Hebrews 7 - A BETTER PRIESTHOOD, A BETTER HIGH PRIEST

Hebrews 7 - A BETTER PRIESTHOOD, A BETTER HIGH PRIEST

A. The theme of Hebrews 7.
1. The writer to the Hebrews will explain a theme that he has introduced way back in Hebrews 2:17 : Jesus as our High Priest.
a. He had begun to discuss the issue in Hebrews 5:10, but had to spend some time warning these discouraged Christians about the danger of not continuing and progressing in their Christian life.
2. These Jewish Christians would be very interested in Jesus as their High Priest, but would have a significant intellectual objection to the idea. This is because Jesus did not come from the priestly tribe (the tribe of Levi) or the priestly family (the family of Aaron).
a. The writer to the Hebrews wants to remove these intellectual problems the Jewish Christians had with the gospel. These intellectual hang-ups were keeping them from continuing on to maturity in Jesus.
b. In the same way, too many Christians are hung up on intellectual things that could be resolved so they could move on with Jesus. If a Christian is hung up on issues like creation and evolution, the validity of miracles, or other such things, they should get the issues resolved so they can move on with Jesus.
3. This chapter is also important because it shows us how we should think of the Old Testament institutions of the priesthood and the Law.
B. Melchizedek and his relation to the Aaronic priesthood.
1. (Hebrews 7:1-3) What we know of Melchizedek from Genesis 14:18-20.
For this Melchizedek, king of Salem, priest of the Most High God, who met Abraham returning from the slaughter of the kings and blessed him, to whom also Abraham gave a tenth part of all, first being translated “king of righteousness,” and then also king of Salem, meaning “king of peace,” without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like the Son of God, remains a priest continually.
a. Who met Abraham returning from the slaughter of the kings: After Abraham defeated the confederation of kings who took his nephew Lot captive, he met with a mysterious priest named Melchizedek, who was also king over the city of Salem (an ancient name for the city of Jerusalem).
i. History shows the danger of combining religious and civic authority. Therefore God forbade the kings of Israel to be priests and the priests to be kings. Melchizedek, who was king of Salem and priest of the Most High God is an unique exception.
b. Priest of the Most High God: Melchizedek was not merely a worshipper of the true God. He had the honored title priest of the Most High God. The greatness of God magnifies the greatness of Melchizedek’s priesthood.
i. “Any priesthood is evaluated according to the status of the deity who is served, which means that Melchizedek’s must have been of a highly exalted kind.” (Guthrie)
c. And blessed him: Melchizedek blessed Abraham, and Abraham gave Melchizedek a tithe, which is a tenth part of all. In this case, all refers either to all the spoils of battle, or all of Abraham’s possessions in total.
d. First being translated “king of righteousness,” and then also king of Salem, meaning “king of peace,”: The name Melchizedek means “king of righteousness,” and he was also king of peace (because the name Salem means “peace”).
i. The order is subtle, but important. First, Melchizedek in his very name is called “king of righteousness”. Then he is called “king of peace”. As always, righteousness comes before peace. Righteousness is the only true path to peace. People look for that peace in escape, in evasion, or in compromise; but they will only find it in righteousness.
e. Without father, without mother: There is nothing said about the genealogy of Melchizedek in the Genesis 14 passage or anywhere else. As far as the Biblical record is concerned, he has no father or mother, no beginning of days nor end of life.
i. Though virtually all the commentators disagree with each other on this point, some think that without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like the Son of God means that Melchizedek was a heavenly being, if not a pre-incarnate appearance of Jesus Himself.
f. Made like the Son of God: Melchizedek was made like the Son of God. It really isn’t that Jesus has Melchizedek’s kind of priesthood. Instead, Melchizedek has Jesus’ kind of priesthood.
i. Made like in Hebrews 7:3 is aphomoiomenos, a Greek word used nowhere else in the New Testament. “It is a suggestive word, used in the active of ‘a facsimile copy or model’ and in the passive of ‘being made similar to.’“ (Guthrie)
ii. “It was as if the Father could not await the day of His Son’s priestly entrance within the veil; but must needs anticipate the marvels of His ministry, by embodying its leading features in miniature.” (Meyer)
g. Remains a priest continually: Either this refers to the continuation of the priesthood of Melchizedek, or it is evidence that Melchizedek was actually Jesus appearing in the Old Testament. Jesus’ priesthood does remain to this day, and into eternity.
2. (Hebrews 7:4-10) Melchizedek is greater than Abraham because Abraham paid tithes to Melchizedek, and because Melchizedek blessed Abraham.
Now consider how great this man was, to whom even the patriarch Abraham gave a tenth of the spoils. And indeed those who are of the sons of Levi, who receive the priesthood, have a commandment to receive tithes from the people according to the law, that is, from their brethren, though they have come from the loins of Abraham; but he whose genealogy is not derived from them received tithes from Abraham and blessed him who had the promises. Now beyond all contradiction the lesser is blessed by the better. Here mortal men receive tithes, but there he receives them, of whom it is witnessed that he lives. Even Levi, who receives tithes, paid tithes through Abraham, so to speak, for he was still in the loins of his father when Melchizedek met him.
a. Abraham gave a tenth of the spoils . . . the sons of Levi . . . have a commandment to receive tithes from the people according to the law: The priesthood of Levi received tithes from Israel as a commandment. Abraham voluntarily gave tithes to Melchizedek. This makes Abraham’s giving to Melchizedek greater than Israel payment of tithes to the priesthood instituted by Moses.
b. Even Levi, who receives tithes, paid tithes through Abraham, so to speak, for he was still in the loins of his father when Melchizedek met him: Because the whole tribe of Levi was genetically in the loins of Abraham when he did this, we see the Levitical priesthood paying tithes to the priesthood of Melchizedek. This shows Melchizedek is in a position of authority over Abraham and his descendant Levi.
i. So to speak in Hebrews 7:9 is important. The writer to the Hebrews knows he is making an allegorical point, so he doesn’t want to be taken too literally.
c. As well, the lesser is blessed by the greater. Therefore Melchizedek showed he was greater than Abraham when he blessed Abraham. On his part, Abraham accepted that Melchizedek was greater when he received the blessing.
i. “The blessing here spoken of . . . is not the simple wishing of good to others, which may be done by inferiors to superiors; but it is the action of a person authorized to declare God’s intention to bestow good things on another.” (Macknight, cited by Clarke)
C. The need for a new priesthood.
1. (Hebrews 7:11) The Levitical priesthood never made anything perfect.
Therefore, if perfection were through the Levitical priesthood (for under it the people received the law), what further need was there that another priest should rise according to the order of Melchizedek, and not be called according to the order of Aaron?
a. If perfection were through the Levitical priesthood: Why would God even make a different order of priesthood (displayed by Melchizedek) if the Levitical priesthood were entirely sufficient? If perfection could come through the Levitical priesthood, what need was there for another priesthood?
i. The simple fact that God describes a priest . . . according to the order of Melchizedek shows there is something lacking in the priesthood according to the order of Aaron.
b. Under it the people received the law: The Levitical priesthood is the priesthood associated with the Law of Moses. The priesthood of Melchizedek is associated with Abraham, not with Moses.
2. (Hebrews 7:12) The changing priesthood and the change of the place of Moses’ Law.
For the priesthood being changed, of necessity there is also a change of the law.
a. Of necessity: The priesthood of Aaron was connected to the Law of Moses. So if the priesthood is changed, we should anticipate some change of the Law’s status or place.
3. (Hebrews 7:13-14) Jesus could not be a priest according to the Mosaic Law; He is from the wrong tribe.
For He of whom these things are spoken belongs to another tribe, from which no man has officiated at the altar. For it is evident that our Lord arose from Judah, of which tribe Moses spoke nothing concerning priesthood.
a. Another tribe, from which no man has officiated at the altar: Under the Law of Moses, God strictly commanded that only those from the family of Aaron could serve at the altar in sacrifice.
b. He of whom these things are spoken belongs to another tribe: Jesus is obviously not from the family of Aaron or even the tribe of Levi. The tribe of Judah (the tribe of Jesus’ lineage) had nothing to do with Aaron’s priesthood, the priesthood associated with the Law of Moses. Therefore according to the priesthood of Aaron and the Law of Moses, Jesus could never be a priest. If He is our High Priest, it must be under another principle.
4. (Hebrews 7:15-17) God’s declaration that the Messiah belongs to another order of priesthood in Psalms 110:4.
And it is yet far more evident if, in the likeness of Melchizedek, there arises another priest who has come, not according to the law of a fleshly commandment, but according to the power of an endless life. For He testifies: “You are a priest forever According to the order of Melchizedek.”
a. Not according to the law of a fleshly commandment: Jesus’ priesthood is not based upon law or heredity (a fleshly commandment), but upon the power of God’s endless life.
b. You are a priest forever: This could be said of the Messiah, who was a priest according to the order of Melchizedek. It could never be said of a priest according to the order of Aaron, none of whom had the power of an endless life and each of whom served a limited term as priests - limited to their own life-span.
