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Hebrews
A
Bible Class Commentary
by
Henry T. Mahan
1
Jesus Christ -- the Word of God
Hebrews 1:1-3
The great design of the book of Hebrews is to set forth the superiority of the Lord Jesus Christ over angels, over Moses, and over Aaron and his sons. It shows the superiority of his priesthood over the old priesthood, his sacrifice over all other sacrifices, and his covenant over the old covenant. It teaches the Hebrews the true knowledge of the mysteries of their law -- the design, use, and meaning of its ceremonies. It is a book of warning against apostasy and a book showing the true glory of faith in Christ.
v. 1. God spoke to our fathers in Old Testament times by the prophets. These prophets were Moses, Isaiah, David, Jeremiah, and many others. He spoke to them in different ways and at different times. He spoke to the prophets himself in a dream, in a vision, or by an angel; and the prophets delivered his message to the people.
What did he speak to them about? He spoke to them about mercy and redemption through Christ, the Messiah. Each of these revelations sets forth a portion of the truth about Christ (Acts 10:43; Luke 24:44-45; John 5:46; John 8:56).
1. Christ in prophecy (Gen. 3:15; Gen. 49:10; Isa. 7:14; Isa. 9:6; Micah 5:2).
2. Christ in sacrifice (Exo. 12:12-14; Lev. 16:15-22).
3. Christ in type (John 3:14-16) -- the Smitten Rock, the Tabernacle, the Brazen Serpent, the Passover.
v. 2. 'Hath in these last days.' This is a common New Testament phrase referring to the days after the coming of Christ. Some believe that the duration of this world shall be 6000 years divided into three parts -- 2000 years without the law, 2000 years in the law, and 2000 years in the days of the revealed Messiah. We have been in these last days since Christ came to the earth.
'Spoken to us by his Son.' The word of God, the message of mercy, the truth of redemption actually became flesh and dwelt among us (John 1:14; Matt. 1:21-23; John 14:8-10; John 10:30).
'Whom he hath appointed heir of all things.' All that the Father has belongs to Christ -- the kingdom of nature, of providence, and of grace. It is not only decreed to him but he purchased it on the cross (Rom. 14:9; Col. 1:16-18).
v. 3. There are three important things about Christ, our Lord, which are set forth in this verse -- who he is, what he did, and where he is now.
1. Who he is? The brightness of his glory, the sole expression of the glory of God. The reference is to the sun and its rays. The Father and the Son are the same as the sun and its rays. One is not before the other, and they cannot be divided or separated. He is the perfect revelation and the exact image and character as the Father (Isa. 9:6; John 1:1-3; John 10:30; John 14:8-10; Matt. 1:21-23).
2. What he did. 'By himself purged our sins.' The Lord Jesus of himself, by himself alone, and by the sacrifice of himself made atonement for the sins of his people. He took our sins upon himself, bore them, and died under the penalty of them, thereby abolishing them completely (Col. 1:19-22; Isa. 53:4-6).
3. Where he is now. 'Sat down on the right hand of the majesty on high.' The 'majesty' is God, the Father, to whom majesty belongs and who is clothed with majesty. His right hand means power, greatness, acceptance, and glory. here sits the man, Christ Jesus, and all his elect in him. This shows that his work of redemption is finished (the Old Testament priests never sat down in the tabernacle, for their work was never done nor ever effectual) and accepted; and he awaits for its full revelation to the universe.
v. 4. This is a note that shall be sounded throughout the entire book -- the excellence, superiority, and glory of the Lord Jesus Christ over all creatures, all covenants, all priests, and all sacrifices. Paul starts with the angels. He is as much superior to the angels as a creator to the creature, as a king to his subjects, as a master to his servants (Phil. 2:9-11).
2
Christ more excellent than angels
Hebrews 1:4-14
v. 4. This verse sounds a note that shall be sounded throughout the entire book -- the excellence, superiority, and glory of the Lord Jesus Christ over all creatures, all covenants, all priests, and all sacrifices. Christ is as much superior to angels as his glorious name is above their name (Phil. 2:9-11). This is to discourage the worship and adoration of angels (Rev. 22:8-9). Angels are not to be worshipped, nor are men to be bowed to (Acts 10:25-26; Matt. 23:8-11).
v. 5. To which of the angels did God ever say, 'You are my begotten Son'? (Matt. 3:16-17.) Christ is the Son of God, not by creation as the angels, nor by adoption as we are, but by nature! His office as Messiah is not the foundation of his sonship; his sonship is the foundation of his office. He was the Son before he was the Prophet, Priest, and King (John 1:1-2; John 17:1-4).
v. 6. When he brings his Son into the world, he says, 'Let all the angels of God worship him.' In many Scriptures we find the angels of God attending to the incarnate Lord (Luke 2:9-14; Mark 1:13; Luke 24:2-5; Acts 1:10-11).
v. 7. Referring to the angels, God says, 'They are created spirits' -- non-material, they die not, and they are 'ministers of God.' They do his bidding; they attend his presence and are ready to do as he commands. They may be called flames of fire for their power and swiftness, or burning love and zeal, or the fact that they are the executioners of God's wrath. The chariot of fire which bore Elijah away was perhaps angels.
v. 8. To the Son, Jesus Christ, the Father says, 'Your Throne, O God, is forever.' Christ is God (John 1:1, 14; John 10:30; Matt. 1:23; Acts 20:28; 2 Cor. 5:19). The reason why his throne is forever and the scepter of his kingdom is righteousness, justice, and truth is because Jesus Christ is God!
v. 9. 'Thou hast loved righteousness and hated iniquity.' he showed this in casting Adam from the garden, in all his dealings with Israel, and in working out a perfect righteousness for his people; and he will show it in Judgment at the last day! 'Your God' may mean the Godhead or the Father; for the Father is the God of Christ as man (Eph. 1:3). Because of what he has done, he is anointed with oil of gladness above all his companions (Col. 1:14-18).
v. 10. Christ Jesus is the Creator of all things -- the earth and the heavens. Our Redeemer, our Mediator, our Saviour -- the Lord Jesus Christ is the sovereign Creator. This verse is addressed to the Son as indicated in Verse 8. All these words set forth the deity, eternality, wisdom, and excellence of Christ.
v. 11. The heavens and the earth in their present form shall pass away (Rom. 8:19-22). The curse will be removed, and there will be a new heaven and a new earth, purified and without sin. But Christ remains as he is, without change, the same yesterday, today, and forever (Isa. 51:6).
v. 12. Clothes in time wear out and lose their beauty and usefulness. The owner folds them up, lays them aside, and replaces them with a new garment. Christ is unchangeable in his nature, in his person, in his offices, and in the virtue of his blood and righteousness. To rest and trust in him is to never die nor be ashamed (Job 19:23-27).
v. 13. God the Father never said this to the angels. He never promised it to them; he never designed to give it to them, but to the Son, Jesus Christ.
v. 14. The angels are servants to the Father, to the Son, and to his people (the elect who shall be heirs of salvation). The ministry of angels lies in things spiritual and temporal (or what concerns our bodies and souls), in directing and preserving us in journeys, in delivering us from outward dangers, in restraining things that would harm us, and in destroying our enemies. They also make known the mind of the Lord to us. They assist us in trial and temptation. They carry us to heaven and will gather the elect at that last day. They are sent forth by Christ to minister to us.
3
So great salvation
Hebrews 2:1-9
v. 1. 'Therefore' (since God has spoken to us by the Son himself; since we have a full revelation of his mercy and righteousness in Christ; since Christ, who is infinitely above all angels, prophets, and priests, has preached to us the gospel of redemption), 'we ought to give the more earnest heed to the things which we have heard from him.'
vv. 1-4. Paul gives several reasons why we ought to give the more earnest heed to what Christ has said.
1. Christ is the Messiah, himself, of whom all the others spoke; and he is the last messenger (John 3:36; 1 Peter 1:18-20).
2. (v. 1) 'Lest we let them slip away'. We can let them slip away by not receiving them when they are preached, by being taken up with other things and neglecting them, by removing ourselves from where they are preached, and by hardness of heart, we lose them through the judgment of God (Israel did).
3. (vv. 2&3) If the message given through angels (that is, the law spoken by them to Moses) was authentic and disobedience to that law and ceremony received a just penalty, how shall we escape severe penalty if we refuse to receive so great salvation declared by the Lord himself?
a. It is great because of the author of it (Heb. 5:8-9).
b. It is great because of the wisdom of it (Rom. 3:25-26).
c. It is great because of the cost of it (1 Cor. 6:20).
d. It is great because of the power of it (Rom. 1:16).
4. (v. 4) This gospel was spoken by our Lord himself. It was confirmed by the apostles. It was established and endorsed by the Father, who gave these apostles great gifts and marvelous manifestations of the Holy Spirit as credentials that they spoke for God and spoke the truth. They spoke in other languages, healed the sick, even raised the dead, and cast out demons (Mark 16: 17-18).
In the light of all this, how shall we escape the judgment and wrath of God if we are indifferent to this gospel?
v. 5. It is not the angels, but Christ who has been given a name above every name, who is head and King of the new heaven and new earth, and to whom is committed all judgment (Phil. 2:9-11; John 5:22). Angels are powerful, numerous, ministering spirits, about the throne but not on the throne. Christ is the King! All things are delivered unto him of the Father (Matt. 11:27).
vv. 6-9. This is a quotation from David's Psalm 8:3-8 and may set forth man's position on the earth before he fell. But the Apostle Paul appropriates them to man as represented by the Lord Jesus Christ. One can read these verses along with Gen. 1:26-28 and ascribe this to man in his original creation. But take it along with Verse 9 and see how that Christ, our Lord, for a while was made flesh and through suffering and death experienced death for every one of his people.
Mr. Spurgeon wrote a beautiful word on this Psalm, emphasizing Verse 4, 'What is man that thou art mindful of him?' 'The least grain of sand is not so small to the whole earth as man is to heaven. When I think of the heavens -- the sun, the moon, and the stars -- O God, what is man? Man, in the pride of his heart, sees no wonder in God's being mindful of him; but a humble soul is astonished. Will the Lord have respect to such a vile worm as I? Will the Lord acquaint himself with such a sinful wretch, enough to die for me? Will the Lord open his heart to me? 'What is man that thou are mindful of him' or carest for him?'
Man is but a piece of clay
That's animated by thy heavenly breath;
And when that breath thou takest away,
he is clay again by death.
Baser than clay is he,
For sin hath made him like the beasts that perish;
Tho' next to angels he was in degree,
Yet this beast thou dost cherish.
Worse than a beast is man,
Who after thine own image made at first
Became the devil's servant by sin;
And can a thing be more accurst?
Thou didst thyself abase,
And put off all robes of majesty,
Taking his nature to give him thy grace,
Thou hast made him one with thee.
He is not worthy of the least of all thy mercies -- he's a beast!
4
He took on him the seed of Abraham
Hebrews 2:10-18
v. 10. The first reference is to the Father: 'For it became him.' Salvation was an act worthy of the Father and characteristic of his nature of love (for God is love). He is the first cause of all things in creation and grace, and they are all for his glory and good pleasure.
The second reference is to US: 'In bringing many sons unto glory.' These sons are predestinated to the adoption of children, redeemed by Christ, called by his Spirit, and heirs of heavenly glory. There are many of them out of every kindred and nation (Rom. 8:28-31; Rev. 5:9).
The third person mentioned is Christ: 'The captain of their salvation.' he is called the captain of our salvation because he is the author of it; he is our King and Lord; he is our guide and leader. By the Father's purpose and love (John 3:16) and because of the Father's righteousness and justice, the Saviour must suffer perfectly all that the law and justice of God required of us (Rom. 3:19-26). The only way that Christ could redeem us in agreement with the attributes of God was to suffer, and that in a perfect manner (Luke 24:26; Luke 24:46).
v. 11. Christ, who sanctifies, and those he sanctifies have one Father and stand in relationship as brethren. Christ is the first-born of many brethren. This relationship Christ acknowledges (Matt. 12:46-50: John 20:17). In Christ and with Christ we have one Father, we are one family, we are one body, and we are one covenant. Though he is God over all, he is not ashamed to own us as brethren.
vv. 12-13. These words are quoted from Psalm 22:22 (without doubt a Psalm of Christ) as proof of what Paul said in Verse 11. The other quotation is from Isaiah 8:17-18. Christ receives his children as a gift from the Father (John 17:2). He receives them as a purchase paid for by his blood (1 Cor. 6:20). He receives them from the Holy Spirit as those who are called; they come to him in faith!
v. 14. Since those whom he redeems are of human nature, Christ also became a man and assumed a human nature like theirs. He took flesh and blood, subject to temptation, infirmities, and death; but Christ took his nature of a virgin and was without sin. We were under sentence of death because of sin. In order to take this Judgment and sentence upon himself to redeem us, Christ had to become a man (1 Cor. 15:21), a man who could die under the wrath and Judgment of sin. God cannot die, but God in the flesh can experience death. Satan cannot kill and destroy except by permission, but he is said to have the power of death because he introduced sin which brought death. Sin is the sting of death, and sin is the force and power of Satan's kingdom. Christ destroys this power and force over all believers (John 11:25-26).
v. 15. This is applicable to all believers; for without hope in Christ, death is certainly a fearful experience. How can any person who has no hope of pardon, forgiveness, and eternal life look upon death without fear? But this Scripture is especially spoken concerning the Jews under the Law of Moses, which was a bondage and constantly spoke of death because they were daily transgressing those ceremonies and laws. Without Christ, the Law of God offers no hope, only death (Rom. 8:15).
v. 16. There was no salvation designed for the fallen angels (Jude 6). Christ took human nature as derived from Abraham, for the Messiah was to spring from Abraham and is promised as that seed of his in whom all nations would be blessed (Gen. 22:18; Gal. 3:16). This shows, too, God's sovereignty and his distinguishing grace and mercy to men.
v. 17. It was necessary for Christ to become man, for unless he was a man:
1. He could not be a High Priest to offer sacrifice for sin and make intercession, for the High Priest was taken from among men (Heb. 5:1).
