Teks -- Hebrews 3:13 (NET)

3:13 But exhort one another each day, as long as it is called “Today,” that none of you may become hardened by sin’s deception.

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Robertson: Heb 3:13 - So long as it is called today

So long as it is called today ( achris hou to sēmeron kaleitai ).

The only instance in the N.T. of this conjunction (achri or achris or achris hou , etc.) with the present indicative in the sense of "so long as"or "while"like heōs . Elsewhere it means "until"and with either the aorist indicative (Act 7:18), the future (Rev 17:17), or the aorist subjunctive (Rev 7:3).

Robertson: Heb 3:13 - Lest any one of you be hardened

Lest any one of you be hardened ( hina mē sklērunthēi tis ex humōn ).

Negative purpose clause with hina mē (that not) and the first aorist passive subjunctive of sklērunō , the vivid verb from Heb 3:8.

Robertson: Heb 3:13 - By the deceitfulness of sin

By the deceitfulness of sin ( apatēi tēs hamartias ).

Instrumental case apatēi (trick, fraud) as is always the case with sin (Rom 7:11; 2Th 2:10). Apostasy (Heb 12:4) is their peril and it is a trick of sin.

Vincent: Heb 3:13 - While it is called to-day

While it is called to-day ( ἄρχις οὗ τὸ σήμερον καλεῖται )

Lit. so long as the to-day is being named . The article points to the former expression - the " to-day" of Heb 3:7. It is the day of grace, while salvation through Christ is still attainable.

Vincent: Heb 3:13 - Through the deceitfulness of sin

Through the deceitfulness of sin ( ἀπάτῃ τῆς ἁμαρίας )

Ἀπάτη is rather a trick , stratagem , deceit , than the quality of deceitfulness. The warning is against being hardened by a trick which their sin may play them. Note the article, the or his sin - the sin of departing from the living God. The particular deceit in this case would be the illusion of faithfulness to the past.

Wesley: Heb 3:13 - But, to prevent it, exhort one another, while it is called To

day - This to - day will not last for ever. The day of life will end soon, and perhaps the day of grace yet sooner.

JFB: Heb 3:13 - one another

Greek, "yourselves"; let each exhort himself and his neighbor.

JFB: Heb 3:13 - daily

Greek, "on each day," or "day by day."

JFB: Heb 3:13 - while it is called To-day

While the "to-day" lasts (the day of grace, Luk 4:21, before the coming of the day of glory and judgment at Christ's coming, Heb 10:25, Heb 10:37). To-morrow is the day when idle men work, and fools repent. To-morrow is Satan's to-day; he cares not what good resolutions you form, if only you fix them for to-morrow.

JFB: Heb 3:13 - lest . . . of you

The "you" is emphatic, as distinguished from "your fathers" (Heb 3:9). "That from among you no one (so the Greek order is in some of the oldest manuscripts) be hardened" (Heb 3:8).

JFB: Heb 3:13 - deceitfulness

Causing you to "err in your heart."

JFB: Heb 3:13 - sin

Unbelief.

Clarke: Heb 3:13 - But exhort one another daily

But exhort one another daily - This supposes a state of chose Church fellowship, without which they could not have had access to each other

Clarke: Heb 3:13 - While it is called to-day

While it is called to-day - Use time while you have: it, for by and by there will be no more present time; all will be future; all will be eternity. Daily signifies time continued. To-day, all present time. Your fathers said: Let us make ourselves a captain, and return back unto Egypt, Num 14:4. Thus they exhorted each other to depart from the living God. Be ye warned by their example; let not that unbelieving heart be in you that was in them; exhort each other daily to cleave to the living God; lest, if ye, do not, ye, like them, may be hardened through the deceitfulness of sin.

Calvin: Heb 3:13 - While it is called today

13. He also pointed out the remedy, so that they might not fall into this wickedness, and that was, to exhort one another. For as by nature we are inclined to evil, we have need of various helps to retain us in the fear of God. Unless our faith be now and then raised up, it will lie prostrate; unless it be warmed, it will be frozen; unless it be roused, it will grow torpid. He would have us then to stimulate one another by mutual exhortations, so that Satan may not creep into our hearts, and by his fallacies draw us away from God. And this is a way of speaking that ought to be especially observed; for we fall not immediately by the first assault into this madness of striving against God; but Satan by degrees accosts us artfully by indirect means, until he holds us ensnared in his delusions. Then indeed being blinded, we break forth into open rebellion. ⁶³

We must then meet this danger in due time, and it is one that is nigh us all, for nothing is more possible than to be deceived; and from this deception comes at length hardness of heart. We hence see how necessary it is for us to be roused by the incessant goads of exhortations. Nor does the Apostle give only a general precept, that all should take heed to themselves, but he should have them also to be solicitous for the salvation of every member, so that they should not suffer any of those who had been once called to perish through their neglect, and he who feels it his duty so to watch over the salvation of the whole flock as to neglect no one sheep, performs in this case the office of a good shepherd.

While it is called today He now applies what David said more particularly to his own subjects; for he reminds us that the word today, mentioned in the Psalm, ought not to be confined to the age of David, but that it comprehends every time in which God may address us. As often, then, and as long as he opened his sacred mouth to teach us, let this sentence come to our minds, “Today, if ye will hear his voice”. In the same way Paul teaches us that when the Gospel is preached to us, it is the accepted time in which God hears us, and the Day of salvation in which he helps us. (2Co 6:2.)

Now, of this opportunity we ought to avail ourselves; for if through our sloth we suffer it to pass by, we shall hereafter in vain deplore its loss. So Christ says,

“Walk while ye have the light; come shortly shall the night.” (Joh 12:35.)

The particle while, then, or as long as, intimates that, The seasonable time will not continue always, if we be too slothful to follow when the Lord calls us. God knocks at our door; unless we open to him he will no doubt in his turn close against us the gate of his kingdom. In a word, too late will be their groans who despise the grace offered to them today. As, then, we know not whether God will extend his calling to tomorrow, let us not delay. Today he calls us; let us immediately respond to him, for there is no faith except where there is such a readiness to obey.

Defender: Heb 3:13 - one another

There are many "one another" passages in Scripture, and it is important to practice them daily. Not only should we "exhort one another daily," but also "edify one another" (1Th 5:11), "pray for one another" (Jam 5:16), "comfort one another" (1Th 4:18), "be kind one to another" (Eph 4:32), and especially, "love one another" (Joh 13:34). There are many other such admonitions in Scripture."

TSK: Heb 3:13 - exhort // daily // the deceitfulness

exhort : Heb 10:24, Heb 10:25; Act 11:23; 1Th 2:11, 1Th 4:18, 1Th 5:11; 2Ti 4:2

daily : Heb 3:7

the deceitfulness : Pro 28:26; Isa 44:20; Oba 1:3; Rom 7:11; Eph 4:22; Jam 1:14

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Heb 3:13-14 - Lest any of you be hardened through the deceitfulness of sin

Ver. 13,14 But exhort one another daily, while it is called To-day: the means to avoid the former evil is, to exhort; which, as a private duty, is an earnest, frequent calling on, stirring up, or persuading, encouraging to perseverance in the Christian religion, and to put away all heart evil, especially unbelief, which traineth to apostacy; to which are subservient God’ s precepts, promises, threatenings suitably applied by them. And this is not only privately, but especially publicly, by the regular ministration of the word and ordinances to the whole society of Christians, as they are personally obliged to it, being members one of another, 1Co 12:25,27 . And this they are to do instantly, for no man is sure what may be on the morrow, he being but a days-man, living, and supplied, as working by the day: Sufficient to the day is the duty as well as the evil in it, Mat 6:11,34 . Whilst then the day of grace and repentance lasts, in which God calls and entreats, and will hear and help, the opportune time of exhorting, the very instant wherein God expecteth it, Heb 3:7 Psa 95:7 . And every one, as thus to look to another, must begin with himself, lest any miscarry; charity, especially as to this, should begin in every Christian at home.

Lest any of you be hardened through the deceitfulness of sin lest themselves or others refuse the gospel tendered, or reject and apostatize from it after professing it, so as to become not only obstinate, but rebellious, by unbelief, and an habitual hardened heart; so as the sinful, natural habit of our soul, Jam 1:12,15 , so horribly vile in itself, that were it not masked nature would abhor it, might be drawn forth by the false colours, as the devil blinds sin with, to delude the understanding, and to catch and insnare the malignant will, that it swallows it more and more, to the hardening of the heart; that Divine promises, threatenings, nor admonitions, can make any impression; it being unmoved under the application of all these, disregards the Christian faith, and hath its issue in a total apostacy, Jer 17:9 Eph 4:22 1Ti 1:19 .

Haydock: Heb 3:13 - To day

To day. The duration of the present life may be accounted but a day, which God destines for the trial of our faith and obedience; we ought, therefore, to labour hard during the short time of the present day, that we may live and reign with God for all eternity. We cannot too often entertain this truth in our hearts, if we wish to square our lives after the gospel. The heart of man becomes insensibly hardened to Christian truths, when its natural corruption is not courageously attacked.

Gill: Heb 3:13 - But exhort one another daily // while it is called today // lest any of you be hardened through the deceitfulness of sin

But exhort one another daily,.... In order to prevent unbelief and apostasy. The phrase is sometimes rendered, "comfort one another", or, "yourselves together", as in 1Th 5:11 which the saints may do, by discoursing together about divine things; by praying together; by instructing one another in the doctrines of the Gospel; by putting one another in mind of the covenant of grace, and its promises; and by observing the near approach of everlasting happiness with Christ. And though the business of exhortation greatly belongs to ministers of the word, yet it ought not to be neglected by private believers; who ought, when it becomes necessary, to exhort one another to prayer; to an attendance on the word and ordinances; to a regard to their conversations; to a close adherence to their profession; and to a believing view and consideration of Christ, the apostle and high priest of it; and to a due concern for his truth and interest: and this should be done in love, with good and consolatory words, and in things, in which the saints are concerned, and do themselves regard; and it is an affair which requires prudence and faithfulness; and supposes that God's own people may be dull, heavy, and sluggish; and this is to be done "daily", every day, as often as there is an occasion, and an opportunity for it; and

while it is called today; while the Gospel dispensation continues; or while the time of life lasts. This shows that the phrase "today", in Psa 95:7 did not respect David's time only. The Syriac version renders it, "until that day which is called today": until the everlasting day appears, when there will be no need of such exhortations, nor any danger of what follows:

lest any of you be hardened through the deceitfulness of sin; actual sin, which is a transgression of the law; every sin is of an hardening nature, and by being often committed, an habit is contracted, and a callousness brought upon the heart and conscience; or the corruption of nature, indwelling sin, may be meant; an evil and a corrupt heart, which deceives through promises of pleasure, or profit to a man's self, or of secrecy and impunity; it suggests the power a man has to repent at pleasure, and the mercy of God, by which means the man is drawn in to it, and by frequent repeating it, grows hardened in it.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

Geneva Bible: Heb 3:13

But exhort one another daily, ^{( i )} while it is called To day; lest any of you be hardened through the deceitfulness of sin.

^{( i )} While today lasts, that is to say, so long as the gospel is offered to us.

Tafsiran/Catatan -- Catatan Rentang Ayat

Maclaren: Heb 3:13 - A Libation To Jehovah

The Lies Of The Temptress"

The deceitfulness of sin.'--Heb. 3:13.

THERE is a possible reference here, in this personification of Sin, as leading men away by lies, to the story of the First Temptation. There, the weapons of the Tempter were falsehoods. There was a lie about, the unlawfulness of the suggested act, insinuated rather than boldly spoken, Hath God said, ye shall not eat?' There was a lie about its disadvantages, Ye shall be as gods, knowing good and evil. There was a lie about its ultimate consequences, Ye shall not surely die.'

And these three falsehoods are typical of the methods which sin employs to draw us away from the path of right.

The writer of this letter does not leave us in much doubt as to what he means by sin, for he includes in it not only gross outward acts, but goes a great deal deeper, and in the verse before my text, all but defines it as being an evil heart of unbelief in departing from the living God.' Whether it come in the form of gross breaches of the common laws of morality, or whether it come in more refined but not less dangerous forms, everything by which my heart goes away from God is sin; and every such thing gains its power over me by dangling before my credulous eyes a series of falsehoods.

So then my purpose is just to try to unrip some of these lies, and see what is inside of them. The deceitfulness of sin' tells lies about the bait:--lies about the hook that it hides; lies about the criminality of the act to which she would draw us; and, lastly, lies about the possibilities of deliverance. Let me touch on each of these in order.

I. First, Then, My Text Suggests To Me Sin's Lies About The Bait.

The old story is typical, and may stand as a well, developed specimen of the whole set of evil deeds. When she saw that it was pleasant to the eye, and good for food, and a thing to be desired,' then the inflamed desire' perceiving the attainable object, went straight at it. And that is the history of all the evil that we do. It is either for the sake of winning a desirable object, or for the sake of avoiding some undesirable issue; we never do the wrong thing, and go away from God, except under a delusion that we shall be bettor and happier when we have got the desired thing than we should "be without it.

Now I do not mean to say for a moment that there is not a very solid reality in the pleasurable results of a great many wrong things. If a man chooses to sin to gratify sense, he does get the sensuous enjoyment out of it. The food that is stolen will stay hunger, and be sweet upon the palate, just as much as that which is the product of honest industry. The things which tempt our desires we may get; and there will be no illusion at all about the reality and solidity of the pleasure. But there is another question to be asked. You have got the thing you wanted; have you--what then? Are you much the better for it? Are you satisfied with it? Was it as good as it looked when it was not yours? Is it as blessed now that you have stretched your hand across the flames of Hell and made it your own as it seemed when it danced there on the other side? Is not the giant painted on the canvas outside the caravan a great deal bigger than the reality inside, when you go in to look at him? Is there anything that we have got by doing wrong for it, howsoever it may have satisfied the immediate impulse in obedience to whose tyrannous requirements we were stirred up to grasp it, which is worth, in solid enjoyment, what we gave for it? Having attained the desire, do we not find that it satisfies not us, but only some small part of us? If I might so say, we are like those men that old stories used to tell about that had swallowed some loathly worm. We feed the foul creeping thing within us, but ourselves continue hungry. We cannot slake our thirst out of empty cups, however jewelled Besides, sin's pleasures are false, because along with them all comes an after tang that takes the sweetness out of them. Like the prophet's book, they may be honey on the lip, but bitter as gall when swallowed. Some foul-tasting preparation of naphtha is put into spirits of wine to keep people from drinking it. The cup that sin brings to you, though it may be fiery and intoxicating, has got the nasty naphtha in it too. And you taste both the one and the other.

There is only one thing that promises less than it performs, and which can satisfy a man's soul; and that is cleaving to God. Go to Him, let nothing draw you away from Him. Let us hold by Him in love, thought, obedience; and the lies that tempt us to our destruction will have no power over us; and we shall possess joys that neither pall nor end, nor leave behind them a bitterness upon the lips. Even in laughter the heart is sorrowful, and the end of that mirth is heaviness.'

Better what Christ offers in the cup which He drank off, whereof, though the taste may be bitter at first, what remains is His own joy, perpetual and full.

II. Again, Note The Lies About The Hook.

The old story lends itself to us as a kind of general expression to which all the falsehoods of sin may be reduced. Ye shall not surely die.' I suppose that if any man had clear before him at the moment of any temptation,howsoever fiery and strong, the whole sweep of the consequences that are certainly involved in his yielding to it, he would pause on the edge, and durst not do it. But sin suppresses facts; and here are a few of the barbed points which she hides. She does not tell you anything about outward consequences. I have been speaking about gross forms of sin. I wish I could believe that there is no man among my hearers to whom dehortations from them are appropriate, but I fear that in a great city like this there are never gathered as many men and women together as are here, without there being some whose sin lies in the direction of sensuous passion and animal indulgence. And I beseech such to remember the hook as well as the bait, and rethink of the outward consequences in broken constitutions, poisoned blood, enfeebled frames, damaged reputations, loss of faculty, position, prospects, and a thousand other things which hang round about the path of the profligate man'. Every year there come into Manchester young men who fancy they can play the game and not pay the stakes. Every month, I was going to say, there drop out of this great city, bankrupt in reputation, ruined in health, driven from positions of hopes and profit, the heart-break of their families, and a curse to themselves, young fellows that listened to such words as I am speaking to them now, and went away and said: We will chance it! It is exaggerated.' Yes, it would be, if I said that this was true about the whole circle of evil:doers, but it is not exaggerated, if you remember that a definite percentage of all the young profligates of Manchester, year by year, go away to die, with their bones full of the iniquity of their youth.' Did Pleasure show you that hook when she dangled her bait before your eyes?

She suppresses the action of conscience. There is nothing more awful than the occasional swiftness and completeness of the revulsion of feeling between the moment before and the moment after. While yet escape from the temptation was possible, the thing looked so fascinating, so all-desirable; and the next moment, when the thing is done, and can never be undone, and you have got round to the back of it, it looks so hideous and threatening. Conscience lulled, or at least unheard during the hubbub of the clamant voices of the passions that yelled to be fed, lifts up her solemn voice sometimes, the moment that they are silent, gnawing the poisoned portion that is thrown to them, and speaks. Did Pleasure tell you about that hook when she dangled the bait before your eyes? She suppresses the action of sin upon character.

We do not perceive how all our deeds, even the small and apparently transitory and incidental, are really linked together in an iron net-work of cause and effect, so as that every one of them lives on and on, in more or less perceptible and distinct effects upon our characters, You cannot do a wrong thing, departing from the living God,' without thereby leaving an indelible mark upon your whole spiritual and moral nature. Loftier aspirations die out of you, the incapacity for better actions is confirmed, and that awful, mysterious thing that we call habit' comes in to ensure that once done, twice will be probable, and twice done, thrice and innumerable times more will be almost certain. There is nothing more mystical and solemn about our lives than the way in which unthought of and trifling deeds harden themselves into habits, and dominate us, whether we will or no. And so the sin which once stood in front of us with a smile and tempted us, because it was desirable, afterwards comes behind us with a frown, and is a taskmaster with a whip. Instead of being drawn from before by anticipated delight, we are driven from behind by tyrannous habit, and commit the old sin, not because we expect pleasure, but to get away from misery. The flowery fetters become iron, and the evil once done gets to be our master, and we are held and be!rod in the chain of our sins. And more than that, there is the necessity for perpetual increase, heavier doses, more pungent forms of evil, in order to titillate the increasing insensitiveness of the nature. You take a tiger cub into your house when it is little; it is prettily striped, graceful in its motions, playful and affectionate; and it grows up, and when it is big, it is the master of you, if it is not the murderer of you! Do not you take the little sin into your hearts. It will grow, and its claws will grow, and its ferocity will grow.

And now all these consequences suggest the last of sin's suppressions that I would specify.

They all make a future retribution a probable thing. And that future retribution is a plain and necessary inference from any belief at all in a God and in a future life. But the tempting sin has nothing to say about that future judgment or if it has, has only this to say: Ye shall not die.' Is it not strange that it is almost impossible to get many of you--reasonable, far-dighted, prudent men and women as you are, in regard to ordinary things--to look that fact fairly in the face? You are like sailors who get into the spirit-room in a ship when she is driving on the rocks, and as long as you can get the momentary indulgence, never mind about what is coming.

But you cannot, jump the life to come.' Let no man deceive you with vain words; because of these things the wrath of God is coming upon the children of disobedience.' And so, dear brethren, let me plead with you. Weak my w or(is are, I know, to break down the walls with which we surround ourselves. But oh, let me try to get within the defences, and plead with you not to let wishes, inclinations, and earthly tastes make you so short-sighted; but take into view all the consequences of your actions, and then tell me, if, regard being had to the whole duration of their results, anything is so wise as to love and serve and cleave to God who dwells in Christ, and in whom is our portion and our all. It is an evil thing and a bitter to depart from the living God.'

III. Then Notice Again, The Lies As To The Criminality Of The Deed.

Once more the old story avails us. Hath God said Ye shall not eat?' is the insinuated suggestion that creeps into most men's minds. I suppose that the number of us who, with clear eyes, knowing the thing at the moment that we do it to be wrong, do yet resolve that, wrong as it is, it shall be done, is comparatively few. I suppose that by far the majority simply ignore the question of right or wrong, when the question of pleasant and desirable comes to be canvassed. Before the committal--as I was saying a moment ago--we have an awful power of silencing our consciences. Just as housebreakers carry some drugged meat for the house-dogs when they intend to break into soma lonely farmhouse so we are all adepts in applying gentle phrases to our own evil, while if the same thing is done by anybody else we shall flame up in indignation, as David did when Nathan told him about the man and his one ewe lamb. Therefore comes to this--do not you trust to instinctive utterances of inclination calling itself conscience. (Remember that you can bribe conscience to say anything but that it is right to do wrong. You will get it to say anything that you teach it about what is wrong and what is not. And therefore you must find a better guide than conscience. You have to enlighten it and educate it and check it, and keep it wakeful and suspicious, as the price of purity.

The same set of lies about the criminality of our actions operates with still greater effect after the committal. I was speaking a moment or two ago about the sudden waking of conscience when the deed is done. But there is a worse thing than that, and that is when conscience does not wake. That is the condition, I have no doubt, of many people listening to me now. She wiped her mouth and said I have done no harm. You can muffle the bell so that there will come no sound. You can sear your hand, if you once press a hot iron upon it; and you can make the cuticle of your conscience, if I may so say, just as insensitive by the same process. So then, my friend, do you take care that you do not thus darken the light that is in you, till it becomes darkness. And remember also that your knowing nothing against yourself does not prove you to be blameless. There is neighing harder than to drive home the consciousness of sinfulness I can fancy what is passing in some, as they listen to me now. Some of you refer all that I am saying to that other man in the corner there, whom it will fit so well. Some of you are saying to yourselves, Oh yes, I admit it all in a general way'; but not summoning up in your mind any of the evils which cling and cleave to you individually. And some of you are trying to break the force of what I am saying by theories about responsibility, and how a man is the creature of circumstances and the like; or by pleading in arrest of judgment your better side: I am a respectable man. Nobody can find any fault with me. I am a good father, a good husband, an honest tradesman, a man of my word, a cultured gentleman perhaps, a student, a man abhorring gross sin, and so forth'; and your words have nothing at all to do with me.' Ah! have they not? Departing from the living God'; that is the sin that I am talking about, brother--not going and getting drunk, stealing, wallowing in thesty of sensualism; not the mere external acts. The kernel of all sin is living to ourselves. That is what I want to. lay upon all your consciences. And that is the hardest of all results for even the most earnest and pleading words to effect, in the minds of the respectable, selfcomplacent, gospel-hardened people that come and fill these pews.

