of faith. Paul teaches in Romans 2:28-29 that it takes more than being a Jew by natural descent and being circumcised to be a true Jew. "For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God." Jesus confronts the Jews with this truth. In John 8:33 the Jews claimed to be Abraham's seed. In John 8:38 "They answered and said unto him, Abraham is our father . . ." Then He said in verse 39, " . . . If ye were Abraham's children, ye would do the works of Abraham." Jesus had already 178

2.

3.

acknowledged that they were Abraham's seed; John 8:37. So Jesus is speaking of the spiritual descendants of Abraham. Gal. 3:26-29 says, "For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ. There 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. And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise." This means that the descendants of Abraham are those who have their faith in Jesus. The reasons for believing Isaac is the one referred to in verse twelve: 1) The context suggests this. Verse 11 is definitely referring to Isaac. Verse 19 is definitely referring to Isaac.

2)

The writer introduces a new theme in this section, i.e. that faith is the basis for the continuity of Abraham's seed rather than the physical. The thesis is that faith is essentially spiritual in character. In other words he is not talking to Jews about their natural descent but that God's promise of justification by faith is in the covenant in Genesis twelve and includes all who put their faith in Christ. Gal. 3:26-29, "For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ. There 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. And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise."

3)

4)

If verse 12 refers to Abraham, then, Ishmael has to be included. Take for instance three promises God made to Abraham: "I will multiply thy seed exceedingly, that it shall not be numbered for multitude," Gen. 16:10. Then again: "Behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation," Gen. 17:20. Then again, "Arise, lift up the lad, and hold him in thine hand; for I will make him a great nation," Gen. 21:18. These three promises in the Book of Genesis refer not to Isaac but to Ishmael. Therefore if our writer meant Abraham as the "one", we would have to include Ishmael and his succeeding generations as equally a part of the "stars of the sky in multitude." For Ishmael was indeed a son of Abraham. When the Jews replied to Jesus, "We be Abraham's seed" (John 8:33), don't forget that any Arab up to the present day can equally truthfully say the same thing! The word "one" (enos, of one) means that the fulfillment of this promise did not "spring from two" -- Isaac and Ishmael -- but "one", Isaac only. So, "Therefore sprang there even of one, and him as good as dead, so many as the stars of the sky in multitude, and as the sand which is by the sea shore innumerable" (vs 12) refers to Isaac not Abraham.

Hebrews 11:13

"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."

179

1. 2.

"These all died in faith" The word "faith" means that these to whom he is making reference all died believing the promises that God had made. They were believing people. Physical death does not change the promises or the fulfilment of the promises.

3.

4.

"But having seen them afar off" The verb form here is an aorist active participle. The aorist tense refers to the point of time in which they began to anticipate the fulfillment of the promises. The word "seen" means to see with the eye. It also means to know as a result of seeing with the eye. It means that they saw with the mind's eye. It means that the promises became so real to them because of their faith that they could visualize them ahead of time. The words "afar off' means from a great distance. None of us knows how long it will be until the promises of God will be fulfilled in the sense of the resurrection and rapture and all those things that we have been told about. But we are believers and we see them by faith with such certainty that we can bury our l oved ones and anticipate our reunion with them. We can even rejoice in anticipation of coming events. "And were persuaded of them" The word "persuade" means "to induce one by words to believe." It is an aorist passive participle. It means at a point of time in the past these people had been persuaded by words to believe these promises. They had not had a dramatic conversion like Paul on the road to Damascus. They had come to believe like most of us. We heard the word and were persuaded by the word we heard to believe. This is not an empty faith but is a certain as the immutability of God.

"Not having received the promises" The verb form is an aorist active participle. It means that they did not at some point in time during their lifetime receive the substance that the promises promised. They received the promises as such. But the fulfillment in the sense of the carrying out of those promises had not taken place.

5.

6.

"And embraced them" The word "embraced" means "to receive joyfully, to welcome." The verb form is an aorist middle participle. The aorist take us back to the point of time. The middle voice means the subject participates in the result of the action, i.e., they took these promises to themselves. It was a personal decision.

Hebrews 11:14 1.

"And confessed that they were strangers and pilgrims on the earth" The word "confessed" means "to say the same thing as another, i.e., to agree with, to assent." These people agreed with the promises and these promises had to do with a better life. So the promises changed their priorities from living for this life to living as strangers here in this world in anticipation of life without death in heaven. God's answer to the sin, disease, and the violence of this life is to redeem us and change our destiny. Read 1 Peter 2:9-11. "For they that say such things declare plainly that they seek a country."

"For they that say such things declare plainly" The word "say" is a present active participle. The present tense is continuous action in the present. They keep on saying. The words "declare plainly" (emphanizo) mean "manifest, to exhibit to view." We get our word emphasize from this word. The emphasis of their lives was that they were headed for a country beyond this world! It 180

2.

is a present active indicative verb. It means they kept on declaring plainly that they seek a country.

Hebrews 11:15

"That they seek a country" The word "seek" (epizeteo) means "to enquire for, seek for, to search for, to seek diligently." It is a present tense verb and mean that this is the practice of their lives. The active voice means that they made the decision to do this. The word "country" (patris) means "ones native land." Their native land was the heavenly country.

"And truly, if they had been mindful of that country from whence they came out, they might have had opportunity to have returned. 1.

"And truly, if they had been mindful of that country from whence they came out" The words "they had been mindful" translates "mnemoneuo" and means "to hold in memory, keep in mind." It is an imperfect tense which refers to continuous action in the past. It is a second class condition. The second class condition is "if and it is not true." So, it means: "If they had continued to be mindful, and they were not." The words "from whence they came out" is referring to the Ur of the Chaldees from whence Abraham and Sarah came. The application to us is, if a Christian continues to think of the world from which he was called, he will have opportunity to return. Demas did this (2 Tim. 4:10). "They might have had opportunity to have returned" The verb is imperfect active indicative. The imperfect tense means to have continually. The world is the enemy of the Christian. There are constant opportunities to return. The word "returned" translates, "anakampto" and means "to bend back, to turn back." It is speaking of going back to where we were. Every believer has been there. That is where we were when we were called to salvation. As surely as God called Abraham to leave Ur and never return, our call is to leave the world and never to return. We are in the world but not of the world. (1) Lessons:

2.

(2)

A believer left the world and it's ways when he was converted. It would be dangerous for him to constantly dwell on what he gave up to become a Christian. Jesus says in Luke 9:62: "And Jesus said unto him, No man, having put his hand to the plough, and looking back, is fit for the kingdom of God."

It is possible for a believer to return to the world. Some profess Christ and join the church but are never saved. Most, if not all of them, will eventually return to the world. John wrote about these: "They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us" 1 John 2:19.

Hebrews 11:16

"But 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." 18 1

1.

2.

3.

"That is, an heavenly" That more useful, more serviceable, more advantageous country is heaven. It was constantly in their vision. It was their hope. It continues to be their hope in their present state. They continue to long for and wait for that country which will be eternal. But they, without us, cannot enter into the enjoyment of that country. God will give it to all of us at the same time. "Wherefore God is not ashamed to be called their God" The word "wherefore" means, "Because of this, or, in the light of this." The words "is not ashamed to be called their God" means that God is not ashamed to own them as His own. He is not ashamed to have His Children call Him their God. Now that is pure grace. But it comes to the one who has believed without seeing. God revealed to them that there is a country not of this world. He revealed to them that there is a city. They elected to believe Him. "...He that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him" vs 6. "For he hath prepared for them a city" The words "hath prepared" (hetoimazo) is the translation of an aorist active indicative verb meaning "to make the necessary preparations, to get everything ready." The aorist tense means that it was and is forever prepared. It was prepared at a point of time in the passed. The word "city" is speaking about the heavenly Jerusalem mentioned in Chapter 12 and verse 22.

"But now they desire a better country" The verb form "they desire" (oregomai) is a present middle participle meaning, "to stretch one's self out in order to touch or grasp something." It means that "they" in the present tense are stretching themselves and reaching out for that country i.e. that is, the heavenly. Now it is very interesting that "they" are presently doing this. Because "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" vs. 13. The saints of God are not asleep in their present state. Neither have they reached their perfect state. For this see verse 40. The word "better" means, according to Strong, "more useful, more serviceable, more advantageous."

4.

Hebrews 11:17

"By faith Abraham, when he was tried, offered up Isaac: and he that had received the promises offered up his only begotten son." 1.

"By faith Abraham, when he was tried, offered up Isaac" "By faith" tells us how Abraham faced the trial of offering up Isaac. Abraham was a man of faith. The words "When he was tried" focuses on a special event. There are special times when trials will come and faith must be the principle by which we face that trial. Peter speaks of our faith being tried by fire (I Pet. 1:7). The words "offered up Isaac" identify the trial. I am happy Abraham stood this test. It is the most severe test in the Bible to my thinking. But before we give Abraham too much credit, and put the kind of faith he had completely out of our reach, lets remember that God gives us the strength to do what He calls us to do. The Churches of Macedonia gave out of their poverty beyond their power. But the explanation of it is found in the words, "Moreover, brethren, we do you to wit of the grace of God bestowed on the churches of Macedonia" (2 Cor. 8:1). This is not to take anything away from Abraham's great faith. He was truly a man of faith and is mentioned in the New Testament as such. However, we have a tendency to make supermen out of the great men of the Bible. When we do, what they do will always be out of our reach. God never intended it that 182

way. The New Testament uses Abraham as an illustration because he illustrates the way we should walk. I say this respectfully. Abraham was not a great man. He was a little man with a great God. A little man with a great God appears to other men to be great. 2. "And he that had received the promises offered up his only begotten son." The words "had received" is an aorist middle participle. The aorist tense goes back to the time he received the promises. The middle voice means that he made the choice by faith to believe those promises and he did it for himself. Gouge says about the promises: "The promises here intended were made by God immediately to Abraham himself. Abraham heard them with his own ears, from God's own mouth. They were not brought by an uncertain messenger, or by common report, but by the surest evidence that could be, in which respect (as he had just cause) he applied them to himself, and steadfastly believed the truth of them, that they should be assuredly accomplished. Then he received them to himself." --Commentary on Hebrews p. 803. The words "offered up his only begotten son" describe the extent to which Abraham's faith took him in obedience to God's command. Genesis 22 tells the story of this event. Abraham was absolutely right to do this. God was right in His command to Abraham to offer Isaac. As a bystander and one who is watching at a distance, I wonder how many of us today would believe God under such a trial? Lessons: (1) Probably all of us have something we could call an Isaac that God has or will require of us. Are we willing to offer it to the Lord? Abraham offered Isaac and God gave him back. But both Abraham and Isaac were different people after this took place. Abraham knew from that day forward that Isaac belonged to God and He could do with him as He pleased.

(2)

Hebrews 11:19 "Accounting that God was able to raise him up, even from the dead; from whence also he received him in a figure." l. "Accounting that God was able to raise him up" The word "accounting" (logizomai) means "to reckon, to count on something to be true." It is an aorist middle participle. The aorist tense means that at the point of time in which Abraham offered Isaac that he had no doubt in his mind that God would raise Isaac from the dead. He reckoned that what God had promised He would do. God had promised that through Isaac He would multiply Abraham's seed. Abraham knew that this would be impossible if Isaac was not allowed to live. Abraham knew that he did not misunderstand God when He said to offer Isaac. So Abraham believed that this was a process through which God would fulfill His promise. Isaac would be offered and God would raise him from the dead so that He could continue to work through him. The word "able" means that Abraham's concept of God's power was not limited to the finite. To Abraham God had the power of life and death. "Even from the dead" These words remove all doubt as to what Abraham believed. "From whence also he received him in a figure" The word "received" (komizo) is an aorist tense which means that Abraham at that time received Isaac back. It is middle voice which means 183

2. 3.

that Abraham participated in the results of the action. God gave Abraham back his son. God requires us to give all to Him. Sometimes He gives us back what we have given to Him; but we are never able to look at those things the same again. We are simply stewards of what God has given us. There is great protection in that. If someone tried to take it from us, God would take it personally. God will protect what He has given to us. Isaac was invincible. He was unmarried and without children when Abraham offered him. Abraham received him back from the dead in a figure. Isaac was on resurrection ground! Hebrews 11:20 "By faith Isaac blessed Jacob and Esau concerning things to come." 1. "By faith Isaac blessed Jacob and Esau" Someone has suggested that Isaac was an unexciting man. The frequent mention on his name is in connection with the covenant and the faithfulness to that covenant. His extraordinary birth is about Abraham; his miraculous deliverance is about Abraham; he had nothing to do with the choosing of his wife. Abraham sent his servant to do that. He copied the sins of his father by lying about Rebecca his wife; compare Gen. 26:7 and Gen. 20:2. Someone said he had a strong father, a protective mother, and eventually a domineering wife. Isaac blessed Jacob and Esau by faith. There is only one way he could have done this. God let him know that this was His plan. There is only one way we could have known that he did this by faith. The inspired writer of Hebrews tells us. SOME THINGS WE ABOUT ISAAC: (1) He outlived Abraham and Jacob. Abraham lived 175 years (Gen. 25:7); Jacob lived 147 years (Gen. 47:28); Isaac lived 180 years (Gen. 35:28). Isaac is the only one of the three patriarchs that had just one wife. Isaac was probably even richer than Abraham. The verses that imply this is Gen. 26:12-14. The Philistines envied him because of his wealth.

(2) (3)

(4)

He lived more quietly and had more rest than Abraham and Jacob. He was not forced from place to place like Abraham and Jacob. Fewer failings are noted than either of the other two. There are just two things mentioned. He lied about his wife as his father Abraham had, and he indulged his profane son Esau. After his death he is the least spoken of.

(5)

(6) 2.

"Concerning things to come" The faith which Isaac had in the revelation of the Lord concerning future things, settled his heart in assurance of the accomplishment of them. As a result, he blessed his sons. The prosperity of both were in the blessing. This blessing is recorded in Gen. 27:28,39. But there was this difference. Jacob's posterity would be Lords over Esau's, 18 4

Hebrews 11:21

The life of faith has much to do with things to come. Abraham looked for a city whose builder and maker is God. We live in expectancy of future promises. We look forward to a new body and a new order of things which will be eternal. One of the great promises of the future is found in Rev. 21:4: "And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away."

which continued from David's time (2 Sam. 8:14) until the reign of Jeroboam (2 Kings 8:20) when the posterity of Esau broke the yoke from off their neck as Isaac had foretold (Gen. 27:40).

By faith Jacob, when he was a dying, blessed both the sons of Joseph; and worshiped, leaning upon the top of his staff." 1.

2.

3.

"B y faith Jacob, when he was dying" This identifies the time of the be blessing. He did what he did by faith and he did it when he was dying. The verb form here is a present active participle. The present tense represents continuous action. It refers to the near approach of death. "Blessed both the sons of Joseph" This is a reference to Ephraim and Manasseh. These two were by this blessing made heads of two distinct tribes. This gave Joseph two portions which was the privilege of the eldest son. 1 Chron. 5:1-2 says, "Now the sons of Reuben the firstborn of Israel, (for he was the firstborn; but, forasmuch as he defiled his father's bed, his birthright was given unto the sons of Joseph the son of Israel: and the genealogy is not to be reckoned after the birthright. For Judah prevailed above his brethren, and of him came the chief ruler; but the birthright was Joseph's)." ` And worshiped, leaning upon the top of his staff' Jacob had so much to be thankful for. He had found that his son Joseph was not dead and got to see him and his children. As great a manipulator as Jacob was, he still loved and worshiped God. He did it to his dying day. The words "leaning upon the top of his staff' suggests reflection as well as a physical prop. As Jacob reflected upon his life he could see that everything did turn out right. What a reason for worship! As we look back and think about the times that we wavered and doubted that "all things work together for good to them that love God" we are drawn to ask God's forgiveness and worship Him wondering why we ever doubted. Then Jacob's leaning upon his staff manifests his physical weakness. Sometime God has to cripple us and make us physically weak for us to realize that we are needy creatures and must depend upon Him for all our strength. Jacob had learned this lesson before at Peniel in Gen. 32:30. Jacob stands before God in his weakness, he worships and he blesses. And the blessings are honored by the Lord. Men of God, men of the covenant are able to bestow blessing as representatives of the Lord. We are ambassadors for him; 2 Cor. 5:20. The Lord gave his Apostles the power to bless or take the blessing from the homes they visited; Matt. 10:13-14.

Hebrews 11:22

"By faith Joseph, when he died, made mention of the departing of the children of Israel; and gave commandment concerning his bones." 185

1.

2.

"By faith Joseph, when he died" The word "died" means "to finish, bring to and end, close." It is not the regular word for died. It is from the word that is translated "it is finished" in John 19:30. It means that when Joseph was dying or when he was nearing the end of his life. The idea of "when he finished his life" suggests that he had run his course like Paul in 2 Timothy 4:7. God has a course for us all to run. Our goal should be to finish the course victoriously. "Made mention of the departing of the children of Israel" The words "made mention" translate a word that means "to be mindful, remember, or to make mention." The word "departing" (exodus) means "the close of one's career." The Jews closed out their career in Egypt. Joseph knew that Israel would leave Egypt. He believed God. "And gave commandment concerning his bones" This has reference to Genesis 50:25 "And Joseph took and oath of the children of Israel, saying, God will surely visit you, and ye shall carry up my bones from hence." Joseph makes mention of his bones and not his body for they were to continue in Egypt one hundred forty years. Lessons: (1) Faith manifests itself when a believer is dying. We should leave testimony to comfort our l oved ones. We should be a witness of faith in the Word of God for the benefit of the unsaved. 2 Cor. 5:8 says, "We are confident I say, and willing rather to be a absent from the body, and to be present with the Lord." Faith rests on deliverances to come. Phil. 3:20-21 says, "For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ: Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself."

3.

(2)

Hebrews 11:23

By faith Moses, when he was born, was hid three months of his parents, because they saw he was a proper child; and they were not afraid of the king's commandment." 1.

2.

