Hebrews Explained Verse By Verse

Verse By Verse Through Hebrews

Chapter One

Hebrews 1:1 - The book of Hebrews opens with: “God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets…” (Hebrews 1:1). The context is going to bear out that the reference to God in this passage is God the Father. This is important because when talking about God, we could be discussing Jesus (Romans 9:1-5) and the Holy Spirit as well (Acts 5:1-4). When we read the wording of “sundry times” it is hard to do a word study on this. It only appears this one time in the New Testament. The term is defined as this: “In many portions, i.e. variously as to time and agency (piecemeal): — at sundry times. By many portions, by many times and in many ways” (Strong’s # 4181). Similarly, a word study on “divers manners” is difficult because it too only appears here in this one passage. The definition for “divers manners” is: “in many ways, i.e. variously as to method or form: — in divers manners. In many manners” (Strong’s # 4187).

When we examine the wording “time past” we can do a little more research on that wording. The Greek term “πάλαι” appears six times in the original text. It is defined as: “any while, a great while ago, (of) old, in time past. Of old, former; long ago” (Strong’s # 3819). It is translated in Matthew 11:21 as “long ago”. In Luke 10:13 it is translated “a great while ago”. The “fathers” is a genealogical reference to those of times past (i.e. Luke 1:55, John 6:49, Acts 3:13, etc.). The “prophets” are those, in connection to the rest of the statements, who prophesied a great while ago (James 5:10 and I Peter 1:10). That is an important distinction, because during the first century there were also prophets prophesying (Acts 15:32, Acts 19:1-7, I Corinthians 12:28, and I Corinthians 14:29-32). The Hebrew writer is not referring to those first century prophets, but rather the prophets of long ago.

So, this letter opens with reminding the reader that God the Father spoke many times in many ways long ago to their fathers by the prophets. Think about the importance of that opening declaration. As we go through this book it is going to be obvious that it was Jewish Christians that were the audience of these writings (i.e. Hebrews 3:9). There are going to be many references, throughout this letter, to things stated during the times of the Law of Moses, the prophets, and the Psalms.

So, what does it mean that God spoke by the prophets? Consider this: “Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost” (II Peter 1:20-21). The prophets were not speaking their own words. The prophets were not telling their audiences what they thought the Lord meant. Think about this: “Now these be the last words of David. David the son of Jesse said, and the man who was raised up on high, the anointed of the God of Jacob, and the sweet psalmist of Israel, said, The Spirit of the LORD spake by me, and his word was in my tongue” (II Samuel 23:1-2).

We, who are God’s people, should understand that all Scriptures are inspired of God [God-breathed] (II Timothy 3:15-17). Whether it was times past or in the first century, we see that those teaching were inspired of God (Exodus 4:10-17, Job 32:8, Isaiah 39:5-8, Jeremiah 1:9, Matthew 10:16-20, John 16:13, I Corinthians 2:9-13, I Corinthians 14:37, and Galatians 1:10-12).

When we consider God speaking by the prophets of old in many times, by many ways, and in various portions; there are some more things to consider. God did not reveal everything before Moses, during the days of Moses, or immediately after the days of Moses. Revelation in times past came over many generations. From the days of Noah, to Abraham, to Moses, to the prophets following; God declared His instructions over time (Luke 24:27, Luke 24:44, Acts 7:2-53, and Acts 13:13-40).

For these Jewish Christians that are being instructed in the letter to the Hebrews, they needed to realize that the authority for the things about to be taught was given long ago. Moses instructed about Jesus long ago (Deuteronomy 18:15-19 and Acts 3:22-26). The prophets taught about Jesus long ago (Isaiah 7:14, Isaiah 9:6-7, Isaiah 53:1-12, and Jeremiah 23:5-6).

First century Jewish Christians struggled letting go of the Law and the prophets as their standard (Acts 10:1-11:18, Acts 21:17-22, Galatians 5:1-12, and Galatians 6:12-15). When Jesus was teaching, prior to His law coming into full effect, He had to deal with this problem (Matthew 12:1-8, Matthew 19:1-12, John 8:1-11, etc.). One way in which He did so was to refer those struggling with what He said to turn to the things written of old for verification (John 5:1-47).

Things written aforetime continue to this very day to be profitable unto men to study (Romans 15:4 and I Corinthians 10:1-12). First century saints verified the things they were being taught by searching Old Testament Scriptures (Acts 17:10-11). It is therefore fitting that this letter opens in that direction. The first verse of the book of Hebrews is not the end of the statement though. This one sentence starts at verse one, but proceeds through verse four. The thought goes on from there. We will be looking at verse two next in our study. We will be looking at the last days, Jesus Christ our Lord, and the things said from those points forward. As we study this letter, build upon the knowledge we gain in our looking at every verse from here forward.

Hebrews 1:2 - “…Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds…” (Hebrews 1:2). The last days were foretold through the pen of the prophets (Isaiah 2:1-3 and Micah 4:1-2). The last days began as the Apostles received the Holy Ghost and began preaching the Gospel of Christ to the world starting at Jerusalem (Acts 2:1-21). Peter referred to these days as the “last times” (I Peter 1:13-25). There should be no need to spend time defining these terms as the terms themselves are easy enough to understand.

As we take the first two verses of this epistle together, we understand that the point is one of a change of authority. Before these last days we are in, God spoke through prophets. Now, in these last days, Jesus is the messenger. As we consider this point, we should understand that this is fully the will of our Father in Heaven. Consider this: “And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured before them. And his raiment became shining, exceeding white as snow; so as no fuller on earth can white them. And there appeared unto them Elias with Moses: and they were talking with Jesus. And Peter answered and said to Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias. For he wist not what to say; for they were sore afraid. And there was a cloud that overshadowed them: and a voice came out of the cloud, saying, This is my beloved Son: hear him. And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves. And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead” (Mark 9:2-9).

Jesus had no problem with His role in teaching the words of His Father. He made very clear statements that indicate such (John 8:28, John 8:38, John 12:44-50, and John 14:1-10). Jesus ordained salvation to those whom do the will of His Father (Matthew 7:21-23 and Matthew 12:46-50). Jesus didn’t suffer from a need to have His own way. He came with a mindset of obedience to His Father’s will. Consider these words: “I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me… For I came down from heaven, not to do mine own will, but the will of him that sent me” (John 5:30 and John 6:38). His life in the flesh let Him learn obedience (Hebrews 4:14-5:10) that put Him where He is now (I Corinthians 15:20-24).

Jesus is the appointed heir of all things (Isaiah 9:6-7, Matthew 28:18, John 13:3, Ephesians 1:19-23, and Hebrews 2:8-9). All of this never created in Jesus a mindset of carnal superiority. Consider this: “Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves. Look not every man on his own things, but every man also on the things of others. Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted him, and given him a name which is above every name: That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father” (Philippians 2:3-11).

When you think of the humility of Christ, this text makes the lessons stand out. How can a person create something and then turn around to be the servant of His own creation? That is exactly what Jesus did. He came to serve (Matthew 20:28). All things were made by Jesus and without Jesus was not any thing made that was made (John 1:1-5). Paul wrote concerning Jesus saying: “For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: And he is before all things, and by him all things consist” (Colossians 1:16-17). So, when the Hebrew writer puts the things we are studying forward, the order of thought needs to stand out. The Father spoke through Him whom He has appointed heir of all things. At last, this reminder that nothing was made without Jesus’ part being accomplished.

Jesus is worthy of their obedience and of our obedience because of who He was, is, and will be. Don’t miss that. That principle is stated in various ways throughout the Scriptures (Isaiah 41:4, Isaiah 48:12-13, and Revelation 1:1-20). Jesus has the knowledge and understanding as our Creator to be our Lord. He also has the knowledge and understanding of living in the flesh, in this world, to be our Lord, Savior, and mediator. This second verse of this letter sets up the teaching that will proceed forward on these points (i.e. Hebrews 2:9; 2:17-18). Keep these things in mind as we proceed in our study.

Jewish Christians in the first century needed to be reminded of who Jesus was, is, and will be. They needed reminded of His authority and where it came from. We, like them, must never lose sight of who our Lord is and who put Him in His position of authority. We, like Jesus, have to prove ourselves in the flesh. If we remain faithful, as was Jesus, we too shall have an inheritance to look forward to in the end (Romans 8:17, Titus 3:7, I Peter 1:3-9, Revelation 2:10, and Revelation 3:21). So, throughout this difficult life let us always keep our Lord in front of us so that we can be faithful like He was (Hebrews 12:1-3).

Hebrews 1:3 - In a context about Jesus, we read: “…Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high…” (Hebrews 1:3). As we dive right into this text we have to understand that, in talking about Jesus, He was in the brightness of the glory of our Father. John writes: “And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth” (John 1:14).

When Jesus was in the flesh, those that He worked among were able to see His Father in/through Him. To understand this, consider these statements: “Then said they unto him, Where is thy Father? Jesus answered, Ye neither know me, nor my Father: if ye had known me, ye should have known my Father also… And he that seeth me seeth him that sent me… Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me. If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him. Philip saith unto him, Lord, shew us the Father, and it sufficeth us. Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father? Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works. Believe me that I am in the Father, and the Father in me: or else believe me for the very works' sake… If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father” (John 8:19, John 12:45, John 14:6-11, and John 15:24).

When we think of Jesus as the brightness of the glory of God; we should think about Jesus as a light reflecting the majesty of God. John prepared the way for Jesus to come. He preached, in part, that Jesus was the true Light to the world (John 1:6-9). Then, Jesus came preaching. Jesus referred to Himself as the light of the world (John 8:12, John 9:5, and John 12:46). Then, the Apostles went out to proclaim the Gospel to the world. Paul taught that Jesus was a light to the people of Israel as well as to the Gentiles (Acts 26:23). What Jesus taught and how Jesus lived in the flesh was a reflection of our Father. Jesus was without sin in this world (Hebrews 4:14-16 and I John 3:1-5). In this, Jesus was a pure light in this world. He had no corruption. That is exactly what our Father is (I John 1:5).

To further explain the matter, the Hebrew writer revealed that Jesus is the express image of the person of God the Father. When you take some time to look into that statement, you find some thought provoking information. The definition includes “an exact copy” (Strong’s # 5481). Here is some biblical commentary to help us here: “But if our gospel be hid, it is hid to them that are lost: In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them. For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus' sake. For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ” (II Corinthians 4:3-6). Jesus was the image of God, the fulness of God while on earth (Colossians 1:12-19 and Colossians 2:6-9). He was fully unified with the Father (John 10:30) and expects us to be as well (John 17:20-23).

Jesus, by Himself (John 10:1-18), died to purge sins (Hebrews 9:11-10:18). These first century Christians, whom once were under the Law of Moses, needed to appreciate that (Acts 13:38-39 and Galatians 2:15-21). They needed to relearn that our just Lord died for them to be saved (I Peter 2:21-25 and I Peter 3:18).

We will later read that they had regressed in learning. They were, at the time this letter was written, not ready to learn more about Jesus that they needed to consider (Hebrews 5:1-6:3). Think about how sad that is! Yet, the Hebrew writer continues to teach in this context about things they needed to recognize about our Lord. If these lessons ended with the death of Christ, then there would be nothing left to consider. If Jesus had just come to die, salvation would not be possible (I Corinthians 15:1-24). The Jews had spread lies to discount the resurrection of Christ (Matthew 28:11-15). So, teaching about Jesus being raised from the dead and having ascended into Heaven was very important.

These first century saints needed to consider where Jesus was at the time this letter was written. After Jesus died He was risen on the third day, witnessed, and then ascended into Heaven to sit on the right hand of God the Father (Luke 24:44-53, Acts 1:1-11, and Acts 2:22-36). From the right hand of the throne of the Father, Jesus is in authority over all things (Ephesians 1:20-22 and I Peter 3:22). He is also interceding for us (Romans 8:34). No one else could do these things that Jesus has done. This shows them and us, the work of Christ was not over when He died.

As we wrap up this study, let’s think about an application for all of us saints. We are supposed to be lights to this world in a way that glorifies our Father in Heaven (Matthew 5:14-16). We are supposed to shine and hold forth the word of life in this evil world (Philippians 2:14-16). We are also supposed to live with God as our example (Ephesians 5:1). When people look at us, do they see Christ (I John 2:3-6)? Do they see our Father? Furthermore, when we die, will our example live on (Hebrews 11:4)? Think on those things!

Hebrews 1:4-5 - As we continue in this context about Jesus, we read: “…Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they. For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son” (Hebrews 1:4-5)? This is a very interesting text to consider. It is made even more interesting when you consider something that is written in the next chapter of this epistle. Notice: “But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man” (Hebrews 2:9).

So, how is it that Jesus was made much better than the angels and at the same time was made a little lower than the angels? The answer should be simple if you think about it from reading the verses this article started with. Jesus was made better than the angels by being the begotten son of God. In this, Jesus is truly unique. The Scriptures reveal that Jesus is the only begotten son of God. Notice: “And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth… No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him… For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life… He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God… In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him” (John 1:14, John 1:18, John 3:16, John 3:18, and I John 4:9).

So, in what way was Jesus made a little lower than the angels? The only way in which Jesus was made lower than the angels was that He was born of a woman, and thus was made man in the flesh. Consider this: “What is man, that thou art mindful of him? and the son of man, that thou visitest him? For thou hast made him a little lower than the angels, and hast crowned him with glory and honour. Thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet: All sheep and oxen, yea, and the beasts of the field; The fowl of the air, and the fish of the sea, and whatsoever passeth through the paths of the seas” (Psalms 8:4-8). In fact, the context from which we read about Jesus being made a little lower than the angels refers to Hebrews 2:5-8. That gives us our answer. The reason He came in the flesh was so that He could die as a sacrifice for sins (Romans 8:3 and Hebrews 10:1-10).

Now that we have that in order, let us move on to consider the remaining points of Hebrews 1:4-5. As the only begotten of the Father, Jesus has obtained a greater inheritance than the angels. When John received his revelation, he had a vision of the angels praising the Lord (Revelation 4:1-5:14). In that context, we find this: “And I beheld, and I heard the voice of many angels round about the throne and the beasts and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands; Saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever” (Revelation 5:11-13). The angels recognized what the Hebrew penman declared. What Jesus did, as the only begotten of the Father, earned Him a place of high exaltation and a name above every name (Philippians 2:3-11).

The relationship between Jesus and His Father is drawn into light in what we are studying. God the Father proclaimed that Jesus was His beloved Son (Matthew 3:17 and Matthew 17:5). When Peter later accounted of the transfiguration of Christ, he wrote this: “For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty. For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased. And this voice which came from heaven we heard, when we were with him in the holy mount” (II Peter 1:16-18). Those words reveal how the Father glorified His only begotten Son.

God the Father never spoke of the angels in the way He did of His only begotten Son. The angels were/are servants (Psalms 104:4). While a son may serve his father, there is a distinction between a servant and son (Galatians 4:7). Jesus came to do the will of His Father (John 5:30). The key difference is that of relationship. As we study through this book don’t forget that the book opened with talking about the relationship between God the Father and God the Son.

Before I end this study, let me draw your mind to one more thing. While Jesus is the only begotten of the Father, He is not the only child of God. Those of us whom are faithful to the will of the Lord are called the sons and daughters of God (II Corinthians 6:14-7:1 and I John 3:1-10). We, as saints, are also the beloved of God (Romans 1:7). Also, like Jesus, we shall be made higher than the angels. We will be given a share in the inheritance of Christ (Romans 8:17). We shall be in a position of authority over angels (I Corinthians 6:3). While lower through the flesh now, we shall be great in the world to come!

Hebrews 1:6-8 - “And again, when he bringeth in the firstbegotten into the world, he saith, And let all the angels of God worship him. And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire. But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom” (Hebrews 1:6-8). In our study last week we discussed Jesus as the only begotten Son of God (John 1:1-18, John 3:16, John 3:18, and I John 4:9). The statement we are reading this week is about the “firstbegotten”. This is a different statement. Jesus is the first begotten among many brethren (Romans 8:29). As we concluded last week, we whom are faithful saints in Christ are also the children of God (II Corinthians 6:14-7:1 and I John 3:1-10). Being the first begotten doesn’t stop with that point though. Jesus is also the first begotten as it relates to the resurrection (Colossians 1:12-18 and Revelation 1:5). This continues to be a declaration, from a different point, about the headship of Christ.

Being the firstborn meant something to the Jews that received this letter (Genesis 43:33, Genesis 48:9-20, and I Chronicles 5:1-2). Understanding Jesus as the firstbegotten, or the firstborn, is also significant in identifying Him in this letter as the head of the church (Hebrews 12:22-23). That, if you look at the aforementioned reference, even applies to the angels. These things establish that the time wherein they received the law by the disposition of angels (Acts 7:53) has ended (John 12:44-48).