c. Matthew 27:1 says: When morning came, all the chief priests and elders of the people plotted against Jesus to put Him to death. Among those who conspired to put Jesus to death, there were priests of the order of Aaron. But Jesus by the power of an endless life, Jesus showed that His priesthood was superior, when He triumphed over death!
5. (Hebrews 7:18-19) Why the law (the former commandment) is annulled as a means of establishing our relationship and access to God.
For on the one hand there is an annulling of the former commandment because of its weakness and unprofitableness, for the law made nothing perfect; on the other hand, there is the bringing in of a better hope, through which we draw near to God.
a. In its weakness and unprofitableness, the law made nothing perfect, for while the law sets God’s perfect standard, it gives no one the power to keep that standard.
i. *”Let all legalists mark this: The Law made nothing perfect. Let the Seventh Day Adventists mark: The Law made nothing perfect. Let all those who dream of the Law as a rule of life remember: The Law made nothing perfect.” (Newell)
b. The law made nothing perfect: Therefore, the law is valuable as it shows us God’s perfect standard, but it was not ultimately intended to be the basis of a man’s walk with God. This is because the law is weak and unprofitable when it comes to saving my soul or giving me power over sin.
i. The law provides expert diagnosis of our sin problem, which is absolutely essential. But the law does not provide the cure to our sin problem. Only Jesus can save us from our sin problem.
c. On the other hand: Since now, in Jesus, we have a better hope, through which we draw near to God, we are wrong to go back to building our Christian walk on the law. Therefore the law is “annulled” in the sense that it no longer is the dominating principle of our life.
i. “The Greek word translated disannuling [annulling], athetesis, is the same as appears in Hebrews 9:26 for the putting away of sin ‘by the sacrifice of Himself.’ The disappearance of the Law is as absolute, therefore, as the putting away of sin!” (Newell)
ii. The law does not give you a better hope. The law does not draw you near to God the way God’s grace given in Jesus does. Yet many Christians live a legal relationship with God, instead of a grace relationship with Him!
iii. “Although the law performed a valuable function, its essential weakness was that it could not give life and vitality even to those who kept it, let alone to those who did not. In fact its function was not to provide strength, but to provide a standard by which man could measure his own moral status. Its uselessness must not be regarded in the sense of being totally worthless, but in the sense of being ineffective in providing a constant means of approach to God based on a totally adequate sacrifice.” (Guthrie)
d. The writer comes to the same conclusion about the law as Paul did in Galatians 3:19-25, but he gets there in a totally different way. In Galatians, Paul shows the law as being a tutor that brings us to Jesus; in Hebrews, the law is associated with a priesthood which has been made obsolete by a superior priesthood.
i. “Cease to think of cleansing, and consider the Cleanser; forbear to speculate on deliverance, and deal with the Deliverer.” (Meyer)
e. But we have a better hope, and draw near to God through a better priesthood and High Priest. Our hope is in Jesus, not in the Law of Moses!
i. This should temper our excitement about the rebuilding of the temple in Jerusalem. The small cadre of dedicated Jews absolutely committed to rebuilding the temple have an exciting place in God’s prophetic plan. But anyone who restores the Aaronic priesthood and resumes Levitical sacrifice refuses to recognize the superior priesthood and ultimate sacrifice of Jesus.
D. The superiority of our High Priest.
1. (Hebrews 7:20-21) Jesus was made High Priest by the direct oath of God.
And inasmuch as He was not made priest without an oath (for they have become priests without an oath, but He with an oath by Him who said to Him: “The LORD has sworn and will not relent, ‘You are a priest forever according to the order of Melchizedek’“),
a. They have become priests without an oath: The high priest of the order of Aaron was appointed by heredity, not by personal character. Not so with Jesus and the priestly order of Melchizedek! God even sealed His choice by an oath.
2. (Hebrews 7:22) Jesus: our guarantee of a better covenant.
By so much more Jesus has become a surety of a better covenant.
a. Jesus has become a surety: Surety (the ancient Greek word egguos) describes someone who gives security. It is a person who would cosign a loan to guarantee payment, or someone who puts up bail for a prisoner. Jesus Himself is the guaranteed of a better covenant.
b. A better covenant: The Old Covenant had a mediator (Moses), but no one to guarantee the people’s side of the covenant; so they continually failed under it. But the New Covenant - a better covenant - has a cosigner on our behalf! Therefore, the New Covenant depends on what Jesus has done, not on what we have done. He is the surety, we are not.
c. Covenant: The word used for covenant (the ancient Greek word diatheke) is not the usual term for “covenant” (syntheke). The literal meaning of diatheke is closer to the idea of a “testament” in the sense of a “last will and testament.” Perhaps the writer is trying to stress that while a covenant might be thought of as an agreement that two equal parties arrive at, a testament is dictated by the testator. The “agreement” under which we meet with God through Jesus is not something we have negotiated with Him. He has dictated the terms to us, and we will accept or reject the terms.
d. By so much more: This much more - the overwhelming superiority of Jesus Christ - proves He is worthy and able to be our guarantee, our cosigner of a better covenant.
3. (Hebrews 7:23-25) An unchanging priesthood means a lasting salvation.
Also there were many priests, because they were prevented by death from continuing. But He, because He continues forever, has an unchangeable priesthood. Therefore He is also able to save to the uttermost those who come to God through Him, since He always lives to make intercession for them.
a. Also there were many priests: The priesthood under the Law of Moses constantly changed, and so could be better or worse through the years. But He . . . has an unchangeable priesthood. Jesus will never die, and has a permanent priesthood. We don’t need to worry about a “bad priest” replacing Him!
b. Continues forever: This has the idea of “remaining as a servant.” Jesus continues forever, and He continues as a servant, even after He ascended into heaven.
c. He is also able to save to the uttermost: The unchanging nature of Jesus’ priesthood means that the salvation He gives is also unchanging, permanent, and secure. Most people read this verse as if it said Jesus is able to save from the uttermost. But it really says Jesus is able to save to the uttermost. Because He is our High Priest forever, He can save forever.
i. The evangelist Billy Sunday had a great sermon, where he talked about how God saved him “from the gutter-most,” because he was a gutter-drunk when God saved him. A great line, but not true to what the Bible says - we are saved not from, but to the uttermost!
ii. “The verb ‘to save’ is used absolutely, which means that Christ will save in the most comprehensive sense; he saves from all that humanity needs saving from.” (Morris)
d. Those who come to God through Him: This tells us who Jesus is able to save. It means those who abide in the Son and have fellowship with the Father.
i. Once saved always saved? Can a Christian lose his salvation? Abide in Jesus and you never need to worry about it.
e. He ever lives to make intercession for them: Certainly, this strengthens us - the knowledge that Jesus is praying for us, and that He ever lives to pray for us! How this would have encouraged these Jewish Christians who felt like giving up on the Christian life!
i. Romans 8:33-34 reflects how important Paul thought the intercessory work of Jesus was on our behalf. There, he pictures Jesus defending us against every charge or condemnation through His intercession for us.
ii. “Our blessed Lord is interceding for us, but He is in no sense appeasing God. All that God’s holy Being and righteous government could demand was once for all, completely and forever, satisfied at the Cross.” (Newell)
iii. Jesus’ intercession on our behalf is not a matter of placating an angry Father who wants to destroy us. It is not a matter of continually chanting prayers on behalf of His people. It means He continually represents us before the Father, so that we can draw near through Him, and that He defends us against Satanic accusation and attack.
iv. Luke 22:31-32 gives an example of Jesus’ intercession for His people: Simon, Simon! Indeed, Satan has asked for you, that he may sift you as wheat. But I have prayed for you, that your faith should not fail; and when you have returned to Me, strengthen your brethren. Jesus prays to strengthen us in trial and attack, and against Satan’s accusations.
4. (Hebrews 7:26-28) Jesus is better qualified to be a High Priest than any priest from the order of the Law of Moses.
For such a High Priest was fitting for us, who is holy, harmless, undefiled, separate from sinners, and has become higher than the heavens; who does not need daily, as those high priests, to offer up sacrifices, first for His own sins and then for the people’s, for this He did once for all when He offered up Himself. For the law appoints as high priests men who have weakness, but the word of the oath, which came after the law, appoints the Son who has been perfected forever.
a. For such a High Priest was fitting for us: The priests under the Law of Moses did not have the personal character of the Son of God. Jesus is holy, harmless (without guile or deception), undefiled, separate from sinners (in the sense of sharing in their sin). Jesus is far superior in His personal character than any earthly priest.
b. Has become higher than the heavens: The perfect character of Jesus is proven by two facts. First, by His exaltation in heaven. Second, by the fact that He did not need to offer up sacrifices, first for His own sins - which the other priests needed to do daily!
c. For the law appoints as high priests men who have weaknesses: Under the Law of Moses, the priests were always men with weaknesses. But Jesus a Son who has been perfected forever. Because He is a perfect High Priest, He was able to offer up Himself as a perfect sacrifice for our sin. Jesus is perfectly qualified to be our perfect High Priest - perfected forever!