"By faith Moses, when he was born, was hid three months of his parents" We are told what Moses died by faith. Faith calls for action. But this had to do with his parents faith. No Jewish mother wanted her child to die in the manner described in Exodus Chapter 1. We look back on this hideous act and wonder how any human beings could take the life of innocent children like this. And yet millions are dying in America in the abortion clinics because a mother does not want the child and cannot be inconvenienced. A child would upset her plans for the future. "Because they saw he was a proper child" The word "proper" means "beautiful." What mother or father would not say this about their new born child. This has to go beyond the primary meaning of the word. This boy had a divine mission to perform . There is no doubt that God had a plan for Moses before he was ever born. Jeremiah 1:5 says, "Before I formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee, and I ordained thee a prophet unto the nations." God does know ahead of time. Psalm 139:16 says, "Thine eyes did see my substance, yet being unperfect; and in thy book all my members were written, which in continuance were fashioned, when as yet there was none of them." The parents of Moses may 186

have not understood what God was going to do, but they did believe God had a purpose for this child. So, by faith they hid him and protected him from death. 3. "And they were not afraid of the kings commandment" Men who live in fear of the kings commandment will not do much for the Lord. What about the missionaries that are in countries who are opposed to the gospel of Christ. Their obedience to Christ gets them into trouble with world leaders. Jesus did not tell us to go into all the world, if we can get their permission. Can you imagine Paul asking the mayor of the town if he could preach the gospel? Paul won those of Caesar's household: Phil. 4:22 "All the saints salute you, chiefly they that are of Caesar's household." Lessons: (1) We need to see that our children are a work of God. To reject them by refusing our responsibility is a slap in the face of God. We need the kind of faith that is willing to suffer the consequences if need be to obey God.

(2)

Hebrews 11:24 "By faith Moses, when he was come to years, refused to be called the son of Pharaoh's daughter;" 1. "By faith Moses, when he was come to years" Some translators say "When he became great" referring to the time when he became great in the court of Pharaoh. Acts 7:23 may give us his age when this happened: "And when he was full forty years old, it came into his heart to visit his brethren the children of Israel." Moses came to the place in his life where he had to make a decision. "Refused to be called the son of Pharaoh's daughter" The word "refuse" means "to decline or reject." The words "to be called the son" was a decision against a great honor. Exodus 2:10 says, "And the child grew, and she brought him unto Pharaoh's daughter, and he became her son. And she called his name Moses; and she said, Because I drew him out of the water." When Moses was taken by Pharaoh's daughter he had no choice. But when he reached the time where he could make a choice, he did. He was a Jew, he refused to become an Egyptian with all the honors that go with being the son of a great princess. This was an act of self denial. Jesus said "If any man will come after me, let him deny himself, and take up his cross daily, and follow me." Moses traded a crown for a cross. Lessons: (1) Moses was elected by God to be the deliverer of the nation of Israel from Egypt. This is seen in verse 23. So, he was chosen before his birth. God has a plan and is working that plan. Even though Moses was elected by God to be the deliverer of Israel, He brought Moses to a personal choice. It was not done without regard to Moses will. 18 7

2.

(2)

(3)

God has a plan for every life. He brings us to the place of personal choice. What if we make the wrong choice? We can be rejected. Paul says in I Cor. 9:27, "But I keep under my body, and bring it into subjection: lest that by any means, when I have pre ached to others, I myself should be a castaway." Paul is saying even though he has been chosen by God as an apostle, it is possible for him to forfeit that call by personal sin.

Hebrews 11:25 "Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season." 1. "Choosing rather to suffer affliction" "Choosing" is an aorist middle participle. The aorist tense suggest finality. It was a firm choice with permanent consequences. The middle voice is were the subject (Moses) participates in the result of the action. The result of the action is stated in the words, "to suffer affliction." Moses knew the consequences of his action. Yet he made the choice. There is a total absence of any indication that he ever regretted the choice that he made. "With the people of God" The Jews are called the people of God. Even though they were in Egypt they were still identified as the people of God. We are in the world but not of it. Other references where this phrase is used is: Heb. 4:9; 1 Pet. 2:9. "Than to enjoy the pleasures of sin for a season" The word "enjoy" is a word that is used to describe the good feeling one has as a result of an action or a circumstance. The words "pleasures of sin" describe the attractive side of sin. There is a side to sin with which pleasure is not associated. Liquor is advertised to appeal to the pleasurable side of it. If they advertised with a picture of a hungry family in rags it would give a side that would not be attractive. Satan never tells the truth about sin. Moses was able to make a proper judgement and make a right decision. The pleasure of sin is seasonal. It does not last. Lessons: (1) (2) Hebrews 11:26 "Esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompense of the reward." 1. "Esteeming the reproach of Christ" The word "esteeming" is an aorist participle and suggests a settled mental attitude. What others would have considered as something to be shunned at all costs, Moses esteemed as a prise to be eagerly sought. The word "reproach" means "stigma or contempt." Christ's enemies had contempt for Him. His doctrine and life style were looked upon with sarcasm and shame. His followers will bear the same reproach. Moses is said to esteem the reproach of Christ. Right choices in life are imperative if we are going to serve God. We need to look and see where the paths we take lead.

2.

3.

188

2.

3.

"Greater riches than the treasures of Egypt" The treasures of Egypt refer to the wealth of Egypt. Moses had opportunity to wealth unlimited. He could have lived like the oil barons do today. He lost his opportunity to those treasures when he identified with God's suffering people. It would be easy to see why people would think a person has a mental problem when he trades wealth for poverty and suffering. "For he had respect unto the recompense of the reward" The word "respect" means "to look with steadfast mental gaze " and is an imperfect tense which means he kept on gazing at the end reward. What is the end reward? It will be the glorification of the body in the resurrection and rewards at the judgment seat of Christ. Moses appeared with Jesus on the Mount of Transfiguration. We need to live with the end in view. If we put our hand to the plough and look back we won't make it.

Lessons: (1)

(2) (3) Hebrews 11:28

We should never be ashamed to be identified with Christ and to bear the reproach that is associated with it. The treasures of this world are incomparable with the treasures of heaven.

"Through faith he kept the passover, and the sprinkling of blood, lest he that destroyed the firstborn should touch them." l.

2.

"Through faith he kept the passover" The word "kept" (poieo) is a perfect tense from a word that means "to make." The perfect tense is completed action in the past and continues to be true in the present. He made or instituted the Passover and it stands as an established ordinance. Moses instituted the Passover in obedience to God in Egypt as is recorded in Exodus Chapter twelve. God told Moses what to do. He acted on what God said and the Passover was instituted in Israel. The Passover was an object lesson that taught of Jesus. I Cor. 5:7 says, "Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us:" "And the sprinkling of blood" These words seem to separate the passover from the sprinkling of the blood. You could kill the lamb, eat it and do all the other things that were required without sprinkling the blood. To stop short of the sprinkling of the blood would be disastrous. God said, "When I see the blood, I will pass over you ... " Exo. 12:13. Those who were spared on the night of the Passover owed their salvation to the sprinkling of the blood, lest he that destroyed the firstborn should touch them. There are some who believe that the literal blood does not matter, that it is merely the death of Jesus that saves us. But if that were true, the children of Israel could have been content with the eating of the roasted lamb and bitter herbs. But God had said, "When I see the blood, I will pass over you." They needed to apply the blood in open view. It was a token upon the houses. It had to be applied. It is not enough for Jesus to die. There must be a personal application of the blood. There is something else. There is only one application of the blood. They never sprinkled the blood upon their houses after this. The Passover was a 189

memorial. Exodus 12:14 says, "And this day shall be unto you for a memorial; and ye shall keep it a feast to the LORD throughout your generations; ye shall keep it a feast by an ordinance for ever." The Lord's Supper is our memorial. We do not need to apply the blood again. One time is enough. But we need to be reminded of the time when the blood was applied, i.e., the time of our salvation. Hebrews 11:29 "By faith they passed through the Red sea as by dry land: which the Egyptians assaying to do were drowned." 1. "By faith they passed through the Red sea as by dry land" The words "passed through" means that sea parted and they went right through. Exodus 14:16 says, "But lift thou up thy rod, and stretch out thine hand over the sea, and divide it: and the children of Israel shall go on dry ground through the midst of the sea." The sea was divided according to this verse and the people passed through the divided sea on dry ground. Exodus 14:22 says, "And the children of Israel went into the midst of the sea upon the dry ground: and the waters were a wall unto them on their right hand, and on their left." Exodus 14:29 says, "But the children of Israel walked upon dry land in the midst of the sea; and the waters were a wall unto them on their right hand, and on their left." Language could not be plainer. God intends us to believe that the waters were deep and He divided them so that there was a wall of water on either side; that Israel went through the midst of the sea on dry land. There are those who deny this was a deep sea. They do this by saying that Israel went through the reed sea which was shallow so that it was easily waded. It is unbelief that rejects the miraculous and the plain teaching of this passage. "Which the Egyptians assaying to do were drowned" This refers to Pharaoh and the great host that he had gathered to pursue the Israelites. It is said that he took six hundred chosen chariots, and all the chariots of Egypt, and captains over everyone of them; Exo 14:7. This was a massive army. The word "assaying" means "to attempt or to experience." The Egyptians attempted to experience the same miracle as the Israelites. The words "were drowned" means they were swallowed up. The mountain of water on either side of them closed in upon all the chariots of Pharaoh and his armies and literally gulped them down. Not one of them was left. Exodus 14:28 says, "And the waters returned, and covered the chariots, and the horsemen, and all the host of Pharaoh that came into the sea after them; there remaineth not so much as one of them." Lessons: (1) The Bible is to be taken literally and any attempt to take it any other way creates more problems than it solves. The same miracle that saved the Israelites destroyed Pharaoh and his armies. This is true of the cross. The cross is the salvation of the believer and the condemnation of the unbeliever.

2.

(2)

Hebrews 11:30 "By faith the walls of Jericho fell down, after they were compassed about seven days."

190

1. 2.

"By faith the walls of Jericho fell down" The words "fell down" (pipto) is an aorist tense verb. The word means "to descend from an erect to a prostrate position. The aorist tense speaks of a sudden action. "After they were compassed about seven days" The record of this is found in Joshua 6:1-20. Verse one says, "Now Jericho was straitly shut up because of the children of Israel: none went out, and none came in." It is obvious from this verse that the fear of Israel was upon the people inside the city. When the spies came in to Rahab's house, Joshua 2:9-10 says, "And she said unto the men, I know that the LORD hath given you the land, and that your terror is fallen upon us, and that all the inhabitants of the land faint because of you. For we have heard how the LORD dried up the water of the Red sea for you, when ye came out of Egypt; and what ye did unto the two kings of the Amorites, that were on the other side Jordan, Sihon and Og, whom ye utterly destroyed." Jericho was a fortified city. Not only was it a fortified city, the inhabitants were skilled in war. Israel was no match for these war like people. However, Israel had two advantages. The people of Jericho were afraid of them and God was fighting for them. The strategy to take the city was unknown. What Israel did was completely irrational. They quietly compassed the city once a day for six days. No one said a word. They just walked around the city. Why did they do this? Because God told them to. They were simply following God's directions. On the seventh day, they compassed the city seven times. At the end of the seventh time around on the seventh day the priests blew the trumpets and the people shouted. And suddenly (the aorist tense) the walls came down. It is amazing and amusing to read many scholar's explanation of what happened here. Some say an earthquake caused the walls to fall. Others say the vibration of the shout caused the walls to fall. They assume that a scientific explanation has to be made for this catastrophic event.

But the Bible says, "By faith the walls of Jericho fell down, after they were compassed about seven days." Early in this chapter Paul said, "Through faith we understand..." This is the basis of Christian understanding. You say, "Why should we not seek another explanation?" We need no other explanation than "thus saith the Lord." We Christian's have a holy Book we call the Bible. We believe it is the final authority. We believe it is the inspired, inerrant Word of God. If God says it, no manner of scientific contradiction bothers us and no amount of scientific confirmation adds to our faith in His Word. But all of this was "after they were compassed about seven days." They were obedient to what God had told them to do in spite of it making them look foolish in the eyes of the enemy. Pink, in his book on Joshua, page 166 says, "For six days they had apparently made fools of themselves before the eyes of the Canaanites, and they did so without murmuring."

What God has told us to do makes us look like fools in the sight of the world. We must be willing to bear the reproach our obedience to Him causes. Peter says, "For the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, reveling, banqueting, and abominable idolatries: Wherein they think it strange that ye run not with them to the same excess of riot, speaking evil of you:" I Pet. 4:3-4.

191

Hebrews 11:31 "By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace." 1. "By faith the harlot Rahab perished not with them that believed not" The word "perished" (sunapollumi) means "to destroy together." Rahab the harlot was not destroyed along with the unbelievers. God is careful to identify Rahab as a harlot. Why is this? I believe it is to magnify the grace of God. God's grace is for the sinner. Rahab was a believing sinner. Her faith was rewarded in that she was not destroyed with the unbelievers. The clause also emphasizes "them that believe not." They did not believe in the God of creation. They were idol worshipers. God is i nsulted when one gives credit to a dumb idol for his existence. Men will perish because of unbelief, not because they are terrible sinners. God can cleanse from sin. He can and will forgive the sinner who is willing to admit his condition and come to God for His forgiveness. But the unbeliever has put himself out of the reach of divine mercy by his unbelief. "When she received the spies with peace" Rahab received the spies into the protection of her home and helped them escape without harm. Why did she do a thing like this? She was not only a bad sinner she was a part of a city given to Idolatry. Why would she change her life style and her god? This is one of those unexplainable stories in the Bible that causes us to rejoice in God's grace and willingness to save the most vile sinner. Rahab is no longer a harlot though she retains the name "Rahab the harlot" in our present text and in James 2:25. Jesus forgave the woman caught in adultery in John 8:1-11 and told her to "Go, and sin no more." Rahab is listed in the genealogy of Matthew chapter one as the wife of Salmon and the mother of Boaz. This is what the grace of God can do for the sinner. How did this happen? It was by faith: "By faith the harlot Rahab perished not..." Not only was she saved but her family. Joshua 6:22-23 says, "But Joshua had said unto the two men that had spied out the country, Go into the harlot's house, and bring out thence the woman, and all that she hath, as ye sware unto her. And the young men that were spies went in, and brought out Rahab, and her father, and her mother, and her brethren, and all that she had; and they brought out all her kindred, and left them without the camp of Israel." Lessons: (1) (2) There is no sinner too bad for God to save. This magnifies the grace of God. Converted sinners many times are responsible for the salvation of the rest of their families.

2.

Hebrews 11:32 "And 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:" l. "And what shall I more say?" What Paul is saying is that I have made my case. I do not need to say more. But he does mention several names whose accomplishments were great.

192

2.

"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" These were all unique as individuals. But their uniqueness was not what made them great. They were all people of faith. Lets take these names an look at them: (1) Gedeon. The name Gedeon means "to cut down or destroyer." This is name agrees with the great destruction that he wrought upon the enemies of Israel. He also had another name. It was Jeru-baal. This name literally means "a pleader against Baal." This name was given him was the result of the act of throwing down the alter of Baal. Barak. The name Barak means "lightening." He was as terrible as lightening against Sisera. He was chosen as general against the army of Jabin, the king of Canaan who had oppressed Israel twenty years; Judges 4:2-3. Sampson. The name Sampson means "sun." Gouge said of this, "He was set amongst the people as the sun among the stars, more excellent than any of them: and that by reason of the power of God's Spirit on him." Jephthae. The name Jephthae means "to open." It was a fit name, for in his time the Israelites were so kept under by the Ammonites and there was none to open the way of liberty for them. This story is recorded in Judges Chapter eleven. David. The name David means "beloved" or "one loved." His name implies that he was amiable and lovely before God and man. He was a man after God's own heart. Jesus is called "the son of David" sixteen times in the four gospels. David was a man of faith. Samuel. Samuel means "his name is of God." He was the son of Elkanah and Hannah, the last of the judges, a distinguished prophet, and a founder of the prophetic order, he gave the Jews their first kings, Saul and David. Samuel was a Nazarite (1 Sam. 1:1 1 ), the character of the vow being: Abstinence from intoxicating drinks (Num 6:3-4); an outward sign of the Nazarite was the free growth of his hair (Num. 6:5); the Nazarite could not come near a dead body (Num. 6:6), this was a token of his absolute purity of life. Samuel's call to service came when weaned and dedicated to God by his mother (1 Sam. 1:24-28; 3:1-18). When Samuel was around twelve years of age he received his first revelation of the Lord, which was a clear message of doom against Eli's guilty house (1 Sam. 3:11-14). The prophets. They exemplified their faith both in what they did and what they suffered. There was a common saying among the prophets: "Thus saith the Lord." What God told them to say, they said. Even though it got them into trouble.

(2)

(3)

(4)

(5)

(6)

(7)

Hebrews 11:33 "Who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions," I. "Who through faith subdued kingdoms" The word "subdued" (katagonizomai) meaning "to overcome." As David did particularly; who subdued Syria, Moab, Ammon, Amalek, Edom, and 19 3

the Philistines. War has been a very controversial thing with Christians throughout the ages. God dealt with Israel nationally and was a man of war; Ex 15:3 says, "The LORD is a man of war: the LORD is his name." But Jesus taught His disciples to turn the other cheek. Some have taught that is wrong for a Christian to serve in the armed services of their country. The Quakers teach this. They are pacifists. A pacifist is a person who is opposed to war or violence as a means of resolving disputes. But men in the armed service of Rome became Christians in the Book of acts. There is no reference expressing the need for them to withdraw from the military. 2.

3.

4.

"Obtained promises" The word "obtained" (epitugchano) means, "to light or hit upon any person or thing." This reminds me of believer who habitually read the Scriptures and as they do they discover promises that they had not seen before and make use of them. This word is an aorist active indicative verb. The aorist tense refers to the point of time in which the promises were obtained. The active voice suggests that they acted upon the promises. A promise is of little use unless faith acts. The thing that made George Mueller of Bristol an inspiration to those who endeavor to live by faith is that he was constantly obtaining promises and acting on them. "Stopped the mouths of lions" The word "stopped" (phrasso) is an aorist active indicative verb and it means "to fence in, block up, stop up, close up." The aorist tense means they accomplished it at a point of time. They were men of accomplishment. Daniel is probably the illustration in this case. This is recorded in Daniel 6:22: "My God hath sent his angel, and hath shut the lions' mouths, that they have not hurt me: forasmuch as before him innocency was found in me; and also before thee, 0 king, have I done no hurt." We are reminded of our adversary who walks about as a lion seeking whom he may devour; 1 Pet. 5:8. We must have faith to resist him.