Jesus, as the head over all things (Ephesians 1:20-23 and Colossians 2:6-10), was worthy to be worshipped by the angels of Heaven (Revelation 5:1-14). Think about what that teaches those whom would put Jesus either equal to or under the angels.

The Hebrew writer then, in verse seven, quotes Psalms 104:4. The angels of Heaven are ministers. We have to be careful with this point. Jesus came in the form of a servant (Philippians 2:3-8). Jesus embraced that role (Mark 10:35-45 and John 13:1-17). The point here contextually is not that since angels are ministers they don’t have authority. The point is, they were created for the purpose of service and that was it. Jesus on the other hand has authority that the angels were not given.

God the Father made declarations that clearly distinguished Jesus from the angels and everyone else. The Father called Jesus “God”. The deity of Christ is undeniable through the Old and New Testaments. Notice: “For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the LORD of hosts will perform this… And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins. Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not… And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth… Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen… And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory… Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ… And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life” (Isaiah 9:6-7, Matthew 1:21-23, John 1:1-5, John 1:14, Romans 9:5, I Timothy 3:16, Titus 2:13, and I John 5:20).

The deity of Christ means a lot in understanding His authority. To add to that, our Father spoke of Jesus’ sceptre of righteousness. The same Greek word translated as “sceptre” [ῥάβδος; Strong’s # 4464] is used when Jesus spoke of the rod of iron His father gave Him (Revelation 2:26-27). When we think about all of that, in connection to Jesus ruling with a rod over His kingdom, we see His authority being used for righteousness. Whether it be us in the kingdom (I Thessalonians 2:12) or angels and authorities and powers being made subject unto him (I Peter 3:22); Jesus rules with an iron rod in righteousness.

When we consider the phrase “for ever and ever” regarding the reign of Christ, there is a point in time wherein Jesus returns the kingdom to our Father (I Corinthians 15:24-28). “For ever” doesn’t always mean eternal. For example, Psalm 104:5 speaks of the foundation of the earth not being moved “for ever”. Solomon wrote that the earth abideth for ever (Ecclesiastes 1:4). Yet, we know the earth is not eternal (Matthew 24:35-36 and II Peter 3:9-14). So it is, that the reign of Christ will only last till we are all ascended in Heaven to share the inheritance in our Father’s house (John 14:1-3 and Romans 8:17). It is then that the kingdom will be the kingdom of our Father (Matthew 13:36-43). Until then, thanks be to God our Father that His firstbegotten Son is our righteous King. Let’s rejoice in that (Proverbs 29:2).

Hebrews 1:9 - In this context, we have God the Father speaking unto God the Son (Hebrews 1:8). With that in mind, we are going to discuss what the Father said to Christ in this Scripture: “Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows” (Hebrews 1:9). So very often, people focus on the love of God and how that is shown in Christ. Most commonly, people refer to John 3:16, which appears in a context wherein Jesus was talking with a Pharisee named Nicodemus (John 3:1-21). The love of God that is shown through Christ Jesus is great and is certainly a Scriptural truth (Romans 5:6-10, Romans 8:39, Galatians 2:20, Ephesians 3:17-19, Ephesians 5:2, I John 3:16-5:3, and Jude 1:21). What we are going to see in this study is that the love which the Lord has is not hypocritical.

Hebrews 1:9 is a quote from the forty-fifth Psalm “Thy throne, O God, is for ever and ever: the sceptre of thy kingdom is a right sceptre. Thou lovest righteousness, and hatest wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows” (Psalms 45:6-7). The Lord’s love for righteousness (Psalms 33:5) makes complete sense because of His character (I John 2:1). There is also a reason why we consider His righteous character. The reasoning behind considering His righteousness and His love for such is to motivate us to be righteous (I John 2:29).

The righteousness of our Lord and His love for righteousness is not some kind of empty statement. A person is righteous because of what they do (I John 3:8-10). We cannot separate righteousness from those that are righteous. This is an important truth to consider for it will tie to the very next point we are going to address in our study here. All too often, people think of righteousness as a separate subject matter from those whom are righteous. Likewise, people often separate sin from sinners. You’ve heard the statement: “Hate the sin, love the sinner.” The fact is, and we shall soon reason such out, you can’t separate sin or righteousness from those that commit such. You cannot have sin without sinners and likewise righteousness without righteous individuals.

As Jesus loved righteousness and then also hated iniquity, we see a statement that shows that Jesus was not a hypocrite. What do I mean by that you might wonder. Consider this: “Let love be without dissimulation. Abhor that which is evil; cleave to that which is good” (Romans 12:9). The word translated “dissimulation” simply means without hypocrisy (Strong’s # 505). You cannot love evil and love righteousness at the same time in the same way (Psalms 97:10 and Amos 5:15). However, most read these things and they consider them to be some kind of figurative thought.

For those that struggle with Jesus hating someone, consider these quotes: “For thou art not a God that hath pleasure in wickedness: neither shall evil dwell with thee. The foolish shall not stand in thy sight: thou hatest all workers of iniquity. Thou shalt destroy them that speak leasing: the LORD will abhor the bloody and deceitful man… The LORD trieth the righteous: but the wicked and him that loveth violence his soul hateth. Upon the wicked he shall rain snares, fire and brimstone, and an horrible tempest: this shall be the portion of their cup. For the righteous LORD loveth righteousness; his countenance doth behold the upright” (Psalms 5:4-6 and Psalms 11:5-7).

When you examine the Scriptures, honestly, you find that God and faithful followers of the Lord do not at all practice a hypocritical love (Jude 1:22-23). There is a love that wants all men to be saved (Romans 9:1-3, I Timothy 2:4, and Titus 2:11-15). However, there is a deep hatred that keeps that love from being hypocritical (Psalms 26:4-5, Psalms 31:6, Psalms 119:104, Psalms 119:163, Psalms 139:21-22, Proverbs 6:16-19, Proverbs 16:5, I Peter 3:10-11, and Revelation 2:6). It is not a sinful, carnal hatred (Titus 3:1-3). It is a true disdain, disgust for that which is contrary to our Lord’s will (Psalms 119:128). Simply put, our Lord and His faithful saints see things as either light or darkness (I John 1:5-7)! That is what makes us likened to our Lord. We don’t want any fellowship with darkness (Ephesians 5:1-11).

Since Jesus loved righteousness and hated iniquity; He was anointed with the oil of gladness above thy fellows. Consider that for a moment. Under the Old Law, anointment of the priests and kings included pouring oil upon them (Leviticus 8:12 and I Samuel 9:27-10:1). Jesus was anointed by the Father (Isaiah 61:1-3; cf. Luke 4:16-21 and Acts 10:38). As we have addressed in the Scriptures of this context leading up to our current study, He was given a place above all others (Ephesians 1:19-23, Colossians 1:12-18, and I Peter 3:18-22).

Before we conclude our study of this verse, take some time to rethink what we have read and the Scriptures that have been provided. Then consider this, Jesus is an example of what we are supposed to be (I Peter 2:21-22). We are to arm ourselves with the same thinking as He had (I Peter 4:1-2). If you love “δικαιοσύνη” [righteousness] and hate “ἀνομία” [iniquity; violation of law; wickedness; unrighteousness]; how does that affect who you keep company with (James 4:4), how you see and hear things (Psalms 101:3), etc.? What caused Jesus to be exalted above all in this study? If you want to receive that crown we are all striving for (I Corinthians 9:24-26, II Timothy 4:6-8, James 1:12, and Revelation 2:8-11), what mindset does this study reveal that you need to have? Can you balance this mindset as Jesus did? Can you love enough to try and save while hating enough to steer clear from that which would draw you or others away? Can you have a love without hypocrisy?

Hebrews 1:10-12 - In this context, we continue to read God the Father speaking unto God the Son (Hebrews 1:8-9). In this study we will cover a few verses. The text states: “And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands: They shall perish; but thou remainest; and they all shall wax old as doth a garment; And as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail” (Hebrews 1:10-12).

Our Heavenly Father refers to Jesus as “Lord” in the text we are studying. If you do a word study on the Greek term “κύριος” (Strong’s # 2962) you’ll find it used over seven hundred times in the New Testament. It is a general term. It is even used in showing the authority of a man over his wife (I Peter 3:6). Therefore, we’ll not read too much into that. We already have our Father in Heaven clearly, in this text, declaring the authority of Jesus as deity (Hebrew 1:1-8).

We briefly addressed Jesus’ work in creation earlier in this chapter (Hebrews 1:2). Now, we are reading of things that were written in the Psalms (Psalms 102:25-27). Here we have more detail. Here we find that Jesus laid the foundation of the earth. Here we find that the things of the sky were the works of the hands of Christ. In a context speaking about Christ, John wrote: “All things were made by him; and without him was not any thing made that was made” (John 1:3). When you think of the awesomeness of these things, there is much to study.

In a context wherein wisdom is personified by Solomon, we read: “When he gave to the sea his decree, that the waters should not pass his commandment: when he appointed the foundations of the earth” (Proverbs 8:29). Isaiah penned: “Hearken unto me, O Jacob and Israel, my called; I am he; I am the first, I also am the last. Mine hand also hath laid the foundation of the earth, and my right hand hath spanned the heavens: when I call unto them, they stand up together” (Isaiah 48:12-13). From our study, Scriptures such as the two you have just read relate to Jesus. This understanding helps our perspective in our study of the Bible in texts that discuss the creation of this world. The Father gives Jesus much of the credit for what we see in creation. So, when we look up at the heavens that declare the glory of God and the firmament shows His handy work (Psalms 19:1); think about Jesus. When we read how things were spoken into existence (Psalms 33:6 and Hebrews 11:3), think about Jesus.

After the Father glorifies the work of Christ in creation, He then speaks of the fact that His creation will perish (Matthew 24:35-36, Mark 13:31-32, II Peter 3:1-14, and I John 2:15-17). The greater point of this context is not that the earth is temporary, but rather that Jesus is not temporary. In John’s revelation, He records this: “And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last: I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death” (Revelation 1:17-18). In a vision of Heaven, wherein the angels were worshipping before the throne (Revelation 4:1-5:14), they spoke of Christ as living for ever and ever (Revelation 4:9 and Revelation 5:14). When we read of the priesthood of Christ we read how He has an endless life and ever liveth (Hebrews 7:11-28). These first century Jewish Christians needed to learn about the everlasting Christ in a greater depth than they had previously learned. We too should never forget that.

The language the Lord used in the text of our study draws out the aging, changing earth in contrast to the unchanging Lord we serve. We know that Jesus came in the flesh, died, was risen, and ascended into Heaven (Luke 23:1-24:53). However, who and what Jesus is never changed. Later in the book of Hebrews we read this: “Jesus Christ the same yesterday, and to day, and for ever” (Hebrews 13:8).

Now, take some time to think about the purpose of lessons such as the Hebrew writer is declaring. First, for the first century Jewish Christian. They’ve experienced a change in their law, their priesthood, their fellowship, their hope, etc. They’ve had to realize that the once thought earthly king and kingdom is not what they were expecting (Acts 1:1-11). They needed to be assured that as everything, including this world, changed; their present hope in Christ would be unchanged. Consider what is later stated in this letter: “But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel. See that ye refuse not him that speaketh. For if they escaped not who refused him that spake on earth, much more shall not we escape, if we turn away from him that speaketh from heaven: Whose voice then shook the earth: but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven. And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain. Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear: For our God is a consuming fire” (Hebrews 12:22-29).

For us, we need to remember that our hope is not in things temporal (II Corinthians 4:7-5:1). Our hope is not in things visible (Romans 8:24-25). Remember to keep your affections on things above (Matthew 6:19-21 and Colossians 3:1-4).

Hebrews 1:13-14 - “But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool? Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation” (Hebrews 1:13-14)? Now, the writer of this epistle is returning to the points that were being made in verses four through seven. As I am considering this text and as you consider it as well, let’s remember that these writings are inspired of God (II Timothy 3:16-17). What that means, in simple terms, is that the writer of this epistle is being moved to write what is written by the Holy Ghost. We know that because we see such throughout both the Old and New Testament writings (II Samuel 23:2, Job 32:8, Isaiah 39:5-8, Jeremiah 1:9, Matthew 10:16-20, I Corinthians 2:9-13, I Corinthians 14:37, Galatians 1:10-12, and II Peter 1:20-21). So, we need to take a moment and consider why it is that the Holy Spirit is having this writer repeat the same points in such close proximity.

Jewish Christians in the first century had to transition from one law given by God to a new law given by God. The angels had a hand in delivering that old law. In fact, as we read through this letter to the Hebrews, we are going to read this next: “Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip. For if the word spoken by angels was stedfast, and every transgression and disobedience received a just recompence of reward; How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him; God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will” (Hebrews 2:1-4)? Stephen preached this: “Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers did, so do ye. Which of the prophets have not your fathers persecuted? and they have slain them which shewed before of the coming of the Just One; of whom ye have been now the betrayers and murderers: Who have received the law by the disposition of angels, and have not kept it” (Acts 7:51-53). Paul wrote this: “Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator” (Galatians 3:19). After reading those points, you should be able to see why it is that God is having the penman of this letter show Christ’ supremacy over the angels.
Now that we should have an understanding as to why this had to be written, let’s consider what was written. First, God the Father never gave the place to the right of Himself to any angel. The right hand of the throne of God our Father belongs to His only begotten Son Jesus Christ (Acts 2:25-34, Acts 5:30-31, Acts 7:55, Romans 8:34, Ephesians 1:15-23, Colossians 3:1, Hebrews 10:1-12, Hebrews 12:1-2, and I Peter 3:18-22). That shows our Heavenly Father’s preference of His only begotten Son over any of the angels.

Jesus’ position of authority will remain until His enemies are subdued. Here is an easy to understand commentary as to what that means and what will happen then: “But now is Christ risen from the dead, and become the firstfruits of them that slept. For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his coming. Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power. For he must reign, till he hath put all enemies under his feet. The last enemy that shall be destroyed is death. For he hath put all things under his feet. But when he saith all things are put under him, it is manifest that he is excepted, which did put all things under him. And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all” (I Corinthians 15:20-28).

The role of Christ is to reign. All authority has been given to Him (Matthew 28:18 and Colossians 1:12-18). Angels on the other hand were and are ministering spirits. We addressed this point in Hebrews 1:7 which came from Psalms 104:4. In another Psalm, the Psalmist wrote: “Bless the LORD, ye his angels, that excel in strength, that do his commandments, hearkening unto the voice of his word. Bless ye the LORD, all ye his hosts; ye ministers of his, that do his pleasure” (Psalms 103:20-21). The angels were not created to have authority in the way that Christ does. In fact, they weren’t even created to have authority in the ways we do now (Genesis 1:24-29, Genesis 9:1-3, Psalms 8:1-9, and Hebrews 2:5-8) and will in the future (I Corinthians 6:1-5).

As you study through the New Testament it is obvious that some Jews that were converted to Christ struggled with the transition from the Law of Moses to the perfect law of liberty. This first chapter of the book of Hebrews and will continue into the second chapter as well, is making the case from Jesus being supreme over the angels of Heaven. The Jews needed to see the authority of Christ above all that had been said before no matter who the messenger was.

For them then and us now, all need to realize that we will stand before the Judgment seat of Jesus Christ (II Corinthians 5:10). The standard from which we will be judged is the words given by Christ (John 12:48). Remember, that includes more than just what Jesus Himself stated (John 16:1-13). In fact, it even includes many things taught of old that were reestablished by our Lord (i.e. Matthew 19:16-30 and Galatians 5:13-14). Never allow any man or an angel from Heaven teach you something that is not from Christ (Galatians 1:6-12).

Chapter Two

Hebrews 2:1 - While considering the authority of Jesus (Hebrews 1:1-14), the people to whom this letter was written were told this: “Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip” (Hebrews 2:1). Later in this epistle we will read these statements: “Let us hold fast the profession of our faith without wavering; (for he is faithful that promised;) And let us consider one another to provoke unto love and to good works: Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching. For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries. He that despised Moses' law died without mercy under two or three witnesses: Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? For we know him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord. And again, The Lord shall judge his people. It is a fearful thing to fall into the hands of the living God… But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel. See that ye refuse not him that speaketh. For if they escaped not who refused him that spake on earth, much more shall not we escape, if we turn away from him that speaketh from heaven: Whose voice then shook the earth: but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven. And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain. Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear: For our God is a consuming fire” (Hebrews 10:23-31 and Hebrews 12:22-29).

As saints, they knew as well as we do that the words of Christ are the standard we live by and will be judged by (John 12:48). Those who had been followers of God under the Law of Moses knew the importance of carefully following the things they were commanded (Deuteronomy 4:1-14 and Deuteronomy 12:1-32). They needed to shift their thinking now. They needed to realize that they were no longer accountable to the Law of Moses. They were now under the Law of Christ.

