THE BOOK OF HEBREWS,
Chapters 1-13
CHAPTER ONE
1:1: “sundry times” = Many parts.
“divers manners” = Multiple ways.
1:2: “spoken un us by His Son” = By God’s Son actually being present with mankind (came down from Heaven and lived with mankind). According to verse 1, the message was spoken in the past by “prophets,” who were sinful men and spoke in “diverse manners,” with symbolism (“sundry times”). But here, Jesus Himself spoke freely, and more importantly, He was the message.
“worlds” = Plural. Some translations falsely translate “worlds” as “ages.” However, at least they acknowledge that “worlds” is to be translated as being a plurality. The Greek word used here is “aionas,” meaning “time domains.” That is a bigger word that implies more than just the cosmos. That there are other worlds other than this earth is also demonstrated here. Here is my Matthew 18:12-13 Note: “These are the best texts to conclude that there are other worlds besides ours in God’s universe. The key here is that of “the ninety and nine which went not astray.”
1:3: “Who. . . His. . . His. . . His. . . He. . . Himself” = Let’s break these down. From verse 2 we can conclude that “Who” is Jesus. The next “his” is a supplied word and can either be left out, meaning Christ Own “glory,” or with the supplied “His,” meaning the Fathers “glory.” Either way, the next “His” is applied to Someone else’s “express image” that Jesus is a part of. Thus, our second “His” is the Father. The next third “His” is Jesus, because it is related to the following “He” and “Himself,” which also refer to Jesus, because Jesus is the One Who “purged our sins,” and is also the only One Who can sit “down on the right hand of” God the Father.
“express image” = The Greek word used here is “charakter,” which is where the English-speaking world gets its word “character” from. In other words, for demonstration here, our “characters” should be an “express image” of Jesus, The Christ.
“upholding” = The Greek is “phero,” and is the same Greek word as used in the “Septuagint” (“LXX”), the Greek of the Old Testament, in Genesis 1:2, for God “moving” upon the waters.
“purged our sins” = The Greek is in “aorist participle” format structure here. The meaning is, “completed; it is done; it is finished (see John 19:30); once and for all; paid in full (concept of Col. 2:2).”
“sat down on the right hand” = A position of power and honor (Exo. 15:6; 1Ki. 2:19; etcetera). It is interesting that there was no chair in the earthly Sanctuary, for the symbolism is that the High Priests work was never finished. Our High Priest is pictured as sitting down, as if He is going to be there awhile. And when He “stands up,” Daniel 12:1, then probation will close. His “sitting down” here is an indication that the work Messiah did on earth was completed correctly.
“Majesty on High” = This is a compound word and appears nowhere else in the entirety of the Scriptures. However, all scholars agree that this is referring to God The Father.
1:4: “Being made” = The original Greek says: “Becoming so much better.” Paul here and throughout the Book of Hebrews is speaking of Christ’s humanity, not His Divinity, as being made: “better than the angels,” Hebrews 1:4; “being made perfect” Hebrews 5:9; “Through. . . obedience,” Hebrews 5:8; “an high priest,” Hebrews 6:20; (an high priest on the basis of His) “endless life,” Hebrews 7:16; “priest” (a High Priest because of His Fathers “oath,” Hebrews 7:20; and “a surety of a better testament,” Hebrews 7:22. Therefore, it’s meaning is that Christ is of so much more value than any human; in that He is the God/Man. ALWAYS, whenever possible, let the same author, of the same Book, explain himself.
Consider Paul’s manner of speech here, as in verse 6, “firstbegotten into the world.” Surely, we realize that Christ was not the first child ever born on the earth. By contrast, Jesus is the “firstbegotten,” in that He is the God/Man (verses 8 and 9), and higher in value than any other human that has been or will be born. There never was a time when Jesus did not exist as God (Isa. 43:10; Heb. 7:3), but His humanity did have a beginning.
Bottom line, we must always (ALWAYS) determine whether or not a text or statement is speaking of Christs humanity, or His Divinity.
1:5: “begotten Thee” = The Biblical fact that Jesus has ALWAYS existed is seen in many passages (see as an example John 1:1-3 & 10). Therefore, Jesus cannot be a created being, born at this time, if He already existed before this time.
This phrase is explained by seeing Hebrews 11:17 & Acts 13:33. Also, see Hebrews 7:3, which explains that Christ has “neither beginning of days, nor end of life.” Thus, to even insinuate that Christ (as God) was a -- could be a -- created being such as mankind, is to misunderstand what Paul is teaching here. Paul clears up any misunderstanding that would lead toward that conclusion, if we stay in context, when in the verses later (11-12) he states that Christ is always the “same,” and has always been -- God -- then, now, and forever. See Hebrews 13:8. ALWAYS, whenever possible, let the same author, of the same Book, explain himself.
The true meaning is also expressed in the next verse (Hebrews 1:6), in the word, “firstbegotten,” in that Christ is the “first” in preeminence over all created things. Which Christ is the Creator of -- by the way (Colossians 1:15-17) -- all things. Thus, “begotten Thee” is just pointing out to the angels and all of us, that God the Father has placed Jesus above all as being preeminent above all.
This same phrase is also used in Psalm 2:6-7 (as Acts 13:33 alludes to). The main point is, that when Jesus raised from the grave (Rom. 1:3-4), concurring death and sin, in that very day, Christ becomes the Victor, and will reign in the hearts of righteous men forever. Messiahs Coming was looked forward to by those before His earthly appearance, and looked back to by those after His resurrection. We look back.
1:6: “firstbegotten” = See my Hebrews 1:4 & 1:5 Notes.
1:9: “oil of gladness” = This verse is a direct quote of Psalm 45:7. In Isaiah 61:3, it is called “the oil of joy.” If we go to Hebrews 12:2, we see that Christ had “joy” even when going to “the cross.” In the Scriptures, “oil” is used as an anointing tool. Thus, Christ was anointed, if you will, because of His continued “joy” under all circumstances. One may not be happy under certain situations, but can still have Godly “joy.”
1:11-12: “(11) Thou remainest. . . (12) Thou art the same” = See Numbers 23:19; First Samuel 15:29; Ecclesiastes 3:14-15; Psalm 89:34; 102:27; Malachi 3:6; Hebrews 13:8; James 1:17; First Peter 1:23. In other words, we can be assured that the method for being saved toady will not be changed how we are to go to Heaven in the future (no new) rules.
1:14: “all ministering spirits” = See my Bible Study: “ANGELS, A BREAKDOWN OF.”
CHAPTER TWO
2:ALL: Apparently Paul’s Hebrew brethren were having difficulty understanding or believing that the Messiah would/could take the form of mankind. And his way of helping them understand this Biblical truth was to constantly use the phrase/teaching, “madest Him a little lower than the angels,” Hebrews 2:7; “Jesus, Who was made a little lower than the angels,” Hebrews 2:9; “He took not on Him the nature of angels, but He took on Him the seed of Abraham,” Hebrews 2:16. The entire Sanctuary service [see my Bible Studies upon the Sanctuary services] hems on his Jewish brethren understanding that God, in human flesh, volunteered to DIE for their sins! Absolutely unfathomable Love and grace. This is God manifest in the flesh (1Ti. 3:16).
Paul is going to now address two problems that he will show answers for:
1) If Christ is a man, and mankind is lower than the angels (Psa. 8:5; Heb. 2:7 & 9), how can He still be higher than the angels, while in the form of a man?
2) Christ died. How does that make Him better than the angels which are immortal?
2:1: “let them slip” = You cannot “slip” away from something you never possessed, dispelling the “Once Saved Always Saved” doctrine. See my Bible Study on the same.
2:2: “the Word spoken by angels” = That Word, of course, would only be what God had already spoken. They are but ambassadors of God. Some Bible commentators reach to Acts 7:53 to imply that angels spoke God’s Law on Mount Sinai; and this is what Paul means here. But God Himself even took time to write His Law out with His Own finger (Exo. 31:18; the only writing Biblically we have, not of mankind). Therefore, that can not be what is meant here. If we go to Galatians 3:19, Paul clearly teaches that God’s “Ten Commandment” Law was “ordained by angels,” thus, not spoken by them.
Therefore, what “Word” or words of angels is Paul referring to here? According to “Adam Clarke’s Commentary On The Bible,” “the apostle probably means those particular messages which God sent by angels, as in the case of Lot, Genesis 19; and such like.”
2:3: “neglect” = The Greek is “ameleo,” meaning “to be come apathetic; an attitude of indifference; to have no care or concern for it.”
2:4: “signs” = Here is my Romans 15:19 Note: Notice that these “signs” follow the righteous, and that the righteous do not chase after these “signs.” Acknowledging a “sign” is not forcing it to happen.
2:5: = “unto the angels hath He not put in subjection the world to come” = In the “new earth,” Second Peter 3:13, evil and good angels will no longer be struggling over men’s souls; for there will no longer be evil angels then; which is the struggle implied in the following verse.
2:6: = “But one in a certain place testified, saying, What is man, that Thou [This is Jesus as God] art mindful of him [man, not Jesus]? or the son of man [mankind, not Jesus], that Thou [Jesus] visitest him [man]?” This verse and the following two, are quoting Psalm 8:4-6. Paul is using these to affirm what his Jewish audience already accepted as true, that the Psalmist is speaking of the Messiah. And once Paul has them on the hook, he blasts them with verse 9, that this Messiah is/was “Jesus.”
2:7: “Thou madest [H]him” = Here is a dual meaning, because Jesus is always the primary subject, and because He became a man. This “him” than, refers to both man and Jesus. However, mankind in general is meant here; Jesus is just a part of that mankind because He became a man; “a little lower than the angels; Thou [this “Thou” is Jesus as God, for He made all things] crownedst [H]him [both man and Jesus, again because He became a partaker of mankind, but man is meant here] with glory and honour, and didst set him [mankind] over the works of Thy [Jesus’] hands:” Quoting from Psalm 8:5.
“a little” = The Hebrew is “brachus,” which can mean either “a short or small distance or place.” But the better meaning and application here is its second meaning, “a short amount of time; a little while.” Therefore, for a “little while” will Christ and ourselves be “lower than the angels.”
2:8: “Thou [Jesus/God] hast put all things in subjection under his [mankind, not Jesus, for all things in the entire universes are subject to Him, not just this little spec of an earth] feet. For in that He [Jesus/God] put all in subjection under him [man, and it is talking about this earth, not any of God’s other creations. It is talking about man being placed as the head of all things here upon this earth], He [Jesus as God] left nothing that is not put under him [man]. But now we see not yet all things put under him [here is probably where most got off track, for this is not Jesus, but mankind. In regards to this “him,” its meaning is that it is not now true that all things are subject to the control of man]. Quoting from Psalm 8:6-8.
There is indeed a general dominion over the works of God, and over the inferior creation. But the control is not universal. A large part of the animal creation rebels, and is brought into subjection only with difficulty. The elements are not entirely under his control; the tempest and the ocean rage; the pestilence conveys death throughout the earth; the dominion of man is a broken dominion because of sin. His government is an imperfect government. The world is not yet put wholly under his dominion {all this through the power of our Lord of course}, but enough has been done to constitute a pledge that it will yet be done. But for now, it is controlled and belongs to Satan, else he could not have offered it to our Lord. See Matthew 4:9. It will be fully accomplished only in Jesus, Who sustains our nature, and to Whom dominion will be given over the entire worlds. Therefore, this putting all things under him {mankind}, implies that there is nothing that is not put under him {mankind}. But it is plain that this is not done now, with regard to man in general.
2:9: “But we see Jesus, Who [now the passage gets to the main subject: Jesus] was made a little lower than the angels for the suffering of death, crowned with glory and honour; that He [Jesus] by the grace of God [the Father] should taste death for every man [mankind; one of the reasons He became a man].”
“taste death for every man” = Although Christ died for everyone, not all accept the gift. Otherwise, you can move this text so far out that “every man” is saved no matter what. Calvinism teaches that Christ only died for those who are saved [and a terrible God that chooses those whom He will save and those whom He will condemn]. No, he died “for every man,” as the Scriptures teach, but again, one must agree to receive the gift.
2:10: “perfect through sufferings” = If one recoils at the idea of God making Christ perfect, one should bear in mind that it is humanity -- that is us -- who need to understand that Christ needs to be “made perfect” in our minds, not God’s. Let’s look at another verse, 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.”
This was not written in order that Christ needed to obtain something He did not understand, or had not obtained to, but this has to do with us, that we might understand the cost involved in the ultimate price for sin. We needed to understand what sin cost the Godhead; not that the Godhead needed to experience temptation in order to understand it in order to “be touched with” “our infirmities.”
The word “perfect” could be better translated as, made “complete” in our minds. What we did not understand of Christ’s mission is now made “complete,’ or made “perfect” in our thoughts as we process what Christ accomplished for us on the cross.
Paul having before spoken of Christ’s glory, covers both of these concepts.
(1) To give an edge or a superiority to Christ’s exaltation and Kingship; and:
(2) To remove the scandal of sufferings and death.
In a fuller consideration of both of these points Paul interweaves with the following discourse on Christ’s High Priesthood. But what is here said of our Lord’s being made perfect through sufferings, has no relation to our being saved or sanctified by sufferings. For Jesus Himself was perfect, as God and as Man, before He ever suffered on this earth. By His sufferings, in His Humanity of life and death, He was made a perfect, or complete sin-offering. This is what is to be understood in the concept of these verses. But unless we are to be made the same sacrifice, and to atone for sin, what is said of Jesus in this respect is out of our sphere of understanding, for we will never be The God-Man.
2:12: “I will declare” = Quoting Psalm 22:22. Jesus “will declare” God’s Name.
2:13: “I [Jesus] will put My [Jesus] trust in Him [the Father]” = As we should. Paul is quoting Isaiah 8:17-18, which is referring to the sons of Isaiah. But Paul uses it to make it refer to the Lord Jesus Christ.
2:14: “destroy” = The word “destroy” here means, “no nullify.”
“that had the power of death” = When we sinned Satan was given “the power of death.” Christ Came to take it away from him and destroy “death” forever.
2:16: “seed of Abraham” = Ultimately leading to the takeover of the throne of David (Isa. 9:7).
2:17: “reconciliation” = To “reconcile” means to “restore a relationship.” This reconciliation is not mankind’s work, but Christ’s work. He Came and died for God’s broken Law, such that the Father could be “reconciled” with mankind again.
2:18: “succour” = The meaning of “succour” means, “to come to the aid of; help; assist.” It is better understood when you understand that this is an agricultural term. What is done is that you cut out the dead branches from the vine or tree, or you trim, or cut out branches that will not bear any fruit, and you then gather them together and you burn them, such that they can no longer contaminate the remaining branches that do bear fruit. Now isn’t that a better picture of what is going to take place in the future to the wicked and also how our Lord protects His Own now? This is also a better picture of what our Lord does in our personal lives. He sees the things that are holding up our experience with Him, and what is not good for us, and prunes them out. Even worse though, if we go to Luke 3:9, we can see that so-called Christians who do not want this procedure done will be “cast into the fire” along with the wicked.
CHAPTER THREE
3:1: “the Apostle” = Christ is our “High Priest.” Therefore, how does Paul consider and call Him “the Apostle?” Paul is simply acknowledging Christ as “also,” as with himself, an Apostle, or better, the Writer to the readers. It must also be remembered that Christ is also considered to be a “Prophet” (see Deu. 18:15; Mat. 13:57; 21:11; Mark 6:15; Luke 7:16; 13:33; 24:19; John 9:17; Acts 3:20-23; 7:37). And the difference between a “Prophet” and a “Priest” is, a “Prophet” is God’s representative to the people. He is like an ambassador; he proclaims; he foretells; he exhorts; and he presents God to the people through his prophecies. Whereas, a “Priest” presents the people to God. He is a representative of the people before God. Thank God that our representative today is Jesus, the Christ, and not some mere man.
3:2: “Who [Jesus] was faithful to Him [God the Father] that appointed Him [Jesus], as also Moses” = What Paul is attempting to establish here to his Jewish readers who regard “Moses” as at the top of the Hebrew food chain, is that Jesus is above their beloved Moses. See John 5:46.
3:3: “counted worthy of more glory than Moses” = No Paul is straight forward and plain, that Christ is above Moses.