2. He would have no sacrifice to offer, for he had to shed his blood (Heb. 9:11-12).
3. He could not be a faithful High Priest or Mediator with a perfect righteousness to plead (Rom. 5:19).
v. 18. He was tempted in all things -- he suffered, he hungered, he thirsted, he was despised, he was a man of sorrows and acquainted with grief. Therefore, he is able to sympathize and aid us in our infirmities.
5
Christ, the Son -- Moses, the servant
Hebrews 3:1-6
There are three main divisions in this chapter.
1. The glory and pre-eminence of Christ over Moses (vv. 1-6).
2. A strong warning against unbelief (vv. 7-13).
3. An exhortation to perseverance (vv. 14-19).
v. 1. Paul calls the Hebrews 'holy brethren,' not because of their birth or because of any merit in them, but because of the sanctification of the Holy Spirit (Eph. 1:4; Eph. 5:27; Col. 1:22). We are also partakers of 'the heavenly calling' because it is from heaven that we are called to Christ, and it is to heaven that we are called. The old theologians used to talk of an effectual call and a general call. All men receive a general call (or warning) through nature (Rom. 1:18-20), by conscience (Rom. 2:14-15), and by providence (Amos 4:6-12); but the elect receive an effectual, conquering call (Gal. 1:15; 2 Tim. 1:9).
'Consider' or take a good look at Christ Jesus, the Apostle and High Priest whom we confess and profess as ours!
1. He is the apostle because he was sent of God to preach the gospel of redemption (Luke 4:18) and to secure the salvation of his people by his obedience and death (Rom. 5:19; Heb. 9:26-28).
2. He is the high priest because he enters the holiest with his atonement and intercedes for us with the Father (Heb. 9:11-12; Heb. 9:24; Heb. 10:19-22).
v. 2. As Moses was faithful to the trust and responsibility put upon him by God (for he had the whole house of Israel committed to his charge and care), so Christ, our Mediator and Surety, had committed to him all the elect of God to bring them to glory. He shall not fail but shall accomplish all that he was given to do (John 6:37-39).
v. 3. Our Lord Jesus is considered worthy of as much greater honor than Moses as the builder of the house has more honor than the house itself. This is said in answer to the Jewish temptation to speak of Moses or Abraham as their father. Christ and Moses are not to be compared any more than the builder of a house is to be regarded on the same level as the house. Moses was but a servant. Christ is the Son, the Lord, the heir (John 9:28-29; John 5:45-47). Moses is of no value unless he is put in his proper place as Christ's servant.
v. 4. A house does not build itself. Someone must plan it and erect it. The planner and builder of all things is our Lord. The reference here is especially to his church or the body of believers (Matt. 16:18; 1 Peter 2:5). The greatest saints and apostles (even Moses) are built by and upon Christ and receive all their gifts from him (1 Cor. 3:4-9).
v. 5. Moses was not only a servant, but he was the Lord's servant; and he was faithful with fear, reverence, and obedience to all that God called him. In his entire ministry of prophecy, type, and writing, he was a testimony to Christ. He wrote of Christ, he spoke of Christ, and he erected the tabernacle, the greatest type and picture of Christ (Luke 24:44-45; 1 Peter 1:9-12).
v. 6. Christ is not a servant as Moses was. He is the Son, the Master, and the heir of all things. 'Whose house are we!' Believers in Christ (whether Jews or Gentiles) are living stones, built up a spiritual house in whom Christ dwells by faith and over whom he reigns (Col 2:9-10; 1 Cor. 1:30).
'If we hold fast the confidence and the rejoicing of the hope firm unto the end.' These words are not to be understood as a condition of sonship, nor do they indicate that sons of God can and will depart from him; but they are written to distinguish between genuine stones planted by God and counterfeit stones. Living stones will continue; imitation stones will fall (1 John 2:19; Matt. 15:13; Col. 1:20-23).
6
Unbelief -- the greatest sin
Hebrews 3:7-19
vv. 7-11. This is a direct quotation from Psalm 95:7-11. These Israelites were professing to be God's people; but at the same time they were rebellious, murmurers, and unbelievers.
1. They would not hear the voice of God as he spoke to them by Moses. God speaks to us by his Son. 'This is my Son, hear ye him.' (Heb. 1:1-2.)
2. They hardened their hearts. There is a natural hardness of heart with which we are all born; but there is an acquired, voluntary hardness of heart that comes through rejection of truth, light, and warnings and through continuance in sin (Matt. 11:20-24; Prov. 29:1).
3. They tried God's patience and longsuffering through their complaints, murmurings, and rebellion even though they had seen his goodness, provisions, protection, and miracles for forty years.
4. God was grieved with them. This speaks after the manner of men and denotes that God was weary of them, displeased with them, and angry with them. He firmly declares that they shall not enter into the land of Canaan (called God's 'rest' because he promised it and gave it to Israel).
v. 12. 'Take heed brethren.' This warning is written to us (founded upon this Old Testament example) as a caution lest we follow the same path and miss the 'rest' of Christ. Unbelief was the first sin of man and is the mother-sin.
1. Unbelief renders the word unprofitable (1 John 5:10-13).
2. Unbelief shuts us out from the mercies of Christ (Mark 16:16).
3. Unbelief causes us to finally depart from dependence upon and confidence in Christ.
4. Unbelief closes the door of prayer (Heb. 11:6; James 1:6).
5. Unbelief sets up other gods such as reason, human wisdom, and human philosophy.
v. 13. Encourage one another, exhort one another, instruct and teach one another while the time of life lasts and while the grace of God is available. How can we do this? It is to be done daily:
1. By worshipping, praying, and praising God together (Heb. 10:24-25).
2. By teaching, preaching, and studying the Scriptures (1 Pet. 2:1; 2 Tim. 3:14-17).
3. By talking together about divine things and less about foolish things.
4. By warning one another when we see signs of indifference and worldliness.
v. 14. We only participate in the blessings and benefits of Christ by a genuine, persevering faith. No man is in Christ by a temporary faith or a false faith, or a second-hand faith. There are examples throughout the New Testament of faith that was not saving faith (John 2:23-25; John 6:26; Acts 8:13, 18-21). Faith that saves is God-given, genuine, and continues growing in strength and confidence (Col. 1:21-23; Heb. 10:38-39).
v. 15. This is a repetition of Verses 7 and 8.
The next three verses are three questions leading up to the 19th verse. These verses explain why they were shut out of the land of promise and stand as a severe warning to us in this day of mercy and grace.
v. 16. Who were they that heard and yet were rebellious and provoked the Lord God? Was it not all those who came out of Egypt led by Moses?
v. 17. With whom was the Lord God irritated and provoked and grieved for forty years? Was it not those who sinned by murmuring and rebelling and whose carcasses fell in the wilderness?
v. 18. To whom did God swear that they should not enter into his rest but to those who listened to his word and believed not?
What a solemn warning to us who are favored with a clearer revelation of his grace in Christ. Though they had many evidences of God's goodness and much light and truth, they did not believe.
v. 19. So we see the summary of the whole matter. They were not able to enter into his rest because of unbelief. They were not willing to believe God, to trust God, to rely on God -- so unbelief shut them out (Rom. 4:20-25; Heb. 2:1-3).
7
Entering into rest
Hebrews 4:1-11
Most of the Israelites who left Egypt with Moses died in the wilderness before they came to the Land of Promise. They did not enter in because of unbelief. They did not believe God; they did not trust his promises, power, or providence. This example is given by Paul to show the evil nature of unbelief and to warn us who profess faith in Christ (Heb. 3:12-13).
v. 1. 'Let us therefore fear.' This is not a fear that the grace, goodness, and righteousness of Christ shall fail or desert us; but it is a cautious fear and a watchfulness over our own faith in him (2 Cor. 13:5; 2 Peter 1:10). This promise of rest which we have in Christ is two-fold:
1. There is the present rest we have in Christ (Matt. 11:28; Heb. 4:10). We are free from the bondage of fear, from the yoke of ceremonialism and works. We rest in his love, righteousness, and acceptance.
2. There is the future, eternal rest of heaven! When we enter that land, we will be eternally free from all temptation, doubt, fear, and sin (Rev. 21:1-5).
With so much at stake, we should be wholeheartedly dedicated to seeking the Lord in saving faith (Phil. 3:8-11).
v. 2. The gospel of Christ has been preached to us (the gospel of grace, not of works; the gospel of God's Son -- his deity, his perfect obedience, his substitutionary atonement, his resurrection and intercession; how that in Christ the law of God is honored and the justice of God is satisfied, (Rom. 3: 25-26). But this gospel of Christ was preached to them also -- by type, promise, sacrifice, and example. It did them no good. It did not save them nor profit them because they did not believe God! Abraham believed God (Rom. 4:20-25). 'The Just shall live by faith.'
v. 3. We who have believed on Christ and who have received him do now enter into rest. This is spiritual rest -- rest from salvation by works, from the burden of the law, and from all toil and labor to gain life. It is an enjoyment of inward peace and rest, notwithstanding trials, toils, labors, and temptations. We have spiritual ease and comfort in Christ, our Lord. Only believers enjoy this rest. God has sworn that those who believe shall not perish (Rom. 5:1; Rom. 8:1, 33-35).
Paul begins here to describe this spiritual rest we have in Christ by removing all other rests mentioned in Scripture.
vv. 3-4. The 'rest' which believers now enjoy in Christ is not the rest of God following the creation of the world. God made the worlds in six days and rested from the works of creation, not the works of providence; for in them he works even now!
v. 5. Another rest is Canaan or typical rest. The unbelieving Jews did not enter into Canaan but turned around and wandered in the wilderness until they died.
v. 6. Some did enter in and must enter into the typical rest, although those to whom it was first preached did not enter because of their unbelief. Joshua did lead a people into Canaan! The type must be fulfilled, and Canaan must be inhabited by the people of God.
v. 7. God set a day when men would by faith enter into this true rest which he promised. It is the gospel dispensation! Today is the day of salvation; now is the accepted time. It is no longer a typical rest, but a possession.
v. 8. Joshua brought them into a land of rest where they had rest for a while from their temporal enemies and where they enjoyed for a season the blessings of God. But this was not that true spiritual rest in Christ, or God would not have spoken of another day.
v. 9. The people whom God hath chosen, for whom Christ died, and who believe on him do enter into a spiritual rest. heaven is but a perfection and a continuation of what he begins in our hearts when he brings us to faith (John 6:37-40).
v. 10. Paul speaks here of Christ. Christ had a work to do in preaching the gospel and in obtaining the salvation and redemption of his people. This work was given to him and he finished it. He ceased from these works never to do them again, he is seated, having entered his rest, as God ceased from the works of creation when he had finished them. It does no violence to the word to apply this to the believer who ceases from a works' religion and by faith rests in Christ.
v. 11. Let us strive by faith (seeking the Lord and looking only to him) to enter with him into that rest.
'Tis done, the great transaction's done;
I am my Lord's, and he is mine.'
This rest, peace, and joy in Christ is not full for many of us. We enter more and more by faith, prayer, hearing the word, and attendance on the ordinances of Christ.
8
Christ -- the Word of God
Hebrews 4:12-16
v. 12. Does 'the Word of God' here mean the incarnate Word, Jesus Christ; or does the passage refer to the Bible and to the gospel? You will find John Owen, John Gill, and a host of others who say this is Christ, our Lord, who is the Word. On the other side John Calvin and others all declare it is the Scriptures that Paul is calling the word of God. Why can't it be both? Christ and the Scriptures must go together! As Christ reveals the Father, so this Book reveals Christ; they cannot be separated. Christ is the Truth; Christ is the Gospel. It is only because Christ is alive that his word is alive and effectual (John 1:1-4; John 1:14; John 5:39; Luke 24:44-46; Acts 10:43).
1. The word is alive. The word 'quick' is an old English word for alive. This is a living Book, the words of our living Redeemer (1 Peter 1:23-25; James 1:18). The word is the Living Seed.
2. The word is powerful. Our Lord and his word are active and effectual. He spoke for the elect in the council and covenant of grace (Heb. 7:22). He spoke all things out of nothing in creation (Heb. 11:3; Gen. 1:6, 9). He spoke and revealed the Father (John 14:10). He spoke and the dead came forth (John 5:24-25).
3. The word is sharp as a two-edged sword. The word is all edge; it has no blunt side. It is alive all over. You cannot come near the word of God without its having some effect on you (2 Cor. 2:14-16). Our Lord comes 'not to send peace but a sword,' and that sword begins in our own souls, wounding and killing. However, it kills nothing but that which ought to be killed -- our pride, envy, lust, and sins.
4. The word is piercing and can find its way anywhere. Although the soul and spirit are invisible and the joints and marrow are covered and hid, so penetrating is the divine word that it reaches the most hidden and secret things of men and women. It is a discerner of the thoughts and intents of the heart. Christ knows the heart and will make manifest all that is therein by his word (Luke 16:15).
v. 13. Christ, our Lord, is omniscient. There is no creature, angel or man, but what is known to him and seen by him (John 2:23-25). He knows unbelievers, he knows false professors, and he knows his sheep (John 10:14). There is not a thought, an imagination, a motive, a word, or a deed that he does not know. It is all uncovered and opened to him with whom we have to do. Christ the incarnate Word and Christ the revealed and written word will be dealt with by every creature. Believers have to do with him now as our Prophet, Priest, and King. We have to do with his righteousness, his blood, and his intercession! Unbelievers will have to do with him in that great day (John 5:22; John 12:48-49).
v. 14. Christ is called the great High Priest because of the deity of his person, the efficacy of his sacrifice, and the place in which he officiates -- heaven! (Heb. 9:11-12; Heb. 9:24.) he is also great in respect to the continuation of his priesthood. Insomuch as we have such a great High Priest and such a certain hope of eternal life in him, let us hold fast our faith in him. Let us hold fast our inward confidence, make use of the means of grace such as prayer, worship, study, and fellowship, and by words and deeds show forth his praise (Heb. 3:6; Heb. 3:14).
v. 15. Though he is God and totally without any sin, he is able to sympathize with his people; for when he came to this earth, he was tempted and tried in all points as we are, yet he knew no sin. He understands our weaknesses and infirmities, our pains and tears, our temptations from Satan. This union with Christ not only brings his pity and sympathy but also his Divine assistance, support, and deliverance (1 John 2:1).
v. 16. 'Let US' (all believers, all who love Christ and rest in his redemptive work) 'come boldly' (without fear of being turned away because of our sins and infirmities, without fear of condemnation) before 'the throne of grace' (because Christ obeyed the law and died for our sins, the throne of judgment and justice is now a throne of grace). here we will find mercy and grace for every need (Heb. 10:19-24).