The phrase “we ought to give the more earnest heed” is key in this context going forward. The Greek “περισσοτέρως” that appears here as “more earnest” means: “more superabundantly: — more abundant(-ly), x the more earnest, (more) exceedingly, more frequent, much more, the rather…” (Strong’s #4056). In this epistle that same word will be translated as “rather” (Hebrews 13:19). So, rather than obeying the things aforetime you need to obey the things of Christ. The word heed “προσέχω” means: “(figuratively) to hold the mind (h3563 implied) towards, i.e. pay attention to, be cautious about, apply oneself to, adhere to: — (give) attend(-ance, -ance at, -ance to, unto), beware, be given to, give (take) heed (to unto); have regard…” (Strong’s #4337). These statements together are a warning. This is a caution, be aware statement. If you don’t obey Jesus there will literally be Hell to pay for it (Matthew 25:31-46, John 5:24-29, Romans 2:1-11, and II Thessalonians 1:7-9).

The Hebrew writer then draws their attention to not letting the things they had been taught to slip away. James speaks of not being forgetful hearers (James 1:19-27). When studying through the history of the children of Israel, they had multiple times “forgat” God and His works (Psalms 78:1-72 and Psalms 106:1-48). When God spoke of Israel as His bride, He spoke of how they went after their lovers [idols] and forgat Him (Hosea 2:1-13).

God forewarned Israel about forgetting Him and how that could occur. He had Moses teach them this: “Hear, O Israel: The LORD our God is one LORD: And thou shalt love the LORD thy God with all thine heart, and with all thy soul, and with all thy might. And these words, which I command thee this day, shall be in thine heart: And thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up. And thou shalt bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes. And thou shalt write them upon the posts of thy house, and on thy gates. And it shall be, when the LORD thy God shall have brought thee into the land which he sware unto thy fathers, to Abraham, to Isaac, and to Jacob, to give thee great and goodly cities, which thou buildedst not, And houses full of all good things, which thou filledst not, and wells digged, which thou diggedst not, vineyards and olive trees, which thou plantedst not; when thou shalt have eaten and be full; Then beware lest thou forget the LORD, which brought thee forth out of the land of Egypt, from the house of bondage” (Deuteronomy 6:4-12).

Like times of old, the Lord is telling His people not to let the things they’ve learned be forgotten. We need to learn from that. It is easy to learn, obey, and then become spiritually complacent. Israel of old did that (Amos 6:1 and Zephaniah 1:12). We have to be diligent in our work to be faithfully ready to meet our Lord (I Corinthians 15:50-58). Therefore, let’s be people of remembrance who hold fast (Revelation 3:1-6) rather than forgetfully lost.

Hebrews 2:2-3 - We discussed Hebrews 2:1 in our last study. I am going to include it in the following quote to keep our minds on what is being contextually discussed, though we will move on to studying the next two verses. Here is the text we are looking at: “Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip. For if the word spoken by angels was stedfast, and every transgression and disobedience received a just recompence of reward; How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him…” (Hebrews 2:1-3).

As we continue to read the Hebrew writer’s inspired efforts to establish the authority of Christ, we are seeing a look backwards. The Old Law was considered the disposition of angels (Acts 7:51-53 and Galatians 3:15-19). Before Moses began to lead Israel out of Egypt, the wrath of God was felt in the cities Sodom and Gomorrah because of sin that obviously included homosexuality (Genesis 18:16-19:29). In fact, these cities are reminders of God’s judgment even as we study through the New Testament (II Peter 2:6-9 and Jude 1:7). Once Moses began His work, God’s destructive judgment continued to be on display. When the children of Israel made their molten calf, three thousand men lost their lives (Exodus 32:1-35).

As Moses led the people, there were various times wherein God issued severe judgment because of transgressions. One of those examples is a time wherein Korah, the son of Izhar, caused an uprising against Moses and Aaron. As a result, the earth opened up swallowing those that rose up with Korah, their houses, and their goods. Then, a fire arose from the earth and consumed two hundred and fifty men. Then, there was a plague. In this event, they that died in the plague were fourteen thousand and seven hundred, beside them that died about the matter of Korah (Numbers 16:1-50).

Lest one would think that Moses was above the Law because He was a chosen messenger of God, the Lord punished him too when he erred. In one of the multiple times that the children of Israel murmured against Moses and Aaron for food or water, Moses was told by God to speak to a rock that would become a water source. Moses erred. He hit the rock. As a result, Moses was not permitted to enter into the land promised to the children of Israel (Numbers 20:1-13 and Deuteronomy 32:48-52). When you read through what is often called the Old Testament you find many times wherein God brought about severe punishment on those whom disobeyed His will (Genesis 3:1-24, Genesis 4:1-16, Genesis 6:1-9:17, Genesis 11:1-9, Leviticus 10:1-2, Numbers 15:32-36, Numbers 21:1-9, Numbers 25:1-9, Deuteronomy 28:15-68, I Samuel 15:1-35, II Samuel 6:1-7, II Samuel 11:1-12:23, II Samuel 24:1-25, II Kings 17:7-18:12, II Chronicles 36:1-23, Jeremiah 29:1-23, etc.).

Whether it is those to whom the Hebrew epistle was penned or us, when we look back at God’s judgment we see that He can be very severe (Romans 1:18-32). These things are a lesson for everyone to consider (Romans 15:4 and I Corinthians 10:1-13). Think about the question though, that the Hebrew writer asked, which was “how shall we escape?” God then, in issuing those severe consequences was a just judge (Deuteronomy 32:4). Now, it is Jesus who is our just judge (John 5:22-30).

When Paul preached a sermon in Athens he made this statement: “And the times of this ignorance God winked at; but now commandeth all men every where to repent: Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead” (Acts 17:30-31). When we look backwards at the severity of God’s judgment and then consider that He was winking at ignorance then, what does that show you?

People have been told to think on things various times through different statements throughout the Scriptures (Deuteronomy 4:39, Psalms 1:1-2, Psalms 119:59-60, Proverbs 4:25-26, Proverbs 6:6-9, Haggai 1:5, John 5:39, Ephesians 5:15-17, Philippians 4:8, James 4:5, etc.). “How shall we escape” is a great question to think upon. Where can one run to escape the judgment of our Lord? Everyone will answer to Him (Romans 14:7-12 and II Corinthians 5:10).

Then, when we consider neglecting so great salvation in connection to answering for our deeds, our minds should be greatly exercised. Under the Old Law, salvation was physical (Isaiah 1:18-20). Now, salvation is about eternity (Romans 6:17-23, Titus 1:1-3, Hebrews 4:14-5:9, and I John 2:25). Why would any supposed follower of God, who has any ability to reason, be negligent when it comes to the salvation of their soul? We cannot just consider our salvation as a given. It is not! The righteous are barely saved (I Peter 4:17-19). Both they then and us now need to be diligent in making our calling and election sure (II Peter 1:3-12).

As you come to the conclusion of Hebrews 2:3, there is a point being made about evidence. I am going to wait until our next study to fully address that point as we look at the end of verse three and what is written in verse four. To begin your thinking towards that study, consider how that our Lord does not expect anyone to blindly follow Him. Faith includes evidence (Hebrews 11:1). God says that we are to: “Prove all things; hold fast that which is good” (I Thessalonians 5:21). So, don’t take your salvation lightly. The evidence of what was and what is to come is abundant. Be prepared!

Hebrews 2:3-4 - In our previous two studies we have been talking about Hebrews 2:1-3. In our last article, we only partially covered the third verse. In this article, I am going to quote all four verses that begin the second chapter of Hebrews. However, we are only going to study through the end of verse three and what is written in verse four. Here is the text: “Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip. For if the word spoken by angels was stedfast, and every transgression and disobedience received a just recompence of reward; How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him; God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will” (Hebrews 2:1-4)?

We know that John came and prepared the way for Christ to do His work (Mark 1:1-11). This is not what the writer of this letter is focussed on. He is focused on what our Lord began. This ties back to the overall contextual point of the change from the words of the prophets to the words of Christ (Hebrews 1:1-2). When the inspired writer of this letter said that the great salvation was first spoken by the Lord, we can look and see those events happening (Matthew 4:12-25 and Luke 4:1-44).

As you study through the life of Christ on earth, you find that He never set forth to preach the Gospel to the whole world. Rather, He came to focus on bringing Israel to repentance (Matthew 10:1-15, Matthew 15:21-28, and Acts 3:1-26). He left the work of preaching the Gospel to every nation, beginning first in Jerusalem, to the Apostles with help from the Holy Spirit (Matthew 28:16-20, Luke 24:36-53, and John 16:1-13).

Did you catch, in our text of study, that the penman of this book made a statement that indicates he was not with Jesus while Jesus was alive? Go back and read verses three through four. You should have caught this statement: “…was confirmed unto us by them that heard him; God also bearing them witness…” The penman of this book was taught about what happened. The penman of this book received confirmation by those whom had seen what the Lord did with signs, wonders, etc. Think about how all of that works together. This is similar to Luke. With Luke we read: “Forasmuch as many have taken in hand to set forth in order a declaration of those things which are most surely believed among us, Even as they delivered them unto us, which from the beginning were eyewitnesses, and ministers of the word; It seemed good to me also, having had perfect understanding of all things from the very first, to write unto thee in order, most excellent Theophilus, That thou mightest know the certainty of those things, wherein thou hast been instructed” (Luke 1:1-4).

When Jesus sent the Apostles into the world with His message, He sent them with the abilities given by the Spirit to confirm the message. Notice: “Afterward he appeared unto the eleven as they sat at meat, and upbraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen. And he said unto them, Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned. And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues; They shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover. So then after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God. And they went forth, and preached every where, the Lord working with them, and confirming the word with signs following. Amen” (Mark 16:14-20).

The signs and wonders worked by Jesus and the Apostles were key, as you just read, in the confirmation of the message of the Gospel. Paul, whom was an Apostle born out of due time (I Corinthians 15:8), wrote: “For I will not dare to speak of any of those things which Christ hath not wrought by me, to make the Gentiles obedient, by word and deed, Through mighty signs and wonders, by the power of the Spirit of God; so that from Jerusalem, and round about unto Illyricum, I have fully preached the gospel of Christ” (Romans 15:18-19). With the signs, wonders, and work of the Spirit being so important; of even greater importance was the testimony of the eye witnesses. In fact, such served then and even until now as the evidence of our faith.

The Apostles were the first of the witnesses (John 15:18-27, Acts 1:1-8, Acts 2:32-33, Acts 4:33, Acts 5:29-32, Acts 10:34-43, Acts 13:26-33, and Acts 22:1-21). To be an Apostle, a man had to be an eye witness of the resurrection of Christ (Acts 1:12-26). However, they were not the only witnesses (I Corinthians 15:1-8). So, the Hebrew writer is relying upon the witnesses that had seen what he and those he addressed had not seen. This plays great importance going forward in this letter. Later we shall read how that faith is the substance of things hoped for, the evidence of things not seen (Hebrews 11:1).

Verse four concludes with “according to his own will”. The wonders that were worked and the gifts of the Holy Ghost were how the Lord chose to confirm His word. We see this reasoning with the erring saints in Galatia (Galatians 3:1-5). I love that point. None of this was done haphazardly. God had a plan and He executed it the way He wanted to. The life, death, and works of Christ came about and were witnessed as God had planned long ago (Acts 2:22-23). Therefore, we can walk by faith (II Corinthians 5:7) based on evidence!

Hebrews 2:5-8 - Our current study will come from this text: “For unto the angels hath he not put in subjection the world to come, whereof we speak. But one in a certain place testified, saying, What is man, that thou art mindful of him? or the son of man, that thou visitest him? Thou madest him a little lower than the angels; thou crownedst him with glory and honour, and didst set him over the works of thy hands: Thou hast 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. But now we see not yet all things put under him” (Hebrews 2:5-8).

In this epistle we have seen the supremacy of Christ over the angels (Hebrews 1:1-14). We have read about how one cannot escape the consequences of disobedience to the confirmed words of our Lord (Hebrews 2:1-4). Soon, we will be entering into a context that is going to be discussing Christ being in the flesh. For some, even today, they think that Christ being in the flesh lessened His authority. What we are about to learn in this study is that even man, being in the flesh, still can have authority in this life and in the world to come.

When we are talking about the “world to come” we are talking about eternity (Mark 10:30 and Luke 18:30). Remember this because we will read this phrase again in this epistle (Hebrews 6:5). What we are reading in our current study is that the angels will not have the world to come under their authority. The fact is, faithful saints will stand in authority above the angels in Heaven (I Corinthians 6:1-3).

The Hebrew writer then references a Psalm. Let’s consider the whole Psalm this comes from: “O LORD our Lord, how excellent is thy name in all the earth! who hast set thy glory above the heavens. Out of the mouth of babes and sucklings hast thou ordained strength because of thine enemies, that thou mightest still the enemy and the avenger. When I consider thy heavens, the work of thy fingers, the moon and the stars, which thou hast ordained; What is man, that thou art mindful of him? and the son of man, that thou visitest him? For thou hast made him a little lower than the angels, and hast crowned him with glory and honour. Thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet: All sheep and oxen, yea, and the beasts of the field; The fowl of the air, and the fish of the sea, and whatsoever passeth through the paths of the seas. O LORD our Lord, how excellent is thy name in all the earth” (Psalms 8:1-9)! One of the points in the Psalm above and our text is that man was made lower than the angels, but given authority.

Then, what does it mean that man was made lower than the angels? The angels don’t have authority in the world to come. The angels don’t have authority over the things of the earth. Why is this point made? It is being made because the context is going to draw from this to talk about Jesus being made in the flesh and thus being lower than the angels (Hebrews 2:9). The point is, being in the flesh has some limits (i.e. sickness, physical death, etc.). However, those limits are not concerning things of authority.

Man, even while being in the flesh, is in authority over this earth. In the beginning we read: “And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. So God created man in his own image, in the image of God created he him; male and female created he them. And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth” (Genesis 1:26-28).

Why did God make man above all other living creatures on earth? Consider what Paul wrote: “For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring. Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device” (Acts 17:28-29). As the offspring of God, made in the image of God, man has been given authority over all other creatures on earth (Genesis 9:1-3). This logic carries forward in talking about Jesus in the text we will begin to study in verse nine.

Before we get into the authority of Christ, even though He was in the flesh, we have a statement in our current study to consider. Regarding man, the writer of this letter said: “But now we see not yet all things put under him.” What, in this world, does man not have authority over? What is it, in the flesh, that we are limited in our control of? Think about it. What is the last enemy of mankind that is yet to be destroyed? Paul wrote, speaking of the resurrection contextually, this: “The last enemy that shall be destroyed is death” (I Corinthians 15:26).

Mankind can subdue animals. Mankind can subdue his fellow man. Mankind can subdue the plants, seeds, etc. We cannot stop death. Death is an appointment that we shall all keep unless Christ comes first (II Samuel 14:14, Psalms 89:48, Ecclesiastes 3:19-20, Romans 5:12, and Hebrews 9:27). This point goes forward even in talking about Jesus coming in the flesh. As a man, even aside from Him being the sacrifice for our sins, He had to die. By coming in the flesh He had to submit to that limitation that all men have unless God made an exception (i.e. II Kings 2:1-14 and Hebrews 11:5). Jesus was provided with a fleshly body for the very purpose of going through physical death (Hebrews 10:1-22). Death is that one thing that will prevail over humanity until our Lord comes again. Thus, we look forward to the abolishing of death and the granting of everlasting life (II Timothy 1:9-10).

Hebrews 2:9-10 - In our previous study we looked at how man, being in the flesh, was not limited by the flesh in the realm of authority. This was important, because those in opposition to Christ had used aspects of His fleshly existence to bring His authority into question (ex. Mark 6:1-6, Luke 4:16-30, and John 6:41-42). In this study we are going to talk about Jesus being in the flesh. We will be talking about Him being in the flesh several times throughout our study of this context and later again through the book of Hebrews. Here is our text for study now: “But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man. For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings” (Hebrews 2:9-10).

We know, from our previous studies in this letter, that Jesus is/was never beneath the angels when it comes to authority (Hebrews 1:1-14). It is Jesus that our Heavenly Father said man is to listen to (Matthew 17:1-5). His being made lower than the angels is a statement about His fleshly existence being in the form of a servant. Consider this as inspired commentary: “Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves. Look not every man on his own things, but every man also on the things of others. Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted him, and given him a name which is above every name: That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father” (Philippians 2:3-11).

Did that mean that Jesus ceased to be deity? No! Consider these Scriptures: “Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us… I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost, That I have great heaviness and continual sorrow in my heart. For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh: Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen… And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory” (Matthew 1:23, Romans 9:1-5, and I Timothy 3:16).

When Jesus came into this world, as deity, He put on the flesh of man so that He could die (Hebrews 10:1-18). This was necessary (Hebrews 9:11-28). In dying in the flesh, for every man, Jesus became the author [source] of salvation to all that obey Him (Hebrews 5:1-9). Paul wrote: “There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh” (Romans 8:1-3).