Hebrews 6 - A WARNING TO DISCOURAGED BELIEVERS

Hebrews 6 - A WARNING TO DISCOURAGED BELIEVERS

A. The essential nature of maturity.
1. (Hebrews 6:1 a) Going beyond the basics.
Therefore, leaving the discussion of the elementary principles of Christ, let us go on to perfection,
a. Therefore: The writer has just rebuked his readers for their spiritual immaturity; but he knows that nothing is gained by treating them as immature. So he moves on to other ideas.
b. Elementary principles: This has the idea of “rudiments” or “ABCs.” They are basic building blocks that are necessary, but must be built upon - otherwise you just have a foundation and no structure.
c. Perfection: This is the ancient Greek word teleiotes, which is much better understood as “maturity.” The writer to the Hebrews is not trying to tell us that we can reach perfection on this side of eternity, but we can and should reach a place of maturity in Jesus. So the call is plain: let us go on to perfection.
2. (Hebrews 6:1-2) Some of the “basics” to go beyond.
Not laying again the foundation of repentance from dead works and of faith toward God, of the doctrine of baptisms, of laying on of hands, of resurrection of the dead, and of eternal judgment.
a. These “basics” are given in three pairs: repentance and faith go together. Baptisms and laying on of hands go together. Resurrection of the dead and eternal judgment go together.
b. Not laying again the foundation: Many people regard this as a Biblical list of important “foundations” for the Christian life. Bible study series have been taught developing each one of these topics, out of the thought that this is good list of basic doctrines. But that isn’t the writer’s point here at all. To understand this list, you must ask a basic question: What is distinctively Christian about this list? Where is the specific mention of Jesus or salvation by grace alone? Can you believe or practice these things and not be a follower of Jesus Christ, believing Him to be the Messiah?
i. “When we consider the ‘rudiments’ one by one, it is remarkable how little in the list is distinctive of Christianity, for practically every item could have its place in a fairly orthodox Jewish community. . . . Each of them, indeed, acquires a new significance in a Christian context; but the impression we get is that existing Jewish beliefs and practices were used as a foundation on which to build Christian truth.” (Bruce)
c. Not even baptisms, as it is used in this passage, is necessarily Christian. The specific ancient Greek word translated baptisms is not the word regularly used in the New Testament to describe Christian baptism. It is the word used on two other specific occasions (Hebrews 9:10 and Mark 7:4) to refer to Jewish ceremonial washings.
i. The New English Bible translation reflects this, translating doctrine of baptisms as “instruction about cleansing rites.”
d. In this case, the elementary principles to move beyond are all items in the “common ground” between Christianity and Judaism. This was a “safe” common ground these Jewish Christians retreated to.
i. Because Christianity did grow out of Judaism, it was a more subtle temptation for a Jewish Christian to slip back into Judaism than it was for a formerly pagan Christian to go back to his pagan ways.
ii. Of course, these Jewish Christians did not want to abandon religion, but they did want to make it less distinctively Christian. Therefore, they went back to this “common ground” to avoid persecution. Living in this comfortable common ground, you would not stick out so much. A Jew and a Christian together could say, “Let’s repent, let’s have faith, let’s perform ceremonial washings,” and so forth. But this was a subtle denial of Jesus.
iii. This is entirely characteristic of those who feel discouraged, and wish to give up. There is always the temptation to still be religious, but not so “fanatical” about Jesus.
3. (Hebrews 6:3) A statement of hope and dependence on God.
And this we will do if God permits.
a. If God permits: This should not be taken as implying that God may not want them to go on to maturity, past those basics common to Christianity and Judaism.
b. Instead, if God permits expresses the believers’ complete dependence on God. If we do press on to maturity, we realize that it only happens at God’s pleasure.
B. The danger of falling away.
1. Understanding an approach to controversial passages like this.
a. We must first be concerned with understanding what the text says (exposition), before we are concerned with fitting what it says into a system of theology.
b. Systems of theology are important, because the Bible does not contradict itself; but the way to right systems begins with a right understanding of the text, not one that bends the text to fit into a system.
i. “We come to this passage ourselves with the intention to read it with the simplicity of a child, and whatever we find therein to state it; and if it may not seem to agree with something we have hitherto held, we are prepared to cast away every doctrine of our own, rather than one passage of Scripture.” (Spurgeon)
ii. “We had better far be inconsistent with ourselves than with the inspired Word. I have been called an Arminian Calvinist or a Calvinistic Arminian, and I am quite content so long as I can keep close to my Bible.” (Spurgeon)
c. Satan knows Scripture, and this passage has rightly been called “one of the Devil’s favorite passages” for its ability to be taken out of context for condemning the struggling believer. Many have felt like giving up after hearing Satan “preach a sermon” on this text!
2. (Hebrews 6:4-6) The impossibility of repentance for those who have fallen away after receiving blessing from God.
For it is impossible for those who were once enlightened, and have tasted the heavenly gift, and have become partakers of the Holy Spirit, and have tasted the good word of God and the powers of the age to come, if they fall away, to renew them again to repentance, since they crucify again for themselves the Son of God, and put Him to an open shame.
a. For it is impossible: The word impossible is put in a position of emphasis. The writer to the Hebrews is not saying it is just difficult, but truly without possibility.
i. Note the other uses of impossible in Hebrews: It is impossible for God to lie (Hebrews 6:18). It is impossible that the blood of bulls and goats can take away sin (Hebrews 10:4). Without faith it is impossible to please God (Hebrews 11:6).
ii. “This word *impossible stands immovable.” (Alford)
b. Who were once enlightened, and have tasted the heavenly gift, and have become partakers of the Holy Spirit, and have tasted the good word of God and the powers of the age to come: Their experience is impressive. The big debate is whether this is the experience of salvation, or the experience of something short of salvation.
i. Enlightened: This ancient Greek word has the same meaning as the English word. These people have experienced the light of God shining upon them.
ii. Tasted: This word speaks of a full, real experience (as in how Jesus tasted death in Hebrews 2:9). The heavenly gift is probably salvation (Romans 6:23 and Ephesians 2:8).
iii. Partakers of the Holy Spirit is an unique term, having to do with receiving the Holy Spirit and having fellowship with the Holy Spirit.
iv. Tasted the good word of God means they have experienced the goodness of God’s word, and have seen its work in their lives.
v. The powers of the age of come is a way to describe God’s supernatural power. The ones written of here have indeed tasted of these powers.
c. One of the most heated debates over any New Testament passage is focused on this text. The question is simple: Are these people who have had these impressive spiritual experiences in fact Christians? Are they God’s elect, chosen before the foundation of the world?
i. Commentators divide on this issue, each deciding the issue with great certainty but with no agreement.
ii. Remember that one can have great spiritual experiences and still not be saved (Matthew 7:21-23). One can even do many religious things and still not be saved. The perfect example of this are the Pharisees, who evangelized (Matthew 23:15), prayed impressively (Matthew 23:14), made religious commitments (Matthew 23:16), tithed rigorously (Matthew 23:23), honored religious traditions (Matthew 23:29-31) and who fasted (Luke 18:12).
iii. Yet, from a human perspective, who would call anyone who seemed to have the credentials mentioned in Hebrews 6:4-5 a non-Christian? We might make that person an elder! From all human observation, we must say these are Christians spoken of in Hebrews 6:4-5.
iv. It is possible to display some fruit or spiritual growth, then to die spiritually, showing that the “soil of the heart” was never right (Mark 4:16-19).
v. So are they Christians? From a human perspective we would say they are. Yet, from God’s perspective, it is impossible to say on this side of eternity.
d. For it is impossible . . . if they fall away, to renew them again to repentance: If these people are Christians or not, once they have come to this place, it is impossible for them to repent.
i. If these are just Christians who “lost their salvation,” the terrible fact is that they can never regain it. This passage was used by some in the early church (like Montanists and Novatianists) to say that there was no possibility of restoration if one sinned significantly after their baptism.
ii. Others have explained it by saying that this is all merely a hypothetical warning, in light of Hebrews 6:9. So, they say, no one can really lose their salvation. But what good is it to warn someone against something that can’t happen?
iii. Still others think that this penalty deals only with reward, not with salvation itself. They stress the idea that repentance is called impossible, not salvation.
iv. This difficult passage is best understood in the context of Hebrews 6:1-2. The writer to the Hebrews means that if they do retreat back to Judaism, all the religious “repentance” in the world will do them no good. Their forsaking of Jesus is tantamount to crucifying Him all over again, especially if they were to express their repentance in traditional Jewish forms: especially animal sacrifice, which denies the total work of Jesus for them on the cross.