9
Christ -- the great High Priest
Hebrews 5:1-14
The apostle, having made mention of Christ as our High Priest (Heb. 4:14-15), proceeds in this chapter to give an account of a high priest and to apply the office to Christ, our Lord.
v. 1. Everyone that was a high priest under the Law was a man. He was a common man, taken out from among them (Exo. 28:1). He was ordained and invested with this superior office by anointing with oil, that he might represent them in things pertaining to God. He presided over them in the name of God; he appeared before God in their stead; he presented their gifts and sacrifices to God; he blessed them. The high priest stands between God and men. Christ is our High Priest. Let us never attempt to go to God except through Christ nor expect any favor from God except through Christ.
vv. 2-3. This high priest was a common man of like passions and was himself a man of sinful infirmity who understood and sympathized with the people in their ignorance and their transgressions of the Law; for he, too, was a sinner. Christ, our Lord, became a man and knows our frame (Heb. 4:15; Psalm 103:14).
When the high priest brought a sin-offering and atonement for the people, he was obliged to offer an atonement for his own sin; for he needed mercy also. In this, Christ differed from the Old Testament priests; for he had no sin (Heb. 7:27).
vv. 4-5. The office of high priest is an office of the highest honor because of the work performed by the priest in representing the people before God. Therefore, no man can take this office except he who is appointed and ordained of God.
Even Christ did not take this high and honorable office unto himself, nor did he receive it from men, nor did he inherit it through the Levitical tribe (he who said, 'Thou art my Son') made him our High Priest. The Father appointed him to the office, anointed him with the oil of gladness above his fellows, and sent him to execute it (John 8:54).
v. 6. In many ways Aaron and the other high priests were types of Christ, our great High Priest.
1.They were men of flesh who understood and pitied their fellow creatures.
2.They were chosen of God to be high priests.
3.They were intercessors between God and men.
4.They offered blood sacrifices for sin.
But in many ways the Priesthood of Christ cannot be typified by men.
1.They were many -- he is the One High Priest.
2.Their priesthood was temporary -- his is eternal (Heb. 7:1-3).
3.They offered many sacrifices -- he only one (Heb. 10:12).
4. They offered the blood of others -- he gave his own blood (Heb. 9:12).
5. Their sacrifices could not put away sin -- his did (Heb. 10:14).
6. Their work was never finished -- his complete (John 17:4).
(Melchisedec will be dealt with in Chapter 7).
v. 7. In the days of his fleshly dwelling on earth, Christ (as our representative, numbered and identified with transgressors) offered unto the Father effectual prayers and supplications (entreaties) with tears. This shows the actual weight of our sorrow and our sin which was upon him. He was heard for the holiness and righteousness of his life and nature; and the Father delivered him from the power of death and from the state of death. We are delivered in him. 'he that believeth on ME shall never die.'
vv. 8-9. More than one meaning is found here. Though Christ is the Son of God, he is not exempt from suffering if he is to redeem a people (Rom. 8:32). None of the children of God are exempt (John 16:33). Though he is the Son of God, he cannot execute a perfect righteousness to the full extent that the Law and justice demand without a perfect suffering (Luke 24:44-47).
Being perfect in his active and passive obedience, Christ became the author of a perfect, eternal salvation to all who believe on him. He gives us a perfect righteousness before the Law and a perfect justification before the throne (2 Cor. 5:21).
vv. 10-11. Paul had many things to say about this mysterious person called Melchisedec and how he was a type of Christ; and he had many things to say regarding the Priesthood of Christ that are difficult to explain, especially when people are sluggish, indifferent, and not keenly interested in spiritual truth.
v. 12. You have been redeemed, have heard the gospel, and have been in the kingdom of God long enough to be teachers yourselves; yet you need someone to teach you over again the very simplest beginnings of gospel truth. You are not ready for strong meat but are still babes needing milk.
vv. 13-14. There are babes in Christ, there are young men, and there are mature believers in the church. God does not neglect nor despise babes. The must be fed, but it is unfortunate when people remain babes by reason of neglect of the means of grace. The Lord intends for us to grow in grace and in the knowledge of Christ and become mature believers who can enter into the great mysteries of his gospel and who can digest the strong meat of the word.
10
Final perseverance
Hebrews 6:1-6
Looking at the whole passage, it appears that the apostle Paul wishes to push believers on to growth and maturity. There is a tendency in the flesh to stand and rest and to say, 'I am saved; I have passed from death to life. Jesus Christ is my refuge; here I may find contentment and rest.' But Paul urges us to progress in the truth of God -- to grow to maturity, to grow up from a state of childhood to the fulness of maturity in Christ.
vv. 1-3. In order to grow, the believer must leave the elementary teachings and doctrines of Christ. We must not lose them; we must not deny them nor forget them, but lay them in our hearts as the foundation of all that we profess and expect. We don't want to rest here, for there must be a building erected on this foundation. The apostle then mentions six foundation principles which must be well laid at first and then built upon.
1. Repentance from dead works. We are convinced of sin, of sins, and even of the evil of our religious and moral works. 'Not by works of righteousness which we have done (Titus 3:5).
2. Faith toward God. We have a firm belief in the nature, existence, and attributes of God, in the mind and purpose of God revealed in his word, and especially in the record which he has given concerning redemption in Christ. Repentance toward God and faith in Christ are inseparable.
3. The doctrine of baptism. We are baptized into Christ by the Holy Spirit (1 Cor. 12:13; Gal. 3:27). We are baptized in water as identification with Christ in his death and as a confession of our faith. Then there is the baptism of the Holy Spirit (Acts 1:5).
4. Laying on of hands. This was a special power conferred on apostles to give the Holy Spirit and gifts (Acts 8:17; 1 Tim. 4:14). It was practiced by the church to ordain deacons and missionaries (Acts 6:6; Acts 13:3). We are warned to exercise care in this regard (1 Tim. 5:22).
5. The resurrection of the dead. This is the reunion of the soul and body that shall come to pass when Christ comes (1 Thess. 4:13).
6. Eternal judgment. God shall judge all men in that day -- the wicked by their works which shall be found wanting and the believer in the Person and work of Christ which shall result in eternal life.
Who are the people spoken of?
vv. 4-6. If you read John Gill, John Owen, and most Calvinistic writers, they al1 say that these people are professors of Christianity but not true believers. Spurgeon said their interpretation of this passage is influenced by the doctrine they are seeking to prove, not by what it actually says; for even a child reading these verses would declare these people saved.
1. Who were once enlightened. The first work of the Holy Spirit is to enlighten the soul. We were in darkness, but the Holy Spirit has given us the light of revelation. We know who we are, who Christ is, and why he came. I do not consider any man enlightened who is not saved.
2. Have tasted the heavenly gift. What is the heavenly gift? It is Christ (who is the unspeakable gift) or eternal life (which is the gift of God). If I have tasted of the heavenly gift, then it is mine. This is the same word used in 1 Peter 2:3 and means to experience or to eat.
3. Made partakers of the holy ghost. Only a believer is a partaker of the Holy Ghost. He either dwells in a man or he doesn't. Where the Holy Ghost dwells, there is life. 'If any man hath not the Spirit of Christ, he is none of his.' But if a man is a partaker of the Holy Ghost, he is an object of grace.
4. Have tasted the good word of God. These people have experienced the quickening power of the word and the sanctifying influence of the word. They have eaten the word and found it to be good! Is the good word of God Christ or the written word or both? How can they be separated?
5. Have tasted the powers of the world to come. They have experienced and received the power of faith, the power of hope, and the power of love -- for 'now abideth these three.' These are the powers of the world to come. So I say, whatever the meaning of this text, if these people are not children of God, who is?
What is meant by falling away?
1. To fall into sin is not to fall away (Prov. 24:16). We have countless examples of this in David, Abraham, Lot, etc.
2. To deny Christ is not to fall away. Peter denied him but came back.
Then what is falling away to the place of impossible recovery? Well, there never has been a case of it yet, so I can't describe it to you; but I will tell you what I suppose it is. It would be for the Holy Spirit to depart from a believer; for the work of God's grace to cease; for the blood of Christ to lose its efficacy; for God, who has begun a work, to leave off finishing it and to say, 'Sinner, I half-saved you, now I damn you.' This is what falling away is. A man cannot fall away from a position he has never occupied.
If he could fall away, it would be impossible to ever renew him.
How else can they be saved? Is there a healing stream better than the foundation of blood? Is there a better righteousness than Christ's? No! If they could fall away as some teach, it would require a second incarnation, a second Calvary, a second putting him to shame, a second regeneration! He died for those who crucified him once. Shall I crucify him again? (John 10:27-29.)
11
An exhortation to perseverance
Hebrews 6:7-20
vv. 7-8. The apostle illustrates what he has taught in the first six verses. The rain falls on the earth. In some places the ground is good, rich, and fertile; and there fruit and vegetables grow for man. This is blessed ground for which we are grateful. But in some places nothing grows but thorns and briars that are of no value, fit only to be burned.
The rain is the grace of God and the gospel of our Lord Jesus Christ (1 Thess. 1:4-10). Where the gospel comes in power by the Holy Spirit, it brings forth the fruit of the Spirit and the fruits of repentance, faith, and righteousness to the glory of God. This is the good ground blessed of God (1 Cor. 3:6). All other ground produces evil, hate, unbelief, self-righteousness, and pride. These are of no use to God or men, only to be destroyed (Mark 4:14-20).
v. 9. The apostle addresses all believers as beloved of the Lord and of him. I am persuaded better things of you than thorns, briars, and cursing. I am convinced that he who called you to Christ will also accompany that regenerating work with the grace of his Spirit and the fruits of righteousness. If the Spirit of God dwells in a person, the fruits of the Spirit to different degrees will be revealed (Gal. 5:22; Rom. 8:9).
v. 10. Their work of faith and labor of love in his name and to others is really not theirs but his work in them and through them, yet it is called theirs because it is done by their faculties and hearts by the grace of God (Eph. 2:8-10; Gal. 2:20-21). God is faithful to those whom he has called and who walk in his love (Matt. 10:40-42). 'he giveth more grace as the burdens grow greater. He sendeth more strength as the labors increase. To added affliction he sendeth his mercy, to multiplied trials his multiplied peace.' he said to Paul, 'My grace is sufficient.'
v. 11. I desire that every one of you show the same diligence in the exercise of faith and love (ministering to one another faithfully, forgiving, showing mercy, trusting the Redeemer), not only that you may keep up a hope of eternal life, but that you should grow to a full and confident assurance of that hope until the day God calls you home (1 Peter 2:1-2; 2 Peter 3:18).
v. 12. Do not grow disinterested and careless in spiritual matters (Gal. 5:16-17); but be imitators of men like Abraham, who through faith, patience, and perseverance inherited the promise. Study the many trials of Abraham from the day of his calling to old age. He remained faithful, revealing to all the sole object of his faith -- he believed God!
vv. 13-15. God made a promise to Abraham -- a son, a nation, a covenant, a better land (Gen. 22:17; Gal. 3:16). He swore this by himself because he could swear by no greater. Abraham believed God and went out. He spent his whole life as a wanderer, but by faith he saw all that God promised (Rom. 4:19-22). He never quit amid all the trials God was pleased to allow. Faith is not a once-for-all isolated act, but a continuous state of heart. 'I believe God!'
v. 16. When men make a promise, they swear by the greater; for there is always One greater than men; and when an oath is taken about a matter that is doubtful, it settles the matter.
v. 17. Wherefore God, willing to show the believers the unchangeableness of his purpose and promise of life in Christ, bound himself by an oath!
v. 18. Therefore, we who have fled to him for refuge from sin, judgment, the curse of the law, and condemnation have a strong encouragement to hold fast to our hope in Christ based on two unchangeable things --
1. God's promise and
2. God's oath!
It is impossible for God to lie, and it is impossible for God to break his oath (Mal. 3:6; Rom. 11:29).
v. 19. Now we have this hope and confidence as a sure and steadfast anchor of the soul. It cannot slip and cannot let us drift away. It is a hope which reaches to the very certainty of his presence, within the veil.
v. 20. here Christ our Lord has already entered in, representing us. He appears for us and intercedes for us and prepares a place for us! (Rom. 8:34; Heb. 4:14.)