After the death of our Lord, He was crowned with glory and honor (Acts 2:33 and Revelation 5:13). However, that does not mean He was without glory and honor while He was in the flesh. In fact, Peter stated that Jesus was glorified and honored by the Father during the transfiguration that Peter witnessed (II Peter 1:16-19; cf. Luke 9:28-36).

It became [was suitable] for Jesus to suffer (Isaiah 53:1-12, I Peter 2:21-25, and I Peter 3:18). His suffering was not without purpose (Galatians 1:4 and Titus 2:11-14). Through His death, Jesus became the captain (Acts 3:15) of salvation (Acts 5:30-31, I Thessalonians 5:9, and Hebrews 12:1-2). He made those that obey Him perfect through His death (Colossians 1:21-28).

Even in being subjected to death, Jesus’ identity did not change. While man has long desired to limit the authority of our Lord by the fact that He came in the flesh and died; He still was/is and will continue to be the Lord of all (Acts 10:36 and Revelation 1:5-18). He still was/is the one by whom all things exist (John 1:1-14 and Colossians 1:12-18). He was/is He in whom all things are in subjection to (Ephesians 1:19-23).

It is really sad that the deity of Christ has been and continues to be attacked by those whom do not want to acknowledge our Lord. Sadly, those people are lost. Jesus said: “And he said unto them, Ye are from beneath; I am from above: ye are of this world; I am not of this world. I said therefore unto you, that ye shall die in your sins: for if ye believe not that I am he, ye shall die in your sins” (John 8:23-24). Lest we end up being eternally condemned, we need to be sure we always keep the authority of our Savior at the forefront of our minds. We need to always be mindful that He is our Judge (II Corinthians 5:10). Even though we shall be joint-heirs with Him (Romans 8:17), don’t lose sight of who He was, now is, and will be (Isaiah 9:6-7, I Timothy 6:13-16, and I John 5:20). As the Hebrew writer will declare later in this letter: “Jesus Christ the same yesterday, and to day, and for ever” (Hebrews 13:8).

Hebrews 2:11-12 - By the grace of God Jesus tasted death for every man (Hebrews 2:9). He gave Himself a ransom for all (I Timothy 2:5-6). He is the propitiation for the sins of all (I John 2:1-2). As we discussed in our last study, He brings many sons unto glory (Hebrews 2:10). For those of us whom choose to benefit from His death, we surrender our lives to Him (II Corinthians 5:15). Those facts bring us to our study in this article which is this text: “For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren, Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee” (Hebrews 2:11-12).

In this context, He that sanctifieth is Jesus. Later in this letter we will read this: “By the which will we are sanctified through the offering of the body of Jesus Christ once for all… Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate” (Hebrews 10:10 and Hebrews 13:12). They who are sanctified are those whom are in Christ. Notice: “Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours” (I Corinthians 1:2).

When we are looking at the word translated “sanctifieth” in Hebrews 2:11, we are looking at a word that means this: “To make holy, i.e. (ceremonially) purify or consecrate; (mentally) to venerate: — hallow, be holy, sanctify. To render or acknowledge, or to be venerable or hallow; to separate from profane things and dedicate to God; consecrate things to God; dedicate people to God; to purify; to cleanse; externally. To purify by expiation: free from the guilt of sin. To purify internally by renewing of the soul” (Strong’s # 37). While we have a part in being sanctified (Acts 26:18-20), that is not what we are talking about here. We are talking about the part that Jesus played in our sanctification through the sacrifice of His physical body. His part was to give sinners the opportunity to be made clean. For those who choose to obey Him (Hebrews 5:8-9), we can be cleansed from our past sins (I Corinthians 6:9-11).

Now, take some time to think about this point that is made in the context of our study. We have our perfect, undefiled Lord Jesus Christ that did not need a sacrifice to be offered for Himself (Hebrews 7:14-28). He did not need to become a child of God, for He is the only begotten of the Father (John 1:1-14). Yet, to bring the opportunity for His Father to have other children, He willingly offered Himself (John 10:14-18) to give the whole world the opportunity to be the children of God. The language, “For both he that sanctifieth and they who are sanctified are all of one” is about being God’s children.

Notice part of Jesus’ prayer, concerning His disciples, before His crucifixion: “Sanctify them through thy truth: thy word is truth. As thou hast sent me into the world, even so have I also sent them into the world. And for their sakes I sanctify myself, that they also might be sanctified through the truth. Neither pray I for these alone, but for them also which shall believe on me through their word; That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me” (John 17:17-21). The desire of Christ, His prayer to the Father, was for His followers then and going forward might share in the relationship Jesus has with our Heavenly Father. Can you appreciate that it is Jesus whom was sacrificed so that we can be adopted into His family (Galatians 4:1-7)?

By Jesus doing what He did by His choice, He has no reluctance in calling those of us whom are saved His brethren. That is more than words. Jesus is going to be sharing with us His inheritance. Notice: “And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together” (Romans 8:17). When there was a strife among the disciples about who was the greatest among them (Luke 22:24-28), Jesus said this: “And I appoint unto you a kingdom, as my Father hath appointed unto me; That ye may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel” (Luke 22:29-30). Think on that!

We know that, through faithful obedience to our Father, we are called the sons and daughters of God (I John 3:1-10). Jesus did His part in the process of sanctification. It is up to us to do our part in continued faithfulness (John 8:31-32, Romans 6:1-23, II Corinthians 6:14-7:1, Ephesians 4:17-5:11, II Timothy 2:19-22, and Titus 2:11-14). In that state of faithfulness, Jesus is not ashamed to call us His brethren (Mark 3:31-35).

The writer of this book then uses statements from the Psalms (Psalms 22:22 and Psalms 22:25). Jesus did not hide the Father from anyone (John 18:20). Jesus came as a light to this world (John 12:46) and revealed the truth His Father sent Him to teach (John 8:25-30). His mindset was to do the will of our Father (John 4:34, John 5:30, and John 6:38).

Sometimes people see the word “church” and they get kind of stuck in thought. Remember, the word translated church [ἐκκλησία; Strong’s # 1577] is simply an assembly. Jesus sang when He was assembled with the disciples (Matthew 26:17-30). Therefore, as we wrap up, we see that Jesus is neither ashamed of His brethren or His Father. His actions showed such to be true. These are not just empty words. We ought to be especially thankful for the unselfishness of our Savior in allowing us to become His brethren!

Hebrews 2:13 - As we study through the second chapter of this letter we come to this statement: “And again, I will put my trust in him. And again, Behold I and the children which God hath given me” (Hebrews 2:13). “And again” appears in this text because what has been said has been taken from quotes of Scriptures of old. The previous passage, Hebrews 2:12, was taken from the Psalms (Psalms 22:22 and Psalms 22:25). Now, here are two statements that come from the Scriptures.

The statement, “I will put my trust in Him” could be accredited to several passages from the Old Testament. Notice some passages with like wording: “O LORD my God, in thee do I put my trust: save me from all them that persecute me, and deliver me… O keep my soul, and deliver me: let me not be ashamed; for I put my trust in thee… In thee, O LORD, do I put my trust; let me never be ashamed: deliver me in thy righteousness… In God I will praise his word, in God I have put my trust; I will not fear what flesh can do unto me… In thee, O LORD, do I put my trust: let me never be put to confusion… But it is good for me to draw near to God: I have put my trust in the Lord GOD, that I may declare all thy works” (Psalms 7:1, Psalms 25:20, Psalms 31:1, Psalms 56:4, Psalms 71:1, and Psalms 73:28).

The statement,“Behold I and the children which God hath given me” is a little more difficult to put a passage with. Similar wording appears in the book of Isaiah. That passage says: “Behold, I and the children whom the LORD hath given me are for signs and for wonders in Israel from the LORD of hosts, which dwelleth in mount Zion” (Isaiah 8:18). Regarding Isaiah, he was speaking of his children Shearjashub and Mahershalalhashbaz (Isaiah 7:3 and Isaiah 8:1-4). Now, if you spend some time digging into Isaiah chapters seven and eight there are some fascinating things to consider. Immediately, the prophet was telling the children of Israel of their coming judgment in being carried away into Assyrian captivity (II Kings 17:1-6). Yet, there are some things that tie to Jesus in that context too.

Isaiah wrote: “Moreover the LORD spake again unto Ahaz, saying, Ask thee a sign of the LORD thy God; ask it either in the depth, or in the height above. But Ahaz said, I will not ask, neither will I tempt the LORD. And he said, Hear ye now, O house of David; Is it a small thing for you to weary men, but will ye weary my God also? Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel” (Isaiah 7:10-14). Then, in the next chapter, he addresses Immanuel in writing: “Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks: And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel” (Isaiah 8:7-8). Contextually, these statements are very confusing. However, when you put them together with what we know now, there is greater clarity. Who was/is Immanuel?

In the New Testament we have a clear answer to the question of who Immanuel was/is. Notice: “Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. Then Joseph her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily. But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost. And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins. Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife: And knew her not till she had brought forth her firstborn son: and he called his name JESUS” (Matthew 1:18-25). There we have it, Isaiah was writing about Jesus. It wasn’t contextually clear for it was to be a mystery unto them. Thanks be to God that we have that mystery revealed now (Romans 16:25-27, I Corinthians 2:6-16, Ephesians 1:3-9, Ephesians 3:1-11, and Colossians 1:25-2:2).

Now that we have where those statements come from, let’s consider a few quick points. The fact that Jesus trusted in His Father was so clear and evident that even His enemies would make that statement (Matthew 27:41-43). Jesus simply did whatever it was that His Father gave Him to do (John 14:31). This is important for us to see and recall about Jesus. We too must have complete trust in our Father to put our souls in His hands (I Peter 4:19).

When, contextually speaking of Jesus, we read of Him having children there is some significance to that statement we should not overlook. In His prayer to the Father (John 17:1-26), Jesus said: “And all mine are thine, and thine are mine; and I am glorified in them” (John 17:10). For those whom sought to separate themselves from Jesus and join to the Father, they needed to understand that was not possible (John 16:14-15). Therefore, seeing Jesus in the flesh should not have caused anyone to weaken their view of His being deity. In the flesh, He and the Father were one (John 10:30). What we will see in our coming study is that Jesus put on the flesh for a purpose, not a diminishing of who He was/is. They/we need to be able trust in Jesus as our deliverer. We will pick up with that point next week.

Hebrews 2:14 - “Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil” (Hebrews 2:14). The children we are talking about in this study are those followers given to Christ by the Father (Hebrews 2:13). The point behind this is something we will address again in this chapter and talk about more at length then. Notice: “Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people” (Hebrews 2:17).

One, among many things about Jesus that is great, is that He lived in the flesh. He knows what it is to live in this world as a man. Thus, when we read in our context today that “He also Himself likewise took part of the same”, there are many points to that. In the lesson we are looking at here, it was so that He could die physically. Later in this letter, we will see another reason for Jesus coming in the flesh. Here is what we find in chapter four: “Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession. For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need” (Hebrews 4:14-16).

These points are outstanding things to consider. Jesus didn’t just sit on His throne in Heaven. He came down to this world to walk the walk. To the point of this study, He had to be in the flesh to die. One of the reasons He came to die in the flesh was to destroy the devil who had the power of death. This was not something that could be done under the Law of Moses (Romans 8:1-4). Let’s take some time to work through some of the things stated in Hebrews 2:14. Let’s start with the power of death that was in the hands of the devil.

First, I think it is necessary to state that the death of Christ did not end physical death itself. Physical death is the last enemy that will be destroyed (I Corinthians 15:26). Until Jesus returns and this world ends, death is a reality that we all must face (Hebrews 9:27-28). When Christ returns, death will be swallowed up in victory through the resurrection (I Corinthians 15:50-58). With that being unmistakably clear, what did Satan have that was ended by the death of Christ?

Satan, that old serpent the devil (Revelation 20:2), introduced sin into the world and by such He brought death upon mankind (Genesis 3:1-24). Now consider this: “Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned: (For until the law sin was in the world: but sin is not imputed when there is no law. Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come. But not as the offence, so also is the free gift. For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many. And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offences unto justification. For if by one man's offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.). Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life. For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous. Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound: That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord” (Romans 5:12-21).

When Jesus came into this world in human form, to carry out the Father’s will (Philippians 2:3-11), Satan’s grip was coming to an end. There was nothing, prior to Christ, that made sinners pure. Animal sacrifices didn’t accomplish the remission of sins (Hebrews 10:1-18). Satan was winning. Then Jesus came. Think about these Scriptures: “Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner: but be thou partaker of the afflictions of the gospel according to the power of God; Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began, But is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the gospel… He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil. Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God. In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother” (II Timothy 1:8-10 and I John 3:8-10).

As we read through the New Testament, we read that Jesus has the power over death now (Revelation 1:9-18). Jesus came to live and ultimately die to cast out the prince of this world (John 12:27-35). Jesus made it possible for anyone who was under the grip of sin, the power of Satan, to turn from such and be saved (Acts 26:18-20 and Ephesians 2:1-10). The power that Satan had, since the garden, is now over. Be thankful that, through the death of Christ, our sins can be removed (I Corinthians 6:9-11, I Peter 1:13-20, and Revelation 1:5).

Hebrews 2:15 - Though we are looking at verse fifteen in this study, the following is the whole sentence which includes verse fourteen. Here is the text: “Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; And deliver them who through fear of death were all their lifetime subject to bondage” (Hebrews 2:14-15). As we consider those who lived their lives in fear of death, let’s remember who we are talking about and why death was fearful. Also, we need to consider what bondage those people were under.

Those who lived prior to and under the Law of Moses had no hope in death. One Psalm speaks of the terrors of death (Psalms 55:4). In a context of a discussion with king David and a wise woman from Tekoah, we read this: “For we must needs die, and are as water spilt on the ground, which cannot be gathered up again; neither doth God respect any person: yet doth he devise means, that his banished be not expelled from him” (II Samuel 14:14). Regarding death, Solomon wrote: “For that which befalleth the sons of men befalleth beasts; even one thing befalleth them: as the one dieth, so dieth the other; yea, they have all one breath; so that a man hath no preeminence above a beast: for all is vanity. All go unto one place; all are of the dust, and all turn to dust again… For the living know that they shall die: but the dead know not any thing, neither have they any more a reward; for the memory of them is forgotten” (Ecclesiastes 3:19-20 and Ecclesiastes 9:5). Job said: “But man dieth, and wasteth away: yea, man giveth up the ghost, and where is he? As the waters fail from the sea, and the flood decayeth and drieth up: So man lieth down, and riseth not: till the heavens be no more, they shall not awake, nor be raised out of their sleep. O that thou wouldest hide me in the grave, that thou wouldest keep me secret, until thy wrath be past, that thou wouldest appoint me a set time, and remember me! If a man die, shall he live again? all the days of my appointed time will I wait, till my change come” (Job 14:10-14).

There is not much hope in the words above nor is there in many more quotes that we could examine from the Old Testament. There was some understanding of a judgment from God (Ecclesiastes 12:13-14). There was some thought of life after death (Psalms 49:12-15). However, there are statements that show this thinking could have been figures of speech at times (Psalms 86:13). When we studied the book of Daniel here locally in El Paso we saw how language that appeared on the surface to reveal the resurrection didn’t really mean such (Daniel 12:1-3).

What we do know about times of old is that they did not have the lively hope of the resurrection that we have in Christ. Notice: “Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, Who are kept by the power of God through faith unto salvation ready to be revealed in the last time. Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations: That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ: Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory: Receiving the end of your faith, even the salvation of your souls. Of which salvation the prophets have enquired and searched diligently, who prophesied of the grace that should come unto you: Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into” (I Peter 1:3-12).

Living under the Law of Moses was a life of bondage. The saints in Rome, whom had the Spirit of God working through them, were told this: “For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father” (Romans 8:15). Those Christians in Galatia that wanted to return to certain aspects of the Law of Moses, were told not to be entangled again in the yoke of bondage (Galatians 5:1-18). The law itself was a law of bondage (Galatians 4:1-31).

The saints of old were afraid to die. They didn’t have the hope that we have in death. We can be like Paul and know that in death there are things that are far better (Philippians 1:21-23). We know about Paradise (Luke 16:19-31 and Luke 23:39-43). Therefore, when facing death, we can be ready and willing to leave this world (Acts 21:13). That is a comfort we have because we are in Christ.

Our comfort and our confidence comes because we can see what happened with Christ. He died, went to Paradise in Hades, was risen on the third day, and then was taken into Heaven (Acts 2:22-33). He is the firstborn from the dead (I Corinthians 15:20 and Colossians 1:12-18). He is the evidence that being dead in the flesh is not the end of everything (I Thessalonians 4:13-18). That comfort did not exist for those under the Law of Moses. Remember, Jesus is the firstborn from the dead. Our hope was not their hope. Therefore, those reading this Hebrew letter could have a sigh of relief. Their fear of death was no longer warranted. Being in Christ means that death is swallowed up in victory (I Corinthians 15:54-57).