e. If they fall away: Remember there is a great difference between falling and falling away. Falling away isn’t just falling into some sin, it is actually departing from Jesus Himself. For a righteous man may fall seven times and rise again, but the wicked shall fall by calamity. (Proverbs 24:16) The difference is between a Peter and a Judas. If you depart from Jesus, there is no hope!
i. The message to these Christians who felt like giving up was clear: if you don’t continue on with Jesus, don’t suppose you will find salvation by just going on with the old basics that are common to Judaism; if you aren’t saved in Jesus, you aren’t saved!
ii. If one falls like this, does it mean they can’t repent? That God prohibits their repentance? Remember first that repentance itself is a gift from God; no one genuinely repents without God’s enabling. Second, if one does repent, that in itself is evidence that they have not truly fallen away.
iii. The idea is not that “if you fall away, you can’t come back to Jesus ever,” but that “if you turn your back on Jesus, don’t expect to find salvation anywhere else, especially in the foundations of Judaism apart from the fullness of Jesus.”
iv. “This passage has nothing to do with those who fear lest it condemns them. The presence of that anxiety, like the cry which betrayed the real mother in the days of Solomon, establishes beyond a doubt that you are not one that has fallen away beyond the possibility of renewal to repentance.” (Meyer)
3. (Hebrews 6:7-8) An illustration of the serious consequences of falling away.
For the earth which drinks in the rain that often comes upon it, and bears herbs useful for those by whom it is cultivated, receives blessing from God; but if it bears thorns and briars, it is rejected and near to being cursed, whose end is to be burned.
a. For the earth which drinks in the rain . . . and bears herbs useful . . . receives blessing from God: When the earth receives rain, and then bears useful plants, it then fulfills its purpose and justifies the blessing of rain sent upon it. The writer to the Hebrews applies the point: “You’ve been blessed. But where’s the fruit?” God is looking for what grows in us after He blesses us, especially what grows in terms of maturity.
b. But if it bears thorns and briars, it is rejected: If ground that is blessed by rain refuses to bear fruit, then who can blame the farmer for burning it?
c. The picture presented reminds us that growth and bearing fruit is important to keep from falling away. When we really bear fruit, we abide in Jesus (John 15:5) and in no danger of falling away.
C. Don’t be discouraged!
1. (Hebrews 6:9) The writer admits he is being a little more harsh than he needs to be.
But, beloved, we are confident of better things concerning you, yes, things that accompany salvation, though we speak in this manner.
a. We are confident of better things concerning you: Though he spoke so severely, the writer to the Hebrews is confident that they really will continue on in Jesus, that their perseverance is one of the things that accompany salvation.
b. Though we speak in this manner: However, it would be wrong to take Hebrews 6:9 to mean the warnings in the previous verses were not serious, or warned of impossible things. If anything, verse nine is a verse of encouragement; these Christians are in danger of falling away not so much out of a calculated rebellion, as because of a depressing discouragement. They need to be warned, but they also need to be encouraged!
2. (Hebrews 6:10-12) Don’t be discouraged into giving up on Jesus! God hasn’t forgotten about you!
For God is not unjust to forget your work and labor of love which you have shown toward His name, in that you have ministered to the saints, and do minister. And we desire that each one of you show the same diligence to the full assurance of hope until the end, that you do not become sluggish, but imitate those who through faith and patience inherit the promises.
a. God is not unjust to forget your work and labor of love: When we are discouraged, we often think God has forgotten all we have done for Him and His people. But God would cease to be God (He would be unjust) if He forgot such things. God sees and remembers.
i. How many lose sight of the fact that God sees their service? How many serve for the applause and attention of man, and are discouraged because it doesn’t come?
b. We desire that each one of you show the same diligence to the full assurance of hope until the end: Keep up your good work; press on with that hope until the end; imitate those who inherit (not earn) God’s promises. When we are discouraged as the Hebrew Christians were discouraged we can easily become sluggish. The writer to Hebrews encourages us like a coach, pressing us to press on.
c. But imitate those who through faith and patience inherit the promises: Imitate those who found the key to gaining God’s promises - faith and patience, as demonstrated by Abraham.
i. But, praise God, Abraham did not have a perfect faith or a perfect patience! If Abraham had some of our weaknesses, then we can have some of his faith and patience.
d. Do not become sluggish: Don’t let discouragement make you sluggish. It’s that sluggish attitude that really makes us feel like giving up. First we lose the desire to press on then we lose the desire to go on.
i. You really don’t have to give into discouragement. David encouraged himself in the Lord his God (1 Samuel 30:6, KJV). So can you! Encourage yourself in the Lord!
3. (Hebrews 6:13-18) Don’t be discouraged: God’s promises are reliable.
For when God made a promise to Abraham, because He could swear by no one greater, He swore by Himself, saying, “Surely blessing I will bless you, and multiplying I will multiply you.” And so, after he had patiently endured, he obtained the promise. For men indeed swear by the greater, and an oath for confirmation is for them an end of all dispute. Thus God, determining to show more abundantly to the heirs of promise the immutability of His counsel, confirmed it by an oath, that by two immutable things, in which it is impossible for God to lie, we might have strong consolation, who have fled for refuge to lay hold of the hope set before us.
a. After he had patiently endured: During this time of patient endurance, many Christians get attacked. They wonder if they too will obtain the promise. They often wonder “Will God really come through?”
b. After he had patiently endured, he obtained the promise: God came through for Abraham, even sealing His promise with an oath. In fact, because He could swear by no one greater, He swore by Himself. This oath showed that God’s promises (like His character) are unchanging.
i. “This passage teaches us . . . that an oath may be lawfully used by Christians; and this ought to be particularly observed, on account of fanatical men who are disposed to abrogate the practices of solemn swearing which God has prescribed in his Law.” (Calvin)
c. That by two immutable things, in which it is impossible for God to lie, we might have strong consolation: The two immutable (unchanging) things are God’s promise and His oath. It is impossible for God to lie in either of these two things.
d. We might have strong consolation, who have fled for refuge to lay hold of the hope set before us: Don’t be discouraged! God has a refuge of hope ready for you. We can think of this refuge of hope are like the cities of refuge commanded by the Law of Moses, as described in Numbers 35.
i. Both Jesus and the cities of refuge are within easy reach of the needy person; they were of no use unless someone could get to the place of refuge.
ii. Both Jesus and the cities of refuge are open to all, not just the Israelite; no one needs to fear that they would be turned away from their place of refuge in their time of need.
iii. Both Jesus and the cities of refuge became a place where the one in need would live; you didn’t come to a city of refuge in time of need just to look around.
iv. Both Jesus and the cities of refuge are the only alternative for the one in need; without this specific protection, they will be destroyed.
v. Both Jesus and the cities of refuge provide protection only within their boundaries; to go outside meant death.
vi. With both Jesus and the cities of refuge, full freedom comes with the death of the High Priest.
vii. However, there is a crucial distinction between Jesus and the cities of refuge. The cities of refuge only helped the innocent; the guilty can come to Jesus and find refuge.
4. (Hebrews 6:19-20) Don’t be discouraged! Jesus will lead us into God’s glory.
This hope we have as an anchor of the soul, both sure and steadfast, and which enters the Presence behind the veil, where the forerunner has entered for us, even Jesus, having become High Priest forever according to the order of Melchizedek.
a. This hope we have as an anchor: The anchor was a common figure for hope in the ancient world. Here it especially reminds us that we are anchored to something firm, but unseen (which enters the Presence behind the veil).
i. You don’t need an anchor for calm seas. The rougher the weather, the more important your anchor!
ii. But the anchor analogy doesn’t apply perfectly. We are anchored upward in heaven, not down in the ground; and we are anchored to move on, not to stand still!
b. Which enters the Presence behind the veil, where the forerunner has entered for us: This hope will see us into the very presence of God. Hope is the opposite of the discouragement these Jewish Christians have been battling against.
c. The forerunner . . . even Jesus: We are assured of this access into the presence of God because Jesus has entered as a forerunner. The Levitical high priest did not enter the veil as a forerunner, only as a representative. But Jesus has entered into the Father’s intimate presence so that His people can follow Him there.
i. A forerunner (the ancient Greek word prodromos) was a reconnaissance man in the military. A forerunner goes forward, knowing that others are going to follow!
d. Behind the veil . . . having become High Priest forever according to the order of Melchizedek: The temple analogy (behind the veil) reminds the writer to the Hebrews that he was speaking of Jesus as our High Priest forever according to the order of Melchizedek. The thought continues into the next chapter.