"Wrought righteousness" "Wrought" (ergazomai) is an aorist middle indicative verb meaning "to work to accomplish." The aorist these means that they attempted to bring about immediate changes. They were trying to accomplish this in the nation. The middle voice means that they did if for themselves. They practiced what they preached. God gives them honorable mention in the Bible for their faithfulness.

Hebrews 11:34

"Quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens." 1.

"Quenched the violence of fire" This is a reference to Shadrach, Meshach and Abed-nego. This was an act of faith on their part and was a commitment unto death. Dan. 3:16-18 says, "Shadrach, Meshach, and Abednego, answered and said to the king, O Nebuchadnezzar , we are not careful to answer thee in this matter. If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, 0 king. But if not, be it known unto thee, 0 king, that we will not serve thy gods, nor worship the golden image which thou hast set up." These three Jews were not operating according to preference but conviction.

2. 3.

"Escaped the edge of the sword" This is a reference to deliverance in time of war. God delivers in all kinds of circumstances.

"Out of weakness were made strong" The word "weakness" (astheneia) can refer to physical weakness or the inability to know the will of God. Hezekiah was made strong out of a terminal 194

4.

illness. We are promised that the Holy Spirit will help the infirmities of our limited knowledge; Rom. 8:26-27. The thorn that God allowed Satan to put in Paul's flesh rendered him weak. He prayed for it's removal three times and God gave him grace instead of removing it. So Paul said, "And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me." 2 Cor. 12:9.

"Waxed valiant in fight" The word "waxed" (ginomai) means "to become, i.e. to come into existence, begin to be, receive being." It is an aorist passive indicative verb which indicates that the power to be victorious or brave in fight came upon him at the point of time needed. It did not originate from within. It was not in his nature. God made David successful in fight. He thanks God for it over and over again in the Psalms. This was done by faith. "Turned to flight the armies of the aliens" The words "turned to flight" means that armies were literally made to run. It was through faith on the part of God's people and it was God's intervening power that "turned to flight the armies of the aliens." God will eventually take on all the armies of the world. There will be no contest.

5.

Hebrews 11:35

"Women received their dead raised to life again: and others were tortured, not accepting deliverance; that they might obtain a better resurrection:" 1.

"Women received their dead raised to life again" The word "received" (lambano) is an aorist active indicative verb meaning "to take by the hand." In other words they handled a living hand that was once dead. The widow of Zarepath recorded in 1 Kings 17:17-24 and the Shunammite recorded in 2 Kings 4:18-37 received their dead back to them. There is no greater miracle than to restore one from the dead. Only God can do this. There are many stories going around about near death experiences where a person claims to have actually died and entered a tunnel with a bright light at the end of it. Then they explain how they re-entered the body and was restored to life. Only God can restore life. These women spoken of in this verse were women of faith. They were able to receive their dead back to life because they believed God. "Others were tortured, not accepting deliverance" These are not recorded in the Old Testament. But it is someone the writer knew about and the Jews to whom he was writing knew about. John Gill says it is a woman and her seven sons recorded in the book of 2 Maccabees Chapter 7. There are many recordings of the saints dying for their faith in the last two thousand years during times of persecution. Many were offered freedom if they would deny the faith and convert to the opinions of their persecutors. They refused, choosing death rather than to betray their Lord. They did not accept deliverance.

2.

3.

"That they might obtain a better resurrection" gives the motivation to their faith. They not only believed in the resurrection but also believed that the Lord would reward His saints at the resurrection for an unwavering faith here. Matt. 16:27 says, "For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works." Luke 6:23 says, "Rejoice ye in that day, and leap for joy: for, behold, your reward is great in heaven: for in the like manner did their fathers unto the prophets." Rev. 22:12 says, 195

Hebrews 11:36

"And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be."

"And others had trial of cruel mockings and scourgings, yea, moreover of bonds and imprisonment:" 1. "And others had trial of cruel mockings and scourgings" The word "others" (heteros) denotes the new member in a series that either continues or concludes it. The verb "had" (lambano) is an aorist active indicative. They had "hands on" experience with trial. The kinds of trial are identified as "cruel mockings and scourgings." The word "trial" (peira) means "to experience, learn to know by experience." The word "mockings" (empaigmos) comes from the root word paizo. This word means "to act as a child, to play, to dance, to jest, to mock." The idea here is to be treated cruelly by public ridicule. The word "scourgings" (mastix) describes a whip. The root word from which it comes means to devour by chewing. So this is not a slap on the hand. It is a cruel whipping that can cause death. See Acts 22:24.

2.

"They were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered about in sheepskins and goatskins; being destitute, afflicted, tormented;" I.

Hebrews 11:37

"Yea, moreover of bonds and imprisonment" Some who suffered such is Joseph; Gen. 39:20; Sampson; Judges 16:21; Jeremiah; Jer. 20:2 and 37:15. It has never been uncommon for the servants of God to suffer this unjust penalty for their faith. Those who suffered this type of treatment had to have their hope in a future life. They had no life here except suffering. But as Christians we have accepted God's explanation of life and promise of a future where one will not have to suffer and live under the unjust punishment of depraved men.

"They were stoned" This was the method used by the Jews for capitol punishment. See Numbers 15:32-36. The Jews threatened to stone Jesus. John 10:33 says, "The Jews answered him, saying, For a good work we stone thee not; but for blasphemy; and because that thou, being a man, makest thyself God." Stephen was stoned: Ac 7:58 says, "And cast him out of the city, and stoned him: and the witnesses laid down their clothes at a young man's feet, whose name was Saul." Paul was stoned and left for dead: Acts 14:19 says, "And there came thither certain Jews from Antioch and Iconium, who persuaded the people, and, having stoned Paul, drew him out of the city, supposing he had been dead." "They were sawn asunder" Gill says, "there seems to be an allusion to this in Matt. 24:51. There is no instance of any good men being so used in Scripture: perhaps reference is had to some that suffered thus in the time of Antiochus. The Jews have a tradition, that the Prophet Isaiah was sawn asunder in the times of Manasseh, and by his order; which some think the apostle refers unto; though it seems to be all fictitious, and ill put together. The tradition is in both Talmuds: in the one, the account is this:

2.

196

"Manasseh sought to kill Isaiah, and he fled from him, and fled to a cedar, and the cedar swallowed him up, all but the fringe of his garment; they came and told him (Manasseh), he said unto them, go and saw the cedar, and they sawed the cedar, and blood was seen to come out." And in the other thus says R. Simeon ben Azzai, I found a book of genealogies in Jerusalem, and in it was written that Manasseh slew Isaiah. And after relating the occasion of it, being some passages in Isaiah Manasseh was displeased with and objected to; and the prophet not thinking it worth his while to return an answer, or attempt to reconcile them with other passages, objected, knowing that the king would use him contemptuously; he is made to say, "I will swallow (or put myself into) a cedar, they brought the cedar, "and sawed it asunder", and when it (the saw) came to his mouth, he expired." Another Jewish writer out of the Midrash, reports it thus: "Manasseh sought to slay him, and Isaiah fled, and the Lord remembered him, and he was swallowed up in the middle of a tree; but there remained without the tree the fringe of his garment; and then Manasseh ordered the tree to be cut down, and Isaiah died."

3.

4.

"Were tempted, were slain with the sword" They were lured and enticed with promises of release if they would renounce their faith and when they refused they were killed with the sword. Jesus tells the Church in Smyrna, "Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life." Rev. 2:10. Many have given their lives for various causes but only the Christian has the certain promise of heaven at death; 2 Cor. 5:8. "They wandered about in sheepskins and goatskins; being destitute, afflicted, tormented" They were refugees with nothing but sheepskins or goatskins to cover them and were utterly destitute, oppressed, and cruelly treated. This is a horrible description of suffering when you take into consideration that they had done nothing wrong. These were being persecuted for their faith. This is not a very good picture of Christianity when you consider that it is being preached in many places that suffering is because of a lack of faith. With these it is the very opposite. These were suffering for their faith. If they had not become Christians they would possibly have prospered and had a much better life here so far as material rewards are concerned.

Hebrews 11:38

"(Of whom the world was not worthy:) they wandered in deserts, and in mountains, and in dens and caves of the earth."

2.

1. "(Of whom the world was not worthy:)" The Apostle inserts this statement as Gouge said "to put the saddle on the right horse." It was not because of some fault in themselves that they were incompatible with the world but the world was so wicked that it refused to tolerate a quality of righteousness that exposed their wickedness. Therefore, the world came against them and caused them much harm. The world was not worthy of such people.

"They wandered in deserts and in mountains and in dens and caves of the earth" They were homeless in this world. They wandered not because they were too lazy to make a living. They wandered because they were denied the right to live a peaceable life in the midst of their ungodly 197

neighbors. Sodom would not allow the angels to spend one night with Lot without sinful inquiry. And when Lot attempted to protect the Angels, they would have done him harm if God had not i ntervened with protection. The world has not changed its mind. They are still uncomfortable with godliness. Hebrews 11:39 "And these all, having obtained a good report through faith, received not the promise:" 1. "And these all, having obtained a good report" The words "having obtained a good report" translate one word in the Greek text, "martureo," and is an aorist passive participle. It is exactly the same as is found in verse two of this chapter. These all had witness borne to them (the meaning of the passive voice), i.e., the inner witness of the Holy Spirit. "Through faith" Faith is the means by which the good report is received. I will repeat the note on verse two. "The elders obtained a good report" does not mean they were well reported of, but that the report or information granted to them was trustworthy. God reveals to faith what the study of nature and science does not reveal to reason. By faith then, man transcends the proof possible to his senses, and grasps the infinite and spiritual. The elders obtained the revelation because they believed God, and we by that same faith understand that beyond all the things revealed to the senses, God Himself is found. As Christians who are walking in the resurrected life of our Lord, we have a constant witness born us that we are right with Him, receive his guidance, and experience the peace of God that passes all understanding. "Received not the promise" Pink argues that this "promise" is a reference to Jesus Christ because it is in the singular. For instance Peter says in 2 Peter 1:4, "Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust." Here it is "promises" in the plural. But in our text it is in the singular. All believing Jews were waiting on the promised seed. Paul says in Galatians 3:16, "Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ." These to whom the writer is referring did not live to see the Promised One. They did not receive Him in their day. They believed in Him. They were saved by their faith in God's promise the same as Abraham. Genesis 15:6 says, "And he believed in the LORD; and he counted to him for righteousness." It is not saying that they did not obtain the promised salvation. It is saying that they did not live to see Christ come.

2.

3.

Hebrews 11:40 "God having provided some better thing for us, that they without us should not be made perfect. 1. "God having provided some better thing for us" I believe this is a reference the Church. God has had a plan from the beginning. That plan included the church. We are living dispensationally i n the age where we are all baptized into one body; I Cor. 12:13. 2 Cor. 5:17 says, "Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new." The better thing is not salvation itself because we are saved on the same terms. But the Church is something new. 19 8

2.

Paul says in Colossians 1:24-28 "Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body's sake, which is the church: Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the Word of God; Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To 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: Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus:"

"That they without us should not be made perfect" is a reference to the resurrected state. The believer's salvation is brought to perfection when he is glorified a the resurrection of the just. Paul says in Romans 8:18-19 "For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. For the earnest expectation of the creature waiteth for the manifestation of the sons of God." The words "made perfect" translates "teleioo" and means, "to be made perfect, to be brought to an end (the goal)." It is an aorist passive subjunctive verb. The passive voice means that God will bring the believer to perfection. This will happen when we are given our glorified bodies at the resurrection of the just. Paul speaks of this time in Philippians 3:20-21: "For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ: Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself." We all anticipate this day. None will get ahead of the other. We will be glorified together.

I do not know how you explain the glorified bodies of Enoch, Moses, and Elijah in the light of this statement. I do know that it does not contradict, because God does not contradict Himself. I believe that even though these have glorified bodies they do not yet have the final form of that perfected body and will not until Jesus comes in the rapture and resurrection.

199

HEBREWS CHAPTER TWELVE Introduction: Chapter twelve leaves the history of the faith and the faithful to challenge the living to a walk of faith. Hebrews 12:1 "Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us," I.

2.

"Wherefore seeing we also are compassed about with so great a cloud of witnesses" The "wherefore" takes into consideration all those referred to in chapter 11. The word "seeing" is used to explain a fact. It is a fact that they are there. The word "are" (echo) means "to have" and is a present active participle. The present tense suggest that they are like the clouds above us looking down from the heights now. They watch what goes on in the kingdom of God. The word "compassed about" (perikeimai) is a present passive participle and it means "to be surrounded." The words "with so great a cloud of witnesses" gives one the idea of an amphitheater with spectators observing the games being played in the arena. The world is the playing field, the saints are the players and running our course is what is being watched. Paul could say, "I have fought a good fight, I have finished my course, I have kept the faith" (2 Tim. 4:7). Every one of us have a course. "Let us lay aside every weight and the sin which doth so easily beset us" The words "let us day aside" (apotithemi) is the translation of one word. It is an aorist middle participle. The aorist tense suggests a once-for-all act. The middle voice means we will participate in the result of the action, i.e., we will be benefited by the action. It will be a matter of self discipline but it can make the difference of winning or losing. Remember we are not talking about a race to obtain salvation. We received that as a gift. It is a race to win the prize or reward. The word "every" (pas) means "each and every." There may be several weights. They may have to be taken off one at a time but they must be taken off. The word "weight" (ogkos) refers to "whatever is prominent, protuberance, bulk, mass; hence a burden, weight , encumbrance." The word "sin" (hamartia) means "to miss the mark." Sin in the Christian life is any violation of the word of God or conscience. Paul says in Romans 14:23 "For whatsoever is not of faith is sin." The word "beset" (euperistatos) means "to skillfully surround i.e. besetting." Weights which are things in one's life that would not necessarily be classified as sin but nevertheless hinder one in his Christian life should be put away. These are weights that have successfully made the Christian a loser in the race.

The besetting sin may refer to one of two things. First, it could be unbelief. The latter part of chapter ten through chapter eleven is speaking of faith. Hebrews 10:38-39 says, "Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him. But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul." Without faith it is impossible to please Him. So the sin of unbelief would certainly be a besetting sin for the Christian. It could also be a particular weakness in the life that causes reoccurring problems. The Christian should take all the precautions possible to avoid temptation in this area. If we know a weakness then we should avoid the thing that triggers that weakness. 201

3.

Lessons: (1) (2) (3)

"And let us run with patience the race that is set before us" The words "let us run" (trecho) is a present active subjunctive verb meaning "to run a race." The present tense means that the author is referring to the present race of the Christian. We are in a race and it requires haste. The active voice means that those being addressed are asked to make a choice. The subjunctive mood also means that personal choice is being appealed to because it is potential. The author is including himself when he says "Let us run with patience the race that is set before us." The words "with patience" (hupomone) means "steadfastness, constancy, endurance." We must begin the race with the end in mind. We are not to let anything interfere with our running. No matter how hard it gets we are to continue the race. The words "set before" perikeimai) means "to be appointed or destined." It is present tense and means that the appointment is now and it is passive voice which means we do not chose the course. God chooses the course that each of us run. Every believer has a course. We have to make a choice if we are going to run that course.

There are things that can hinder the race that have nothing to do with sin. But if they hinder we are to lay them aside. There are besetting sins that each of us have to deal with. They must also be laid aside. We cannot run the race if these are tolerated. There have been gold medal winners that have secretly used steroids. When it was found out they were stripped of the medal. There will be no secret sins that escapes the Lord as He judges us for reward at the Judgment Seat of Christ. There is an unseen host watching the race we are running. We should take courage from the record of their service.

(4)

Hebrews 12:2

"Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. 1. "Looking unto Jesus the author and finisher of our faith" The word "looking" (aphorao) means, "to turn the eyes away from other things and fix them on something." It is a present active participle. The present tense suggests continuous action at the present time. The active voice suggests that it is a matter of choice. The action of the present participle takes place simultaneously with the action of the main verb. The main verb is "Let us run" with patience of verse one. We must not be distracted as we run the race. We must not only deal with sin and weights but we must not allow our eyes to wander from Jesus. It is a matter of constantly "Looking unto Jesus." He is beheld by the eye of faith. Many Christians never have a faith realization of the presence of the Lord. They just study about Him and think of a time that they will have fellowship with Him in heaven. There is a reason why this falls far short of what the Lord intends for us here and now. Jesus said in John 14:21-23: "He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him. Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thy self unto us, and not unto the world? Jesus answered and said unto 202

him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him."

2.

The word "manifest" in these verses means, "To exhibit to view, to show oneself." Jesus put this verb in the future tense. Since He is speaking in this passage of the coming of the Holy Spirit on Pentecost, it is speaking of His relationship to Christians living it this age. We can truly look unto Jesus as we run the Christian race.

"The author and finisher of our faith" The word "author" (archegos) is the translation of a word that means "to rule." It means to be the head. In this case it means that He is the originator. Since He is the originator of it and the ruler of it, He is the One in whom it is found and sustained. He is the Author of faith. He came up with the idea of it and is the only one who ever exercised it perfectly. We are justified by the faith of Christ (Gal. 2:16). Charles J. Rolls says, "In order to qualify for the authorship of eternal salvation it is essential that the one who plans the project should know all about everything, be able to do anything and be available everywhere to undertake for anyone and everyone always and altogether. This means nothing short of possessing the attributes of omniscience, omnipotence and omnipresence. Christ, who exercises these infinite powers, is therefore eminently fitted, expressly suited and eternally qualified to be the Saviour." The word "Finisher" (teleiotes) means "a perfecter, one who has in his own person raised faith to its perfection and so set before us the highest example of faith." But if we stopped right there, we will be left with the greatest example of all, without the slightest possibility of measuring up to that faith.

3.