“house” = The “house” Paul is speaking of refers to Israel being that “house.” Moses was a faithful servant in the founding of the nation of Israel; but God (see verse 4) -- and the Jews would be thinking of God the Father -- built the “house,” i.e., Israel. However, Paul is now pointing out that that “God” was the Messiah; the Christ; the Lord Jesus. Paul points out this fact by stating that the “Builder,” that being Messiah, “Who hath builded the house,” He is the One that “hath more honour than the house.”
3:6: “Christ as a Son over His Own house” = There are two “houses” mentioned in this verse. This “house” is Israel, of which Christ is the Overseer of.
“whose house are we” = “If” obedient. See Colossians 1:27. This “house” is far more than just including Israel. Paul lets his readers -- the Hebrews -- know that this salvation is for all people groups and encompasses more than just the “house” of Israel.
“if” = Don’t miss this largest word in the English (or any) language. According to this condition, and many others (see my Bible Study: “ONCE SAVED ALWAYS SAVED.”), this cancels the “Once Saved Always Saved” position; contained in, “firm unto the end.” This text and many others go far beyond the “Just Believe” false doctrine.
3:7: “as the Holy Ghost saith” = Embedded in the Book of Hebrews is the Trinity. Here, in Hebrews 3:7 is the “Holy Ghost;” in Hebrews 2:3 is Christ our “Lord;” and in Hebrews 1:1 is “God” the Father. See my Hebrews 3:11 Note.
3:7-10:ALL: This is quoting Psalm 95:7-9. If we go to Exodus 16:3, we learn that they “provoked” God by desiring to go back to Egypt/slavery, rather than trusting Him. Then verse 12 has them wanting “flesh” instead of the Heavenly bread. Then in verse 27, we have them breaking the Sabbath Commandment. See specifically verse 28. Compare to Numbers 15:32-36.
Now we need to understand that the “rest” spoken of in Hebrews, Chapters 3 and 4, is entering into the promised land; no longer slaves to sin. We can see this in Joshua 1:13; then see specifically Psalm 38:3 (compare to Mat. 11:28-29). But while in the promised land, did they have to keep holy all of God’s Commandments, including the Seventh-Day Sabbath?
3:8: “provocation” = The Hebrew is “G3894; parapikrasmos.” Paul is the only one to use this word (Heb. 3:8 & 15 & 16). Thus, we must tackle it. According to Numbers 14:22-23, Israel provoked God “ten times.” But the turning point, if you will, was at “Kadesh-Barnea,” when God had had enough, and in Deuteronomy 9:23, this is known in Rabbinical thought as, “The Provocation.” And when Paul finally gets to Hebrew 3:10, he expresses about that generation, that “they have not known My ways.” Ultimately, it means “to provoke [God] to bitterness.” Paul is also alluding to the fact that neither does this generation. Read Numbers 14:29-35 and see “if” our God gets upset when we disobey Him.
3:10: “They do always err in their heart” = What’s the problem? See Deuteronomy 9:24 & Jeremiah 17:9.
3:11: “enter into My rest” = The “rest” spoken of here is twofold. According to Chapter 4, specifically verse 4, that “rest” would be the “Sabbath rest.” But more precisely here, the “rest” meant, because Paul is giving a history lesson, is reaching the land of Canaan. Which we can also relate to the reaching of Heaven, our final “rest.” What Paul is alluding to is Psalm 95:7-11, which his readers would be well acquainted with. And according to Hebrews 3:7, “the Holy Ghost” wrote or “spake” the 95th Psalm.
3:12: “evil heart of unbelief” = “Unbelief” is sin and counted as being “rebellious against the LORD,” Deuteronomy 9:7 & 24.
“in departing from the Living God” = You cannot “depart” from something or somewhere you have NEVER been. This verse (and many others; see my Bible Study: “ONCE SAVED ALWAYS SAVED.”) cancels the false doctrine of Once Saved Always Saved. Verse 13 continues with this line of reasoning, “lest any of you be hardened,” meaning they could be; else why the warning? And Verse 14 has within its borders the largest word in the English language, “if” they “hold the beginning of” their “confidence.” The subject of Salvation hangs upon obedience; or better, “if” obedient then. . . Remember, “the Living God” is supposed to be living in you at all times (Col. 1:27).
The concept of “departing” is also carried out with the same Greek word as translated in Second Thessalonians 2:3, “a falling away.”
3:13: “exhort one another daily” = Help each other from “falling away” from God. Again, down goes the “Once Saved Always Saved” doctrine. As opposed to “Calvinism” teachings, where one is saved only once, but doesn’t know it until the end, I hold the “Arminian” doctrine, that the believer’s eternal security rests in Christ’s work and the individual’s decision to continue in the faith and not “fall away” from it. Faith without works is dead.” James 2:20 & 26.
“the deceitfulness of sin” = To be “deceived” can be repented of; once one studies to learn the truth. But to “sin willfully,” Hebrews 10:26, there is no cure. The two sides of the cross is number one (1), it gives you access to Jesus, and two (2), it gives Jesus a way to be able to deal with you without being encumbered by your unrighteousness. In other words, Jesus can fellowship with you through the power of the Holy spirit, and work to change your unrighteous ways; conforming you to the Christ-like model.
3:14: “if” = Again, conditional for salvation. In this case, “if” is both a promise and a curse.
3:15: “provocation” = See my Hebrews 3:8 Note.
3:16: “not all” = Usually only a remnant is ALWAYS spoken of as being saved.
3:18: “His rest” = Here that “rest” is clearly meaning into the promised land.
“believed not” = The Greek word used here is “apeitheo.” It holds the concept of “believing is obeying,” or “obeying is believing.” Paul uses this word in almost all of his Epistles.
CHAPTER FOUR
4:1: “Let us therefore fear” = See Proverbs 1:7. “This sanctified fear is entirely proper. It is not a servile, cowardly fear; it is a dread to do any-thing that Christ will not approve. This fear regulates the Christian experience. Those who feel it [let this “fear”] sanctify the Lord in their hearts. They regard God with a reverence and love that leads to self-abasement. But their fear is very different from the terror of a slave, who lives in expectation of the lash. This genuine fear leads to firm reliance on God.” ST, September 22, 1898, paragraph 8 (3ST:506).
“His rest” = The “rest” of salvation is meant here. Just as Israel entered into the promised land; for this is just a continuation of Chapter Three (17-19). The Hebrew word used for “rest” is “katapausis.” Paul uses it eight (8) times in Chapters 3 & 4 (3:11 & 18; 4:1 & 3 [twice] & 5 & 10 & 11). Therefore, a proper understanding of each usage must be obtained, else false doctrine can easily arise. It literally means, “a cessation of activity.” The only other time it is used in the New Testament is in Acts 14:18.
Thus, the true concept is to “cease” from your own works and begin to use God’s. The “LXX” (“Septuagint”), clearly teaches in Deuteronomy 3:18-20; 12:9-11; that Israel’s “rest” is in connection with their “inheritance,” which equals their “rest,” the Hebrew word being, “kleronomia.” The Christians “inheritance” is Heaven.
”come short of it” = Canceling “Once Saved Always Saved” Doctrine.
4:2: “not being mixed with faith” = Herein lies the problem. According to Hebrews 4:6, it was because of “unbelief.” Thus, it was because of both, “faith” and “unbelief.”
4:3: “do enter into rest” = The translation should be the same here as in Hebrews 3:11: “they shall not enter” because the Greek is identical. This “rest” is giving up our works and exchanging them for Christ’s Works in us. Which they did not “do,” and therefore, they instead of entering into God’s “rest,” from our own works, His “wrath” is brought forth.
“My rest” = This “rest,” since Paul is still quoting Psalm 95:11, is meaning Gods’ “rest” of creation. Or better, creating.
4:4: “seventh day” = The silly notion that God’s Holy Sabbath Day is not mentioned in the New Testament should be solved here and in -- also the Gospels -- Romans 9:29 & James 5:4.
“rest” = The “rest here is God “ceasing” (see my Hebrews 4:1 Note) from His works at creation; while the implication is that we should “cease” from our works and “do” God’s works. The Hebrew word used here for “rest” is “shabath,” meaning, “to cease; desist; rest.”
4:5: “My rest” = Once again meaning, as God “rested” from His works of creation, so we should “rest” from our works and “do” His works.
4:6: “because of unbelief” = According to Hebrews 4:2, it was because of a lack of “faith.” Thus, it was because of both, “faith” and “unbelief.”
4:7: “To day” = The ultimate meaning is, “Today is the day of your salvation; take it.” Because the Israelites did not see that it was their “day” to acquire their salvation.
Hebrews 4:8 & Acts 7:45: “Jesus” = The Greek is, “Jesous,” and is equivalent to the Hebrew word, “Yehoshua,” which is equal to “Joshua.” Jesus is the Greek form of the Hebrew word “Joshua.” “Joshua” is called Jesus by the “Septuagint” interpreters in Exodus 17:10, and also other places where Jesus is mentioned. “Joshua” is also called Jesus by Josephus in his works, “Antiquities” Jud. l. 4. c. 7. section 2. c. 8. sections 46 & 47 & 48, & l. 5. c. 1. section 1. & passim; and by Philo in his work, “De Charitate,” pages 698 & 699 & 700.
“had given them rest” = The “Syriac Version,” lest any should mistake this for Jesus Christ, adds, “the son of Nun,” who is certainly the person designated, as the Apostle’s reasoning shows. The object is to prove that “Joshua” did not give the people of God such a “rest” as to make it improper to speak of a “rest” after that time. For if Joshua had given them a complete and final “rest” by his conducting them into the promised land, then all had been done which had been contemplated by the promise.
Thus, it would not have been alluded to again, as it was in the time of David. “Joshua” did give them a “rest” in the promised land; but it was not all that was intended. And it did not exclude the promise of another and more important “rest,” i.e., that of a complete “rest” in Christ (peace of mind), and that of Heaven Itself. What is important here to recognize, is that just as “Joshua” is a figure of Christ, so the Sabbath “rest” is a figure of the Heavenly “rest.”
“then would He [yes, the “He” here is Jesus] not afterward have spoken of another day = Paul’s rebuttal here is, “If this had been so, then God would not have spoken later about another day.” Meaning, not just including the Seventh-Day Sabbath “rest,” but the eternal “rest” in Heaven, and or, the ceasing from our works to “doing” His works. Compare with Isaiah 28:12; Jeremiah 6:16; Matthew 11:28-29 to see that this rest is primarily speaking of “resting” from your own works.
However, the “another day” is really contained in verse 7, where this “another day” would be any “other day” that you will finally “hear His voice,” and “harden not your hearts.” Paul is quoting Psalm 95:7-8.
4:9: “rest” = The act of resting on the Sabbath Day is DEFINITELY not only implied here, but IS MEANT here. But the main subject again, is being able to enter into the “rest” of God’s works, as opposed to our own works (see verse 10); because as for Paul, the author of Hebrews, it is not merely a routine ritual, but rather a faith-based response to God.
The Greek word for “rest” here is “G4520; sabbatismos,” which literally means, “a keeping of Sabbath,” and is the technical term used in extra-Biblical literature for a literal Seventh-Day Sabbath keeping. See “Plutarch, De Superstitione,” 3, in “Moralia,” 1660; Justin Martyr, in his work, “Dialogue with Trypho” 23, page 3; Epiphanius, in his work, “Adversus Haereses,” 30, section 2, page 2; and “Apostolic Constitutions,” 2, page 36.
Also, that the “rest” spoken of here in this Chapter means the “rest” of “peace of mind as found in believing in Christ,” is extremely evident by the context. One can “rest” one’s conscience from being condemned when one “rests” in the comforting thought that one can go to Heaven (see Verse 1). However, that the Seventh-Day Sabbath is used as a reference to understand these principles is also to be understood by a study of the context (see especially verse 4).
This “rest” is a reference to a literal Sabbath-keeping and provides the most compelling evidence of the observance of the Sabbath in the New Testament Church. More specifically, there is continuity in the “Sabbath-keeping,” i.e., “sabbatismos,” which the Greek word for “remains,” is, “apoleipetai,” which is applicable “for the people of God.” The Greek verb for “remains” is “apoleipetai,” and literally means, “has been left behind.” Literally translated then, verse 9 reads: “So then a Sabbath-keeping has been left behind for the people of God.” One last view I would like to share with you about the word “sabbatismos,” is that it infers that Sabbath-keeping is a “celebration.” Particularly, to “celebrate” the creation of God on the Sabbath Day.
It is noteworthy that while the Book of Hebrews declares the Levitical priesthood and services as “abolished,” Hebrews 10:9, “obsolete,” and “ready to vanish away,” Hebrews 8:13, Paul explicitly teaches that a “Sabbath-keeping has been left behind for the people of God.” That “left behind” implies “in order to remember,” requires a grasping of Greek structure and command of the English language. The probative value of this text is enhanced by the fact that the writer is not arguing for the permanence of Sabbath-keeping; he already takes that fact for granted. An English rendition of the Russian Bible is translated thus: “There remains therefore a keeping of Sabbath for the people of God.”
Thus, the Seventh-Day Sabbath is not just broken when missing the seventh-day of the week (the Fourth Commandment). The Biblical Sabbath according to the Book of Hebrews, is broken whenever you leave the “rest” God wants you to achieve and has given you the ability to “do” so, “resting” from your own works and adopting His.
From PUR, November 7, 1901; 7BC:928, we read: “[Heb. 4:9 & 11 quoted]. The rest here spoken of is the rest of grace, obtained by following the prescription. ‘Labor diligently.’ ”
And from “Mount of Blessing,” 1:1, we learn that the “rest” spoken of in this verse also equals the “rest of faith.”
4:10: “ceased from his own works” = John Calvin aptly puts it in his Commentary, that believers are “to cease from their work to allow God to work in them.” The Greek verb “has rested” (“katepausen”), is in past tense form, simply because it depends upon the previous Greek verb “eiselthon,” menaing, “he that entered,” which is also past tense. Don’t miss the point of “as God did from His,” fully implicating the Seventh-Day rest “God did” after the six days of creation; meaning we should do the same (see verse 4).
The Greek construction (aorist participle) makes it clear that some have already entered into God’s rest. It is evident that those who “entered” into God’s rest in the past have also “rested from his [own] works.” What the text makes quite simple is a comparison between the Divine and the human cessation from “works.”
In the “RSV” the text reads: “For whoever enters God’s rest also ceases from his labors as God did from His.” The point of the analogy is simply that as God “ceased” from His work on the Seventh-Day in order to “rest,” so believers who “cease” from their work on the Sabbath enter into God’s “rest” with Him, just as God did.
If the verb “katepausen” (“has rested”), referred to the “rest of grace,” as some Bible commentators here claim, then by virtue of the analogy God also has experienced “the rest of grace,” an obvious absurdity. All of this shows that the analogy contains a simple statement of the nature of Sabbath keeping, which essentially involves cessation from work in order to enter God’s Holy “rest” Day, by allowing Him to work in us more fully and freely. Only a Bible commentator with the “grace” analogy would state that because they want to cancel the application of the Bible Sabbath being no longer valid.
The reason both verbs “entered-eiselthon,” and “rested-katepausen,” are past tense (aorist) may also be because the author wishes to emphasize that the Sabbath keeping that has been “left behind” for the people of God has both a past and present dimension. In the past, it was experienced by those who had entered into God’s “rest,” by “resting” from their work (Heb. 4:10). In the present tense, we must “strive to enter [into] that rest,” Hebrews 4:11, by being obedient to it. I find it interesting that both the “RSV” and the “NIV” render the two verbs in the present tense (“enters -- ceases”) because the context underlines the present and timeless quality of the Sabbath “rest” (Heb. 4:1 & 3 & 6 & 9 & 11). Without knowing it, they have advocated for the present day keeping of the Holy Sabbath Day.
“Remission, or putting away of sin, is the work to be accomplished.” GC:418.
4:11: “Let us labour” = For those who believe we are not saved by our works, please ignore this verse. Or see James 2:20 & 26. This is a Command to enter into the two “rests” spoken of in Chapters 3 and 4. That of the Seventh-Day Sabbath “rest” and the “resting” from your own works by replacing them with the works of God.
“rest” = The “rest” spoken of here is “ceasing from our works and “doing” His works. Otherwise, we will fall into the false doctrine of “unbelief” that you cannot obtain perfection of character when Christ is in you.