IV. So The Last Word That I Wish To Say Is In Reference To The Falsehoods Of Sin In Regard To The Deliverance Therefrom.

These other lies, like bubbles, sometimes burst. The first of them, about the pleasures, generally bursts as soon as the thing is done. The others about the pains and the criminality often disappear when pricked by some thought of God and contact with Him. But the repertory of the. deceiver is not empty yet. And she can turn her hand and bring out another set of lies, in order to retain her dominion. For the sin that said to you before you did it: There is no harm in it; you do not need to do it again; it is only just once and it will be done with,' says to you after you have done it, when you begin to feel that it was wrong, and try to shake off its guilt and power: You have done it now! You never can get away any more. The thing is past, and neither in regard to its consequences nor in regard to its power will you ever escape from it. What you have written you have written. You are mine!' And so she lays her iron claw upon the man and holds him. Some of us put that into a philosophical principle, and say that in,this great system of rigid interlocking of cause and effect, the idea of forgiveness and of a new beginning of life is impossible and absurd.) Some of us that cannot talk in that strain, yet know what it is to have to say: There is no hope! I have loved evil, and after it I must yet go.'

So sin lies to us just as she lied before. And I have to come now with the message that, of all her falsehoods none is more false and fatal than the falsehood that a sinful man cannot turn from his evil; conquer all his transgression; begin a new happy, clean life; and be sure of forgiveness from His Father in Heaven. Jesus Christ, the faithful and true witness,' has died that it may be possible to bring to us pure and true promises of lasting and satisfying blessedness, and to avert from each of us, if we will trust in the power of His blood, the worst and penal consequences of our transgression, and if we will trust in the power of His imparted Spirit, to make our future altogether unlike out' past, and deliver us from the habit and entail of our sins. So, dear friend, these two stand before you. On one side the Sorceress with a smile on her lips, a lie on her tongue, and a knife in her sleeve. Do not go into her house. The dead are there; and her guests are in the depths of Hell.' On the other side stands Jesus Christ who has died to redeem our souls from' her deceit and violence Band trusting in whom we may all say: My soul is escaped as a bird out of the snare of the fowlers. The snare is broken and I am escaped.'

MHCC: Heb 3:7-13

Days of temptation are often days of provocation. But to provoke God, when he is letting us see that we entirely depend and live upon him, is a provocation indeed. The hardening of the heart is the spring of all other sins. The sins of others, especially of our relations, should be warnings to us. All sin, especially sin committed by God's professing, privileged people, not only provokes God, but it grieves him. God is loth to destroy any in, or for their sin; he waits long to be gracious to them. But sin, long persisted in, will make God's wrath discover itself in destroying the impenitent; there is no resting under the wrath of God. " Take heed:" all who would get safe to heaven must look about them; if once we allow ourselves to distrust God, we may soon desert him. Let those that think they stand, take heed lest they fall. Since to-morrow is not ours, we must make the best improvement of this day. And there are none, even the strongest of the flock, who do not need help of other Christians. Neither are there any so low and despised, but the care of their standing in the faith, and of their safety, belongs to all. Sin has so many ways and colours, that we need more eyes than ours own. Sin appears fair, but is vile; it appears pleasant, but is destructive; it promises much, but performs nothing. The deceitfulness of sin hardens the soul; one sin allowed makes way for another; and every act of sin confirms the habit. Let every one beware of sin.

Matthew Henry: Heb 3:7-19

Here the apostle proceeds in pressing upon them serious counsels and cautions to the close of the chapter; and he recites a passage out of Psa 95:7, etc., where observe,

I. What he counsels them to do - to give a speedy and present attention to the call of Christ. "Hear his voice, assent to, approve of, and consider, what God in Christ speaks unto you; apply it to yourselves with suitable affections and endeavours, and set about it this very day, for tomorrow it may be too late."

II. What he cautions them against - hardening their hearts, turning the deaf ear to the calls and counsels of Christ: "When he tells you of the evil of sin, the excellency of holiness, the necessity of receiving him by faith as your Saviour, do not shut your ear and heart against such a voice as this."Observe, The hardening of our hearts is the spring of all our other sins.

III. Whose example he warns them by - that of the Israelites their fathers in the wilderness: As in the provocation and day of temptation; this refers to that remarkable passage at Massah Meribah, Exo 17:2-7. Observe,

1. Days of temptation are often days of provocation.

2. To provoke God, when he is trying us, and letting us see that we entirely depend and live immediately upon him, is a provocation with a witness.

3. The sins of others, especially our relations, should be a warning to us. Our fathers' sins and punishments should be remembered by us, to deter us from following their evil examples. Now as to the sin of the fathers of the Jews, here reflected upon, observe,

(1.) The state in which these fathers were, when they thus sinned: they were in the wilderness, brought out of Egypt, but not got into Canaan, the thoughts whereof should have restrained them from sin.

(2.) The sin they were guilty of: they tempted and provoked God; they distrusted God, murmured against Moses, and would not attend to the voice of God.

(3.) The aggravations of their sin: they sinned in the wilderness, where they had a more immediate dependence upon God: they sinned when God was trying them; they sinned when they saw his works - works of wonder wrought for their deliverance out of Egypt, and their support and supply in the wilderness from day to day. They continued thus to sin against God for forty years. These were heinous aggravations.

(4.) The source and spring of such aggravated sins, which were, [1.] They erred in their hearts; and these heart-errors produced many other errors in their lips and lives. [2.] They did not know God's ways, though he had walked before them. They did not know his ways; neither those ways of his providence in which he had walked towards them, nor those ways of his precept in which they ought to have walked towards God; they did not observe either his providences or his ordinances in a right manner.

(5.) The just and great resentment God had at their sins, and yet the great patience he exercised towards them (Heb 3:10): Wherefore I was grieved with that generation. Note, [1.] All sin, especially sin committed by God's professing privileged people, does not only anger and affront God, but it grieves him. [2.] God is loth to destroy his people in or for their sin, he waits long to be gracious to them. [3.] God keeps an exact account of the time that people go on in sinning against him, and in grieving him by their sins; but at length, if they by their sins continue to grieve the Spirit of God, their sins shall be made grievous to their own spirits, either in a way of judgment or mercy.

(6.) The irreversible doom passed upon them at last for their sins. God swore in his wrath that they should not enter into his rest, the rest either of an earthly or of a heavenly Canaan. Observe, [1.] Sin, long continued in, will kindle the divine wrath, and make it flame out against sinners. [2.] God's wrath will discover itself in its righteous resolution to destroy the impenitent; he will swear in his wrath, not rashly, but righteously, and his wrath will make their condition a restless condition; there is no resting under the wrath of God.

IV. What use the apostle makes of their awful example, Heb 3:12, Heb 3:13, etc. He gives the Hebrews a proper caution, and enforces it with an affectionate compellation.

1. He gives the Hebrews a proper caution; the word is, Take heed, blepete - look to it. "Look about you; be upon your guard against enemies both within and without; be circumspect. You see what kept many of your forefathers out of Canaan, and made their carcasses fall in the wilderness; take heed lest you fall into the same sin and snare and dreadful sentence. For you see Christ is head of the church, a much greater person than Moses, and your contempt of him must be a greater sin than their contempt of Moses; and so you are in danger of falling under a severer sentence than they."Observe, The ruin of others should be a warning to us to take heed of the rock they split upon. Israel's fall should for ever be a warning to all who come after them; for all these things happened to them for ensamples (1Co 10:11), and should be remembered by us. Take heed; all who would get safely to heaven must look about them.

2. He enforces the admonition with an affectionate compellation: " Brethren, not only in the flesh, but in the Lord; brethren whom I love, and for whose welfare I labour and long."And here he enlarges upon the matter of the admonition: Take heed, brethren, lest there be in any of you an evil heart of unbelief in departing from the living God. Here observe, (1.) A heart of unbelief is an evil heart. Unbelief is a great sin, it vitiates the heart of man. (2.) An evil heart of unbelief is at the bottom of all our sinful departures from God; it is a leading step to apostasy; if once we allow ourselves to distrust God, we may soon desert him. (3.) Christian brethren have need to be cautioned against apostasy. Let those that think they stand take heed lest they fall.

3. He subjoins good counsel to the caution, and advises them to that which would be a remedy against this evil heart of unbelief - that they should exhort one another daily, while it is called today, Heb 3:13. Observe, (1.) We should be doing all the good we can to one another while we are together, which will be but a short and uncertain time. (2.) Since tomorrow is none of ours, we must make the best improvement of today. (3.) If Christians do not exhort one another daily, they will be in danger of being hardened through the deceitfulness of sin. Note, [1.] There is a great deal of deceitfulness in sin; it appears fair, but is filthy; it appears pleasant, but is pernicious; it promises much, but performs nothing. [2.] The deceitfulness of sin is of a hardening nature to the soul; one sin allowed prepares for another; every act of sin confirms the habit; sinning against conscience is the way to sear the conscience; and therefore it should be the great concern of every one to exhort himself and others to beware of sin.

4. He comforts those who not only set out well, but hold on well, and hold out to the end (Heb 3:14): We are made partakers of Christ, if we hold the beginning of our confidence stedfast to the end. Here observe, (1.) The saints' privilege: they are made partakers of Christ, that is, of the Spirit, nature, graces, righteousness, and life of Christ; they are interested in all that is Christ's, in all that he is, in all that he has done, or can do. (2.) The condition on which they hold that privilege, namely, their perseverance in the bold and open profession and practice of Christ and Christianity unto the end. Not but they shall persevere, being kept by the mighty power of God through faith to salvation, but to be pressed thus to it is one means by which Christ helps his people to persevere. This tends to make them watchful and diligent, and so keeps them from apostasy. Here observe, [1.] The same spirit with which Christians set out in the ways of God they should maintain and evidence to the end. Those who begin seriously, and with lively affections and holy resolutions and humble reliance, should go on in the same spirit. But, [2.] There are a great many who in the beginning of their profession show a great deal of courage and confidence, but do not hold them fast to the end. [3.] Perseverance in faith is the best evidence of the sincerity of our faith.

5. The apostle resumes what he had quoted before from Psa 95:7, etc., and he applies it closely to those of that generation, Heb 3:15, Heb 3:16, etc. While it is said, Today if you will hear, etc.; as if he should say, "What was recited before from that scripture belonged not only to former ages, but to you now, and to all who shall come after you; that you take heed you fall not into the same sins, lest you fall under the same condemnation."The apostle tells them that though some who had heard the voice of God did provoke him, yet all did not so. Observe, (1.) Though the majority of hearers provoked God by unbelief, yet some there were who believed the report. (2.) Though the hearing of the word be the ordinary means of salvation, yet, if it be not hearkened to, it will expose men more to the anger of God. (3.) God will have a remnant that shall be obedient to his voice, and he will take care of such and make mention of them with honour. (4.) If these should fall in a common calamity, yet they shall partake of eternal salvation, while disobedient hearers perish for ever.

6. The apostle puts some queries upon what had been before mentioned, and gives proper answers to them (Heb 3:17-19): But with whom was he grieved forty years? With those that sinned. And to whom did he swear? etc. Whence observe, (1.) God is grieved only with those of his people who sin against him, and continue in sin. (2.) God is grieved and provoked most by sins publicly committed by the generality of a nation; when sin becomes epidemic, it is most provoking. (3.) Though God grieves long, and bears long, when pressed with the weight of general and prevailing wickedness, yet he will at length ease himself of public offenders by public judgments. (4.) Unbelief (with rebellion which is the consequent of it) is the great damning sin of the world, especially of those who have a revelation of the mind and will of God. This sin shuts up the heart of God, and shuts up the gate of heaven, against them; it lays them under the wrath and curse of God, and leaves them there; so that in truth and justice to himself he is obliged to cast them off for ever.

Barclay: Heb 3:7-19 - "WHILE TODAY STILL LASTS"

The writer to the Hebrews has just been striving to prove the unique supremacy of Jesus and now he leaves argument for exhortation. He presses upon his hearers the inevitable consequence of this unique supremacy. If Jesus is so uniquely great, it follows that complete trust and complete obedience must be given to him. If they harden their hearts and refuse to give him their obedient trust the consequences are bound to be terrible.

The way in which he buttresses his argument is for us very difficult for it is doubly allusive. He begins by making a quotation from Psa 95:7-11. That Psalm appeals to those who hear it not to be like the children of Israel but, as the King James Version renders it. "Harden not your hearts, as in the provocation, in the day of temptation." Now the two phrases, the provocation and the day of temptation translate two Hebrew words which are place names--Massah and Meribah. The whole is a reference to the story told in Exo 17:1-7and Num 20:1-13. These passages tell of a rebellious incident in the pilgrimage of the children of Israel. They were thirsty in the desert and railed against Moses, regretting that they had ever left Egypt and forswearing their trust in God. In the Numbers version of the story God told Moses to speak to the limestone rock and water would gush forth. But Moses in his anger did not speak to the rock; he struck it. The water came forth but for this act of distrust and disobedience God declared that Moses would never be allowed to lead the people into the promised land. "Very certainly they shall not enter in to my rest," means, "Very certainly they will not enter into the Promised Land." To wanderers in the desert the Promised Land was the place of rest, and it was often called the rest (compare Deu 12:9). The point is that the disobedience and the distrust of Israel debarred them from the blessings of God that they might have enjoyed.

The writer to the Hebrews says to his people, "Beware lest you show the same disobedience and distrust of God that your forefathers showed, and that you do not for that reason lose the blessings you might have had, just as they lost theirs." In effect he says, "While there is yet time, while you can still speak of 'today' give God the trust and the obedience that he must have." For the individual "today" means "while life lasts" and the writer to the Hebrews is saying, "While you have the chance, give God the submission you ought to give. Give it to him before your day closes." There are certain great warnings here.

(i) God makes men an offer. Just as he offered the Israelites the blessings of the Promised Land, he offers to all men the blessings of a life which is far beyond the life that men can live without him.

(ii) But to obtain the blessings of God two things are necessary. (a) Trust is necessary. We must believe that what God says is true. We must be willing to stake our lives on his promises. (b) Obedience is necessary. It is just as if a doctor were to say to us: "I can cure you if you obey my instructions implicitly." It is just as if a teacher were to say: "I can make you a scholar if you follow my curriculum with absolute fidelity." It is just as if a trainer were to say to an athlete: "I can make you a champion if you do not deviate from the discipline that I lay down." In any realm of life success depends on obedience to the word of the expert. God, if we may put it so, is the expert in life and real happiness depends on obedience to him.

(iii) To the offer of God there is a limit. That limit is the duration of life. We never know when that limit will be reached. We speak easily about "tomorrow" but for us tomorrow may never come. All we have is today. Someone has said: "We should live each day as if it were a lifetime." God's offer must be accepted today; the trust and the obedience must be given today--for we cannot be sure that there will be a tomorrow for us.

Here we have the supreme offer of God, but it is only for perfect trust and full obedience, and it must be accepted now--or it may be too late.

Constable: Heb 3:1--5:11

II. The High Priestly Character of the Son 3:1--5:10

The writer proceeded to take up the terms "merciful" and "faithful" from 2:17 and to expound them in reverse order. He spoke of the faithfulness of Jesus (3:1-6, exposition) and the need for his hearers to remain faithful as well (3:7-4:14, exhortation). He then encouraged his audience with a reminder of Jesus' compassion as a merciful high priest in the service of God (4:15-5:10, exposition).

Constable: Heb 3:7-19

B. The Danger of Disbelief (The Second Warning) 3:7-19

"The comparison between Christ and Moses leads to one between their followers. The writer uses the conduct of the Israelites as a means of challenging his readers to a closer walk with God."¹⁰⁹

The writer next reminded his readers of the fate of the Israelites when they failed to go on believing God at Kadesh Barnea. His purpose was to help them realize the serious consequences of that behavior and to motivate them to persevere faithfully in the apostles' teaching. This exhortation is really a commentary on Psalm 95:7b-11 in which the writer assumed a correspondence between the successive generations of God's people and consistency in God's character.¹¹⁰ In verse 6 the writer warned of losing our privilege of serving as priests in the present. Now he warned of losing some of our privileges as heirs in the future.

3:7-11 "Today" stresses the urgency of immediate action. This writer used it eight times. The context of the words quoted (Psalm 95:7b-11) is very significant. The verses immediately preceding those quoted (Ps. 95:6-7a) are a call to bow down and worship the Lord. That was the writer to the Hebrews' desire for his readers. The words he quoted urge avoidance of Israel's sin. The sacrifice of Jesus Christ initiated a new Exodus.

". . . the writer of Hebrews appeals to his recipients not to become discontented because of their suffering, and not to let discontentment give way to open rebellion--lest they, like their forefathers, lose the blessings of the privileges that now were available to them as believers."¹¹¹

"The grand and terrible lesson of Israel's history is that it is possible to begin well and end poorly. In fact, this tragic human tendency dominates much human spiritual experience."¹¹²

"Rest' (katapausis), as used here, points to a place of blessing where there is no more striving but only relaxation in the presence of God and in the certainty that there is no cause for fear."¹¹³

For Israel, "rest" meant the enjoyment of all that God had promised the nation, not just entrance into the Promised Land. The next generation of Israelites did enter the Promised Land and experienced rest there because they chose to trust and obey God (cf. Josh. 1:13, 15; 21:44; 22:4; 23:1). For the Christian, "rest" is the enjoyment of all that God has promised us, not just going to heaven. This includes the fullness of rewards that can be ours if we follow the Lord faithfully.¹¹⁴ Much confusion has resulted because Christians have interpreted "rest" as Canaan and heaven.¹¹⁵

3:12 Here is an exhortation to apply this lesson from the past. Note again that those to whom the writer addressed this epistle were believers. Their danger was apostasy, departure from God, not failure to come to God in saving faith.

"The rebellion he warns against consists of departing from a living, dynamic person, not from some dead doctrine. Jews might retort that they served the same God as the Christians so that they would not be departing from God if they went back to Judaism. But to reject God's highest revelation is to depart from God, no matter how many preliminary revelations are retained."¹¹⁶

The Greek words translated "to apostatize" (lit. to stand away, aphistemi) and "apostasy" (defection, apostasia) do not indicate in themselves whether believers or unbelievers are in view. The reader must determine this by the context. Here believers seem to be in view (as in Luke 8:13; Acts 15:38; 1 Tim. 4:1; cf. Luke 2:38; 2 Tim. 2:12b; 4:4) since the writer called them "brethren."¹¹⁷ In other contexts, unsaved apostates are in view (e.g., Luke 13:27; cf. 2 Thess. 2:11). In still other passages there is not sufficient data to pass judgment on their salvation (e.g., 2 Thess. 2:3; cf. Titus 1:14). Other Scripture seems to reveal quite clearly that genuine Christians can renounce their faith (Matt. 10:33; Mark 8:32; 2 Tim. 2:12; Rev. 3:8). However this does not mean they will lose their salvation (John 10:28; 2 Tim. 2:13).¹¹⁸

"No believer today, Jew or Gentile, could go back into the Mosaic legal system since the temple is gone and there is no priesthood. But every believer is tempted to give up his confession of Christ and go back into the world system's life of compromise and bondage."¹¹⁹

As often in Hebrews, references to God as "living" imply that He is the giver of life.¹²⁰

3:13 If a sinner continues in his sin, he may conclude that sin does not matter, as the Israelites at Kadesh Barnea did. Their unbelief there was the tenth instance of unbelief since they left Egypt (cf. Num. 14:22). This is sin's deceitfulness. That is a lie. The writer counselled his readers to encourage each other to continue to walk with God. He did this to help us avoid the rationalizing that we can get into when we do not confess and forsake our sins. Meeting with other Christians for mutual encouragement regularly can be a great help to any Christian in remembering that failing to continue to trust God will bring bad consequences. Mutual encouragement in godliness is something we all need daily so we do not become hardened to sin. We need to get started "today," while there is still opportunity.

"One of the best ways of keeping ourselves true is to help other people, and the duty is here set forth of exhorting one another. There is scarcely anything more striking in Christian experience than the fact that in helping others we often help ourselves."¹²¹

3:14 Even though we are already partakers of a heavenly calling (v. 1), we can only partake of all that God wants us to enjoy in the future with the Messiah by persevering. Conversely we can lose the privilege of partaking with Christ fully if we stop trusting and obeying God. Likewise we can lose the privilege of serving as priests to the extent that we could serve as priests by proving unfaithful (v. 6; cf. Luke 19:11-27; 2 Tim. 2:12). The condition the writer stated here is the same as in verse 6. We must continue to walk by faith just as we began the Christian life by faith.

". . . A son who leaves home ceases to be an active partner in the home, though he does not thereby cease to be a son!"¹²²

"To begin well is good, but it is not enough, it is only those who stay the course and finish the race that have any hope of gaining the prize."¹²³

3:15 We see the example of failure in Israel's unbelief at Kadesh, which the writer repeated for emphasis.

"The allusions to Num 14 are significant because they indicate that unbelief is not a lack of faith or trust. It is the refusal to believe God. It leads inevitably to a turning away from God in a deliberate act of rejection."¹²⁴

3:16-19 These verses constitute an exposition of the passage quoted. The Israelites who died in the wilderness were mostly redeemed believers (cf. Exod. 14:31).¹²⁵ They died as believers; they did not lose their salvation. However they did fail to enter into the blessing that could have been theirs because they refused to believe that God would defeat their enemies and bring them into rest in the Promised Land. If we fail to believe that Jesus has defeated and will defeat our enemies (1:13-14), we too will fail to enter into the blessing that can be ours in heaven. We need to continue to trust and obey just like the Israelites should have done.

"The conclusion thus introduces the motif of the impossibility of a second repentance after apostasy, in anticipation of a fuller treatment later in the sermon (6:4-8; 10:26-31; 12:16-17 . . .). The hearers are left with the overwhelming impression that unbelief would expose them to the same precarious situation as Israel at Kadesh."¹²⁶

The apostate generation of Israelites failed to enter the Promised Land when they hardened their hearts and provoked God by their disbelief. Is the implication that Christians who do the same will not enter heaven? Many interpreters have taken this view. However, the New Testament elsewhere teaches that all who believe in Jesus Christ will go to heaven because simple faith in Christ is what saves us (e.g., Eph. 2:8-9). God has promised to complete the work of salvation that He began in us (cf. John 10:27-28; Rom. 8:30; Phil. 1:6; et al.). He will glorify us just as he justified us and just as He is sanctifying us. He will do this despite our subsequent unbelief (cf. 2 Tim. 2:13). If our subsequent unbelief resulted in our loss of salvation, the condition for being saved would have to be faith plus faithfulness, which it is not. Remember, "rest" does not equal the Promised Land (or heaven) but obtaining all the inheritance that God wants to give believers in the Promised Land (or heaven).