12
Melchisedec -- true type of Christ
Hebrews 7:1-28
We can see the importance of this study of Melchisedec as a type of Christ's Priesthood from the fact that Paul continues to mention him in reference to Christ (Heb. 5:6; 5:10; 6:20; 7:17; 7:21). At the beginning of this study, I pointed out that the book of Hebrews declares the greatness and glory of the Lord Jesus above the prophets, above the angels, and above Moses; and in this chapter his Priesthood is far superior to that of Aaron and the ceremonial priesthood. Melchisedec is a better type of Christ's Priesthood than Aaron or his sons.
vv. 1-2. Who is Melchisedec? Read Gen. 14:18-20. This, along with what Paul writes in this chapter, is all that we know of Melchisedec. He is called the king of righteousness, the king of peace, and the priest of the Most High God.
v. 3. We have no record of his father, mother, or ancestry, no record of when he was born or when he died, only that he was like the Lord Jesus Christ with a continual priesthood without interruption. Some say this was an appearance of Christ, himself, with the bread and wine of the Lord's Table. But the main point is that the Priesthood of our Lord Jesus Christ, like Melchisedec's (not like Aaron's), is eternal and continual. He was before Aaron and lives eternally (Heb. 10:11-12).
vv. 4-10. Paul is showing the greatness of Melchisedec; and the key is Verse Seven, which states that the lesser person is always blessed by the greater person. The sons of Levi were appointed priests and received tithes and gifts from the descendants of Abraham. They also represented Israel as priests before God and blessed Israel. But Levi and his sons paid tithes and were blessed by Melchisedec; and not only they, but Abraham himself was blessed by Melchisedec and paid tithes and honor to him. Christ has no rival nor equal, so the Levitical priesthood cannot accurately portray his Priesthood. God sent forth Melchisedec to give us a more accurate type of our Lord's eternal Priesthood!
v. 11. If a perfect fellowship with God and justification from sin had been attained under the Levitical priesthood with its ceremonial law and sacrifices (for it was under this priesthood that the ceremonial law was ordained), why was it necessary to bring in another and different kind of priest after the order of Melchisedec, rather than one of the tribe, order, and rank of Aaron (Heb. 10:1-4)?
v. 12. If there is a change in the priesthood, there must also be a change in the law concerning the priesthood. This is a clear indication that the ceremonial law is abolished (Heb. 10:9).
vv. 13-14. One of whom all these things are said (Jesus Christ, the great High Priest of a better covenant) did not even belong to the priestly line but to the tribe of Judah. No member of the tribe of Judah ever officiated at the altar.
vv. 15-17. It is evident from the Scripture, from the fact that the Levitical priesthood was not effectual to put away sin, and from the presence of another priest arising who bears the likeness of Melchisedec (not Aaron) where power and authority is based. It is not on the carnal ordinances but on the deity of his Person, the eternality of his life, and the effectuality of his one sacrifice that there is a decided change in law regarding the priesthood.
vv. 18-19. The old law of ceremony, sacrifice, and an earthly priesthood is canceled. It made nothing and no one perfect, but Christ did (Heb. 10:12-14). It is by him that we draw nigh to God.
vv. 20-25. In these verses the superior excellency of Christ's Priesthood to the Levitical one is shown in several particulars.
1. Those priests were ordained without an oath taken by God (Heb. 6:17; Psalm 10:4). God will not change his Purpose toward us in Christ.
2. The old covenant under which Israel was represented by Aaron had no power to save; but Christ, our Surety (the word signifies one who draws near), does draw near to God with an effectual sacrifice and righteousness.
3.There were many priests -- he was but one. They were mortal; therefore, they died. But Christ, because he is eternal, has an unchanging priesthood.
4.They could not put away sin because their priesthood was only representative and ineffectual; but he is able to save to the uttermost all that come to God by him, seeing he has always, is now, and always will be our great High Priest, interceding for us (Rom. 8:34).
vv. 26-27. Here is the High Priest who is perfectly suited for our need. He is holy, blameless, and unstained by sin -- one with us and yet separate and exalted high above ALL.
he only needs to offer one sacrifice. This he did once (Heb. 9:24-26).
v. 28. The ceremonial law makes men high priests who have sin themselves; but God, himself, with an eternal oath, made the Lord Jesus, his beloved Son, to be our great High Priest who is consecrated eternally.
13
Christ -- the true Tabernacle
Hebrews 8:1-6
In this chapter Paul shows that the Priesthood of Christ, our Lord, is far superior to the priests of Aaron's line in that he ministers in A better place (heaven), has a better sacrifice (his blood), has a better tabernacle (his body), and provides a better covenant with better promises!
vv. 1-2. A better place -- heaven! This is the sum of what has been said: We have such a High Priest as has been described. He is Christ Jesus, who was born of Mary, crucified in our stead, arose on the third day, and ascended to the heavens where he is seated on the right hand of the Majesty in the heavens.
1. He is sat down (Heb. 1:3), which shows that his work is done. The Levitical priests always stood.
2. He is on the right hand of the Majesty, which shows that his work is accepted; and he is possessed of honor, glory, authority, and equality. We are seated with him and in him (Eph. 2:4-7).
3. He intercedes and ministers for us, not in the holy place made with hands (which is but typical), but in the very presence of God (Heb. 9:24). He is a minister of the true tabernacle, which is his body. (More on this in Verses 4-5).
v. 3. A better sacrifice -- his blood! The typical priests of old never came to the tabernacle without the proper sacrifices (Heb. 9:7; Heb. 9:22). Their sacrifices could never put away sin; therefore, they were offered over and over as long as the tabernacle stood (Heb. 10:1-4). If Christ is to appear before the Majesty in the heavens as our great, effectual Priest and mediator, he must have an effectual blood sacrifice. He brought his own body and blood (Heb. 9: 11:12; 1 Cor. 5:7).
vv. 4-5. A better tabernacle -- his body! In Verse 2 Christ is called the 'true tabernacle, which the Lord pitched, and not man.' Verses 4 and 5 talk about the tabernacle which man pitched according to God's directions. This tabernacle in the wilderness was typical. God dwelt there, his glory was seen, he granted his presence to the people, the sacrifices were brought, and the people looked to the tabernacle. Now if Christ's human nature were only earthly, he would not even be a priest, for he was not of the tribe of Levi; and if he had died and remained on the earth, his Priesthood would be of no value, for his priesthood was perfected in heaven. It was when he died, arose, and appeared in glory that all other sacrifices and priesthoods ceased (Heb. 10: 7-10). The true tabernacle was his body in which he tabernacled among men. here the glory of God is seen in the face of Christ Jesus. Through him God communes with his people, by him sacrifices of prayer and praise are offered, and to him believers look for forgiveness and acceptance. His blood is the atonement for sin.
v. 6. A better covenant with better promises! A more excellent ministry. They were many -- he one! They died -- he lives! Their sacrifices were typical -- his were effectual! They ministered on earth -- he in heaven (Heb. 10:10-14).
A better covenant. The covenant of the Levitical priesthood was a temporary and typical one; it is now ceased. Its administration reached to the Jews; in Christ there is neither Jew nor Gentile. Its manifestation was dim and hidden in ceremony and ordinances; Christ is a full and clear revelation of mercy and grace. This covenant was conditional with obedience; the covenant of grace is by grace through faith and unchanging in Christ (Rom. 3:24-26).
Better promises. The promises of that old covenant consisted mainly in earthly, temporary blessings such as Canaan -- land of peace, plenty, and prosperity. The promises of Christ are eternal forgiveness, eternal glory, and eternal life. When Israel obeyed God and worshipped God according to the pattern given, God blessed them with peace and plenty. When they neglected the tabernacle and served other gods, he dealt with them in wrath and judgment. In Christ, our mediator, we have a better covenant with better promises. He has reconciled us to God. Being the God-man, he lays his hand on both and brings us, who were far off, to God, makes peace through the blood of his cross, and satisfies the justice of God by the sacrifice of himself. He makes us sons of God, indwells us with his Spirit, and makes us priests of God. Our promises and blessings have to do with a spiritual kingdom and life, not an earthly nation and benefits.
14
The new covenant
Hebrews 8:7-13
v. 7. The first covenant spoken of here is the covenant of the Levitical Priesthood, made with Israel and delivered by Moses. It was a typical covenant (Heb. 7:11, 18).
1.The people with whom it was made were typical of the true Israel of God.
2.The blessings promised in it were shadows of good things to come.
3.The sacrifices of it were pictures of Christ's sacrifice.
4.The mediators were the priests who were types of Christ, our great High Priest!
This covenant was deficient. It had a weakness in that it was only typical. Its priests were only sinful men; its sacrifices were animal blood; its offerings could not remove sin. If this covenant could have redeemed, there would have been no reason for Christ to come! (Heb. 10:1-4, 9.)
v. 8. 'But finding fault with them' (both with the covenant which had its weakness and with the people who continued not in it), God said, 'The days come when I will make a new covenant' (Jer. 31:31-34).
This covenant is called a new covenant not with respect to its origin or its age, for it is the everlasting covenant made with Christ before the foundation of the world (Heb. 13:20; Rev. 13:8). It is called the new covenant in that it is newly revealed! That which is revealed second was made first. It is called new because it is always new; it will never be old nor give place to another. It is also called new because it gives a new heart, a new nature, and a new spirit!
vv. 9-12. 'This is the new covenant I will make with them after those days,' after the times of the Old Testament, when the Messiah shall come and the gospel of grace shall be preached.
1. 'I will put my law in their minds and write them in their hearts.' By the law of God we can understand several things:
(a) The moral law of God which is summed up in these two, 'Thou shall love the Lord thy God with all thy heart and thy neighbor as thyself.'
(b) All the commandments of our Lord with respect to repentance, faith, and godliness.
(c) The whole word of God, which the believer loves and cherishes. These are written not on tablets of stone, but on the heart and mind of the believer, so that he thinks on them, and not only thinks on them but loves them. 'I love thy law, O Lord.' his commandments are not grievous but precious (Matt. 11:28-30).
2. 'I will be to them their God and they shall be my people.' Not as he is the God of all creation or the God of nature and providence, but he is their God as he is the God and Father of our Lord Jesus (John 17:21; 1 John 1:3). 'They shall be my people,' not in the sense that all mankind are his people, but as sons of God, whom God loved in a special way and chose in Christ -- the family of God (Rom. 8:14-17).
3. They 'all shall know me, from the least to the greatest.' I believe if we go back to Heb. 1:1 we can get some light on this. God spoke to the people through the prophets and the priests. If a man wanted to know what the Lord had to say, he inquired of the prophet. If he wanted to offer a sacrifice, he went to the priest. Some would put these restrictions on us today if they could. Every believer is a son; every believer is a student of the word; every believer is a priest to offer sacrifices of prayer and praise; every believer has the Spirit of God dwelling in him. While we have pastors and teachers today that we may grow to maturity through the word, all believers know the Lord, pray to the Lord, and walk with the Lord. 'Ye are kings and priests unto God! (Heb. 4:14-16; Heb. 10:19-22.)
4. 'I will be merciful to their unrighteousness,' that is, their sin; for all unrighteousness is sin. The phrase tells us that God will forgive our sins (1 John 1:8-10). God will pardon freely those to whom he is reconciled in Christ. Forgiveness of his children's sins is not only an act of mercy, but an act of justice; for Christ has paid for our sins (1 John 2:1-2).
5. 'Their sins and iniquities I will remember no more!' This means all sins and all kinds of sins -- original, actual, before conversion, and after conversion. He remembers them no more. They are cast into the depths of the sea; they are cast behind his back. You may look for them, but they cannot be found!
v. 13. In the establishing of the New Covenant, the Levitical Covenant is done away. It has served its day but is now disappeared and used no more, as a garment rots and vanishes away (Gal. 5:1-6).
15
Christ -- our atonement
Hebrews 9:1-12
The design of the apostle in this chapter is three-fold:
1. To show the pre-eminence of Christ over the tabernacle, its furniture, its priesthood, and its sacrifices -- all fulfilled in Christ!
2. To show how all which had gone before in the Levitical Covenant were types and pictures of Christ, having no power in themselves to save (Heb. 10: 1-4).
3. To mark an end to all Levitical ceremonies, sacrifices, and the first covenant (Heb. 10:9).
vv. 1-5. This typical covenant had a tabernacle made according to Divine instruction, of earthly material, with rules and regulations for sacrifice and worship. The tabernacle was 45 feet long, 15 feet wide, and 15 feet high. It had two rooms separated by a heavy veil.
1. In the first compartment, called the Holy place, were three pieces of furniture.
(a) The table of shewbread. This table was made of wood overlaid with gold, which pictures the humanity and deity of Christ. The bread (12 loaves) represents Christ, the bread of life.
(b) The golden candlestick. There were no windows. This lampstand was the only light, which represents Christ as the light of the world. The lampstand was pure gold (representing his pure deity), and there were seven candles (the number of deity).
(c) The altar of incense (Exo. 30:1, 6-9). The continual, sweet burning incense before the veil is the intercession of Christ before the Father.
2. In the second compartment (measuring 15 feet by 15 feet by 15 feet) was really one piece of furniture with two parts. It is called the ark! This was the most important piece of furniture. It was 3-3/4 feet long, 2-1/4 feet wide, 2-1/4 feet high, made of wood covered with pure gold, and contained the tables of the law, Aaron's rod that budded, and the golden pot of manna. The mercy-seat was a solid slab of pure gold (no wood) and it formed a cover for the ark. The mercy-seat, or better the propitiatory (deriving its name from the blood of propitiation) was overshadowed by the cherubims of glory (Rom. 3: 25-26).
vv. 6-7. Into this first room, called the Holy place, the common priests went every day, morning and evening, accomplishing the service of God by offering sacrifices, burning incense, and trimming the lamps. But into the Holy of Holies, beyond the veil, went the high priest alone every year to put the blood on the mercy-seat covering the broken law. This day was called the Day of Atonement (Exo. 30:10; Lev. 16:15-17).
vv. 8-10. here are several things which the Holy Spirit is teaching the Lord's people.
1. The way into the presence of God (which is Christ -- Heb. 10:18-20) is not clearly revealed or actually manifested while this first tabernacle stood. Until Christ comes, the sacrifices must continue as set forth.
2. This first tabernacle (v. 9) was only a symbol, a picture for the time present to typify the work of Christ.
3. These sacrifices could never take away sin nor purify the conscience, so they must continually be offered (Heb. 10:1-4).
4. These ceremonies were imposed upon them until the coming of Christ, who fulfilled them all and established the reality of a better covenant of grace.
vv. 11-12. But that appointed time came (Gal. 4:4-5). Christ, the great High Priest of good things to come (such as peace, righteousness, reconciliation, grace, and mercy), came in a body prepared for him by the Father. He tabernacles among men. In him men meet God, and in him God deals with men. He is our representative, our righteousness, and our redemption (2 Cor. 5:19). He was numbered with the transgressors and died under the penalty of our sins. As our great High Priest, he entered once into the presence of God (the true Holy place) and made a once-for-all atonement. Through this one offering he perfected all believers and obtained eternal redemption! (Heb. 10:11-14.) Now we are all priests (Christ, our great High Priest), and through Christ we can come boldly before the very throne of grace (Heb. 4:14-16; Heb. 10:19-22; Luke 23:45).