Hebrews 2:16 - We have been reading about and studying about Jesus coming into this world in the flesh (Hebrews 2:14-15). Now, we are going to consider another detail in addition to the things we’ve already discussed. The passage of our study in this article is this: “For verily he took not on him the nature of angels; but he took on him the seed of Abraham” (Hebrews 2:16). In staying true to the context, this is in continuation of the fact that Jesus came in the flesh to die in the flesh. First century Christian Jews needed to grasp that as we have discussed in our studies thus far. Then, they needed to further consider why Jesus, like all who have been born in the flesh, had put on the flesh and as such was made a little lower than the angels (Hebrews 2:5-9).

If you will recall, we have studied how that angels are spiritual beings (Psalms 104:4 and Hebrews 1:7). Angels have identities. We know some of their names. For example, we know of Gabriel (Daniel 8:16, Daniel 9:21, Luke 1:19, and Luke 1:26). We know of Michael (Jude 1:9). We know of angels that sinned (Revelation 12:7-9). We know that angels could appear in different forms that included appearing as men (Genesis 19:1-13). Yet, they were not born of a woman. They did not come from the seed of human beings. That is where Jesus is different. He did not come to this world in the form of a spirit in the first century. That is not to say He did not appear in another form in times past (I Corinthians 10:1-4). However, when He came in the first century it was from the seed of a human being. That seed ties all the way back to Abraham.

Here is the promise made to Abraham regarding his seed that was fulfilled in Christ: “Now the LORD had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father's house, unto a land that I will shew thee: And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing: And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed… And the angel of the LORD called unto Abraham out of heaven the second time, And said, By myself have I sworn, saith the LORD, for because thou hast done this thing, and hast not withheld thy son, thine only son: That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies; And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice” (Genesis 12:1-3 and Genesis 22:15-18).

This statement in Hebrews 2:16 should have been very thought productive for a first century Jewish Christian that read it. The Jews knew the significance of being the children of Abraham (Luke 16:22-24, John 8:33, and John 8:53). Mary magnified God recognizing her pregnancy with Jesus was a step in God keeping His promise to Abraham and his seed (Luke 1:46-56). The Holy Spirit moved Peter to use the promise to Abraham in teaching an audience of Jews (Acts 3:11-25). The Holy Spirit had Stephen use this point to a Jewish audience as well (Acts 7:1-8). The preaching of the Gospel to a Jewish audience in Antioch included a reminder of the promise made to Abraham and how that tied to Jesus (Acts 13:14-43). Paul, aided by the Holy Spirit, used this point in the defense of Himself before king Agrippa (Acts 26:6-7). The Jews were aware of what God said to Abraham, Isaac, and Jacob.

You can see the failure of the Jews to understand this point in the letter Paul wrote to the churches of Galatia. The congregations in Galatia had fallen prey to a perversion of the Gospel of Christ (Galatians 1:6-9). Part of the problem was that they had been taught to be circumcised (Galatians 5:1-9 and Galatians 6:11-15). Circumcision of the flesh had been done since the days of Abraham because of the covenant made between God and Abraham (Genesis 17:1-14). The Jews kept missing that this promise, in regard to the aspect of salvation, was fulfilled.

Whosoever had or has been converted into Christ are beneficiaries of the promise made to Abraham and his seed. As we conclude this brief study, consider what Paul said to the erring saints in Galatia as commentary on Hebrews 2:16: “Brethren, I speak after the manner of men; Though it be but a man's covenant, yet if it be confirmed, no man disannulleth, or addeth thereto. Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise. Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator. Now a mediator is not a mediator of one, but God is one. Is the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness should have been by the law. But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe. But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed. Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. But after that faith is come, we are no longer under a schoolmaster. For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise” (Galatians 3:15-29).

Hebrews 2:17-18 - As we have been studying about Jesus being born in the flesh (Hebrews 2:14-16), we continue with these statements: “Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people. For in that he himself hath suffered being tempted, he is able to succour them that are tempted” (Hebrews 2:17-18). These two statements are leading us into things we will discuss from this point through the seventh chapter of this letter.

We know that the faithful are brethren to Christ (Mark 3:31-35). He is not ashamed of that fact either (Hebrews 2:11-12). The point being made in this text is that for Jesus to be a merciful and faithful High Priest, He had to be made like His brethren. Jesus took on the form of man (Philippians 2:7-8). The fact that Jesus was/is faithful is undoubtably true. We will be talking about that as we get into the next chapter (Hebrews 3:1-6). Later in this letter we will even discuss the aspects of obedience that Jesus learned (Hebrews 5:7-10). The fact that Jesus was/is our High Priest is something we will also spend considerable time studying throughout this letter (Hebrews 4:14-5:6 and Hebrews 6:20-7:28).

With those things coming in the future of our studies in more detail, let’s take some time in considering the role of Christ as the High Priest that came to make reconciliation of the sins of the people. Under the Law of Moses, the priests brought offerings to God for the sins of the people (Leviticus 4:1-5:13). Therefore, the Jews reading this letter had some understanding of the role a priest filled in this regard. The fact that Jesus is called a high priest should not be read into too much. For example, to be the high priest in Israel a man would be of the seed of Abraham, married, and expected to avoid the blind, lame, etc. (Leviticus 21:1-24). We know that Jesus did not fit those things. For one, His priesthood is not tied to Aaron (again; something we will study later in chapter seven). Secondly, He would have been defiled because He did not keep Himself from the blind, lame, etc. (Matthew 9:27-31, Matthew 15:29-31, Matthew 20:29-34, Matthew 21:14, and Mark 1:40-45). Thirdly, we have no record of Jesus marrying. So, I say again, His being called the High Priest does not tie back to the things taught under the Law of Moses and is not significant in that regard.

What Jesus did in making reconciliation for the sins of the people was also different than the priests of old. Instead of Jesus offering an animal unto God as a sacrifice, He offered Himself. Consider this text as explanation: “For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead: And that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again. Wherefore henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we him no more. Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new. And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation. Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God. For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him“ (II Corinthians 5:14-21). Later, in the Hebrew letter we will read similar points in different wording (Hebrews 10:1-18). Jesus was not just a priest offering the Sacrifice, He was the sin offering Himself. That had never happened before and will never occur again.

Jesus putting on the flesh of man to be a sin offering is amazing. It is wonderful. We who have sinned are able to be reconciled to God because of Jesus (Colossians 1:12-22). Yet, that was not the only reason He came in the flesh. As the text we are looking at teaches, Jesus came in the flesh to suffer temptation so that He could bring aid to those tempted. He was tempted like as mankind is and remained sinless throughout (Hebrews 4:14-16). He knows the sorrows, pains, etc. of life in this world. Do you remember the picture of anguish we can read about prior to His death (Matthew 26:36-46)? By living in the flesh and suffering through all that He did, Jesus serves as the greatest example for us to follow (I Peter 2:21-25).

Now, take a moment and think about something here. As God in the flesh (Romans 9:1-5), Jesus was able to experience what it is to walk in human shoes (so to speak). Having the understanding, the experience of physical life; He then gave man a covenant to keep. We live under the Law of Christ (Galatians 6:2). It is not a grievous [burdensome] law (I John 5:2-3). His yoke is not hard to bear (Matthew 11:28-30). Why? The answer to that is that He understands life in this world through experience. That is something God, our Father, cannot say. Jesus is also our Judge (John 12:48, Romans 14:11-12, and II Corinthians 5:10). Think about that.

As you look at the perfect law of liberty we live under and are expected to be doers of (James 1:18-27); think about our law-giver. He has not given us instructions that bind us. He has not given us impossible hurdles to jump. He has given us instructions to aid us. He knows life in this world. He also knows life in the world we seek to come. Look at His words as spirit and life (John 6:63). Understand His law is one of aid, not one of bondage. That was the lesson struggling first century Jews needed to learn about their new law, their new High Priest, and what was expected of them. Let’s not miss those lessons in Christ!

Chapter Three

Hebrews 3:1-2 -“Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus; Who was faithful to him that appointed him, as also Moses was faithful in all his house” (Hebrews 3:1-2). Our study in this article starts off with the word “wherefore.” That ties us backwards to what we studied in the previous chapter about Jesus coming in the flesh. It would do you well to read through that again as you consider what we are going to study from here forward.

The Hebrew writer refers to those whom this letter is addressed to as “holy brethren.” We read that phrase in one other New Testament letter (I Thessalonians 5:27). We know that saints are taught to be holy (II Corinthians 6:14-7:1, Ephesians 1:1-4, Ephesians 4:21-24, I Peter 1:13-16, I Peter 2:5-9, and II Peter 3:10-14). In addition, as these saints are addressed, the faithful are partakers of the heavenly calling. The word translated “partakers” means: “participant, i.e. (as noun) a sharer; by implication, an associate: — fellow, partaker, partner” (Strong’s #3355). We are talking about partakers in the heavenly calling. What does that mean?

If you were to examine the phrase “heavenly calling”, you’d quickly find that this is the only time that English phrase is in the Scriptures. Doing a word study is not much help either. The term translated “heavenly” basically means above the sky or from Heaven (Strong’s # 2032). We know that there is a difference between earthly things and heavenly things (John 3:12, I Corinthians 15:40-54, and Ephesians 1:3). So, what is it that saints partake in while on earth that is from Heaven? What is a calling?

The simple way to define the heavenly calling is to think about the calling and how that ties to things in Heaven. The calling comes through the Gospel (II Thessalonians 2:14). The Gospel gives us the hope of things in Heaven (Colossians 1:5 and Colossians 1:23). To make this even more specific to our study, think about who came from Heaven to give us that hope (John 6:38-51). Now it all comes together in thought. Jesus, who came down from Heaven, is that hope. Later in this chapter we will see these saints were “partakers of Christ” (Hebrews 3:14). Early first century Jewish saints needed to arrive at the full conclusion of their salvation being in Christ and no one else (Acts 4:10-12). Thus, our study continues with the point this writer is making. He wants them to take a step forward and “consider” what is about to be said about Jesus.

They needed to consider Jesus as the Apostle. When most people think of an Apostle, Jesus is not the name that comes to mind. The names Peter, Andrew, James, John, Philip, Paul, etc. are generally the names that come to mind (Matthew 10:1-4 and Romans 1:1). The term translated “Apostle” means: “a delegate; specially, an ambassador of the Gospel; officially a commissioner of Christ (“apostle”) (with miraculous powers): — apostle, messenger, he that is sent” (Strong’s # 652). Jesus was sent with a message from His [our] Father in Heaven (John 3:31-36, John 8:26-28, and John 8:40). When you understand that Jesus was sent from the Father, you get the meaning of Him being called an Apostle. Jesus Himself said this to His Apostles: “Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you” (John 20:21).

In addition to being called an Apostle, Jesus is referred to as the “High Priest of our profession.” In our previous studies, we briefly talked about Him being our High Priest (Hebrews 2:17-18). This will be something we address more fully as we read through this letter (Hebrews 4:14-7:28). What is “our profession”? The word translated “profession” is also translated “confession” (I Timothy 6:13). That is the term that best describes, to most, what this verse is stating. So, Jesus is the Apostle and High Priest of “the way” (John 14:6) which they [we] confess and are partakers of (Colossians 1:12-18). In the first century, “the way” was called heresy by many Jews (Acts 24:14). That made confessing “the way” hard for Jews.

Jesus was faithful to our Heavenly Father. As one sent to do a task, Jesus had the mindset to do what the Father sent Him to do (John 4:34 and John 5:30). Though Jesus was faced with death and He was not looking forward to it, He carried out His Father’s will (Matthew 26:36-46). Notice what Jesus said to the Jews: “Then said Jesus unto them, When ye have lifted up the Son of man, then shall ye know that I am he, and that I do nothing of myself; but as my Father hath taught me, I speak these things. And he that sent me is with me: the Father hath not left me alone; for I do always those things that please him” (John 8:28-29).

Since the Jews typically thought very highly of Moses (John 5:45), the writer of this letter used that to equate Moses’ obedience to the obedience of Christ. Moses was faithful (Numbers 12:7 and Hebrews 3:5). What these Jewish saints needed to learn was that Jesus and Moses had similar tasks as God’s messengers. While these folks obviously initially obeyed Christ, their generation primarily rejected Him (Luke 17:25). If they could have thought of Jesus as a messenger from God instead of a contradictor of Moses (cf. Acts 6:8-15); maybe then they would have grown, learned more, and been saved.

Jesus was not Moses’ replacement. Jesus was what Moses promised would come (Acts 3:11-26; cf. Deuteronomy 18:15-19). Whatever conflicts Jewish Christians had, they needed to overcome. Whole congregations ended up erring from the faith because of this struggle (Galatians 1:1-9; 5:1-9). Whether they or us, we must understand that obeying Jesus is equal to obeying God the Father and vice versa (John 5:19-29).

Hebrews 3:3-4 - While writing about Jesus (Hebrews 3:1-2), the Hebrew writer penned these words: “For this man was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honour than the house. For every house is builded by some man; but he that built all things is God” (Hebrews 3:3-4). As we have discussed in our study of this epistle already, the Jews trusted in Moses (John 5:45). They were openly willing to confess that they were disciples of Moses (John 9:28). When comparing Moses with Jesus, the mindset of many Jews was this: “We know that God spake unto Moses: as for this fellow, we know not from whence he is” (John 9:29).

The saints, whom were formerly rooted in the Law of Moses, needed to come to the realization that Jesus was counted worthy of more glory than Moses. In this letter, we have already read about Jesus being crowned with glory and honor (Hebrews 2:9). Later in this epistle we will read this: “Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant, Make you perfect in every good work to do his will, working in you that which is wellpleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen” (Hebrews 13:20-21).

In looking back to those whom had initially obeyed the Gospel of Christ, they had to confess Jesus as Lord prior to and after their initial obedience (Romans 10:9-10 and I John 2:23). We can see this in the written account in the conversion of the Ethiopian Eunuch (Acts 8:25-40). To be saints, those to whom this epistle is addressed would had to have done that. These are people who were not denying Jesus as the Lord. Their struggle, through what is implied here and in other texts, is in not giving Jesus greater glory than what they gave Moses. For us, it is as simple as these words penned by Peter: “But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and for ever. Amen” (II Peter 3:18). For the first century Jew who had just converted from the Law of Moses, they still esteemed Moses highly. By implication here, they esteemed him too highly.

In tackling this problem, the inspired penman of this letter reasons that the one who builds the house is to be honored more than the house. The house, contextually speaking, was/is the people of Christ; the church (Hebrews 3:6). This is made really clear in what Paul wrote to Timothy: “But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth” (I Timothy 3:15). Any faithful Christian knows that the church is the people of our Lord Jesus Christ (I Corinthians 12:27). Any faithful Christian also knows that the church was built by our Lord Jesus Christ (Matthew 16:13-18). This context will go on to point out that Moses was a servant in his house (Hebrews 3:5). Jesus on the other hand is the builder of His house. They [we] are His house. For a faithful follower of our Lord this puts things in perspective.

When you think of Christ as the builder and head of His own house, the church, that should correlate into understanding why He should be glorified. Think on these words: “Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light: Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son: In whom we have redemption through his blood, even the forgiveness of sins: Who is the image of the invisible God, the firstborn of every creature: For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: And he is before all things, and by him all things consist. And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence” (Colossians 1:12-18). The word translated “preeminence” means: “to be first (in rank or influence)” (Strong’s # 4409).

When honestly thinking about giving honor to Moses or Jesus the two should not be comparable. In John’s revelation, He looked into Heaven in a vision and recorded this that he heard and saw: “And I beheld, and I heard the voice of many angels round about the throne and the beasts and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands; Saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing” (Revelation 5:11-12). This was not said anywhere concerning Moses. Our Father did not exalt Moses to such a place of glory. He did however, place Jesus in a position to receive such honor. Notice: “Wherefore God also hath highly exalted him, and given him a name which is above every name: That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth” (Philippians 2:9-10).

To further the point, the penman of this letter stated that every house has a builder. This should draw the mind of those reading that letter to Creation both of the physical and spiritual things discussed thus far in this letter. Could it be said of Moses that the Father made all things by Moses (Hebrews 1:1-2)? The obvious answer to that is no! So, why would anyone glorify the servant of a house above the builder? Logically, one should deduce that the servant obeys the master. That was even taught to those involved in slavery in the first century (Ephesians 6:5 and Colossians 3:22). The servant who obeyed his master was not worthy of greater glorification for doing what was his duty to do (Luke 17:7-10). It was not Moses who was Master and Lord. That designation belongs to Jesus (John 13:13). The Father created all things by Jesus Christ (Ephesians 3:9). Moses doesn’t measure up to that!