College: Heb 3:1-19

HEBREWS 3

III. GOD OFFERS REST TO ALL WHO TRUST HIM (3:1-4:16)

A. JESUS IS SUPERIOR TO MOSES (3:1-6)

¹ Therefore, holy brothers, who share in the heavenly calling, fix your thoughts on Jesus, the apostle and high priest whom we confess. ² He was faithful to the one who appointed him, just as Moses was faithful in all God's house. ³ Jesus has been found worthy of greater honor than Moses, just as the builder of a house has greater honor than the house itself. ⁴ For every house is built by someone, but God is the builder of everything. ⁵ Moses was faithful as a servant in all God's house, testifying to what would be said in the future. ⁶ But Christ is faithful as a son over God's house. And we are his house, if we hold on to our courage and the hope of which we boast.

Jesus has been shown to be superior to prophets (1:1-3), to angels (1:4-2:5), to men (2:6-18), to Satan (2:14-16), now to Moses (3:1-6). Actually, Jesus was not directly contrasted with men. He was seen as becoming fully a brother with them by entering flesh and blood. But he was the only man who fulfilled the exalted position God designed for man to hold (2:6-10), and their final salvation was dependent on his overcoming Satan and death, not on their achievement (2:14-18).

Chapters three and four show how God offers eternal "rest" to those who obey him. They may be divided into three major sections: 3:1-6 showing Jesus' superiority in faithfulness over Moses' faithfulness; 3:7-19 showing Israel's failure of faith which made them fall in the desert; and 4:1-13 showing the Sabbath-rest to which God brings his faithful people. The last three verses (4:14-16) are actually an introduction to the discussion of the priesthood of Christ which is presented in chapters five through seven. Israel's loss was not due to Moses' incompetence as though he was unfaithful. He was faithful in his role as servant. More significantly, Jesus also stands before us, faithful as a son. The two chapters are sprinkled with warnings. Even with trustworthy leaders, people may be lost because of their own unfaithfulness. Our author urges his readers not to copy Israel's unnecessary demise.

Like all other humans, Moses was not perfect; but his faithfulness, not his flaws of character, is the point of the author's argument here. Both Moses and Jesus were faithful to the one who appointed them. Jesus' position as son over God's house made him superior to Moses whose position was as a servant in God's house (3:5-6). Jesus is even superior to Moses, the grand head of all the Old Testament system.

3:1 Therefore, holy brothers, who share in the heavenly calling, fix your thoughts on Jesus, the apostle and high priest whom we confess.

No NT verses are unrelated to their contexts. There is some link between every verse of the NT and the verses before it and those after it. Sometimes an author prods his readers to notice this connection, like here. The whole second chapter concerning Jesus' faithfully carrying out of his rescue of man may highlight the need for our faithfully clinging to him so we can enter that eternal rest (chapter 3-4). Since this very word o{qen ( hothen , "therefore") also begins 2:17 and 3:1, the writer probably thought of 2:17-18 as one unit of thought based on its preceding verses as though he presented 3:1ff. in one unit of thought based on 2:17-18. The previous paragraph about Jesus as the merciful high priest to this one about Jesus as the faithful high priest are both expansions of the phrase "merciful and faithful high priest" in 2:17. The writer reminds his readers of that connection with the word " therefore ."

The causal connection of this word " therefore" (o{qen , hothen , "from where, from which, therefore," actually an adverb) is expressed by the NIV every time it occurs in Hebrews, except in 11:19 where the anemic "and" appears. It is translated in the NIV, "for this reason" (2:17); "therefore;" (3:1 and 7:25); or "hence" (8:3; 9:18; and 11:19). It normally moves the logic forward at the sentence level (2:17; 7:25; 8:3; 9:18; 11:19), although here it may be at the paragraph level. In 2:17-18 Jesus was just called a "faithful high priest" who is able to help those who are being "tempted."

Holy brothers, who share in the heavenly calling. He has stood with his readers ("we" in 1:1f.; 2:1, 3; see 4:1-3). Now for the first time he directly addresses them ("you"). " Holy" or "saint" (a{gio" , hagios ) is used of Christians elsewhere in Hebrews (6:10 and 13:24). This was one of Paul's common designations for his readers (Rom 1:7; 1 Cor 1:2; 2 Cor 1:1; Eph 1:1; Phil 1:1; Col 1:2). See also the verb form, we have been "made holy, sanctified" (2:11; 9:13; 10:10,14,29; 13:12). In Hebrews the Spirit of God is also called holy, i.e., the "Holy Spirit" (2:4; 3:1,7; 6:4; 9:8; 10:15). The plural form (lit., "holies") is used to designate the tabernacle sanctuary, i.e., the "Holy Place" (8:2; 9:1,2,3,8,12,24,25; 10:19; 13:11).

The readers are addressed as " brothers" again in 3:12; 10:19; and 13:22 and "beloved" in 6:9. The other four vocative forms, that is, nouns of direct address, in Hebrews are all in quotations from the LXX (1:8,10; 10:7; 12:5). In the first three Jesus is addressed as "God" and "LORD." In the last (12:5) the reader of Proverbs is addressed as "My son." The longest phrase of direct address is in 3:1, "holy brothers, who share in the heavenly calling." The phrase "holy brothers" occurs again in the NT only in a variant reading of 1 Thessalonians 5:27. "Brothers" is the most common form of address in all NT epistles.

Christianity is not designed to be lived alone. Hebrews states four things in which Christians share : in the heavenly calling (3:1); in Christ (3:14); in the Holy Spirit (6:4); and, with all people, in a father's discipline (12:8). Outside of Hebrews the NT only uses this noun in Luke 5:7 of fishing partners. Its cognate verb carries the broader idea of sharing. Christ shared humanity with us (2:14); but he "belonged to" (lit., "shared") a different tribe than priests, i.e., the tribe of Judah, not the tribe of Levi (7:13). Immature people "live on" (lit., "share") milk (5:13). All NT occurances of the verb metevcw (metechô , "to share") outside of Hebrews are in 1 Corinthians 9-10. Plowmen and threshers share the crop (9:10), so Paul expects to share the fruit of his labor (9:12). People share in a meal (10:30). Christians are said to be all one loaf and to share the same loaf which is Christ (10:17). Since they share the table of the LORD, it is not possible to share the table of demons also (10:21).

Although the Christian calling is only mentioned here in Hebrews with the noun, its verbal counterpart, "to call" appears a half dozen times. The verb "to call" may mean either (1) to give a name to something perhaps indicating the meaning of the new role, or (2) to invite into a new role. The first idea is used when Jesus calls men "brothers" (2:11) and when God designates the time "today" (3:13). The second is used when Jesus was called into the high priesthood by God (5:4), when Abraham was summoned to go to some future inheritance (11:8), and when people are invited to walk with God (9:15). Only the last instance is a perfect tense, which brings to the readers' attention both the finished initial call and the subsequent adventures and benefits that grow out of that response. It is this last sense of "call" which is used here.

The call is potentially for everyone, but it is effective only for those who respond (Acts 2:38-40). This was true of God's call to Abraham, Moses, Isaiah, Peter and Andrew, Paul, etc. It is a consistent concept of Scripture that God calls people to himself. He does not coerce them. He does not save them against their will. Whatever his plans for individuals, families or nations, he allows men to respond from their own choice. God is a gentleman. He simply calls; he does not coerce. See Isaiah 55:1-3. His occasional additional strong measures, for example with Jonah, only serve to underline the general freedom which he allows. Many exhortations are found in Hebrews, clarifying the results of obedience and disobedience. The choice is left with men.

The Christian calling is a heavenly (ejpouravnio" , epouranios ) calling, an upward call leading to heaven (Phil 3:14). Hebrews repeatedly contrasts what is physical, temporary and visible with what is spiritual, permanent and invisible.

One should examine other passages that describe this heavenward call of God in Christ (Matt 9:13; Rom 8:28-30; 9:22-26; 11:29; 1 Cor 1:9,26-31; 7:15,17-24; Gal 5:13; Eph 1:17-23; 4:1-6; Phil 3:12-15; Col 3:15; 1 Thess 2:10-12; 4:7-8; 2 Thess 1:11-12;2:13-16; 1 Tim 6:12; 2 Tim 1:8-10; 1 Pet 1:13-16; 2:9-10; 3:8-9; 5:10-11; 2 Pet 1:3-11). Of course there are many others which describe this call but do not use the word "call."

Fix your thoughts on Jesus. "You are what you think." "You become what you think about all day long." Non-Christians know the power of the mind to shape our future by focused thought. It is no surprise to find this kind of direction also in the Scripture. To help us achieve this focus there are four Gospels telling the story of Jesus' ministry on earth. No other events are repeated four times in the Bible in such detail. We would all be much better off if we spent more time thinking about Jesus.

No other person stands so tall. He is our model for living, for speech, conduct, purity, sympathy, prayer and selfless serving. He is our savior. Without his death we would die forever. With his death we can live forever. He is our high priest. No one else could enter God's presence for us to make atonement for us. No one else could intercede for us like Jesus. He is our forerunner. He made a way for us to follow that leads to glory.

Liddell and Scott defines the verb katanoeo ("fix your thoughts on") as "1. notice, observe carefully; 2. look at with reflection, . . . contemplate." G. Harder says,

A strengthened form of noeo is katanoeo (Hdt. Onwards), to direct one's mind and interest towards something, to notice and perceive it . . . Thus katanoeo can mean to observe, test, comprehend, understand, in the latter sense being almost synonymous with syniemi , to understand.

Later he adds,

Lk. 20:23 shows that katanoein includes what goes on behind the scenes. In the same way, Heb. 3:1 means that it is not the outward figure of Jesus that we should look to, but what he really is, as the emissary of God, as the real High Priest, and as the proper object of Christian faith.

The verb occurs again in Hebrews in 10:24 where we are urged to "consider how we may spur one another on toward love and good deeds."

Apostle . Jesus chose twelve of his followers and called them "apostles" (Luke 6:13-16). Barnabas was also called an apostle (Acts 14:14), as were Paul (2 Cor 1:1) and Epaphroditus (Phil 2:25, NIV translates ajpovstolo" [ apostolos ] here as "messenger"). Paul was an apostle of Jesus. Barnabas and Epaphroditus should probably be called apostles of the church, perhaps "missionaries" says LS (p. 99). Jesus was an apostle "sent from God" (Matt 10:40; etc.). The verb ajpostevllw (apostellô , "I send") was used of many different people who were sent to do a specific task. It was used of Moses (Exod 3:10; 7:16; Num 16:28-29); but since this is not the point of the comparison in this paragraph, it is not mentioned. The Father evidently has the role of principle planner and principle administrator. Jesus was sent out from him to do the specific task of redeeming mankind. As God's apostle, he was commissioned with the task of setting up the system of Christianity which we confess. He did the task well, though his position, not his performance, is the focus of the paragraph.

The word "apostle" probably should not be understood simply as one who has been sent, but as one who has been both properly equipped and commissioned. Whatever preparation, training or authorization is necessary to carry out the intended mission has been provided along with the "send-off." See others who were "prepared and sent," (Acts 8:14; 10:20-21; 15:27; 19:22; 2 Cor 8:22-23; 12:16-18; Phil 2:19-23, 25, 28-30; 2 Tim 4:12). The rabbis said, "A man's messenger is like the one who sent him" (M.Berakoth 5:5). The solemnity of this remark may be seen in its context, "If he that says the Tefillah falls into error it is a bad omen for him; and if he was the agent of the congregation it is a bad omen for them that appointed him, because a man's agent is like to himself."

Besides apostle Jesus also filled the role of high priest . Hebrews will actually call him "priest" (iJereuv" , hiereus ) in 7:3,11,15,17; 8:4, "great priest" (iJereuΙ" mega" , hiereus megas ) in 4:14; 10:21 or "high priest" (ajrciereuv" , archiereus ) in 2:17; 3:1; 4:15; 5:5,10; 6:20; 7:26; 8:1; 9:11,25. Other passages imply this role for Jesus, but do not directly state it, as 13:11ff. There are passages applying the LXX statements to Jesus (5:6; 7:21). The main section in Hebrews that discusses his priesthood, Hebrews 4:14-7:28, contrasts Jesus with priests in general, not necessarily with the high priests. Hebrews 2 places Jesus alongside humans as their brother, not as their ruler (2:17). One could almost say, "chief among equals." The OT high priest was the leader of all priests and one of them. So it is fitting for Jesus the priest among a kingdom of priests to be called the high priest, as principal among them.

The sacrifice described in Hebrews 9 was that on the Day of Atonement in which the high priest had the predominant place. In that setting Jesus would be contrasted with the Jewish high priest. This usage naturally carried over to the other times when Jesus is referred to in the book of Hebrews.

Whom we confess. The Christian confession revolves around the mission of Jesus. The good news they told was about Jesus' coming to rescue man and his atoning work for us. Those who did not confess Jesus were no part of his people. Confession of Jesus is a necessary and natural part of belonging to him and to the Father (Matt 10:32-33; 1 John 2:22-23; 4:1-3). The hope we confess is based on Jesus' faithful work as high priest (4:14-16; 10:22-23). Confession of Jesus should not be confused with confession of sins. Sins should be confessed to God who promises to forgive his people who confess their sins to him (1 John 1:9). Confession of Jesus is the open acknowledgement before men of who Jesus is and what he has done for our redemption. It is the center of evangelism.

3:2 He was faithful to the one who appointed him, just as Moses was faithful in all God's house. 3:3 Jesus has been found worthy of greater honor than Moses, just as the builder of a house has greater honor than the house itself.

The measure of faithfulness could be best assessed by the one who appointed him . God said, "This is my Son, whom I love; with him I am well pleased" (Matt 3:17). When Jesus finished his work of providing purification for sins, God welcomed him to sit down at his right hand on his throne and promised to make all of Jesus' enemies a footstool for his feet (1:13). The honor given to Jesus is as much greater than the honor given to Moses as the honor given to a builder is greater than the house he built. Among all those whom Jesus redeemed, he also redeemed Moses by his death on the cross. Moses did not redeem Jesus.

Moses' exasperation at the people's grumbling led him to disobey God by striking the rock for water rather than speaking to it as God had commanded. This dishonored God enough in not trusting him totally, that God would not let Moses bring Israel into the promised land (Num 20:2-13, 24; 27:14; Deut 1:37; 3:23-28; 32:50-52; Ps 106:32-33). It is possible that God wanted this incident to provide some lesson for future generations as he did with the bronze snake (John 3:14-16 based on Num 21:4-9). They could just look at the snake and be healed. One could look in faith at Jesus on the cross and be healed. If Moses had obeyed, God might have said his people could just speak to him (the rock) and find God's provision for their need.

The point of the author here about Moses is his predominant faithfulness, however, not his occasional failure. "Moses was faithful in all God's house" (v.2). This very faithfulness of Moses is specifically stated by God when Miriam and Aaron challenged Moses' preeminent position,

Listen to my words: "When a prophet of the LORD is among you, I reveal myself to him in visions, I speak to him in dreams. But this is not true of my servant Moses; he is faithful in all my house. With him I speak face to face, clearly and not in riddles; he sees the form of the LORD. Why then were you not afraid to speak against my servant Moses? (Num 12:6-8).

3:4 For every house is built by someone, but God is the builder of everything.

Design logically presupposes a designer. Many Christian and non-Christian philosophers alike hold the idea of design to be the most significant concept in understanding the ultimate origin of our universe. Hebrews says it simply, "Every house is built by someone." The statement is made here as another reason why Jesus is worthy of greater honor than Moses. His high status is no arbitrary accident of a blind universe.

The builder of all things is God. The word "builder" (participle from the Greek verb, kataskeuavzw , kataskeuazô ) may be defined as "to make ready, prepare; to build, construct, create; to furnish." Thiele cites classical examples of preparing various things: meals, a room, festal routes, a ship, preparing for battle, even formal teaching on various subjects. The LXX uses it also to describe the work of creation. Hebrews has about half of the NT uses. People prepared the tabernacle (9:2,6), and Noah prepared an ark (11:7, as 1 Pet 3:20). John the Baptist prepared a people (Luke 1:17) and a way (Matt 11:10 and parallels) for Jesus.

The word "God" does not have an article, thereby stressing the essence more than the identity of God. Westcott calls it "the character of God as God." Since Jesus is seen as the builder of the house, he is functioning at the level where God functions. He was called "God" in 1:8-9 by applying Psalm 95 to him. He was virtually called God in 2:5-9 where he returned to a God-level position above the angels after being beneath them for a little while during his mission on earth. Moses did not function at this level. Jesus' status as the unique Son of God further supports this idea.

Moses appears several times in the book of Hebrews. His parents hid him for three months at his birth because of their faith (11:23). Moses exercised this same faithfulness as a servant in all God's house (3:2, 5). When mature, he chose the Jews and their Messiah rather than the pleasures of the Egyptian palace (11:24-26). He led Israel out of Egypt (3:16; 11:27, 29), at which time he kept the Passover and its sprinkling of blood (11:28). Though full of fear at Mt. Sinai (12:21), he received and "proclaimed every commandment of the law to all the people" (9:19) including guidelines about priests (7:14) and punishment (10:28). Under his direction the tabernacle was built exactly like the pattern God showed him (8:5). He inaugurated the covenant agreement by sprinkling blood on the scroll, all the people, the tabernacle and everything in it (9:19-21).

In Revelation 15:3 those who were victorious over the beast sing "the song of Moses the servant of God and the song of the Lamb." Moses is mentioned more times than Abraham in the NT.

Moses wrote more pages of the Bible than anyone else. Moses gave the law as well as the plans for the tabernacle and its service which were perpetuated and embellished in the temple worship. Moses inaugurated the priesthood of Aaron. Moses delivered the people of God from Egyptian bondage, implementing the severe plagues on Egypt, leading in the miraculous crossing of the Red Sea and guiding them safely in the desert for forty years. Moses divided up the promised land as an inheritance and set up Joshua to bring them victoriously into it. Only Moses had spoken to God face to face (Deut 34:10; see also Exod 33:11 and Num 12:6-8). It is not strange that Lauterbach can describe the Jew's supreme admiration for Moses this way,

Of all Biblical personages Moses has been chosen most frequently as the subject of later legends; and his life has been recounted in full detail in the poetic haggadah. As liberator, lawgiver, and leader of a people which was transformed by him from an unorganized horde into a nation, he occupies a more important place in popular legend than the Patriarchs and all the other national heroes.

The Mishnah says, "none in Israel is greater than he [Moses]. . . . Whom have we greater than Moses? (M.Sotah 1:9).

3:5 Moses was faithful as a servant in all God's house, testifying to what would be said in the future.

The NIV in verse five sounds like Moses was doing the testifying. The fact that Moses was faithful as a servant was what became a testimony (lit., "into a testimony") of things to be spoken later. Moses did prophesy about these things, but that is not the point of this passage. The form lalhqhsomevnwn (lalçthçsomenôn ; NIV, "what would be said in the future") is the only future passive participle in the NT.

3:6 But Christ is faithful as a son over God's house. And we are his house, if we hold on to our courage and the hope of which we boast.

Moses was virtually unparalleled as a servant of God, but he was still merely that - a servant. In striking contrast, Jesus "is" (not was) faithful as "a son" (not a servant). Moreover, while Moses served "in" God's house, Jesus is "over" God's house. The superiority of Jesus over Moses could not be more clearly shown. Better than the prophets (1:1-2), better than the angels (1:4-13), better even than Moses, only Jesus is given the name "son."

A similar thought to the expression "we are his house" is found in 1 Timothy 3:15 and 1 Peter 4:17. Compare the OT phrase "house of Israel." The image of a spiritual building is found in 1 Corinthians 3:10-12; Ephesians 2:19-22 and 1 Peter 2:4-8. It is a beautiful parallel expressing our mutual interdependence. Although the words oiko" ( oikos ) and oijkiva ( oikia ), both translated "house," are quite interchangeable, only oikos appears in Hebrews (3:2-6; 8:8,10; 10:21; 11:7). It is used of both God's house and man's house. Montefiore explains that

In the author's day the 'extended family', with its large variety of age and its ramifications of relationship, offered a closer analogy to the Church of God than the present smaller unit of the Western family, usually comprising only parents and children.

Eager to emphasize the certainty of God's promises, many have been blind to any conditions God attached to them, as though fulfilling God's conditions would constitute some kind of "work" by which one earned the right to receive those promises.

We are his, if we hold on . The Christian's position as part of the house of God is conditional. He must remain faithful. The conditionality is emphasized even more by the use of a special emphatic word ejavnper ( eanper , " if"), which appears only here, 3:14, and 6:3 in the whole NT. Thayer says of the enclitic particle -per , which is here appended to the ordinary word ean ("if,") that "the idea of the word to which it is annexed must be taken in its fullest extent."

How can one avoid the conditions which God places on his promises? " If you forgive . . . when they sin against you, your heavenly Father will also forgive you" (Matt 6:14, emphasis added, also below). " If you have faith, . . . you can say to this mountain . . . and it will move" (Matt 17:20-21). " If you remain in me and my words remain in you, ask whatever . . . and it will be given you" (John 15:7). Can one dismiss forgiveness or faith or remaining in Jesus as mere verbiage and not real conditions? May his commands be ignored and one still expect to receive his promises? How could Noah expect to be saved from the coming flood if he did not obey God's command to build an ark? (Gen 6:14ff.). How could Abraham expect God to fulfill his promise if he would not leave his homeland? (Gen 12:1-4). How would the hearers at Pentecost expect to receive forgiveness of sins and the gift of the Holy Spirit if they did not fulfill the conditions Peter laid before them? (Acts 2:38). "He who stands firm to the end will be saved" (Matt 10:22). Is there some other way to be saved by which the condition Jesus stated may be ignored?

Let the author of Hebrews speak. Can a person be saved who "drifts away," ignoring the great salvation Jesus has brought? (2:1-4). Will God's rest be acquired by those who "turn away" and do not "hold firmly till the end?" What if we make no attempt to "encourage one another daily"? (3:13-14). He said we should "make every effort to enter that rest" or we would "fall" (4:11). Can one please God who will not "leave the elementary teachings . . . and go on to maturity?" (6:1). We say instead, "Let the word of Christ dwell in you richly" (Col 3:16). "If you do these things, you will never fall" (1 Pet 1:10).

The general meaning of of katevcw (katechô , " to hold on to") is clear enough. Interesting pictures emerge if one applies the nautical imagery of this word from Acts 27:40, "to steer toward;" or the legal imagery of "taking possession of property" from Matthew 21:38. Courage and hope become major parts of good Christian living. It takes courage to approach God initially (10:19) and repeatedly (4:16). His gracious offer fills us with hope (6:18) for help when we come to him. If our hope can be sure, we can be sure (6:11-12; 10:23; 11:1). Ours is a much better hope than anyone has had before us (7:19). "The hope of which we boast" could be literally translated, "the pride of hope" (toΙ kauvchma th'" ejlpivdo" , to kauchçma tçs elpidos ) or as BAGD suggests, "that for which we are proud to hope." Encouragement and hope are provided by fellow Christians (here), by the LORD (2 Thess 2:16) and by the Scripture (Rom 15:4).