16
Remission of sins by the blood of Christ
Hebrews 9:13-28
To better understand this portion of Scripture, I will divide it into four parts.
1. The efficacy of his blood (vv. 13-14).
2. The necessity of his blood (vv. 15-17).
3. The blood illustrated on earth (vv. 18-23).
4. The blood applied in heaven (vv. 24-28).
vv. 13-14. We know that the blood of bulls and goats cannot take away sin (Heb. 10:4). These sacrifices were never given to remove sin but to illustrate the atonement and sacrifice of Christ. But if these Old Testament sacrifices did purify the people, hold back the wrath of God, and sanctify the flesh in an external way, how much more shall the very blood of God's Son, offered to God (without spot, sin, or stain) through the Holy Spirit by design and purpose, thoroughly cleanse us, purify our souls, and deliver us from seeking acceptance through our dead works! If they could come to God through types, how much better to come to God in Christ! If they could find comfort and confidence in types, how much more comfort and assurance do we find in Christ! The blood of Christ effectually cleanses from all sin! (1 John 1:7.)
vv. 15-17. These verses show us that Old Testament believers were redeemed by the death of Christ exactly as we are. This first testament reaches from Adam to Christ, for Adam and his sons offered blood sacrifices upon an altar. The transgressions that were under it are the sins of believers from Adam until Christ's personal coming into the world, and the redemption of these sins was by the death of Christ (Acts 10:43; John 8:56). The promise of eternal inheritance was made to all believers by him who is the Mediator of the will and testament (1 Cor. 10:4; Luke 24:44-47).
Where there is a will and testament, there must be the death of the testator. No claim can be made by the heirs until the testator dies; even so, all that Christ has given to all believers can never be ours actually until he, by his death fulfills the requirements of law and justice (John 3:14-16; Rom. 3: 19-26). Christ must suffer and die if we are to be redeemed (1 Peter 1:18-21).
vv. 18-23. Even the old covenant with Israel was not ratified nor put in force without blood. When Moses had given them the pattern for the tabernacle and its services, he took the blood and water (typical of the blood and water which flowed from the side of Christ, typical also of justification and sanctification) and sprinkled the book, the roll of the law and covenant, and the people. He also sprinkled the tabernacle and all the vessels used in divine worship. In fact, under the law of Moses almost all things were purified by means of blood (Lev. 17:11). Some things were cleansed by water and fire, but without the blood there was no forgiveness of sin! No example of pardon, where there is no blood, can be given. The blood of Christ has been shed; it would be foolish to suppose pardon without it (1 Cor. 5:7).
In Verse 23 we see that the tabernacle, the mercy-seat, the written law, the priesthood, and the nation Israel were all patterns of what is in heaven (Heb. 8:5). Christ, our great High Priest, comes before the holy throne of God representing spiritual Israel. He satisfies the law; he atones for our sin with his blood; he prays for us; he presents a suitable atonement. Now if all this in heaven is done through his blood, the pattern on earth must have blood sacrifices.
vv. 24-28. Christ, our Mediator and High Priest, is not entered into a holy place made by human hands (as the tabernacle), which was but a pattern, or picture, of the true tabernacle; but he has entered into heaven itself, now to appear in the presence of God on our behalf.
It is not necessary for him to offer more than one sacrifice (Heb. 10:11-14). If he had to offer a yearly atonement like the priests of old, he would have suffered death thousands of times; for he has been our Priest from the foundation of the world. But now in these last days, he hath appeared in the likeness of sinful flesh to put away sin by the sacrifice of himself (Isa. 53:4-6; Heb. 10:17-18).
As men die just once and face judgment but once, so Christ was once offered to bear our sins. They are paid for and put away. Unto them who believe on him and look for him, he will appear without sin unto eternal glory (Rom. 8:1, 33-34).
17
He takes away the first
and
establishes the second
Hebrews 10:1-10
v. 1. The ceremonial law given by Moses is a figure or picture of the good things to come in Christ. These 'good things' are pardon, peace, rest, fellowship, preservation, and eternal life. The tabernacle, the priesthood, and the law were not given to put away sin, but only to serve as a blueprint of the real tabernacle and sacrifice, which is Christ (Col. 2:16-17; Heb. 8:4-5).
v. 2. If any or all of these sacrifices could put away sin --
1. They would have ceased to be offered! If I bring an atonement and it puts away my sin, then I need not offer another (Heb. 10:12-14).
2. The people who offered the sacrifice would be discharged from all sin and guilt and would feel no condemnation (Rom. 8:1; Rom. 5:1).
This is the reason we have such assurance and confidence in Christ (Rom. 8: 33-34). He has offered one sacrifice, and we feel totally confident that our sins are gone (Heb. 10:17; Isa. 53:4-6).
v. 3. In these Old Testament sacrifices offered on a regular basis, a fresh remembrance of sin is brought forth; they are still there. The very sacrifices themselves reminded the people of their sins. The sacrifices must continue until the Messiah comes and puts an end to them and to sin by his sacrifice.
v. 4. It is not possible for animal blood to take away sin.
1. Sin is a transgression of the moral law. These sacrifices belong to a ceremonial law. Christ was born under and obeyed the moral law (Gal. 4:4-5).
2. The blood is not the same blood. It is not from the same kind of person who sinned. But Christ was bone of our bone and flesh of our flesh (Heb. 2:16-18).
3. Sin deals with the mind and conscience to which an animal cannot relate. Christ made his soul an offering for sin. He was a man of sorrows and acquainted with grief (Isa. 53:10-11).
Verses 5-8 is a quotation from Psalm 40:6-8 in which David writes of Christ who was to come.
v. 5. God would have the sacrifices and offerings continue only for a time until Christ came (1 Cor. 5:7). He would never accept them as a term of righteousness; but he clothed Christ in a human body prepared by the Holy Spirit, that Christ might (in the body of a man) obey the law and suffer for sin (Rom. 5:19; 1 Cor. 15:21-22).
v. 6. Burnt offerings and sacrifices could never satisfy his justice, appease his anger, honor his law, nor put away sin. There is no pleasure nor satisfaction in a picture (Isa l:11-18).
v. 7. In the Book of God (the Bible) it is clearly written that Christ should come to work out the redemptive will of God (Luke 24:44-47).
v. 8. In this verse Paul repeats the prophecy, including all sacrifices and types; so that when they are all fulfilled and replaced by Christ, it will be clearly stated that none of them gave any pleasure to the Father except as they were offered in faith toward Christ (Heb. 11:4, 17, 28).
v. 9. In completely fulfilling the redemptive will of God (John 6:38), Christ has put away all sacrifices, all offerings, the priesthood, and all that was associated with that covenant; and he stands in the place of them all. When we have Christ, we have all things (1 Cor. 3:21-23; 1 Cor. 1:30; Col. 2: 9-10).
v. 10. here is the sum of it all. here is the gospel of redemption in a verse!
1. 'By the which will:' that is, by the will, purpose, and design of the heavenly Father. Eternally decreed, we are redeemed (John 1:11-13; Rom. 9: 11-16; Eph. 1:5, 9, 11).
2. 'We are sanctified.' Sin is put away; we are holy and accepted by God (Eph. 1:6; Col. 1:21-22; Jude 24).
3. 'Through the offering of the body of Christ.' his human body was offered on the cross. His blood was shed. He died for our sins (Isa. 53:4-6).
4. 'Once for all.' One atonement -- one sacrifice -- one offering (1 Peter 1: 18-21; Heb. 9:26-28).
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The foundation and exercise of grace
Hebrews 10:11-25
v. 11. 'Every priest.' We are not speaking of the High Priest, who offered the atonement once a year, but of the common priests (who were many) who offered daily sacrifices. 'Standeth' at the altar, showing that their work was never finished. 'Which can never take away sins.' The fact that they were continually offered indicates that they were ineffectual (Num. 28:3-4).
v. 12. 'But this man.' Our Lord became a man, though not a mere man, but the God-man (Isa. 7:14; Isa. 9:6; Matt. 1:23). 'Offered one sacrifice,' forever. 'Sat down on the right hand of God' (Heb. 1:3). His work done, his sacrifice accepted, his people sanctified, our sins pardoned -- he sat down. All this is different from the priests under the Law. They were many -- Christ One! They offered many sacrifices -- he only one! They stood -- he sat. Their sacrifices were but types -- his effectual!
v. 13. 'Til his enemies be made his footstool' (Psalm 110:1); that is, until all enemies of him and his people be subdued under him -- carnal professors, profane rebels, the world, the devil, all the powers of darkness, and the last enemy, death itself (1 Cor. 15:25-26).
v. 14. 'By one offering,' himself, body and soul. This is why he sat down, why he expects his enemies to be destroyed, why he is at the right hand of God. He has accomplished what he came to do. He has completely cleansed, perfected, and made holy all who were given him by the Father. To be sanctified is to be set apart by the Father (Jude 1), to be declared holy by the Son (1 Cor. 1:2), and to be made holy both instantly and progressively by his Spirit (2 Thess. 2:13).
vv. 15-17. This is a quotation from Jeremiah 31:31-34. The word of God is one, both Old and New Testament. This is the sum and substance of the new covenant. After the days of types, ceremonies, and promises, when the Messiah has come and fulfilled all things, my laws, my gospel, my commandments will be written on their minds (to think on them) and on their hearts (to love them), not on tablets of stone. They shall all be priests to offer sacrifices of faith, praise, and devotion; and because of the sufficient sacrifice of the Redeemer, all sin shall be forgiven and remembered no more (1 John 1:7). In the Old Testament sacrifices there was a remembrance of sin with every sacrifice, but now he has put away sin and will remember it no more!
v. 18. Where there is absolute remission, forgiveness, and cancellation of all penalty, there is no longer any offering or sacrifice to be made. If we are in Christ and redeemed by Christ, it is dishonoring to our Saviour not to rest in his grace and his atonement (Rom. 8:1).
'Tis done, the great transaction's done,
I am my Lord's and he is mine.'
The foundation of grace
vv. 19-21. We have full freedom and confidence to enter the very presence of God by the power and virtue of his blood (Heb. 4:14-16). The veil in the temple is rent in two, and the ceremonies and sacrifices have all been laid aside by Christ's effectual sacrifice in the flesh (Gal. 5:1). We have an eternal, great High Priest who rules and reigns by virtue of his atonement and who is accepted and has absolute authority!
The duties and exercises of grace (vv. 22-25)
v. 22. Let us all come forward in prayer and praise before our God with honest, open, and sincere hearts. He will receive us, for our hearts have been sprinkled with the blood of Christ and our bodies have been washed or purified by his Spirit.
v. 23. Let us persevere in faith and grace, whatever the trial, the fear, the doubt; for God is faithful to his promise, and in that he promised.
v. 24. Let us consider one another both as frail men and as brethren. If we are busy loving and giving love, we will have less time to complain of being neglected. We can also help to kindle and re-kindle love and grace in others.
v. 25. Let us not forsake the assembling of ourselves together. It is the duty and privilege of believers to meet together for worship, praise and fellowship.
1. Because of God, who has appointed it, who approves of it, who is glorified in it, and who should be worshipped.
2. Because of ourselves. We need to be edified, instructed, refreshed, and comforted.
3. Because of others, that they may be convinced, converted, and brought to a knowledge of Christ.
19
The just shall live by faith
Hebrews 10:26-39
vv. 26-27. These words have been wrongly made use of in order to prove that persons who commit sin after baptism are lost or should be excluded from the fellowship, and they have brought great distress to the honest heart that is burdened with a sense of inward sin and realizes that ALL of our sins have a degree of willfulness. The true sense of the whole is this: After men have embraced and professed the truth of the gospel of Christ (and particularly the great truth of this chapter -- that Jesus Christ is the only High Priest, his blood the only atonement, his sacrifice the end and fulfillment of all types) and yet after all this, against all evidences, light, and revelation, they willfully deny the sufficiency of Christ and the efficacy of his sacrifice, there is no other sacrifice for sin -- there is no other Saviour! There is no help for them, no hope, only a certain fearful judgment against them eternally. There is no going back to the Mosaic ceremonies; so if you willfully turn from Christ, there is no hope! (Acts 4:12; 1 Cor. 3:11.)
vv. 28-29. God gave the moral and ceremonial laws to the people through Moses, and any person who rejected them or set at naught their rules and sacrifices was put to death (Deut. 17:1-6). While the tabernacle and ordinances stood, they were binding upon the people. If God poured his wrath upon those who made light of the types, think how severe shall be his judgments upon those who reject or make light of the precious blood of his dear Son. A return to circumcision and ceremony (away from Christ) is to bring contempt upon the Person of Christ (Gal. 5:1-4; Gal. 4:21).
vv. 30-31. Such persons who choose will-worship, circumcision, works, and law in the stead of the revealed Christ have every reason to expect the wrath and judgment of God to fall on them; for it is threatened in the word of God (Deut. 32:35-39). We have many examples of God's dealing in wrath with Israel when they turned to idols. It is a fearful thing to incur the wrath of the eternal and living God (John 3:36).
vv. 32-34. To encourage these Hebrew believers to persevere in Christ and to hold to their confidence in him and not be disturbed and discouraged by false prophets, ceremonialists, and legalists (who would question their liberty in Christ), Paul tells them to remember the early days of faith when they endured mocking, ridicule, and affliction. When you left the world to walk with Christ, they did not allow you to leave peacefully; but you knew that in heaven you had a family, an inheritance, and a lasting glory, even if you lost everything here. The people you lose for Christ's sake are nothing compared to the family you gain. The comforts, pleasures, and fame of this world are soap bubbles -- the glory of heaven is eternal.
v. 35. Cast not away your confidence, your boldness in Christ; for great reward is in store for the true believer.
v. 36. You have great need of patience and perseverance in Christ, for the fulfillment of the promise is to those who continue in the faith of Christ (Heb. 3:6, 14; Col. 1:19-23).
v. 37. Yet a little while and Christ will come for his own (John 14:1-3; Acts 1:11). When Christ comes, he will put an end to all suffering and death (1 Cor. 15:24-26; Rev. 21:4-5).
v. 38. True believers live by faith, not by law, works, merit, or ceremony.