Hebrews 3:5-6 - As our studies continue in this third chapter, we read this: “And Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after; But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end” (Hebrews 3:5-6). A major point in this text is not just Moses as a messenger from God, but his faithful living. We’ve already, in this context, read about Moses’ faithfulness (Hebrews 3:2). Let’s take some moments and consider why that matters so much.

Consider how that a messenger of God needs credibility. That credibility comes through one living what he teaches (I Timothy 4:13-16). In this manner, Moses’ life was a testimony in itself. Moses was repeatedly called “the servant of the Lord” (Deuteronomy 34:5, Joshua 1:1-2, Joshua 1:13, Joshua 8:31, Joshua 8:33, Joshua 11:12, Joshua 12:6, Joshua 13:8, Joshua 14:7, Joshua 18:7, Joshua 22:2-5, II Kings 18:12, II Chronicles 1:3, and II Chronicles 24:6). Think about what Jesus said when teaching about faithful servants in two different contexts: “Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season… And the Lord said, Who then is that faithful and wise steward, whom his lord shall make ruler over his household, to give them their portion of meat in due season? Blessed is that servant, whom his lord when he cometh shall find so doing. Of a truth I say unto you, that he will make him ruler over all that he hath” (Matthew 24:45 and Luke 12:42-44).

Moses’ faithful living was a testimony of the things which were spoken after him. Think about what Moses said when he prophesied of Christ: “The LORD thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken; According to all that thou desiredst of the LORD thy God in Horeb in the day of the assembly, saying, Let me not hear again the voice of the LORD my God, neither let me see this great fire any more, that I die not. And the LORD said unto me, They have well spoken that which they have spoken. I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him. And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him” (Deuteronomy 18:15-19; cf. Acts 3:18-26). Now, Moses was considered higher than a prophet in that God spoke to Moses mouth to mouth (Numbers 12:5-8). The Jews knew that. These things speak to Moses’ credibility.

Now, think about the point being made. Moses was faithful. All Jewish Christians would certainly concur with that conclusion. What they needed to do was look at how Moses prophesied of Christ and said they needed to hear Christ (Acts 7:20-37). Later in this epistle, it is stated that Moses esteemed the reproach of Christ greater than the riches of Egypt (Hebrews 11:24-27). The Jews trusted Moses (John 5:45). Now, they needed to show the fruit of that trust. It’s time to turn fully to Jesus. Moses lived that and taught that!

To the end of turning to Jesus, the point was made that Jesus is more than a servant in the house. He is the Son over His own house. Moses was an order taker. Jesus is the order giver. As members of the body of Christ we should fully understand this language. The house being referenced is the church (I Timothy 3:15). Jesus is the builder of the church (Matthew 16:13-18). Jesus is the head of His body, the church (Ephesians 1:22-23, Ephesians 5:22-33, and Colossians 1:18-24). Jesus is evidently higher than Moses. What discussion is there in that fact? Even in the days of Moses, Jesus was their spiritual Rock (I Corinthians 10:1-4).

Now, the application that is significant to be made is that they [we too] were only the house of the Lord if they held fast till the end. We will see later in this epistle, that those to whom this letter was sent were not growing as they needed to and they needed to make changes (Hebrews 5:12-6:12). There was not going to be some coming, secondary, plan of salvation for those that refused to turn fully to Christ (Hebrews 10:22-38). Since they held Moses in such high admiration, they needed to recall the consequences that came upon those who were not continuously faithful until the end (Numbers 20:1-13 and Deuteronomy 34:1-5). The writer of this letter doesn’t go to that point. As we proceed through this letter, the rest of this chapter and into the next we’ll be reading about Israel’s transgressions in the wilderness.

Whether it is in thinking of the times of old or of Christ Himself, holding fast the confidence firm unto the end is a reoccurring message. What good is it to start, but then turn backwards (Proverbs 26:11 and II Peter 2:20-22)? When our Lord returns to judge the world, Judgment will begin with His house (I Peter 4:17-19). If you read the context of Ephesians 5:22-33, you read that the church is to be glorious, not having spot, or wrinkle, or any such thing (Ephesians 5:27). Think about why Paul wrote this: “Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus” (Colossians 1:28).

To the first century Jewish reader of this letter, it was time to let go of their admiration of Moses. Their affection for Moses was standing between them and Christ. For us, we need to be mindful that we are the house of our Lord. Like them then, we are only collectively the house of the Lord IF we are faithful. When we read through letters, such as Revelation that was written to the seven churches in Asia (Revelation 1:1-4, Revelation 1:9-11, and Revelation 22:16), we find that the Lord will withdraw Himself from entire congregations (Revelation 2:1-3:22). We belong to Christ and need to walk accordingly (Colossians 2:6).

Hebrews 3:7-11 - After the establishment of Christ’ authority over His own house, we read this: “Wherefore (as the Holy Ghost saith, To day if ye will hear his voice, Harden not your hearts, as in the provocation, in the day of temptation in the wilderness: When your fathers tempted me, proved me, and saw my works forty years. Wherefore I was grieved with that generation, and said, They do alway err in their heart; and they have not known my ways. So I sware in my wrath, They shall not enter into my rest)” (Hebrews 3:7-11). These statements, while in a different context, should be familiar to the student of the Old Law and the Psalms. We read very similar wording in Psalms 95:7-11. We will partially readdress this in the next chapter of the Hebrew letter (Hebrews 4:7).

Again, authority is established in the statements forward. Not only is this a quote of a Psalm, but in case someone would miss it, the Holy Ghost is the author of the words being set forth (II Peter 1:20-21). The children of Israel had a long history of hardened hearts, being rebellious, and being stubborn (Exodus 32:7-9, Deuteronomy 31:14-29, II Kings 17:7-14, II Chronicles 30:1-8, II Chronicles 36:11-16, and Nehemiah 9:7-38). Some generations were worse than others (Jeremiah 7:26-28). The problem didn’t cease in the first century either (Acts 7:51-60). Solomon wrote this about those whom have a hardened heart: “Happy is the man that feareth alway: but he that hardeneth his heart shall fall into mischief” (Proverbs 28:14).

The provocation that was written of here and in the ninety-fifth Psalm is accounted of in Numbers 13:1-14:38. The purpose was to humble them and prove them. That was forty years of correction. They were not abandoned by God for those forty years (Deuteronomy 29:1-9). Rather, they saw God’s work for those forty years. Notice: “All the commandments which I command thee this day shall ye observe to do, that ye may live, and multiply, and go in and possess the land which the LORD sware unto your fathers. And thou shalt remember all the way which the LORD thy God led thee these forty years in the wilderness, to humble thee, and to prove thee, to know what was in thine heart, whether thou wouldest keep his commandments, or no. And he humbled thee, and suffered thee to hunger, and fed thee with manna, which thou knewest not, neither did thy fathers know; that he might make thee know that man doth not live by bread only, but by every word that proceedeth out of the mouth of the LORD doth man live. Thy raiment waxed not old upon thee, neither did thy foot swell, these forty years. Thou shalt also consider in thine heart, that, as a man chasteneth his son, so the LORD thy God chasteneth thee. Therefore thou shalt keep the commandments of the LORD thy God, to walk in his ways, and to fear him” (Deuteronomy 8:1-6).

Think about God being grieved with the generation the Hebrew writer is referring to. Their grieving God didn’t stop as they were sentenced to forty-years in the wilderness. The Psalmist wrote this: “When he slew them, then they sought him: and they returned and enquired early after God. And they remembered that God was their rock, and the high God their redeemer. Nevertheless they did flatter him with their mouth, and they lied unto him with their tongues. For their heart was not right with him, neither were they stedfast in his covenant. But he, being full of compassion, forgave their iniquity, and destroyed them not: yea, many a time turned he his anger away, and did not stir up all his wrath. For he remembered that they were but flesh; a wind that passeth away, and cometh not again. How oft did they provoke him in the wilderness, and grieve him in the desert! Yea, they turned back and tempted God, and limited the Holy One of Israel. They remembered not his hand, nor the day when he delivered them from the enemy” (Psalms 78:34-42).

They refused to know the ways of the Lord (Psalms 147:19-20). Like all whom err from the ways of the Lord, that was their choice and that choice has consequences (Proverbs 1:22-29). Even long after, Israel continued to make the choice to not know the Lord (Jeremiah 9:6 and Hosea 5:4). So, God swore in His wrath that that generation would not enter into the land meant for Israel (Deuteronomy 1:34-35). The lesson therein is that those whom reject the will of God will, at some point, meet His wrath (Romans 1:16-32 and Ephesians 5:6).

As these points are read, let it stand out to us that God has feelings. He sees what they or we do and can be grieved. We first read about God being grieved with the actions of man prior to His flooding of the earth (Genesis 6:1-6). He can be “vexed” by sinful actions (Isaiah 63:10). He has no pleasure in the death of the wicked (Ezekiel 33:11). Consider what Jesus did when He came to the city of Jerusalem: “And when he was come near, he beheld the city, and wept over it, Saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation” (Luke 19:41-44).

What God desires, both then and now, is clear. Consider these statements: “Oh that my people had hearkened unto me, and Israel had walked in my ways… The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance” (Psalms 81:13 and II Peter 3:9). If we continue to be God’s faithful children, in Christ Jesus, we are those whom will be delivered from the wrath to come (II Thessalonians 1:6-10). Therefore, BE FAITHFUL!

Hebrews 3:12 - In our previous study we saw that God wanted these Jewish saints to look backwards to events of old (Hebrews 3:7-11). We know that lessons from the days of old, prior to and under the Law of Moses, are beneficial in learning (Romans 15:4, I Corinthians 10:1-13, and II Timothy 3:15-17). Looking backwards to the times wherein Israel provoked God and was punished for forty years (Numbers 13:1-14:38 and Psalms 95:7-11), the passage we are looking at in this study is about application. Whether they or us today, we don’t look at the errors of those of old and just condemn them. We are supposed to learn from them. The penman of this letter wrote this: “Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God” (Hebrews 3:12).

The emphasis of this passage is clear. “Take heed.” These two English words are translated from the Greek word “βλέπω”. Notice some parts of the definition of this word: “To look at (literally or figuratively): — behold, beware, lie, look (on, to), perceive, regard, see, sight, take heed. To see, discern, of the bodily eye… To see with the mind's eye; to have (the power of) understanding; to discern mentally, observe, perceive, discover, understand; to turn the thoughts or direct the mind to a thing, to consider, contemplate, to look at, to weigh carefully, examine” (Strong’s # 991). There are hundreds of lessons in that partial definition. You can get lost in studies through the 135 times you can find that Greek term in the New Testament. Later in this chapter, we will read, “So we see…” (Hebrews 3:19). See, in that passage, is from the same Greek term translated “take heed” in this passage we are studying.

The point being made in Hebrews 3:12 is well summed up in this passage: “Look to yourselves, that we lose not those things which we have wrought, but that we receive a full reward” (II John 1:8). Do you remember the earlier point in this epistle wherein it was asked: “How shall we escape, if we neglect so great salvation…” (Hebrews 2:3)? Later in this epistle this is stated: “Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled; Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright. For ye know how that afterward, when he would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears” (Hebrews 12:15-17). As we studied last week, the children of Israel tested the Lord. They took Him for granted. That cost them dearly. God is not to be toyed with. He has and will reach a point wherein He will not extend His mercy (Romans 1:18-32, Hebrews 6:4-8, and Hebrews 10:26-31). For us, as Gentiles in the flesh, consider that if God so punished His chosen people of old (Deuteronomy 7:6-9), what does that mean for us if we test Him (Romans 11:1-24; cf. Acts 17:30)?

These brethren needed to understand that the heart that departs from God is an evil heart of unbelief. Earlier in the context, this was stated concerning God’s people of times past: “…They do alway err in their heart…” (Hebrews 3:10). We should know how important it is to have a good and honest heart (Luke 6:43-49, Luke 8:4-15, and Acts 8:5-24). The destruction of the majority of mankind, by way of the flood, came about because the thoughts of the hearts of humanity was only evil continually (Genesis 6:5-13). Good and evil actions are born out of what goes on in our hearts (Matthew 15:1-20, Romans 2:1-29, Romans 6:17, Romans 10:8-10, and Hebrews 10:22).

They had a collective problem in Israel of having evil hearts. That continued to be the problem even into Babylonian captivity (Jeremiah 7:23-34, Jeremiah 11:6-8, and Jeremiah 18:5-18). Sadly, at the point wherein Judah was sent into captivity, they had done worse than their fathers with that continual problem of an evil heart (Jeremiah 16:1-13). Because of that evil heart problem, they did not continually believe. When Stephen was stoned by the Jews for teaching the truth, he stated that their problem was a heart problem (Acts 6:8-7:60). Therefore, when we read our current context we should understand that the evil heart of unbelief had not been purged from Israel even into the first century.

When we read that they did not believe, we have to understand something. It was not that they never believed (Exodus 14:31). The problem was that, they didn’t continue in that faith. With our Lord, initial faithfulness is not the goal. The goal has been and will ever be continued faithfulness (John 8:30-32, John 15:9-10, Acts 14:22, Colossians 1:23, and Revelation 2:8-11). Remember, faith without good works is dead (James 2:14-26). Later in this letter, we will consider not drawing back unto perdition (Hebrews 10:38-39). It is a terrible idea to start to obey God and then not to finish faithfully (II Peter 2:20-22). That is why Jesus emphasized counting the cost of following Him with those that wanted to be His disciples (Luke 9:57-62 and Luke 14:25-33).

When a person or group of people cease to be faithful, that is the point of departure from the living God. The penman here reminds these Jewish saints that they are not serving some false idol. They are serving the true and living God with a hopeful expectation of the life to come (I Thessalonians 1:7-10). Why would anyone want to leave that? The choice was/is very simple. You can choose to keep the ways of the Lord or you can choose not to. If one chooses not to, that is when that person has opted to leave the relationship with God he/she/they once had (Psalms 18:21). For some, they depart from God having never truly committed to that relationship (I John 2:19). Those of old, as we already addressed, where not like that. The realization of the possibility of apostasy has to be something they then and we now guard ourselves against. Remember, God doesn’t want to see you fail (Ezekiel 18:20-32).

Hebrews 3:13 - To avoid departure from the living God, the inspired penman of this letter wrote this: “But exhort one another daily, while it is called To day; lest any of you be hardened through the deceitfulness of sin” (Hebrews 3:13). All faithful saints know that the word of God is able to save our souls (Psalms 19:7-11, Acts 20:32, Romans 1:16, Romans 10:14-17, I Corinthians 15:1-2, I Thessalonians 2:13, II Timothy 3:15-17, and James 1:21-25). However, as I have taught often over the years, faithful brethren are just as important to our salvation as is the word of God. I have long desired that brethren would understand that we are essential to each other for salvation. The word of God teaches that, as we are going to study from this text.

The inspired instruction to exhort one another is later repeated in this letter. Notice: “Let us hold fast the profession of our faith without wavering; (for he is faithful that promised;) And let us consider one another to provoke unto love and to good works: Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching” (Hebrews 10:23-25). The Greek word in Hebrews 3:13 and Hebrews 10:25 is “παρακαλέω”. It means: “to call near, i.e. invite, invoke (by imploration, hortation or consolation): — beseech, call for, (be of good) comfort, desire, (give) exhort(-ation), intreat, pray. To call to one's side, call for, summon; to address, speak to, (call to, call upon), which may be done in the way of exhortation, entreaty, comfort, instruction, etc.; to admonish, exhort; to beg, entreat, beseech; to strive to appease by entreaty
to console, to encourage and strengthen by consolation, to comfort; to receive consolation, be comforted to encourage, strengthen; exhorting and comforting and encouraging; to instruct, teach” (Strong’s # 3870).

We know that exhortation, comforting, etc. works through teaching (Acts 2:40, Acts 14:22, I Thessalonians 4:13-18, II Timothy 4:1-5, etc.). We know that we teach one another in various ways (Colossians 3:15-17, I Timothy 4:12, Titus 2:3-6, etc.). You cannot stop there though. Exhortation goes further than that. You can see this in how this same Greek word is translated as “comfort” and “exhort” in the following Scriptures: “Wherefore comfort yourselves together, and edify one another, even as also ye do. And we beseech you, brethren, to know them which labour among you, and are over you in the Lord, and admonish you; And to esteem them very highly in love for their work's sake. And be at peace among yourselves. Now we exhort you, brethren, warn them that are unruly, comfort the feebleminded, support the weak, be patient toward all men” (I Thessalonians 5:11-14).

We have the responsibility towards each other as brothers and sisters in Christ to watch for each others souls. That responsibility is greatly emphasized in the statement “while it is called To day.” This takes us back in the context to verse 7 and extends into Hebrews 3:15 and Hebrews 4:7. Those statements taking us back to Israel provoking God in the wilderness (Numbers 13:1-14:38) as we have studied already. Had the children of Israel watched for each other, instead of caving in to sin, the outcome would have been different. “To day” is a reminder that tomorrow is not promised (James 4:13-16; cf. Proverbs 27:1).