B. PSALM 95:7-11 (3:7-11)

⁷ So, as the Holy Spirit says:

"Today, if you hear his voice,

⁸ do not harden your hearts

as you did in the rebellion,

during the time of testing in the desert,

⁹ where your fathers tested and tried me

and for forty years saw what I did.

¹⁰ That is why I was angry with that generation,

and I said, 'Their hearts are always going astray,

and they have not known my ways.'

¹¹ So I declared on oath in my anger,

'They shall never enter my rest.'" ^a

^a 11 Psalm 95:7-11

3:7 So, as the Holy Spirit says: "Today, if you hear his voice,

The lengthy passage from Psalm 95:7-11 is quoted to expand on the idea of 3:6 that we must hold on to our courage and hope in order to remain a part of the house of God. It is only those who remain faithful to the end who will find themselves in heaven sharing the eternal "rest" with God when all of earth history is over. Israel failed to remain faithful. Consequently, they lost this rest. The shepherd-heart of our author does not want his Christian brothers to suffer the same loss.

There are two parts of Psalm 95, an invitation to worship (1-7a) and a warning against disobedience (7b-11). God should be worshipped because he is "the great God" controlling all nature, and he is "our God" making us "the people of his pasture." The rest of the Psalm warns us not to lose that privilege (Ps 95:7b-11). This latter portion urges the necessity of faithfulness, and thus is very appropriate to cite in a section arguing the need for faithfulness.

3:8 do not harden your hearts as you did in the rebellion, during the time of testing in the desert,

This discussion about the incidents at Massah and Meribah illustrate how the OT can help us. Only a few weeks after Israel had been delivered from the Egyptian army at the Red Sea, they begin to grumble at God's provisions. Moses named the place Massah and Meribah, Hebrew names meaning "Testing" and "Quarreling" (Num 17:7). A similar grumbling against God occured near Kadesh as the nation approached Canaan. In this incident Moses became exasperated with the people and struck the rock instead of speaking to it as God directed. He was punished by being denied entrance to the land (Num 20:1-13, 24). Moses referred to this grumbling in his speeches in Deuteronomy (6:16; 9:22; 33:8). God reminded Moses of this infraction when he was preparing to die (Deut 32:48-52). The problem made such an impression that it is mentioned repeatedly in Psalms (Ps 81:7; 95:8; 106:32-33). By the time of Ezekiel the northern location had become a place-name, Meribah Kadesh, used in marking the boundaries of the land (Ezek 47:19; 48:28). The author of Hebrews chose to use the record in the ninety-fifth Psalm.

The LXX differs from the MT in two significant points. Instead of using the Hebrew names, Meribah and Massah, it translates them respectively as parapikrasmov" ( parapikrasmos , "Provocation") and peirasmov" ( peirasmos , "Testing"). Secondly, it ascribes the Psalm to David in its title. In a somewhat similar fashion the apostles and Christians, when praying about the first opposition to the fledgling church, ascribed the second Psalm to the Holy Spirit through David (Acts 4:25-26). The Hebrew text had left it anonymous. Like those praying believers, the author of Hebrews attributes the text ultimately to the Holy Spirit. Compare Hebrews 9:8 and 10:15 where the Holy Spirit is stated to be the ultimate author in producing Bible texts. Sharing in the Holy Spirit (6:4) and insulting the Spirit of grace (10:29) may therefore refer either to the indwelling presence of the Holy Spirit who enters at the time of conversion or to the Bible which the Holy Spirit has graciously provided for our guidance.

3:9 where your fathers tested and tried me and for forty years saw what I did. 3:10 That is why I was angry with that generation, and I said, 'Their hearts are always going astray, and they have not known my ways.'

The NT text differs from the LXX in one further point. First, notice the LXX ambiguity. The LXX put the phrase "forty years" between the statements about (1) the fathers who disbelieved though "seeing my works" and (2) God's "being angry with them." Thus it is left unclear which thing lasted for forty years. The Hebrew text of the Psalm positions the phrase in the same place with the same ambiguity. The editors of both the MT and the LXX punctuate the text to indicate that God's wrath lasted for forty years.

3:11 So I declared on oath in my anger, 'They shall never enter my rest.'"

God expressed his anger with the solemnity of an oath statement, "I declared on oath in my anger, 'They shall never enter my rest.'" This is consistent with the forty years' time during which all of the disbelieving generation died, except Joshua and Caleb (Num 14:26-35). On the other hand, Amos 5:25-27, which Stephen quoted in Acts 7:42-43, sounds like the unfaithfulness of Israel lasted for forty years in the wilderness. This matches the OT picture of Israel's behavior during the desert wandering. The author of Hebrews adds the word diov ( dio , "therefore") after the phrase "forty years," thus making the forty years describe the Jews' misbehavior, not God's wrath.

Three major concepts are drawn from the Psalm: an idea called "today," the "hardening" of hearts, and God's "rest." These concepts are rather intertwined in the section (3:12-4:11), although God's rest comes into focus in chapter four. In the same way that the exhortation of 2:1-4 followed immediately after a long collection of OT verses quoted (1:5-13), so the exhortation of 3:12ff. follows immediately after the long OT quotation of 3:7-11.

C. HOLD FIRM TO THE END (3:12-15)

¹² See to it, brothers, that none of you has a sinful, unbelieving heart that turns away from the living God. ¹³ But encourage one another daily, as long as it is called Today, so that none of you may be hardened by sin's deceitfulness. ¹⁴ We have come to share in Christ if we hold firmly till the end the confidence we had at first. ¹⁵ As has just been said:

"Today, if you hear his voice,

do not harden your hearts

as you did in the rebellion." ^a

^a 15 Psalm 95:7,8

Unbelief can spring up in the most unexpected places. Who would have thought that those who personally witnessed the ten plagues on Egypt, the crossing of the Red Sea and the awesome year of events at Mt. Sinai would ever turn away from God with sinful, unbelieving, hard hearts? But they did. The book of Hebrews repeatedly urges its Christian readers not to walk down the same unbelieving path. They are " brothers" now. He wants them to remain brothers. He calls them brothers in 3:1, 12; 10:19 and 13:22; as Jesus had called them brothers (2:11-12; see 2:17). Compare 13:1 and 23.

As repentance turns toward the living God, unbelief turns away from him (Compare Acts 3:19; 9:35; 11:21; 20:21; 26:18-20 and 1 Thess 1:19 with Rom 3:12; Gal 4:9; 1 Tim 5:15 and Heb 12:25). Unbelief is a basic sin (John 16:8-9). It is always expressed in self-willed distrust of others. Such a person is unyielding to another's wishes or judgments. All that matters is one's own opinion. This not only damages relations with God. Relations with others degenerate into this same self-centered independence. That is why the alternative to this kind of heart is interdependence (3:13). Christians are not designed to live by themselves. Henry warns us that if we allow ourselves to distrust God, we will soon desert him. When we distrust others, we will readily desert them, too.

Since the designation of God as " the living God" was introduced in the scene at Sinai, it has an ominous overtone (Deut 5:26). "It is a dreadful thing to fall into the hands of the living God" (Heb 10:31). It was the expression used in oath statements in court (Matt 26:63). To live for him takes away this fear and lets us serve him gladly (9:14; 12:22; 1 John 4:18). It is a good designation, for God is full of life and all life comes from him (John 5:21; 10:10).

3:13 But encourage one another daily, as long as it is called Today, so that none of you may be hardened by sin's deceitfulness.

Daily we must encourage one another . The present tense indicates repetition. If encouragement is only once a month, it will not help carry burdens. If encouragement is only once a week in the general assembly of believers, it will not meet the daily needs of living. The beginning church spent time together daily (Acts 2:46). Besides daily food (Matt 6:11; Acts 6:1; Titus 3:14; James 2:15) there were daily struggles of cross-bearing (Luke 9:23; 1 Cor 15:31; 2 Cor 11:28) and need for daily renewal (2 Cor 4:16) when daily facing the unregenerate world (1 Thess 4:12; 2 Pet 2:8). The work of evangelism was done daily (Acts 2:47; 5:42; 16:5; 17:17; 19:9). One of the great weaknesses of the church today may be this general lack of daily interdependence with its accompanying openness in joy and sorrow, in sins and victories.

Westcott reported Bengel's insight that the Greek text (parakalei'te eJautouv" , parakaleite heautous ) properly says, "Encourage yourselves" rather than, "Encourage one another ." This "suggests the close unity of the Christian body."

The statement, "As long as it is called Today," does not sound like the invitation will always exist. One day the end will come when Jesus returns to bring the long-awaited salvation (9:28). Tomorrow may be too late. Since the statement is from the Psalms, the time called "Today" existed in the time of the Psalm writer. Thus the invitation to enter his rest was open previous to the Christian era. Israel's failure did not close heaven forever to wayward mankind.

Muscles become stiff from lack of use, coldness, disease or age. Hearts become hard in the same ways. Here it is attributed to sin's deceitfulness . This could say Satan's deceitfulness, for his work is behind all sin. He is the father of lies. Much of his approach is bluffing and empty deception (John 8:44). He wants us to believe that he is far more knowledgeable and powerful than he is. He will flee if resisted (James 4:7). Dods traces the psychological order of hardening thus, "sin, a deceived mind, a hardened heart, unbelief, apostasy."

On the other hand, part of the danger of sin is that we treat it so lightly that we do not take adequate precautions to prevent its terrible work. Wealth also is deceitful, promising what it does not deliver and raising false hopes of its power to satisfy (Matt 13:22). Moses saw through this deception of sin, and he chose to leave all the privileges of the palace of Egypt to escape from it (11:24-26). Adam and Eve did not see through it and they brought huge evil on the world instead of the improvement they anticipated (Gen 3). As faith comes by hearing the message of God and obeying it, so hardening comes by hearing and not obeying (Rom 10:17; John 15:22-25).

Pharaoh hardened his own heart early in the plagues (8:15, 32; 9:34). God hardened Pharaoh's heart later when Pharaoh did not have the strength to keep resisting as he wanted to do (9:12; 10:1, 20, 27; 11:10). If one persists in an evil direction, eventually God may help him go farther down that path than he could go on his own strength. See 2 Thessalonians 2:11.

3:14 We have come to share in Christ if we hold firmly till the end the confidence we had at first.

We have come to share in Christ (lit., "For we have become partners of Christ"). The noun mevtoco" ( metochos , "partner, partaker") is primarily a term found in Hebrews (1:9; 3:1, 14; 6:4; 12:8). It is only outside of Hebrews in Luke 5:7 of partners in a fishing business. The cognate verb metevcw (metechô , "to share, have a share") is used in Hebrews of Jesus' sharing flesh and blood with us (2:17), of infants using milk (5:13), and of Jesus' not being a part of the tribe of Levi (7:13). It is outside of Hebrews only in 1 Corinthians 9:10, 22; 10:17, 21 and 30.

The perfect tense of the verb "become" (NIV " have come to") indicates a decisive time when this partnership became a reality and brings the results of that relationship before us as well. This dramatic event and new status is given as the reason to beware and to encourage one another. The NIV omits the connecting word gavr ( gar , "because"). The word "partners" (NIV "share") is a bit ambiguous here. It would mean either (1) Christ as an equal partner with Christians, or (2) human partners with one another who both belong to Christ. The first could be argued from Jesus' brotherhood with man, which has just been developed in chapter two. He generously shares his throne with Christians (Matt 25:21; Rev 3:21). The second could be argued from Jesus' position as high priest and sacrifice as well as author and finisher of our salvation. Davidson remarks that "The idea of a mystical union with Christ is not prominent, if at all found, in the Epistle; he is the Captain, Forerunner, High Priest, Brother, but always distinct. With this understanding, however, partakers of (xiii.10) is more probable than partakers with Christ (ii.10)." This is about as near as Hebrews comes to the frequent Pauline phrase "in Christ."

The very strong word for " if" ( eanper , discussed above in 3:6) indicates a very real danger of not remaining faithful till the end. A good beginning does not guarantee a good finish. As the king of Israel said, "One who puts on his armor should not boast like one who takes it off" (1 Kgs 20:11). The Hebrew readers have had a good beginning like the church at Ephesus (Heb 10:32-39; Rev 2:4-5). Now they need to finish well.

3:15 As has just been said: "Today, if you hear his voice, do not harden your hearts as you did in the rebellion."

The requirements in the Psalm are applied directly to Christian readers. With this approach the OT is much more of a direct guide for Christians, than simply a record of God's past dealings with his people. In a sense the new covenant is complete in itself. In another sense, the new covenant expresses a continuing record with the old of God's dealings with man. It is a further step in his revelation to man. Hence, the OT should hold much material useful to make today's Christian life count for God. Paul must have been referring to the OT when he made the following statements:

Everything that was written in the past was written to teach us, so that through endurance and the encouragement of the Scriptures we might have hope (Rom 15:4).

Do your best to present yourself to God as one approved, a workman who does not need to be ashamed and who correctly handles the word of truth (2 Tim 2:15).

The holy Scriptures . . . are able to make you wise for salvation through faith in Christ Jesus. All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the man of God may be thoroughly equipped for every good work (2 Tim 3:15-17).

D. UNBELIEVING ISRAELITES FELL IN THE DESERT (3:16-19)

¹⁶ Who were they who heard and rebelled? Were they not all those Moses led out of Egypt? ¹⁷ And with whom was he angry for forty years? Was it not with those who sinned, whose bodies fell in the desert? ¹⁸ And to whom did God swear that they would never enter his rest if not to those who disobeyed ^a ? ¹⁹ So we see that they were not able to enter, because of their unbelief.

^a 18 Or disbelieved

With a series of questions the author highlights various facets of the unfaithfulness and fall of those who died in the forty years of desert wandering. What was their sin? "They heard and rebelled." "They sinned." "They disobeyed." What were the terrible consequences of their sin? God "was angry for forty years." Their "bodies fell in the desert." Worst of all, God "swore that they would never enter his rest." Meyer remarks on the dreariness of chapter three, "How dreary those incessant funerals! How monotonous the perpetual sounds of Oriental grief moaning through the camp! What wonder that Psalm 90 [the only Psalm ascribed to Moses], written among such scenes, is so inexpressibly sad!"

These were the very people whom Moses led out of Egypt. These were the people who witnessed the plagues and the cloud of fire, the manna and the quail, the very people who heard God's voice at Sinai. Westcott makes the horrible observation that, "The Old Testament is in fact a record of successive judgments of Israel out of which a few only were saved." Davidson reminds us that "Israel's defection was universal, and that it happened when the memory of their deliverance from Egypt was fresh."

-College Press New Testament Commentary: with the NIV

Pendahuluan / Garis Besar

Robertson: Hebrews (Pendahuluan Kitab)

The Epistle to the Hebrews

By Way of Introduction

Unsettled Problems

Probably no book in the New Testament presents more unsettled problems than does the Epistle to the Hebrews. On that score it ranks with the Fourth Gospel, the Apocalypse of John, and Second Peter. But, in spite of these unsolved matters, the book takes high rank for its intellectual grasp, spiritual power, and its masterful portrayal of Christ as High Priest. It is much briefer than the Fourth Gospel, but in a sense it carries on further the exalted picture of the Risen Christ as the King-Priest who reigns and pleads for us now.

The Picture of Christ

At once we are challenged by the bold stand taken by the author concerning the Person of Christ as superior to the prophets of the Old Testament because he is the Son of God through whom God has spoken in the new dispensation (Heb_1:1-3), this Son who is God’s Agent in the work of creation and of grace as we see it stated in Phi_2:5-11; Col_1:13-20; John 1:1-18. This high doctrine of Jesus as God’s Son with the glory and stamp of God’s nature is never lowered, for as God’s Son he is superior to angels (Heb 1:4-2:4), though the humanity of Jesus is recognized as one proof of the glory of Jesus (Heb_2:5-18). Jesus is shown to be superior to Moses as God’s Son over God’s house (Heb 3:1-4:13), But the chief portion of the Epistle is devoted to the superiority of Jesus Christ as priest to the work of Aaron and the whole Levitical line (Heb 4:14-12:3). Here the author with consummate skill, though with rabbinical refinements at times, shows that Jesus is like Melchizedek and so superior to Aaron (Heb 4:14-7:28), works under a better covenant of grace (Heb_8:1-13), works in a better sanctuary which is in heaven (Heb_9:1-12), offers a better sacrifice which is his own blood (Heb 9:13-10:18), and gives us better promises for the fulfilment of his task (Heb 10:19-12:3). Hence this Epistle deserves to be called the Epistle of the Priesthood of Christ. So W. P. Du Bose calls his exposition of the book, High Priesthood and Sacrifice (1908). This conception of Christ as our Priest who offered himself on the Cross and as our Advocate with the Father runs all through the New Testament (Mar_10:46; Mat_20:28; Joh_10:17; Mat_26:28; Rom_8:32; 1Pe_1:18.; 1Jo_2:1.; Rev_5:9, etc.). But it is in Hebrews that we have the full-length portrait of Jesus Christ as our Priest and Redeemer. The Glory of Jesus runs through the whole book.

The Style

It is called an epistle and so it is, but of a peculiar kind. In fact, as has been said, it begins like a treatise, proceeds like a sermon, and concludes like a letter. It is, in fact, more like a literary composition than any other New Testament book as Deissmann shows: " It points to the fact that the Epistle to the Hebrews, with its more definitely artistic, more literary language (corresponding to its more theological subject matter), constituted an epoch in the history of the new religion. Christianity is beginning to lay hands on the instruments of culture; the literary and theological period has begun" ( Light from the Ancient East , pp. 70f.). But Blass ( Die Rhythmen der asianischen und romischen Kunstprosa , 1905) argues that the author of Hebrews certainly and Paul probably were students of Greek oratory and rhetoric. He is clearly wrong about Paul and probably so about the author of Hebrews. There is in Hebrews more of " a studied rhetorical periodicity" (Thayer), but with many " parenthetical involutions" (Westcott) and with less of " the impetuous eloquence of Paul." The eleventh chapter reveals a studied style and as a whole the Epistle belongs to the literary Koiné rather than to the vernacular. Moulton ( Cambridge Biblical Essays , p. 483) thinks that the author did not know Hebrew but follows the Septuagint throughout in his abundant use of the Old Testament.

The Author

Origen bluntly wrote: " Who wrote the Epistle God only knows certainly" as quoted by Eusebius. Origen held that the thoughts were Paul’s while Clement of Rome or Luke may have written the book. Clement of Alexandria (Eusebius says) thought that Paul wrote it in Hebrew and that Luke translated it into Greek. No early writer apparently attributed the Greek text to Paul. Eusebius thought it was originally written in Hebrew whether by Paul or not and translated by Clement of Rome. But there is no certainty anywhere in the early centuries. It was accepted first in the east and later in the west which first rejected it. But Jerome and Augustine accepted it. When the Renaissance came Erasmus had doubts, Luther attributed it to Apollos, Calvin denied the Pauline authorship. In North Africa it was attributed to Barnabas. In modern times Harnack has suggested Priscilla, but the masculine participle in Heb_11:32 ( me diēgoumenon ) disposes of that theory. The oldest Greek MSS. (Aleph A B) have simply Pros Hebraious as the title, but they place it before the Pastoral Epistles, while the Textus Receptus puts it after the Pastoral Epistles and Philemon. In the light of all the facts one can only make a guess without a sense of certainty. For myself I should with Luther guess Apollos as the most likely author of this book which is full of the Spirit of God.

The Recipients

If the title is allowed to be genuine or a fair interpretation of the Epistle, then it is addressed to Jewish (Hebrew) Christians in a local church somewhere. Dr. James Moffatt in his Commentary (pp. xv to xvii) challenges the title and insists that the book is written for Gentile Christians as truly as First Peter. He argues this largely from the author’s use of the lxx. For myself Dr. Moffatt’s reasons are not convincing. The traditional view that the author is addressing Jewish Christians in a definite locality, whether a large church or a small household church, is true, I believe. The author seems clearly to refer to a definite church in the experiences alluded to in Heb_10:32-34. The church in Jerusalem had undergone sufferings like these, but we really do not know where the church was. Apparently the author is in Italy when he writes (Heb_13:24), though " they of Italy" ( hoi apo tēs Italias ) can mean those who have come from Italy. These Jewish Christians may even have lived in Rome itself.

The Date

Here again modern scholars differ widely. Westcott places it between a.d. 64 and 67. Harnack and Holtzmann prefer a date between a.d. 81 and 96. Marcus Dods argues strongly that the Epistle was written while the temple was still standing. If it was already destroyed, it is hard to understand how the author could have written Heb_10:1.: " Else would they not have ceased to be offered?" And in Heb_8:13 " nigh to vanishing away" ( eggus aphanismou ) is only intelligible with the temple service still going on. The author makes use of the tabernacle instead of the temple because the temple was patterned after the tabernacle. On the other hand, the mention of Timothy in Heb_13:23 as being " set free" ( apolelumenon ) raises an inquiry concerning Paul’s last plea to Timothy to come to him in Rome (2Ti_4:11-13). Apparently Timothy came and was put in prison. If so, since Paul was put to death before Nero’s own death (June 8, a.d. 68), there is left only the years 67 to 69 a.d. as probable or even possible. It is thus the last of the New Testament books before the Johannine Writings all of which come towards the close of the century and after the destruction of Jerusalem.

The Purpose

The author states it repeatedly. He urges the Jewish Christians to hold fast the confession which they have made in Jesus as Messiah and Saviour. Their Jewish neighbours have urged them to give up Christ and Christianity and to come back to Judaism. The Judaizers tried to make Jews out of Gentile Christians and to fasten Judaism upon Christianity with a purely sacramental type of religion as the result. Paul won freedom for evangelical and spiritual Christianity against the Judaizers as shown in the Corinthian Epistles, Galatians, and Romans. The Gnostics in subtle fashion tried to dilute Christianity with their philosophy and esoteric mysteries and here again Paul won his fight for the supremacy of Christ over all these imaginary aeons (Colossians and Ephesians). But in Hebrews the author is battling to stop a stampede from Christ back to Judaism, a revolt (apostasy) in truth from the living God. These Jews argued that the prophets were superior to Jesus, the law came by the ministry of angels, Moses was greater than Jesus, and Aaron than Jesus. The author turns the argument on the Jews and boldly champions the Glory of Jesus as superior at every point to all that Judaism had, as God’s Son and man’s Saviour, the crown and glory of the Old Testament prophecy, the hope of mankind. It is the first great apologetic for Christianity and has never been surpassed. Moffatt terms it " a profound homily."