Notice that it says that He is the Author and finisher of "our" faith. Faith has a finisher. Faith itself is not the finisher. There will not be a soul in heaven that will be able to hold up his faith and say "my faith got me here." It is the Author and finisher that will get us there. As Galatians 2:16 says, ". . . We have believed in Jesus Christ, that we might be justified by the faith of Christ . . ." The KJV is right on target in making a difference in the translation of believing in Jesus that we might be justified by the faith of Christ. Most translations translate it like the NKJV: "even we have believed in Christ Jesus, that we might be justified by faith in Christ . . ." (New King James Version). The translators of the New King James Version took liberty in translation that is completely inaccurate. The Textus Receptus is in the possessive case, i.e., the faith of Christ (Gk. genitive). No translator of the Word of God has the liberty to translate a statement that is not equal to the text from which it is translated. We are justified by the faith of Christ.

"Who for the joy that was set before him endured the cross" The Joy that was set before Him" The word "set" (prokeimai) means "to lie or be placed before (a person or a thing) or in front of." It is a present passive participle. It means "who for the joy that continued to be set before Him." Jesus lived with the end in mind. He went to the cross with the end in mind. Jesus could see the redeemed host that would be the result of His redemptive work on the cross. The words "endured" (hupomeno) mean "to abide." It meant for Him the agony of the cross as He endured the vicarious sufferings. It meant going to that cross from Gethsemane when He could have called ten thousand angels to save Him from that suffering. It meant staying on that cross when God turned His back on Him and He suffered the hell of eternal loneliness and cried "My God, My God, why hast thou forsaken me?" He endured the cross. 203

4.

"Despising the shame" The word despising" (kataphroneo) is the word that describes the attitude of the holy Son of God as He becomes sin for us. There is absolutely no compatibility between God and sin. Sin is the opposite of holiness. There is no way God could have taken our sins on Himself apart of the incarnation. But He did not cease to be God when He became a man. Therefore, every thing in His holy nature was strained as His holy soul became an offering for sin. The word "shame" (aischune) means, "disgrace, dishonor." If Jesus is to take our sin and pay its penalty He must be "made sin for us" (2 Cor. 5:21). How can we understand the emotions of His holy soul as He suffered as though He were guilty. He is hanging on that cross before His holy Father wrapped with the with the sins of the whole world. He is being judged by God as guilty of the betrayal of the Father's trust, the trampling under foot of all his commandments, and the deliberate wilful rebellion against the purity of the Divine Image. He hung before God as one caught in the act of sin. There is shame in sin. He despised it. "And is set down at the right hand of the throne of God" The words "is set down" (kathizo) is an aorist active indicative verb. When Jesus went back to heaven at the ascension, this is what He did. Hebrews 1:3 and 10:12 tell us about this. He sat down because His work of redemption was finished. He left nothing for us to do so far as saving ourselves. He left no part for us to do. He finished it. He is no longer suffering. He is at the right hand of God. He is there as our mediator. He will rise from that seat soon and come for His saints. We can rejoice in that blessed truth.

5.

Hebrews 12:3 "For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds." 1. "For consider him that endured such contradiction of sinners against himself" The word "consider" (analogizomai) means "think this over." It is in the imperative mood which is a command. The word "endured" is a perfect tense which means that He endured the sufferings of the cross and this remains an example of perfect endurance. The words "such contradiction of sinners against himself' is referring to the reviling and false accusations hurled against Him while on the cross. These were personal slurs. It was ignorance on display. Those who falsely accused Jesus were never more wrong in their lives. "Lest ye be wearied and faint in your minds" The word "wearied" (kamno) means "to grow weary or to be sick." It is in the subjunctive mood which suggests the possibility. This where you become sick and depressed over the situation. The word "faint" (ekluo) means "to be exhausted or to become faith hearted." The word mind (pseuche) is the word that is normally translated soul. Lessons: (1) When we suffer wrongfully, we should be motivated to endure by looking to Jesus who endured the same kinds of hardships. We should never quit no matter how hard things get. Hebrews 10:38 says, "Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him."

2.

(2)

204

Hebrews 12:4 1. "Ye have not yet resisted unto blood, striving against sin." "Ye have not yet resisted unto blood" The word "resisted" means "to set an army in line of battle." It is an aorist active indicative verb. These people had not at any point of time (aorist tense) in the past shed their blood for the cause of Christ. They have resisted, they have been persecuted and mistreated by families and neighbors, but they have not yet resisted unto blood. No doubt they have been depressed. They have had hurt feelings. They have resisted quitting, and retaliation. This is a mentally and emotionally draining situation, but they have not yet had their blood shed for the cause of Christ. "Striving against sin" The word "striving" is a present middle participle. It means to fight. The present tense means that they were in a continuing battle at the time of this writing. Every Christian has this battle. It is a fight that will weary you. It is a fight that will defeat you unless you fight the battle with you eye on Jesus and put on the armor that He has provided (Eph. 6:1018).

2.

Hebrews 12:5

"And ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him:" 1.

2.

"And ye have forgotten the exhortation which speaketh unto you as unto children" It is so easy to forget. God's people have had to be reminded over and over again. The words "ye have forgotten" is a perfect passive indicative verb. They had forgotten in the past and as a result they were operating in the present without the memory of what God had said to his children about chastening. The word "exhortation" means comfort. It is a tremendous comfort to know that God loves us and chastens us when we are wrong. God knows what is going on in our lives and He cares enough to chasten us. The word "speaketh" is a present middle indicative verb. It means "to mingle thought with thought or to ponder." Here it means that God Himself has mingled His thoughts with our thoughts. He has also done this as a Father with His children. God is not treating us as adversaries or criminals. He is treating us as children.

3.

"My son despise not thou the chastening of the Lord" The word despise (oligoreo) means "to care little for, or to regard lightly." Don't take chastening lightly. The word "chastening" (paideia) means, "the whole training and education of children (which relates to the cultivation of mind and morals, and employs for this purpose commands and admonitions, reproof and punishment. It also includes the training and care of the body; it also cultivates the soul, esp. by correcting mistakes and curbing passions." - Strong. It is the chastening of the Lord. "Nor faint when thou art rebuked of him" The word "faint" (ekluo) means " to set free or to dissolve." It means "to fall apart." The words "when thou art rebuked of him" is given as the reason for falling apart. He quotes from Proverbs 3:11-12 to show the readers that the things that were happening to them served to teach them and eliminate evil in their lives and encourage the good. 205

Hebrews 12:6

"For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth." 1.

"For whom the Lord loveth he chasteneth" God loves the world (John 3:16). But this His general love for all mankind. Here it is His love for His children. He is the Father of all those whom He has begotten through the gospel (2 Cor. 4:15). The word "loveth" is a present tense verb meaning that God continually loves His children. Even when they have gone wrong and need chastening. It is important for the believer to know that God does not change His attitude toward us when we sin against Him. He will deal differently with us, but He never ceases to love us. I have heard of parents saying to their children, "Don't do that! God will not love you if you do." This is a lie about God's attitude toward His sinning children. If this were true, and it is not, God would be changing His attitude toward us every time we sinned. The words "He chasteneth" (paideuo) "relates originally to the upbringing of children, who need direction, teaching, instruction, and discipline." - Kittel. Strong defines this word to mean, "to train children; to be instructed or taught; to cause one to learn; to chastise; to chastise or castigate with words, to correct; to chastise with blows. This is what our text says God does to His sinning children.

2.

Hebrews 12:7

"And scourgeth every son whom he receiveth" The word "scourgeth" (mastigoo) means "flogging with a whip or lash. This word is used of the scourging of Jesus (John 19:1). This was a severe punishment. God is His love for His children will, when the situation calls for it, deal severely with His children. The word "every son whom he receiveth" means that no one is without the need for discipline. And all will receive corrective discipline. It is just a matter of how much.

"If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not?" 1.

2.

"If ye endure chastening" The word "endure" (hupomeno) means literally, "to remain under." Wuest says, "The recipients of this letter are exhorted to remain under the chastening hand of God, for the purpose of this chastening is disciplinary." The words "If ye endure chastening" suggest that it is possible not to endure chastening. It could be a choice to relieve the pressure of chastening by walking away from it. The Prodigal son chose to leave home rather than to stay under the discipline of his father. The appeal here is to the choice of the believer. "God dealeth with you as with sons" The word "dealeth" (prosphero)means "to behave one's self toward one." God's behavior toward believers who humbly submit to His chastening is as to a loving Father. Don't ever forget, God never chastens or scourges His sons without good reason. He does it in love to train us. Psa 119:67 says, "Before I was afflicted I went astray: but now have I kept thy word."

206

3.

Hebrews 12:8 sons." 1.

"For what son is he whom the father chasteneth not?" This is a question with an obvious answer. We all fall short. We are in constant need of chastening. The most holy man you have ever known is a sinner that needs cleansing at times. You may object. You may say, "That man is holy. I have never seen him sin." You ask him! He will tell you that holy men feel the smallest sin they commit, and it seems like a mountain weighing on their souls. Holy men are men who feel unholy because they are living in the presence of God. Isaiah saw the LORD high and lifted up. When he did he said, "Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the LORD of hosts. Then flew one of the seraphim unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged" (Isaiah 6:5-7). "But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not

2.

"But if ye be without chastisement" He is addressing professed Christians many of whom were hurting. They were suffering because they were Christians. He told them in verse 4, "Ye have not yet resisted unto blood, striving against sin." He is telling them nothing is abnormal about what is happening to you. It is a form of chastening. It will have the effect of sanctification. If you submit it will make you holy. Because of the self-examination that things like this causes, we will find flaws in our Christian lives. Someone is unjustly treated. He wants to retaliate. His anger is aroused. He didn't realize he could still get that angry. He didn't realize he could still want to stomp a mud hole in a man and walk it dry. So the unjust treatment brought something to the surface that shocked him. He falls on his knees and confessed to God his desire for revenge. That man is more holy when that prayer is finished. He has learned a great lesson. "Whereof all are partakers" The word "all" means that there is no child of God that is without the chastening of which this passage speaks. The verb "are" (ginomai) means to become, i.e. to come into existence, begin to be." It is a perfect tense. The perfect tense represents action completed in the past with the result that it is still true. The word "partakers" (metochos) means "sharing in." When you put this together it means that every Christian to whom he is speaking has been chastened and is being chastened and all are partakers together of this truth.

3.

Hebrews 12:9

"Then are ye bastards, and not sons" means that chastening is a way one can know he is saved. Instead of thinking you are cut off from the Lord when you receive chastening, the very opposite is true. Paul could not say anything more dogmatically than he does here. The word "bastards" means "illegitimate." If a person is a mere empty professor of Christianity, he may get away with sin and not be chastened. He will suffer for his sins in hell. But not so with the true Christian. Chastening is an evidence of salvation.

"Furthermore we have had fathers of our flesh which corrected us, and we gave them reverence: shall we not much rather be in subjection unto the Father of spirits, and live?"

207

1.

2.

"Furthermore we have had fathers of our flesh which corrected us" The word "furthermore" could be translated "truly then." The words "we have had" is imperfect active indicative. The i mperfect tense represents continued action in the past without any reference to it's ceasing. It is the practice of fathers to chasten children. It is one of the ways of family training. "And we gave them reverence" The words "we gave reverence" (entrepo) is one word in the Greek and is an imperfect middle indicative from a word that means "to show shame, to turn about or to give reverence." It means that the chastening administered by the father produced a repentant spirit in us and we became embarrassed over what we did. We showed respect for the father who was teaching us in this way.

3.

4.

"Shall we not much rather be in subjection unto the Father of spirits, and live?" This is the application of the lesson provided in the verse up to this point. The verb is a future passive i ndicative. If we have given our earthly fathers reverence, how much more should be give to God Who is the Father of spirits? The passive voice speaks of our response to His dealing with us after this manner. The word subjection (hupotasso) means "to obey, to be subject to." It is a Greek military term meaning "to arrange troop divisions in a military fashion under the command of a leader". In non-military use, it was "a voluntary attitude of giving in, cooperating, assuming responsibility, and carrying a burden". "And live?" Under the old covenant, a son who was totally rebellious to his parents, who would not be corrected or disciplined, was to be stoned to death (Deut. 21:18-21). This punishment was severe, but is shows us how seriously God takes a child's obedience to his parents. This verse is speaking of the same severity. There is a sin unto death for the child of God. This is recorded in I Cor. 11:30 where it happened to saved people who partook of the Lord's Supper unworthily. It is mentioned also in I John 5:16. Christians do not lose their salvation when they commit sin but they can lose their earthly life.

Hebrews 12:10

"For they verily for a few days chastened us after their own pleasure; but he for our profit, that we might be partakers of his holiness." 1. "For they verily for a few days chastened us after their own pleasure" The words "after their own pleasure" mean they did it as it seemed best to them. The word "pleasure" (dokeo) means "to be of an opinion, to think or to suppose." This discipline is imperfect because of our imperfections. So the father after the flesh exercises discipline to the best of his knowledge. God's discipline is always perfect. God is perfect and all that He does is perfect. This means that we have the perfect opportunity for growth in grace to maturity. "But he for our profit" The word "profit" (sumphero) means "to bear together or at the same ti me." We use the expression "he finally got his act together." When that happens the person becomes productive. God chastens us so that we will get our act together. When we respond properly it become profitable to us.

2.

3.

"That we might be partakers of his holiness" gives the purpose for God's chastening. The words "might be partakers" (metalambano) means "to partake of." It is an aorist active infinitive. The aorist tense suggest at some point of time. Which means at the time of the chastening the 208

person is not a partaker of His holiness. But that point of time can be the changing point in the persons life where he begins to partake of God's holiness. The Bible says in I Peter 1:16, "... Be ye holy; for I am holy." God wants us to be like Himself. This will finally happen in the translation and the resurrection. However, He wants us to be like Him now. It is a part of our witness for Him in this world. God's work in our lives is the evidence of His existence (Heb. 11:6). Hebrews 12:11 "Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby." l. "Now no chastening for the present seemeth to be joyous, but grievous" The Hebrew Christians were having real problems in the sufferings through which they were passing. They received a severe warning in Chapter 3. They were reminded of their own history and how that God dealt with that situation. They were encouraged to come boldly to the throne of Grace to find help from the Lord (Heb. 4:14-16). The author tell them that chastening is not easy nor a thing that you rejoice over. He says, "Now no chastening for the present seemeth to be joyous." It is difficult. The verb "seemeth" means "to have an opinion." It is in the present tense. It would be against the very nature of the situation to tell a person going through trials to have joy over the trials. That does not make sense to the person being tried. The words "but grievous" (lupe) meaning "to be in heaviness, to have sorrow." It is true that Paul said in Philippians 4:4, "Rejoice in the Lord alway: and again I say, Rejoice." And he practiced that, for in 2 Cor. 12:10 he said, "Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake: for when I am weak, then am I strong." However, you can be sure he was not rejoicing in the pain but in the anticipated result which is brought out in the next statement. "Nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby" Chastening in the life of a true Christian bears good fruit. The word "yieldeth" (apodidomi) means "to pay off, to discharge what is due." It is in the present tense. This means that chastening ultimately yields the fruit of righteousness in the life. This is God's design and pays off. God's way always works. The word "peaceable" (eirenikos) according to Kittel denotes a state, not a relationship. It is the opposite of disturbance. The Hebrew Christians were in a disturbed state. Paul is saying this will not last indefinitely. When God's purposes for the present situation are completed you will know this peace. Lessons: (1) We should submit to the chastening of the Lord with confidence in Him that He knows what He is doing. We are not commanded to rejoice in the chastening. We are expected to believe that the end results will be what God wants.

2.

(2)

20 9

Hebrews 12:12 1. "Wherefore lift up the hands which hang down" The "wherefore" introduces an exhortation. The words "lift up" (anorthoo) means " to set up or to make a person erect." It is used of a deformed person. It is an aorist active imperative. The aorist tense emphasizes the point of time in which this takes place. The imperative mood emphasizes the urgency and the responsibility to obey. The words "the hands which hang down" is the object of this command. The verb form is a perfect passive participle. The perfect tense refers to completed action in the past, that action having present results. This means the hands have been hanging down long enough, i.e., it did not just recently happen. It is time to lift them up. The passive voice means that the trials through which they are passing caused their hands to hang down. The meaning here is that they have become idle because of these circumstances. Hands that hang down are not being used. They are idle hands. "Wherefore lift up the hands which hang down, and the feeble knees;"

2.

"And the feeble knees" is a perfect passive participle. The word "feeble" (paraluo) means "suffering from the relaxing of the nerves, unstrung, weak of limb." It is used to describe on sick of the palsy. The perfect tense means that they had gotten weak kneed in the past with the result that they remain that way. In their case they had become weak in the knees because of the fear of man and the lack of use. Their growth had stopped. Lessons: (1) God does not want us to quit using our hands for service just because we are having a bad time.

(2) Hebrews 12:13

If this passage of Scripture describes us, we should take the admonition to take action ourselves to lift the hands back into service and strengthen the knees that will allow us to walk.

"And make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed." 1.

"And make straight paths for your feet" The verb "make" (poieo) is an aorist active imperative. It means "to construct." The imperative mood is a command and the mood of volition. A decision must be made. The aorist tense suggests that a decision at a point of time will determine the outcome. A Christians mind submitted to the Word of God should tell his feet where to go. The word "straight" (orthos) first means "upright" then it means "walking in a straight line." We get our word orthopedics and orthodontics from this word. Our words refer to the straightening of the limbs and the straightening the teeth. The words "for your feet" refers to the walk of the Christian. Our walk is to be right. The word "paths" has to do with a planned journey. God has determined the paths. These paths are doctrinal. We cannot walk according to our own choosing. To be right we must submit the doctrines of Scripture.

210

2.

"Lest that which is lame be turned out of the way" There is a danger to a lame person. He is easily turned out of the way. The words "be turned out of the way" (ektrepo) means "to turn or twist out. In a medical sense, it is used of dislocated limbs ." It is an aorist passive subjunctive. The aorist tense suggests one blow could do this. The subjunctive mood means that there is a real possibility of this happening. So, the preventative measures suggested in verse 12 should be taken. The words "out of the way" means that it is possible for true Christians to be led astray into false doctrine or just fall by the wayside. Lessons: (1) It is our responsibility to take action to correct our failing condition. We must recognize it and take action to correct it. Being instructed in the Word of God makes strong hands and strong legs and prevents Satan from leading us astray.