4:12: “the Word of God” = It is not our task to sit in judgment over the Scriptures. Rather, Scripture has the right and the authority to judge us. See Isaiah 55:11.
“soul and spirit” = It is the same as to express “joints and marrow.” The ideal meaning is that it is impossible for man; but nothing is impossible with our Lord. It describes the sharpness of God’s Word and Its power in the conversion of mankind. Thus, instead of implying that there is a difference between the “soul” and the “spirit,” this verse actually supports the fact that they are one and the same. See my Bible Study: “DEATH, THE BIBLICAL TRUTH ABOUT.”
4:13: “with Whom we have to do” = God wants us to “keep” His Commandments.
4:14: “let us hold fast our profession” = We are to keep holy everything we profess about our Lord Jesus Christ, because we believe He rose from the dead (“passed into the heavens’). Plus, Paul here alludes to Christ’s “High Priesthood,” which he will now be explaining.
4:15: “For we have not an High Priest which cannot be touched with the feeling of our infirmities” = What we have here is two negatives (“touched” & “feeling”) which cancel themselves out. Thus, the passage could read: “For we have an High Priest which can be touched with the feeling of our infirmities.” Confirmed in Hebrews 2:18.
“in all points tempted” = Only the person who fully resists temptation can truly know the extent of its force and power. Thus, the Sinless One (think of Christ here), the person who is sinless, has a greater capacity for compassion than any sinner could have for one who is still locked into sin.
“He Came to this world to be tempted in all points as we are, to prove to the universe that in this world of sin human beings can live lives that God will approve.” RH, March 9, 1905; HP:166.
“He Came to this world to serve.” RH, July 7, 1910.
“He Came to this world to live, in our behalf, the life of the poorest, to walk and work among the needy and the suffering.” ST, April 26, 1905.
“He Came to this world to live the Law in humanity, that Satan’s charge that human beings cannot keep the Law of God might be demonstrated as false.” CTr:279; ST, April 7, 1898.
“He Came to this world to reveal the Father.” ST, August 16, 1899.
“He Came to this world, and took upon His sinless soul the guilt of sinful man, that sinners might stand justified before God.” CM:76.
“In every sense of the Word Christ was a medical missionary. He Came to this world to preach the Gospel and to heal the sick. He Came as a healer of the bodies as well as the souls of human beings. His message was that obedience to the Laws of the kingdom of God would bring men and women health and prosperity.” CH:317.
“He Came to this world as man’s substitute and surety, and He is fully able to save all who repent and return to their allegiance.” 7BC:914.
“He Came to this world as the unwearied Servant of man’s necessity. Love for the lost race was manifested in all that He said and did.” 7T:221.
“[206] He Came to this world for no other purpose than to place man on vantage ground before the world and the Heavenly universe. He Came to bear testimony that fallen human [207] beings, through faith in His power and efficacy as the Son of God, may become partakers of the Divine nature.” 8T:206-207; PUR, December 17, 1903.
“He Came to this world and in humanity lived the life that He desires you to live. Look to Him. Study His plans and purposes and methods. His life is our lesson book.” UL:363.
“He Came to this world and lived a sinless life, that in His power His people might also lead lives of sinlessness. He desires them by practicing the principles of truth to show to the world that God’s grace has power to sanctify the heart.” AU Gleaner, January 17, 1906.
“He Came to this world to take away their sins, and to impute to them His righteousness.” PUR, December 8, 1904.
“He Came to this world to live God’s Law in human nature. He Came to testify to the world’s unfallen, to seraphim and cherubim, to angels and to men, that Satan’s rebellion against God and His Law was without foundation or excuse, that in His Law God had revealed His Character.” RH, January 23, 1900.
“He Came to this world in the garb of humanity, to live a life of perfect obedience, that human beings, receiving Him as their Redeemer, might become partakers of the Divine nature, and at last stand before God without spot or stain of sin.” RH, June 29, 1905.
“He Came to this world to preach the Gospel and to heal the sick.” RH, July 23, 1914.
“He Came to this world to represent the Father, and He revealed His Divine power by giving life to the dead, by restoring the sick and suffering to soundness and health.” ST, March 21, 1900.
“He Came to this world to show us what God can do for us, and what we can do in co-operation with God.” ST, June 14, 1905.
“He Came to this world to shed upon you His Own brightness and peace.” ST, May 10, 1910; 8MR:333.
“He Came to this world to raise men and women from the degradation of sin, and fit them for Heaven.” 3MR:105.
“[241] He Came to this world to bring fallen man moral power, that [242] He might keep the Commandments of God and be a partaker in the Divine nature, overcoming the corruption that is in the world through lust.” 1SAT:241-242.
HERE IS THE OPPOSITE “HE:” “Before he fell, Satan wanted Christ’s position. Because he could not have it, he became desperate, rebelled, and was cast out of Heaven. Because he was restrained from carrying out his plans, he decided that he would be his own god. He came to this world, and here he determined to do a great work through commercialism. He laid his plans to turn the world into a place where he could carry out his strange devising’s. But the Lord forbade his plans. He has been made to understand that there is a Ruler in the Heavens over the inhabitants of the world.” 19MR:395.
4:16: “throne of grace” = “The throne of grace represents the kingdom of grace; for the existence of a throne implies the existence of a kingdom. In many of His parables, Christ uses the expression, ‘the kingdom of Heaven,’ to designate the work of Divine grace upon the hearts of men.” GC:347.
CHAPTER FIVE
5:2: “have compassion. . . on them that are out of the way” = This “High Priest,” as with all “high priests,” is supposed to “have compassion” on those who transgress, in other words, go “out of the way,” of God’s Law.
5:3: “so also for himself [the earthly high priest], to offer for sins” = It is argued that our Lord did not have to supply an offering for Himself, in that He was sinless. However, the reason for the offering was to confirm that God the Father had accepted the offering of the priest as being an acceptable. Thus, our true High Priest’s offering was to be noticed in His character and this duty performed. To this Jesus makes reference when He says to Mary, “I Am not yet ascended to My Father,” John 20:17, in order to see if His sacrifice was acceptable; just as the earthly high priest awaited the approval of the Shekinah Glory to appear, such that he when then know the sacrifice was accepted.
Thus, the High Priest, being a representative of the nation of Israel (all men), identified with their sins and was worthy of death. He transacted with God for the people and in this sense, He was the people. If God accepted Him, God accepted the people because of Him. For this reason, the people were very anxious to hear the sound of the bells (= Second Coming) on the bottom of the High Priests robe (Exo. 28:34 & 39:26) on the Day of Atonement. Therefore, since we are all considered priests, then never let it be said of us, “that thou shalt be no priest to Me: seeing thou hast forgotten the Law of thy God,” Hosea 4:6.
The Greek word in Matthew 17:24, “didrachmon,” which is generally translated as “tribute,” signifies the “didrachma,” or two drachms. Though all Jews were required to pay the Temple tax, priests, Levites, and rabbis were exempt. Therefore, this question about whether Jesus paid the Temple tax was a challenge to His ministry and more importantly, to Who He really was. Notice also that Jesus did not get the money from the groups purse, but from a fish’s mouth. It’s as if to say that it did not come from His Own hand; which would have acknowledged an untruth, that He was neither a “priest” or a “rabbi.”
What a fitting example to show our obedience in sustaining God’s Church today. Christ’s blood paid for our true redemption, but most men only value it as in the “thirty pieces of silver” (Zec. 11:12-13; Mat. 26:15; 27:3 & 9), offered by Judas and accepted by the priests.
5:4: “no man taketh this honour unto himself” = One does not seek after it; he is elected to this office. Christ did not seek it. But because of sin, He had to accept the office of it. Just as Aaron, the first high priest, was called of God; so Christ was called of the Father. Paul is setting up the Aaronic priesthood, which is from the tribe of Levi, to Jesus, Who is from the tribe of Judah.
5:5: “begotten Thee” = See my Hebrews 1:5 Note. This phrase is explained by seeing Acts 13:33. Better, “This day have I made Thee Holy in the sight of all mankind.” “This day have I made Thee the High Priest, even though you are of the tribe of Judah.”
“Christ glorified not Himself to be made an High Priest” = Verses 5-10 will show us that Christ met the qualifications for High Priesthood set down in verses 1-4. These are: (1) The High Priest must share humanity (verses 1-3): and (2) He must be appointed by God (verse 4).
5:6 & 10; 6:20; 7:11 & 17 & 21: “for ever after the order of Melchisedec” = Meaning, as Melchizedek (Old Testament spelling) was, both a King and a Priest (see Gen. 14:18), so will Messiah be both a King and a Priest. Melchisedec literally means, “King of Righteousness.” There is no indication that the priesthood of Melchisedec ever ceased. He is a “type of Christ.” See Hebrews 7:11.
5:7: “Who [Jesus]. . . unto Him [the Father] that was able to save Him [Jesus] from death, and was heard in that He [Jesus] feared” = There is NO WAY that God/Jesus “feared;” for Jesus, being God, does not “fear” God, let alone, Jesus as God, does not “fear” Himself. Thus, a study of the Greek word for “feared” must be studied out.
The Greek word here is “eulabeia,” and is translated as “fear” or “feared” in most Bible versions. The meaning for this Greek word is many, but generally means “reverence; veneration; piety.” Unfortunately, the only other place where it appears in Scripture is in Hebrews 12:28, which is translated as “Godly fear” in many Bible versions also. In a side note, “Godly fear” is appropriate in Hebrews 12:28, because it is speaking of mankind’s reaction. While here, it is not speaking of mankind; but of Divinity. By contrast, the Greek word for God, “Theos,” is not in either text. Therefore, God should not be translated in the text either.
Since, regrettably, many Bible versions have “fear,” “feared,” or “Godly fear” in both places, many false assumptions have arisen from this passage, since our God (Jesus) does not “fear,” Himself. However, so as not to be confusing as to Who the “He” is in this passage, thus bringing out many false translations, this Greek word “eulabeia,” being translated as “fear,” should not be translated as “fear” or “feared” in this passage, or in the Hebrews 12:28 passage rendition. Or should it?
We must remember we are dealing with the Old English, sixteen hundreds, “KJV” understanding of “fear;” which was understood as “reverence,” and therefore was not a problem in translation, just a false understanding of the word “fear” in our modern understanding of the word. As an example, using the same writer, Paul, he uses the word “phobeo” in Hebrews 4:1, meaning “fear;” but the type of fear that has you shaking from it. As upposed to our reverential “fear” of God comprised in the Greek word Paul used in this passage, being “eulabeia.” Problem solved, Jesus did not “fear” but “reverenced.”
In a side note, most Bible Translations miss the mark by adding “God,” or “godliness,” or “godly,” which is not in the passage. This may be done in an attempt to cover up our problem word, “fear.” Therefore, I will not quote or use those translations to confirm my point. The point is, it is helpful to establish that Jesus being “fearful” is incorrect, for Jesus, i.e., “God,” does not “fear,” let alone “fear” Himself; which has caused all the confusement in the various Bible translations.
Going back to the 14th and 15th centuries to see how the original and first translators into English handeled this Greek word “eulabeia,” I/we rely on William Tyndale, 1494-1536 A.D., and his Translation, who has it as, “Because he had God in reverence;” remembering that “God” should not be translated in the text. And prior to him was John Wycliffe, 1330-1384 A.D., in his Translation, “WYC,” where it is translated as, “for his reverence.” Moving along, we discover the German translator, Martin Luther, 1483-1546 A.D., who translated it as, “And was heard for that he had God in reverence.” Remembering again that “God” should not be translated in the text. I quote these three versions, because it shows that early on it was well known that “reverence” is how “fear” should have been translated and was understood in Old English 14th, 15th, and 16th century understanding of the Greek word. Now let’s discover modern versions that translated straight forward, leaving also “God” out of the passage.
The “NASB” has it as, “because of His devout behavior.” Actually, this version is very helpful by capitalizing “His.” The 1995 edition has it as, “because of His piety,” somewhat correcting itself; while all the while still capitalizing “His.” The “DLNT,” “HCSB,” “LSB,” “TLV” all have, “because of His reverence.” Again, actually capitalizing “His.”
Seven versions have “because of his reverence,” while not capitalizing “his.” They are, the “CSB” “EHV” “ESV” “ESVUK” “HCSB” “LSB” “NABRE”
The “DRA” has, “for his reverence.” The “LEB” has, “as a result of his reverence.” The “NET” and “NTFE” have it as, “because of his devotion.” I like that but “reverence is more correct. The “OJB” has it as, “because of his chasidus.”
Even the “NIV” and its sister, “NIVUK,” have it as, “because of his reverent submission.” Along with four others, the “NRSVA,” “NRSVACE,” “NRSVCE,” and “NRSVUE.”
Therefore, the vast majority of modern versions fail to recognize that “fear,” as understood in today’s English language, should not be in the passage. Thus, concluding that this figure of “He” can be, and should be understood as “Jesus,” Who does not “fear,” but have “reverence” towards the Father.
“was heard” = This is referring to Christ’s “prayers and supplications” in the Garden of Gethsemane, when Christ was asking that the “cup” might be taken away from Him. With the “tears” being when His “sweat was as it were great drops of blood,” Luke 22:44.
5:8: “Though He were a Son” = In His humanity only was He “a Son.”
“yet learned He obedience” = God cannot “learn.” This comes to us from a Greek proverb, “emathen-epathen,” which is a play on words, meaning, “Through suffering He became obedient to death.”
5:9: “Being made perfect” = The verb form may be translated as, “having been made perfect,” or “having been completed.” The meaning is that of having attained a goal, of having finished a task. Christ achieved that which He had set out to accomplish through His humanity. He had demonstrated His obedience to the point of death and was perfected (or better, did not lose His perfection). He was now qualified for the office of High Priest.
“all them that obey Him” = Notice, ONLY “all them that obey Him.” There are conditions for one’s salvation. See my Bible Study: “SALVATION BIBLICALLY.”
5:11: “hard to be uttered” = Not “hard” to understand; but “hard” to believe because of their stubbornness.
5:12: “have need of milk” = Paul feels he may have to start all over again from the beginning before he can teach them greater things that they are not ready for right now. They were “teachers,” but they were in need of having to be taught! In other words, speaking to Jews remember? They did not learn from their own history. They failed to advance their spirituality.
5:14: “full age” = This seems to be the entire point of Paul’s discourse. Therefore, how do you become of “full age?” By having your “senses exercised to discern both good and evil.” It’s talking about being mature in spiritual things, not of years of age.
CHAPTER SIX
6:1: “Therefore leaving the principles of the doctrine of Christ” = This cannot mean that Paul is teaching us to “leave the principles of the doctrine of Christ.” But rather, “Therefore” must be understood from the aspect of the proceeding conclusions, which was, “strong meat belongeth to them that are of full age,” Hebrews 5:14. Or, in other words, the “doctrine of Christ” is better understood by those who are well trained in it. And since these have come to a better understanding of such, they can now “go on unto perfection.”
6:2: “resurrection of the dead” = The Sadducees should have understood this doctrine from their own Scriptures (see Job 19:25; Isa. 26:19; Dan. 12:2).
“eternal judgment” = Not the burning of one forever. But experiencing the “second death.” See my Bible Study: “DEATH, THE BIBLICAL TRUTH ABOUT.”
If you do not understand these six “foundational” listed doctrines, Paul says you are a mere babe.
6:4-6 & 10:38: “[4]For it is impossible for those who were once enlightened. . . partakers of the Holy Ghost, [5] And have tasted the good Word of God. . . [6] If they shall fall away, to renew them again unto repentance” = The first thing to recognize is the beginning word, “For.” Which is the same as “Therefore; Wherefore; Thus; and So” Thus, one must understand the verses (discussion) preceding these verses. And Paul uses the word “For,” in order to connect what he has previously said with what he is now going to state. What we find is, “not laying again the foundation of repentance from dead works,” verse one, in order to start the path to “let us go on unto perfection.”
So, this section of verses main subject is, is what is “impossible.” Breaking away from the knowledge and gifts these believers had, “once enlightened; tasted; partakers; tasted; and powers; the continuing plain English structure would state, “it is impossible, to renew them [these believers] again unto repentance.” Notice also the word “again.” Meaning their previous repentant acts where accepted. But now, no longer. The ending of verse six as to why it is “impossible” is obvious. To accept Christ into your heart, then reject Him “again,” as the verse points out, is to be “crucifying once again the Son of God.” And as this section points out, this is the last time these individuals will be doing it.