While the hardening of the heart is something we have already studied in this context, the deceitfulness of sin is a new point in this context. Upon conversion, we as Christians should have put off the old man that was corrupt according to deceitful lusts (Ephesians 4:17-5:11). Remember, in the world, you were deceived by sin (Titus 3:3). Saints should have been awoken (I Corinthians 15:33-34). Yet, we know that when people desire to do that which is sinful, they find ways to justify it (I Samuel 15:1-26, Proverbs 16:2, Proverbs 16:25, Proverbs 21:2, Proverbs 30:12, and Hosea 12:1-14). Except for Caleb and Joshua, the children of Israel did that when the spies gave their false report (Deuteronomy 1:19-46). The children of Israel just did not want to go forward. Deception hardened them.

Over the years I have seen many so-called “brethren” that failed to see the importance of being among faithful saints. So often, they only focused on faithful brethren to worship with. They failed to consider faithful brethren who will help them stay true to the Lord. When Paul, Silvanus, and Timotheus wrote to the saints in Thessalonica they made this relevant statement: “As ye know how we exhorted and comforted and charged every one of you, as a father doth his children, That ye would walk worthy of God, who hath called you unto his kingdom and glory” (I Thessalonians 2:11-12). We need to be like Paul, Silvanus, and Timotheus for each other.

Prevention is the key. We should work hard to prevent one another from erring. If prevention fails, before an erring saint is hardened through the deceitfulness of sin, we need to be willing to correct one another (II Samuel 12:1-15, Proverbs 27:5-6, Acts 18:24-28, Galatians 6:1-2, James 5:19-20, and Jude 1:22-23). Based on the situation, what ends up happening will vary as we all should know. The effort to save should be the constant that does not change. We are supposed to be a spiritual family (Ephesians 3:15) and show it (John 13:34-35).

After this brief study, you should be able to consider how important brothers and sisters in Christ are to each other. After conversion, it is of great importance that disciples find faithful saints to join (Acts 9:26; cf. I Corinthians 12:14-27). You see that in the great efforts made with the first congregation of Christians on earth to be together (Acts 2:41-6:7). To be referred to as “one of you” (Colossians 4:7-11) is a sense of membership; belonging; family. Furthermore, as we have thought about in this study, being part of a faithful congregation is also about accountability. Brethren, continue to work hard in helping each other be saved!

Hebrews 3:14 - In a context where the saints were being taught to help one another to prevent the saints from departing from the living God (Hebrews 3:12-13), we find the content of our current study. “For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end” (Hebrews 3:14). This chapter started off addressing: “partakers of the heavenly calling” (Hebrews 3:1). A partaker is: “participant, i.e. (as noun) a sharer; by implication, an associate: — fellow, partaker, partner. Sharing in, partaking; a partner (in a work, office, dignity)” (Strong’s # 3353). In the book of Luke, this same Greek word is translated “partners” (Luke 5:7).

Since the people addressed in this epistle were already Christians, we are not talking about becoming saints. They were therefore already in fellowship with Christ (I John 1:3). The partaking of Christ here is something still to come. Peter wrote something that will help us in our studies here. Consider this: “The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed” (I Peter 5:1). That glory that is to come is further addressed in Paul’s letter to the church in Rome. Notice: “And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together. For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us” (Romans 8:17-18). Once you put that all together, we are reading about saints being partakers with Christ in Heaven.

To join Jesus in eternity saints have to hold the confidence that goes back to the beginning. There are a lot of beginnings revealed in the Scriptures. Since this is relative to their continued obedience, we are left to conclude that this takes them back to their own personal conversions (i.e. I John 2:7 and I John 2:24). The instruction is for them to hold on to the firmness of their foundation. This point is a revisit of an earlier statement in this chapter. Notice: “But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end” (Hebrews 3:6).

Spending eternity in Heaven requires continued faithfulness on the part of saints. This principle is taught in various ways, similarly as to what we are looking at in this passage. Notice some of the wording of this principle outside of this letter: “As he spake these words, many believed on him. Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed; And ye shall know the truth, and the truth shall make you free… As the Father hath loved me, so have I loved you: continue ye in my love. If ye keep my commandments, ye shall abide in my love; even as I have kept my Father's commandments, and abide in his love… Confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God… And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight: If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister” (John 8:30-32, John 15:9-10, Acts 14:22, Colossians 1:21-23).

In addition to continuing faithfully in the confidence they had since the beginning, the word “stedfast” was used. The point is, you have to be sure, firm. The congregation in Corinth, in a context about the resurrection unto eternal life, was taught this: “Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord” (I Corinthians 15:58). There is no plainer way, that I know of, in which we can think about being stedfast. If these saints were there in the beginning, the first conversions after the death of Christ, they would know exactly what being stedfast is all about (Acts 2:42).

If we look back, as the overall context of Hebrews chapter three does, to the Old Testament; you see Israel was not stedfast. One Psalm says this about Israel of old: “And might not be as their fathers, a stubborn and rebellious generation; a generation that set not their heart aright, and whose spirit was not stedfast with God… For their heart was not right with him, neither were they stedfast in his covenant” (Psalms 78:8; 78:37). These Jewish saints needed to be different than their carnal forefathers.

The verse we are looking at concludes with, “unto the end.” From the beginning of one’s faith to the end, steadfastness is required. If Heaven will be their/our home, faithfulness to God has to be unto the end of one’s life. That was the message from the beginning of the Gospel through the near end of revelation (Matthew 10:22 and Revelation 2:10). The Parable of the Sower establishes how some begin aright, but for various reasons end up departing from the faith (Matthew 13:1-23, Mark 4:1-20, and Luke 8:1-15). Later in this letter, the saints will be taught to look to Jesus for an example of a faithful finisher (Hebrews 12:1-3).

Brethren, do not reach a point in time wherein you spiritually retire. The work is not done as long as you are alive in this world. Jesus came to this world not only to do His/our Father’s will, but to finish it (John 4:31-34 and John 5:36). Like Jesus, we need to have a finisher’s mentality. As Jesus finished His course and ascended to the Father (Hebrews 1:3), so shall it be for us if we are steadfast unto the end (I Peter 1:3-9). Stay faithful!

Hebrews 3:15-19 - “While it is said, To day if ye will hear his voice, harden not your hearts, as in the provocation. For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses. But with whom was he grieved forty years? was it not with them that had sinned, whose carcases fell in the wilderness? And to whom sware he that they should not enter into his rest, but to them that believed not? So we see that they could not enter in because of unbelief” (Hebrews 3:15-19). Much of the above is a review of things we covered already in this chapter (Hebrews 3:7-11). You can find the events the Hebrew writer is referencing in Numbers 13:1-14:38. Since we have already covered the hardened hearts and other points made earlier in this chapter, we will only address a few points in this study.

It should say something that “To day” is mentioned three times in this chapter (Hebrews 3:7, 3:13, 3:15) and will be readdressed in the next chapter (Hebrews 4:7). Urgency is certainly the message. Whether it was of old, to those saints, or today; the fact has always been that tomorrow is not guaranteed (Proverbs 27:1 and James 4:13-16). For us, we not only need to be prepared to die, but also for the coming of our Lord which could be at any moment (Matthew 24:35-25:46, I Thessalonians 4:13-5:2, and II Peter 3:10-14).

When this penman addresses what happened back when Israel provoked the Lord in the wilderness, he addressed that not all that heard provoked the Lord. The original account reveals that Joshua and Caleb didn’t provoke the Lord to anger (Numbers 32:12). There is a principle there and throughout the word of God that we should not miss. Though times of apostasy are far too frequent and often large in scale, there has always been a remnant of faithful people. We can see that going all the way back to the days of the flood and forward (Genesis 6:1-10, Genesis 8:15-9:1, II Kings 19:20-31, Ezra 9:7-8, Isaiah 1:9, Isaiah 10:20-21, and Romans 11:1-5). The Lord was only grieved with those that had sinned.

When the Hebrew writer wrote of the events earlier in this chapter, the language used was about those that erred in their hearts and did not know the ways of the Lord (Hebrews 3:10). Now, we read the language of those that believed not. The statements we are going to focus on in the remainder of our study here are found in verses eighteen and nineteen. We are going to consider how they could not enter into the promised land because of unbelief. In the original account of the events referenced, we read this: “And the LORD said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have shewed among them” (Numbers 14:11)? Later, Moses struck the rock instead of speaking to the rock for water as told (Numbers 20:1-13). In that text, we read: “And the LORD spake unto Moses and Aaron, Because ye believed me not, to sanctify me in the eyes of the children of Israel, therefore ye shall not bring this congregation into the land which I have given them” (Numbers 20:12). Let that sink in for a moment.

What is the relationship between faith and obedience in the references the Hebrew writer is using to teach? Can a person believe in the Lord, but not obey Him? Well, we know that the evil spirits believed, confessed the Lord, and even trembled (Mark 1:21-28, Mark 5:1-20, Acts 19:11-20, and James 2:19). However, even knowing the power of God; Satan and his angels rebelled against the Lord and were/will be punished accordingly (Revelation 12:7-9; cf. Luke 10:17-18, II Peter 2:4, and Jude 1:6). So, it is possible for there to be belief and yet disobedience at the same time. That is not just among angels either.

There have been people whom believed, but chose not to obey the Lord. Notice: “But though he had done so many miracles before them, yet they believed not on him: That the saying of Esaias the prophet might be fulfilled, which he spake, Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed? Therefore they could not believe, because that Esaias said again, He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them. These things said Esaias, when he saw his glory, and spake of him. Nevertheless among the chief rulers also many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue: For they loved the praise of men more than the praise of God” (John 12:37-43).

Had the children of Israel believed, they still may not have obeyed. The question of faith here is about obedient faith. The relationship of faith and obedience exists in that faith needs to lead to obedience. We see this when individuals initially obey the Gospel of Christ (Acts 18:8). In addition to initial obedience of the will of God, there has to be faith that moves one to continue in obedience to the Lord (Revelation 2:10). As we study the word of God thoroughly, we see that faith brings about obedient works (James 2:21-22). That point will be made clearly later in this epistle (Hebrews 10:38-11:40).

As we conclude this chapter, we are not done with the points therein. They continue into the next chapter. The points being made were for them, and now for us, to consider how those of old were lost because they lacked obedient faith. We have to learn from those lessons of old (I Corinthians 10:1-12). Jude wrote: “I will therefore put you in remembrance, though ye once knew this, how that the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not” (Jude 1:5). They that despised the promised land did not believe the Lord. As a result, they did not hearken unto Him (Psalms 106:24-26). We would be wise not to repeat their erring ways!

Chapter Four

Hebrews 4:1 - At the conclusion of the previous chapter, as it is divided up in our Bibles, the writer of this letter was drawing them back to the disbelief of Israel in the wilderness. Those that did not believe were not permitted to enter into the land promised to the children of Israel (Hebrews 3:15-19; cf. Numbers 13:1-14:38). From the points made there, we then read this: “Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it” (Hebrews 4:1).

As we all should do in our studies of the Scriptures, it was time for the folks addressed in this epistle to learn from things that occurred in the past (Romans 15:4, I Corinthians 10:1-13, II Timothy 3:14-17, and James 5:10-11). Consider that God winked at ignorance in those times (Acts 17:30). If they were not allowed to enter into their reward, what does that mean for those whom have been enlightened through the Gospel (I Peter 4:17-19)?

The Holy Spirit moved the penman of this letter to use clear terminology. He wrote the aforementioned things to bring about fear. We have already studied that God sent Jesus into this world to, in part, deliver the faithful from the bondage of the fear of death (Hebrews 2:9-15). The Hebrew writer is not trying to undo what Jesus did. He is not trying to bring about a fear that is not productive. The writer of this letter is working to bring about the fear that moves one to obedience. Later in this letter we will read this: “By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness which is by faith” (Hebrews 11:7).

Think about the purpose of the fear that this text is supposed to bring about. When Moses was giving the beginning of the old law (Exodus 20:1-17), we read this: “And all the people saw the thunderings, and the lightnings, and the noise of the trumpet, and the mountain smoking: and when the people saw it, they removed, and stood afar off. And they said unto Moses, Speak thou with us, and we will hear: but let not God speak with us, lest we die. And Moses said unto the people, Fear not: for God is come to prove you, and that his fear may be before your faces, that ye sin not. And the people stood afar off, and Moses drew near unto the thick darkness where God was” (Exodus 20:18-21). Solomon wrote: “Be not wise in thine own eyes: fear the LORD, and depart from evil… The fear of the LORD is a fountain of life, to depart from the snares of death… By mercy and truth iniquity is purged: and by the fear of the LORD men depart from evil” (Proverbs 3:7, Proverbs 14:27, Proverbs 16:6). In the epistle to the congregation in Philippi, we read this: “Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling” (Philippians 2:12).

From the Scriptures we have just read through, we can see clearly that godly fear can be profitable in keeping us from erring from the Lord. Later, in the letter of Hebrews we find this: “Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear: For our God is a consuming fire” (Hebrews 12:28-29). Such principles were not foreign to Jews who obeyed the Gospel of Christ (Deuteronomy 6:13, Deuteronomy 10:12, Deuteronomy 13:4, Psalms 2:11, Psalms 89:7, etc.).

One of the problems among Jews in the first century was that they continued in the sinful ways of their fathers (Luke 11:45-48 and Acts 7:51-53). Converting into Christ did not wholly deal with that problem. The goal in this text, and even throughout the whole letter, is to prevent a repeat of the past. They needed to look backwards at the errors of those that came before them and learn from them. For saints, there is the promise of eternal life (I John 2:25). It was terrible that a generation did not enter into the land promised to their fathers. However, we are talking about eternity now. Heaven and Hell hang in the balance (Matthew 25:31-46).

The language of “come short of it” should cause some thought just as much as the instruction concerning fear. The Greek term that phrase comes from is “ὑστερέω”. It means: “to be later, i.e. (by implication) to be inferior; generally, to fall short (be deficient): — come behind (short), be destitute, fail, lack, suffer need, (be in) want, be the worse. Behind; to come late or too tardily; to be left behind in the race and so fail to reach the goal, to fall short of the end; metaph. fail to become a partaker, fall back from to be inferior in power, influence and rank; of the person: to be inferior to; to fail, be wanting; to be in want of, lack; to suffer want, to be devoid of, to lack (be inferior) in excellence, worth” (Strong’s # 5302).

The man commonly known as the “Rich Young Ruler” (Matthew 19:16-30) used this term when he asked Jesus: “what lack I yet” (Matthew 19:20)? Later in this Hebrew letter, this term appears in Hebrews 12:15 when the warning was not to “fail of the grace of God.” This applies to saints. Specifically, those who are on the way to the finish line, but don’t make it. Paul finished the course (II Timothy 4:6-8) as he was determined to (I Corinthians 9:19-27). With that thought, consider this as our conclusion: “Cast not away therefore your confidence, which hath great recompence of reward. For ye have need of patience, that, after ye have done the will of God, ye might receive the promise. For yet a little while, and he that shall come will come, and will not tarry. Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him. But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul” (Hebrews 10:35-39).

Hebrews 4:2 - As we continue into this fourth chapter, we read this: “For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it” (Hebrews 4:2). If you will recall, the context is looking backwards at the time Israel tempted God in the wilderness (Hebrews 3:7-11; 3:15-19; cf. Numbers 13:1-14:38). The contextual lesson is not to repeat their mistakes and instructions on how to accomplish that (Hebrews 3:12-14; 4:1).

The thing that first century Jewish saints had in common with those Jews that lived under the Law of Moses was that the word of God was preached to them both (II Kings 17:13 and Acts 3:25-26). The children of Israel had the word of the Lord spoken to them as far back as when they were in Egypt (Exodus 4:28). The word of the Lord was taught unto them as a guide for them to have good and prolonged days in the land they were going to inherit (Deuteronomy 17:14-20). The Gospel preached to the Jews in the first century was far greater than a promised land. The Gospel that was then and is now preached carries the promise of eternal life (II Timothy 1:8-10 and I John 2:25) for the obedient (Hebrews 5:5-9).

The wording translated “gospel preached” in Hebrews 4:2 [εὐαγγελίζω] means: “to announce good news (‘evangelize’) especially the gospel: — declare, bring (declare, show) glad (good) tidings, preach (the gospel). To bring good news, to announce glad tidings. Used in the OT of any kind of good news; of the joyful tidings of God's kindness, in particular, of the Messianic blessings. In the NT used especially of the glad tidings of the coming kingdom of God, and of the salvation to be obtained in it through Christ, and of what relates to this salvation; glad tidings are brought to one, one has glad tidings proclaimed to him. To proclaim glad tidings; instruct (men) concerning the things that pertain to Christian salvation” (Strong’s # 2097). You can find this Greek word in over fifty verses in the New Testament.