(2)

Hebrews 12:14 "Follow peace with all men, and holiness, without which no man shall see the Lord:" 1. "Follow peace with all men" The word "follow" means to run swiftly in order to catch someone or thing." It is a verb and is a present active imperative. The imperative mood means it is a command and is the mood of volition. The Hebrew Christians must decide and respond to this command. The word "peace" is found 104 times in the New Testament. It means peace instead of war or conflict. The words "with all men" give the scope of this command. Peace needs to be the rule in the home, the church and t h e community. Christians should be know as people of peace. "And holiness, without which no man shall see the Lord:" Holiness (hagiasmos) means "consecration or sanctification." It is the same root word that is found in Hebrews 10:10: "By the which will we are SANCTIFIED through the offering of the body of Jesus Christ once for all" (Caps mine for emphasis). This is positional sanctification. This sanctification is permanent and has nothing to do with the way one lives on the earth. We are "sanctified through the offering of the body of Jesus Christ." Then in Hebrews 10:14 we are told, "For by one offering he hath perfected for ever them that are sanctified." Jude says in verse 24 of his epistle: "Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy ." This faultlessness is positional. It is what we are in Christ. Christians are not perfect experientially. They can walk in the light (1 John 1:7) and stay right with God through the continual confession of sins (1 John 1:9). You cannot be more right with God than the blood of Christ makes you in this life. "Without which no man shall see the Lord" is the same as the truth found in John 3:3: "Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God." When a person is born again he has positional sanctification. Lessons: (1) All believers should strive after peace even to suffering wrongfully to maintain it.

2.

3.

211

(2) Hebrews 12:15

All believers are positionally sanctified, only believers yielded to the Lord and walking in the truth a experientially sanctified.

"Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled;" 1.

2.

"Looking diligently" (episkopeo) is a present active participle from a word that means "overseeing or looking over." The idea is that they should look over their lives continually and guard against the problem stated in the next statement. The believer is responsible for overseeing his life. "Lest any man fail of the grace of God" "Fail" (hustereo ) means to be left behind in the race and so fail to reach the goal, to fall short of the end." It is a present tense which means that this is a warning against constant coming short of what grace is able to do in one's life. Grace does not only save but it enables (2 Cor 8:1-2) and teaches (Titus 2:11-12). What these Jews were doing was contrary to the grace of God, i.e. going back to temple worship. This is a warning to us today to constantly look over our lives and that we do not do those things that are contrary to grace. This verse also teaches any religious system that teaches contrary to grace should be abandoned. It is not talking about losing one's salvation.

3.

"Lest any root of bitterness springing up trouble you" The word "root" (rhiza) describes the origin of the plant. The root is the heart, the foundation, the source of the life of the plant. The word "bitterness" (pikria) means "an penetrating painful smell" Here it speaks of "a bitter root, and so producing a bitter fruit." James 3:11-18 is a good commentary on this. The words "springing up" (phuo) is a present tense verb showing the springing up process. The present tense shows continuous action in the present. Bitterness does not stay within. It springs up and out. The same word is used in Luke 8:8 showing the growth of a plant. The seed is sown and a time of germination and birth takes place. The deep bitterness is not the result of something that takes place overnight. The author is speaking about something that keeps boiling way down deep in a man that will finally spring up into sight. "And thereby many be defiled" The words "be defiled" (miano) is an aorist passive subjunctive verb. The word means "to dye, to stain." The aorist tense refers to the point of time in which one comes in contact with this bitter person. The subjunctive mood means that there is a real potential for this to happen. The passive voice suggests that the "many" who are defiled are not defiled from within but by their contact with this bitter person. The grace of God is the only thing that will bring peace to the heart to prevent this from happening. Lessons: (1) (2) Bitterness is a failure to allow grace to control our lives.

4.

Once bitterness is in the life, the fruit of bitterness is the defiling of others.

212

Hebrews 12:16

"Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright." 1.

2.

"Lest there be any fornicator, or profane person, as Esau" The word "fornicator" (pronos) first means "whoremonger," then "male prostitute." (see 1 Cor. 6:13-20). The word "profane" (bebelos) means accessible." It means "without morality, without standards." A person like this is open to about what ever you want to do. Esau is said to be an example of the meaning of this word. "Who for one morsel of meat sold his birthright." This statement tells what Esau did to deserve this title. He is an example of those who live for the present and care nothing about God and the future. The words "for one morsel of meat" tells us the value that he placed on his spiritual birthright. The word "sold" is an aorist middle indicative verb. The aorist tense means that he sold it in a once for all act. He did change his mind later as the next verse will tell us. But the sale was final when he did it. The middle voice means that the subject (Esau) participates in the result of the act. What he participated in was the "one morsel of meat." He could not discipline his desire for food. Lessons: (1) We need to be careful that we do not cave in to our desires for the present and sacrifice our future opportunities. Dr. Bob Jones said, "Don't sacrifice the permanent on the altar of the immediate." We can lose a great opportunity in spiritual realm over a very small thing: "Who for one morsel of meat sold his birthright. We need to guard our testimony that we not be classified as a profane person.

(2) (3)

Hebrews 12:17

"For ye know how that afterward, when he would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears." 1.

2.

"For ye know how that afterward, when he would have inherited the blessing," "Ye know" is in the prefect tense in the Greek and means that they learned this in the past with the result that they have a positive knowledge of it now. The words "when he would have inherited the blessing" refers to many years later. The blessing is that which was the right of the first born. This was spiritual in nature and involved the promise of God on Isaac's seed. The one that had this blessing had assurance from God concerning the future. Jacob wanted his children to have God's blessings and His promises. Esau only thought of his personal success in his own lifetime. It was a matter of faith with Jacob and unbelief with Esau.

"He was rejected" (apodokimazo) is an aorist tense passive voice verb meaning, "to be disapproved, to be rejected, to be repudiated." Cain was rejected and it angered him. It is not a good feeling to be rejected. Esau was rejected by his father so far as the blessing was concerned. 213

Esau seems to have been the favorite of the two. When you consider that, it is a mark in favor in Isaac's character to discern the spiritual depth of Jacob in contrast to the profane mind set of Esau. 3. "For he found no place of repentance, though he sought it carefully with tears." The word "place" (topos) means a space marked off. His only opportunity to get the blessing was being the first born. When he sold his birthright there was not a grace period for him to change his mind. It is like a person who takes his own life. He doesn't have thirty days after death to change his mind. The words "though he sought it with tears" (ekzeteo) translates a aorist tense verb meaning "to demanded it back, he required it." There was no opportunity to get the blessing back though he demanded it back with tears. Isaac did not respond to Esau's emotion. He made his decision based on his discernment of the spiritual depth of Jacob and the will of God. Plumber makes this comment: "Our verse has often perplexed and sometimes distressed anxious souls. They have understood it as asserting that Esau had a sincere desire to repent of his own wickedness, but could not. But this is not the apostle's meaning. He says that Esau found no place of repentance in Isaac, that is, no way of changing his father Isaac's mind, touching the blessing he had given to Jacob, the chief blessing in the family of promise. The passage does indeed teach that his birthright was gone forever; and so the apostle warns us not to trifle with opportunities and privileges, which, if we lightly esteem, they will soon be gone beyond the possibility of recovery." Hebrews 12:18 "For ye are not come unto the mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest," 1. "For ye are not come unto the mount that might be touched" The words "are not come" (proserchomai with the negative) means "you are not drawing near to." The words "unto the mount that might be touched" means this mount is not a physical mountain like Moses came to when he received the law. "And that burned with fire, nor unto blackness, and darkness, and tempest" All these words describe the things that speak of judgment and things that strike fear to the heart. Exodus 20:19 says, "And they said unto Moses, Speak thou with us, and we will hear: but let not God speak with us, lest we die." What an awesome sight this was to the Jews. This is what people come to when they come to the God of the Law. Praise His name the mountain we come to is a mountain of grace.

2.

Hebrews 12:19 "And the sound of a trumpet, and the voice of words; which voice they that heard entreated that the word should not be spoken to them any more" 1. "And the sound of a trumpet, and the voice of words" Pink says of this trumpet: "This too, we believe, was a supernatural one, emitting ear-splitting tones, shrill and loud, designed to inspire both awe and fear. It signified the near approach of God. It was to summoned the people before Him as their lawgiver and Judge (Exo. 19:17)." The words "the voice of words" is a reference to 21 4

2.

the ten commandments which were spoken by God Himself. There is power to be dreaded in God's speaking voice. He spoke and creation took place (Psa. 33:6,9). Jesus spoke and winds ceased, troubled waters were calmed and the dead were raised.

"(For they could not endure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart:" 1.

Hebrews 12:20

"Which voice they that heard entreated that the word should not be spoken to them any more" These words reveal that they understood the power of His words. This reveals the terror stricken state of those who were encamped before Sinai. The word "entreated" (paraiteomai) is an aorist tense and middle voice. The word means to plead or to beg. The middle voice suggests they were pleading for their lives. The aorist tense suggests a sudden outburst that was motivated by fear.

"(For they could not endure that which was commanded" The words "could not endure" is from a word that means they could not bear. It is an imperfect tense and means that the fear that it brought them was not something that they could continue to stand up under. It is one thing to have a sudden burst of fear and quite another to have that burst of fear remain continually. Pink says, "The display of God's terrible majesty, the distance from Him they were required to maintain, and the high spirituality of the Law then promulgated, with its fearful penalty attending the least infraction of it, completely overwhelmed them. So it is still: a view of God as a Judge, represented in fire and blackness, will fill the souls of convicted sinners with dread and terror. No matter how boldly and blatantly they have carried themselves, when the Spirit brings a transgressor to that Mount, the stoutest heart will quake."

2.

"And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart:" The prohibition respecting the cattle of the Israelites not only made more manifest the absolute inaccessibleness of God in and by the Law, but also seemed to intimate the uncleanness of all things which sinners possess. This emphasizes the absolute holiness of God. If even and irrational animal was to be put to death in a manner which marked it as unclean - as something not to be touched - what might rational offenders expect as the punishment of their sins?

Hebrews 12:21

One might say, "What does an innocent animal have to do with the law? We see in this the effects of sin on all of God's creation. An animal lover might at this point blame God for being unkind to animals. The blame is not to be attributed to God. It is to be placed on man who sinned against God and brought God's curse on all creation. It is with difficulty that man accepts his responsibility. Man in his sinful self always tries to place the blame on something or someone else. And if he does not succeed in this, he will blame it on God. "And so terrible was the sight, that Moses said, I exceedingly fear and quake:)"

215

I.

"And so terrible was the sight," This is Moses. It is no longer speaking of the effects that this sight had on the people. It speaks of the effects that it had on Moses. The word "terrible" (phoberos) means "inspiring fear, terrible, formidable." "That Moses said, I exceedingly fear and quake:)" The words "exceedingly fear" (ekphobos) means "stricken with fear or terror, exceedingly, frightened, terrified." These words are not stated in Exodus but supplied by Paul under the inspiration of the Holy Spirit. Here is where the Holy Spirit gives this interesting addition to what He had revealed about the event in Exodus. God is totally unapproachable under the Law. The Jews recognized this when they acknowledged that you could not look on God and live. It is hard to understand why those who claim to be Christians would attempt to go back under l aw for justification or as a means of service. The Bible so clearly states that we are not under l aw but under grace (Rom. 6:14-15 and Gal. 5:18). Someone might ask, "Is there a correct use of the law today?" Yes, Paul tells that there is a lawful use of the law (1 Tim. 1:8-11). The correct use of the law is to expose sin and bring the sinner bound before a Holy God to stand without excuse. This is where the sinner has to come in this life if he is to ever be saved.

2.

Hebrews 12:22 "But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels," 1. "But ye are come unto mount Sion" The words "ye are come" (proserchomai) means "to come to, to approach." Mount Sion (Zion) is "the hill on which the higher and more ancient part of Jerusalem was built." It sometimes refers to all of Jerusalem. It especially refers to the Temple Mount where God dwelled with His people. Here it refers to the heavenly temple. The tense is perfect. The perfect means that they came to mount Sion in the past with the result that they remain there. When did they come to Mount Sion? When they were saved. The gospel takes one from Mount Sinai to Mount Sion. The "ye" refers to all those he is addressing, i.e. saved Jews. "And unto the city of the living God, the heavenly Jerusalem" There is a city unseen by fleshly eyes. It is a city of which we are told in the Word of God. Abraham looked for that city (Heb. 11:10) and John found it and described it descending from God out of heaven (Rev. 21:2). It is the city of the Living God. God is (Heb. 11:6). He is alive and has built a city and it is called here "the heavenly Jerusalem." "And to an innumerable company of angels" The word "innumerable" is a reference to a countless multitude. A SUMMARY OF THE DOCTRINE OF ANGELS 1. They are created beings; Gen 2:1 "Thus the heavens and the earth were finished, and all the host of them."

2.

3.

21 6

2.. The angels were present at the creation of the earth; Job 38:6-7. 3. The angels serve as chariots of God; Psa 68:17. 4. They are observers of our walk; 1 Cor. 4:9; Eph. 3:10.

5. They are messengers of our King; Luke 1:11; Matt. 1:20; Dan. 9:22; Rev. 1:1; 22:6, 16; Heb. 2:2. 7. They are fighters for our final victory; Dan. 12:1; Rev. 12:7-9; 19:11-14; Dan. 10:13,20. 8. They are guardians of the Divine world-order; Dan. 4:13,17,23; 1 Cor. 11:10.

6. They are helpers in our distresses; Heb. 1:14; Acts 12:7; Dan. 3:25,28; 2 Kings 6:17; Luke 22:43.

9. They are executors of the Divine judgments; Isa. 37:36; Acts 12:23; Matt. 13:30,41; Rev. 14:19; 15:1,6,7. Hebrews 12:23 10. They are worshipers because of the Divine acts of redemption; Luke 2:13,14; 15:10; 1 Pet. 1:12.

"To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect," 1.

2.

"To the general assembly and church of the firstborn," The words "general assembly" (paneguris) means "a festal gathering of the whole people to celebrate public games or other solemnities" (Strong). This assembly probably includes angels and the saved of Old Testament ti mes. Weymouth translates it "to the festal gathering." The words "and church of the firstborn" (ekklesia), is the Church of Jesus Christ. This is the church of which Jesus spoke in Matthew chapter 16 and verse 18: "...upon this rock I will build my church; and the gates of hell will not prevail against it." Jesus originated His church during His personal ministry and added to it on Pentecost (Acts 2:41, 47). He is building it today and will continue until the rapture. "Which are written in heaven," The words "are written" (apographo) mean "to enter in a register or records." Jesus said in Luke 10:20, "Notwithstanding in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven." God has a registry of His people. This is truly something to rejoice in. Revelation chapter 20 and verse 15 says, "And whosoever was not found written in the book of life was cast into the lake of fire." The Lord's disciples knew while they were on this earth that their names were written in this book. Jesus said it was a reason to rejoice. If you are saved, your name is written in the Lamb's book of life. That is glorious assurance and security. "And to God the judge of all" There is only one God. This is the message of the Bible from Genesis to Revelation. God is the origin of all. In eternity past, there was nothing before Him. In eternity before creation there were no other gods. God is from all eternity. All things find their origin in Him. He is the creator of all things. And all things must in the end come before Him to give an account. Paul puts it like this: "For of him, and through him, and to him, are all things: to whom be glory for ever. Amen." When we come before the heavenly mount Sion, we come 21 7

3.

before "God the judge of all." Thank God this is not mount Sinai. That is the God of the law. This is the heavenly mount Sion where we are invited to enter into His presence by the blood of Christ. This is the God of grace. We do not have to fear the Judge of all, if we are washed in the blood. 4. "And to the spirits of just men" Here we come to the "spirits of just men." When speaking of the resurrection Paul wrote in First Corinthians chapter 15 and verses 44-46: "It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body. And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual." The part of a man that is saved when he is born again is his spirit. It is regenerated and brought to life out of spiritual death. When a man dies physically, he is absent from the body and present with the Lord. When Paul talked about the heavenly mount Sion he was talking about the place where the saved are. Our saved loved ones are there. Jesus said in Mark chapter 12 and verses 26 and 27: "And as touching the dead, that they rise: have ye not read in the book of Moses, how in the bush God spake unto him, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob? He is not the God of the dead, but the God of the living: ye therefore do greatly err." God spoke to Moses in the burning bush and said "I AM the God of Abraham, and the God of Isaac, and the God of Jacob" (Caps mine for emphasis). That is a present tense verb. God did not say, "I was the God ..." Jesus makes His point that God is not a God of the dead but of the living. The saints are alive in the presence of God. He is their God right now. A person who has eternal life has an eternal God (Deut. 33:27). 5. "Made perfect" (teleioo). This verb form is a perfect passive participle. These "just" or saved men did not save themselves. They were "made perfect." It happened to them from a source outside themselves. This is what the passive voice means. The perfect tense is completed action, that completed action, having present results. They were perfected in the past (when they were saved) with the result they remain perfect as they stand in the presence of the Judge of all. Hebrews chapter 10 and verse 14 tells us who does this: "For by one offering he hath perfected for ever them that are sanctified." The "He" in this verse is God.

Hebrews 12:24 "And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel." 1. "And to Jesus the mediator of the new covenant," The author says we do not only come to the heavenly Jerusalem, to an innumerable company of angels, to the general assembly, to the spirits of just men made perfect, but we also come to Jesus the Mediator of the new covenant. Jesus is the Mediator. The word "mediator" (mesites) means "one who intervenes between two, either in order to make or restore peace and friendship, or form a compact, or for ratifying a covenant." There is only one mediator between God and man and Jesus is that Mediator (1 Tim. 2:5). He is the one person who can make and maintain peace with God for the sinner. The words "new covenant" is the covenant of grace in contrast to the covenant of the law. The covenant of the law condemned us all and brought us as guilty sinners before a holy God. The covenant of grace sets the guilty free and the way it does it is stated in the next phrase.

21 8

2.