JFB: Hebrews (Pendahuluan Kitab)

CANONICITY AND AUTHORSHIP.--CLEMENT OF ROME, at the end of the first century (A.D), copiously uses it, adopting its words just as he does those of the other books of the New Testament; not indeed giving to either the term "Scripture," which he reserves for the Old Testament (the canon of the New Testament not yet having been formally established), but certainly not ranking it below the other New Testament acknowledged Epistles. As our Epistle claims authority on the part of the writer, CLEMENT'S adoption of extracts from it is virtually sanctioning its authority, and this in the apostolic age. JUSTIN MARTYR quotes it as divinely authoritative, to establish the titles "apostle," as well as "angel," as applied to the Son of God. CLEMENT OF ALEXANDRIA refers it expressly to Paul, on the authority of Pantænus, chief of the Catechetical school in Alexandria, in the middle of the second century, saying, that as Jesus is termed in it the "apostle" sent to the Hebrews, Paul, through humility, does not in it call himself apostle of the Hebrews, being apostle to the Gentiles. CLEMENT also says that Paul, as the Hebrews were prejudiced against him, prudently omitted to put forward his name in the beginning; also, that it was originally written in Hebrew for the Hebrews, and that Luke translated it into Greek for the Greeks, whence the style is similar to that of Acts. He, however, quotes frequently the words of the existing Greek Epistle as Paul's words. ORIGEN similarly quotes it as Paul's Epistle. However, in his Homilies, he regards the style as distinct from that of Paul, and as "more Grecian," but the thoughts as the apostle's; adding that the "ancients who have handed down the tradition of its Pauline authorship, must have had good reason for doing so, though God alone knows the certainty who was the actual writer" (that is, probably "transcriber" of the apostle's thoughts). In the African Church, in the beginning of the third century, TERTULLIAN ascribes it to Barnabas. IRENÆUS, bishop of Lyons, is mentioned in EUSEBIUS, as quoting from this Epistle, though without expressly referring it to Paul. About the same period, Caius, the presbyter, in the Church of Rome, mentions only thirteen Epistles of Paul, whereas, if the Epistle to the Hebrews were included, there would be fourteen. So the canon fragment of the end of the second century, or beginning of the third, published by MURATORI, apparently omits mentioning it. And so the Latin Church did not recognize it as Paul's till a considerable time after the beginning of the third century. Thus, also, NOVATIAN OF ROME, CYPRIAN OF CARTHAGE, and VICTORINUS, also of the Latin Church. But in the fourth century, HILARY OF POITIERS (A.D. 368), LUCIFER OF CAGLIARI (A.D. 371), AMBROSE OF MILAN (A.D. 397) and other Latins, quote it as Paul's; and the fifth Council of Carthage (A.D. 419) formally reckons it among his fourteen Epistles.

As to the similarity of its style to that of Luke's writings, this is due to his having been so long the companion of Paul. CHRYSOSTOM, comparing Luke and Mark, says, "Each imitated his teacher: Luke imitated Paul flowing along with more than river fulness; but Mark imitated Peter, who studied brevity of style." Besides, there is a greater predominance of Jewish feeling and familiarity with the peculiarities of the Jewish schools apparent in this Epistle than in Luke's writings. There is no clear evidence for attributing the authorship to him, or to Apollos, whom ALFORD upholds as the author. The grounds alleged for the latter view are its supposed Alexandrian phraseology and modes of thought. But these are such as any Palestinian Jew might have used; and Paul, from his Hebræo-Hellenistic education at Jerusalem and Tarsus, would be familiar with PHILO'S modes of thought, which are not, as some think, necessarily all derived from his Alexandrian, but also from his Jewish, education. It would be unlikely that the Alexandrian Church should have so undoubtingly asserted the Pauline authorship, if Apollos, their own countryman, had really been the author. The eloquence of its style and rhetoric, a characteristic of Apollos' at Corinth, whereas Paul there spoke in words unadorned by man's wisdom, are doubtless designedly adapted to the minds of those whom Paul in this Epistle addresses. To the Greek Corinthians, who were in danger of idolizing human eloquence and wisdom, he writes in an unadorned style, in order to fix their attention more wholly on the Gospel itself. But the Hebrews were in no such danger. And his Hebræo-Grecian education would enable him to write in a style attractive to the Hebrews at Alexandria, where Greek philosophy had been blended with Judaism. The Septuagint translation framed at Alexandria had formed a connecting link between the latter and the former; and it is remarkable that all the quotations from the Old Testament, excepting two (Heb 10:30; Heb 13:5), are taken from the Septuagint. The fact that the peculiarities of the Septuagint are interwoven into the argument proves that the Greek Epistle is an original, not a translation; had the original been Hebrew, the quotations would have been from the Hebrew Old Testament. The same conclusion follows from the plays on similarly sounding words in the Greek, and alliterations, and rhythmically constructed periods. CALVIN observes, If the Epistle had been written in Hebrew, Heb 9:15-17 would lose all its point, which consists in the play upon the double meaning of the Greek "diathece," a "covenant," or a "testament," whereas the Hebrew "berith" means only "covenant."

Internal evidence favors the Pauline authorship. Thus the topic so fully handled in this Epistle, that Christianity is superior to Judaism, inasmuch as the reality exceeds the type which gives place to it, is a favorite one with Paul (compare 2Co 3:6-18; Gal 3:23-25; Gal 4:1-9, Gal 4:21-31, wherein the allegorical mode of interpretation appears in its divinely sanctioned application--a mode pushed to an unwarrantable excess in the Alexandrian school). So the Divine Son appears in Heb 1:3, &c., as in other Epistles of Paul (Phi 2:6; Col 1:15-20), as the Image, or manifestation of the Deity. His lowering of Himself for man's sake similarly, compare Heb 2:9, with 2Co 8:9; Phi 2:7-8. Also His final exaltation, compare Heb 2:8; Heb 10:13; Heb 12:2, with 1Co 15:25, 1Co 15:27. The word "Mediator" is peculiar to Paul alone, compare Heb 8:6, with Gal 3:19-20. Christ's death is represented as the sacrifice for sin prefigured by the Jewish sacrifices, compare Rom 3:22-26; 1Co 5:7, with Heb. 7:1-10:39. The phrase, "God of Peace," is peculiar to Paul, compare Heb 13:20; Rom 15:33; 1Th 5:23. Also, compare Heb 2:4, Margin, 1Co 12:4. Justification, or "righteousness by faith." appears in Heb 11:7; Heb 10:38, as in Rom 1:17; Rom 4:22; Rom 5:1; Gal 3:11; Phi 3:9. The word of God is the "sword of the Spirit," compare Heb 4:12, with Eph 6:17. Inexperienced Christians are children needing milk, that is, instruction in the elements, whereas riper Christians, as full-grown men, require strong meat, compare Heb 5:12-13; Heb 6:1, with 1Co 3:1-2; 1Co 14:20 Gal 4:9; Col 3:14. Salvation is represented as a boldness of access to God by Christ, compare Heb 10:19, with Rom 5:2; Eph 2:18; Eph 3:12. Afflictions are a fight, Heb 10:32; compare Phi 1:30; Col 2:1. The Christian life is a race, Heb 12:1; compare 1Co 9:24; Phi 3:12-14. The Jewish ritual is a service, Rom 9:4; compare Heb 9:1, Heb 9:6. Compare "subject to bondage," Heb 2:15, with Gal 5:1. Other characteristics of Paul's style appear in this Epistle; namely, a propensity "to go off at a word" and enter on a long parenthesis suggested by that word, a fondness for play upon words of similar sound, and a disposition to repeat some favorite word. Frequent appeals to the Old Testament, and quotations linked by "and again," compare Heb 1:5; Heb 2:12-13, with Rom 15:9-12. Also quotations in a peculiar application, compare Heb 2:8, with 1Co 15:27; Eph 1:22. Also the same passage quoted in a form not agreeing with the Septuagint, and with the addition "saith the Lord," not found in the Hebrew, in Heb 10:30; Rom 12:19.

The supposed Alexandrian (which are rather Philon-like) characteristics of the Epistle are probably due to the fact that the Hebrews were generally then imbued with the Alexandrian modes of thought of Philo, &c., and Paul, without coloring or altering Gospel truth "to the Jews, became (in style) as a Jew, that he might win the Jews" (1Co 9:20). This will account for its being recognized as Paul's Epistle in the Alexandrian and Jerusalem churches unanimously, to the Hebrews of whom probably it was addressed. Not one Greek father ascribes the Epistle to any but Paul, whereas in the Western and Latin churches, which it did not reach for some time, it was for long doubted, owing to its anonymous form, and generally less distinctively Pauline style. Their reason for not accepting it as Paul's, or indeed as canonical, for the first three centuries, was negative, insufficient evidence for it, not positive evidence against it. The positive evidence is generally for its Pauline origin. In the Latin churches, owing to their distance from the churches to whom belonged the Hebrews addressed, there was no generally received tradition on the subject. The Epistle was in fact but little known at all, whence we find it is not mentioned at all in the Canon of Muratori. When at last, in the fourth century, the Latins found that it was received as Pauline and canonical on good grounds in the Greek churches, they universally acknowledged it as such.

The personal notices all favor its Pauline authorship, namely, his intention to visit those addressed, shortly, along with Timothy, styled "our brother," Heb 13:23; his being then in prison, Heb 13:19; his formerly having been imprisoned in Palestine, according to English Version reading, Heb 10:34; the salutations transmitted to them from believers of Italy, Heb 13:24. A reason for not prefixing the name may be the rhetorical character of the Epistle which led the author to waive the usual form of epistolary address.

DESIGN.--His aim is to show the superiority of Christianity over Judaism, in that it was introduced by one far higher than the angels or Moses, through whom the Jews received the law, and in that its priesthood and sacrifices are far less perfecting as to salvation than those of Christ; that He is the substance of which the former are but the shadow, and that the type necessarily gives place to the antitype; and that now we no longer are kept at a comparative distance as under the law, but have freedom of access through the opened veil, that is, Christ's flesh; hence he warns them of the danger of apostasy, to which Jewish converts were tempted, when they saw Christians persecuted, while Judaism was tolerated by the Roman authorities. He infers the obligations to a life of faith, of which, even in the less perfect Old Testament dispensation, the Jewish history contained bright examples. He concludes in the usual Pauline mode, with practical exhortations and pious prayers for them.

HIS MODE OF ADDRESS is in it hortatory rather than commanding, just as we might have expected from Paul addressing the Jews. He does not write to the rulers of the Jewish Christians, for in fact there was no exclusively Jewish Church; and his Epistle, though primarily addressed to the Palestinian Jews, was intended to include the Hebrews of all adjoining churches. He inculcates obedience and respect in relation to their rulers (Heb 13:7, Heb 13:17, Heb 13:24); a tacit obviating of the objection that he was by writing this Epistle interfering with the prerogative of Peter the apostle of the circumcision, and James the bishop of Jerusalem. Hence arises his gentle and delicate mode of dealing with them (Heb 13:22). So far from being surprised at discrepancy of style between an Epistle to Hebrews and Epistles to Gentile Christians, it is just what we should expect. The Holy Spirit guided him to choose means best suited to the nature of the ends aimed at. WORDSWORTH notices a peculiar Pauline Greek construction, Rom 12:9, literally, "Let your love be without dissimulation, ye abhorring . . . evil, cleaving to . . . good," which is found nowhere else save Heb 13:5, literally, "Let your conversation be without covetousness, ye being content with," &c. (a noun singular feminine nominative absolute, suddenly passing into a participle masculine nominative plural absolute). So in quoting Old Testament Scripture, the writer of the Epistle to the Hebrews quotes it as a Jew writing to Jews would, "God spoke to our fathers," not, "it is written." So Heb 13:18, "We trust we have a good conscience" is an altogether Pauline sentiment (Act 23:1; Act 24:16; 2Co 1:12; 2Co 4:2; 2Ti 1:3). Though he has not prefixed his name, he has given at the close his universal token to identify him, namely, his apostolic salutation, "Grace be with you all"; this "salutation with his own hand" he declared (2Th 3:17-18) to be "his token in every Epistle": so 1Co 16:21, 1Co 16:23; Col 4:18. The same prayer of greeting closes every one of his Epistles, and is not found in any one of the Epistles of the other apostles written in Paul's lifetime; but it is found in the last book of the New Testament Revelation, and subsequently in the Epistle of CLEMENT OF ROME. This proves that, by whomsoever the body of the Epistle was committed to writing (whether a mere amanuensis writing by dictation, or a companion of Paul by the Spirit's gift of interpreting tongues, 1Co 12:10, transfusing Paul's Spirit-taught sentiments into his own Spirit-guided diction), Paul at the close sets his seal to the whole as really his, and sanctioned by him as such. The churches of the East, and Jerusalem, their center, to which quarter it was first sent, received it as Paul's from the earliest times according to Cyril, Bishop of Jerusalem (A.D. 349). JEROME, though bringing with him from Rome the prejudices of the Latins against the Epistle to the Hebrews, aggravated, doubtless, by its seeming sanction of the Novatian heresy (Heb 6:4-6), was constrained by the force of facts to receive it as Paul's, on the almost unanimous testimony of all Greek Christians from the earliest times; and was probably the main instrument in correcting the past error of Rome in rejecting it. The testimony of the Alexandrian Church is peculiarly valuable, for it was founded by Mark, who was with Paul at Rome in his first confinement, when this Epistle seems to have been written (Col 4:10), and who possibly was the bearer of this Epistle, at the same time visiting Colosse on the way to Jerusalem (where Mark's mother lived), and thence to Alexandria. Moreover, 2Pe 3:15-16, written shortly before Peter's death, and like his first Epistle written by him, "the apostle of the circumcision," to the "Hebrew" Christians dispersed in the East, says, "As our beloved brother Paul hath written unto you" (2Pe 3:15), that is, to the Hebrews; also the words added, "As also in all his Epistles" (2Pe 3:16), distinguish the Epistle to the Hebrews from the rest; then he further speaks of it as on a level with "other Scriptures," thus asserting at once its Pauline authorship and divine inspiration. An interesting illustration of the power of Christian faith and love; Peter, who had been openly rebuked by Paul (Gal 2:7-14), fully adopted what Paul wrote; there was no difference in the Gospel of the apostle of the circumcision and that of the apostle of the uncircumcision. It strikingly shows God's sovereignty that He chose as the instrument to confirm the Hebrews, Paul, the apostle of the Gentiles (Rom 11:13); and on the other hand, Peter to open the Gospel door to the Gentiles (Act 10:1, &c.), though being the apostle of the Jews; thus perfect unity reigns amidst the diversity of agencies.

Rome, in the person of CLEMENT OF ROME, originally received this Epistle. Then followed a period in which it ceased to be received by the Roman churches. Then, in the fourth century, Rome retracted her error. A plain proof she is not unchangeable or infallible. As far as Rome is concerned, the Epistle to the Hebrews was not only lost for three centuries, but never would have been recovered at all but for the Eastern churches; it is therefore a happy thing for Christendom that Rome is not the Catholic Church.

It plainly was written before the destruction of Jerusalem, which would have been mentioned in the Epistle had that event gone before, compare Heb 13:10; and probably to churches in which the Jewish members were the more numerous, as those in Judea, and perhaps Alexandria. In the latter city were the greatest number of resident Jews next to Jerusalem. In Leontopolis, in Egypt, was another temple, with the arrangements of which, WIESELER thinks the notices in this Epistle more nearly corresponded than with those in Jerusalem. It was from Alexandria that the Epistle appears first to have come to the knowledge of Christendom. Moreover, "the Epistle to the Alexandrians," mentioned in the Canon of Muratori, may possibly be this Epistle to the Hebrews. He addresses the Jews as peculiarly "the people of God" (Heb 2:17; Heb 4:9; Heb 13:12), "the seed of Abraham," that is, as the primary stock on which Gentile believers are grafted, to which Rom 11:16-24 corresponds; but he urges them to come out of the carnal earthly Jerusalem and to realize their spiritual union to "the heavenly Jerusalem" (Heb 12:18-23; Heb 13:13).

The use of Greek rather than Hebrew is doubtless due to the Epistle being intended, not merely for the Hebrew, but for the Hellenistic Jew converts, not only in Palestine, but elsewhere; a view confirmed by the use of the Septuagint. BENGEL thinks, probably (compare 2Pe 3:15-16, explained above), the Jews primarily, though not exclusively, addressed, were those who had left Jerusalem on account of the war and were settled in Asia Minor.

The notion of its having been originally in Hebrew arose probably from its Hebrew tone, method, and topics. It is reckoned among the Epistles, not at first generally acknowledged, along with James, Second Peter, Second and Third John, Jude, and Revelation. A beautiful link exists between these Epistles and the universally acknowledged Epistles. Hebrews unites the ordinances of Leviticus with their antitypical Gospel fulfilment. James is the link between the highest doctrines of Christianity and the universal law of moral duty--a commentary on the Sermon on the Mount--harmonizing the decalogue law of Moses, and the revelation to Job and Elias, with the Christian law of liberty. Second Peter links the teaching of Peter with that of Paul. Jude links the earliest unwritten to the latest written Revelation. The two shorter Epistles to John, like Philemon, apply Christianity to the minute details of the Christian life, showing that Christianity can sanctify all earthly relations.

JFB: Hebrews (Garis Besar)

• THE HIGHEST OF ALL REVELATIONS IS GIVEN US NOW IN THE SON OF GOD, WHO IS GREATER THAN THE ANGELS, AND WHO, HAVING COMPLETED REDEMPTION, SITS ENTHRONED AT GOD'S RIGHT HAND. (Heb 1:1-14)
• DANGER OF NEGLECTING SO GREAT SALVATION, FIRST SPOKEN BY CHRIST; TO WHOM, NOT TO ANGELS, THE NEW DISPENSATION WAS SUBJECTED; THOUGH HE WAS FOR A TIME HUMBLED BELOW THE ANGELS: THIS HUMILIATION TOOK PLACE BY DIVINE NECESSITY FOR OUR SALVATION. (Heb. 2:1-18)
• THE SON OF GOD GREATER THAN MOSES, WHEREFORE UNBELIEF TOWARDS HIM WILL INCUR A HEAVIER PUNISHMENT THAN BEFELL UNBELIEVING ISRAEL IN THE WILDERNESS. (Heb. 3:1-19)
• THE PROMISE OF GOD'S REST IS FULLY REALIZED THROUGH CHRIST: LET US STRIVE TO OBTAIN IT BY HIM, OUR SYMPATHIZING HIGH PRIEST. (Heb. 4:1-16)
• CHRIST'S HIGH PRIESTHOOD; NEEDED QUALIFICATIONS; MUST BE A MAN; MUST NOT HAVE ASSUMED THE DIGNITY HIMSELF, BUT HAVE BEEN APPOINTED BY GOD; THEIR LOW SPIRITUAL PERCEPTIONS A BAR TO PAUL'S SAYING ALL HE MIGHT ON CHRIST'S MELCHISEDEC-LIKE PRIESTHOOD. (Heb 5:1-14)
• WARNING AGAINST RETROGRADING, WHICH SOON LEADS TO APOSTASY; ENCOURAGEMENT TO STEADFASTNESS FROM GOD'S FAITHFULNESS TO HIS WORD AND OATH. (Heb 6:1-14)
• CHRIST'S HIGH PRIESTHOOD AFTER THE ORDER OF MELCHISEDEC SUPERIOR TO AARON'S. (Heb. 7:1-28)
• CHRIST, THE HIGH PRIEST IN THE TRUE SANCTUARY, SUPERSEDING THE LEVITICAL PRIESTHOOD; THE NEW RENDERS OBSOLETE THE OLD COVENANT. (Heb 8:1-13)
• INFERIORITY OF THE OLD TO THE NEW COVENANT IN THE MEANS OF ACCESS TO GOD: THE BLOOD OF BULLS AND GOATS OF NO REAL AVAIL: THE BLOOD OF CHRIST ALL-SUFFICIENT TO PURGE AWAY SIN, WHENCE FLOWS OUR HOPE OF HIS APPEARING AGAIN FOR OUR PERFECT SALVATION. (Heb. 9:1-28)
• PROOF OF AND ENLARGEMENT ON, THE "ETERNAL REDEMPTION" MENTIONED IN. Heb 9:12 (Heb. 9:13-28)
• CONCLUSION OF THE FOREGOING ARGUMENT. THE YEARLY RECURRING LAW SACRIFICES CANNOT PERFECT THE WORSHIPPER, BUT CHRIST'S ONCE-FOR-ALL OFFERING CAN. (Heb. 10:1-39) Previously the oneness of Christ's offering was shown; now is shown its perfection as contrasted with the law sacrifices.
• DEFINITION OF THE FAITH JUST SPOKEN OF (Heb 10:39): EXAMPLES FROM THE OLD COVENANT FOR OUR PERSEVERANCE IN FAITH. (Heb. 11:1-40) Description of the great things which faith (in its widest sense: not here restricted to faith in the Gospel sense) does for us. Not a full definition of faith in its whole nature, but a description of its great characteristics in relation to the subject of Paul's exhortation here, namely, to perseverance.
• EXHORTATION TO FOLLOW THE WITNESSES OF FAITH JUST MENTIONED: NOT TO FAINT IN TRIALS: TO REMOVE ALL BITTER ROOTS OF SIN: FOR WE ARE UNDER, NOT A LAW OF TERROR, BUT THE GOSPEL OF GRACE, TO DESPISE WHICH WILL BRING THE HEAVIER PENALTIES, IN PROPORTION TO OUR GREATER PRIVILEGES. (Heb. 12:1-29)
• EXHORTATION TO VARIOUS GRACES, ESPECIALLY CONSTANCY IN FAITH, FOLLOWING JESUS AMIDST REPROACHES. CONCLUSION, WITH PIECES OF INTELLIGENCE AND SALUTATIONS. (Heb. 13:1-25)

TSK: Hebrews 3 (Pendahuluan Pasal)

Overview

Heb 3:1, Christ is more worthy than Moses; Heb 3:7, therefore if we believe not in him, we shall be more worthy punishment than hardhearted Israel.

Poole: Hebrews 3 (Pendahuluan Pasal)

CHAPTER 3

MHCC: Hebrews (Pendahuluan Kitab)

This epistle shows Christ as the end, foundation, body, and truth of the figures of the law, which of themselves were no virtue for the soul. The great truth set forth in this epistle is that Jesus of Nazareth is the true God. The unconverted Jews used many arguments to draw their converted brethren from the Christian faith. They represented the law of Moses as superior to the Christian dispensation, and spoke against every thing connected with the Saviour. The apostle, therefore, shows the superiority of Jesus of Nazareth, as the Son of God, and the benefits from his sufferings and death as the sacrifice for sin, so that the Christian religion is much more excellent and perfect than that of Moses. And the principal design seems to be, to bring the converted Hebrews forward in the knowledge of the gospel, and thus to establish them in the Christian faith, and to prevent their turning from it, against which they are earnestly warned. But while it contains many things suitable to the Hebrews of early times, it also contains many which can never cease to interest the church of God; for the knowledge of Jesus Christ is the very marrow and kernel of all the Scriptures. The ceremonial law is full of Christ, and all the gospel is full of Christ; the blessed lines of both Testaments meet in Him; and how they both agree and sweetly unite in Jesus Christ, is the chief object of the epistle to the Hebrews to discover.