1. They receive spiritual life by faith in Christ.
2. That life is sustained and kept by the power of God through faith.
3. That life shall be perfected by faith -- all of grace! Works make no contribution to our life in Christ; and if any professor of faith draws back to ceremonialism or away from PURE faith in Christ, 'My soul hath no delight in him.'
v. 39. True believers will not and do not leave Christ, nor will they take up beggarly elements in the place of Christ. 'To whom shall we go? He hath the words of life.' (John 10:27-30; Rom. 8:38-39.)
20
The nature of faith
Hebrews 11:1-6
In the preceding chapter Paul wrote about true persevering faith by which men are united with Christ and draw not back but believe to the salvation of their souls. In this chapter he speaks of the nature, works, and response of faith and proceeds to illustrate it with examples of Old Testament saints.
v. 1. A two-fold definition of faith (or the nature of faith).
1. 'Faith is the substance of things hoped for.' What are the things hoped for? Eternal salvation and deliverance, perseverance in Christ, eternal glory, and fellowship with God. Faith is the ground, foundation, and support of these things. Because of our confidence in God and his word, faith gives us possession of these things beforehand. Faith gives them reality to us. They are certain, but our faith gives us confidence (Rom. 4:17-25; Acts 27:21-25).
2. 'The evidence of things not seen' (2 Cor. 4:18). Things which were done in eternity -- the council, covenant, and purpose of God. Things which were done in time -- incarnation, death, and resurrection of Christ. Things which are done now -- intercession, providence, work of the Spirit. Things in the future -- resurrection, judgment, eternal glory. These are all unseen, but faith gives the heart proof and evidence of these unseen things. His word, his Spirit, his work in us are all in all (Rom. 10:17; Heb. 13:5-6).
v. 2. These elders were men of faith who lived in ancient times -- Abel, Job, Enoch, Noah. These men were justified and accepted by their faith and not because of their deeds. Paul mentions this to take from these Hebrews any esteem for the elders because of who they were and what they did. They were justified by faith; and unless we have the same faith, it is useless to boast of our elders (John 8:39).
v. 3. A man of faith understands how all things were created. The visible creation was formed from nothing. It all came into existence by the command of our God, who made all things out of nothing and gave it form as it pleased him! (John 1:1-3; Col. 1:16-18.)
From Verse 4 through the rest of the chapter, Paul gives examples of faith among the Old Testament believers -- before the flood, from the flood to Moses, from Moses to the prophets, kings, and judges.
v. 4. Abel offered the sacrifice of blood because he believed God! Abel, by nature, was not more excellent than Cain; but his sacrifice was because it typified and pointed to Christ. It was a lamb, the firstling of the flock; it died and shed its blood. Cain's offering was one of works which had no reference to Christ at all. Abel was not righteous by nature, nor by his faith, but by Christ to whom his offering looked.
he received the witness of this acceptance in his conscience by the Spirit of God. He is dead, but his faith and example are yet spoken of. In these two men the world's two religions are pictured -- salvation by Christ or salvation by human works! (Gen. 4:3-5.)
v. 5. Enoch was caught up to heaven, not temporarily as Paul, but like Elijah, there to continue. He was changed from mortality to immortality without dying. Several things are seen here:
1. The close relationship between this life and glory. He walked with God on earth, and one day he didn't return. God took him to glory (Phil. 1:21-23; 2 Cor. 5:1-8).
2. Old Testament believers knew, expected, and enjoyed eternal life through faith, just as we do (Rom. 4:3).
3. He went to heaven as some shall at the coming of Christ, without dying (1 Cor. 15:51-52).
4. The resurrection of all believers is shown. He went to glory body and soul! (1 Thess. 4:13-18; 1 Cor. 15:42-44.)
Enoch walked with God in faith! It is faith that pleases God (John 6:28-29).
v. 6. Without faith it is impossible to please God, for those without faith are without Christ (Rom. 8:8; Eph. 2:12-14). Christ is our peace, our righteousness, and our sanctification! Someone said that in Verse 6 are the two fundamental truths of religion.
he that cometh to God in Christ:
1. Must believe that God is, not only that there is a God but that God is who he says he is -- Father, Son, and Holy Spirit as revealed in the blessed Scriptures. He is holy, eternal, unchangeable, love, mercy, and truth. He is the God of creation, providence, and grace.
2. Must believe he will fulfill every promise and purpose toward believers in Christ Jesus. There is but one way to seek God, and that is in Christ. True faith actually believes and is confident that God will give us all that Christ purchased (Rom. 8:31-34; 1 Cor. 1:30).
21
Examples of faith
Hebrews 11:7-16
v. 7. Our example begins with Noah's faith; but the Scriptures begin with God's grace, by which Noah believed (Gen. 6:5-8). Noah and his family were the exceptions to the general apostasy. God always reserves a remnant for himself even in the worst times (Rom. 11:5). 'Noah found grace in the eyes of the Lord.' This shows that he was not without sin, or he would have had no need for grace. 'But Noah, being warned of God of things not seen as yet,' such as rain, flood, destruction of all men, and the building of a ship (that is agreeable to the apostle's definition of faith in Verse 1), Noah believed God! He believed the word of God and prepared an ark as he was instructed. By his faith, his works, and his words of warning, he both passed judgment on their unbelief and wickedness, and he made their unbelief and rebellion more obvious. Unbelief is evil enough, but it appears more evil and deliberate in the presence of faith. This faith made him an heir of the righteousness of Christ (Rom. 4:3).
v. 8. Again, our example of faith spotlights the faith of a man (which is our subject -- examples of faith). But God's grace and call came to Abram down in Ur of the Chaldees, a land of idolatry (Gen. 12:1-4; Joshua 24:2-3). Abram believed God and journeyed to a land he had not seen. God changed his name to Abraham (Gen. 17:1-5) fifteen years after he left Ur. God leads his people in ways known to him but not known to them. Faith follows the Lord when it knows not where, how, or why! (Acts 27:21-25.)
vv. 9-10. It was by faith that Abraham lived in Canaan, the land of promise, for a little over 75 years. He believed that God would give this land to his seed though he never had an inheritance in it (Acts 7:4-5). When he died, Isaac was 75, Jacob was 15, and they dwelled in tents. Israel later possessed the land. Abraham looked for a permanent abode in heaven. His hopes and expectations were upon the world to come, and it was this faith which moved him to obey the word of God and to do and to suffer what God required (Rom. 8:17, 18).
v. 11. When God announced to Abraham that he would have a son by Sarah, who was nearly 90 years old, she seemed to he in a state of unbelief (Gen. 18:9-15). Abraham was guilty of the same doubts (Gen. 17:15-19). It is evident from our text that Sarah, like Abraham, was brought to a full belief in the promised son; for Paul said that by faith she received physical power to conceive a child.
v. 12. So from one man, Abraham (though he was physically as good as dead), there have sprung descendants whose number is as the stars of heaven and as countless as the innumerable sands on the seashore, as was promised to Abraham by our Lord (Gen. 15:5-6).
v. 13. 'These all died in faith,' not all the seed of Abraham, but all of the believers such as those mentioned -- Abraham, Isaac, Jacob, Sarah. They died as other men die a corporeal death; but they died sustained and controlled by faith in their people possessing the land of Canaan, faith in the promised Messiah, and faith in an eternal inheritance in heaven.
'Not having received the tangible fulfillment of the promises,' only having seen them by faith in his word. This goes back to the definition of faith in Verse 1.
Looking forward to the fulfillment of God's promises, they were confident of them, embraced them, anticipated them as their chief source of happiness, and were not ashamed to confess that they were only pilgrims traveling through this world with no desire to settle or remain here.
vv. 14-16)
1. People who talk this way (that their treasure, satisfaction, and affection are not of this world -- that they are strangers here -- that they seek a heavenly country and an eternal inheritance) show plainly that they have seen some things by faith that the natural man does not see and that they are sincerely seeking that inheritance (1 Cor. 2:8-15).
2. It is true, also, that if they had been homesick for those countries and the gods they left, they had plenty of opportunity to return to them (John 6:66-68).
3. But the real truth is that they had their hearts set on the inheritance of Christ and would not be denied nor turned about. Because of that faith and confidence, God is not ashamed to be called 'the God of Abraham, Isaac, and Jacob.' he has prepared an inheritance for them and for all believers, which proves he is not ashamed of the relation he stands in to them (Heb. 2:11).
22
Examples of faith
(continued)
Hebrews 11:17-26
vv. 17-19. Of all the trials of Abraham's faith, this was the most difficult. He had left his homeland, divided the land in Lot's favor, resisted the riches of pagan kings, waited for the birth of Isaac, turned Ishmael out of his house, and now God commanded him to offer Isaac as a burnt offering. Abraham proceeded to do as he was commanded (offer his only son unto God) because he believed that God could and would raise Isaac from the dead.
1. He knew that God had said, 'In Isaac shalt thy seed be called.' This promise of a great nation through Isaac must be fulfilled (Gen. 15:4-6; Gen. 21:12).
2. God had already done what was equivalent to raising Isaac from the dead, for he had come from the dead womb of Sarah.
3. Abraham actually did offer Isaac! It was done when he determined in his heart to do it! All of the rest was done for example, picture, and teaching. In the sacrifice of the ram in Isaac's place, we have a picture of our Lord's taking our place and dying for our sins (Gen. 22:8, 14). But in the mind and heart of Abraham, Isaac was as good as dead; and when God spared Isaac, it was like receiving him from the dead. The issues of faith and life are settled in the heart (Rom. 4:20-22).
v. 20. Read Gen. 27:26-33. Isaac said, 'I have blessed him and he shall be blessed.' You might ask, 'How could Isaac, by faith, bless Jacob when he was deceived?' he thought that he was blessing Esau, but it was the will of God that he bless Jacob (Rom. 9:11-13). Therefore, he knew (though he was not aware that he blessed Jacob) that the person he blessed in the name of the Lord WOULD BE BLESSED! Man supposes, but God disposes. The man who believes God believes that the sovereign purpose of God will be accomplished, even though he does not understand it (Eph. 1:11; Gen. 50:20).
v. 21. Gen. 48:13-19. The patriarchs blessed their sons and grandsons in the name of the Lord, usually during their last days. Jacob crossed his hands and gave the greater blessing to the younger son of Joseph. This he did because he believed that the blessing he delivered would be fulfilled. He worshipped God and gave praise and glory to God that he was permitted to see Joseph again and his grandsons.
v. 22. Joseph and the people of Israel were well situated in Egypt, but Joseph believed God and knew that someday the children of Israel would be leaving Egypt and going to the land God had promised them. He commanded that his bones be taken to Canaan (Gen. 50:24-26).
v. 23. This verse speaks of the faith of the parents of Moses. Pharaoh had commanded that all male Hebrew babies should be killed, but Moses' parents were not awed by the king's decrees. They believed in the providence and protection of the Lord God and perhaps saw in Moses the deliverer of God's people out of Egypt, so they hid him at the risk of their own lives.
vv. 24-26. Moses was 40 years old, educated, wealthy, and apparently designed by his mother to be the Pharaoh's successor. But he knew that he was an Israelite, and by faith and choice he refused the honors of Egypt in order to be identified with the Lord God and his oppressed people. He believed the promises of God to be better than the in-hand possessions of Egypt. He esteemed the reproaches and afflictions of the people of God better than the sinful pleasures of Egypt. God's promises are eternal; all here is temporary.
Christ was made known to Old Testament believers (Isa. 53:1-6; John 5:46; Deut. 18:15). They believed in him, in his coming, and in his deliverance. He was typified in their sacrifices and spoken of by their prophets. His inheritance was expected by them. Moses chose to be identified with God and his people because by faith he looked beyond that day to the reward of Christ.
23
Examples of faith
(continued)
Hebrews 11:27-40
As we study these examples of faith, we need to continually go back to Verse One of this chapter and review the definition of faith. True saving faith receives as fact and reality that which is not revealed to the natural senses. It is the assurance of all that we hope for in Christ and the proof and reality of things we do not see. Faith believes that God IS and that God will do all that he says, regardless of the circumstances. Where there is true faith, there are always two things present:
1. The grace of God. Faith is the gift of God, not the product of the natural heart.
2. The word of God, which is the foundation of faith. We can only believe what God has said and has revealed to us (Isa. 8:19-20; Rom. 10:17).
vv. 26-29. Moses fled from Egypt, not simply because he had killed an Egyptian and feared Pharaoh, but because he believed God. He knew of the promises of God to Israel, and he was willing to endure the afflictions and reproaches of Christ because by faith he saw him.
It was by faith that he instructed the people of Israel to slay the lamb and put the blood on the door, which was typical of the blood of Christ being sprinkled on the hearts and consciences of his people.
It was by faith that he believed that God would make a passage through the Red Sea and deliver them from the Egyptians (Exo. 14:10-14).
v. 30. Marching around the walls of Jericho seven times, blowing the trumpets, and shouting seemed a useless activity; but they believed God and did as he commanded. The walls fell (Joshua 6:1-25).
v. 31. The harlot Rahab (Joshua 2:10-15, 18) hid the spies of Israel and dropped the scarlet line from the window. She believed God. Some say that the scarlet line gave birth to the red light, but is it not a picture of the red blood of redemption?
v. 32. By faith Gideon marched against a huge army with only three hundred men (Judges 7:15). By faith Barak engaged in battle under the sole direction of a woman, Deborah, giving God the glory (Judges 4:14; Judges 5:1-3). By faith Samson, in the last act of his life, destroyed the Philistines (Judges 16:28-30). By faith Jephthah returned to Israel (from which he had been cast out because he was the son of a harlot, Judges 11:1-40) to deliver Israel from her enemies. By faith David slew Goliath (1 Sam. 17:20-29). By faith Samuel was always ready to hearken to the voice of God.
v. 33. By faith they subdued kingdoms. Believers have no reason to fear wicked rulers or their powers. Our God is King and reigns over all (Prov. 21:1).