Hebrews 5 - JESUS, A PRIEST FOREVER

Hebrews 5 - JESUS, A PRIEST FOREVER

A. Our Compassionate High Priest.
1. (Hebrews 5:1-4) Principles of priesthood under the Law of Moses.
For every high priest taken from among men is appointed for men in things pertaining to God, that he may offer both gifts and sacrifices for sins. He can have compassion on those who are ignorant and going astray, since he himself is also subject to weakness. Because of this he is required as for the people, so also for himself, to offer sacrifices for sins. And no man takes this honor to himself, but he who is called by God, just as Aaron was.
a. For every high priest taken from among men: God established both the priesthood and the office of high priest in the days of Moses, as described in Exodus 28:1 and following. The writer to the Hebrews neatly summarizes the work of the high priest, in saying that he may offer both gifts and sacrifices for sins. The primary job of the high priest was the officiate, either directly or indirectly through lower-ranking priests, sacrifices unto the Lord.
i. The phrase gifts and sacrifices for sins reminds us that not every sacrifice was a blood atonement for sins. Many of the ritual sacrifices were intended to be simple gifts to God, expressing thanks and desiring fellowship.
b. He can have compassion: Ideally, the high priest was more than a “butcher” offering sacrifice. He also had compassion on those who are ignorant and going astray, and ministered the atoning sacrifices with a loving heart for the people. In this ideal, the high priest has this compassion because he understands that he himself is also subject to weakness.
i. God made specific commands to help insure the high priest would minister with compassion. In the breastplate of the high priest were set twelve stones engraved with the names of the tribes of Israel, and on the shoulder straps were stones engraved with the names of the tribes. In this, the people of Israel were always on the heart and on the shoulders of the high priest (Exodus 28:4-30).
c. Because of this he is required as for the people, so also for himself, to offer sacrifices for sins: God also made specific commands to help insure the high priest would minister with awareness that he was also subject to weakness. On the Day of Atonement, the high priest had to sacrifice for himself first, to remind himself and the nation that he had sin to atone for, just like the rest of the people of Israel (Leviticus 16:1-6).
d. And no man takes this honor to himself, but he who is called by God, just as Aaron was: Of course, the High Priest was taken from the community of God’s people; but was not chosen by God’s people, but appointed by God for His people. But it was important to state that no man takes this honor to himself. The office of high priest was nothing to aspire to or campaign for. It was given by right of birth, it was chosen by God. It was an honor no man could take to himself.
i. The true priesthood, and the high priest, came from a specific line of descent. Every priest came from Jacob, Abraham’s grandson, whose name was changed to Israel. Every priest came from Levi, one of Israel’s thirteen sons. God set the tribe of Levi apart as a tribe committed to His service and as representatives of the whole nation (Exodus 13:2; Numbers 3:40-41). Gershon, Kohath and Merari were Levi’s three sons; each of these family lines had their own duties. The family of Gershon had care of the tabernacle’s screen (veil), fence, and curtains (Numbers 3:25-26). The family of Kohath will this family had care of the tabernacle’s furnishings, such as the lampstand, altar of incense, and the ark of the covenant (Numbers 3:31-32). The family of Merari had care of the boards and pillars of the tabernacle and the fence (Numbers 3:36-37). These families were not properly priests, though they were Levites. The priesthood itself came through Aaron, the brother of Moses, of the family of Kohath. Aaron’s family and their descendants made up the priests and the high priest, those able to serve in the tabernacle itself and to offer sacrifice to God. The high priest was generally the eldest son of Aaron, except if they disqualified themselves like Nadab and Abihu (Leviticus 10:1-3) or according to the regulations of Leviticus 21. In this sense, the priesthood was not popularly elected, but chosen by God, not appointed by man.
ii. There are some dreadful instances where men presumed to act as priests who were not priests, such as Korah (Numbers 16), Saul (1 Samuel 13) and Uzziah (2 Chronicles 26:16).
iii. We can also not take the honor of being our own priest. It is great arrogance to think we can approach God on our own, without a priest; but it is great superstition to think we need any other priest other than Jesus Christ Himself. God has provided a mediator, a priest, and we must avail ourselves of the priest God has provided.
iv. “A sinner can undertake to manage nothing towards God immediately, or by himself, but with a mediating priest, who must know God’s mind and perform it . . . The common sense of mankind about it since the fall doth evidence it; no nation being without a religion, a temple, a place of worship, or a priest.” (Poole)
2. (Hebrews 5:5-6) Jesus is qualified to be our High Priest.
So also Christ did not glorify Himself to become High Priest, but it was He who said to Him: “You are My Son, today I have begotten You.” As He also says in another place: “You are a priest forever according to the order of Melchizedek”;
a. Christ did not glorify Himself to become High Priest: Jesus did not make Himself High Priest. Instead, just as much as Jesus was declared to be the Son (Psalms 2:7), He was also declared to be a priest forever (in Psalms 110:4).
i. It was easy to see why the priesthood of Jesus would be difficult for early Jewish Christians to grasp. He was not from the lineage of Aaron. Jesus claimed nor practiced no special ministry in the temple. He confronted the religious structure instead of joining it. In Jesus’ day, the priesthood also become a corrupt institution. The custom had become High Priest in those days through intrigue and politicking among the corrupt priesthood.
ii. A priest forever is an important contrast. Jesus’ priesthood (like Melchizedek’s) is unending, but no High Priest descended from Aaron ever had a forever priesthood.
b. Today I have begotten You refers to Jesus’ resurrection from the dead. At that time He fully assumed His role as our great High Priest, having been perfected (Hebrews 5:9).
i. Jesus’ resurrection demonstrated that He was not a priest like Aaron, who had to atone for his own sin first. The resurrection vindicated Jesus as the Father’s Holy One (Acts 2:24; Act_2:27), who bore the wrath sinners deserve, without becoming a sinner Himself.
c. Hebrews 7 will more fully develop the theme of Jesus as a High Priest according to the order of Melchizedek.
3. (Hebrews 5:7-11 a) The compassion of Jesus, our High Priest.
Who, in the days of His flesh, when He had offered up prayers and supplications, with vehement cries and tears to Him who was able to save Him from death, and was heard because of His godly fear, though He was a Son, yet He learned obedience by the things which He suffered. And having been perfected, He became the author of eternal salvation to all who obey Him, called by God as High Priest “according to the order of Melchizedek,” of whom we have much to say,
a. When He had offered up prayers and supplications, with vehement cries and tears: The agony of Jesus in the Garden of Gesthemane (Matthew 26:36-39, Luke 22:44) proves He knows what it is like to struggle with the difficulty of obedience, yet He obeyed perfectly.
i. This answers the question, “How can this glorious, enthroned Jesus know what I am going through down here?” He knows; obedience did not always come easy for Jesus.
b. The word for supplications is hiketeria. This ancient Greek word essentially means “an olive branch wrapped in wool,” because that is was someone in Greek culture would hold and wave to express their desperate prayer and desire. Significantly, this supplication of Jesus took place in a garden of olives - and he supplied the “wool,” being the Lamb of God!
c. And was heard because of His godly fear: If Jesus asked that the cup be taken away from Him (Luke 22:42), and the cup was not taken away, how can it be said that He was heard? Because His prayer was not to escape His Father’s will, but to accept it - and that prayer was definitely heard.
d. He learned obedience by the things which He suffered: How could Jesus (who never stopped being God) learn anything? Then again, how does God, enthroned in heaven experience obedience, except by casting off the glory of the throne and humbling Himself as Jesus did?
i. Jesus did not pass from disobedience to obedience. He learned obedience by actually obeying. Jesus did not learn how to obey; He learned what is involved in obedience.
e. He learned obedience by things which He suffered: Suffering was used to teach Jesus. If suffering was fit to teach the Son of God, we must never despise it as a tool of instruction in our lives.
i. Some say that we might learn through suffering; but such lessons are only God’s second best. God really intends for us just to learn by His Word, and it is never His real plan for us to learn through trials and suffering. But was Jesus ever in the Father’s second best?
ii. The Bible never teaches that strong faith will keep a Christian from all suffering. Christians are appointed to affliction (1 Thessalonians 3:3). It is through many tribulations we enter the kingdom of God (Acts 14:22), and our current suffering is the prelude to glorification (Romans 8:17).
f. Having been perfected, He became the author of eternal salvation: Jesus’ experience of suffering makes Him perfectly suited to be the author (the source, the cause) of our salvation.
i. Some don’t want Jesus to be the author of their salvation. They want to write their own book of salvation. God won’t read it! Only Jesus can author your eternal salvation.
g. Notice that this salvation is extended to all who obey Him. In this sense, all who obey Him is used synonymously for believing on Him - which simply assumes that believers will obey!
h. Called by God as High Priest “according to the order of Melchizedek”: The emphasis is repeated. Jesus is a High Priest, who was called by God (not personal ambition), according to the order of Melchizedek. The much to say comes in Hebrews 7.
B. An exhortation to maturity.
1. (Hebrews 5:11 b) Their dullness of hearing is exposed.
And hard to explain, since you have become dull of hearing.
a. Since you have become dull of hearing: This explains why the writer doesn’t go into the topic of Melchizedek right away. He wants to address some critical basics before going on to more intricate topics, but their spiritual condition makes it hard to explain.
i. He fears the discussion of Aaron and Melchizedek and Jesus will sound too academic and theoretical to his readers. At the same time, he recognizes this says more about his dull hearers than the message.
ii. Being dull of hearing is not a problem with the ears, but a problem with the heart - you just aren’t really interested in what God has to say to you. Not wanting to hear the Word of God points to a genuine spiritual problem!
b. These Christians who felt like giving up with Jesus were also dull of hearing. The dullness usually comes first, then the desire to give up. Watch out when the Word of God starts seeming dull to you!
c. They have become dull of hearing. Become is an important word. It indicates that they didn’t start out that dull of hearing, but became that way.
2. (Hebrews 5:12 a) Their failure to mature is exposed.
For though by this time you ought to be teachers, you need someone to teach you again the first principles of the oracles of God;
a. By this time: According to the time they had been followers of Jesus, they should have been much more mature than they were.
b. You ought to be teachers: It wasn’t that these were unique people who would hold a unique role of teaching. Instead, they ought to be teachers in the sense that all Christians should be teachers.
i. There is an important sense in which every Christian must be a teacher, because we can all help disciple others. We really only master something after we have effectively taught it to someone else. Teaching is the final step of learning.
c. You need someone to teach you again the first principles of the oracles of God: This isn’t to their credit. It isn’t that the first principles are “beneath” the mature Christian. Rather, the sense is that one should be able to teach one’s self, and remind one’s self of these first principles of the oracles of God.
3. (Hebrews 5:12-14) A contrast between milk and solid food.
And you have come to need milk and not solid food. For everyone who partakes only of milk is unskilled in the word of righteousness, for he is a babe. But solid food belongs to those who are of full age, that is, those who by reason of use have their senses exercised to discern both good and evil.
a. And you have come to need milk: Milk corresponds to the first principles of Hebrews 6:12. Solid food is the “meatier” material such as understanding the connection between Jesus and Melchizedek. It isn’t that milk is bad; but these Christians should have added solid food to their diet. Peter reminds us all as newborn babes, desire the pure milk of the word, that you may grow thereby (1 Peter 2:2).
b. In the original language, the sense of for he is a babe is for he has become a babe. There is nothing more delightful than a true babe in Jesus. But there is nothing more irritating and depressing than someone who should be mature but who has become a babe!
i. Have you become a babe? Perhaps your Christian life is unstable. Babies are handed from one person to another; babes are tossed to and fro by every wind of doctrine (Ephesians 4:14-16).
ii. Have you become a babe? Perhaps you are divisive in your Christian life. Babies each have their own crib that they stick to; babes have their particular denomination or church that they think of as “my church.”
iii. Have you become a babe? Perhaps you are star-struck by Christian celebrities of one kind or another. Babies are focused on one particular person (mommy); babes glory in men (I am of Paul, I am of Apollos).
iv. Have you become a babe? Perhaps you are spiritually asleep. Babies need a lot of sleep; babes spend much time spiritually asleep.
v. Have you become a babe? Perhaps you are fussy and cranky with others. Babies can be cranky; babes will fuss over any little thing.
c. Is unskilled in the word of righteousness: Those who have become babes reveal themselves because they are unskilled in the word of righteousness. We don’t expect brand new Christians to be skilled in the word of righteousness, but those who have been Christians for a time should be.
d. Who by reason of use have their senses exercised to discern both good and evil: Our senses are exercised (trained by practice and habit) to discern both good and evil (doctrinally, not morally). How are our senses exercised? Plainly, by reason of use. When we decide to use discernment, we mature.
i. These Christians demonstrated immaturity by both their lack of discernment between good and evil and in their contemplation of giving up with Jesus. The mature Christian is marked by their discernment and by their unshakable commitment to Jesus Christ.
ii. The ability to discern is a critical measure of spiritual maturity. Babies will put anything in their mouths! Babes are weak in discernment, and will accept any kind of spiritual food.
e. Have their senses exercised: It can be said that all five human senses have their spiritual counterparts.
i. We have a spiritual sense of taste: If indeed you have tasted that the Lord is gracious (1 Peter 2:3). Taste and see that the LORD is good! (Psalms 34:8)
ii. We have a spiritual sense of hearing: Hear and your soul shall live (Isaiah 55:3). He who has an ear, let him hear what the Spirit says to the churches (Revelation 2:7).
iii. We have a spiritual sense of sight: Open my eyes, that I may see wondrous things from Your law (Psalms 119:18). The eyes of your understanding (heart) being enlightened (Ephesians 1:18).
iv. We have a spiritual sense of smell: He shall be of quick scent in the fear of the LORD (Isaiah 11:3, RV margin). I am full, having received from . . . you, a sweet-smelling aroma (Philippians 4:18).
v. We have a spiritual sense of touch or feeling: Because your heart was tender, and you humbled yourself before the LORD (2 Kings 22:19). The hardening of their heart; who being past feeling, have given themselves over to licentiousness (Ephesians 4:18-19).