MHCC: Hebrews 3 (Pendahuluan Pasal)

(Heb 3:1-6) The superior worth and dignity of Christ above Moses is shown.

(Heb 3:7-13) The Hebrews are warned of the sin and danger of unbelief.

(Heb 3:14-19) And of necessity of faith in Christ, and of stedfastly following him.

Matthew Henry: Hebrews (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The Epistle to the Hebrews

Concerning this epistle we must enquire, I. Into the divine authority of it; for this has been questioned by some, whose distempered eyes could not bear the light of it, or whose errors have been confuted by it; such as the Arians, who deny the Godhead and self-existence of Christ; and the Socinians, who deny his satisfaction; but, after all the attempts of such men to disparage this epistle, the divine original of it shines forth with such strong and unclouded rays that he who runs may read it is an eminent part of the canon of scripture. The divinity of the matter, the sublimity of the style, the excellency of the design, the harmony of this with other parts of scripture, and its general reception in the church of God in all ages - these are the evidences of its divine authority. II. As to the divine amanuensis or penman of this epistle, we are not so certain; it does not bear the name of any in the front of it, as the rest of the epistles do, and there has been some dispute among the learned to whom they should ascribe it. Some have assigned it to Clemens of Rome; other to Luke; and many to Barnabas, thinking that the style and manner of expression is very agreeable to the zealous, authoritative, affectionate temper that Barnabas appears to be of, in the account we have of him in the acts of the Apostles; and one ancient father quotes an expression out of this epistle as the words of Barnabas. But it is generally assigned to the apostle Paul; and some later copies and translations have put Paul's name in the title. In the primitive times it was generally ascribed to him, and the style and scope of it very well agree with his spirit, who was a person of a clear head and a warm heart, whose main end and endeavour it was to exalt Christ. Some think that the apostle Peter refers to this epistle, and proves Paul to be the penman of it, by telling the Hebrews, to whom he wrote, of Paul's having written to them, 2Pe 3:15. We read of no other epistle that he ever wrote to them but this. And though it has been objected that, since Paul put his name to all his other epistles, he would not have omitted it here; yet others have well answered that he, being the apostle of the Gentiles, who were odious to the Jews, might think fit to conceal his name, lest their prejudices against him might hinder them from reading and weighing it as they ought to do. III. As to the scope and design of this epistle, it is very evident that it was clearly to inform the minds, and strongly to confirm the judgment, of the Hebrews in the transcendent excellency of the gospel above the law, and so to take them off from the ceremonies of the law, to which they were so wedded, of which they were so fond, that they even doted on them, and those of them who were Christians retained too much of the old leaven, and needed to be purged from it. The design of this epistle was to persuade and press the believing Hebrews to a constant adherence to the Christian faith, and perseverance in it, notwithstanding all the sufferings they might meet with in so doing. In order to this, the apostle speaks much of the excellency of the author of the gospel, the glorious Jesus, whose honour he advances, and whom he justly prefers before all others, showing him to be all in all, and this in lofty strains of holy rhetoric. It must be acknowledged that there are many things in this epistle hard to be understood, but the sweetness we shall find therein will make us abundant amends for all the pains we take to understand it. And indeed, if we compare all the epistles of the New Testament, we shall not find any of them more replenished with divine, heavenly matter than this to the Hebrews.

Matthew Henry: Hebrews 3 (Pendahuluan Pasal)

In this chapter the apostle applies what he had said in the chapter foregoing concerning the priesthood of Christ, I. In a serious pathetic exhortation that this great high priest, who was discovered to them, might be seriously considered by them (Heb 3:1-6). II. He then adds many weighty counsels and cautions (Heb 3:7 to the end).

Barclay: Hebrews (Pendahuluan Kitab)

INTRODUCTION TO THE LETTER TO THE HEBREWS

God Fulfils Himself In Many Ways

Religion has never been the same thing to all men. "God," as Tennyson said, "fulfils himself in many ways." George Russell said: "There are as many ways of climbing to the stars as there are people to climb." There is a well-known saying which tells us very truly and very beautifully that "God has his own secret stairway into every heart." Broadly speaking, there have been four great conceptions of religion.

(i) To some men it is inward fellowship with God. It is a union with Christ so close and so intimate that the Christian can be said to live in Christ and Christ to live in him. That was Paulconception of religion. To him it was something which mystically united him with God.

(ii) To some religion is what gives a man a standard for life and a power to reach that standard. On the whole that is what religion was to James and to Peter. It was something which showed them what life ought to be and which enabled them to attain it.

(iii) To some men religion is the highest satisfaction of their minds. Their minds seek and seek until they find that they can rest in God. It was Plato who said that "the unexamined life is the life not worth living." There are some men who must understand or perish. On the whole that is what religion was to John. The first chapter of his gospel is one of the greatest attempts in the world to state religion in a way that really satisfies the mind.

(iv) To some men religion is access to God. It is that which removes the barriers and opens the door to his living presence. That is what religion was to the writer of the Letter to the Hebrews. With that idea his mind was dominated. He found in Christ the one person who could take him into the very presence of God. His whole idea of religion is summed up in the great passage in Heb_10:19-23 .

"Therefore, since we have confidence to enter the sanctuary by the blood of Jesus, by the new and living way which he opened for us through the curtain, that is, through his flesh, let us draw near with a true heart in full assurance of faith."

If the writer to the Hebrews had one text it was: "Let us draw near."

The Double Background

The writer to the Hebrews had a double background into both of which this idea came. He had a Greek background. Ever since the time of Plato, five hundred years before, the Greeks had been haunted by the contrast between the real and the unreal, the seen and the unseen, the temporal and the eternal. It was the Greek idea that somewhere there was a real world of which this was only a shadowy and imperfect copy. Plato had the idea that somewhere there was a world of perfect forms or ideas or patterns, of which everything in this world was an imperfect copy. To take a simple instance, somewhere there was laid up the pattern of a perfect chair of which all the chairs in this world were inadequate copies. Plato said: "The Creator of the world had designed and carried out his work according to an unchangeable and eternal pattern of which the world is but a copy." Philo, who took his ideas from Plato, said: "God knew from the beginning that a fair copy could never come into being apart from a fair pattern; and that none of the objects perceivable by sense could be flawless which was not modelled after an archetype and spiritual idea, and thus, when he prepared to create this visible world, he shaped beforehand the ideal world in order to constitute the corporeal after the incorporeal and godlike pattern." When Cicero was talking of the laws men know and use on earth, he said: "We have no real and life-like likeness of real law and genuine justice; all we enjoy is a shadow and a sketch."

The thinkers of the ancient world all had this idea that somewhere there is a real world of which this one is only a kind of imperfect copy. Here we can only guess and grope; here we can work only with copies and imperfect things. But in the unseen world there are the real and perfect things. When Newman died they erected a statue to him, and on the pedestal of it are the Latin words: Ab umbris et imaginibus ad veritatem, "Away from the shadows and the semblances to the truth." If that be so, clearly the great task of this life is to get away from the shadows and the imperfections and to reach reality. This is exactly what the writer to the Hebrews claims that Jesus Christ can enable us to do. To the Greek the writer to the Hebrews said: "All your lives you have been trying to get from the shadows to the truth. That is just what Jesus Christ can enable you to do."

The Hebrew Background

But the writer to the Hebrews also had a Jewish background. To the Jew it was always dangerous to come too near to God. "Man," said God to Moses, "shall not see me and live" (Exo_33:20 ). It was Jacobastonished exclamation at Peniel: "I have seen god face to face and yet my life is preserved" (Gen_32:30 ). When Manoah realised who his visitor had been, he said in terror to his wife: "We shall surely die, for we have seen God." The great day of Jewish worship was the Day of Atonement. That was the one day of all the year when the High Priest entered the Holy of Holies where the very presence of God was held to dwell. No man ever entered in except the High Priest, and he only on that day. When he did, the law laid it down that he must not linger in the Holy Place for long "lest he put Israel in terror." It was dangerous to enter the presence of God and if a man waited too long he might be struck dead.

In view of this there entered into Jewish thought the idea of a covenant. God, in his grace and in a way that was quite unmerited, approached the nation of Israel and offered them a special relationship with himself. But this unique access to God was conditional on the observance by the people of the law that he gave to them. We can see this relationship being entered into and this law being accepted in the dramatic scene in Exo_24:3-8 .

So then Israel had access to God, but only if she kept the law. To break the law was sin, and sin put up a barrier which stopped the way to God. It was to take away that barrier that the system of the Levitical priesthood and sacrifices was constructed. The law was given; man sinned; the barrier was up; the sacrifice was made; and the sacrifice was designed to open the closed way to God. But the experience of life was that this was precisely what sacrifice could not do. It was proof of the ineffectiveness of the whole system that sacrifice had to go on and on and on. It was a losing and ineffective battle to remove the barrier that sin had erected between man and God.

The Perfect Priest And The Perfect Sacrifice

What men needed was a perfect priest and a perfect sacrifice, someone who was such that he could bring to God a sacrifice which once and for all opened the way of access to him. That, said the writer to the Hebrews, is exactly what Christ did. He is the perfect priest because he is at once perfectly man and perfectly God. In his manhood he can take man to God and in his Godhead he can take God to man. He has no sin. The perfect sacrifice he brings is the sacrifice of himself, a sacrifice so perfect that it never needs to be made again. To the Jew the writer to the Hebrews said: "All your lives you have been looking for the perfect priest who can bring the perfect sacrifice and give you access to God. You have him in Jesus Christ and in him alone."

To the Greek the writer to the Hebrews said: "You are looking for the way from the shadows to reality; you will find it in Jesus Christ." To the Jew the writer to the Hebrews said: "You are looking for that perfect sacrifice which will open the way to God which your sins have closed; you will find it in Jesus Christ." Jesus was the one person who gave access to reality and access to God. That is the key-thought of this letter.

The Riddle Of The New Testament

So much is clear but when we turn to the other questions of introduction Hebrews is wrapped in mystery. E. F. Scott wrote: "The Epistle to the Hebrews is in many respects the riddle of the New Testament." When it was written, to whom it was written, and who wrote it are questions at which we can only guess. The very history of the letter shows how its mystery is to be treated with a certain reserve and suspicion. It was a long time before it became an unquestioned New Testament book. The first list of New Testament books, The Muratorian Canon, compiled about A.D. 170, does not mention it at all. The great Alexandrian scholars. Clement and Origen, knew it and loved it but agreed that its place as scripture was disputed. Of the great African fathers, Cyprian never mentions it and Tertullian knows that its place was disputed. Eusebius, the great Church historian, says that it ranked among the disputed books. It was not until the time of Athanasius, in the middle of the fourth century, that Hebrews was definitely accepted as a New Testament book, and even Luther was not too sure about it. It is strange to think how long this great book had to wait for full recognition.

When Was It Written?

The only information we have comes from the letter itself. Clearly it is written for what we might call second generation Christians (Heb_2:3 ). The story was transmitted to its recipients by those who had heard the Lord. The community to whom it was written were not new to the Christian faith; they ought to have been mature (Heb_5:12 ). They must have had a long history for they are summoned to look back on the former days (Heb_10:32 ). They had a great history behind them and heroic martyr figures on which they ought to look back for inspiration (Heb_13:7 ).

The thing that will help us most in dating the letter is its references to persecution. It is clear that at one time their leaders had died for their faith (Heb_13:7 ). It is clear that they themselves had not yet suffered persecution, for they had not yet resisted to the point of shedding their blood (Heb_12:4 ). It is also clear that they have had ill-treatment to suffer for they have had to undergo the pillaging of their goods (Heb_10:32-34 ). And it is clear from the outlook of the letter that there is a risk of persecution about to come. From all that it is safe to say that this letter must have been written between two persecutions, in days when Christians were not actually persecuted, but were none the less unpopular with their fellow-men. Now the first persecution was in the time of Nero in the year A.D. 64; and the next was in the time of Domitian about A.D. 85. Somewhere between these dates this letter was written, more likely nearer to Domitian. If we take the date as A.D. 80 we shall not be far wrong.

To Whom Was It Written?

Once again we have to be dependent on such hints as we get from the letter itself. One thing is certain--it cannot have been written to any of the great Churches or the name of the place could not have so completely vanished. Let us set down what we know. The letter was written to a long-established Church (Heb_5:12 ). It was written to a Church which had at some time in the past suffered persecution (Heb_10:32-34 ). It was written to a Church which had had great days and great teachers and leaders (Heb_13:7 ). It was written to a Church which had not been directly founded by the apostles (Heb_2:3 ). It was written to a Church which had been marked by generosity and liberality (Heb_6:10 ).

We do have one direct hint. Amongst the closing greetings we find the sentence, as the Revised Standard Version translates it: "Those who come from Italy send you greetings" (Heb_13:24 ). Taken by itself that phrase could mean either that the letter was written from Italy or that it was written to Italy, the greater likelihood is that it was written to Italy. Suppose I am in Glasgow and am writing to some place abroad. I would not be likely to say, "All the people from Glasgow greet you." I would be much more likely to say, "All the people in Glasgow greet you." But suppose I am somewhere abroad where there is a little colony of Glaswegians, I might well say, "All the people from Glasgow send you their greetings." So then we may say that the letter was written to Italy; and if it was written to Italy it was almost certainly written to Rome.

But quite certainly it was not written to the Church at Rome as a whole. If it had been it would never have lost its title. Furthermore, it gives the unmistakable impression that it was written to a small body of like-minded persons. Moreover, it was obviously written to a scholarly group. From Heb_5:12 we can see that they had long been under instruction and were preparing themselves to become teachers of the Christian faith. Still further, Hebrews demands such a knowledge of the Old Testament that it must always have been a book written by a scholar for scholars.

When we sum it all up, we can say that Hebrews is a letter written by a great teacher to a little group or college of Christians in Rome. He was their teacher; at the moment he was separated from them and was afraid that they were drifting away from the faith; and so he wrote this letter to them. It is not so much a letter as a talk. It does not begin like Paulletters do, although it ends with greetings as a letter does. The writer himself calls it "a word of exhortation."

By Whom Was It Written?

Perhaps the most insoluble problem of all is the problem of its authorship. It was precisely that uncertainty which kept it so long on the fringes of the New Testament. The title in the earliest days was simply, "To the Hebrews." No authorname was given, no one connected it directly with the name of Paul. Clement of Alexandria used to think that Paul might have written it in Hebrew and that Luke translated it, for the style is quite different from that of Paul. Origen made a famous remark, "who wrote the Letter to the Hebrews only God knows for certain." Tertullian thought that Barnabas wrote it. Jerome said the Latin Church did not receive it as Pauland speaking of the author said, "the writer to the Hebrews whoever he was." Augustine felt the same way about it. Luther declared that Paul could never have written it because the thought was not his. Calvin said that he could not bring himself to think that this letter was a letter of Paul.

At no time in the history of the Church did men ever really think that Paul wrote Hebrews. How then did it get attached to his name? It happened very simply. When the New Testament came into its final form there was of course argument about which books were to be included and which were not. To settle it one test was used. Was a book the work of an apostle or at least the work of one who had been in direct contact with the apostles? By this time Hebrews was known and loved throughout the Church. Most people felt like Origen that God alone knew who wrote it, but they wanted it. They felt it must go into the New Testament and the only way to ensure that was to include it with the thirteen letters of Paul. Hebrews won its way into the New Testament on the grounds of its own greatness, but to get in it had to be included with the letters of Paul and come under his name. People knew quite well that it was not Paulbut they included it among his letters because no man knew who wrote it and yet it must go in.

The Author Of Hebrews

Can we guess who the author was? Many candidates have been put forward. We can only glance at three of the many suggestions.

(i) Tertullian thought that Barnabas wrote it. Barnabas was a native of Cyprus; the people of Cyprus were famous for the excellence of the Greek they spoke; and Hebrews is written in the best Greek in the New Testament. He was a Levite (Act_4:36 ) and of all men in the New Testament he would have had the closest knowledge of the priestly and sacrificial system on which the whole thought of the letter is based. He is called a son of encouragement; the Greek word is paraklesis (G3874); and Hebrews calls itself a word of paraklesis (G3874) (Heb_13:22 ). He was one of the few men acceptable to both Jews and Greeks and at home in both worlds of thought. It might be that Barnabas wrote this letter, but if so it is strange that his name should vanish in connection with it.

(ii) Luther was sure that Apollos was the author. Apollos, according to the New Testament mention of him, was a Jew, born at Alexandria, an eloquent man and mighty in the scriptures (Act_18:24 ; 1Co_1:12 ; 1Co_3:4 ). The man who wrote this letter knew the scriptures; he was eloquent; and he thought and argued in the way that a cultured Alexandrian would. The man who wrote Hebrews was certainly a man like Apollos in thought and in background.

(iii) The most romantic of all conjectures is that of Harnack, the great German scholar. He thought that maybe Aquila and Priscilla wrote it between them. Aquila was a teacher (Act_18:26 ). Their house in Rome was a Church in itself (Rom_16:5 ). Harnack thought that that is why the letter begins with no greetings and why the writername has vanished--because the main author of Hebrews was a woman and a woman was not allowed to teach.

But when we come to the end of conjecture, we are compelled to say as Origen said seventeen hundred years ago, that only God knows who wrote Hebrews. To us the author must remain a voice and nothing more; but we can be thankful to God for the work of this great nameless one who wrote with incomparable skill and beauty about the Jesus who is the way to reality and the way to God.

FURTHER READING

Hebrews

J. Moffatt, Hebrews (ICC; G)

W. Neil, Hebrews (Tch: E)

J. H. Robinson, Hebrews (MC; E)

Abbreviations

ICC: International Critical Commentary

MC: Moffatt Commentary

Tch: Torch Commentary

E: English Text

G: Greek Text

Barclay: Hebrews 3 (Pendahuluan Pasal)

Greater Than The Greatest (Heb_3:1-6)

While Today Still Lasts (Heb_3:7-19)

Constable: Hebrews (Pendahuluan Kitab)

Introduction

Historical background

The writer said that he and those to whom he wrote had come to faith in Jesus Christ through the preaching of others who had heard Jesus (2:3-4). Apparently those preachers had since died (13:7). The original readers had been Christians for an extended period of time (5:12). So probably the earliest possible date of composition was about A.D. 60.

Some scholars believe that the book must have been written before A.D. 70 since the writer spoke of the sacrifices as being offered when he wrote (7:27-28; 8:3-5; 9:7-8, 25; 10:1-3, 8; 13:10-11). However, the writer showed no interest in the temple but spoke of the sacrifices as the Israelites offered them when the tabernacle stood. He evidently used the present tense to give these reference a timeless quality rather than indicating that temple worship was still in practice. Nevertheless a date of composition before A.D. 70 seems probable.¹

"The best argument for the supersession of the old covenant would have been the destruction of the Temple."²

The reference to Timothy's release from imprisonment (13:23) appears to date the book later in the life of that outstanding man.³ No other New Testament writer mentioned his imprisonment. The imprisonment of Christians seems to have been a well-known fact of life (10:34; 13:3). This was true after Nero launched an empire-wide persecution in A.D. 64. All of these factors when taken together seem to point to a writing date near A.D. 68-69.

As to authorship, most students of this subject are not dogmatic or even certain for good reason.⁴ As early as Origen, the Alexandrian church father who died about A.D. 255, no one knew who the writer was for sure. After careful study of the authorship of Hebrews, Origen wrote, "But who it was that really wrote the epistle, God only knows."⁵

"The language of the Epistle is both in vocabulary and style purer and more vigorous than that of any other book of the New Testament.

". . . The vocabulary is singularly copious. It includes a large number of words which are not found elsewhere in the apostolic writings, very many of which occur in this book only among the Greek Scriptures . . ."⁶

"All that can be said with certainty is that Hebrews was composed by a creative theologian who was well trained in the exposition of the Greek Scriptures. . . . He was surely a hellenistic Jewish-Christian."⁷

Commentators have made cases for the writer being Paul, Apollos, Barnabas, Luke, Peter, Jude, Stephen, Silvanus (Silas), Epaphras (Epaphroditus), Philip the Evangelist, Priscilla, Mary the mother of Jesus, Clement of Rome, Aristion, and others.⁸ None of these suggestions has found enthusiastic general reception for various reasons. Probably we should be content to share Origen's agnosticism on this question and look forward to getting the answer in heaven.⁹

The early Christians originally accepted all the New Testament books as inspired by God because they contained apostolic teaching. For this reason the writer was probably either an apostle or a close associate of at least one of the apostles (cf. 13:23).

The original recipients of the epistle are also unknown. The title "The Epistle to the Hebrews" implies that they were Jewish Christians. This title is ancient and is probably a safe guide to the identity of the first readers. References in the epistle also suggest that the original readers were mainly Jewish. The writer assumed that they were very familiar with the institutions of Judaism. The warnings against turning away from Jesus Christ back to the Old Covenant also imply this identity. Other indications are the emphasis on the superior priesthood of Jesus and the many appeals to the authority of the Hebrew Scriptures. However the brand of Judaism in view seems to have been Hellenistic rather than Palestinian.

The reference to the generosity of the readers and their helping other believers (6:10) suggests that the original audience did not live in Palestine. The Palestinian churches had a reputation for needing material assistance rather than for giving it to other Christians (cf. Rom. 15:25-31; 1 Cor. 16:3). Probably they were Jews of the Diaspora therefore. This conclusion has support in the writer's consistent use of the Septuagint Old Testament version. Hellenistic Jews used this translation widely, but Palestinian Jews did not use it as much.¹⁰

In most of the New Testament churches there was a mixture of Jewish and Gentile believers. The appeal of this epistle would certainly have been great to Gentiles tempted to return to paganism as it would have been to Jews facing temptation to return to Judaism. However the writer's primary concern appears to have been that his Jewish readers were failing to appreciate that Christianity is the divinely revealed successor to Judaism. He did not want them to abandon Christianity and return to Judaism.

Probably the letter originally went to a house-church outside Palestine that had a strong Hellenistic Jewish population. This church may have been in or near Galatia in view of conditions that existed there that the Epistle to the Galatians reflects. However they may very well have lived in another area. Many scholars believe that the letter went first to a church in or near Rome.¹¹

In view of 13:24b it has seemed to some scholars that the writer was in Italy when he sent this epistle, perhaps in Rome. However the expression "from Italy" in that verse probably refers to those living outside Italy, such as Priscilla and Aquilla who were Jews forced to leave Rome by Emperor Claudius' edict in A.D. 49 (Acts 18:2).¹² This expression suggests that the writer was not in Italy when he wrote.