By faith they wrought righteousness or administered justice, for righteousness is the fruit and evidence of faith. Our faith is not our righteousness (Christ is our righteousness, and faith brings us into union with Christ), but true faith produces righteous acts and attitudes (James 2:18).
By faith they obtained promises. Their faith was not the cause of the promises being made nor the cause of the promises being fulfilled. God's purpose, love, and grace give and fulfill all promises; but their faith received them, believed them, waited for them to be fulfilled, and even enjoyed them before they became a reality!
By faith they stopped the mouths of lions. A lion was slain by Samson and by David, and the mouths of lions in Daniel's den were closed. This may refer also to stopping the mouth of Satan, who is a roaring lion (1 Peter 5:8).
vv. 34-38. All these are examples of faith without reference to particular persons. They did great things, suffered great things, and endured great things because they believed God!
v. 39. Christ is the promise, for he is the fulfillment of all things provided in God's purpose and grace. In him all of the promises center. The Old Testament believers rested in the promise of Christ and life in him, though he came to earth after they had died.
v. 40. They had Christ in promise; we have himself! They had him in type; we have him in reality! They believed and were saved by looking to him who was to come; we believe and are saved by him who has come. They were justified and perfected, not in the law, but in Christ. And so they were not made perfect without us nor we without them, for all believers in all dispensations are one church and general assembly.
24
Looking to Christ
Hebrews 12:1-13
In this part of the book, Paul presses us to a constant exercise of faith and patience under trial, chastisement, affliction, or whatever God, in his purpose, calls upon us to endure.
v. 1. This 'great cloud of witnesses' are the men and women of faith who have borne witness or testimony to the truth. Let us lay aside everything that is a hindrance to running the Christian race -- worldly cares, riches, worldly companions, and involvements that take our interest and concern from Christ. When a runner is in a race, he does not wear heavy clothes and shoes which only serve to slow him down. Let us lay aside the sin which clings to us! This may be a particular sin that a person may be inclined to more than other sins, or it may be the sin of unbelief. But if our goal is to win Christ and be found in him, then let us pursue this goal with patient endurance and active persistence.
v. 2. We must look away from all that would distract us and look TO our Lord Jesus. We don't look to him with the natural eye but with the eye of faith (John 6:40; Isa. 45:22).
1. He is Jesus, our Saviour, who was appointed and sent by the Father to be our redeemer, our representative, our ransom, and our mediator (Matt. 1:21-23).
2. He is the author of our faith. It is not in us to believe (Rom. 8:29-30). By his grace and Spirit, he led us to believe! We do believe him (Eph. 2:8-9).
3. He is the object of our faith (2 Tim. 1;8-12).
4. He is the finisher of our faith or the One who brings it to maturity and gives us that which is the goal of faith -- eternal life and the salvation of our souls (Eph. 2:4-7).
Christ, for the joy of redeeming his people, endured the cruel death of the cross, treating the shame and humiliation of it with contempt. He ignored the shame and was victorious. The proof of his success is that he is ascended and is on the right hand of God. This is our example; for the joy that is set before us, throughout eternity, let us endure trial, ignore the mocking and humiliation, and continue in the faith of Christ! (1 Peter 5:10-11.)
v. 3. When you are discouraged and grow weary, just think of Christ and the grievous opposition and bitter hostility he endured and consider that in the light of your own trials and afflictions (Rom. 8:18).
v. 4. Our conflicts against sin, the enemies of grace, and the trials of life have cost us very little. One thing we can say; we have not resisted to the shedding of our blood. Our Lord did, and so did many of these who have gone before.
v. 5. I would remind you also, lest you forget, the word of God in Prov. 3:11-12 which says, 'My sons, despise not the chastening of the Lord; neither be weary of his correction: for whom the Lord loveth he correcteth; even as a father the son in whom he delighteth.' Do not think lightly of or refuse to submit to the correction and discipline of the Lord. Don't lose your courage and give up when you are corrected or disciplined by him (James 1:2-4).
v. 6. The Lord corrects, disciplines, and teaches by trial, by affliction, and by tribulation everyone whom he loves. The Lord had only one Son without sin: he has none without suffering (1 Peter 1:6-7; John 16:33; 2 Cor. 1:7; Rom. 8:17; Phil. 1:29).
v. 7-8. All true believers must take part in and endure God's discipline, work of correction, and providential dealings; for God is dealing with us as sons. He is working in us the graces of humility, love, patience, and faith and is weaning us from the world. He is making us like Christ. If you be without this corrective discipline, you are not a child of God.
vv. 9-10. Our earthly parents corrected and disciplined us, and we respected them and yielded to their wisdom. Shall we not much more yield to our heavenly Father? Our earthly fathers disciplined us for a short period of time according to their limited wisdom; but the Lord, for our eternal good, disciplines and corrects us in his perfect wisdom, that we may be like Christ (Rom. 8:28).
vv. 11-13. No trial or suffering is pleasant, nor does it bring joy at the time. It is difficult and painful; nevertheless, after it is over, it yields the peaceable fruits of righteousness and godliness to those who have patiently endured it. Joseph is a good example of this (Gen. 50:20).
So then be courageous, be faithful, and be of good cheer under the providence of God (Psalm 27:13-14). Depart not from the path of faith. Love and help one another. Let the fallen be restored and the weak encouraged (Gal. 6:1-2).
25
Lest any depart from the grace of God
Hebrews 12:14-17
v. 14. 'Follow peace with all men.' To follow peace and harmony with others is not only to desire it, but to exert the utmost in a man's power to attain it with everyone.
1. In the church. 'How blessed it is when brethren dwell together in unity.' Read Eph. 4:1-3; Col. 3:12-16.
2. In the home, between husband and wife, parents and children (Col. 3:18-21).
3. In our natural relationships with friends, neighbors, and co-workers, yea, even with our enemies as much as is possible (Rom. 12:17-20).
Our God is the God of peace, our Saviour is the Prince of Peace, the fruit of the Spirit is peace, and we are called to peace and to believe the gospel of peace. Shall we be characterized as quarrelsome, trouble-makers, and contentious? God forbid!
'Follow holiness, without which no man shall see the Lord.' There has to be a two-fold meaning here:
1. The holiness or righteousness of Christ, which is to be followed after by believing on him and receiving in him perfect sanctification and acceptance before God. 'Ye are complete in him.' (1 Cor. 1:30; Rom. 10:4; 2 Cor. 5:21.)
2. The holiness or Godliness of an obedient walk. 'If any man be in Christ, he is a new creature.' If he is not a new person with a new attitude, a new character, and a new conduct, he is not in Christ and shall not enter heaven. We are justified by faith, and our faith is justified by our works (James 2:17-21; Gal. 5:22-26).
v. 15. We are to look carefully and diligently to ourselves and to one another, lest any of us fall from or depart from the true gospel of the grace of God (Heb. 3:13-14). Men do not fall from the free favor and love of God in Christ, which is everlasting, unchangeable, and implanted in regeneration (Rom. 8:34-39); but some profess to believe, profess to know that grace and that love, and profess to embrace that gospel who later depart, deny, and compromise it (1 John 2:19). The heart is deceitful and wicked (Prov. 4:23).
This root of bitterness is a root that lies hidden in a man's heart and is apt to spring up in an unexpected manner and time to bear bitter fruit of contention, malice, pride, and covetousness which will divide friends, churches, families, and even believers, I must set a watch upon my heart, my mind, and my tongue, lest Satan get an advantage and many be affected.
v. 16. The birthright which Esau treated with contempt and sold for a mere morsel of meat was more than the greater part of his father's estate. The birthright was a spiritual position -- God's man in the family. It carried with it spiritual blessings and Divine favor. Esau's desires were sensual, abandoned, and fleshly; so he threw aside the favor of God to satisfy his current designs. Shall we be so foolish as to even consider that anything the world has to offer is worth departing from the fellowship of our Lord? (Mark 8:34-38).
v. 17. Those who are so foolish to allow anything in this life to cause them to renounce their faith and duty as children of the living God will, like Esau, someday weep with bitter tears when it is beyond their power to recover what is lost! Guard against fleshly appetites and apostasy; guard against neglecting spiritual blessings and privileges lest you come, at last, to bitterly mourn your foolishness and wickedness.
We have entered a race. The prize goes to those who finish (Heb. 10:35-39). There will be difficult times, perhaps heavy trials; and along the way there will be tempting pastures of pleasures which appeal to our flesh. We must go on! We may proceed rapidly or slowly; we may even stumble and fall; but looking to Christ, we continue! I have a responsibility to the doctrines of Christ, my Lord. Neither the frowns nor smiles of men will cause me to surrender them. I have a responsibility to the church of the Lord Jesus. I have a responsibility to my family to keep it together, to set a godly example in worship, integrity, and faithfulness. I must not lay down this trust nor fail to see it through. I have a responsibility to the captain of my soul! He loves me and I love him.
'Must Jesus bear the cross alone
and all the world go free?
No, there's a cross for everyone,
and there's a cross for me.
The consecrated cross I'll bear
'til death shall set me free --
And then go home, my crown to wear;
for there's a crown for me.'
26
Not to the law -- but to Christ
Hebrews 12:18-24
We are not under the ceremonial law with all of its washings, meats and drinks, sacrifices, and sin-offerings. Christ, our Lord, has fulfilled all this. We are in a gospel church-state of which Christ Jesus is the head; he is prophet, priest, and king! Nor do we come to the holy, moral law of God for acceptance and righteousness but to Christ, our Mediator. Do we realize the privilege and happiness of being delivered from the legal dispensation under which Israel lived? Do we realize the terror and awesomeness of the Law? It is described in these verses.
vv. 18-21. The place where the Law was given was Mt. Sinai, which might not be touched (Exo. 19:12), which burned with fire, and which set forth the majesty, holiness, and righteousness of God.
The circumstances attending the giving of the Law -- blackness, darkness, and tempest accompanied the giving of the Law because it offered no hope to sinful people, only curses and wrath. When the angels announced the birth of Christ, the light and glory of God shone round about them; for they brought glad tidings of redemption.
The matter of the Law given by the 'voice of words' (v. 19) was the Ten Commandments, requiring perfect obedience but giving no strength to perform them. It revealed their sins but offered no mercy and no saviour (Gal. 3:10; Gal. 4:21).
The effect of the law on Moses and the people -- 'They could not endure that which was commanded.' They backed away, and even Moses trembled! (Exo. 20: 18-21.)
vv. 22-24. The happiness of the church state or the believer's position today is given in these verses and expressed by the names used.
'Mount Sion' is the church the Lord Jesus to which the believer comes in distinction from the legal dispensation signified by Mt. Sinai. It is called Mount Sion because it is chosen by God and is the place of his habitation. here his gospel is preached, he communes with his people, and his ordinances are administered; it is an immovable mountain (Matt. 16:18). We come to Christ, not to a place, a Law, or a ceremony which only typifies him.
'City of the living God.' This church is a city built on Christ and is full of inhabitants (true believers) under proper leaders, guarded by his power and free from fear (Heb. 11:10, 16).
'The heavenly Jerusalem.' Jerusalem signifies the vision of peace or 'they shall see peace.' It is the place of worship and the palace of the King. It is called the heavenly Jerusalem to distinguish it from the earthly Jerusalem. The church is the city of God because he built it, dwells in it, protects it, and defends it. We meet on earth, but our communion and association are in heavenly places (Eph. 2:6).
'To an innumerable company of angels.' Believers are brought into a state of friendship and fellowship with angels who minister to us (Heb. 1:14).
'To the general assembly and church of the first born.' The word 'assembly,'' according to Dr. Gill, was a public and common gathering of the Greeks and signifies a large collection and convention. The church of God is assembled in the mind of God from all eternity. They are assembled in Christ, their Redeemer, then and now; they will assemble in his presence all together personally in that great day. The church of the firstborn is made up of all God's elect in all times and places and reaches even to the saints in heaven! Their names are written in heaven in the Lamb's Book of Life.
'To God the judge of all.' Believers have free access to God, the Judge of righteousness, through the blood and sacrifice of Christ. Our sins have been judged and paid for in Christ; therefore, there is no judgment nor condemnation which prevents our acceptance (Heb. 2:14-16; Heb. 10:19-22).
'To the spirits of just men made perfect.' This may refer to the fellowship of believers who are justified and made perfect in Christ Jesus and whose communion and fellowship is not of a fleshly, social nature mainly but of a spiritual communion. Their souls and hearts are knit together in love for Christ and one another (1 John 1:3).
'To Jesus the mediator of the new covenant.' Coming to Christ is by faith, out of a sense of need, and by a revelation of his fullness and sufficiency; it is the blessing of blessings, for we are complete in him. This is the key and focal point of this entire portion of Scripture: we come not to the Law, ceremonies, or works but to Christ; and in Christ we have a right to all privileges and blessings of God (Col. 2:9-10; Col. 1:19-23).
'To the blood of sprinkling, that speaketh better things than that of Abel.' There may be two thoughts suggested here.
1. Abel's blood, shed by his brother, cries for vengeance and wrath; Christ's blood cries for pardon and peace.
2. The blood of Abel's sacrifice may be the reference. His sacrifice was the first blood sacrifice mentioned. It was offered by faith and pointed to Christ's sacrifice. However, the blood of Christ is not typical but effectual and perfects all for whom it was shed, leaving no remembrance of sin (1 Peter 1:18-19; 1 John 1:9).
27
See that ye refuse not him that speaketh
Hebrews 12:25-29
There are only five verses in this lesson; but they are words of grace, words of hope, words of warning, and words of promise.
v. 25. 'him that speaketh' is Christ, the Mediator of the new covenant.