Hebrews 4 - ENTERING INTO HIS REST

Hebrews 4 - ENTERING INTO HIS REST

A. How to enter God’s rest.
1. (Hebrews 4:1-2) The warning is repeated: don’t miss God’s rest.
Therefore, since a promise remains of entering His rest, let us fear lest any of you seem to have come short of it. For indeed the gospel was preached to us as well as to them; but the word which they heard did not profit them, not being mixed with faith in those who heard it.
a. Therefore: The idea is carried on without pause from Hebrews 3 : unbelief kept the generation that escaped Egypt from entering Canaan. The promise remains of entering His rest, and we can enter into that rest by faith. Unbelief will make us fall short of the rest God has for us.
b. For indeed the gospel was preached to us as well as to them: We have heard the promise of God’s rest, just like the children of Israel did. They heard the word, but it did not profit them, because they did not receive it with faith.
i. They heard the promise. They had the opportunity to receive the promise. But they had actually enter by faith.
2. (Hebrews 4:3-9) Proof that a “rest” remains for the people of God, beyond it’s original fulfillment under Joshua.
For we who have believed do enter that rest, as He has said: “So I swore in My wrath, ‘They shall not enter My rest,’“ although the works were finished from the foundation of the world. For He has spoken in a certain place of the seventh day in this way: “And God rested on the seventh day from all His works”; and again in this place: “They shall not enter My rest.” Since therefore it remains that some must enter it, and those to whom it was first preached did not enter because of disobedience, again He designates a certain day, saying in David, “Today,” after such a long time, as it has been said: “Today, if you will hear His voice, do not harden your hearts.” For if Joshua had given them rest, then He would not afterward have spoken of another day. There remains therefore a rest for the people of God.
a. So swore in My wrath: This quote from Psalms 95:11 demonstrates that God has a rest available to us. This rest is after the pattern of God’s own rest on the seventh day from all His works, as described in the quote from Genesis 2:2.
b. Therefore it remains that some must enter it: God did not create this place of rest in vain. If Israel (those to whom it was first preached) did not enter because of disobedience, then someone else will enter into that rest.
c. Today, if you will hear His voice: The appeal in Psalms 95:7-8 proves that there is a rest that remains for God’s people to enter, beyond the fulfillment under Joshua. If Joshua had completely fulfilled the promise of rest, God’s appeal through David, saying “Today” would make no sense.
d. There remains therefore a rest for the people of God: All this together proves the point that there is a rest for the people of God. This is a rest that is spiritual, yet patterned after the rest provided through Joshua.
3. (Hebrews 4:10) What this rest is: a cessation from works.
For he who has entered His rest has himself also ceased from his works as God did from His.
a. He who has entered His rest has himself also ceased from his works: Entering this rest means no longer needing to work. The idea isn’t that there is no longer any place for doing good works. The idea is that there is no longer any place for works as a basis for our own righteousness.
b. Ceased from his works as God did from His: This cessation from works as a basis for righteousness fulfills our “Sabbath rest.” God rested from His works on the original Sabbath of Genesis 2:2 because the work was finished. We cease from self-justifying works because the work is finished by Jesus on the cross.
4. (Hebrews 4:11) Application of the invitation to enter God’s rest through faith.
Let us therefore be diligent to enter that rest, lest anyone fall according to the same example of disobedience.
a. Let us therefore: This phrase, or this idea, appears repeatedly in Hebrews. A doctrinal truth is presented - in this case, the truth of a remaining rest available by faith - then the truth is applied.
b. Be diligent to enter that rest: The rest is there, but God does not force it upon us. We must enter that rest. Clearly, the rest is entered by faith; but it takes diligent faith. This shows us that faith is not passive; it takes diligence to trust in, rely on, and cling to Jesus and His work for us.
c. Lest anyone fall according to the same example of disobedience: If we are not diligent to enter that rest, the result can be a disaster. We may fall according to the same example of disobedience. We may fall, even as the children of Israel did in the wilderness.
5. (Hebrews 4:12-13) Found out by God’s Word.
For the word of God is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart. And there is no creature hidden from His sight, but all things are naked and open to the eyes of Him to whom we must give account.
a. For the word of God: God’s Word has diagnosed our illness with a surgeon’s precision. It has seen our hearts, and discerned that we are too ready to follow in the failure of the children of Israel, to give up belief.
b. When the word of God exposes our weakness and unbelief like this, it demonstrates the inherent power, sharpness, and accuracy of the word of God. It bears constant reminding that as we submit ourselves to the word of God, we do it for far, far more than intellectual knowledge of the learning of facts. We do it for the ministry of the Word, because God meets us in His Word, and the Holy Spirit works powerfully through the word of God. We should consider just what the Word of God says it will do in our lives:
i. God’s word brings true health, fruitfulness, prosperity and success to the things we do. (Psalms 1:3)
ii. The word of God has healing power; it has the power to deliver us from oppression. (Psalms 107:20, Matthew 8:8, Matthew 8:16)
iii. God’s word is cleansing - if we take heed according to God’s word, our way will be cleansed. (Psalms 119:9, John 15:3, Ephesians 5:26)
iv. The word of God, hidden in our hearts, keeps us from sin. (Psalms 119:11)
v. God’s word is our counselor; as we delight in God’s word, it becomes a rich source of counsel and guidance for us. (Psalms 119:24)
vi. God’s word is a source of strength. (Psalms 119:28)
vii. God’s word imparts life to us. It is a continual source of life for us. (Psalms 119:93, Matthew 4:4)
viii. God’s word is a source of illumination and guidance to us. When God’s word comes in, so does light; it makes the simple wise and understanding. (Psalms 119:105, Psalms 119:130)
ix. God’s word gives peace to those who love it; they are secure, standing in a safe place. (Psalms 119:165)
x. When the word of God is heard and understood, it bears fruit. (Matthew 13:23)
xi. The word of God has inherent power and authority against demonic powers. (Luke 4:36)
xii. Jesus Himself - His eternal person - is described as the Word. When we are into the Word of God, we are into Jesus. (John 1:1)
xiii. Hearing God’s Word is essential to eternal life - you cannot pass from death into life unless you have heard the Word of God. (John 5:24, James 1:21, 1 Peter 1:23)
xiv. Abiding - living in - God’s Word is evidence of true discipleship. (John 8:31)
xv. God’s Word is the means to sanctification. (John 17:17)
xvi. God can do dramatic works with the Holy Spirit as His Word is being preached. (Acts 10:44)
xvii. Hearing God’s Word builds faith in us. (Romans 10:17)
xviii. Holding fast to the Word of God can give us present assurance of salvation. (1 Corinthians 15:2)
xix. The faithful handling of the Word of God gives the ministers of the Word a clear conscience - they know that they have done all they can before God. (2 Corinthians 4:2, Philippians 2:16)
xx. The Word of God is our sword of the Spirit - it is our equipment for spiritual battle, especially in the idea of an offensive weapon. (Ephesians 6:17)
xxi. The Word of God comes with the power of the Holy Spirit - with “much assurance” - and critical aspect of the ministry of the Word. (1 Thessalonians 1:5)
xxii. The Word of God works effectively in those who believe. (1 Thessalonians 2:13)
xxiii. The word of God sanctifies the very food we eat! (1 Timothy 4:5)
xxiv. The word of God is not dead; it is living and active and sharper than any two edged sword. The word of God can probe us like a surgeon’s expert scalpel, cutting away what needs to be cut and keeping what needs to be kept. (Hebrews 4:12)
xxv. The word of God is our source of growth. (1 Peter 2:2, 1 Corinthians 2:1-5)
c. Is living and powerful: No wonder the writer to the Hebrews can say this. The Bible isn’t a collection of musty stories and myths. It has an inherent life and power. The preacher doesn’t make the Bible “come alive.” The Bible is alive, and gives life to the preacher and anyone else who will really receive it.
i. Powerful (translated active in the KJV) reminds us that something might be alive, yet dormant. But God’s Word is both living and powerful, in the sense of being active.
d. Sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow: God’s Word can hit us with surprising precision, and the Holy Spirit empowers the ministry of the Word to do deep work in our hearts.
i. Often people wonder how a preacher’s message can be so relevant to their life. They sometimes honestly wonder if the preacher doesn’t know some “inside information” about their life. But it isn’t necessarily the preacher at all. It is the sharpness of the Word of God, delivering the message in just the right place.
e. Even to the division of soul and spirit: Is there a deliberate and significant difference between soul and spirit here?
i. Certainly, there is some distinction between soul and spirit. “The New Testament use of pneuma for the human spirit focuses on the spiritual aspect of man, i.e. his life in relation to God, whereas psyche refers to man’s life irrespective of his spiritual experience, i.e. his life in relation to himself, his emotions and thought. There is a strong antithesis between the two in the theology of Paul.” (Guthrie)
ii. But the stress of this passage isn’t to spell out a theology of the difference between soul and spirit. “Attempts to explain [these terms] on any psychological basis are futile. The form of expression is poetical, and signifies that the word penetrates to the inmost recesses of our spiritual being as a sword cuts through the joints and marrow of the body.” (Vincent)
iii. However, it is important to understand what the Bible means when it speaks of and makes a distinction with soul and spirit. The Bible tells us that people have an “inner” and an “outer” nature (Genesis 2:7, 2 Corinthians 4:16). The inner man is described by both the terms spirit (Acts 7:59, Matthew 26:41, John 4:23-24) and soul (1 Peter 2:11, Hebrews 6:19, Hebrews 10:39). These two terms are often used synonymously, but not always. We can say that soul seems to focus more on individuality and life (often being defined as the mind, the will, and the emotions). The spirit seems to focus more on supernatural power and life in an individual.
iv. That there is some distinction between the spirit and the soul is made obvious by passages like 1 Thessalonians 5:23 and Hebrews 4:12. The fact that the terms are sometimes used interchangeable is shown by passages like Job 7:11 and Isaiah 26:9.
v. Because the soul and spirit both have reference to the “inner man,” they are easily confused. Often an experience which only “blesses” the soul is supposed to be something which builds up the spirit. There is nothing wrong with “soulish” excitement and blessing, but there is nothing in it that builds us up spiritually. That is why many Christians go from one exciting experience to another but never really grow spiritually - the ministry they receive is “soulish.” This is why the Word of God is so powerful and precise; it can pierce even to the division of soul and spirit, which isn’t easy to do.
vi. The outer man is described by the terms flesh (Colossians 2:5, Matthew 26:41, Galatians 5:16-17) and body (Romans 6:6, Romans 8:13, 1 Corinthians 6:13 and 1 Corinthians 6:19-20). The terms flesh and body also seem to include aspects of our person such as the senses and habits. When we allow our flesh to direct our thoughts and actions, it ends in spiritual ruin. God wants us to be directed not by the spirit, not by the flesh, or even the soul.
f. All things are naked and open to the eyes of Him to whom we must give account: There is no one hidden before God. He sees our hearts and knows how to touch them, and we must give account for how we respond to His touch.
i. Naked reminds us of the way God saw through Adam’s feeble hiding. God sees through our hiding the same way.
ii. Open is the ancient Greek word trachelizo, used only here in the New Testament. It was used of wrestlers who had a hold that involved gripping the neck and was such a powerful hold that it brought victory. So the term can mean “to prostrate” or “to overthrow;” but many scholars do adopt the simply meaning of “open.”
g. Remember the context. The writer to the Hebrews trusts that he has pierced the hearts of his audience, who were contemplating “giving up” on Jesus. In this passage, he has made it plain that they can’t give up on Jesus can keep it “hidden” from God. The word of God has discovered and exposed their condition.
B. Jesus our High Priest.
1. (Hebrews 4:14) Seeing Jesus, our great High Priest.
Seeing then that we have a great High Priest who has passed through the heavens, Jesus the Son of God, let us hold fast our confession.
a. Seeing then that we have a great High Priest: The idea that Jesus is our High Priest has been mentioned before (Hebrews 2:17 and Hebrews 3:1). But now the writer to the Hebrews will develop the idea more extensively.
b. Seeing then: The writer to the Hebrews wants to call attention to the specific, unique character of Jesus as our High Priest. No other High Priest was called great. No other High Priest . . . passed through the heavens. No other High Priest is the Son of God.
c. Let us hold fast our confession: Knowing that we have a High Priest, and know how unique and glorious He is, is wonderful. It is even greater to know that He has passed through the heavens, that He has ascended into heaven, and now ministers there on our behalf is even greater. Both of these things should encourage us to hold fast our confession.
2. (Hebrews 4:15) Our High Priest can sympathize with us.
For we do not have a High Priest who cannot sympathize with our weaknesses, but was in all points tempted as we are, yet without sin.
a. We do not have a High Priest who cannot sympathize: Though His deity has been documented (Hebrews 1:4-14), His compassionate humanity has also been demonstrated (Hebrews 2:5-18). It means that there is a Jesus, God the Son, enthroned in heaven, our High Priest, can sympathize with our weaknesses.
i. To the Greeks, the primary attribute of God was apatheia, the essential inability to feel anything at all. Jesus isn’t like that. He knows, He feels what we go through. The ancient Greek word for sympathize literally means “to suffer along with.”
ii. What makes the difference is that Jesus added humanity to His deity, and came and lived among us as a man. When you have been there, it makes all the difference. We might hear of some tragedy at a high school, and feel a measure of sorrow. But it is nothing like the pain we would feel if it were the high school we attended.
b. But was in all points tempted as we are, yet without sin: Jesus knows what it is like to be tempted and to battle against sin, though He was never stained by sin. “His sinlessness was, at least in part, an earned sinlessness as he gained victory after victory in the constant battle with temptation that life in this world entails.” (Morris)
i. Sometimes we think that because Jesus is God, He could never know temptation the way we do. In part, this is true: Jesus faced temptation much more severely than we ever have or ever will. The Sinless One knows temptation in a way we don’t, because only the one who never gives into temptation knows the full strength of temptation. It is true that Jesus never faced temptation in an inner sense the way we do, because there was never a sinful nature pulling Him to sin from the inside. But He knew the strength and fury of external temptation in a way, and to a degree, that we can never know. He knows what we go through; He has faced worse.
3. (Hebrews 4:16) An invitation: come to the throne of grace.
Let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need.
a. Let us therefore come boldly: Because we have a High Priest who is both omnipotent and compassionate, we can come boldly to His throne. Discouraging us from this access is a central strategy of Satan. The devil sometimes wants us to consider Jesus as unapproachable - perhaps encouraging us to come by Mary or the saints instead of Jesus. Sometimes the devil wants us to think of Jesus as being powerless to help, not as one who sits on a throne in heaven.
b. The throne of grace: The throne of God is a throne of grace. When we come, we may obtain mercy (this is not getting what we deserve) and find grace (this is getting what we don’t deserve) in our time of need.
i. Rabbis taught that God had two thrones, one of mercy, and one of judgment. They said this because they knew that God was both merciful and just, but how could these two attributes of God be reconciled? Perhaps God had two thrones, displaying the two aspects of His character. On one throne He would show His judgment, and on the other His mercy. But here, in light of the finished work of Jesus, we see mercy and judgment reconciled into one throne of grace.
ii. Remember that grace does not ignore God’s justice; it operates in fulfillment of God’s justice, in light of the cross.
c. Find grace to help in time of need: Thankfully, God provides help in our time of need. No request is too small, because He wants us to be anxious for nothing, but in everything by prayer . . . let your requests be made known to God. (Philippians 4:6)