Purpose

Many students of the book have observed that Hebrews is more of a sermon in written form than an epistle in the traditional New Testament sense.¹³ The writer even described it as a "word of exhortation" (13:22). He urged the original readers to persevere in their faith rather than turning from Christianity and returning to Judaism. A note of urgency and pastoral concern permeates the whole letter. This tone comes through especially strongly in the five warning passages and in the encouragements that follow these warnings.

". . . the purpose of the writer to the Hebrews is not to give us an interpretation of Old Testament prophecy. . . . Using material not from the prophets but primarily from the Psalms, with other materials added to elaborate the argument, the writer's goal was to establish the superiority of the gospel in contrast to all that went before, particularly the levitical system. The primary evidence of the supremacy of Christianity is presented in its finality. Coming to Christ means final access to God without any barrier."¹⁴

". . . Hebrews is a sermon rooted in actual life. It is addressed to a local gathering of men and women who discovered that they could be penetrated by adverse circumstances over which they exercised no control. It throbs with an awareness of the privilege and the cost of discipleship. It is a sensitive pastoral response to the sagging faith of older and tired individuals who were in danger of relinquishing their Christian commitment. It seeks to strengthen them in the face of a new crisis so that they may stand firm in their faith. It warns them of the judgment of God they would incur if they were to waver in their commitment. Exhortations to covenant fidelity and perseverance are grounded in a fresh understanding of the significance of Jesus and his sacrifice."¹⁵

Message¹⁶

We could summarize the message of this epistle in the following words. We will only realize our full eternal reward as believers if we appreciate the greatness of Jesus Christ and continue to trust God rather than turning away from Him in this life.

The ultimate goal that the writer had in view was our full eternal reward as believers. I do not believe it was the conversion of the unsaved members of his audience. He addressed his readers consistently as believers. He wrote to encourage Christians to persevere faithfully so we will receive all that God wants to give us at the judgment seat of Christ. Our rewards are at issue in this letter. He did not want us to suffer loss but to enter into our full inheritance, our full rest, our full salvation.

To do this he wrote that we must know one thing and do two things, one positive and one negative.

We must know the greatness of Jesus Christ. In this epistle the writer presented Him as the greatest revelation that God has given mankind. God's revelation in His Son is superior to all other revelations He has given in three respects.

1. It supersedes all other revelations: God's revelation through angels (the Mosaic Law), His revelation through humans (the prophets), and His revelation through rituals (the Old Covenant). When Jesus Christ came to reveal God, He brought revelation that superseded what had preceded Him.

2. God's revelation in His Son is sufficient to meet every basic human need. God spoke through His Son, so the need for a prophet (a revealer of God) no longer exists. He established a new Covenant, so the need for a priest (a mediator for man) no longer exists. Moreover He exalted His Son to His right hand, so the need for a king (a righteous ruler) no longer exists.

3. God's revelation in His Son insures final victory in every basic sphere. The individual (the human order) attains perfection through the Son. Society (the social order) will experience perfection through the Son. The universe (the cosmic order) will reach perfection through the Son.

This is what we need to know objectively to do subjectively what is necessary to gain our full reward as believers.

What we must do is continue to trust God. Hebrews places great emphasis on the importance of living by faith. It teaches us three things about faith.

1. Hebrews defines faith. Faith is volitional surrender and obedience to God regardless of appearances. It is not just intellectual conviction. It is the action of the will that expresses intellectual conviction. This epistle regards unbelief as disobedience as does all of Scripture. People in the past who lived by faith made decisions and acted because they believed God in spite of appearances (ch. 11).

2. Hebrews also illustrates faith. It describes faith as doing, as suffering, and as waiting. These are the primary activities of faith that the writer of Hebrews emphasized. They are progressively more difficult. It is harder to suffer persecution for our faith than it is to obey God when obedience does not involve suffering. It is most difficult to keep on trusting God when suffering does not end. Waiting for God to fulfill His promises is hardest of all when our hopes do not materialize (e.g., Christ's return).

3. In addition, Hebrews vindicates faith. It assures us of the ultimate triumph of faith. People in the past who acted in faith achieved. People who suffered for their faith triumphed. People who waited in faith received their reward.

On the positive side we need to continue to trust God to realize our full reward as believers.

What we must not do is turn away from God. This is the negative responsibility that the letter also stresses. If we apostatize, we will lose our full reward. Hebrews teaches us three things about apostasy (as it does about faith).

1. This epistle defines apostasy descriptively. It is the opposite of faith. It consists of disobedience because of appearances (e.g., the 10 spies; cf. Jude). Apostasy for a Christian is turning away from faith having previously embraced faith. An apostate, however, can be a believer or an unbeliever.

2. Hebrews also illustrates apostasy in the same three ways it illustrates faith. Apostasy acts. It involves a deliberate turning away. It also suffers, not now but in the future because of what the apostate loses. It also waits, even though it lives for the present rather than for the future.

3. Likewise Hebrews condemns apostasy. It assures us of the ultimate tragedy of apostasy. Apostates may achieve what they want in the present, namely success, but they lose what is far more valuable in the future. They may avoid suffering now, but later they will be sorry. They may not want to wait for their reward now, but they will wait forever for it later and never get it.

This is the central message of the epistle. We will only realize our full eternal reward as believers if we appreciate the greatness of Jesus Christ and continue to trust God rather than turning away from Him.

The writer urged his readers to persevere in faith by using two appeals, one negative and one positive.

The first appeal is negative: the warnings. There are five warning passages in Hebrews. Each one warns of the danger of apostasy from a different angle.

1. The first passage (2:1-4) warns of the danger of drifting away from the truth (2:1). It pictures a ship dragging its anchor. The tides of our age can draw us away from our moorings. We need to keep on standing firm in faith (cf. Col. 1:23).

2. The second passage (3:7-19) warns of the danger of disbelief (3:12). Disbelief results in heart hardening (3:13). We need to keep on believing rather than ceasing to believe (cf. Luke 17:3).

3. The third passage (5:11-6:12) warns of the danger of immaturity (5:12). When we do not put truth into practice, we do not just remain in the same spiritual state. We regress. Therefore we need to keep on growing (cf. 2 Pet. 3:18).

4. The fourth passage (10:19-39) warns of the danger of willful sinning (10:26-27). If we abandon confidence in the efficacy of Jesus Christ's sacrifice, there is no other sacrifice that can protect us from God's judgment as believers. We need to keep on submitting to God (cf. Rom. 6:16).

5. The fifth passage (12:14-29) warns of the danger of unresponsiveness (12:25). The message of this letter demands positive response. If we do not respond positively, we will lose part of our reward (12:17). We need to keep on obeying God (cf. Titus 3:8).

The second appeal is positive: the encouragements. Accompanying each of the warning passages is at least one word of encouragement. The writer balanced his negative warnings with positive words of encouragement.

1. The first passage (2:1-4) encourages with a reminder of God's confirming His promises with miracles in the apostolic age (2:3b-4).

2. The second passage (3:7-19) encourages by reminding us of Jesus' example of faithfulness (3:1-6) and our resources as believers (4:12-16).

3. The third passage (5:11-6:12) encourages with a reminder of the readers' past faithfulness (6:9-12) and God's firm promises (6:13-20).

4. The fourth passage (10:19-39) also encourages with a reminder of the readers' past perseverance (10:32-39).

5. The fifth passage (12:14-29) encourages by reminding us of Jesus' example of perseverance (12:1-2) and the divine reason for discipline (12:3-11).

By way of application let me make three observations based on the three major revelations in the epistle.

1. An appreciation for Jesus Christ is foundational to faithful perseverance. The reason many Christians turn away from the Lord is that they do not appreciate His greatness. Preach Christ in your ministry.

2. We need to emphasize the Christian's hope more in our ministries. We live in a present oriented culture that values immediate self-gratification. Many Christians are apostatizing because they do not appreciate the reward they will receive if they remain faithful to the Lord. This life is preparation for the next.

3. We need to realize that God will judge Christians who apostatize. We will not lose our salvation, but we will lose much that we will wish we never gave up if we stop walking by faith.

Outline¹⁷

I. The culminating revelation of God 1:1-2:18

A. The agent of God's final revelation 1:1-4

B. The superiority of the Son 1:5-14

C. The danger of negligence (the first warning) 2:1-4

D. The humiliation and glory of God's Son 2:5-9

E. The Son's solidarity with humanity 2:10-18

II. The high priestly character of the Son 3:1-5:10

A. The faithfulness of the Son 3:1-6

B. The danger of disbelief (the second warning) 3:7-19

C. The possibility of rest for God's people 4:1-14

D. The compassion of the Son 4:15-5:10

III. The high priestly office of the Son 5:11-10:39

A. The danger of immaturity (the third warning) 5:11-6:12

1. The readers' condition 5:11-14

2. The needed remedy 6:1-3

3. The dreadful alternative 6:4-8

4. The encouraging prospect 6:9-12

B. The basis for confidence and steadfastness 6:13-20

C. The Son's high priestly ministry 7:1-10:18

1. The person of our high priest ch. 7

2. The work of our high priest chs. 8-9

3. The accomplishment of our high priest 10:1-18

D. The danger of willful sinning (the fourth warning) 10:19-39

1. The three-fold admonition 10:19-25

2. The warning of judgment 10:26-31

3. The encouragement to persevere 10:32-39

IV. The proper response 11:1-12:13

A. Perseverance in faith ch. 11

1. Faith in the antediluvian era 11:1-7

2. Faith in the patriarchal era 11:8-22

3. Faith in the Mosaic era 11:23-31

4. Faith in subsequent eras 11:32-40

B. Demonstrating necessary endurance 12:1-13

1. The example of Jesus 12:1-3

2. The proper view of trials 12:4-11

3. The need for greater strength 12:12-13

V. Life in a hostile world 12:14-13:25

A. The danger of unresponsiveness (the fifth warning) 12:14-29

1. The goal of peace 12:14-17

2. The superiority of the New Covenant 12:18-24

3. The consequences of apostasy 12:25-29

B. Life within the church ch. 13

1. Pastoral reminders 13:1-21

2. Personal explanations 13:22-25

Constable: Hebrews

Hebrews

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Tenney, Merrill C. "A New Approach to the Book of Hebrews." Bibliotheca Sacra 123:491 (July-September 1966):230-36.

Theological Dictionary of the New Testament. Edited by Gerhard Kittel and Gerhard Fredrich. Translated and edited by Geoffrey W. Bromiley, 1964-74. S. V. "aphistemi, apostasia, dichostasia," by Heinrich Schlier, 1 (1964):512-14.

Thiessen, Henry Clarence. Introduction to the New Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1962.

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Copyright 2003 by Thomas L. Constable

Haydock: Hebrews (Pendahuluan Kitab)

THE

EPISTLE OF ST. PAUL, THE APOSTLE,

TO THE HEBREWS.

INTRODUCTION.

The Catholic Church hath received and declared this Epistle to be part of the Canonical Scriptures of the New Testament, though some doubted of it in the first ages [centuries], especially in the Latin Church, witness St. Jerome on the 8th chap. of Isaias; Luther and most of his followers reject it, but the Calvinists and the Church of England have received it. Others, who received this Epistle in the first ages [centuries], doubted whether it was written by St. Paul, but thought it was written by St. Barnabas, or by St. Clement, or St. Luke, or at least that St. Paul only furnished the matter and the order of it, and that St. Luke wrote it, and St. Paul afterwards read it and approved it. It was doubted again, whether this Epistle was first written in Hebrew (that is, in Syro-Chaldaic, then spoken by the Jews) or in Greek, as Estius pretends. The ancient writers say it was written in Hebrew, but that it was very soon after translated into Greek either by St. Luke or St. Clement, pope and martyr. Cornelius a Lapide thinks the Syriac which we have in the Polyglot to have been the original; but this is commonly rejected. See Tillemont on St. Paul, Art. 46, and note 72; P. Alleman on the first to the Hebrews, &c. St. Paul wrote this letter about the year 63, and either at Rome or in Italy. See Chap. xii. 24. He wrote it to the Christians in Palestine, who had most of them been Jews before. This seems the reason why he puts not his name to it, nor calls himself their apostle, his name being rather odious to the Jews, and because he was chosen to be the apostle of the Gentiles. The main design is to shew that every one's justification and salvation is to be hoped for by the grace and merits of Christ, and not from the law of Moses, as he had shewn in his Epistles to the Galatians and the Romans, where we many observe this kind of difference: To the Galatians he shews, that true justice cannot be had from circumcision and the ceremonies of the law: to the Romans, that even the moral precepts and works of the law were insufficient without the grace of Christ: and in this to the Hebrews, he shews that our justice could not be had from the sacrifices of the old law. As to the chief contents: He exhorts them to the faith of Christ, by shewing his dignity and pre-eminence above the Angels, and above Moses, Chap. i, ii, iii.; that Christ's priesthood was above that of Aaron, from the 4th to the 8th chap. ver. 6; that the new law and testament is preferable to the old, form thence to the middle of chap. x.; he commends faith by the example of the ancient Fathers, Chap. xi. and in the beginning of the twelfth; then he exhorts them to patience, constancy, brotherly love, &c. The like exhortations are mixed in other parts of this Epistle. (Witham) --- We must here remark, that our separated brethren, relying solely upon tradition, admit in general this Epistle into their canon of Scriptures, though they are necessitated to allow that for some centuries great doubts were entertained on the subject. According to Mr. Rogers, in his Defence of the Thirty-nine Articles, whilst several among the Protestants have rejected as apocryphal the Epistle to the Hebrews, that of James, the 2nd and 3rd of John, and Jude, others have as strenuously maintained that they ought to be admitted into the sacred canon. The Catholic Church admits them as deutero-canonical books, and of equal authority with the proto-canonical books....After the arguments had been justly weighed on both sides, they seem to have been admitted by the general consent of the Latin Church, as they had all along been admitted by the Greek Church. The canon, as it now stands, both of the Old and New Testament, we find enumerated in Pope Innocent's letter to Exuperius, bishop of Toulouse, an. 405 [the year A.D. 405], in St. Augustine, (lib. ii. de doct. christ. chap. viii.) and in the decrees of an African Council, an. 419 [the year A.D. 419], consisting of 217 bishops, who declare that in giving a catalogue of the Holy Scriptures, they only confirm and ratify what they have received from their Fathers. This canon is attributed to the third Council of Carthage, an. 397 [the year A.D. 397]. Dr. Cosin, an eminent Protestant divine, tells us in his canon of Scripture, p. 4, "that to know the books of Scripture, there is no safer course to be taken than to follow the public voice and the universal testimony of the Church." The sixth of the thirty-nine articles gives a similar rule, which excludes private judgment. And "what is this," asks Hooker, "but to acknowledge ecclesiastical tradition?" The mind of man, naturally fickle and unsettled, stands in need of a guide in the road to eternal life. I shall never hesitate, says a spirited author, to take for my guide the Catholic Church, which contains in herself the authority of past and future ages. The Syriac version of the Old and New Testament, which is deservedly allowed to be of greatest antiquity and authority, comprises the same deutero-canonical books as the canon of the Council of Trent; a convincing proof that the Church of Syria, immediately after the times of the apostles, considered them as part of the sacred canon, no less than the Catholics of the present day. For a very satisfactory account respecting the authenticity and inspiration of this Epistle, as also for an excellent commentary with notes moral, doctrinal, and critical, see a late work entitled, An Explanation of St. Paul's Epistle to the Hebrews, by the Rev. Henry Rutter. --- What can be the reason why Protestants admit the deutero-canonical books of the New and reject those of the Old Testament? --- This Epistle merits the particular attention of Christians of every denomination, since it points out to them their various duties in respect to the necessity of faith and the practice of a holy life. In opposition to the Socinians, it tends to shew not only the divinity of Jesus Christ, but also that his death was a true and real sacrifice of atonement for the sins of mankind. See Chap. i, ver. 5, &c. In opposition to other sectarists, it proves that the bloody sacrifice of Christ, once offered on the cross, though a full, perfect, and sufficient sacrifice of redemption, does not exclude the unbloody sacrifice of the Mass, by which he is a priest for ever, according to the order of Melchisedech. See Chap. v, &c. It is no less applicable to Catholics, in order to confirm them in the faith once delivered to the saints, and to point out the dreadful consequences of abandoning that religion which Jesus Christ came to establish in the world. The just man lives by faith; but if he draw back, my soul shall have no pleasure in him. Let us, therefore, hold fast the confession of our hope, without wavering, or forsaking our assembly, the Catholic Church, as many have done to follow Luther, Calvin, Wesley, and other separatists. But we, says the apostle, are not of them who draw back unto perdition, but of them who have faith unto the saving of the soul. (Hebrews x. 39.)

====================

Gill: Hebrews (Pendahuluan Kitab)

INTRODUCTION TO HEBREWS

That this epistle was written very early appears from hence, that it was imitated by Clement of Rome, in his epistle to the Corinthians, who took whole sentences out of it; and therefore it could not be a new work, as Eusebius ^a observes: it has been denied to be authentic by some heretics, as the Marcionites and Arians, but has been generally received as such by the orthodox: some indeed doubted of it, because it was not received by the Roman church, as an epistle of the Apostle Paul ^b; though others, who have thought it was not his, as Origen, yet looked upon it as genuine ^c. It has been ascribed to different persons, as to Barnabas, to Apollos, to Luke the Evangelist, and to Clement of Rome, but without any just reason. Clement of Alexandria, a very ancient writer, asserts it to be the Apostle Paul's ^d; and his name stands in the title of it, in all R. Stephens's exemplars, and in all Beza's copies, excepting one, and so it does in the Vulgate Latin and Arabic versions; and that it is his, is highly probable from the agreement there is between this, and other epistles of his; compare Heb 1:2 with Col 1:15 and Heb 5:12 with 1Co 3:1 and Heb 12:1 with 1Co 9:24 and Heb 13:7 with 1Th 5:11, and Heb 13:9 with Eph 4:14 and Heb 13:18 with 2Co 1:12 and Heb 13:20 with Rom 15:13 and many other places; and also from the order and method of it, first treating of doctrines, and then proceeding to practical exhortations, which is the common form of Paul's epistles: to which may be added various circumstances; as that it was written from Italy, where Paul was a prisoner; and the mention the author of it makes of his bonds, and of Timothy, as well known unto him, who was Paul's companion; besides, the token of his epistles appears in this, namely, his usual salutation to the churches; see Heb 13:23. But above all, the testimony of the Apostle Peter is greatly in favour of its being his, 2Pe 3:15 from whence it clearly appears, that the Apostle Paul did write an epistle to the Hebrews; for to them Peter wrote; see 1Pe 1:1 and what epistle could it be but this? and what Peter refers to is to be found in it; see Heb 10:25 and which is written with great wisdom; in none of Paul's epistles is there a greater discovery of his knowledge of divine mysteries than in this; and in it also are things hard to be understood, Heb 5:11. The common objections to its being his are, its not bearing his name, the diversity of its style, and the author of it seeming to be not an apostle, but a disciple of the apostle's: as to his not setting his name to it, the reasons might be, because he was the apostle of the Gentiles, and not so much of the Jews; and because of the prejudice of the Jews against him, both believers, and unbelievers; wherefore had his name been to it, it might have prevented the usefulness of it to the one, and have stirred up the rage of the other: as to the difference of style, different subjects require a different style; and yet in many things there is a likeness, as before observed: and as to the author's not being an apostle, which is concluded from Heb 2:3 the word "us" there is to be understood of the believing Hebrews, the disciples of the apostle, and not inclusive of the author, by a figurative way of speaking often used by Paul; and besides, the apostle received a confirmation of the Gospel from Ananias, who might have been an hearer of Christ, though he was at first taught it by Christ himself; add to this, that whoever was the writer of it, it was written before the destruction of Jerusalem, and when several of the apostles were living, and therefore he could never design by those words to put himself in a succeeding generation. The persons to whom this epistle was written were Hebrews, or Jews; so called, as some think, from the name of Abraham, the father of them; or, as others, from his passing over the river Euphrates, when he came out of Chaldea into Palestine. So Abram the Hebrew, in Gen 14:13 is by the Septuagint rendered, perathv, "one that passes over", taking it to come from the word rbe, which signifies to "pass over"; with this compare Jos 24:3 and this is the opinion of some of the Jewish Rabbins ^e; though it seems rather that they were called so from Heber, who lived at the time of the confusion of languages; see Gen 10:21. And this is the sense of many Jewish writers, ancient and modern, of Josephus ^f, of Jonathan ben Uzziel ^g, of R. Nehemiah ^h, of Aben Ezra ⁱ, and Kimchi ^k, and others; 2Co 11:22. And these were the Hebrews that dwelt in the land of Judea, and particularly at Jerusalem; nor were they the unbelieving inhabitants of those parts, but believers in Christ, who were embodied in a Gospel church state, It was a tradition of the ancients ^l, that this epistle was written originally in Hebrew, and was translated into Greek, either by Luke the Evangelist, or by Clement of Rome. But for this there is no foundation; no Hebrew copy can be produced; Munster's edition of it in Hebrew is a translation from the Greek, in which it was, no doubt, originally written, that being the common language, and well known to the Jews; and which appears from the citations in it out of the Old Testament, which are made, not from the Hebrew text, but from the Greek version; and besides, had it been written in Hebrew, the writer would not have interpreted the Hebrew words, Melchizedek and Salem, as he does, in Heb 7:1. The time of its writing was before the destruction of Jerusalem, which in this book is signified by the coming of the Lord, and the day approaching; and after Timothy was released from prison, and some time within the two years of his own imprisonment at Rome; when he hoped for a release, as his epistles to the Philippians and to Philemon show. Dr. Lightfoot places it in the year 62, and in the eighth of Nero. And the occasion and design of it is, to set forth the superior excellency of Christ to angels and men, to Moses, to Joshua, to Aaron, and his sons, and the preferableness of his priesthood and sacrifice to the Levitical priesthood and its sacrifices; to teach the Hebrews the true knowledge of the mysteries of their law; to point out to them the design, use, and abrogation of its ceremonies; and to prepare them for what afflictions and persecutions they would be called to endure for Christ; and to exhort them to perseverance, and to strengthen them against apostasy, as well as to instruct them in the various duties of religion.