"And to the blood of sprinkling" This blood of sprinkling is the blood of Jesus which He shed as our sin offering on the cross. This is brought out clearly in chapter 10 and verse 19: "Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus." The holiest is where the High Priest is. We do not have to wait outside the veil. We can go right in to where He is. And we can do it with boldness on the basis of His blood. The significance of the word "sprinkled" here is the application of the shed blood. He shed His blood and made it possible for the redemption of the whole world (I John 2:2). But it is not the shed blood that saves a man, it is the sprinkled blood. Unless the blood is applied, it will not save. "That speaketh better things than that of Abel" This is not a comparison between the sprinkling of Christ's blood and the shedding of Abel's blood. Abel's blood was not a sacrifice at all. It is a comparison to Abel's sacrifice and Christ's sacrifice. The first picture of Christ's sacrifice was when God took the life of the innocent animal in the garden and clothed Adam and Eve with the skins (Gen 3:21). The next blood sacrifice that is recorded is the sacrifice that Able made in Genesis chapter 4 and verse 4. It says, "And Abel, he also brought of the firstlings of his flock and of the fat thereof..." God accepted Abel's offering because of the faith of Abel who saw in that sacrifice the innocent dying for the guilty. He did it by faith we are told in chapter 11 and verse 4. Faith is a response to the revelation of God. He offered a blood sacrifice because he had been told that this is the kind of sacrifice that was acceptable to God. But animal sacrifices could never take away sin. They only pictured the sacrifice that would take away sin. This is what "the blood of sprinkling, that speaketh better things than that of Abel" means. Christ's sacrifice takes away sin. And it only has to be offered once. It is not to be repeated (Heb 10: 10) because it perfects forever them that are sanctified (Heb 10:14). Abel was never perfected by the sacrifice he offered. But his sins were recorded and judgment was delayed until Jesus came and picked up the tab and paid for them in full (Rom 3:25-26). One other thing before we leave this verse. The words "better things" (kreitton) speak of more benefits from Christ's atoning death than just a singular escape from judgment. It speaks of all the benefits of that atoning sacrifice. It speaks of the continual forgiveness of the believer even of those sins committed after salvation (Heb 7:25). It speaks of assurance, security, fellowship, answers to prayer, and all the things that are ours in this life as a result of the "sprinkling of the blood." Abel's sacrifice did not do this. It was the right sacrifice under the old covenant. But Jesus is the mediator of the new covenant. It is a covenant of grace. And grace is the unmerited favor of God which He gives to us sinners at His on expense because He is who He is. It is received by us as we exercise faith.

3.

Hebrews 12:25 "See that ye refuse not him that speaketh. For if they escaped not who refused him that spake on earth, much more shall not we escape, if we turn away from him that speaketh from heaven:" l. "See that ye refuse not him that speaketh" The word "see" (blepo) is a present active i mperative verb that means to "take heed." The present tense means that they should do this continually in the present tense of their lives. The imperative mood means that it is a command and shows urgency. The words "that ye refuse not him" means that it is possible to refuse to hear God. We are not robots. Contrary to some, God has given man volition and he can respond positively or negatively. The word "speaketh" is present tense. There is the truth that God has spoken, i.e. the Word of God. There is also the truth that God communicates with His children all the time. Even when the believer loses his fellowship with God, God still speaks through 21 9

2.

chastening. God's Word is His final revelation. But God speaks from heaven today to His children. Isaiah 30:21 says, "And thine ears shall hear a word behind thee, saying, This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left." We are being warned against refusing Him who speaks. "For if they escaped not who refused him that spake on earth" is speaking of those Jews who refused God's Word as spoken through Moses at Mount Sinai. They did not enter the promised land. They did not escape. There is no neutrality. They paid the price. They got out of Egypt but they died outside of Canaan BECAUSE THEY REFUSED HIM SPAKE.

3.

Hebrews 12:26

"Much more shall not we escape, if we turn away from him that speaketh from heaven" The contrast is between God speaking from Mount Sinai and speaking from the heavenly Jerusalem. We might put it another way. If they did not escape from Him who spoke through Moses at Mount Sinai, we will not escape if we refuse to hear Him as He speaks through Christ (Heb 1:1-2) in these last days. Those who refuse to hear Him as He speaks from heaven today will not enter the heavenly promised land.

"Whose voice then shook the earth: but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven." 1.

2.

"But now he hath promised, saying, Yet once more I shake not the earth only, but also heaven." The words "He hath promised" is a perfect tense which means that He made the promise in the past and the promise still stands. It is middle voice which means that He will do it for Himself, i.e. it will be the working out of His purpose. This is detailed and described in the Revelation. Though God is a God of grace, men are still accountable to Him and He will bring this world into judgment for sin. Revelation chapter 6 verses 13 and 14 say "And the stars of heaven fell unto the earth, even as a fig tree casteth her untimely figs, when she is shaken of a mighty wind. And the heaven departed as a scroll when it is rolled together; and every mountain and island were moved out of their places."

"Whose voice then shook the earth" This was not a "still small voice" (I Kings 19:12). The "still small voice" voice is the voice of grace. The voice that shook the earth was the voice of the law and judgment. The word "voice" means "the sound of uttered words." The word "shook" (saleuo) means to shake thoroughly, of a measure filled by shaking its contents together." There is unlimited power in God's spoken word.

Hebrews 12:27

"And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain." 1. 2.

"And this word, Yet once more," The word "once" (hapax) means "once for all." This points to another future manifestation of God's power.

"Signifieth the removing of those things that are shaken, as of things that are made" The word "signifieth" is a present active indicative verb meaning "to make manifest or to make 220

clear." The present tense means it is continually made clear to us now. The word "removing" means "to change from one place to another." What is removed from one place to another is i dentified by the words "of those things that are shaken." Psalm chapter 1 and verses 4 and 5 illustrate the meaning of this: "The ungodly are not so: but are like the chaff which the wind driveth away. Therefore the ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous." The unsaved will be shaken from their standing and removed from one place to another by the winds of God's judgment. But the shaking will not move the saved. They will stand because they are on the right foundation. They cannot be moved. The words "as of the things that are made" refer to created things. Everything that God has made is subject to His will and His power. The things that God has designed to be permanent will never be moved. Things that God has a temporary use for will be shaken and removed. It might be observed here that man makes the most out of temporary things. This world is temporary. This life is temporary. But man treats this world like it is permanent and that he is going to live here forever. God never intended that and it will not happen. 3. "That those things which cannot be shaken may remain." There are some things in God's creation that cannot be shaken and will remain after this final shaking takes place. The next verse explains this.

Hebrews 12:28 "Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear:" 1. "Wherefore we receiving a kingdom which cannot be moved," The word "receiving" (paralambano) means "to receive something transmitted." It is a present tense verb meaning that this kingdom is an on going thing. It is continually being received by believers. The kingdom is i n operation now. It is in the present tense. The words "which cannot be moved" refers to the permanence of the kingdom. Will God's kingdom ever cease? This verse says it cannot be moved. It is permanent and we are born into it. Salvation is an eternal relationship to the eternal God that will never end. "Let us have grace, whereby we may serve God acceptably with reverence and godly fear" The verb "let have" is a present active subjunctive verb. The present tense means we need it right now. Grace is not storable. We need to be in the continual flow of His grace. The active voice means that we must choose to stay in the flow of that grace. And the subjunctive mood means that it is potential. Grace here is enabling grace, not saving grace. We must be enabled by the Lord to walk acceptably. The reason grace is used to describe this is because it is unmerited. God doesn't enable us because we deserve it. He enables us because the death of Christ provided for the new life in Christ (Eph. 1:3) not just entrance into it. That "we may serve God acceptably" means that there is an acceptable service to be rendered to the Lord. Romans chapter 12 verse 1 says, "I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reason able service." There is also an unacceptable service that God rejects. This book makes much in chapters 3 and 4 of Israel's turning back in unbelief at the borders of Canaan. They died under the judgment of God because their service was not acceptable. The word "reverence" (aidos) means "a sense of shame, modesty, bashfulness, or reverence." This definition describes humility and meekness. This is an attitude of one who has been conquered by another. The word "godly fear" (eulabia) means 22 1

2.

Hebrews 12:29 1. 2.

"caution, circumspection, discretion." This describes an attitude of respect and conduct because of that respect. "For our God is a consuming fire."

"For our God is a consuming fire" The word "for" connects this verse to the words "reverence and Godly fear" of verse 28. A proper understanding of God will help one maintain reverence and Godly fear. God is said to be "a consuming fire" in two places in Deuteronomy. First in Deuteronomy 4:24: "For the LORD thy God is a consuming fire, even a jealous God." What does this mean? It means that God will not stand by and watch His people break His covenant and worship graven images (Deut. 4:23). The fire of his judgment will consume them. The one other reference to this is found in Deut. 9:3 where the reference is to God's destroying Israel's enemies when they enter the promised land.

The reference to this here is to let us know that this is not just an Old Testament truth. God is a consuming fire for the disobedient Christian today. Ananias and Sapphira are good examples of those who found that God can be harsh with His children. God never chastens His children out of hatred. He does it out of love. The fire of His judgment has consumed them (death) but this was done that they might not be condemned with the world (1 Cor. 11:32).

222

HEBREWS CHAPTER THIRTEEN Hebrews 13:1 "Let brotherly love continue." 1. "Let brotherly love continue" The verb (meno) is a present active imperative. The present tense means that this love was present in their lives at the time of the writing. The imperative mood expresses the importance and the urgency of this statement. The words "brotherly love" (philadelphia) combines the words "phileo", which speaks of tender affections, and "adelphos", which speaks of family members of the same origin. Here it refers to our brothers and sisters in Christ. There is nothing that will glue God's family together more than love. Doctrinal agreement can unite us. But sometimes it is like tying two cats tails together and throwing them over a clothesline. There is unity but not harmony. But love never fails to bring the unity and harmony that are a must for us to cooperate in getting the gospel out to the world. Jesus addressed this truth in the church at Ephesus when He said, "Nevertheless I have somewhat against thee, because thou hast left thy first love" (Rev. 2:4). Jesus is against the church that leaves its first love. It may be that they left their first love in the process of fighting the wrong. Jesus had just said to them in verse 2: "I know thy works, and thy labor, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars" (Rev. 2:2). Jesus is commending them for this. This is right. It is also true that dealing with the negatives brings the need for great caution that one does not lose brotherly love in the process. I have personally fallen at this stumbling stone. And when this happens, one must come back to the cross for forgiveness and restoration. We must not cease to stand against the wrong but we must also maintain brotherly love or we are those of whom Jesus says, "Nevertheless, I have somewhat against thee..."

2.

Hebrews 13:2 "Be not forgetful to entertain strangers: for thereby some have entertained angels unawares." 1. "Be not forgetful to entertain strangers" The verb (epilanthanomai) is made up of two words, "epi", upon, used to intensify the meaning, and, "lanthano", meaning, "to escape notice" and can refer to willfully forgetting. It is a present tense which means he was addressing a present need and it is an imperative mood which emphasizes the urgency of the warning. The word "strangers" (philoxenia) means, "a love to strangers, to show hospitality." Hospitality in that day was so i mportant. Christians were persecuted and driven from their homes and lands. It was important that believers help their brethren in such cases. "For thereby some have entertained angels unawares" The words "for thereby" is used in the sense of "in this way" or "through this kind of hospitality." The words "have entertained" (xenizo) means "to receive as a guest, to entertain." The word "unawares" (lanthano) means " without knowing." It is aorist tense which means that he is referring to something that has already happened.

2.

223

3.

There is a growing interest in angels today. Books are being written on the subject. Our focus as Christians should be on Jesus. Angels are created beings some of which are fallen and called demons. Satan is a fallen angel. He appears as an angel of light (2 Cor 11:14) which suggests that when Satan appears today he appears as an imitation of Christ. Jesus is the light of the world. Remember that we walk by faith and not by sight, i.e., we are not looking for a physical appearance of Jesus until he returns in the rapture.

Hebrews 13:3 "Remember them that are in bonds, as bound with them; and them which suffer adversity, as being yourselves also in the body." l. "Remember them that are in bonds, as bound with them" Many Christians were imprisoned for their faith in Christ. How does one remember another in bonds. He remembers them in prayer. Prayer makes a difference. Those in bonds should not be forgotten by those of us who are free. And we are to remember them "as bound with them." I remember a story told by a person who prayed for his brethren in prison. To remind himself of their plight he wore a chain under his clothes as a reminder. "And them which suffer adversity, as being yourselves also in the body." The words "suffer adversity" (kakoucheo) mean "to treat ill, to oppress, to plague." This verb form is a present passive participle. The present tense means that some were suffering adversity at the time of the writing of this epistle. The passive voice means that they are not doing it to themselves. It is happening to them. The words "As being yourselves also in the body" means put yourselves in their shoes. We are to enter into the sufferings of fellow believers. It is easy to forget when you are living in prosperity.

2.

Hebrews 13:4 "Marriage is honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge." 1. "Marriage is honourable in all" The word "honourable" (timios) means according to Strong "as of a great price, precious." Marriage is a divine institution. It is not man made. The description of the first marriage is recorded in Genesis chapter 2 verses 21-25. God performed the ceremony. Jesus worked the first miracle of His public ministry at a wedding ( John 2:1-1 1). Everyone should hold marriage in honor. The words "in all" means "among all." Some have translated this as "Let marriage be honored by all." Though this is not a literal translation is does give the intent. "And the bed undefiled" The word "undefiled" means "free from that by which the nature of a thing is deformed and debased." God plainly says in this verse that sex inside of marriage is not wrong. The way He says it is this: "And the bed undefiled." "But whoremongers and adulterers God will judge" The word "whoremongers" (pornos) is defined by Strong as, "a man who indulges in unlawful sexual intercourse; a man who prostitutes his body to another's lust for hire." "Adultery" is unfaithfulness to one's marriage partner. This is forbidden in the Word of God. The words "God will judge" makes it clear that God holds men a women accountable and will judge them accordingly. The people of this world think that their body belongs to them and it is no ones' business what they do as long as it does not hurt someone 22 4

2.

3.

else. The words "will judge" is a future tense verb. So, God is saying that there is a day coming when I will judge those who commit this sin. Fallen man hates to hear this. So he has introduced the theory of evolution into the public schools to avoid having to think about accountability. If man is a product of chance, then he will live his life and when he dies he just ceases to exist. If man has been created by God, then the Creator must be accounted to in the final judgment. Paul says, "For what if some did not believe? shall their unbelief make the faith of God without effect? God forbid: yea, let God be true, but every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged" (Rom. 3:3-4). Man's unbelief does not alter the fact. He can no more stop the judgment of God than an ant can hold back an eighteen wheeler. Hebrews 13:5 "Let your conversation be without covetousness; and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee." 1. "Let your conversation be without covetousness" The word "conversation" means "manner of life or deportment." The word "covetousness" refers to the love of money. All you have to do to see that the love of money is a dominating factor in the world is to observe the lottery and the gambling business. Literally millions of people participate in things like this trying to become rich and to obtain the things that go with riches. This is not the road for a Christian. Our lives are to be without covetousness. "And be content with such things as ye have" The words "be content" (arkeo) means, "to be satisfied." It is a present passive participle. The present tense means that we are to be satisfied and thankful for the things that God has given us today. The passive voice suggests the attitude that what we have in the present is what God has supplied to us. "For he hath said, I will never leave thee, nor forsake thee." Jamison, Fausset and Brown say, "So to Jacob, Gen. 28:15; to Israel, Deut. 31:6,8; to Joshua, Josh. 1:5; to Solomon, 1 Chron. 28:20. It is a divine adage. What was said to them extends to us. He will neither withdraw His presence ('Never leave') nor His help ('nor forsake thee')." This promise is made in relationship to "Let your conversation be without covetousness; and be content with such things as ye have..." The fact that God is with us is to satisfy the real needs of a Christian. Paul reminds them that God can be trusted to care for His own. The Greek text has one of the strongest possible negative constructions to convey God's promise not to forsake His children. It could be stated like, "I will never, never' no never, ever forsake thee."

2.

3.