Hebrews 3 - JESUS, SUPERIOR TO MOSES

Hebrews 3 - JESUS, SUPERIOR TO MOSES

A. Considering Jesus.
1. (Hebrews 3:1 a) Therefore: who we are in light of the previous paragraphs.
Therefore, holy brethren, partakers of the heavenly calling,
a. Therefore: We have been left with the picture of Jesus, our heavenly High Priest. Since this is true, it teaches something about who we are. Understanding who we are in light of who Jesus is and what He has done is essential for a healthy Christian life. It keeps us from the depths of discouragement the Hebrew Christians faced.
b. We are holy brethren: Because our heavenly, holy High Priest is not ashamed to call them brethren. (Hebrews 2:11) It should bless and encourage us that Jesus calls us His holy brethren.
c. We are partakers of the heavenly calling: Because Jesus is committed to bringing many sons to glory (Hebrews 2:10), we are partners in His heavenly calling. This should bless and encourage us to press on, even through difficult times and trials.
2. (Hebrews 3:1 b) Therefore: what we are to do in light of the previous paragraphs.
Consider the Apostle and High Priest of our confession, Christ Jesus,
a. Consider the Apostle: We don’t often apply this word to Jesus, but He is our Apostle. The Greek word for apostle really means something like ambassador. In this sense, Jesus is the Father’s ultimate ambassador (Hebrews 1:1-2). God had to send a message of love so important, He sent it through Christ Jesus.
i. The message is plain: consider this. Consider that God loves you so much He sent the ultimate Messenger, Christ Jesus. Consider also how important it is for you to pay attention to God’s ultimate Apostle, Christ Jesus.
ii. God also chose His original, authoritative “ambassadors” for the church; these are what we think of as the original twelve apostles. God still chooses ambassadors in a less authoritative sense, and there is a sense in which we are all ambassadors for God.
b. Consider the . . . High Priest: Jesus is the One who supremely represents us before the Father, and who represents the Father to us. God cares for us so much that He put the ultimate mediator, the ultimate High Priest, between Himself and sinful man.
i. The message is plain: consider this. Consider that God loves you this much, and that if such a great High Priest has been given to us, we must honor and submit to this High Priest, who is Christ Jesus.
c. Consider the Jesus as the Apostle and High Priest of our confession: Jesus is the ambassador and the mediator of our confession. Christianity is a confession made with both the mouth (Matthew 10:32, Romans 10:9) and with the life.
3. (Hebrews 3:2) Consider Jesus as faithful in His duties before the Father, even as Moses was a faithful servant of God.
Who was faithful to Him who appointed Him, as Moses also was faithful in all His house.
a. Who was faithful: When we consider the past faithfulness of Jesus, it makes us understand that He will continue to be faithful. And as He was faithful to God the Father (Him who appointed Him), so He will be faithful to us. This should bless and encourage us!
b. As Moses also was faithful in all His house: Moses showed an amazing faithfulness in his ministry; but Jesus showed a perfect faithfulness - surpassing even that of Moses!
B. Jesus, superior to Moses.
1. (Hebrews 3:3 a) Jesus has received more glory than Moses did.
For this One has been counted worthy of more glory than Moses,
a. Moses: Moses received much glory from God. This is seen in his shining face after spending time with God (Exodus 34:29-35), in his justification before Miriam and Aaron (Numbers 12:6-8), and before the sons of Korah (Numbers 16).
b. For this One has been counted worthy of more glory than Moses did: But Jesus received far more glory from the Father, at His baptism (Matthew 3:16-17), at His transfiguration (Mark 9:7), and at His resurrection (Acts 2:26-27 and Acts 2:31-33).
2. (Hebrews 3:3-6) Why did Jesus receive more glory than Moses? Because Moses was a servant in God’s house, but Jesus is both the builder of the house and a Son in it.
Inasmuch as He who built the house has more honor than the house. For every house is built by someone, but He who built all things is God. And Moses indeed was faithful in all His house as a servant, for a testimony of those things which would be spoken afterward, but Christ as a Son over His own house, whose house we are if we hold fast the confidence and the rejoicing of the hope firm to the end.
a. Inasmuch as He who built the house has more honor than the house: Moses was a member of the household of God, but Jesus is the creator of that house, worthy of greater glory.
i. The ancient Rabbis considered Moses to be the greatest man ever, greater than the angels. The writer to the Hebrews does nothing to criticize Moses; he only looks to properly exalt Jesus.
b. Moses indeed was faithful in all His house as a servant . . . but Christ as a Son over His own house: Moses was a faithful servant, but he was never called a Son in the way Jesus is.
c. Whose house we are if we hold fast: We are a part of Jesus’ household if we hold fast. The writer to the Hebrews is encouraging those who felt like turning back, helping them to hold fast by explaining the benefits of hanging in there.
i. True commitment to Jesus is demonstrated over the long term, not just in an initial burst. We trust that He who has begun a good work in you will complete it until the day of Jesus Christ (Philippians 1:6).
ii. Whose house we are: 1 Peter 2:4-5 says we are being built up a spiritual house. God has a work to build through His people, even as one might build a house.
C. The application of the fact of Jesus’ superiority to Moses.
1. (Hebrews 3:7-11) A quotation from Psalms 95:7-11 and its relevance.
Therefore, as the Holy Spirit says: “Today, if you will hear His voice, do not harden your hearts as in the rebellion, in the day of trial in the wilderness, where your fathers tested Me, tried Me, and saw My works forty years. Therefore I was angry with that generation, and said, ‘They always go astray in their heart, and they have not known My ways.’ So I swore in My wrath, ‘They shall not enter My rest.’“
a. Do not harden your hearts: If those who followed Moses were responsible to surrender, trust and persevere in following God’s leader, how much more are we responsible to do the same with a greater leader, Jesus?
b. As in the rebellion, in the day of trial: The day of trial refers first to the trial at Meribah (Numbers 20:1-13). But more generally, it speaks of Israel’s refusal to trust and enter the Promised Land during the Exodus (Numbers 13:30 to Num_14:10). God did not accept their unbelief and condemned that generation of unbelief to die in the wilderness (Numbers 14:22-23; Numbers 28-32).
c. And saw My works forty years: Because of their unbelief, the people of Israel faced judgment which culminated after forty years. This warning in Hebrews was written about forty years after the Jews’ initial rejection of Jesus. God’s wrath was quickly coming upon the Jews who rejected Jesus, and would culminate with the Roman destruction of Jerusalem.
d. Therefore I was angry with that generation: God’s anger was kindled against that generation on account of their unbelief. They refused to trust God for the great things He had promised, and were unwilling to persist in trust.
2. (Hebrews 3:12-15) Beware: Don’t be like the generation that perished in the wilderness!
Beware, brethren, lest there be in any of you an evil heart of unbelief in departing from the living God; but exhort one another daily, while it is called “Today,” lest any of you be hardened through the deceitfulness of sin. For we have become partakers of Christ if we hold the beginning of our confidence steadfast to the end, while it is said: “Today, if you will hear His voice, Do not harden your hearts as in the rebellion.”
a. Lest there be in any of you an evil heart of unbelief: This is strong language, but we often underestimate the terrible nature of our unbelief. Refusing to believe God is such a serious sin because it shows an evil heart and a departing from the living God.
i. “Unbelief is not inability to understand, but unwillingness to trust . . . it is the will, not the intelligence, that is involved.” (Newell)
ii. One can truly believe God, yet be occasionally troubled by doubts. There is a doubt that wants God’s promises but is weak in faith at the moment. Unbelief isn’t weakness of faith; it sets itself in opposition to faith.
iii. “The great sin of not believing in the Lord Jesus Christ is often spoken of very lightly and in a very trifling spirit, as though it were scarcely any sin at all; yet, according to my text, and, indeed, according to the whole tenor of the Scriptures, unbelief is the giving of God the lie, and what can be worse?” (Spurgeon)
iv. “Hearken, O unbeliever, you have said, ‘I cannot believe,’ but it would be more honest if you had said, ‘I will not believe.’ The mischief lies there. Your unbelief is your fault, not your misfortune. It is a disease, but it is also a crime: it is a terrible source of misery to you, but it is justly so, for it is an atrocious offense against the God of truth.” (Spurgeon)
v. “Did I not hear some one say, ‘Ah, sir, I have been trying to believe for years.’ Terrible words! They make the case still worse. Imagine that after I had made a statement, a man should declare that he did not believe me, in fact, he could not believe me though he would like to do so. I should feel aggrieved certainly; but it would make matters worse if he added, ‘In fact I have been for years trying to believe you, and I cannot do it.’ What does he mean by that? What can he mean but that I am so incorrigibly false, and such a confirmed liar, that though he would like to give me some credit, he really cannot do it? With all the effort he can make in my favour, he finds it quite beyond his power to believe me? Now, a man who says, ‘I have been trying to believe in God,’ in reality says just that with regard to the Most High.” (Spurgeon)
b. Exhort one another daily: If we will strengthen our faith and avoid the ruin of unbelief, we must be around other Christians who will exhort - that is, “seriously encourage” us.
i. How seriously do we take our responsibility to exhort one another daily, and to be exhorted? We judge and criticize rather well, but how well do we really exhort?
ii. If you are out of fellowship altogether, how can you exhort or be exhorted? What will keep you from becoming hardened through the deceitfulness of sin?
iii. This emphasis flies in the face of our society’s thinking. A survey found that more than 78% of the general public and 70% of churchgoing people believe “you can be a good Christian without attending church.” (Roof and McKinney)
c. The deceitfulness of sin: The sin of unbelief has its roots in deceit; and unbelief hardens us (lest any of you be hardened). Unbelief and sin is deceitful because when we are unbelieving towards God, we don’t stop believing - we simply start believing in a deception.
d. For we have become partakers of Christ if we hold the beginning of our confidence steadfast to the end: If we have really become partakers of Christ, if we have really heard His voice, we will hold the beginning of our confidence steadfast to the end. Paul communicated the same idea in Philippians 1:6.
i. But it isn’t enough to leave the matter with a fatalistic “if you are really saved, you will endure.” We have to realize that God uses these warnings and appeals to our will as His appointed means to build endurance in us. There is no fatalism here!
e. Do not harden your hearts: We often say our hearts have been hardened by others or by circumstances. But the fact is that we harden our own hearts in response to what may be done to us.
3. (Hebrews 3:16-19) It isn’t enough to make a good beginning.
For who, having heard, rebelled? Indeed, was it not all who came out of Egypt, led by Moses? Now with whom was He angry forty years? Was it not with those who sinned, whose corpses fell in the wilderness? And to whom did He swear that they would not enter His rest, but to those who did not obey? So we see that they could not enter in because of unbelief.
a. For who, having heard, rebelled? As a nation, Israel made a good beginning. After all, it took a lot of faith to cross the Red Sea! Yet all of that first generation perished in the wilderness, except for the two men of faith - Joshua and Caleb.
b. They would not enter His rest: 11 times in Hebrews chapters 3 and 4, Hebrews speaks of entering rest. That rest will be deeply detailed in the next chapter. But here, the key to entering rest is revealed: belief.
c. So we see that they could not enter in because of unbelief: One might be tempted to think the key to entering rest is obedience, especially from Hebrews 3:18 : to whom did He swear that they would not enter His rest, but to those who did not obey? But the disobedience mentioned in Hebrews 3:18 is an outgrowth of the unbelief mentioned in Hebrews 3:19. The unbelief came first, then the obedience.
i. In a New Testament context, our belief centers on the superiority of Jesus Christ, the truth of who He is (fully God and fully man) and His atoning work for us as a faithful High Priest (as in Hebrews 2:17).
ii. When we trust in these things, making them the “food” of our souls, we enter into God’s rest.
d. Israel’s great failure was to persevere in faith. After crossing much of the wilderness trusting in God, and after seeing so many reasons to trust in Him, they end up falling short - because they did not persevere in faith in God and His promise.
i. Jesus reminded us in the parable of the soils with the seeds cast on stony ground and among thorns: it isn’t enough to make a good beginning, real belief perseveres to the end. If we have made a good start, praise God; but how we finish is even more important than how we start.
ii. C.S. Lewis speaks to the difficulty of persistence (from a tempting demon’s fictional perspective): “The Enemy has guarded him from you through the first great wave of temptations. But, if only he can be kept alive, you have time itself for you ally. The long, dull monotonous years of middle-aged prosperity or middle-aged adversity are excellent campaigning weather. You see, it is so hard for these creatures to persevere. The routine of adversity, the gradual decay of youthful loves and youthful hopes, the quiet despair (hardly felt as pain) of ever overcoming the chronic temptations with which we have again and again defeated them, the drabness which we create in their lives and inarticulate resentment with which we teach them to respond to it -- all this provides admirable opportunities of wearing out a soul by attrition. If, on the other hand, the middle years from prosperous, our position is even stronger. Prosperity knits a man to the World. He fells that he is ‘finding his place in it’ while really it is finding its place in him. . . . That is why we must often wish long life to our patients; seventy years is not a day too much for the difficult task of unraveling their souls from Heaven and building up a firm attachment to the earth.” (The Screwtape Letters)
iii. Will the passing years wean us away from an on-fire, trusting relationship with the Lord? Or will they only serve to increase our life of trust and reliance on Jesus?