1. He spoke for the elect in the council and covenant of eternal grace (Heb. 8:6).
2. He spoke in the creation of all things out of nothing (Heb. 11:3; John 1:1-4).
3. He spoke from Sinai in giving the Law.
4. He spoke as Prophet of the church in days of his flesh.
5. He spoke through his servants in giving the Scriptures.
6. He speaks now in heaven, interceding for believers.
How foolish to refuse to hear him, but men do (John 1:11; John 3:19; John 5:43).
1. His gospel is refused through unbelief,
2. His gospel is neglected through indifference, and
3. His gospel is perverted through covetousness and self-righteousness.
'Him that spoke on Earth' may mean God, who spoke on Mt. Sinai in giving his Law, or Moses, who was on the earth and of the earth, who spoke for God to the people as a mediator whom they promised to hear and heed, but did not! (Acts 7:37-39.)
If they, who refused to hear the words of Moses, did not escape the wrath and Judgment of God, how shall we escape if we turn away from him who speaks from heaven? (Heb. 1:1-2; Heb. 2:1-3.) Christ came from heaven; he is the Lord of heaven; his doctrine is from heaven; and, having finished his work, he is seated in heaven from which he shall come to judge or reward all men (John 12: 47-50).
v. 26. At Sinai the earth was shaken by his voice, which voice was the voice of thunder, the voice of trumpets, and the voice of words (Exo. 19.18-19; Psalm 68:7-8). Once more I shake not the earth only but also heaven' (Haggai 2:6-7). This was the coming of the Messiah -- the birth, life, death, and resurrection of our Redeemer. His coming not only shook the earth but all of heaven also!
v. 27. 'And this word, yet once more' indicates the final removal of all that can be shaken, such as Sinai and its Law, the Jewish state (both political and ecclesiastical), the whole Mosaic economy, the tabernacle with its ceremonies and sacrifices, and all things pertaining to Divine worship which are made with hands and which are made to be shaken and removed (Heb. 10:8-10).
'That those things which cannot be shaken or moved may remain.' This is the kingdom and priesthood of Christ which is forever and all the good things that come through him, such as justification, adoption, redemption, sanctification, and the heavenly inheritance, also the doctrines and ordinances of the gospel -- baptism, the Lord's Supper, and the church!
v. 28. We have been received into his kingdom; and we, by faith, have received the scepter of King Jesus. He is the King of kings and Lord of lords. His kingdom and reign shall know no end (Phil. 2:9-11). Therefore, let us offer to our Lord pleasing service, acceptable worship, and praise with reverence and godly fear. He is Almighty God and worthy of all praise and worship. The statement, 'Let us have grace,' is better rendered, 'Let us hold the gospel of the grace of God and continue therein!' (Heb. 13:15.)
v. 29. 'For our God is a consuming fire.' There are two points to be dealt with here.
1. It may be understood of his jealousy (Deut. 4:24) in matters of worship and approach to him. God only is to be worshipped, and he is to be approached in the manner and way suitable to him and fixed by him. He is to have all the glory, and to come any other way is to be utterly rejected and consumed in the fire of his wrath (John 14:6).
2. Our God is a consuming fire. He is a wall of fire in his providence to protect and provide. He is a fire to warm and guide them. He is a fire to consume their enemies and to purify them and their eternal dwelling.
28
Practical godliness
Hebrews 13:1-7
The Apostle Paul, having finished the doctrinal part of this epistle, closes it with practical exhortations to brotherly love, godliness, unity in doctrine and spirit, and words about various graces.
v. 1. 'Let brotherly love continue' in you and among you. We are to love all men, even our enemies; but the love Paul is speaking of here is a special family love between people who are in a spiritual relationship to one another through Christ. We pray for one another, bear one another's burdens, forbear and forgive one another, and meet together to encourage and exhort one another. Without this love, professing faith in Christ is useless (1 Peter 2:17; 1 John 3:14-18). This love is to continue (without failure) as a fixed practice and grow as our love for Christ continues and grows.
v. 2. Do not forget, neglect, nor refuse to extend hospitality to strangers in this brotherhood. Be friendly, cordial, and gracious, sharing the comforts and provisions of your home generously; for in doing this, some have entertained unawares angels or special messengers of the Lord. Examples: Abraham (Gen. 18:1-8), LOT (Gen. 19:1-3), disciples (Luke 24:28-31). Our Lord said that entertaining his people is entertaining him (Matt. 25:38-40).
v. 3. Remember them that are in prison (not for criminal action but for the sake of Christ and the gospel) as if you were a fellow prisoner with them and remember those who are afflicted, who suffer in the body, who want food and clothing, since you also are liable to the same bodily needs. If we love as brothers and sisters, we will see that missionaries, old people, needy people, sick people, and people out of work do not lack for that which we can supply.
v. 4. Let marriage be held in honor. Marriage was instituted by God (Gen. 2:22-25). Marriage was honored with the presence of Christ at the marriage feast (John 2:1-2). Marriage was chosen by Paul as a symbol of Christ's union with the church (Eph. 5:22-25). Sexual love between husband and wife is honorable, holy, and ordained of God. It is encouraged by the Apostle Paul to prevent sin (1 Cor. 7:1-5). But God will judge and deal with those who are promiscuous and unchaste. Married believers shall live together in love, compassion, and submission, protecting and building their marriages and homes for the glory of God and the good of themselves and the gospel.
v. 5. Let your character and conduct be free from love of money, free from craving wealth and worldly possessions, free from greed and lust for material things. Be content with what God has given you. Be content with your present position and circumstance; for God has said, 'I will not in any way fail you, nor give you up, nor leave you without support.' 'The Lord is my shepherd, I shall not want.' (Matt. 6:25-34; Phil. 4:6, 11-12; 1 Tim. 6:6-8.)
v. 6. 'So that we may boldly say... ,'or so that we can be confident and not alarmed over what man can do. The Lord is our helper (Phil. 4:19). He will meet my every need -- spiritually, materially, and physically (Matt. 6:24-34).
v. 7. Remember them that are guides and authority over you. Christ is our King; but pastors are subordinate leaders who point the way to Christ, teach the word of God, guide you in an understanding of the Scriptures, and are responsible to see that the church continues in the way of Christ. To remember them is to respect them, to follow their leadership, to pray for them, to provide for their material needs, and to honor them for Christ's sake. Imitate the faith of a true pastor; that is, his gospel, his conviction that Christ is the only Redeemer and the giver of life. We are not to imitate any man (only Jesus alone). You can follow that and do well, considering that the goal and object of their ministry is the glory of Christ and your eternal good (Heb. 13:17).
29
Let us go forth unto him
Hebrews 13:8-14
v. 8. In Verse Seven Paul exhorts us to respect, acknowledge, and follow the faithful pastors and spiritual guides whom the Lord has been pleased to give to us. Consider the subject and object of their ministry -- Jesus Christ, who is the same yesterday, today, and forever. A faithful pastor will preach Christ. The goal of his life and ministry will be to know Christ. The glory of Christ is the object of his conversation and conduct.
1. Christ is the same in his glory, his offices, his purpose, and his work yesterday (not the day immediately past but ancient times). In the beginning of the world he was the everlasting I AM, the Lamb slain, the surety of his people. In Old Testament times he was the substance of the sacrifices, the types, and the promises.
2. Today (under the gospel dispensation) in his person he is the God-man; in his offices he is Prophet, Priest, and King.
3. Forever he is the same, for he never dies. His kingdom is an everlasting kingdom and his priesthood an unchanging one. His love and care for his people never change (Mal. 3:6; Rom. 11:29; Phil. 1:6).
v. 9. Let our hearts 'be established with grace.' There are three key words here.
1. heart -- conviction, repentance, faith, and a right knowledge of Christ are heart works, not just mental acceptance of facts and doctrines (Rom. 10:9-10).
2. Established -- convinced, persuaded, and settled in our hearts regarding the righteousness of God and the way to God.
3. Grace -- we understand that salvation, justification, and eternal happiness are the results of God's grace to us in Christ Jesus, not by deeds of the law nor works of the flesh (Titus 3:5-7; 2 Tim. 1:8-11).
Be not unsettled, tossed about, and carried away from this grace by the variety and multitude of strange doctrines which come your way from the lips of men. They are called 'strange doctrines' because they are not taught in the word of God, because they are not in agreement with the person and work of Christ, and because they are contrary to the doctrine of salvation by grace.
Those who are occupied with the ceremonial law, eating certain meats, keeping certain days, or engaging in certain ceremonies have not profited in their souls by such conduct. These things cannot sanctify, justify, establish the heart, nor give peace to the soul (Col. 2:16-22; Rom. 14:17).
v. 10. The reference is to the eating of the sacrifice by the priests (Lev. 6:14-16). The sacrifice was offered, burned upon the altar, and eaten by the priests. We have an altar -- not the cross, nor the Lord's Table, nor a bench at the front of the church, but Christ himself. He is altar, sacrifice, and priest. We have the right to come to Christ and, therefore, to eat of his flesh and drink of his blood (John 6:53-57). Those who persist in being saved by works and duties of the law have no right to come to Christ (Gal. 5:2-4).
vv. 11-12. On the day of atonement the bullock and goat were slain and the blood was brought into the Holy of Holies and sprinkled on the mercy-seat to make an atonement. The bullock and goat were then taken outside the camp and burned (Lev. 16:15-17, 27-28).
In order to sanctify us with his blood and to fulfill this type of himself, Christ was crucified outside the walls of the city of Jerusalem, which answered to the camp of Israel in the wilderness. The flesh, skin, and dung of the sin-offering were unclean before God and had to be carried outside the camp to be disposed of. Even the men who handled it were unclean. We see in this not only the suffering of our Lord for sin but the shame and reproach he endured as our sin-offering. Bearing our sins, he was unclean and must die outside the camp.
v. 13. 'Let us go forth therefore unto him without the camp.' The key words here are 'unto him.' he is our sin-offering, our hope of redemption, and our Redeemer. Where he is, there we must be; whether in the camp or outside the camp, there are we (John 14:3). In his shame and reproach he suffered without the camp. So, being one with him, we quit the camp of ceremony, legalism, human works, worldliness, or whatever to be identified with our Lord. Whatever reproach we incur from the natural or religious world is welcomed, because we find in him all we need (1 Cor. 1:30; Col. 2:9-10).
v. 14. The world and everything in it are unstable and temporary. The riches, honors, pleasures, the persons in it, and the fashion of it pass away. And though we are in this world, we are not of it; and when the will of God is done, we will be taken out of it to heaven where all is peace, perfect love, and eternal (1 John 2:15-17).
30
Outward evidence of inward grace
Hebrews 13:15-25
v. 15. By Christ (through Christ) 'let us offer the sacrifice of praise to God continually.'
1. There is no coming to God but through Christ. All of our mercies and blessings come through him, and our praise and thanksgivings are only acceptable to God on account of Christ (John 14:6; 1 Tim. 2:5; Heb. 10:19-22).
2. Being made priests before God by Christ and all legal, typical sacrifices having been fulfilled and abolished by Christ, our High Priest, Paul points out what sacrifice we are to offer to God. It is the sacrifice of praise and thanksgiving (1 Thess. 5:18; Eph. 5:19-20).
3. 'Continually.' In every condition the believer has much for which to be thankful (Psalm 150:1-6).
4. It is called 'the fruit of our lips' in reference to the offering of first-fruits in the Old Testament, to distinguish it from ceremonial sacrifices, and to show in what way we are to praise God; namely, with our lips.
v. 16. Do not forget nor neglect to be kind and generous, contributing and distributing to the needy and underprivileged. The sacrifices of praise and of love are pleasing to God. helping others with a generous spirit shows the work of grace in our hearts and is glorifying to God (Matt. 25:34-40; 1 Tim. 6:17-18; Phil. 4:15-18).
v. 17. 'Them that have the rule over you' are the pastors and leaders of the church as mentioned in Verse Seven.
1. How do we obey them? By attending to the word preached by them, by receiving the word preached, by regarding and respecting their counsel, advice, and rebukes, and by recognizing their God-given authority and leadership.
2. True pastors are not concerned about worldly gain, fame, and possessions, but for the spiritual welfare of their hearers (John 21:15-17). They must give an account to their own consciences that they remain faithful. They must give an account to the church to whom they minister. They must also account to the Lord for whom they speak (Acts 20:28).
3. If you receive his message and are faithful to Christ, the faithful minister goes about his work with joy and not grief, his prayers before the throne of grace are born of joy and not grief, and in the great day of Judgment (when he shall be a witness of your final end) that, too, will bring Joy and not grief. To refuse to hear the gospel from true ministers is to refuse to hear Christ (Eph. 5:11-16) and will certainly grieve him and be unprofitable to you.
vv. 18-19. Pray for those who minister the word. The work of the ministry of the gospel is so important and you have such a concern in it, that you ought to be moved to pray that God will give the pastor and the missionary his word for you and for the church. If the pastor is blessed, the people will be blessed. If he is not anointed, the people suffer. 'I trust,' says Paul, 'that as a minister of the gospel I am faithfully preaching the word of God without regard to the favors or frowns of men,' as a good steward of the grace of God (Acts 20:25-27). The ministers of Christ are sometimes hindered by Satan and his emissaries who create trouble; but God will see them through, and for this we pray to him (1 Thess. 2:14-18).
vv. 20-21. The epistle concludes with a prayer for the Hebrews. Paul asked them to pray for him; he in turn (and by way of example) prays for them.
(Amplified Version) 'May the God of peace, who is the author and giver of peace, and who brought again from among the dead our Lord Jesus Christ, that great shepherd of the sheep, by the blood that sealed and ratified the everlasting testament, strengthen (complete, perfect) and make you what you ought to be, and equip you with everything good that you may carry out his will; while he himself works in you and accomplishes that which is pleasing in his sight, through Jesus Christ, the Messiah; to whom be the glory forever and ever.
vv. 22-25. The children of God are sometimes sluggish and need to be stirred up; so Paul calls on them to listen to the message of exhortation, warning, and encouragement which he has written.
Timothy has been released from prison. 'If he comes here soon, I will see you along with him.'
'Give my greetings to all your spiritual leaders and all believers. The Italian believers greet you.' Paul was probably writing from Rome.