Thus, these verses must be speaking of the sin against the Holy Spirit (Mat. 12:31), since true confessions can still be made (see 1Jo. 1:9). In other words, “true [righteous] repentance.” Any arguments that these believers were never in a saved position is to ignore the context. Remember, it is “impossible” to “fall away” from a position you were never in or had obtained to. Thus, their “repentance” will not be accepted. Most likely, as with many, they are only “repentant,” if repentant at all, that they got caught. Notice, they could not be “renew[ed]. . . again unto repentance,” verse 6.
Please see my Bible Study: “ONCE SAVED ALWAYS SAVED.”
From SC:52.2-3 we read: “Some seem to feel that they must be on probation, and must prove to the Lord that they are reformed, before they can claim His blessing. But they may claim the blessing of God even now. They must have His grace, the Spirit of Christ, to help their infirmities, or they cannot resist evil. Jesus loves to have us come to Him just as we are, sinful, helpless, dependent. We may come with all our weakness, our folly, our sinfulness, and fall at His feet in penitence. It is His glory to encircle us in the arms of His Love and to bind up our wounds, to cleanse us from all impurity. [SC 52.2]
“Here is where thousands fail; they do not believe that Jesus pardons them personally, individually. They do not take God at His Word. It is the privilege of all who comply with the conditions to know for themselves that pardon is freely extended for every sin. Put away the suspicion that God’s promises are not meant for you. They are for every repentant transgressor. Strength and grace have been provided through Christ to be brought by ministering angels to every believing soul. None are so sinful that they cannot find strength, purity, and righteousness in Jesus, who died for them. He is waiting to strip them of their garments stained and polluted with sin, and to put upon them the white robes of righteousness; He bids them live and not die.” [SC 52.3].
6:8: “end is to be burned” = People who don’t appreciate the blessings of God will experience the “second death.” They only bring forth “thorns and briers.” This “burning” is the “second death” of the Book of Revelation (2:11; 20:6 & 14; 21:8).
6:9: “accompany salvation” = Without the “accompanying” of good works, “salvation” is unattainable. See verse 10.
6:10: “ministered to the saints” = One must be helpful in order to prosper in God’s world..
6:12: “faith and patience” = Notice these two requirements in order to inherit Heaven. There are more, but these apparently by Paul, must be obtained first before moving on to “meatier” (verse 12 & 14) things.
6:17: “immutability” = Not possible to change; such as the Law of God.
6:18: “two immutable things” = What are the “two immutable things?” They are the promises and oaths of God: “That the new covenant was valid in the days of Abraham is evident from the fact that it was then confirmed both by the promise and by the oath of God¸” RH, October 17, 1907, paragraph 4; PP:371.1; GH:160.
From “Albert Barnes Notes On The Bible” we have confirmation: “Most expositors, as Doddridge, Whitby, Rosenmuller, Koppe, and Calvin, suppose that the reference is to the promise and the oath of God, each of which would be a firm ground of the assurance of salvation, and in each of which it would be impossible for God to lie.”
6:19: “within the veil” = The Hebrew word used here for “veil” is, “G2665; katapetasma,” which by its other uses in the New Testament, usually refers to the “Inner Veil,” leading into the Most Holy Place. See Matthew 27:51; Mark 15:38; Luke 23:45; Hebrews 9:3. By contrast, Hebrews 10:20 is inconclusive.
Looking at Hebrews 10:20, where “G2665; katapetasma” is used, in this passage it is not defined which compartment is specified, even though it is clear from its other uses. So what does “G2665; katapetasma” really mean? It is defined as “a veil spread out; a curtain.” According to “Thayer’s Concordance,” it can refer to either of the two “veils.” “Strong’s Concordance” just defines it as a “door; vail,” being unspecific as to which “veil;” the inner or outer.
According to Herodotus, Philo, and Josephus, this word refers to the “two curtains in the Temple at Jerusalem.” See 1 Macc. 4:51; yet cf. Edersheim, Jesus the Messiah, 2:611; Josephus, b. j. 5, 5, 4; Antiquities 8, 3, 3; Philo, vit. Moys. 3: 5 and 9; de gig. 12. Our conclusion then is, that we need to go to other contextual evidence to see where it was that Christ went to upon His Ascension.
For evidence of where Christ entered into “within the veil,” we go to Revelation 1:12-13, where we can see that He was in the “Holy Place,” because of the mention of being among “the seven candlesticks.” We can then also go to Revelation 8:4 & 5, with the mention of the “[5] Alter” and of the “[4] Incense,” and of the Golden [5] Censer,” which, of course, all of these are in the First Compartment; the “Holy Place.” And if we take an even closer look at Revelation 4:5, both God the Father and God the Son are in the compartment that houses the “seven lamps of fire burning before the throne.” And according to John 20:17, Jesus clearly tells us that He “ascended to My Father.”
Also consider that Hebrews 6:19-20 and Hebrews 10:19-20 are speaking of the same event; with Hebrews 10:19 giving us some more background. These two sections of text are nearly identical. With this obvious conclusion, when we read Hebrews 10:19, the Greek for entering into the “holiest,” is “G39; hagion,” meaning “Holy Place.” There you have it! There is too much information to falsely come to the conclusion that Christ entered into the Most Holy Place at His Ascension.
Therefore, to attempt to use this passage to “prove” Christ entered into the Most Holy Place at His ascension, is to misconstrue obvious Biblical truth. Which “veil” must be determined when this Greek word for “veil” is being used.
In a side note, Hebrews 10:20 has the word “consecrated.” The Greek is “G1457; enkainizo,” and if we go to the “Septuagint/LXX,” we find this Greek word only found in Numbers 7:10 & 11 & 84 & 85. Numbers, Chapter Seven, in particular these mentioned verses, is all about the “dedication/consecration” of the Articles of the Temple. When Jesus went to Heaven, He “dedicated/consecrated” with His “blood,” Hebrews 10:19, the Articles of the Heavenly Temple. Thus, there was only two times when the Most Holy Place was ever entered into. Once, on the Day Of Atonement, and the other, upon the dedication of It.
According to Exodus 40:9-13 and Numbers 7:1, we see that Moses, acting in priestly function before the ordaining of Aaron (see Psalm 133:2), anointed all the Tabernacles Vessels and the Tabernacle Itself. Thus, when Jesus went to Heaven, He transitioned from a dead Lamb to a living Lamb, all-be-it, aa “a Lamb as [though] it had been slain,” Revelation 5:6, His first mission after determining that His sacrifice was accepted of His Father, was to “dedicate/consecrate” the Heavenly Temple. But before He could do that, aside from being accepted of His Father, the Father needed to anoint Jesus (see Heb. 1:9).
“When Christ passed within the Heavenly gates, He was enthroned amidst the adoration of the angels. As soon as this ceremony was completed [WHAT “ceremony?” The dedication of the Heavenly Sanctuary], the Holy Spirit descended upon the disciples in rich currents, and Christ was indeed glorified, even with the glory which He had with the Father from all eternity. The Pentecostal outpouring was Heaven’s communication that the Redeemer's inauguration [“this ceremony” answered] was accomplished. According to His promise He had sent the Holy Spirit from Heaven to His followers as a token that He had, as Priest and King, received all authority in Heaven and on earth, and was the Anointed One [WHAT is His Title NOW? He “anointed” the Temple in Heaven.] over His people” AA:38.3.
6:20: “for ever after the order of Melchisedec” = See my Hebrews 5:6 Note.
“He [Jesus] bears the Name of Jehovah upon His miter, while on His breastplate is written the name of Israel.” 7BC:928.
CHAPTER SEVEN
7:ALL: Paul covers what is wrong with the Aaronic priesthood, which by contrast, covers what is right with Christ’s Priesthood:
1) Verses 8 & 12 & 23: The priests die. Christ lives forever.
2) Verse 11: Not “perfect.” Christ is “perfect.”
3) Verse 16: Set up by a “carnal commandment;” meaning the line of Aaron. Christ was not; but set up by God (Psa. 110:4).
4) Verse 18: The Aaronic priesthood failed because of the “weakness and unprofitableness” of the flesh. Whereas, Christ overcame the fleshly lusts thereof.
5) Verses 20-21: The Aaronic priesthood was not set up with an “oath.” Whereas Christ was in Psalm 110:4.
6) Verse 21: The Aaronic priesthood only contained priests. Whereas, Christ is both a King and a Priest; just as Melchizedek was.
7:2: “gave a tenth part” = We are not told when the “tithing” system began; but Abraham knew he should be obeying it. How about you? Even Jacob followed his grandfather’s example in paying tithe (Gen. 28:22). Who to we are not told. We are also told of Jethro being a priest (Gen. 18:1). Can we assume Moses paid him tithes? See my Bible Study: “TITHE, A PROPER BIBLICAL.”
“King of righteousness. . . King of peace” = True “peace” can only come when proceeded by “righteousness.”
7:3: “Without father, without mother, without descent. . . priest continually” = Christ had no “father” from the Levitical tribe from which to be honored as a “Priest;” let alone “High Priest,” who must be a “descendent” of Aaron. Paul’s point here is that Melchisedec had no descendants, yet he is regarded in Judaism as the greatest of all High Priests. Plus, a Priest had to be a human; which Christ was (Heb. 5:1). Paul here is beginning to set up Christ as our truly Only High Priest; the Only One “High Priest” that can truly ascend to Heaven on our behalf.
So, what Paul (the Holy Spirit) is setting up here is that the Melchizedekian Priesthood was timeless, having no end, because there is no mention of beginning or ending. In the Levitical priesthood, one could only serve from the age of 25 to 50 years-of-age (Num. 8:24-25). In the Melchizedekian Priesthood, there was no succession. He is the first and the last (see Rev. 1:11 & 17; 2:8; 22:13). In other words, the Melchizedekian Priesthood is a representation of Christ. BUT, the KEY point of this entire discourse is to set up Christ as superseding the Aaronic Priesthood. Thus, Melchizedek is used by the Holy Spirit as a model, or better, a foreshadowing of Jesus, The Christ.
Note: For those who speculate that Melchizedek was the Pre-incarnate Christ, the texts that describe him do not use the adjective that would identify him as being even “like the Son of God.” Instead, the texts use a participle, meaning the Jesus was similar to Melchizedek only in the likeness of the Biblical statements. To make it simple, in other word, the Hebrew grammar does not support such a hypophysis. The Hebrew grammar used is “aphomoioo,” which simulates “a model used to identify a facsimile of; to copy but not be the same as.” This is the only place in the New Testament where Paul uses this grammatical phrase. In fact, Psalm 110:4 distinguishes Melchizedek from the Messiah.
7:4: “great” = Paul is pointing out that there was one even greater that “the patriarch Abraham.” He is preparing the Jewish mind to recognize that there are boundaries and limitations to the Judaism priesthood. But not with the Melchizedekian.
7:5: “a commandment to take tithes” = Numbers 18:26 & Nehemiah 10:38.
“tough they come out of the loins of Abraham” = Tithes were paid even before Levi was born is Paul’s point. See my Hebrews 7:2 Note.
7:6: “he” = Melchisedec.
“whose descent is not counted from them” = Melchisedec is not a “descendent” from the Levitical tribe. Yet he “received tithes.” Paul is setting up Christ as worthy of “tithes” because He is “a priest forever after the order of Melchisedec,” Psalm 110:4; Hebrews 5:6; 7:17 & 21.
7:7: “the less [Abraham] is blessed of the better [Melchisedec]” = Paul is setting up Melchisedec as being better than Abraham, a hard thing to accept in the Jewish mindset (Mat. 3:9). He is preparing them for Christ to be of more value than them all. But first, Melchisedec.
7:8: “men that die receive tithes” = Paul points out that the Aaronic priests eventually die, in order to bring in Christ Who will never die; but “He liveth;” although not mentioned here, Paul assumes they know that he (Paul) believes Christ to be risen.
7:9: “Levi also who receiveth tithes, payed tithes” = In receiving “tithes” from Abraham, Melchizedek virtually received them from Levi, who was in Abraham’s lions.
7:10: “he. . . father” = The “he” equals Levi; whereas the “father” equals Abraham. Unfortunately for genealogists, in the Hebrew language, “father” can mean “father, grandfather, great grandfather, etcetera.” Simply, in Hebrew, the word “father” just means a predecessor.
7:11: “perfection were by the Levitical priesthood” = Here Paul takes to the direct attack upon the “Levitical priesthood.” It is NOT perfect. He is leading up to One that is! In other words, “Another Priest.” See Psalm 110:4 again. And this “Priest” would “not be called after the order of Aaron.”
“for under it [the Levitical priesthood] the people received the Law” = Notice that Paul is not trying to convince them from his logic, but from the logic of the “Torah.” This is a Jew reasoning with a Jew.
7:11 & 17 & 21: “after the order of Melchisedec” = See my Hebrews 5:6 Note.
7:12: “priesthood being changed. . . a change also of the Law” = For those of you who would push this text, we are NOT talking about the Ten Commandment Law of God. Verse 11 confirms that we are discussing a change in the “Levitical priesthood. . . order of” things. If the sacrificial system could have cured the sin problem forever, than it would still be required today. But a “better [covenant; see my Heb. 7:22 Note]” was needed in order to be a Godly accepted Sacrifice for the forgiveness for sins (see Heb. 8:6). HOWEVER, this is not some “New Covenant,” But rather, “a better covenant,” Hebrews 8:6, “established upon better promises,” ibid. It is the SAME covenant as described by the prophet Jeremiah, in that with this covenant, God’s Law would be written upon our hearts (Jer. 31:33).
By contrast, Paul is discussing the Law concerning the Levitical priesthood (staying in context with verse 11). The Law provided that only the Levites could serve at the tabernacle and that only the sons of Aaron, “after the order of Aaron,” verse 11, could be priests. Furthermore, it regulated the services of the priests with reference to the dispensation in which they served. Thus, it would be necessary to change the Levitical Law system if a Priest [Christ] were selected from any other tribe (“another priest,” verse 11); otherwise, Christ could not be our “High Priest” (Heb. 4:14; 5:5 & 9 & 10; 6:20), since He is from the tribe of Judah (verse 14). And the main point of all this discourse of Paul is, that once Christ died for all our sins and became our “High Priest,” “He [will] continueth ever [and] hath an unchangeable priesthood.” Hebrews 7:24.
The Jews understood the Sanctuary’s sacrificial system. But they had lost track of the Messiah Coming from the tribe of Judah; for in their minds, the Sacrificial Lamb would come from the tribe of Levi. Paul here is reminding them that no, Messiah would come from the tribe of Judah (Gen. 49:10), requiring “a change also of the Law.”
7:13: “another tribe. . . alter” = Melchisedec was not from any tribe. Christ was from the tribe of Judah, of which none from that tribe were allowed to administer in the Holy Place, where the “Alter of Incense” is. As explained in verse 14. Paul’s point is to the average Jew who knew that one must be from the tribe of Levi in order to minister in the Sanctuary, that in verse 15, neither Melchisedec nor Christ were of the tribe of Levi, and that Law of having to be from that tribe was for a season (“carnal,” verse 16).
Here is the point. We are no longer under the dictates of the Sacrificial System of Laws. Why? Because, as Paul is alluding to, the Preeminent (Most Important) Sacrifice has been sacrificed, once and for all.
7:14: “our Lord” = After all this setup, Paul now is ready to spring Christ as the ONE Who is the “Lord” upon them. This is Paul’s first use as calling Christ as “Lord.”
7:15: “similitude” = Or model, a type. The Jews knew a Messiah was to Come. Since Paul has now set up Christ as the “Lord,” the comprehension of Christ as Priest and King should now become evident.
“ariseth another Priest” = Paul backtracks a little here to still hold his Jewish audience. This cannot be Aaron’s prosperity; for he is not of “the similitude of Melchizedek.” In the Greek there are two words used for “another.” The one is “heteros,” meaning “another of a different kind,” which is used here. The other is “allos,” meaning “another of the same kind,” which Paul avoids using here. Do you see the point?
7:16: “carnal Commandment” = The Sacrificial system was only active until Messiah is sacrificed; making It “carnal” instead of eternal, like the Ten Commandments are.