Hebrews 2 - JESUS, OUR ELDER BROTHER

Hebrews 2 - JESUS, OUR ELDER BROTHERR

A. Therefore: Because of the superiority of Jesus to the angels, we must give heed to Jesus.
1. (Hebrews 2:1) The lesson of Hebrews 1 is applied: listen and don’t drift away.
Therefore we must give the more earnest heed to the things we have heard, lest we drift away.
a. The use of therefore in Hebrews is instructive; it makes us pay attention to a point of application after the writer has developed a principle. The Scriptural fact of Jesus’ superiority over the angels has life-changing application - and now we must consider the application.
b. What we must do: give more earnest heed to the words of Jesus. It’s easy to think this exhortation to give the more earnest heed is directed to unbelievers; but it is something “mature” Christians must be challenged with also. We can become desensitized to the glory of Jesus’ message, thinking we know it all.
i. Give the more earnest heed has not only the idea of hearing carefully, but also in doing what we have heard - and we must give the more earnest heed.
c. If we do not give the more earnest heed, we will drift away. Drifting is something that happens quite automatically when we are not anchored to anything solid; if we are not “anchored” in the superiority of Jesus, we will drift with the currents of the world, the flesh, and the devil.
i. One doesn’t have to do anything to simply drift away; most Christian regress comes from a slow drifting, not from a sudden departure.
ii. An ungodly farmer died, and they discovered in his will that he had left his farm to the Devil. In the court, they didn’t quite know what to do with it -- how do you give a farm to the Devil? Finally, the judge decided: “The best way to carry out the wishes of the deceased is to allow the farm to grow weeds, the soil to erode, and the house and barn to rot. In our opinion, the best way to leave something to the Devil is to do nothing.” We can leave our lives to the Devil the same way - doing nothing, drifting with whatever currents will drive us.
2. (Hebrews 2:2-4) The lesson emphasized: how shall we escape if we neglect so great a salvation?
For if the word spoken through angels proved steadfast, and every transgression and disobedience received a just reward, how shall we escape if we neglect so great a salvation, which at the first began to be spoken by the Lord, and was confirmed to us by those who heard Him, God also bearing witness both with signs and wonders, with various miracles, and gifts of the Holy Spirit, according to His own will?
a. The word spoken through angels is a way of describing the Mosaic Law, which was received . . . by the direction of angels (Acts 7:53). The idea is that the law was “delivered” to Moses by the hands of angels.
i. The concept that angels mediated the Law is found in Deuteronomy 33:2, Acts 7:53, Galatians 3:19 and Josephus, Antiquities, 15.53.
b. The Mosaic Law was steadfast and strict (every transgression and disobedience received a just reward). It demanded to be taken seriously.
c. How shall we escape: If we must take the word which came by angels seriously, how much more seriously must we take the word which came by the Son of God - who has been proven to be greater than the angels?
i. A greater word, brought by a greater Person, having greater promises, will bring a greater condemnation if neglected.
d. Therefore, we must not neglect so great a salvation. The word neglect is amelesantes, which is used in Matthew 22:5 (they made light of it) of those who disregarded the invitation to the marriage supper. It means to have the opportunity, but to ignore or disregard it.
i. This is a word to believers, not to the unsaved. The danger described isn’t rejecting salvation (though the principle certainly applies), but neglecting salvation.
ii. Remember that Hebrews was written not primarily as an evangelistic tract, but as an encouragement and warning to discouraged Christians, those who neglected an abiding walk with Jesus.
e. Spoken by the Lord, and was confirmed to us by those who heard Him, God also bearing witness both with signs and wonders: This word was spoken by Jesus, then confirmed by eyewitnesses (those who heard Him). Then it was confirmed with signs, wonders, miracles and gifts of the Holy Spirit given by God.
i. In saying and was confirmed to us by those who heard Him, the writer confirms he is not a “first generation” Christian. He has heard the message second-hand through the apostles and eye-witnesses of Jesus’ ministry.
ii. Hebrews 2:3 is one reason many believe Paul did not write Hebrews. In other passages, Paul seems to put himself on an equal level with the apostles and other eyewitnesses of Jesus (1 Corinthians 9:1; 1Co_15:3-11).
f. God does confirm His word with various miracles, and gifts of the Holy Spirit - but doing it all according to His own will.
i. Jesus said miraculous signs would follow those who believe (Mark 16:17); if there is no element of the miraculous, one may question whether there is true belief in Jesus or if the word of God is truly being preached. After all, is the preacher giving anything for God to confirm?
ii. On the other hand, the Spirit brings such miracles and gifts according to His will. Miracles can’t be “worked up” and hyped; much damage has been done by those who don’t think enough miracles are happening, and want to “prime the pump” through the enthusiasm of the flesh.
iii. It’s hard to say which is worse - the denial of miracles and the gifts of the Holy Spirit, or the fleshly counterfeit of them. But the devil doesn’t care which side of the boat he throws you over, just as long as you get soaking wet!
B. The glorious humanity of Jesus Christ
1. (Hebrews 2:5-8 a) We know Jesus is human, because God has put the world in subjection to man, not angels (evidence: Psalms 8:4-6).
For He has not put the world to come, of which we speak, in subjection to angels. But one testified in a certain place, saying: “What is man that You are mindful of him, or the son of man that You take care of him? You have made him a little lower than the angels; You have crowned him with glory and honor, and set him over the works of Your hands. You have put all things in subjection under his feet.” For in that He put all in subjection under him, He left nothing that is not put under him.
a. You have made him a little lower than the angels: In chapter one, the writer to the Hebrews demonstrated the deity of Jesus and His superiority over all angels brilliantly from the Scriptures. Now he will demonstrate the humanity of Jesus from the Scriptures, and apply the implications of Jesus’ humanity.
i. It is Scripturally wrong to think of Jesus as merely God or merely man. It is wrong to think of Him as 50% God, 50% man (or any other percentage split). It is wrong to think of Him as “man on the outside” and “God on the inside.” The Bible teaches Jesus is fully God and fully man, that a human nature was added to His divine nature, and both natures existed in one Person, Jesus Christ.
ii. Significantly, the first false teaching about Jesus arising in the church was not that He wasn’t God, but that He wasn’t really human and He only seemed to be human. The heresy was called Docetism, coming from the Greek word to seem, and was taught by Cerinthus, who opposed the apostle John in the city of Ephesus, and whose teaching is probably the focus of 1 John 4:2; 1Jn_5:6.
b. He has not put the world to come . . . in subjection to angels: God never gave angels the kind of dominion man originally had over the earth (Genesis 1:26-30); angels do not have dominion over this world, or the world to come.
c. What is man: The quotation from Psalms 8:4-6 shows both the smallness of man in relation to the God of creation, and the dominion that God has given man, even though he is a little lower than the angels.
d. He left nothing that is not put under him: The writer emphasizes the point: God has put all things (not some things) under subjection to human beings.
i. So, how can Jesus rule and reign over the world to come if He is not human? Then God’s promise to put the world under subjection to man would be untrue.
2. (Hebrews 2:8-9) A problem and its solution.
But now we do not yet see all things put under him. But we see Jesus, who was made a little lower than the angels, for the suffering of death crowned with glory and honor, that He, by the grace of God, might taste death for everyone.
a. But now we do not yet see all things put under him: How can we say that all things are subject to man? It seems to be an unfulfilled promise.
b. But we see Jesus: The promise is fulfilled in Jesus, who is Lord over all, and through whom man can regain the dominion originally intended for Adam (Revelation 1:6; Rev_5:10; Matthew 25:21).
i. How many things we do not understand are put into proper focus if we will only see Jesus! The answers to life’s most perplexing questions are not questions of “Why?” though we often torture ourselves asking “Why?” The greatest answer is a Who - Jesus Christ!
c. This promise of dominion could only be fulfilled through the humility (a little lower than the angels) and suffering (the suffering of death) of Jesus, who defeated the evil Adam had introduced into the world - which was death (Romans 5:12).
i. God gave man dominion over the earth, but man forfeited his power (not his right or authority) to take that dominion through sin, and the principle of death took away the power to rule. But Jesus came, and through His humility and suffering, defeated the power of death, and makes possible the fulfillment of God’s promise that humans will have dominion over the earth - fulfilled both through Jesus’ own dominion, and the rule of believers with Him. (Revelation 20:4)
3. (Hebrews 2:10-13) We know Jesus is human, because He calls is brethren.
For it was fitting for Him, for whom are all things and by whom are all things, in bringing many sons to glory, to make the captain of their salvation perfect through sufferings. For both He who sanctifies and those who are being sanctified are all of one, for which reason He is not ashamed to call them brethren, saying: “I will declare Your name to My brethren; In the midst of the assembly I will sing praise to You.” And again: “I will put My trust in Him.” And again: “Here am I and the children whom God has given Me.”
a. Not only was it necessary - it was fitting for the sovereign God - for whom are all things and by whom are all things to be made perfect through sufferings in the task of bringing many sons to glory.
i. Conceivably, God could have engineered a way to save us that did not require the suffering of the Son of God; but it was fitting for Jesus to save us at the cost of His own agony.
ii. This is the ultimate illustration of the fact that real love, real giving, involves sacrifice. As David said, nor will I offer . . . offerings to the LORD my God which costs me nothing (2 Samuel 24:24). God’s love for us had to show itself in sacrifice, and what could God sacrifice unless He added humanity to His deity and suffered on our behalf?
b. Jesus was made perfect through sufferings. It isn’t that there was anything lacking in His Deity, but only in His experience: how does God in heaven know suffering by experience?
i. “To make perfect does not imply moral imperfection in Jesus, but only the consummation of that human experience of sorrow and pain through which he must pass in order to become the leader of his people’s salvation.” (Vincent)
ii. The point is that it was fitting for the Father to do this, in the sense that it pleased the LORD to bruise Him (Isaiah 53:10) for the sake of bringing many sons to glory.
c. Therefore, we are sanctified by One who has been sanctified. We are all of the same human family, so Jesus is not ashamed to call them (that is, us) brethren. He could not be our brother unless He was also human like us.
i. Jesus is not ashamed to call us brethren. But are we ashamed to openly say that we belong to Jesus? Who should be more embarrassed?
d. The writer cites three evidences to the fact that Jesus the Messiah calls His people His brethren from the Old Testament: Psalms 22:22, Isaiah 8:17-18.
i. In each one of these examples, we see Messiah willing to associate Himself with His brethren, whether it be in a congregation of worship, a community of trust in the Father, or declaring a common family association.
4. (Hebrews 2:14-16) What Jesus did as our Brother.
Inasmuch then as the children have partaken of flesh and blood, He Himself likewise shared in the same, that through death He might destroy him who had the power of death, that is, the devil, and release those who through fear of death were all their lifetime subject to bondage. For indeed He does not give aid to angels, but He does give aid to the seed of Abraham.
a. He Himself likewise shared in the same: For Jesus to truly fulfill the role of “Elder Brother” for the family of the redeemed, He had to take on flesh and blood. He had to enter into the prison to free the captives.
b. Through death He might destroy him who had the power of death, that is, the devil: Some take this as meaning that Jesus destroyed Satan’s “right” to rule over man, which was presumably given to him in the garden of Eden through Adam’s rebellion. The idea is that Jesus took away Satan’s “right” to rule by allowing Satan to “unlawfully” take Jesus’ life on the cross, and Satan’s “unlawful” action against Jesus forfeited his right to rule over man. In this thinking, the end result is that the devil has no right over those who come to God through Jesus’ work on the cross.
i. Since death only has dominion over those who are born sinners or who have sinned (Romans 5:12), Satan had no “right” to take the life of Jesus, who had never sinned nor was born a sinner - and the devil then committed an “unlawful” murder, according to his nature (John 8:44). Jesus allowed the devil to bruise His heel so that He could bruise his head (Genesis 3:15).
ii. The problem with this approach is that we know the devil did not take Jesus’ life; He laid it down of His own accord, and no one took it from Him (John 10:17-18).
iii. However, one might say the devil is guilty of “attempted unlawful murder” over someone he had no rights over, because there was no stain of sin on Jesus. Satan certainly wanted to murder Jesus, and tried to, and is guilty of that.
c. Release those who through fear of death were all their lifetime subject to bondage: The fear of death rules as a tyrant over humanity. Some try to make peace with death by calling it their friend. But Christians have no fear of death (though perhaps a fear of dying), not because death is their friend, but because it is a defeated enemy who now serves God’s purpose in the believer’s life.
d. He does give aid to the seed of Abraham: The Father’s work in Jesus was not primarily for the sake of angels (though it is for the angels in a secondary sense according to Ephesians 3:10), it is for the people of faith (the seed of Abraham).
i. Seed of Abraham here is used in the sense of those who are Abraham’s children inwardly, not ethnically (Romans 2:28-29, Galatians 3:7).
4. (Hebrews 2:17-18) Therefore: Jesus is our faithful High Priest.
Therefore, in all things He had to be made like His brethren, that He might be a merciful and faithful High Priest in things pertaining to God, to make propitiation for the sins of the people. For in that He Himself has suffered, being tempted, He is able to aid those who are tempted.
a. Made like His brethren: If Jesus were not like us, He could not be our High Priest, representing us before the Father and making atonement (propitiation) for our sins.
i. Neither the Deity nor the Humanity of Jesus are negotiable. If we diminish either and He is unable to save us.
b. That He might be a merciful and faithful High Priest: The High Priest wore a breastplate that had stones, engraved with the names of the tribes of Israel, on both his chest and his shoulders. The High Priest would therefore be in constant sympathy with the people of God, carrying them on his heart and in his work (on the shoulders).
i. Jesus did not wear the High Priest’s breastplate; but the wound in His chest and the cross on His shoulders are even more eloquent testimony to His heart for us and work on our behalf - to make propitiation for the sins of the people.
c. Because Jesus added humanity to His deity, and has experienced human suffering, Jesus is able to aid those who are being tempted, and when we are suffering. He really does know what you are going through!
d. It is astonishing: there is a God in Heaven who by experience knows what I am going through, and can aid me, not just feel bad for me!
i. “This is the most powerful preservative against despair, and the firmest ground of hope and comfort, that ever believing, penitent sinners could desire or have.” (Poole) “Were the rest of the Scripture silent on this subject, this verse might be an ample support for every tempted soul.” (Clarke)