Hebrews 13:6 "So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me." 1. "So that we may boldly say, The Lord is my helper" This verse is a declaration of confidence in the Lord and his active work in the life of the believer. The word "So" prefaces a conclusion drawn from verse five. The words "that we may boldly say" set forth a mental attitude that is derived from the confidence gained from what the Lord has promised, i.e. "I will never leave thee nor forsake thee." A strong statement from God calls for a strong confidence declared by the believer. The words "The Lord is my helper" mean that Paul recognises that the Lord is actively 225

involved in the believer's life. Paul says in Colossians chapter 1 and verse 29: "Whereunto I also labour, striving according to his working, which worketh in me mightily." He illustrates this truth in 2 Timothy chapter 4 and verses 16-17: "At my first answer no man stood with me, but all men forsook me: I pray God that it may not be laid to their charge. Notwithstanding the Lord stood with me, and strengthened me; that by me the preaching might be fully known, and that all the Gentiles might hear: and I was delivered out of the mouth of the lion." 2. "And I will not fear what man shall do unto me." The word fear is "phobeo" from which we get our word phobia. This word means "A persistent, abnormal, or irrational fear of a specific thing or situation that compels one to avoid the feared stimulus." -American Heritage Dict. They're several words in our English language based on this word: Claustrophobia is one very common word which means "an abnormal fear of being in enclosed places." The word sitophobia is an abnormal aversion to food. The word triskaidekaphobia is an abnormal fear of the number 13. Solomon said in Proverbs chapter 29 and verse 25 "The fear of man bringeth a snare: but whoso putteth his trust in the LORD shall be safe." The church at this point in her history had already accumulated a list of martyrs. James had been killed by Herod as recorded in Acts chapter 12 and verse 2: "And he killed James the brother of John with the sword." Paul had been put in prison on several occasions and had been left for dead after having been stoned in Lystra (Acts 14:19). The fear of man could have effectively stopped the spread of the Gospel. But it did not because believers were willing to give their lives because of the Lord's promise I will never leave thee nor forsake thee. What can man do unto us? He can embarrass us, he can persecute us, he can imprison us, he can torture us and he can kill us. But he cannot stop the faith for which we stand. "Cornelis Aertz de Man, a teenager of nearly fifteen, heard this first Anabaptist witness of the gospel at an execution some time in the 1540's. He had heard talk in his home about these Anabaptists, along with reports of the execution of one after another. But his firsthand experience came when he joined a crowd who watched an Anabaptist being executed at the stake." "The man stood chained to a pillar with an expression of peace, if not actual joy, on his face. With a clear voice his pled with the people to recognise the reason for which he died. He affirmed that he had committed his life to Christ as his Lord, that he sought to serve only Christ, to walk by his Spirit and to live in love and obedience to the Word in all things. `This,' he said, `is the reason I die today -- for the witness of Christ and his Word, for no other cause, of which you are now witnesses."' "As the executioner prepared to light the fire, the man raised his face toward heaven and prayed: `O Father and Lord, endue me with thy Spirit for this trial. Do not punish these who mistreat me today, but bring them also to the faith in Christ. Accept me now in thy grace.' "The hushed crowd, Cornelis among them, were awed by the beauty of his faith. Almost in a trance he watched as the fagots were lighted and the flames leaped up. The body grew taut and rigid with pain, then suddenly slumped in death." "Cornelis left the city square where the execution had taken place and walked alone the canal. Deep in thought he reflected on this unusual event. There was something to this faith. He would

22 6

need to hear these Anabaptists personally and read the Scriptures for himself." (From a book entitled Faithful Unto Death by Myron S. Augsburger published by Word Books). Well, Cornelis did hear the Anabaptists and read the Word for himself, was converted and finally went through three years of unbelievable torture and died in the same way that this Anabaptist did. The truth of "I will not fear what man shall do unto me" works even as one gives his life for his Lord. Hebrews 13:7 "Remember them which have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of their conversation." 1. "Remember them which have the rule over you" The word "remember" (mnemoneuo) means more than just not to forget. When Luke speaks of the infancy of Christ, he links God's remembering to his saving acts (Luke 1:54). In Revelation God's remembering, means judgment for Babylon (Rev. 16:19). It is a present active imperative verb. So he is speaking of something that needs to be going on at the time of the writing of this epistle. In other words, "keep on remembering. It is urgent." The words "them which have the rule over you," identify those who need to be remembered. The word "rule" (hegeomai) means "to lead, to have authority over, used of any kind of leader, chief, commander." It is a present tense and middle voice. The Hebrew Christians presently had leaders over them who ministered to them and had been placed there by the Lord. The middle voice means that these leaders were participating in the result of the action they were exerting, i.e., they were themselves helped through the ministry they were exercising. "Who have spoken unto you the word of God" This qualifies the present command to remember their leaders. It refers to those "who have spoken unto you the word of God." The words "have spoken" (laleo) is from a word that means to "utter a sound." So it is a reference to the public speaking of the word. It is aorist tense which means that he is referring to established leaders. This is what pastors do. They have the ministry of communicating the Word of God to the flock over which God has made them overseers (Acts 20:28). "Whose faith follow" This means they are to be examples in personal faith. It probably includes what is believed as well. Jude refers to the "faith which was once delivered unto the saints." Jude is referring to what is believed. The word "follow" (mimeomai) means "to imitate any one." Our word mimic comes from this word. It is a present middle imperative verb. The present tense means this should be a continuous practice, the middle voice means that the ones' following will personally benefit from doing this and the imperative mood stresses the importance of doing it since it is a command. What an awesome responsibility a church leader has. Pastor's and other church leaders should so live that others would be helped by following the example. "Considering the end of their conversation." The word "considering" (anathaoreo) means "to l ook at attentively, to consider well, to observe accurately." It is a present active participle. The present tense means that this should be the continuous action of those in the congregation. They should be continually looking to the pastor and others who lead with them for a good example. In our day every Sunday School teacher and every elected official of the church fits into this category. The members of a church have the right to take a close look at their leaders and expect an example of them that corresponds to the teaching of the Scripture. The words "the end of their 22 7

2.

3.

4.

conversation" looks to the end of a life lived for the Lord. The word "end" (ekbasis), Strong says, "Hebrews chapter 13 and verse 7 refers not only to end of physical life, but the manner in which they closed a well spent life as exhibited by their spirit in dying." Paul illustrates what is said here in 2 Timothy chapter 4 verses 7 and 8: "I have fought a good fight, I have finished my course, I have kept the faith: Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing." Hebrews 13:8 "Jesus Christ the same yesterday, and to day, and for ever." l. This verse is not to be taken in an unqualified sense. Jesus changed when He became the incarnate Son of God. He change in his resurrection body. He changed from being a man of sorrows to being our glorified high priest. This verse is to be taken in it's context. This earth and the present heaven will change. In fact, it will pass away; 2 Pet 3:10. But He and His kingdom will not; Heb. 12:28 and the present text. Pink says, "He is the same in His identity (Rev. 5:6), the same in His offices, the same in His efficacy, the same in His will; therefore must we refuse to be led away by those who teach anything different. The whole passage is a strong dissuasion against vacillation." -Pink Finally, we find great comfort in the truth that He is unchangeable. His Word has not changed. He had not changed His mind about comforting us in our sorrows or coming again for us. Our hope of the future is sure and steadfast because He does not change.

2.

3.

4.

Hebrews 13:9 "Be not carried about with divers and strange doctrines. For it is a good thing that the heart be established with grace; not with meats, which have not profited them that have been occupied therein." 1. "Be not carried about with divers and strange doctrines." The verb "Be not carried about" (periphero) means "to be in doubt and hesitation, to be led away now to this opinion, now to that." It is present tense and means do not continue to be. The passive voice shows the effect that false teachers could have on them. The imperative mood shows the urgency of not letting this happen. It is a command. The word "divers" means "various sorts." The word "strange" means "alien." The right doctrine had already been established and this is an exhortation to remain faithful to the original teaching. Jesus is the same yesterday , today and forever. Therefore, His doctrine does not change. Our standard is the revealed Word of God. The Bible is the only rule of faith and practice. If someone comes along and preaches or teaches something contrary to the Word of God we must reject him and his teaching. It seems that God raises up certain in His family to warn of false doctrine. The weak and worldly Christian is often offended by what he considers a negative ministry. False doctrine more serious to the spiritual life than cancer is to the body. We should always listen attentively when someone is trying to warn us again false doctrine. "For it is a good thing that the heart be established with grace" The words "be established" (bebaioo) mean, "to make firm, to establish, to confirm, to make sure." Why the heart? The heart is 22 8

2.

the very source of life. You can be brain dead and the heart still maintain life. But when the heart stops the brain cannot maintain life. When the heart is used like this, the emotions and the whole person in included. "For with the heart man believeth unto righteousness..." Rom. 10:10. It is not just an intellectual acceptance of grace that Paul is talking about. It is a conviction about grace that is embraced by the believer that protects him against any teaching that contrary. Paul told Timothy in Second Timothy chapter 2 and verse 1, "Thou therefore, my son, be strong in the grace that is in Christ Jesus." When a person is strong in grace, i.e., understands grace and embraces it, he will be protected by this doctrine. Teaching contrary to this will become obvious immediately. 3. "Not with meats, which have not profited them that have been occupied therein." The words "Not with meats" speak of the dietary laws that the Jews had to observe under the law. It was not unusual for the church to be infiltrated with Jewish teachers who taught that Christians were supposed to observe the law of Moses to be saved. The words "Which have not profited them that have been occupied therein" are the argument made against following this kind of teaching. He is saying the people who teach this have not been helped by this teaching. Only grace will save and only grace teaching will grow the saint.

Hebrews 13:10 "We have an altar, whereof they have no right to eat which serve the tabernacle." 1. "We have an altar" The words "We have" translates "echo" and means "to have in the hand." It is a present tense verb which means that it is continually present no matter where we are. The word "altar" (thusiasterion), Strong says, "metaphorically refers to the cross on which Christ suffered an expiatory death: to eat of this altar i.e., to appropriate to one's self the fruits of Christ's expiatory death." The Jews had to go to the temple in Jerusalem sometimes from far distances to worship. We have an altar that is different. It goes with us wherever we are and we can worship at that altar any hour of any day. "Whereof they have no right to eat which serve the tabernacle" Those who serve the tabernacle or temple have no right to eat with us of this sacrifice. The reason is that they are not saved. They rejected Christ and continued in the sacrificial system of the law. This is not to say they have no right to be saved. But they have no right to participate in worship at the cross and receive the benefits until they have repented and accepted Christ as their personal Saviour. I do not believe this is a reference to the Lord's Supper. It is probably the feast of worship referred to in I Corinthians chapter 5 and verse 8. The Old Testament sacrifices were done away with the crucifixion of Christ. To continue to offer blood sacrifices once Jesus died on the cross is to deny the efficacy of His shed blood. For this reason those who offer those sacrifices have no right to eat which serve the tabernacle.

2.

Hebrews 13:11 "For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp." 1. "For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin," The word "bodies" speak of lifeless bodies who have been killed in place of the sinner as a type of Christ. The "blood" is brought into the sanctuary as a testimony of the death of the animal from which it came. The blood is also applied. It is not enough to shed blood, it must be 22 9

applied. This blood is applied by the "high priest" who represents the sinner in the presence of God. And finally, it is "for sin" that he does it. Something has gone wrong. The shedding of blood is the only thing that will right that wrong. 2. "Are burned without the camp" No part of this sacrifice was to be eaten by the priests. It would defile them and defile the camp. So it was taken out beyond the tents or the living area and burned. It was a place of reproach. This reminds us: "For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him" (2 Cor. 5:21).

Hebrews 13:12 "Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate." 1. "Wherefore Jesus also, that he might sanctify the people" The words "Wherefore Jesus also" applies the example just given to what Jesus did on the cross. The blood sacrifices of the Old Testament definitely spoke of Christ. God is working out a plan that was begun before the foundation of the world. The words "that me might sanctify the people" give us the reason for His death on the cross. When one thinks of sanctification he thinks of human effort, a life of strenuous resistance to sin and separation from the world. But that is not the sanctification that is spoken of here. It is a sanctification that is gained by the cross. Jesus sanctifies His people. This is positional sanctification. "With his own blood" is what cleanses from sin. Roy Hession said, "You can't be more right with God than the blood makes you." That is absolutely correct. It is the blood cleanses from sin and makes us right. It is amazing that some have tried to symbolize the blood to make it mean death. The blood is used so often in the Word of God it makes one wonder why anyone would want to get technical on a word that God used so readily. Let's stay with the Word of God and use the words it uses. "Suffered without the gate" The word "Suffered" (pascho) means "to experience something that comes from outside." Kittel says, "At first the `something' is usually bad, and while a neutral use develops, the idea of suffering evil remains so strong that an addition is needed to show that good is meant unless the context is very plain." Only God could possibly know the depths of suffering Christ endured that He might obtain our salvation. And He did it without the gate. It was not only physical pain but mental anguish also. He was humiliated and completely rejected by His own (the Jewish nation).

2.

3.

Hebrews 13:13 "Let us go forth therefore unto him without the camp, bearing his reproach." 1. "Let us go forth therefore unto him without the camp," The words "let us go forth" (exerchomai) mean "to go out." It is a present tense verb which means "let us keep on going out." It is middle voice which means that it is for our benefit that we go out. It is subjunctive mood which means that it is a challenge to those who are at least reluctant about going out. The words "unto him" is referring to Christ. This means that He is not going to be found in the "camp" of Judaism. It was hard for the Jews to leave their Temple worship. He is saying Jesus is outside the camp. The challenge is to leave Judaism and identify with Christ and His Church. Though the 23 0

Church is not mentioned, it is definitely in view because Jesus is the Head of the Church which is the "new camp" for believers to assemble and worship (Col. 1:18). 2. "Bearing his reproach." The word "bearing" (phero) means "to carry" like you would carry an object or a weight of some kind. It is a present active participle. The present tense means "to continue to carry." It is a continuous action verb form. The active voice means it is a choice that they need to make. The words "His reproach" (oneidismos) means "disgrace, abuse, or shame." They disgraced Jesus when they took Him outside the walls of Jerusalem to crucify Him. He was a hated and despised man. Anyone who identified with Him and His Church bore the same reproach that He did. The Christians were a hated group. There was hatred, resentment and rejection for those who became Christians. Paul is urging the Christians to go forth unto Him without the camp.

Hebrews 13:14 "For here have we no continuing city, but we seek one to come." 1. "For here we have no continuing city" These words are intended to remind the Christians that they are pilgrims in this world (1 Pet. 2:11). There is no permanent dwelling place here. Since this is true, it is no big deal for us to live outside the camp. It is just a part of our experience in this world. We are in the world but not of the world (John 15:18-19). "But we seek one to come" The word "seek" (episeteo) means "to anticipate and long for." It is a motivating factor in our lives. We do not pin our hopes on an earthly city. Our longing is in the words of Jesus, "In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you" (John 14:2). The words "to come" (mello) means "to be about; to be at the point of doing." It is a present active participle. The present tense means that it is not a future city that is being referred to. It is like he is saying "We are seeking the city that is in the process of coming." In Hebrews 12:22 he said, "But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem and to an innumerable company of angels..." While we are not living in that city now, we are coming to that city now; we are walking in the anticipation of living in that city in eternity.

2.

Hebrews 13:15 "By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name." l. "By him therefore let us offer the sacrifice of praise to God continually," Everything that we do that is acceptable to God is through Christ. Jesus said in the parable of the vine in John 15:5: "...without me ye can do nothing." The Lord does not save us and turn us loose to do it on our own. There is not one single solitary thing that a believer can do to please God after he is saved apart from Christ. The branch cannot bear fruit of itself. The kind of sacrifice that believers offer in this age is identified as "the sacrifice of praise." The word praise comes from the root word "aineo" and means "to praise, extol, to sing praises in honor to God." It also means "to promise or vow." So, it means to be constantly giving thanks and determining to glorify Him in the way we live and talk. It is through Him that we do this because this is not fleshly worship. It is not just going through certain forms of worship in the Church. The Hebrews offered animal sacrifices, we come to God in the heavenly Jerusalem with the One Sacrifice that is acceptable to Him. He is our righteousness, our perfect faith, our sincerity (He is the truth), our perfect praise. There is nothing 231

about our "sacrifice of praise" that is not mixed with leaven apart from Him. The word "continually" (diapantos) means that the believer should never be found without praise for his Lord. Praise is contagious. Others will catch the joy and thanksgiving of a happy Christian. It is also offensive. The Christian that is out of fellowship with his Lord will sometimes be offended at the praise of another. 2. "That is, the fruit of our lips giving thanks to his name." The words "that is" are meant to qualify the meaning. It is not just any kind of sacrifice about which he speaks. It is the "fruit of our lips giving thanks to his name." It is not "the fruit of your lips." Paul includes himself and all Christians. The words "giving thanks to his name" means that we recognize that God has communicated His redemption through His name. This is where our reconciliation takes place. This is where our security and assurance is. We pray in His name, we preach in His name, we worship in His name. And it works! We will never get anything in answer to prayer when we think we deserve it. It is only when we pray in His name, asking God to give us what Christ deserves, that we get an answer. That is grace.

Hebrews 13:16 "But to do good and to communicate forget not: for with such sacrifices God is well pleased." 1. "But to do good and to communicate forget not" The words "do good" comes from a word that means to do good deeds. Good deeds are a way of life for the believer. The word "communicate" (koinonia) means "to fellowship, to commune, to be associated with a person." It also means, "a gift jointly contributed, a collection, a contribution, as exhibiting an embodiment and proof of fellowship." It is talking about giving of one's time and money as an expression our compassion for one another. The words "forget not" is a present tense verb and are speaking of a continuous practice. We are to practice not forgetting. It reminds us that it is easy to forget that which costs us. It is an imperative verb which expresses the urgency of this thought. It is middle voice which means that those who do not forget will be benefited by it. There is a reward for those who do not forget. "For with such sacrifices God is well pleased." Doing good and communicating is classified as "sacrifices" (thusia). This word means "the act of sacrifice." It is from the same root word that refers to the sacrifice itself. The idea is that doing these things may cost and is considered a sacrifice. The words "God is well pleased" (euaresteo) means that this is what God wants from His people. He approves of this. If we want to please the Lord, this is how to do it.

2.

Hebrews 13:17 "Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you." 1. "Obey them that have the rule over you" The word "obey" (peitho) is a present middle imperative verb. It literally means "to persuade, i.e., to induce one by words to believe." It means in this case to be persuaded to the point of obedience by your God appointed leader. The present tense means do it now. The imperative mood shows the urgency. It is a command. The middle voice means that you will receive personal benefit from this action. The word "them" refers to 23 2

pastors and spiritual leaders, i.e., parents. The words "have the rule over you" (hegeomai) refers to "overseers or leaders of the churches." It is present tense and means those who are presently over you. 2. "And submit yourselves." The word "submit" (hupeiko) means "to resist no longer, but to give way, yield (it is used of combatants). Metaphorically it means "to yield to the authority and admonition of your leaders and to submit to them." Paul is saying to be persuaded by and obey your pastors and submit to their God given authority (Acts 20:28). Our democratic way of life has invaded the church to the point where many in a Baptist church think that because they can vote on issues that they can literally rule out a pastor's authority. "For they watch for your souls." The word "watch" (agrupneo) means "to be sleepless, to keep awake, to watch." It is a present active indicative verb. It means they spend sleepless nights in prayer in your behalf. It means that they are alert to things that will hurt your spiritual life. The present tense means that Paul is addressing the present situation. The active voice means that this is the personal choice of the pastors. They are not doing it by constraint (1 Pet. 5:2). The words "for your souls" is referring to he spiritual life, i.e., that part of the man that does not die with the death of the body. "As they that must give account." The words "They that must give" (apodidomi) means that pastors have been given a job to do and there is a day when how they did that job will be brought into question. The future tense is definitely used and no doubt refers to the Judgment Seat of Christ. The word "account" (logos) is the word that is used for speech and means that they will give a verbal answer for how they pastored the people God put them in charge of. "That they may do it with joy, and not with grief' "That" starts a purpose clause. The words "they may do" (poieo) is a present active subjunctive verb meaning "to perform " as a duty. The words "with joy" tell the ideal way this duty is to be performed. The words "and not with grief' give us the opposite scenario. The word "grief' (stenazo) means "a sigh or to groan." Many a pastor has groaned as he attempted to lead someone who refused to recognise his authority and ministry in Christ. "For that is unprofitable for you." The word "unprofitable" (alusiteles) means "harmful." It is harmful for the Christian to reject the Word of God given to him by his pastor. It is harmful to reject the authority and instructions of the pastor. How many times have you seen a child reject the authority and instruction of parents and ruin their lives? The ministry is set up by the Lord to profit believers. It is only profitable if it is received and applied in the life. The text does not say it is unprofitable to them. It is grievous to a pastor to have a church member reject his message and leadership; it is not unprofitable for him. The pastor is not judged by how you respond to his message. He is judged for his faithfulness to declare the message. First Corinthians chapter 4 and verse 2 says, "Moreover it is required in stewards, that a man be found faithful." The steward here is the minister. He is required to be faithful. If he ceases to be faithful because his messages and ministry are rejected by the people, he will be judged not because his message and ministry were rejected, but because he ceased to be faithful to the ministry. He is required to be faithful. He is not required to solicit the right response. A SUMMARY OF THE DOCTRINE OF THE MINISTRY 1) God calls the preacher; I Cor. 1:26-31; Gal. 1:15-16. 233

3.