“after the power of an endless life” = Herein lies the reason why the Priesthood is changed. The Priest needs to be able to administer “for ever,” verses 17 & 21; Psalm 110:4; Hebrews 5:6.
7:17: “he testifieth” = The “He” being both in reference to the Psalmist and the Holy Spirit Who really wrote it. Paul brings his Jewish audience in by using the Scriptures again, quoting Psalm 110:4. Why? Because once again, Paul is going to cancel (“disannul”) a Jewish Law in verse 18.
7:18: “disannulling” = The Hebrew is “athetesis,” meaning literally, “to abolish.” Paul uses it again in Hebrews 9:26 for the “put[ting] away” of “sin” forever out of our lives. If this Law is not “put away,” Christ could not then be “a Priest for ever after the order of Melchisedec,” verse 21.
“unprofitable” = The Law was not designed to impart life. It is there to guide, and unfortunately, to show you where you failed. It shows us the need for a Savior. Thus, the good news is that It was destined to be replaced, in that it would not exist outside of our being, but eternally cherished it our heart (Jer. 31:33).
7:19: “the Law made nothing perfect” = But without It you cannot be made perfect. To disobey God’s Sacrificial Law, which was in effect before the First Coming of Christ, would disqualify you for salvation. Just as we look back upon the Sacrifice and resurrection of Christ for our salvation (1Co. 15:14; 1Jo. 4:2-3; 5:10).
“draw nigh unto God” = How do you do that? Through the “better hope;” Jesus, The Christ.
7:20: “not without an oath” = A Levitical priest became a priest by genealogy. Not so Christ. The Aaronic priesthood was not set up with an “oath.” Whereas Christ was in Psalm 110:4.
7:21: “will not repent” = Better, “will not change His mind.”
“a priest for ever after the order of Melchisedec” = This is a direct quote from Psalm 110:4. According to Zechariah 6:13, Christ is both a King and a Priest; just as Melchizedek was (see Gen. 14:18). No other priest could make that claim. The Greek is in “perfect tense,” which emphasizes the abiding nature in Christ. In other words, Christ has been made a Priest and continues to be a Priest forever. How? By virtue of His resurrection. Plus, He is never to be replaced; which is in contrast to Aaronic priesthood.
7:22: “a surety” = The Hebrew concept is, “one who gives himself as security.” See Genesis 43:8-9 & Philemon 1:18-19. Christ “secures” our salvation forever. See verse 24.
“testament” = The Greek word used here is, “diatheke” meaning “an agreement,” or better, “a covenant.” It is used 17 times in the Book of Hebrews alone. Paul is not saying that Jesus is testifying, but that Jesus is setting up a new and better “covenant.” Therefore, a better translation would be, “covenant.” Confirmed in Hebrews 8:6, where the Greek word and sentence structure is the same, equaling, “a better covenant.” And that better “covenant” is found in Jeremiah 31:33.
7:23: “many priests” = By “many priests” Paul is pointing out that this priesthood would never reach its full potential, because each priest kept dying and would be replaced by another. But of course, Christ, Who lives forever, has the right to take over this Aaronic priesthood; as stated in verse 24.
7:25: “save them” = Paul finally confronts his Jewish audience, and us, that only through this “Him” can one be “saved.” This entire discourse is what he has been leading up to in this statement.
“to the uttermost” = The Hebrew for “uttermost” is “panteles.” The meaning is that there is no condition or situation or sin that you may be facing, which is not included in Christ praying to the Father for your salvation. Except, of course, as discussed in Hebrews 6:4-6, the sin against the Holy Spirit.
“that come unto God by Him” = Conditional. See John 3:36; 14:6; Acts 14:12; First John 5:12. Only those who worship the true Jesus [God] will obtain to salvation.
“He ever liveth to make intercession for them” = What is Jesus doing now?
7:26: “became us” = Hebrews 2:17: “it behoved Him to be made like unto His brethren.”
“made higher” = Not “made” in the sense of never existed before. But “made” in the sense of once being “lower than the angels,” Hebrew 2:7 & 9, He is now “made,” or better, become “exalted” because of His obedience (Heb. 5:8).
7:27: “Who needeth not daily” = The Aaronic priesthood needed to offer up “daily,” every day, for sins. But Christ Messiah, in Him was the Sacrifice “perfect,” Hebrews 5:9, and as such, only needed to be offered once.
“when He offered up Himself” = The point is, when the “high priests” were done “offer[ing] up sacrifice,” they were still sinners. But not Christ.
7:28: “the Las” = The “carnal” Law, remember? See Hebrews 7:16.
“word of the oath” = See my Hebrews 7:20 Note.
“which was since the Law” = Christ is “the word of the oath” and has always existed.
“consecrated for evermore” = Paul’s point is that Messiah superseded all of the Sacrificial system by being the perfect Sacrifice. There was perfection in the Messianic Sacrifice, and after the Sacrifice, which “those high priests,” verse 27, did not have, but were full of “infirmity,” Christ replaced and is the eternal, perfect, once and for all, Sacrifice.
CHAPTER EIGHT
8:1: “right hand of the throne” = Christ’s “throne” is to the right of the Father’s throne. See my Bible Study: “THRONES OF GOD.”
8:2: “Sanctuary” = See Hebrews 9:1-3 Note to understand that this should be translated as, “Holy Place.” Note: “true tabernacle which the Lord pitched,” see verse 5.
“true tabernacle” = Which is in Heaven.
8:3: “gifts and sacrifices” = The difference between a gift and a sacrifice is explained in Ephesians 5:2. The High Priest offers a gift which then becomes the sacrifice.
“this Man have somewhat also to offer” = A better offering then any of the priests could offer; His life.
8:4: “He should not be a priest” = He should not be an earthly priest; because of the Levitical “Law,” in that Jesus was not of the tribe of Levi. Paul’s point is going to be that Christ ministers in Heaven, making Him superior to “earthly priests.” In other words, Paul is showing the Jewish people that the earthly Sanctuary services are no longer needed, because the One they were pointing to has already Come and been sacrificed. This is why Paul hammers this point over and over, again and again.
8:5: “shadow of Heavenly things” = The earthly tabernacle was but a model (shadow) of the “true tabernacle,” verse 2, in Heaven, “which the Lord pitched, and not man.” See Hebrews 9:24.
Note: That the Sanctuary on earth is only a mere pattern after the Heavenly one, see: Exodus 25:8-9; 25:40; 26:30; 27:8; Numbers 8:4; Acts 7:44; Hebrews 8:5; 9:8-9; 9:11; 9:23-24; Revelation 11:19; 15:5.
That our Lord Jesus entered into the Sanctuary (Holy Place) in Heaven after His death, see: Hebrews 4:14; 6:19-20; 8:1-2; 9:8; 9:11-12; 9:24; 10:19-20; Revelation 1:12-13; 4:5; 8:3.
“None could fail to see that if the earthly Sanctuary was a figure or pattern of the Heavenly, the Law deposited in the Ark on earth was an exact transcript of the Law in the Ark in Heaven, and that an acceptance of the truth concerning the Heavenly Sanctuary involved an acknowledgment of the claims of God’s Law, and the obligation of the Sabbath of the Fourth Commandment. Here was the secret of the bitter and determined opposition to the harmonious exposition of the Scriptures that brought to view the ministration of Christ in the Heavenly Sanctuary.” 4SP:275; GC:435; SR:380-381.
8:6: “Mediator” = Christ. But as you know, He is more than just a “Mediator.” He is God pleading with God. No mere man can plead for the soils of man then can the True Mediator.
“better covenant. . . better promises” = What are the “better promises?” God originally promised (Old Covenant) that if they would perform the Sanctuary services, which represent the death of our Lord, their sins would be forgiven. But a better promise would be that Christ Himself would take the place of those representative animals and God’s Laws would be in our “hearts,” Hebrews 8:10; which is a rumination of Jeremiah 31:33.
The subject here is “covenant,” which means: “an agreement; a promise; a confirmation.” The Ten Commandments are the basis for the covenant or agreement. But They are NOT the “agreement,” because They do NOT have poor promises (vs. 6), They were NOT faulty (vs. 7), and They did NOT wax old and vanish away (vs. 13). The Old Covenant was agreed to at Mount Sinai (Exo. 19:3-6), and after the people said they would keep (agree to) God’s Commandments (Exo. 19:7-8), there had to be a sealing or ratifying of the covenant. This is described in Exodus 24:4-8.
Ratification took the shedding of blood, even Jesus Christ (Mat. 26:28; Heb. 12:24; 13:20-21), “through the blood of the everlasting covenant,” because of what Jesus did on the cross. It went into effect when Jesus died. “For a testament (covenant) is of force after men are dead: [blood must be shed Heb. 9:16 & 22] otherwise it is of no strength at all while the testator liveth.” Hebrews 9:17. So the Old Covenant will vanish away (Heb. 8:13), and the New Covenant will begin (rather it has already existed and been in effect; see my Bible Study: “COVENANTS, THE OLD & NEW”) when God “will put My Laws into their mind: and write them in their hearts,” Hebrews 8:10. See also Jeremiah 31:33. This hardly sounds like a cancellation of God’s Laws.
Notice also Galatians 3:15, “Though it be a man’s covenant, yet if it be confirmed, no man disannulith, or addeth thereto.” This means that after the death of Christ (or anyone making the covenant) nothing could be added to the New Covenant or taken away. This is why Jesus introduced the Lord’s Supper before He died, so that it would come under the New Covenant (Mat. 26:28).
Note: That neither the Sabbath could be disannulled, or Sunday added thereto! As an example: Let’s say you have a legal will. When you die, who can change it? No one. It is sealed and all your wishes (in our case, God’s Commandments) must be administered to and obeyed.
8:7: “if that first covenant had been faultless” = This is not saying that God’s covenant was faulty, but that the people whom He made it with, made it faulty, when they broke it; symbolized by Moses throwing down the first two tables of stone, written by the finger of God, and breaking them on the ground (Exo. 31:18 & 32:16, 19). This becomes clear by reading verse 8: “For finding fault with them.” There you have it. The “fault” is with the “them,” equaling the “people,” not with the covenant.
8:8 & 10: “make” = The Greek word here translated as “make,” is “sunteleso,” meaning “to complete, finish off,” and is not primarily to mean “to make” something, but to finish it off. Thus, the New Covenant was simply completed, or finished by the death of Christ; establishing it forever. And it has therefore always been in existence. This is very important. For Paul is quoting Jeremiah 31:31-33, and we need to understand the true context from there, not from here.
“a new covenant” = Again, the “new covenant” is the writing of God’s Law upon the heart, which has always been available and in existence.
Here is my Jeremiah 31:31 & 33 Note: “I will make a new covenant” = See Hebrews 8:8 & 10. The Hebrew word used here for “new” is “chadash,” which literally means, “fresh,” in Hebrew, and is equivalent to our English word, “refresh.” This is the only place in the Old Testament, or better, that “the prophets” speak of a “new covenant.” Therefore, when Paul is quoting Jeremiah, we can clearly see the true meaning of the making of a “new covenant” by our God, is to “refresh” His Old Covenant with us, since we broke it the first time. In other words, God is not changing the rules for salvation (canceling His Ten Commandments), but “renewing” Them in our minds and hearts. See Romans 7:11, then Romans 8:3.
8:9: “I regarded them not” = In Jeremiah 31:32 this is translated as “although I was an husband unto them,” and should be translated as such. The “Septuagint” translates it as, “although I was their Lord.” However, the Arabic has it as, “to reject, to loath, to disdain.” And Paul may have had influence towards this thought.
8:10: “after those days” = What “days?” This may either mean, “after those days I will put My Laws in their hearts,” or, “I will make this covenant with them after those days.” This difference is merely in the punctuation, and the sense is not materially affected. Since Paul is referencing Jeremiah, Chapter 31 (for a parallel passage, see Eze. 36:26-27), we must look there to see what “days” Paul and Jeremiah are referring to. Here is Jeremiah, Chapter 31, verses:
1 = “at the same time”
6 = “there shall be a day”
27 = “the days come”
28 = “it shall come to pass”
29 = “in those days”
31 = “the days come”
33 = “after those days”
According to Shirhashirim Rabba, in, “fol.” 3. 2: “. . .the Jews apply these days, when they represent the Israelites saying to Moses, O that He (God) would reveal (Himself or His Will) to us a second time! O that He would kiss us with the kisses of His mouth, and that the doctrine of the Law was fixed in our hearts; when he (Moses) said to them, this is not to be done now, but, in the time to come, (i.e., in the times of the Messiah,) [my Note: After the Mosaic dispensation is abolished at the Coming of Messiah] as it is said, Jer. 31:33.”
The Law of Moses could declare God’s Holy Standard, but it could never provide the power needed for obedience. Sinful people need a new heart and a new disposition within; and this is just what the New Covenant provides. Here is what I believe Jeremiah is saying: ”After your days of disobedience, and you decided to follow My Laws, I will put them into your hearts and minds; in other words, I will give you the power to obey, after those disobedient days.”
Thus, “after those days” means, after Messiah Comes; or better, for all time, after one decides to be obedient to God’s Law, God will give you the power to be obedient to Them. An external law can never change the person; it must become a part of the inner life if it is to change one’s behavior. Now are you ready for this statement? There is never an excuse for sin when you allow the Holy Spirit, Who is within you, to work in your life.
8:11: “all shall know Me” = This is futuristic language, after the Second Coming of Christ. See Isaiah 11:9.
8:12: “will I remember no more” = This is a promise. Of course, upon conditions of obedience. Paul says you can do it by acknowledging the New Covenant in your life.
8:13: “made the first old” = From “Albert Barns Notes on the Bible” we learn: “That is, the use of the word ‘new’ implies that the one which it was to supersede was ‘old.’ ” In other words, The New Covenant has always been in existence, thus making it older than the Old Covenant made at Mount Sinai.
Another interpretation is that the Old Covenant is “old; warn out; useless; it has passed its purpose.”
Once again, this is not speaking of the Ten Commandments, and as such, not making them invalid. By contrast, Paul is speaking of the Old Covenant. But you say, but they “decayeth and waxeth old [and] is ready to vanish away.” That is speaking once again, of the Old Covenant. The reason it “decayeth and waxeth old,” is because the first disobedience (all our sins) will be forgotten when Gods “Laws,” verse 10, are placed into your “mind” and your / “their hearts.” The sacrificial system is no longer valid now that Christ has been sacrificed; which the sacrificial system pointed to in the first place. For the replacement (Christ) is now a “better covenant [Christ our Sacrifice], which was established upon better promises [God’s Law in your heart].” Hebrews 8:6 & 9:23.
CHAPTER NINE
9:1-3: “Sanctuary” = These verses clear up the rest of the Book of Hebrews in that here is the only place where the Sanctuary is set up in order. Here is the breakdown:
In verse one, we have the Greek word “hagia,” which is used for the translation and understanding of the overall “Sanctuary.” In verse two, we have translated as “tabernacle,” with the Greek word being “ta hagia,” which is used for the translation and understanding of the “Holy Place.” And finally, in verse three, we have the translation “second veil,” with the Greek word being “hagia hagion,” which is used for the translation and understanding of the “Most Holy Place.”
Now Hebrews 8:2 becomes quite interesting. The Greek word there is “ta hagia,” meaning “Holy Place.” What is interesting about what Paul is teaching us in Hebrews 8:2, if you make the translation of this verse to read as “Holy Place” instead of “tabernacle,” you can prove that our Lord is shown clearly by Paul, and his understanding of our Lord’s ministry, that Jesus entered into the “Holy Place” at His ascension. See Revelation 1:12 & 20; 2:1; 8:3; 9:13.
Now let’s look at Hebrews 9:8, where the translation is, “holiest of all.” The Greek word is, “ta hagia.” Thus, we can see that Paul again has Jesus entering into the “Holy Place.” Bible translators have un-mistakenly translated this verse as “Most Holy Place” because of the context of the preceding verse [7]. However, Paul is simply referring back to the “Holy Place” here in verse 8, most likely because he is thinking of, and getting to the main point of his reasoning discussion here -- Jesus Christ and His ministry as High Priest in Heaven above.