Gill: Hebrews 3 (Pendahuluan Pasal)

INTRODUCTION TO HEBREWS 3

The apostle having discoursed, in the preceding chapters, concerning the dignity of Christ's person, and his wondrous grace in the assumption of human nature, and suffering in the room and stead of his people, exhorts the Hebrews in this to a serious consideration of him, attention to him, and faith in him, and constancy in it; the arguments he uses to engage them to these things are taken from the grace and benefit they themselves were partakers of through him, from the office in which he was, and his faithfulness to his Father in the discharge of it, Heb 3:1 which is illustrated in the case of Moses, who was faithful in the house of God, and whom Christ excelled, and therefore was worthy of more honour; partly, because he is the builder of the house; and partly, because he is a Son in it, when Moses was only a servant; which house is Christ's own, and consists of true and steadfast believers in him, Heb 3:2, wherefore the exhortation to regard him is renewed, enforced, and expressed in the words of the Holy Ghost, Heb 3:7 which are taken out of Psa 95:7 and applied to the present case: hence the apostle cautions against unbelief, as being a great evil in itself, and bad in its consequence, causing persons to depart from the living God, Heb 3:12, in order to prevent which he advises to a daily exhortation of each other to their duty, that so they might not be hardened in sin through the deceitfulness of it, Heb 3:13 and the rather it became them to be concerned to hold fast their faith in Christ to the end, since this is the grand evidence of being a partaker of him, Heb 3:14. And then the exhortation in the above passage of Scripture is recited, Heb 3:15 to show, that though not all the persons spoken of, yet some did provoke the Lord by their unbelief, and unbecoming carriage, Heb 3:16 wherefore, by the example of punishment being inflicted on such, of which instances are given in the forefathers of these people, such as their carcasses falling in the wilderness, and their not entering into the land of Canaan, which they could not, because God swore they should not, being grieved and provoked by them, and because of their unbelief, they are dissuaded from the same evils, lest they should be punished in like manner, Heb 3:17.

College: Hebrews (Pendahuluan Kitab)

INTRODUCTION

It is difficult to overestimate the significance of Hebrews for understanding the nature of the new covenant. No other document in the New Testament canon comments as directly and extensively upon this covenant as does Hebrews. Its description of Jesus as the great high priest of the believer is a unique contribution to New Testament Christology.

Yet Hebrews is perhaps as well known for the difficulties it presents as it is for its distinctive contributions to our understanding of the ministry of Jesus and the nature of our salvation. It is difficult to be certain about who wrote it, when and to whom. It is a letter and not quite a letter. Many find its line of argument intricate and complex, its theology abstract and obscure, and its use of the Old Testament puzzling if not problematic. This commentary will begin by addressing some of these considerations.

AUTHORSHIP

Over the years, most of the debate about the authorship of Hebrews has focused on whether or not Paul wrote this letter. Arguments have been made for other possible authors as well. What we can know for certain about the author is best gleaned from the letter itself, but many will want to know how this debate affects our confidence in the authority and inspiration of the letter.

Did Paul write the Letter to the Hebrews?

Though few defend Pauline authorship of Hebrews today, in the past this view has enjoyed the support of significant church leaders and traditions. The earliest extant copy of Hebrews (early third century) has been received as part of a collection of Paul's letters, in which it was placed after Romans. Pauline authorship was defended by notable church fathers in the East, e.g., Clement of Alexandria (c.150-c.215) and Origen (185-253) who, despite reservations, defended it as essentially Pauline, at least in part on the weight of what was then received tradition. Later, Jerome and Augustine helped to shift opinion in the West and the Sixth Synod of Carthage (419) established a tradition of support for Pauline authorship which lasted until the Reformation.

However, the weight of the evidence - both historical and texual - is far from clear. Early church opinion was far from universal. In the West, prior to Jerome and Augustine, such leaders as Irenaeus and Hippolytus of Rome did not accept Hebrews as Pauline. The Muratorian Canon (a list of documents accepted as New Testament Scripture, c. 170) included thirteen letters identified as Pauline but excluded Hebrews. When reformers such as Calvin and Luther reexamined the question centuries later, neither concluded that Paul was its author. Contemporary critics consider Pauline authorship implausible in light of clear differences between the vocabulary and style of Hebrews and epistles known to be Pauline. Further, it has been argued as improbable for Paul to refer to himself as the author does in 2:3 ("This salvation, which was first announced by the Lord, was confirmed to us by those who heard him") in light of what he says of himself in Galatians 1:11-12 ("I did not receive it from any man, nor was I taught it; rather, I received it by revelation from Jesus Christ").

Who else could have written the letter to the Hebrews?

As early as the second century, Tertullian identified Barnabas as the author of the letter. Barnabas was a Levite (Acts 4:26), and there is much about levitical ritual in the epistle. He was also a Hellenistic Jew, a member of the Jerusalem church and a missionary partner of Paul (Acts 9:27; 11:30; 12:1-14:28). All of this evidence is circumstantial, however, and nothing but Tertullian's opinion connects him to the letter directly.

Clement of Alexandria first suggested that Luke translated a Hebrew text written by Paul. Calvin affirmed this possiblity centuries later. There are some similarities in the Greek style of Luke-Acts and Hebrews. But there is little other evidence and there are also some differences in style. Calvin also suggested Clement of Rome as a possibility. However, Clement of Rome widely quoted from the letter himself. It is unlikely that he would quote himself and his use of the Old Testament is often at variance with that in Hebrews.

Luther was the first to suggest Apollos as the possible author of Hebrews, a view which continues to enjoy some popularity. He was a "learned man, with a thorough knowledge of the Scriptures" who "vigorously refuted the Jews in public debate, proving from the Scriptures that Jesus was the Christ" (Acts 18:24-28). Presumably, he would have been capable of the careful handling of the LXX found in Hebrews. Also, he probably had some connection to the Pauline mission (1 Corinthians 1-4). But concluding that he was therefore the author of Hebrews is, at best, conjecture.

Among others, arguments have been made for Peter, Jude, Stephen, Aristion, Priscilla, Silas, Timothy, Epaphras, Philip and Mary the mother of Jesus as possible authors of Hebrews. Two other possibilities remain. An associate of Paul could have written the letter for him (a view first suggested by Origen in 220). It is also possible that Hebrews was written by some other anonymous Christian unknown to us. The letter itself does not clearly identify its author. Perhaps the fairest conclusion is that advanced by Origen, in spite of his inclination to defend Pauline authorship: "who wrote the Epistle, God only knows the truth."

How does the debate about authorship affect our view of the letter?

It is important to note that, although the debate over authorship has extended over the centuries, the question of the letter's canonicity (i.e., its inspiration and authority) has not. Even though church fathers in the East may have had doubts about its authorship, there is no evidence that they ever questioned its canonicity. Though the Muratorian Canon excluded Hebrews (as well as James and 1-2 Peter), all four books were included in the New Testament canon by the Synod of Hippo (393) and the Third (397) and Sixth (419) Synods of Carthage. Subsequent questions about its authorship during the Reformation had no effect at all upon the reformers' view of its authority or inspiration.

It is clear that apostolicity, as well as other issues such as universality and the "rule of faith," were important in the early decisions about the New Testament canon. We must keep in mind, however, that a document's "canonical" status is the result of a human process which does not bestow divine authority or inspiration upon a document but recognizes the authority and inspiration which it inherently possesses because it has been "God-breathed" (2 Tim 3:16). In other words, if it is true that Hebrews is a divinely inspired and authoritative document, its inspiration and authority remain factual in an objective sense apart from our own inability to clearly discern the identity of its author. In his providence, God bore witness to the inspiration and authority of this letter in a manner that left little room for doubt, as Hebrews persistently silenced the questions of men who soon found that it "is useful for teaching, rebuking, correcting and training in righteousness, so that the man of God may be thoroughly equipped for every good work" (2 Tim 3:16-17).

What do we know about the author?

Though the question of authorship is not determinative of either the letter's inspiration or authority, it is significant for our interpretation of Hebrews. Knowing as much as we can about the author can be helpful for discerning the meaning of a text. We may not be able to know the identify of our author with any degree of certainty, but there is much that we can know about him.

He was probably a Hellenistic Jew for he was both steeped in the LXX and possessed of an excellent vocabulary and a polished style for writing in the Greek language. Presumably, then, he was well educated. He was probably a second generation Christian (2:3) but one with direct connection to apostolic influence since he was a companion of Timothy (13:23) and thus possibly an associate of Paul. It is possible that he wrote from Italy, although 13:24 could also be taken to mean that the recipients were in Italy and some in his own party were from there as well. The rhetoric of the letter and his description of it as "my word of exhortation" (13:22) suggest that he was probably a preacher. His "short letter" reveals a compassionate pastor, a keen theologian and a superior logician who applies all the resources of revelation and rhetoric at his command so that his dear friends will "not drift away" (2:1).

DATE, DESTINATION AND PURPOSE

Three important facts suggest at least a general date for the letter. First, Clement of Rome cited Hebrews frequently. 1 Clement was written in A.D. 95 or 96 and thus Hebrews would not only have been completed but well circulated by this date. Second, there is thus little reason to doubt that the Timothy of 13:23 was the associate of Paul referred to elsewhere in the New Testament. Though we do not know how old Timothy was when he joined Paul in his work, it is unlikely that this reference would place the letter very late in the first century. Finally, much is made of the destruction of the Jerusalem temple in A.D. 70. Although it is possible that the author would not have referred to this event if it had happened by the time of writing, it seems improbable that he would omit reference to an event that not only had a significant effect on the lives of first-century Jews (including Christians) but would have added great force to his own argument. Further, he refers to old covenant worship rituals in the present tense (8:4-5; 10:1-3).

Other considerations as to the probable date of the letter pertain to the identity and location of its recipients. The title "To the Hebrews" may have been added later and reflect later opinions about its contents but it accompanies the letter in all of the oldest Greek manuscripts and there is no evidence that the letter ever bore any other title. Some suggest that the phrase could be translated "against the Hebrews" but it is the same formula used in Paul's letters which were hardly "against" the Romans, Galatians, etc. The title of the letter thus suggests that its recipients were Jewish, and the content that they were both Jewish and Christian.

The letter itself indicates that its recipients were enduring persecution (10:33-34; 12:4; 13:3, 23). The more natural reading of 13:24 suggests that the author wrote to Italy rather than from Italy (for which the expression "those in Italy send you their greetings" would have been more appropriate). The Edict of Claudius had expelled Jews from Rome in 49 but many had returned by the time of the persecution begun by Nero in 64. Since our earliest quotes of Hebrews come to us from Clement of Rome, its circulation there was likely at an early date. The cumulative evidence thus suggests that the letter was addressed to Jewish Christians in Rome who suffered under the persecutions of Nero.

The combination of these circumstances and statements in the letter suggest its purpose. Though some have suggested that Hebrews was written foremost to combat an early Jewish perversion of Christian doctrine or as a generic tract to demonstrate the superiority of Christianity, key verses in the letter suggest that it was addressed to a particular community with a view to responding to an urgent need. The following verses are all suggestive:

Passage Exhortation End in View

2:1 We must pay more careful attention so that we do not . . . to what we have heard drift away

3:1 fix your thoughts on Jesus (cp. 12:2)

3:6 hold on to our courage and the

3:6 hope of which we boast

3:12 See to it . . . that none of you has a

. . . heart that turns away from the

living God

3:13 encourage one another daily so that none of you

may be hardened by

sin's deceitfulness

3:14 . . . if we hold firmly till the end the We have come to

confidence we had at first share in Christ . . .

4:1 let us be careful that none of you be

found to have fallen

short of it [rest]

4:11 Let us . . . make every effort to enter so that no one will

that rest fall

4:14 let us hold firmly to the faith we

profess

6:11 show this same diligence to the very in order to make your

end hope sure

10:23 Let us hold unswervingly to the

hope we profess

10:35 So do not throw away your it will be richly

confidence rewarded

10:36 You need to persevere so that when you

have done the will of

God, you will receive

what he has promised.

12:1 Let us run with perseverance the

12:1 race marked out for us

12:2 Let us fix our eyes on Jesus (cp. 3:1)

12:3 Consider him who endured such so that you will not

opposition from sinful men grow weary and lose

heart

Hebrews is, without doubt, a theologically valuable document which presents a well arranged argument in defense of the superiority of the new covenant. Yet these verses suggest that the author had an immediate purpose in mind for his theology and his rhetoric - the encouragement of Christian brothers and sisters who, suffering under persecutions which threatened even martyrdom, were tempted to abandon their strength. In the midst of their suffering, our author sends his "short letter" and "word of exhortation" (13:22) that they might fix their eyes on Jesus (3:1; 12:2), whose greatness he demonstrates from their own beloved Scriptures and cherished heritage.

FORM AND STRUCTURE

Since Hebrews includes some of the formal features of an epistle (e.g., personal greetings and closing formula) but not others (e.g., typical introductory greeting or address), there has been much debate as to whether it is more of a letter or a sermon. However, this particular formulation of the genre question probably reads a sharper distinction between written and oral communication back into an era when rhetoric rarely made such a rigid separation. Other epistles in the New Testament were clearly written in the knowledge that they would be read in the presence of congregations. It is thus possible to argue that, though written, they should be viewed primarily as oral documents. Writing lengthy treatises with significant oral features was a typical "rhetorical" practice for the ancients (e.g., the "template" or model speeches of Isocrates and others). Hence, Hebrews could well have been constructed as a "written homily," i.e., a letter with sermonic features.

This is to propose a variation of Deissmann's suggestion that Hebrews could have been an example of Christian literary art (i.e., a kind of treatise). Guthrie's criticism - that the writer's purpose was too serious to be regarded in this light - assumes that literary art cannot be addressed to particular communities and urgent occasions, when in fact, rhetoric is chiefly defined by (1) its "addressed" nature and (2) its "contingent" character. The fact that it is addressed to specific communities, their circumstances and the demands of those circumstances is precisely what, according to Aristotle, distinguishes "rhetoric" from its counterpart "dialect." It is quite in keeping with at least one significant ancient rhetorical tradition to regard Hebrews as a written homily - an extended written treatise with significant oral features, addressed to a particular community with a view to responding to an urgent need.

Of what import is this conclusion? There is little value in examining Hebrews for exact correspondence to any particular classical scheme of rhetoric as some have done for (1) a strong case has been made that there is no single classical tradition of rhetoric and (2) our uncertainty about the identity of the author makes it impossible for us to do anything more than speculate about the possible significance of any such similarities.

There are several values, however, in recognizing the "rhetorical" nature of the document. First, this encourages us to keep in mind that, above all, Hebrews is an attempt to persuade its recipients (to take action, i.e., a case of deliberative rhetoric). Close attention should thus be paid to its argumentative dimensions. Also, as we attempt to follow the writer's development of thought, we should be alert for the use of rhetorical devices which signal transitions from argumentative sections to hortatory sections that address the contingiences of the community's situation. Further, apart from the complexities which separated competing rhetorical traditions in the ancient world, it is not inappropriate to look for evidence of the kinds of topoi (argumentative commonplaces) more widely employed and with which a well educated author was likely to be familiar. This should aid our understanding of the nature of the proofs employed by our author. Finally, it reminds us to seek the relevance of the subject matter of Hebrews in relationship to particular sets of life circumstances (persecution, suffering, temptation, and discouragement among them).

Hebrews is organized around a series of quotations from the Old Testament which are not only presented as argument but also developed with a variety of exegetical procedures (see below). If we use these quotations as a guideline for discerning its structure, the following picture of Hebrews emerges.

Chapter One is an introduction. This chapter is full of Old Testament quotations demonstrating Jesus' superiority over angels.

Chapter Two appeals to Psalm 8. Jesus rescues man by coming down beneath angels, joining man in flesh and blood, dying, and then returning to his place of exaltation above the angels. All who cling to him in faith return with him to the throne.

Chapters Three and Four deal with Psalm 95. God offers rest to all who trust him. The land of Canaan was not that rest, for this Psalm spoke of a rest long after the Israelites who wandered in the desert hardened their hearts and lost the rest which God offered to them. God's rest is still available for all who believe him.

Chapters Five, Six and Seven are organized around Psalm 110. Jesus is a priest like Melchizedek, who was also superior to the priesthood of the old covenant. Jesus, in fact, is a priest forever by God's oath.

Chapter Eight introduces Jeremiah 31. The new covenant, created by Jesus our great high priest, is superior to the old covenant. It is founded on better promises than the old covenant, which was a mere copy and shadow of this new covenant.

Chapters Nine and Ten treat Psalm 40. Jesus' living sacrifice of himself through obedience is far superior to the Old Testament sacrifices of dead bulls and goats repeatedly offered in the old tabernacle. Jesus took this sacrifice into the very presence of God, thus fully taking away sins and cleansing our consciences.

Chapter Eleven develops a theme from Habakkuk 2, that the righteous will live by faith. This principle by which we live is illustrated by numerous examples of people living by faith.

Chapter Twelve treats Proverbs 3. We must accept the discipline God brings upon us, for God disciplines those he loves.

Chapter Thirteen is the conclusion. It is full of exhortations on how to give ourselves to God in the life of faith.

Remove the introductory and concluding chapters for a moment and an interesting picture of the structure of the main body of thought emerges. The new covenant (chapter 8) is central, tying together his priesthood (chapters 5-7) and his sacrifice (chapters 9-10). This is prepared for by the offer of rescue (chapter 2) and rest (chapters 3-4) and followed by the re

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____________ . Hebrews . Tyndale New Testament Commentary. Grand Rapids: Eerdmans, 1983.

____________ . New Testament Introduction . 3rd ed. rev. Downers Grove, IL: Intervarsity Press, 1970.

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-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

ABD Anchor Bible Dictionary

BAGD Bauer-Arndt-Gingrich-Danker Greek Lexicon (2nd. ed.)

BDB New Brown-Driver-Briggs-Gesenius Hebrew and English

Lexicon

BDF Blass-Debrunner-Funk Greek Grammar

ISBE International Standard Bible Encyclopedia (Bromiley)

KJV King James Version

LN Louw & Nida's Lexicon Based on Semantic Domains

LSJ Liddell-Scott-Jones Greek Lexicon

LXX Septuagint

MHT Moulton-Howard-Turner Greek Grammar

MM Moulton & Milligan's Vocabulary of Greek Testament

NASB New American Standard Bible

NIDNTT New International Dictionary of New Testament

Theology

NJB New Jerusalem Bible

RSV Revised Standard Version

TDNT Theological Dictionary of the New Testament, ed. by

Gerhard Kittel and Gerhard Friedrich

ZPED Zondervan Pictorial Encyclopedia of the Bible

-College Press New Testament Commentary: with the NIV

College: Hebrews (Garis Besar)

OUTLINE

I. JESUS IS SUPERIOR TO THE ANGELS - 1:1-14

A. The Preeminence of the Son - 1:1-4

B. The Son Superior to the Angels - 1:5-14

II. JESUS RESCUES MAN - 2:1-18

A. Warning Not to Ignore Such a Great Salvation - 2:1-4

B. Jesus Became a Man to Bring Men to Glory - 2:5-18

III. GOD OFFERS REST TO ALL WHO TRUST HIM - 3:1-4:16

A. Jesus Is Superior to Moses - 3:1-6

B. Psalm 95:7-11 - 3:7-11

C. Hold Firm to the End - 3:12-15

D. Unbelieving Israelites Fell in the Desert - 3:16-19

E. A Sabbath-Rest for the People of God - 4:1-5

F. A Sabbath-Rest Remains - 4:6-11

G. The Message from God Does Its Part to Save Us - 4:12-13

H. Jesus, the Great High Priest - 4:14-16

IV. JESUS IS SUPERIOR TO THE PRIESTHOOD OF THE OLD COVENANT AND A PRIEST FOREVER BY GOD'S OATH - 5:1-7:28

A. Requirements of the High Priest - 5:1-4

B. Jesus Fulfills the Requirements and Offers Eternal Salvation - 5:5-10

C. [Excursus: Responding to God] - 5:11-6:12

1. Still Infants - 5:11-14

2. On to Maturity - 6:1-3

3. Those Who Fall Away - 6:4-8

4. Confident of Better Things - 6:9-12

D. God's Oath Makes His Purpose Sure - 6:13-20

E. Melchizedek Like the Son of God - 7:1-3

F. Melchizedek Greater than Abraham - 7:4-10

G. Jesus Is High Priest Based on His Resurrection which Introduces a Better Hope - 7:11-19

H. Jesus Is High Priest Based on God's Oath which Produces a Better Covenant - 7:20-22

I. Jesus' Resurrection Creates a Permanent Priesthood - 7:23-25

J. Jesus' Death Provides the Perfect Sacrifice - 7:26-28

V. THE NEW COVENANT BROUGHT BY JESUS OUR HIGH PRIEST IS SUPERIOR TO THE OLD COVENANT - 8:1-13

A. Our High Priest Reigns and Serves in the True Tabernacle, Prefigured by Old Testament Shadows - 8:1-5

B. Our High Priest Is Mediator of the New Covenant, Promised through the Prophet Jeremiah - 8:6-13

VI. JESUS' SACRIFICE OF HIMSELF IS SUPERIOR TO THE SACRIFICES OF THE OLD COVENANT AND SETS US FREE FROM SIN - 9:1-10:39

A. The Tabernacle and Its Tools - 9:1-5

B. The Day of Atonement - 9:6-10

C. Jesus' Sacrifice Cleanses Our Conscience - 9:11-14

D. Jesus' Death Inaugurates the New Covenant - 9:15-22

E. Jesus' Sacrifice Was Once for All - 9:23-28

F. Old Covenant Sacrifices Could Not Take Away Sin - 10:1-4

G. Christ Offered His Body to Make Us Holy - 10:5-10

H. Our High Priest Now Reigns - 10:11-14

I. Witness of the Holy Spirit through Jeremiah - 10:15-18

J. Let Us Draw Near to God and Spur One Another On - 10:19-25

K. The Judgment of God on Those Who Keep Sinning - 10:26-31

L. Reminder of Earlier Suffering - 10:32-34

M. The Need to Persevere - 10:35-39

VII. GOD EXPECTS US TO SHOW FAITH - 11:1-40

A. The Nature of Faith - 11:1-3

B. Faith Illustrated by Abel, Enoch, and Noah - 11:4-7

C. Faith Illustrated by Abraham - 11:8-19

D. Faith Illustrated by Isaac, Jacob, and Joseph- 11:20-22

E. Faith Illustrated by Moses - 11:23-28

F. Faith Illustrated in Israel - 11:29-38

G. God Planned to Make Them Perfect with Us - 11:39-40

VIII. GOD EXPECTS US TO ENDURE DISCIPLINE - 12:1-29

A. A Call to Perseverance - 12:1-3

B. The Word of Encouragement - 12:4-6

C. God Disciplines His Children - 12:7-11

D. Practical Actions - 12:12-17

E. Terrifying Mt. Sinai - 12:18-21

F. Mt. Zion, the Heavenly Jerusalem - 12:22-24

G. A Kingdom which Cannot Be Shaken - 12:25-29

IX. CONCLUDING EXHORTATIONS - 13:1-25

A. Keep Loving Each Other - 13:1-3

B. Stay Pure - 13:4-6

C. Remember Your Leaders - 13:7-8

D. Counterparts to Old Covenant Practices - 13:9-16

E. Obey Your Leaders and Pray for Us - 13:17-19

F. Benediction and Closing Exhortations - 13:20-22

G. Personal Greetings - 13:23-25

-College Press New Testament Commentary: with the NIV