4.

5.

6.

2) 3) 4) 5) 6)

The Holy Spirit puts the preacher over the Church; Acts 20:28. A man pleaser is not faithful to his calling; Gal. 1:10. A minister is to be faithful; 1 Cor. 4:1-2. He is to feed the flock (the flock being the church); I Pet. 5:1-2. He is not to be a lord over God's people; I Pet. 5:3. This means that he is not to take the Lord's place in their lives. The pastor is to solicit obedience of the people to the Lord Jesus and not to himself. Money is not to motivate his ministry; I Pet. 5:2; 1 Tim. 6:9-11. His ministry is described in Eph. 4:11-16. The pastor who is faithful to preach the Word is worthy of double honor; I Tim. 5:17. The word "honor" in this verse according to Linguistic Key means "remuneration."

7) 8) 9)

Hebrews 13:18 "Pray for us: for we trust we have a good conscience, in all things willing to live honestly." 1. "Pray for us: for we trust we have a good conscience," The word "pray" (proseuchomai) is a present middle imperative verb. The meaning of the word is to petition God. Ask God for something. The present tense means do it now. Paul is saying I need your prayers now. Sometime we get requests for prayer and the next day it dawns on us that someone asked us to pray for them i n the present tense yesterday or a week ago. So we immediately go to the Lord in prayer in behalf of this request and we get the unusual feeling that we should read the obituary first! And sure enough the person that we were to pray for is in there!. The middle voice is where the subject (the one doing the praying) participates in the result of the action. This means that the person who prays is helped in the process. There is nothing that encourages the believer more than to see his prayers answered. The imperative mood means that it is a command and it is urgent. Paul needed prayer and he needed as soon as they got the request. The pronoun "us" means he is requesting prayer for all those with him. The words "for we trust" (peitho) are used in the sense "to have confidence." It is a perfect active i ndicative verb. The perfect tense is completed action in the past with the result that it still remains true. We are operating right now with a good conscience. The words "we have" are present tense. The conscience was very important to Paul. If a man's conscience is defiled, it can hinder his spiritual discernment of the will of God. This is the reason Romans chapter 15 and verse 23 is in the Scripture: "And he that doubteth is damned if he eat, because he eateth not of faith: for whatsoever is not of faith is sin." The word "damned" is not speaking of condemnation to hell. It is speaking of being condemned in conscience. John 8:9 says, "And they which heard it, being convicted by their own conscience, went out one by one, beginning at the eldest, even unto the last: and Jesus was left alone, and the woman standing in the midst." We should serve God with a clear conscience.

23 4

2.

"In all things willing to live honestly." The words "to live" (anastrepho) mean literally "to turn upside down, overturn." It is a present passive infinitive. How can this definition fit this verse? With the passive voice verb it means the word of God should turn our lives completely around into lives of honest men and women from the old ways. Not just in some things but in all things. Our honesty should extend to every area of our lives. It is to be done willingly. It is a matter of choice. It is not something we are forced to do. We are motivated by the sacrifice of Jesus on the cross and in yielding gratitude turn to a life of honesty.

Hebrews 13:19 "But I beseech you the rather to do this, that I may be restored to you the sooner." 1. "But I beseech you the rather to do this" This is like saying "I beg of you to pray for us the more earnestly." Paul believed the prayers of the church to be very effective with God. Romans 15:30 says, "Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me." This should move every church to pray earnestly for her pastor. "That I may be restored to you the sooner" This is the reason for prayer. The words "I may be restored" (apokathistemi) is an aorist passive subjunctive verb. The aorist subjunctive speaks of a potential at a point of time. Their prayers can make that point of time come true. It is a distinct possibility. The word "sooner" means that God in answer to prayer can speed the slowness of the judicial system. Here it is prayer and not politics or money that is suggested.

2.

Hebrews 13:20 "Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant," "Now the God of peace," Paul has requested prayer for himself. Here he prays for them. The title "God" is referring to the first person, i.e., that is God the Father. He is the God of peace. There is the "peace of God" (Phil 4:7; Col 3:15) which is the tranquility of soul. Here it is "The God of peace." This is characterized as the property of the divine nature. He is the source of peace. Any peace found outside of Him is false peace. 2. "That brought again from the dead our Lord Jesus" The words "brought again" (anago) means literally "To lead or bring into a higher place." It is an aorist active participle. The aorist tense means that it has already taken place at a point of time in the past. It is recorded in Matthew 28:1-7. The word "Lord" means He is boss. How could a dead person be the boss. To the apostle Paul, Jesus was and is alive and in control of His obedient people. "Jesus" is His saving Name. The words "Brought again from the dead our Lord Jesus" is literally "Brought out from among the dead." The word "out" translates "ek" and means "out of." There are multitudes of people still dead. But not Jesus. Jesus is the key to the resurrection. "That great shepherd of the sheep" Jesus portrays Himself as the "Good Shepherd" (John 10:11). Here He is called the "Great Shepherd." This is the Shepherd of the twenty third Psalm. All that that Psalm mentions, Jesus is to His sheep. He is "great" because of His superiority. He is "great" because of His supply. He is "great" because of His protection. He is "great" because of His comfort. 23 5

"Through the blood of the everlasting covenant," The covenant was made between Father and Son. It is not between God and the human race. If this were so, we would be in serious trouble. The law of Moses was given as a proof that man could not keep his side of the covenant. This was a covenant of works (dead works at that). Hebrews 9:14 says, "How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?" Jesus shed His blood in payment for our sin. He lives to keep the covenant for man. We are secure because He is the same yesterday, today and forever. We are secure because we have His righteousness as a gift. It is an everlasting covenant. A SUMMARY OF THE DOCTRINE OF THE BLOOD OF CHRIST

1) 2) 3) 4) 5) 6) 7)

We are made nigh by the blood; Eph. 2:13. We have peace by the blood; Col.. 1:20. Christ obtained eternal redemption for us by His blood; Heb. 9:12. We have clear consciences by His blood; Heb. 9:14. We enter into the holiest by the blood of Christ; Heb. 10:19. The blood has ratified the everlasting covenant; Heb. 13:20. The blood continually cleanses from all sin; I John 1:9.

236

Hebrews 13:21 "Make you perfect in every good work to do his will, working in you that which is wellpleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen." 1. "Make you perfect in every good work to do his will" The words "make perfect" (katartizo) is the translation of a word that means "to mend (what has been broken or rent), to repair, to complete." It is an aorist active optative verb. The aorist tense refers to a point of tine. The optative mood is used to express a wish for the future. Paul's desire for these Hebrew Christians was that they get back on track. They had been led off by teachers, family, and persecution. They were abandoning their worship in the church (Heb. 10:25) and some were about to make the sane mistake that their forefathers had at Kadesh-Barnea when they turned back and tempted God in the wilderness (Heb. 3:12-19). The words "in every good work" identify every sphere of the Christian's activity. The word "work" (ergon) means "any product whatever, any thing accomplished by hand, art, or industry." There is no separation between the secular and sacred. Everything a Christian does should be done for the glory of God (I Cor. 10:31; Col. 3:17). The words "to do his will" refers to the will of God. We are not here to please ourselves but to please Him. Doing the will of God many tines will displease others close to us. The Hebrew Christians were no doubt having problems with their own families because they had embraced the new teaching of Christ. This brought the Christians to a crossroad. Will they stay with their new found faith? Or, will they depart from it, traveling the old road of tradition and the law? The law was done away by Christ when He died on the cross. Colossians chapter 2 verse 14 says, "Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross. This was a hard concept for then to accept. The law of Moses was the true religion for then until Christ cane. Has it become false just because Christ has cone? No, it has been fulfilled (Matt 5:17-18). And the believers fulfilment of the law is through the death of Christ on the cross. Romans chapter 8 and verse 3 says, "For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh." The Jews to whom this book is written are confronted with a decision. It is a decision they would have to make. 2. "Working in you that which is wellpleasing in his sight" The word "working" is a present active participle. The present tense and active voice means He is continuously working. The words "in you" tell us where He is working. Philippians chapter 2 and verse 12 says, "Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure." This is the power of the Christian life. When one works for salvation it is human power at work. The Divine is not involved. When one worships i dols it is again human power at work because there is no power in the dumb idol. Psalm 1 35:15-18 says, "The idols of the heathen are silver and gold, the work of men's hands. They have mouths, but they speak not; eyes have they, but they see not; They have ears, but they hear not; neither is there any breath in their mouths. They that make then are like unto then: so is every one that trusteth in then." This is God's Word on idols and they who worship then. God gives His people power to do all He demands of then. The words "well pleasing" (euarestos). This word is found 9 tines in the New Testament. (Rom. 1:1-2; Rom. 14:18; 2 Cor, 5:9; Eph. 5:10; Phil. 4:18; Col. 3:10; Titus 2:9; Heb. 13:21). It is used exclusively by Paul. Paul is the one whom God chose to reveal the mystery that had been hidden. Colossians 1:25-29 says, "Whereof I an made a 23 7

minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To 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: Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus Whereunto I also labour, striving according to his working, which worketh in me mightily." The words "in his sight" emphasise the fact that God is watching. What is right in the sight of man and what is right in the sight of God are two different things. God's way is the right way and it is the way He demands. No matter how hard a man works to please God, if he does not do it so that it is right in His sight, it is in vain. 3. "Through Jesus Christ" gives us the medium of acceptance. God comes to man through Christ and man goes to God through Christ. Jesus is the one mediator between God and man (1 Tim 2:5). A SUMMARY OF THE DOCTRINE OF "THROUGH CHRIST" 1) 2) 3) 4) 5) 6) 7) 8) 9) 10) 11) 1 2) 4. Our thanksgiving is through Christ; Rom 1:8. Peace with God is through Christ; Rom 5:1; Phil 4:7. Joy in the Lord is through Christ; Rom 5:11. We are alive unto God through Christ; Rom 6:11. The gift of eternal life is through Christ; Rom 6:23. We will be delivered from the body of this death through Christ; Rom 6:23. We have victory over death through Christ; 1 Cor 15:57. The blessing of Abraham comes on the Gentiles through Christ; Gal 3:14. We are heirs of God through Christ; Gal 4:7. We have strength of all things through Christ; Phil 4:13. We are saved through Christ; Titus 3:5-6. God is glorified only as we do what we do through Christ; 1 Pet 4:11.

"To whom be glory for ever and ever. Amen" At Robertson says, "This is one of the noblest doxologies in the New Testament." John Gill has a great comment on this doxology: "to whom be glory for ever and ever, Amen; either to God the father of Christ, and the father of mercies, and God of salvation; and as he is the God of peace, and the bringer of Christ from the dead; the appointer, provider, and giver of the great Shepherd; the author and finisher of all good in his people: or to Jesus Christ, the great Shepherd of the sheep, through whom all grace and good things come; to him does this doxology of right belong; he has a glory both as God, and as Mediator; and the glory of both is to be given to him: the glory of his deity, by asserting it; by attributing all divine perfections and works unto him; by worshipping of him, and by ascribing the 23 8

efficacy of his mediatorial actions to it: and the glory of salvation and redemption is to be given to him, who alone has obtained it; by discarding all other Saviours; by trusting alone in him; by looking to him alone for peace, pardon, justification, sanctification, and eternal life: and this glory should be ascribed continually, for ever and ever, as it will be by angels, and saints to all eternity, The word "Amen" is added, to show that the apostle assented to it, and wished it might be, and that he firmly believed it, and so asserted that it would be; for it is expressive of assent, asseveration, and prayer." Hebrews 13:22 "And I beseech you, brethren, suffer the word of exhortation: for I have written a letter unto you in few words." I. "And I beseech you, brethren, suffer the word of exhortation:" the word "beseech" (parakaleo) means "to beg, to entreat." It is a present active indicative verb. The present tense means that he is making an appeal at the time of the writing of this epistle for the Hebrew Christians to receive this letter and accept it and let it change their views where they are going contrary to this word of exhortation. The word "suffer" (anechomai) means "to sustain, to bear, to endure." Do not respond incorrectly to this word of exhortation. Sustain the rebukes, bear up under the pressure of rebuke, endure the correction that is necessary to be right. There is always that chance when you correct a person that he will take offense and not sustain the correction. This is a heart felt appeal to those who read this epistle to respond in humility and acceptance. "For I have written a letter unto you in few words." The words "I have written" (epistello) are the translation of one word. It is the verb form of the word from which we get our word epistle. It is an aorist active indicative verb. There is no doubt that the author of this epistle was well known to these Hebrew Christians. However, he does not give his name. When the Bible itself does not identify an author, then it is just an educated guess as to who it is. My guess is that Paul wrote this Book. You make your own guess and I will not get upset with you if you differ from me. The important thing is that it is the inspired Word of God.

2.

Hebrews 13:23 "Know ye that our brother Timothy is set at liberty; with whom, if he come shortly, I will see you." 1. "Know ye that our brother Timothy is set at liberty" The "liberty" spoken of here seems to me to be from prison or house arrest. It sounds like he had recently been set free from this situation and Paul is informing the Hebrews of this. John Gill has a good comment on this verse: "This is the same person to whom the Apostle Paul wrote two epistles, and whom he often calls his son, though sometimes his brother, as here, Col. 1:1; 1 Thess. 3:2. Of him he says, that he was set at liberty, or" dismissed"; either by the apostle, by whom he was sent into some parts, upon some business; or rather was loosed from his bonds, having been a prisoner for the sake of Christ and the Gospel; and, it may be; a fellow prisoner with the apostle, at Rome, as Aristarchus and others were; and this very great and useful person being known, very likely, to the Hebrews, since his mother was a Jewess, and he himself was well reported of by the brethren at Lystra and lconium, Acts 16:1,2; it was a piece of good news to them to hear of his release: 23 9

2.

"With whom, if he come shortly, I will see you" The words "if he come" is a present middle subjunctive verb. This suggests a present possibility. The subjunctive mood is potential. It is not certain but it is possible. A good lesson here is that even an apostle did not direct the activity of another Christian. We all have the liberty to follow the Lordship of Christ as we believe He is leading. Since Paul had over the years many who worked with him, and helped in the work, sometimes being sent by him to different places, it takes statements like this to clarify his authority in the other's life. Those who worked with Paul willingly submitted to his apostolic authority believing it was the will of God. It was not the authority of a superior who dominated their faith. Here Paul is careful to allow Timothy to walk according to the leadership of the Holy Spirit in his life. Gill comments here: "by which it seems that Timothy was now absent from the apostle, but that he expected him to come in a short time; when, if he should, they would both come together, and visit the Hebrews; which looks as if the apostle was at liberty himself, or at least had some hopes of his deliverance from prison; but whether he ever had his liberty after this, and saw the Hebrews any more, cannot be said; the contrary seems most probable."

Hebrews 13:24 "Salute all them that have the rule over you, and all the saints. They of Italy salute you." 1. "Salute all them that have the rule over you" The word "salute" (aspazomai) means "to draw to one's self." It was usually an embrace. Today it would be a hand shake and a word of greeting. The words "all them" refer to all the leaders of the church. The words "that have the rule" (hegeomai) mean "to go before or to be a leader." This is the same word that is found in Hebrews 13:17. The words "over you" (humon) is literally "of yours" and is referring to their leaders. "And all the saints" The word "saints" (hagios) means "a most holy thing, a saint." The word "saint" is applied to saved people. It is not a reference to an elite group of Christians. Trusting Christ make us holy by imputing the righteousness of Christ to us. It is called "sanctify" in Hebrews 10:10: "... We are sanctified through the offering of the body of Christ once for all." Our salvation is truly a "great salvation" (Heb 2:3). "They of Italy salute you" Paul is greeting the Hebrews to whom he is writing in behalf of the brethren in Italy. It is likely that the brethren in Italy knew that this letter was being written and had requested Paul to greet them in their behalf. It is doubtful if Paul would take the liberty to send a greeting like this in behalf of the brethren if it had not been requested. Gill makes a good comment on this phrase: "they of Italy salute you"; that is, the brethren, as the Vulgate Latin version reads; the Italian brethren; such as were at Puteoli, and other places, in that country; see Acts 28:13,14. Italy is a famous and well known country in Europe; a very fruitful and delightful one; of which Rome, where the apostle very likely now was, is the chief city: it has been called by different names, as Saturnia from Saturn; and Ausonia, Aenotria, and Hesperia Magna; and it had its name Italy, some say, from Italus, the son of Penelope and Telegonus; others, from Italus, a king of the Arcadians, or, as some say, the Sicilians; but, according to Timsaeus and Varro {e), it was so called from the multitude of oxen in it, which in the old Greek language were called "Italoi", to which comes near in sound the Latin word "vituli", used for "calves"; and Italy is frequently, by Jewish writers called, "Italy of Greece"; and formerly it was 240

2.

3.

inhabited by Greeks, and was called Great Greece: it is bounded on the east with the Adriatic sea; and on the west by the river Var, with the Alps, which separate France from Italy; and on the south with the Tyrrhene, or Tuscan sea, called the lower, and on the north, partly with the Alps, which are on the borders of Germany, and partly with the Adriatic sea, called the higher. There were Christians in this country before the Apostle Paul came to Rome, both at Rome, and other places, as before observed.. It is said that Barnabas was first at Rome, and planted the church there; that he went round Lombardy, and lived at Milan; that in the "first" century, Apollin aris preached at Ravenna, and Hermagoras at Aquileia; and there were Christian churches in the "second" century, not only at Rome, but in many other cities and places; and so likewise in the "third" century, as at Verona, Spoletum, Beneventum, &c. and in the "fourth" century, there were great numbers of churches in this country; as at Verona, and Capua, in Calabria, Campania, and Apulia; and which might be traced in following centuries. The End

24 1