Another verse that illustrates that Paul knew that Jesus at His ascension entered into the “Holy Place,” is Hebrews 9:12. And one last one to look at where Paul understood where Jesus went to after death is Hebrews 10:19. To seat this argument and my point, read Hebrews 9:24. To be fair however, there are still those who disagree with me because of verse 25; thinking that this must be referring to the “Most Holy Place” because of the translation of the Greek word “kam eniautos” into “every year.” “Eniautos” does mean “year.” However, with the prerequisite of “kam” in front of it, the proper translation would read “daily.” All becomes clear once again. The Priests went into the “Holy Place” daily; but the “Most Holy Place” once a year. Thus, verse 25 in stating “Holy Place,” is correct.
Hebrews 13:11 also helps us with this argument. The Greek word for “Sanctuary” is “ta hagia,” and should be translated as “Holy Place,” as the blood had to be brought into it by the priest. The sacrificial lamb was already in the Sanctuary where it was slain and did not have to be brought into it. Interestingly enough, the phrase “hagia hagion,” which clearly means “Most Holy Place,” is never used again in Hebrews in any reference to Christ in the Heavenly Sanctuary. Thus, one logical question arises. If Hebrews meant to teach that Christ at His ascension entered into the “Most Holy Place,” then why does Paul never again employ the phrase that without ambiguity refers exclusively to the “Most Holy Place?”
Another Greek word comes into play here in the Book of Hebrews. That Greek word is “skene,” which refers to the overall Sanctuary, and or, both compartments of the Sanctuary; just as “hagia,” also refers to the overall Sanctuary and both compartments of the Sanctuary. Hebrews 8:2 is a great example of this, where Christ is a “Minister of the Holy Place [“ta hagia”] and of the true Sanctuary [“skene”].” Paul once again places Christ at His ascension into the “Holy Place.” Other verses where “skene” is used are, Hebrews 8:5; 9:2; 9:3; 9:6; 9:8; 9:11; 9:21; 11:9; 13:10; 11:9. However, in Hebrews 11:9, “skene” is used in its plural form, thus this Greek word is not referring to the “Sanctuary proper,” which equals the two compartments, but again, to a type of Sanctuary, such as tents, translated as “tabernacles.”
SO HERE IS THE BREAKDOWN:
“Hagia” and “Skene” should be translated as “Sanctuary” in: 9:1 & 6 [see my Note] & 8 & 11 & 21.
“Ta Hagia” should be translated as “Holy Place” in: 8:2; 9:2; 9:8; 9:12; 9:24; 10:19; 13:11.
“Hagion” should be translated as “Holy Place” in: 9:25 [which it is].
“Hagia Hagion” Should be translated as “Most Holy Place” in: 9:3 & 8.
9:4: “golden censer” = Take notice: When did the “Most Holy Place” require the services of the “golden censer?” Only on the “Day of Atonement.”
9:6: “tabernacle” = Hebrew, “Skene,” meaning “the overall Sanctuary.” However, with the word “first” in front of it, the meaning is clear that we are speaking of the “Holy Place.”
9:7: “second” = The “second” compartment, meaning the “Most Holy Place.”
9:8: “Holiest of all” = See Hebrews 9:1-3 Note, in order to understand that this should be translated as, “Holy Place.” Bible translators have mistakenly translated this verse as “Most Holy Place” (understandably) because of the context of the preceding verse (7). However, Paul is simply referring back to the “Holy Place.”
“was not yet made manifest, while as the first tabernacle [skene; the entire structure] was yet standing” = As long as the first tabernacle was/is standing, it signifies that these services still need to take place; for Messiah has not yet Come.
9:9: “Which was a figure” = The true meaning of this verse is that there was no ministry conducted in the Heavenly Sanctuary during the time when the earthly Sanctuary was in operation. And as we know, the earthly Sanctuary was none other than a representation of the Heavenly. In other words, according to this verse, what would be in the future, as far as services go, would take place in the Heavenly Sanctuary; Christ pleading to the Father with His blood given on the cross. See verse 12.
“gifts and sacrifices” = See my Hebrews 8:3 Note.
“that could not make him that did the service perfect” = Paul stressing to his Jewish reader, points out that all these services only pointed to the Messiah that will be, and at this point was, perfect.
“as pertaining to the conscience” = This is the true discerner of sin. This is how the Holy Spirit talks to you.
9:10: “until the time of reformation” = The Greek word rendered here “reformation” is “diorthōsis,” which means properly, “emendation, improvement, reform.” It refers to “putting a thing in a right condition; making it better; or raising up and restoring what is fallen down; to correct; to make right; to restore to its natural and normal condition.” It is difficult to understand and translate because it is the only place in the New Testament that this word is used. As Peter has told us (2Pe. 3:16); thanks again Paul. A better sense would be “a putting of things where they ought to be.” Paul’s main point is that all of this was intended to be replaced!
9:11: “more perfect tabernacle” = Hebrew, “Skene,” meaning the entire Sanctuary structure. “More perfect” because Paul is pointing to the Heavenly Sanctuary; Where Christ is now serving.
9:12: “by the blood” = Here is my Ephesians 2:13 Note: Christ has reconciled what was irreconcilable -- that is, the Jew and the Gentile. He did this, neither by impressing upon the Jews the need to accommodate the Gentiles, nor by converting the Gentiles to the religious system of the Jews, which was by far superior to anything the Gentiles had. Christ accomplished the reconciliation of the Jew and the Gentile by dealing with a problem common to both -- the problem of sin, which is the cause of all enmity. The Cross reconciled both Jew and Gentile with God, and that reconciliation became the basis of their unity in “one body,” which is the Church without prejudice.
“entered into once” = Only “once” because Christ’s “blood” is more sufficient than that of “the blood of bulls and goats,” verse 13.
“Holy Place” = This is translated correctly, the Greek being “G39; hagion.” What is telling here is Paul’s use of the Greek word “G5131; tragos,” for “goats.” This Greek word is only used in one Chapter of the “Pentateuch,” that being Numbers, Chapter Seven, thirteen times. Thus, Paul is discussing the dedication/consecration of the Temple. See my Hebrews 6:19 Note. Paul could have used the other Greek word describing a “goat,” that being “chimaros,” mentioned in Levitus, Chapter 16. Therefore, if Paul had used the Greek word “chimaros” we could have concluded that Paul meant here, the “Most Holy Place.” But since he used the Greek word “tragos,” for “goats” and the Greek Word “hagion” for “Holy Place,” we can know for certain that Paul meant to point out the “Holy Place,” and not the “Most Holy Place.”
9:13: “bulls and goats” = The sacrifice of “bulls” was for the priests, while the sacrifice of “goats” was for the people.
“ashes of an heifer sprinkling the unclean” = The “ashes of the red heifer” were used for the cleansing of a person who had touched the corpse (dead body) of something. See Numbers 19:1-22. There, in Numbers 19:9 is explained the separating of the “waters.”
“purifying of the flesh” = It may have “purified the flesh,” but may not have purified the heart. Whereas, verse 14does, and Paul takes his opportunity there to hammer his true point of this entire discourse.
9:14: “without spot” = See First Peter 1:19.
9:15 & 16 & 17: “testament” = The Greek is, “diatheke,” meaning, a “contract” or “agreement.” But not in the sense that it can be changed or canceled. Thus, a better translation would be, “covenant,” meaning, “an agreement.” See my Bible Study: “COVENANTS, THE OLD AND NEW.”
9:16: “where a testament is. . . death of the testator” = A “testament” in this verses sense, is a person’s living will. It does not go into effect until the person dies. And in this sense, it would mean a contract that cannot be change when the person dies, but can be changed “while the testator liveth,” verse 17.
9:18: “neither the first testament was dedicated without blood” = “Neither the “first” earthly sanctuary, or last Sacrifice, being Christ, was done “without the shedding of blood,” Hebrews 9:22.
9:19: “hyssop” = Here is my Exodus 12:22 Note: “hyssop” = Why “hyssop?” Because it has chemical properties that will react with any portions of the blood used upon the door posts that will counteract with any bad properties that may be in the blood.
9:21: “Tabernacle” = The Hebrew is “Skene,” meaning the entire Sanctuary.
“and all the vessels of the ministry = This would be the dedication ceremony of the Tabernacle; as demonstrated in Exodus 30:25-29. Thus, when Christ rose from the dead, He went to the Heavenly Tabernacle, entering both compartments for dedication of them; pleading His blood sacrifice. It was not until that was accomplished that He could take up His ministry, beginning in the Holy Place (see Rev. 1:12).
9:22: “without shedding of blood is no remission” = See Leviticus 17:11. Why did Jesus die? You should answer, Because He Loved us. But the real question is, Why did Jesus HAVE TO die? Only God can “die” for the breaking of God’s (HIS VERY OWN) Law.
9:23: “heavens should be purified” = Notice the plurality. Sin originated in Heaven Itself. But that means everywhere is affected by it.
“better Sacrifices” = Which would be Christ’s blood.
9:24: “holy places” = See my Hebrews 9:1-3 Note, to understand that this should be translated as, “Holy Place.”
9:25: “every year” = The Greek word “kam eniautos,” translated into “every year,” is incorrect. It should have been translated “year by year,” or better “daily.” “Eniautos” does mean “year.” However, with the prerequisite of “kam” in front of it, the proper translation would read “daily.” It should have been translated “year by year,” or better “daily,” because it is the same Greek structure as in Hebrews 10:1, and is obviously referring to the daily sacrifices as it should be here in these verses. Plus, the reference in this verse stating “Holy Place,” Greek, “Hagion,” cannot refer to the “Most Holy Place,” as that is entered only once a year, not “daily.”
Thus, this section does not have to be referring to the “Day of Atonement,” although it also could be referring to the fact that the High Priest ministers in both Apartments upon the “Day of Atonement.” Had verse 24 been translated correctly as “Holy Place,” and verse 25 been translated as “daily,” these verses would have been clearer.
9:26: “since the foundation of the world” = Christ agreed to be sacrificed (better, before), “since the foundation of the world.” The concept for “world” here is the “Cosmos, or universe.” It is an all-inclusive word.
“put away sin” = See my Hebrews 7:18 Note.
9:27: “after this the judgment” = During the 1,000-year millennium. See my Bible Study: “MILLENNIUM, THE.”
9:28: “them that look for Him” = Notice, this promise is only for those “that look for Him.
“Without sin” = This is not saying that Jesus had sinned, but (as we should know) at Christ’s First Advent He was made “sin for us” (2Co. 5:21), “to bear the sins of many” (this verse). But the work He Came to do for sin is all completed at the Second Coming, when He Comes for those who are under His “salvation,” “without sin,” that is, being a different purpose for Coming the first time than “the Second time,” which is the subject of this verse. He is Coming to glorify those who were once sinners, but they will no longer be.
“In the typical service the high priest, having made the atonement for Israel, came forth and blessed the congregation. So Christ, at the close of His work as mediator, will appear, ‘without sin unto salvation,’ to bless His waiting people with eternal life.” GC:485.
CHAPTER TEN
10:1: “Law having a shadow of good things to come” = God’s Law is only a “dim” representation of the “good things to come” in Heaven where all are obedient to It. What a wonderful world that will be. The Law can only give us a “hint” of what is coming.
However, that is the secondary point. The real point here is not speaking of the Ten Commandment Law of God, but the “Law” of sacrifices, which could not make one “perfect.” Only the Personage that was to Come and fulfil that “Law,” of the sacrificial services, raise from the dead, and then live in you through the power of the Holy Spirit, can lead you to “perfection.”
If those sacrifices could have made you “perfect,” they would not have to have been repeated “year by year,” day after day. See verse two. Which confirms that the Sanctuary services were only intended to be a teaching tool for the real purpose of recognizing the true Sacrificial Lamb, our Lord Jesus Christ.
10:2: “ceased to be offered” = If you overcome sinning, no more need for the “offering.” While still sinning, the best you could hope for is that your sins are covered by the “blood of the lamb,” until you sin again and depend on First John 1:9. In other words, begin to walk with your Lord again. But unless you “purge” your sins -- stop sinning; repent; overcome repenting; overcome; overcome overcoming -- you are still in your sins. See Hebrews 6:6 again.
In a side note. It would appear, through the tense of the sentence structure of the Greek, that Paul is writing while the temple services were still being practiced, prior to the destruction of the temple in 70 A.D.
“every year” = The Day of Atonement. At this point we must understand that being a Christian is not the issue here. The issue is perfecting one’s character in order to best represent “Christ in you, the hope of glory,” Colossians 1:27. Most Christians tend to believe that accepting Christ as their Savior is a victory. No, No! That is only the beginning. Sanctification is the work of a lifetime. When our God will “remember” our sins “no more,” Hebrews 8:12, that is a once and forever statement, and will not be repeated “every year.” This is “Close of Probation” language.
10:3: “a remembrance again made of sins” = The Holy spirit reminds us, when we keep sinning, that your previous “those [sacrifices],” in other words, promises of repentance, which is the turning away from your sins, did not work. What Paul is also teaching here is that there is a better, more complete sacrifice, that the old Sanctuary services was pointing towards.
10:4: “take away sins” = The sacrificial system could only be “covering” everyone’s sins who placed their faith in a Coming Redeemer, while after He Came, we must look back to that Sacrifice in order for our sins to be “covered.” Keep in mind, we must still be striving to overcome them, just as they did the same. Also keep in mind, that a “covering” is just a temporary arrangement. The Hebrew word equivalent for the Greek word “covering [kafar],” is “Atonement [katallage].”
10:5 & 8: “Sacrifice and offering Thou wouldest not” = Paul is quoting Psalm 40:6-8. Christ offered His “body” willingly. The animals had no choice. Do you offer your body willingly to Christ?
10:6: “no pleasure” = For those who continually accuse our God as being a tyrant for requiring such a system, here is a verse for them. Keep in mind that had sin never entered into the world, Christ would not have had to die for it. When you stop sinning, then we can have a proper discussion as to why all of this earthly stuff is still going on.
10:8: “Sacrifice and offering. . . Thou wouldest not” = See my Hebrews 10:5 & 8 Note. One-Third of the “Torah” is dedicated to the discussion of “sacrifices and offerings.” This is not something that God wanted. Just as He sends His Holy Spirit to help you overcome yourself.
10:8: “Law” = The “Law” of verse 8 is undoubtedly associated with the “first” covenant which is “taken away” in verse 9. The “first” that is being “taketh away” is the sacrificial system, in order to “establish the second,” which is putting God’s Law into your heart (Jer. 31:33).
But did that “Law” include the Ten Commandments? No no! The sacrifices were only needed to show what and why they were needed in the first place; that the Law of God had been disobeyed. And only God could die for the breaking of His Own Law. No other true sacrifice -- no animal, a representation of God -- could suffice.
Those same sacrifices and sin offerings are described in Second Chronicles 8:12-13: “[12] Then Solomon offered burnt offerings unto the Lord. . . [13] even after a certain rate every day, offering according to the Commandment of Moses. . .” This makes it very plain that the “Law” concerning those burnt offerings -- the one mentioned in Hebrews 10:8 -- was called the Commandment or “Law of Moses.” It was a part of the Old Covenant system (the sacrificial system of “Laws”) that was taken away by “the offering of the body of Jesus Christ,” verse 10. NEVER alluding to the Ten Commandments which are eternal. The breaking of them was the reason for the system in the first place. The second was to have the true sacrifice, the sacrifice of God Himself, shock one into wanting God’s Law in their heart. In other words, acceptance of That Sacrifice.
Moreover, please note this important fact: The Ten Commandment Law was not a part of that which was done away. The reason is that Christ is quoted in verse 9 as stating: “Lo I Come to do Thy Will, O God. He taketh away the first that He may establish the second.” But let’s get the full text of what Christ said from Psalm 40:7-8. “[7] Lo I Come. . . [8] I delight to do Thy will, O My God: yea, Thy Law is within My heart.” Don’t miss this point. God’s Law within the heart of Christ, Who is God, is what He wants for us. In verse 16, the New Covenant is described in these words: “I will put My Laws into their hearts, and in their minds will I write Them.” This is how we are to view God’s Commandments in our lives. Just as Jeremiah 31:31-34 was supposed to be viewed in the minds of Jewish believers before the cross.
10:9: “the first. . . the second” = The “first” being the ceremonial Laws; while the “second” being God’s Law being written into our hearts (Jer. 31:31-33).
10:10: “once for all” = We are to be in a permanent state of sanctification, the true “Once Saved Always Saved” position, that of living a perfect Christian life. Just as “justification” is “once for all.”
10:11: “never take away sins” = Because they were only a representation of the true Sacrifice to Come.
10:12: “one Sacrifice” = Once and for all. Effective forever. Christ’s offering was complete. As we look back to that Sacrifice “daily,” it should help lead us away from sin. What Paul is getting to is that “This Sacrifice” actually dispensed with the sacrifices still being offered in his day. Are you still sacrificing Christ daily (Heb. 6:6) in your life by continuing to sin?
10:13: “His enemies be made His footstool” = Read Psalm 110:1. This takes place at the Second Coming. For those who think this is at the Third Coming, no, that is when “His enemies” receive their reward. They have already been judged and made “His footstool” prior to then.
10:14: “He hath perfected for ever them that are sanctified” = HEREIN lies the ultimate goal, “Christ in you, the hope of glory,” Colossians 1:27. This is what the “one offering” was/is supposed to accomplish in ones life.
10:17: “will I remember no more” = This admonition can only be true after one repents, stops repenting, overcomes, stops overcoming, and places God’s Law into their innermost parts of the heart.
10:18: “no more offering for sin” = Paul’s point here to his Jewish readers is that the sacrificial system is done; get out of it; it cannot cover your sins anymore. When will Christ in Heaven stop pleading to our Father for your sins? There comes a point when “Probation will Close.” If the offering for your sins is continually rejected or despised, there is “no more” God can do for you.
It is at this point that Paul finishes his entire discussion and will move on to another. In other words, the Translators should have started a new Chapter here.
10:19: “boldness” = The power given us with Christ is unimaginable. When will we use it?
“holiest” = See my Hebrews 9:1-3 Note, to understand that this should be translated as, “Holy Place,” where He was at the time of Paul’s writing this Epistle. See also my Hebrews 6:19 Note.
“blood of Jesus” = Here is my Ephesians 2:13 Note: A cadaver’s blood will last in a clean and pure state for five weeks after death. In a little-known fact, eighty percent of blood transfusions are done through cadaver’s blood. In a type, meeting antitype, thus it is that our Lord’s blood is of more value after His death.
10:20: “new” = Referring to the “New Covenant.” The Greek word for “new,” is “prosphatos,” which literally means, “newly slain,” which fittingly describes our Lord’s Sacrifice. It occurs nowhere else in the New Testament. It properly means “slain, or killed thereto;” that is, “newly killed, just dead; fresh, recent.” It does not so much convey the idea that it is “new” in the sense that it had never existed before. But “new” in the sense that it is “recent:” or “fresh.” It was in a way stated in which it was recently disclosed, and which had all the freshness of novelty. It is followed with “living way,” because it is a method that imparts life; or because it leads to life and happiness.
“and living way” = By stating “and living way,” Paul is affirming the Jesus Christ Lives.
10:22: “Let us draw near” = The Greek is in “present imperative tense,” meaning, “continue drawing near.” And how are we to do that? With “our hearts.” The Greek thought process here is that you cannot serve God until you learn how to worship Him.
“sprinkled” = Or better, consecrated for God’s work in your life. Don’t miss this little word of the Levitical imagery of the “sprinkling” of blood. It is supposed to help clear your “evil conscience.” The thought process is that of Exodus 29:21 and Leviticus 8:24, where the priests were anointed for office. We need to be anointed into God’s service with a clear “conscience.” In other words, for the right reasons. Don’t do what you can’t do; do what you can do and are “anointed” for.
“washed” = Just as the priests daily bathed (Exo. 29:4; Lev. 8:6), we not only need a daily bathing (sanctification is the work of a lifetime), but a regeneration to do the new days’ work.
“pure water” = The only way to be “washed” with “pure water” is if that “water” is Jesus Christ.
10:24: “provoke unto love” = By caring for another’s needs, you “provoke” them to “love” you? Maybe. But better, to love your Lord that helped you love them.
10:25: “Not forsaking the assembling of ourselves” = This is the most quoted verse in Scripture to allure lost Christians back into Church. But notice why: “the day approaching.”
“the day” = What is “the day” referred to here? “The Day” that is drawing near is the antitypical “Day of Atonement,” because this was its common designation among the Jews; a designation that must have been familiar to the “Hebrew-minded” recipient of this Book. Both in the “Mishnah” and “Talmud,” the treatise devoted to the Day of Atonement is simply called “Yoma,” which means, “The Day.” And that “day” is referring to the Close of Probation.
10:26: “if we sin willfully” = For “Once Saved Always Saved” believers, let’s dance around this verse then see my Bible Study: “ONCE SAVED ALWAYS SAVED.”
Notice that Paul includes himself. The “we” Paul is referring to is “mankind.” Meaning all parties, Christians and none Christians. This is not to be understood as applying to a single act of sin, but rather of a course of sinning. In other words, this is a sinful trait, voluntary actions. The key word here, which should set up the full understanding of this sentence, and its ultimate meaning is, “willfully.” That is, such sins which are done with a set purpose, resolutely and in obstinance towards God. It is when one intends to go to a total apostasy from the truth, against light and evidence, not committed out of ignorance of weakness, but is planned out, determined, and committed with the Greek concept of “forethought.” Thus, you then have one that is sinning “willfully.”
What Paul is really getting at, is after reading this far into his letter, should his readers then turn away from this knowledge gained about the true ministry of Christ to them (“knowledge of the truth”), they will be “willfully” rejecting Christ and Him crucified. The Greek word used here for “knowledge” is “epignosis,” meaning, “a precise and correct knowledge.” And if they do that, there will be “no more sacrifice for sins.” Read Numbers 15:29-31.
“Here is a most solemn statement, and one which should often be presented to souls, to show them the danger of entering into sin after they have received a knowledge of the truth of God. We would warn men and women off this ground. All would do well to remember, when tempted to leave the straight path of right, that those who, having received a knowledge of the truth, apostatize, ‘sin willfully,’ transgress the Law of God (‘for sin is the transgression of the Law’), -- for such there remaineth no more a sacrifice for sin.’ ” RH July 31, 1888, paragraph 6.
“Let none deceive themselves with the belief that they can become holy while willfully violating one of God’s Requirements. The commission of a known sin silences the witnessing voice of the Spirit and separates the soul from God.” GC:472.3; HF:291.4.
10:29: “despite unto the Spirit of Grace” = Despised the warnings and pleadings of the Holy Spirit. Read Second Peter 2:21.
10:30: “Vengeance” = Paul is loosely quoting Deuteronomy 32:35-36. Paul uses his own rendering of this in Romans 12:19. This is just another indication that Paul is the author of the Book of Hebrews.
10:32: “call to remembrance” = Keep your mind on what God has done for you when feeling down for any reason.
10:33: “gazingstock” = The Greek is “theatrizo,” from which we receive our English word, “theater.” Do not become this to unbelievers. When under “reproaches and affliction,” do not give occasion for others to leave their faith or for the unsaved to say, it is not worth it.
10:34: “the spoiling of your goods” = They gave Paul money; possibly tithe.
10:36: “the promise” = The “promise” is of eternal life. But only if -- always conditional -- upon “after ye have done the Will of God.”
10:38: “the just shall live by faith” = See Habakkuk 2:4; Romans 1:17; Galatians 2:16; 3:11; Philippians 3:9. Read Luke 9:62.
CHAPTER ELEVEN
11:ALL: Paul concludes his entire Epistle to the Hebrews with his statement that he has been building up to in Hebrews 11:25: “rather to suffer affliction… than to enjoy the pleasures of sin.” His entire discourse is designed to have them accept this statement.
11:1: “Now faith” = See Romans 10:17; Second Corinthians 5:7; Galatians 3:2 & 5. That this is the Bible’s definition of “faith” should not be questioned. However, taking the 4 verses sighted above, “faith” means to be “persuaded,” i.e., “faith cometh by hearing.”
“substance” = This Greek word “hupostasis” was used in ancient documents as “evidence” of title deeds, as an example, which gave guaranteed “evidence” of ownership. Used as a scientific term, it is the opposite of a hypophysis. In other words, it was determined to be true.
“evidence” = The Greek is “elegchos,” which was anciently used as a legal term meaning, “evidence that is accepted for conviction.” It is in effect a commitment to the certainty of something.
Try reading the verse this way, replacing “substance” with “evidence,” and “evidence” with “reality.” Here we go: “Now faith is the” evidence “of things hoped for, the” reality “of things not seen.”
Faith by definition is belief in what we do not fully understand. Nevertheless, we still have good reasons for that faith. This “hope” then, is based upon the reality of “evidence” that we can confirm and rely on. Christians do not just have “faith.” They have “faith” in the Word of God. Specifically, because It has been 100% correct year-to-date.
“If [we] they neglect to improve the present opportunity and wait for louder calls or greater light, the light which has been given may be withdrawn and the path be left in darkness. The light which shines today upon the people and upon the Church, if not cherished, will have less force tomorrow. To have better opportunities and greater light in the future we must improve the blessings of the present with willing hearts. Those who defer their obedience till every shadow of uncertainty and every possibility of mistake is removed will never believe and obey. A belief that demands perfect knowledge will never yield. Faith and demonstration are two things Faith is the substance of things hoped for, the evidence of things not seen. Faith rests not upon probability.” 2LtMs, Letter 22, 1872, paragraph 6: PY:369-370.
“Faith rests on evidence, not demonstration.” 1SM:28.
“Saving faith is a transaction by which those who receive Christ join themselves in covenant relation with God. Genuine faith is life. A living faith means an increase of vigor, a confiding trust, by which the soul becomes a conquering power.” DA:347.
“ ‘What is faith?’ Her reply was prompt and simple: ‘You believe what your father tells you, do you not? That is faith.’ ” LY:470.
11:2: “by it” = The “it” being “faith,” from verse 1. What Paul is going to allude to, is that the “elders,” the saints of the Old Testament, which he is about to list, won the battle. And you are supposed to use them as examples and win your battle the same way. Read Hebrews 6:12.
11:3: “the worlds were framed by the Word of God” = Notice the plurality of the word “worlds.” See Matthew 18:12-13 & Luke 15:4-7. And “the Word of God” literally translated is, “the Spoken Word of God.” In Genesis, Chapter One, 10 times it states, “God said,” verses 3 & 6 & 9 & 11 & 14 & 20 & 24 & 26 & 28 & 29.
Here is my Genesis 1:2 Note: “without form and void” = The Hebrew word for “without form” is, “tohuw.” Examples: Job 6:18 & Job 26:7. The Hebrew word for “void” is, “bohuw” (see Jeremiah 4:23). Here, as in Jeremiah 4:23 are the only occurrences of these two Hebrew words together. These two Hebrew words have various meanings apart. However, when they are together, the meaning is that God created without any available materials. See also Psalm 33:6 & 9; Jeremiah 51:15 & 16; Romans 4:17; Hebrews 11:3, which clearly teach us that God did not use previously existing material in order to create this earth. God spoke, and it was. This is what makes Him God, something nothing, no one, no entity, no created being can do. If you cannot understand this concept, please read Job 38:4-6. Note also that the angelic host were witnesses of this event (see Job 38:7).
Consider also Ecclesiastes 3:11: “He hath made every thing beautiful in His time: also He hath set the world in their heart, so that no man can find out the work that God maketh from the beginning to the end.”
“In the formation of our world, God was not beholden to pre-existent substance or matter.” 3MR:208.
“The theory that God did not create matter when He brought the world into existence is without foundation. In the formation of our world, God was not indebted to pre-existing matter. On the contrary, all things, material or spiritual, stood up before the Lord Jehovah at His voice and were created for His Own purpose. The heavens and all the host of them, the earth and all things therein, are not only the work of His hand; they came into existence by the breath of His mouth.” 8T:258-259.
11:4: “sacrifice” = Here is one of my Genesis 4:3 Notes: “Cain brought his offering unto the Lord with murmuring and infidelity in his heart in regard to the promised Sacrifice. He was unwilling to strictly follow the plan of obedience, and procure a lamb and offer it with the fruit of the ground. He merely took of the fruit of the ground, and disregarded the requirement of God. God had made known to Adam that without shedding of blood there could be no remission of sin. Cain was not particular to bring even the best of the fruits. Abel advised his brother not to come before the Lord without the blood of a sacrifice. Cain being the eldest, would not listen to his brother. He despised his counsel, and with doubt and murmuring in regard to the necessity of the ceremonial offerings, he presented his offering.” 1SP:55.1.
11:5: “pleased God” = The literal translation of the Hebrew of Genesis 5:24, referring to Enoch is, “He was there and then he was not there any more.” Both here and in Genesis, whether you like that Enoch “walked with God,” or “pleased God,” the point is, Enoch obeyed God.
11:6: “without faith it is impossible to please Him” = Since it is “impossible” to “please” God without faith, in short, faith has no “substance,” verse 1, without works being involved with it (see James 2:17-18 & 20 & 26).
“Without faith it is impossible to please God, for it is through faith that we may render obedience to the Law.” ST, February 26, 1894 (3ST:101).
“cometh to God” = In prayer!
“believe that He is, and that He is a rewarder of the that diligently seek Him” = Here we are given a list of only two things that are required for “pleasing Him [God].” I’m sure elsewhere in the Scriptures you can find more.
11:7: “not seen as yet” = Meaning, they had not yet seen rain.
11:8: “By faith Abraham. . . obeyed” = “Abraham was justified by faith; but it was the faith which worked obedience.” ST, February 14, 1895 (3ST:185).
11:9: “dwelling in tabernacles” = This does not refer to a solid building, but a temporary one, such as a tent. Justified in that “he looked for a city which hath foundations,” verse 10, which his did not. Of course, the spiritual application is striving to ultimately dwell in Heaven. The Hebrew is “skene” and is used in its plural form. Thus this Greek word is not referring to the “Sanctuary proper,” which equals the two compartments, but again, to a type of Sanctuary, such as tents, translated as “tabernacles.”
11:11: “Sara herself received strength” = After she “laughed,” according to Genesis 18:12.
11:13: “confessed that they were strangers and pilgrims on the earth” = You are either an “earth dweller,” or a “Heavenly dweller.”
11:15: “had opportunity” = The point is, even though they “had [the] opportunity to have returned” to their old ways, they refused. We must decide in our Christ walk that there is “No Turning Back.”
11:16: “a city” = The New Jerusalem. See Hebrews 12:22.
11:17: “only begotten son” = Abraham had a total of six (6) sons. Thus, the phrase should ALWAYS be understood as “uniqueness, not origin.” The Apostle John is the only other one to use this phrase, which led to the misunderstanding of many and the formation of the Jehovah’s Witnesses. See John 1:18; 3:16 & 18; First John 4:9.
See my Bible Study, “CHRIST, THE PHRASE ONLY BEGOTTEN.” When speaking of Christ, this is an “Enthronement” term, or “Coronation” term. It speaks to the “setting up” of Christ as King.
11:19: “Accounting that God was able to raise him up” = Here is why Abraham was so able and willing to offer Isaac. So should we believe.
In an interesting side note. How long was Isaac dead as far as Abraham was concerned? The minute the Commandment came. Three days later Isaac was raised from the dead, if you will. According to Genesis 22:14, Abraham then realized he was acting out prophecy.
11:23: “a proper child” = Moses’ “parents” both realized that God had a special plan for this child. They both disobeyed Pharaohs commandment. This is why we should dedicate all our offspring to God at birth. If you haven’t, do it now! Get them together with you in person and bless them.
11:26: “recompence of the reward” = He decided not to be an earth dweller, but a future Heavenly dweller.
11:29: “assaying” = An old English word meaning, “attempted.” The Greek is, “peira.”
11:31: “Rahab perished” = If you know the account, you know that for 40 years the Ammonites had heard of the miracles performed for the Israelites, of which Rahab believed in, and as such, should have repented and had “faith” as did Rahab.
11:32: “what shall I more say” = If you haven’t picked it up by now, Paul in this Chapter is pointing out that your “faith” will be tested; that “faith” is associated with trials. And since it is natural for “faith” to be tested, trials should not nullify “faith.” In fact, trials should strengthen your “faith.” It’s almost as if we should ask for trials in order to further strengthen our faith. Careful here.
11:35: “Women received their dead raised to life again” = Here is something not recorded anywhere else in the Scriptures, other than First Kings 17:22-24; Second Kings 4:32-36; Luke 7:12-16; John 11:40-45; Acts 9:41. But those cases were not due to persecution. Therefore, Paul is giving us some more insight into the persecution of the Church and the miracles for unbelievers to come to a knowledge of Christ and believe.
And the passage concludes with, “others were tortured, not accepting deliverance; that they might obtain a better resurrection.” Even though “tortured,” they would not submit to renouncing the Coming Messiah, which would avail them from the “torture,” by “accepting deliverance” from it. But since they did not deny Christ, they died a martyr’s death, so “that they might obtain a better resurrection,” the “resurrection” of eternal life, and not just continuing to relive in this lifetime again.
11:37: “they were sawn asunder” = There is a tradition reported in the “Martyrdom of Isaiah,” a Christian text from around 100 A.D., which expands on Second Kings, Chapter 21, that Isaiah was condemned to death by King Manasseh. Although he hid in a tree, he was found and the tree with Isaiah inside was sawn in half.
Here is my Second Kings 21:16 Note: “shed innocent blood” = “One of the first to fall was Isaiah.” RH, July 8, 1915; PK:382. He was “sawn asunder.”
“The trying experiences through which Judah had safely passed during Hezekiah’s reign, had developed in the hearts of many a sturdiness of character that now served as a bulwark against the prevailing iniquity. Their testimony in behalf of truth and righteousness aroused the anger of Manasseh and his associates in authority, who endeavored to establish themselves in evil doing by silencing every voice of disapproval.” RH, July 8, 1915.
“Isaiah. . . was sawn asunder, because he faithfully reproved the sins of the Jewish nation.” ST, February 17, 1898; 4BC:1137.
11:39: “received not the promise” = What this is referring to is the coming Messiah, the Messianic promise in which they did not “live” to see (Heb. 11:13); though they had received individual special promises fulfilled as already shown (Heb. 11:33).
11:40: “God having provided some better thing for us” = This “better thing” was not for them: they lived in the assurance of a future time better than their own; and in this assurance of faith, they (as we should) did their work and bore their burden in their own time (as we should in ours). It is one of the achievements of faith to be cheerfully willing to be only a stage to some better thing, which we cannot share in (such as the Second Coming if we should not live to see it).
“that they without us should not be made perfect” = Each successive stage of history gathers up into itself the fruit of preceding stages. This passage teaches that the man of the present requires the work and suffering and achievement of the men of the past to complete him and his work. In other words, learn from history instead of trying it again for yourself. The future men will, in like manner, require the work and suffering and achievement of the men of today to complete them. The whole creation, in all its successive generations moves together toward that one event that all Christians alike have looked forward to -- the Second Coming of our Lord. So, to break down verse 40 quickly, “God having provided some better thing for us” -- Namely, “everlasting glory.” “That they might not be perfected without us” -- That is, that we might all be perfected together in Heaven.
Another way to view “they without us should not be made perfect” is: Take the righteous out of the world (“they without us,” the “they” being unbelievers), “should not” and cannot “be made perfect.” For they have no example of what perfection is. Which is “Christ in you, the hope of glory,” Colossians 1:27.
“perfect” = Notice that perfection is the promise given to us.
CHAPTER TWELVE
12:1: “with so great a cloud of witnesses” = The term “witnesses” in this context means, “one who testifies.” The term “cloud,” is used to express “a great number of persons or things.” There can be no greater “cloud” than the recording angle. Therefore, Paul tells “us [to] lay aside every weight, and the sin which doth so easily beset” us. For those who believe this is loved dead persons looking down from Heaven, see my Bible Study: “DEATH, THE BIBLICAL TRUTH ABOUT.”
“every weight” = “The weights that are here referred to are the evil habits and practices we have formed by following our own natural dispositions.” 2SAT:285.
“easily” = Here is my First Corinthians 13:5 Note: “not easily provoked” = The word “easily” is a supplied word. The only other place “easily” is used in the New Testament is found in Hebrews 12:1, but it is part of the Greek word, “to beset,” and not purely meaning, “easily.” Thus, the word has no place here [in 1Co. 13:5], but does apply there [in Heb. 12:1].
12:2: “Looking unto Jesus” = “. . . lose all thoughts of self, become willing to suffer, to endure reproach and shame for His dear Name, for this will be the aim and object of your life.” Advance, March 1, 1899.
“for the joy that was set before Him” = “That joy was to see souls saved by His humiliation, His agony, and the shedding of His blood.” RH, February 15, 1881.
12:3: “consider” = The Greek is “analogizomai,” which is where the English-speaking world gets its word “analogy” from.
“contradiction of sinners” = Better, “gainsaying [or disputing] of sinners.” In other words, always arguing with Him. Consider, when your friends, relatives, or anyone argues with you about religious matters, they are on the side of the Devil. Be patient if you hope to make a point.
12:4: “Ye have not yet resisted unto blood, striving against sin” = That is, “You haven’t yet paid with your life, dying to sin.” But Jesus did. When you think of the sufferings of our Lord, don’t just recall His three-and-a-half (3 1/2) years of ministry, think of His entire thirty-three (33-34) or so years.
12:6: “chasteneth, and scourgeth” = In verses 5 and 6, Paul is quoting Proverbs 3:11-12. God disciplines whom He Loves.
A better translation for “chasteneth,” Hebrew, “paideuo,” would be, “to train, educate, or discipline [such as used when punishing].” This would be easier to accept from our Loving God, except for the additional word, “scourgeth.” This is an interesting word for Paul to use here, the Greek word being “mastigoo,” which literally means, “scourge.” It is how our Lord was treated (see Mat. 10:17; 20:19; 23:34; Mark 10:34; Luke 18:33; John 19:1). For our God to be this vicious with us is an interesting comparison. I’m not sure why Paul used this Greek word here, but the true way God “corrects” us is found in Proverbs 3:12 (see also Pro. 17:10).
“son” = The Greek is “uihos,” meaning a grown “son,” a person of legal adult age. It is the same Greek word used for our Lord when God the Father calls Him “son,” Matthew 3:17.
12:7: “chastening” = The Greek is “paideia,” and breaking it down would mean, “the moral training and education of children; the correcting of mistakes and curbing of passions.”
12:8: “bastards, and not sons” = If the parent does not “chasten” the child, the Bible declares that they do not love the child.
12:9: “fathers of our flesh” = The point Paul is making here is that our earthly “fathers” make mistakes. But our Heavenly Father never does.
“Father of spirits” = Mormons use this verse to teach that we were spirits in Heaven before being subjected to these immortal bodies (give me back what I had; forget this life). A proper understanding of Genesis 2:7 should quite any conception of existence prior to birth. God is the “Father of spirits” only in the sense of when that “spirit” is in existence. According to Zechariah 12:1, God “forms the spirit of man within him.” This would be at the conception of man all the way through his lifetime.
12:10: “for our profit” = God wants us in Heaven with Him. If you don’t want to be “chastised,” stop repenting and overcome.
“partakers of His holiness” = Means perfection. There is no other explanation for “partakers of His holiness.”
“chastened us” = “The trials of life are God’s workmen, to remove the impurities and roughness from our character,” MB:10.
12:12: “lift up the hands which hang down” = Meaning, the stronger in the faith should assist the weaker in the faith. Paul is using Exodus 17:12 for the thought process of his Jewish audience.
12:14: “Follow peace. . . and holiness” = This is a salvational admonition.
12:15: “root of bitterness” = Paul is expressing Deuteronomy’s 29:18 thought of “murmuring; gall, wormwood.”
12:16: “fornicator” = The Greek word is “pornos,” meaning “prostitute.” What is meant is spiritual “fornication.” The concept is “turning from God to the things of the flesh.” Don’t sell your soul for the things of this earth which will perish; like “Esau” did in demeaning (diminishing) spiritual things. We find the account in Genesis 25:27-34.
12:17: “found no place of repentance” = According to First John 1:9 this should have been in effect. What is wrong here then? He is sorry for the loss of earthly blessings. But spiritual things are still not a part of his life. He has invoked his “Close of Probation” at the wanting to be an earth dweller and not a Heavenly dweller. Just as the inheritance had already been given to Jacob, so it was too late to reverse that action.
12:18: “might be touched” = This is incorrect. According to Exodus 19:12-13: “[12] And thou shalt set bounds unto the people round about, saying, Take heed to yourselves, that ye go not up into the mount, or touch the border of it: whosoever toucheth the mount shall be surely put to death. [The Greek word used here that is translated for “might be touched” is “pselaphao,” and literally means, “to handle, touch and feel.”] [13] There shall not an hand touch it, but he shall surely be stoned, or shot through; whether it be beast or man, it shall not live: when the trumpet soundeth long, they shall come up to [NOT ON] the mount.”
Therefore, the words “might be” are a badly translated understanding of the context, especially when compared with verse 20 also. Therefore, a better supplied phrase would be, “cannot be.” It could better read as, “that may not be touched.”
Despite all of the above explanation, Paul’s point is that you have “not come” to a place of terror in their lives. A possible reference to the coming destruction of the city of Jerusalem in 70 A.D. Or better, when you realize what you are giving up by not accepting Jesus as Lord.
12:19: “sound of a trumpet, Voice of Words” = Until the Lord sounds “the trumpet” (which is Christ’s voice), it is not safe to approach our God. Until your sins are forgiven and cast into the depts of the sea, we will not inherit Heaven.
12:21: “Moses said” = Here we learn that even Moses was afraid, which is not recorded in the Old Testament.
12:23: “general assembly” = The Greek is “paneguris,” meaning, “a festive gathering.”
“Church of the firstborn” = Meaning, the Jewish believers, who were first to grasp the Gospel. According to James 1:1, he is writing to Jewish believers. When He gets to verse 18, he calls the Jewish believers, “firstfriuts.”
“just men made perfect” = For those who believe perfect is not attainable, study this verse again. You are not made perfect after death; for the dead “know not anything.” See Ecclesiastes 9:5-6 and many others.
12:24: “new covenant” = Which is older than the “Old Covenant,” in that the “new covenant” is one of a heart issue. See Jeremiah 31:31-33.
“Abel” = Why “Abel?” Because he was the first person mentioned (he probably learned from his parents) to offer a “blood” sacrifice; but it only had saving power when believing in the blood of “Jesus” to Come.
12:25: “Him that spake on earth” = The real context is, if you reject Christ’s Words when He was on earth, how much more those spoken by Him in Heaven. A secondary meaning might be, ignoring of God’s prophets will also lead to ignoring messages “from Heaven;” such as the Holy Bible.
12:26: “but also Heaven” = Referring to the Second Coming. Paul is referring to Haggai 2:6.
12:27: “those things which cannot be shaken may remain” = Only those things which are eternal, such as the Word of God, will remain after this “shaking.” Paul is implying that the current “shaking,” that of the message that Jesus Christ is risen, which is “shaking” the known world at that time, is nothing but a prelude to the coming “shaking” when our Lord appears a Second time.
12:28: “let us have grace” = Towards our fellow beings in need of a Savior.
“fear” = See my Hebrew 5:7 Note.
12:29: “consuming fire” = Paul is quoting Deuteronomy 4:24. He left out the jealousy part; but could have added it. His point is that God is a God of judgment for those who fail to appropriate God’s “grace,” verse 28, towards them.
CHAPTER THIRTEEN
13:1: “brotherly love” = The Greek is “philadelphia,” which is where the United States city of “Philadelphia” gets its name from. Called, “The city of brotherly love.” Too bad it has lost its heritage.
13:4: “Marriage” = “If those who are contemplating marriage would not have miserable, unhappy reflections after marriage, they must make it a subject of serious, earnest reflection now. This step taken unwisely is one of the most effective means of ruining the usefulness of young men and women. Life becomes a burden, a curse. No one can so effectually ruin a woman’s happiness and usefulness, and make life a heartsickening burden, as her own husband; and no one can do one hundredth part as much to chill the hopes and aspirations of a man, to paralyze his energies and ruin his influence and prospects, as his own wife. It is from the marriage hour that many men and women date their success or failure in this life, and their hopes of the future life.” AH:43.1.
13:7: “Remember them which have the rule over you [HERE IS THE KEY], who have spoken unto you the Word of God” = This is not discussing government authorities. Confirmed again in Hebrews 13:17. Elsewhere, Paul (Rom. 13:1-5) and Peter (1Pe. 2:13-14) discuss obedience to government. However, here, Paul is speaking to the Hebrews and their Rabbis specifically. The Greek for the word “Remember” is “mnemoneuo,” meaning, “to observe carefully.”
“conversation” = This is an old English word meaning, “behavior; manner of life.” In other words, observe how they righteously live.
13:8: “Christ the same” = The context is in regards to God’s Character. For certainly, Jesus was not always a man. But He is now the God/man. That our Lord is “unchanging,” see also Numbers 23:19; First Samuel 15:29; Ecclesiastes 3:14-15; Psalm 89:34; 102:27; Malachi 3:6; Hebrews 1:11-12; James 1:17; First Peter 1:23.
13:9: “divers” = An old English word meaning, “diverse; many.”
13:10: “We have an altar” = The “altar” of truth. The Greek word for “altar” is “thusiasterion.” The concept Paul is attempting to illustrate is that the “Alter of Burnt offerings,” which stood in the court of the Temple, included the food that was upon the “Altar.” This food was the means of support for the Levitical priesthood. Our “Altar” is the “Altar” of truth, meaning, the Word of God.
Paul’s point is that a Jewish person had no right to this “altar” in the Tabernacle. But through Christ’s blood, they now have access to eternal salvation, not just once a year. By virtue of the priests sacrifices in the Tabernacle, and those who still hold to them, shows that they have not trusted in Jesus as the final Sacrifice.
This text is also telling, in that it shows that these sacrifices were still going on, which means that the Tabernacle was still standing. Thus, this writing was done before 70 A.D., which was when the Temple was destroyed.
13:11: “Sanctuary” = See my Hebrews 9:1-3 Note to understand that this should be translated as, “Holy Place.”
“without the camp” = Here is my Leviticus 4:12 Note: This was to show that Messiah was to be taken out of the city of Jerusalem and suffer without its gates. It is not well known, but the High Priest, on the day of “Yom Kippur,” the “Day of Atonement,” did not -- or better, could not -- partake of the sacrifice. In other words, Jesus did not eat Himself on that day. If we look at what is known as “The Last Supper,” there was no meat (lamb) present at that meal.
In an interesting note. The “bodies of those beasts,” taken “without the camp” (see Lev. 16:27), on the north side of the Tabernacle. Jesus was crucified north of Jerusalem. See verse 12.
13:13: “Let us go forth therefore unto Him” = Notice this is in present tense. Jesus is alive and well. Go to Him, no longer having faith in those sacrifices which only pointed towards the Messiah. Paul is saying, don’t stay in the “camp” of being an earth dweller, but leave the worldly “camp” and become a Heavenly dweller. Expressed in verse 14. This is one of the main reasons the Jewish community hated Paul. He was stating that the Jewish sacrificial system was completed and no longer necessary. To go “without the camp” was to leave the Jewish system of sacrifices behind.
13:16: “to communicate” = The Greek for “communicate” is, “koinonia.” A better understanding of this word in this context would be, “to participate, to be a benefactor.”
“By this communicating the Apostle means Christian liberality.” RH, December 14, 1897; RH, February 18, 1902.
13:17: “Obey them that have the rule over you, and submit yourselves [HERE ARE THE ONES WHO RULE OVER YOU]: for they watch for your souls” = See my Hebrews 13:7 Note.
13:20: “great Shepherd of the sheep” = Brought out in Psalms 22 & 23 & 24.
“everlasting covenant” = See Jeremiah 31:31-33.
13:21: “Make you perfect” = For those who believe you are not capable of perfecting your Christian character, read this again. The word “Make” should not be capitalized, and verses 20 and 21 should be one verse. “Perfection” is obtained “through Jesus Christ,” Christ in you, the hope of glory,” Colossians 1:27.
The Greek word for “perfect [katartizo]” here, implies “completeness.” What is the result? To “glorify” God.
13:22: “in few words” = Not that he wrote just a “few words.” What Paul is really saying is that there is much more that he could be writing about.
13:24: “the rule over you” = Your Pastors, such as “Timothy.”
“they of Italy” = It would be logical to assume that this part was written from Rome. But this cannot be confirmed. He may have just had some Italians around him at this writing. Paul’s first imprisonment was in 63-64 A.D. It is believed that this Epistle was written in 61-62 A.D.