Among those verses wherein we find this Greek term, I want to draw your attention to preaching that was done in Antioch in Pisidia. Notice what preaching the Gospel to the first century Jews was like: “Men and brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent. For they that dwell at Jerusalem, and their rulers, because they knew him not, nor yet the voices of the prophets which are read every sabbath day, they have fulfilled them in condemning him. And though they found no cause of death in him, yet desired they Pilate that he should be slain. And when they had fulfilled all that was written of him, they took him down from the tree, and laid him in a sepulchre. But God raised him from the dead: And he was seen many days of them which came up with him from Galilee to Jerusalem, who are his witnesses unto the people. And we declare unto you glad tidings, how that the promise which was made unto the fathers. God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee. And as concerning that he raised him up from the dead, now no more to return to corruption, he said on this wise, I will give you the sure mercies of David. Wherefore he saith also in another psalm, Thou shalt not suffer thine Holy One to see corruption. For David, after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption: But he, whom God raised again, saw no corruption. Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins: And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses” (Acts 13:26-39).

God has always had good news for His people. The problem has been the reception of that good news. The word of God was not profitable to Israel during those ancient days because it was not “mixed with faith in them that heard it.” The word of God has to be mixed together, united with faith. What that means is, the hearer of the Gospel has to choose to believe the Gospel (Mark 16:15-16). Notice: “Likewise when the LORD sent you from Kadeshbarnea, saying, Go up and possess the land which I have given you; then ye rebelled against the commandment of the LORD your God, and ye believed him not, nor hearkened to his voice… And they tempted God in their heart by asking meat for their lust. Yea, they spake against God; they said, Can God furnish a table in the wilderness? Behold, he smote the rock, that the waters gushed out, and the streams overflowed; can he give bread also? can he provide flesh for his people? Therefore the LORD heard this, and was wroth: so a fire was kindled against Jacob, and anger also came up against Israel; Because they believed not in God, and trusted not in his salvation” (Deuteronomy 9:23 and Psalms 78:18-22). That was not only a problem right out of Egypt, it was also a reoccurring issue throughout the history of Israel (II Chronicles 24:17-22 and II Chronicles 36:14-16). They forgot the things God did for them in rather short order (Psalms 106:21-24). What can you learn from that?

Whether it was thousands of years ago or today, the word of God is able to save (Psalms 19:7-11 and James 1:21). The question comes down to whether or not the hearer will allow the word of God to bring about that salvation (Romans 1:16). If we do not believe, the truth will remain unchanged (Romans 3:3-4). Our God does not lie (Titus 1:2). His word and works are the truth (Psalms 33:4 and Colossians 1:5). If believed, the truth can effectually work in believers (I Thessalonians 2:13). Later in this Hebrew epistle, we will study about the necessity of faith in the fact that God is the rewarder of them that diligently seek Him (Hebrews 11:6). Understand this, we need to retain that word which we have believed (I Corinthians 15:1-4). Remember what happened to those that did not (Jude 1:5)!

Hebrews 4:3-5 - The text we are looking at in this study is this: “For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world. For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works. And in this place again, If they shall enter into my rest” (Hebrews 4:3-5). The beginning of the text we are looking at here takes us back to the previous chapter in a statement that is reworded here (Hebrews 3:11-14). Under the New Covenant, those which have believed are those justified by grace being made heirs according to the hope of eternal life (Titus 3:7-8). Since we have addressed, in previous studies, the beginning of this statement; we are going to cover the information that is new in these passages.

Let’s start with examining what is meant by: “although the works were finished from the foundation of the world.” The Greek word translated “finished” [γίνομαι] is very broad. The definition of that term is: “To cause to be (“gen”-erate), i.e. (reflexively) to become (come into being), used with great latitude (literal, figurative, intensive, etc.): — arise, be assembled, be(-come, -fall, -have self), be brought (to pass), (be) come (to pass), continue, be divided, draw, be ended, fall, be finished, follow, be found, be fulfilled, + God forbid, grow, happen, have, be kept, be made, be married, be ordained to be, partake, pass, be performed, be published, require, seem, be showed, x soon as it was, sound, be taken, be turned, use, wax, will, would, be wrought. To become, i.e. to come into existence, begin to be, receive being; to become, i.e. to come to pass, happen; of events; to arise, appear in history, come upon the stage; of men appearing in public to be made, finished; of miracles, to be performed, wrought to become, be made” (Strong’s # 1096).

Here it is, plain and simple. “The works” were as good and done since the foundation of the world. By the seventh day, when God rested (Genesis 1:31-2:3), what God had foreordained was as good as done. What we need to center in on is what “the works” means. What was as good as done at the foundation of the world?

Notice these Scriptures wherein we find our answers: “Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith… Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love: Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, To the praise of the glory of his grace, wherein he hath made us accepted in the beloved. In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace; Wherein he hath abounded toward us in all wisdom and prudence; Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself: That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him: In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will: That we should be to the praise of his glory, who first trusted in Christ… Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ; And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ: To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God, According to the eternal purpose which he purposed in Christ Jesus our Lord… Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; But with the precious blood of Christ, as of a lamb without blemish and without spot: Who verily was foreordained before the foundation of the world, but was manifest in these last times for you” (Romans 16:25-26, Ephesians 1:3-12, Ephesians 3:8-11, and I Peter 1:18-20).

What you have just read is that God’s plan for salvation, through Jesus, was in place at at the beginning. The plan existed before the foundation of the world. When the problem in Antioch was being addressed in Jerusalem (Acts 15:1-41), this statement was made: “Known unto God are all his works from the beginning of the world” (Acts 15:18). The Lord declares the future and His counsel stands (Isaiah 46:10). If God has purposed something and has spoken it, He will do it (Isaiah 46:11). When God rested He had already determined that He would create a rest for His people too.

There is no “rest” to come for faithful saints past, present, or future without what Jesus did in bringing salvation into this world (Romans 5:6-21). This text is leading into the fact that the rest is still ahead for the people of God (Hebrews 4:9). Then, the tie to Christ will be made going forward from there (Hebrews 4:14-5:10). The hope they and we have through Christ Jesus is not just in Jesus. Our hope is in the rest, the resurrection, that is promised in Christ (John 5:28-29, John 11:25, I Corinthians 15:1-58, and I Peter 1:3-12). First century Jewish Christians needed to understand that the rest wasn’t in the past, it was still to come through Christ. Think about how that hope goes back to before the world began (Titus 1:1-3).

Hebrews 4:6-9 - The key to what we are are going to study today is that there is still a future rest for the people of God. The land promised to Israel was not the ultimate rest. Furthermore, Israel were not the only ones God intended to have prepared a rest for. Here is the text we will study: “Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief: Again, he limiteth a certain day, saying in David, To day, after so long a time; as it is said, To day if ye will hear his voice, harden not your hearts. For if Jesus had given them rest, then would he not afterward have spoken of another day. There remaineth therefore a rest to the people of God” (Hebrews 4:6-9).

The word translated “rest” [katapausis] in this context (Hebrews 3:11, Hebrews 3:18, Hebrews 4:1, Hebrews 4:3, Hebrews 4:5, Hebrews 4:10, and Hebrews 4:11) means: “reposing down, i.e. (by Hebraism) abode: — rest. A putting to rest; calming of the winds; a resting place. Metaph. the heavenly blessedness in which God dwells, and of which he has promised to make persevering believers in Christ partakers after the toils and trials of life on earth are ended” (Strong’s # 2663). We know that no one has inherited Heaven, the place that is being prepared (John 14:1-3), as of right now. Among the reasons we know that is the world still stands and the final judgment has not yet occurred (Matthew 25:31-46, John 5:28-29, I Corinthians 15:1-26, I Thessalonians 4:13-18, and II Peter 3:9-14).

Jesus came into this world to save the children of Israel (Acts 13:16-23). Yet, Jesus spoke of having other sheep when He was teaching the Jews (John 10:1-18). Unwittingly, Caiaphas the high priest also prophesied of Jesus saving more sheep than just the Israelites (John 11:49-52). We know those other people were [are] the Gentiles (Ephesians 2:1-17). Salvation was to the Jew first, but also then offered to us Gentiles (Romans 2:10). The Jews had previously enjoyed being God’s people apart from all others (Exodus 19:5-6, Deuteronomy 7:1-8, Deuteronomy 10:12-15, and Amos 3:1-2). They then needed to concede and realize that the rest of God was no longer only something for them.

As part of their moments of realization, they needed to account for the fact that they rejected what was once theirs for the taking. Their fathers did not enter into the rest God had for them because of their unbelief. This has been repeated in this context (Hebrews 3:7ff.). It doesn’t end with what happened in the wilderness of old either. In the first century the Jews had the Gospel of Christ preached first unto them (Matthew 9:35-10:6, Matthew 15:21-28, Acts 3:25-26, and Romans 1:16). The Jews in the first century continued to have the problem of hardened hearts and rejected the promises of God as a result of their continued disbelief (John 12:36-43, Acts 7:51-52, Acts 13:44-52, Romans 10:1-21, and I Thessalonians 2:14-16). The Jews disbelief became a benefit to Gentiles. That benefit came with a caution (Romans 11:11-28). The fact that there remains hope for the rest to come doesn’t mean that hope should be taken for granted. The Jews of old are the example to learn from in that regard. Without faith, a person or group of people cannot please God (Hebrews 11:6).

The Hebrew writer, through inspiration of God, then comes back to the contextual reminder of “to day”. God has spoken. They [we] can read it. Don’t harden your heart as the children of Israel did in times past. Urgently obey! That is echoing the Psalm of David (Psalms 95:1-11). The person with the hard, impenitent heart has only set himself or herself up for the wrath to come on the Day of Judgment (Romans 2:5). Jude wrote: “I will therefore put you in remembrance, though ye once knew this, how that the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not” (Jude 1:5). The reward or the end punishment hasn’t been rendered to anyone yet. Don’t blow it.

In the beginning God gave man a paradise on earth (Genesis 1-2). Adam and Eve blew it (Genesis 3:1-24). God later told Israel to go into a land He would give them that was self-contained, another form of a paradise on earth (Leviticus 20:24). They blew it, as this context we are studying continues to point out, before they even entered into that land (Numbers 13:1-14:38). Once the next generation came about, they could have had that land, rest from their enemies, etc. (Deuteronomy 12:10); they too blew it over and over again as is shown from the book of Joshua forward. Concerning Israel, it was written: “Ye have been rebellious against the LORD from the day that I knew you” (Deuteronomy 9:24). We would do well to understand that God’s patience has run thin (Acts 17:30). What will be is in our hands.

Be thankful that God has not become tired of the failures of humanity. Be thankful that God hasn’t given place to frustration. Therefore, as we consider that there remains a rest to the people of God we have to learn not to repeat the mistakes of God’s people of old. We have and still look forward to further exceeding great and precious promises (II Peter 1:4). We [faithful saints] are now called the children of God (II Corinthians 6:14-18 and I John 3:1). We have an inheritance with Christ to look forward to (Romans 8:17). Let’s not blow it!

When we get later in this letter we will read this about the great people of faith of old: “These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth… And these all, having obtained a good report through faith, received not the promise: God having provided some better thing for us, that they without us should not be made perfect” (Hebrews 11:13; 11:39-40). In our next study we will be talking about how the rest ahead is a reason for us to keep working.

Hebrews 4:10-11 - The writer of this epistle had just made the point that there was still a rest for the people of God to look forward to (Hebrews 4:6-9). Then he wrote this: “For he that is entered into his rest, he also hath ceased from his own works, as God did from his. Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief” (Hebrews 4:10-11). In this context the rest God took on the seventh day of creation was already mentioned (Hebrews 4:4). Now the reference is made again.

If you take the day God took for a rest as an example to learn from, there are some relevant points to consider that fit the contextual lessons. On the sixth day of creation God saw every thing that He had made, and behold, it was very good (Genesis 1:31). Before we think about our rest, we need to be able to look at the things we have done in our life and see that things we have done are very good. Think about the Judgment Day. Jesus said this: “Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation” (John 5:28-29). Later in this epistle we read this: “For here have we no continuing city, but we seek one to come. By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name. But to do good and to communicate forget not: for with such sacrifices God is well pleased” (Hebrews 13:14-16). Those of us in Christ were delivered from our sins and created in Christ unto good works (Ephesians 2:1-10). The Scriptures furnish us unto all good works (II Timothy 3:14-17). So, before we think about a rest, let’s be sure we are able to look at our lives and see good works.

In continuing to look back at the time God created the heaven and the earth, we are going to consider another point. Before God rested on the seventh day (Genesis 2:2-3), we read this: “Thus the heavens and the earth were finished, and all the host of them” (Genesis 2:1). God didn’t rest until He was finished. Notice what Jesus said while living on this earth: “Jesus saith unto them, My meat is to do the will of him that sent me, and to finish his work” (John 4:34). Jesus did not consider His work for the Father finished until it was (John 17:4 and John 19:30). Jesus was a finisher. We should realize that rest comes after the work is done. Even regarding physical labor, the sleep of a laboring man is sweet (Ecclesiastes 5:12). The reward for our faithful, good works does not come until the end (Romans 6:22, Philippians 3:3-21, Hebrews 9:27-28, and I Peter 1:3-9).

The point thereafter is clear. Since it’s not time for the rest, that means it is still time to work. We know this is the truth. Here in El Paso we sing songs that say: “I want to be a worker for the Lord…” (page 13), “We’ll work till Jesus comes…” (page 34), and “Work, for the night is coming…” (page 40). At the conclusion of teaching about the resurrection to come at the end (I Corinthians 15:1-54), Paul penned these words: “O death, where is thy sting? O grave, where is thy victory? The sting of death is sin; and the strength of sin is the law. But thanks be to God, which giveth us the victory through our Lord Jesus Christ. Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord” (I Corinthians 15:55-58).

If you want the reward, you have to work to get it. The laborer is worthy of his hire (Luke 10:7 and I Timothy 5:18). If you want the reward, finish the work (Matthew 20:1-16 and Mark 13:34-37). That’s simple enough. However, some people struggle with that. Many of us have seen people get to a point in life wherein they think they’ve done enough. We can never do enough. Even when we have done all the Lord requires of us we are still unprofitable servants (Luke 17:7-10). That being said, how can a person think that way? Well, sometimes, laziness comes into play. We should all know that regardless of how difficult things get in this world, God expects faithfulness until the day of one’s death (Revelation 2:10). Who is considered faithful? In part, as it applies in this study, here is the answer: “Therefore be ye also ready: for in such an hour as ye think not the Son of man cometh. Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season? Blessed is that servant, whom his lord when he cometh shall find so doing” (Matthew 24:44-46).

So, the point of laboring so that one can enter into the rest promised by God should not be lost on a faithful Christian. Yet, it was taught in this context for a reason. Some first century saints just weren’t focused on being finishers. Later in this Hebrew letter we read this: “But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak. For God is not unrighteous to forget your work and labour of love, which ye have shewed toward his name, in that ye have ministered to the saints, and do minister. And we desire that every one of you do shew the same diligence to the full assurance of hope unto the end: That ye be not slothful, but followers of them who through faith and patience inherit the promises” (Hebrews 6:9-12).

For us, we should learn from those things written here to these Jewish saints. Think about this: “And he went through the cities and villages, teaching, and journeying toward Jerusalem. Then said one unto him, Lord, are there few that be saved? And he said unto them, Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able” (Luke 13:22-24). What fight do you have in yourself (I Corinthians 9:24-27 and I Timothy 6:12)? Will you enter the end of your physical life with the confidence Paul had (II Timothy 4:6-8)? Brethren, keep working (Titus 2:7-14)!

Hebrews 4:12 - Now we begin to see a change in the direction of the lessons in this epistle. We have been reading about how the failures of Israel of old prevented them from entering into the land God prepared for them (Hebrews 3:7-19). Then, the application for the saints this epistle was written to was not to have hardened hearts to fail in a similar way as their forefathers (Hebrews 4:1). As the word of God was mixed with faith in these saints, they needed to be reminded that the rest for the people of God is still to come after the work is done (Hebrews 4:2-11). Then this was written: “For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart” (Hebrews 4:12).

As we begin to break down this passage for closer examination, consider what the word translated quick means. Here is the definition: “to live (literally or figuratively): — life(-time), (a-)live(-ly), quick. To live, breathe, be among the living (not lifeless, not dead); to enjoy real life; to have true life and worthy of the name; active, blessed, endless in the kingdom of God. To live i.e. pass life, in the manner of the living and acting; of mortals or character; living water, having vital power in itself and exerting the same upon the soul. Metaph. to be in full vigor; to be fresh, strong, efficient. As adj. active, powerful, efficacious” (Strong’s # 2198). The most frequent translation of this Greek term in the KJV is “live” (117 times).

The word of God is very much alive. Peter wrote: “Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently: Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever. For all flesh is as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away: But the word of the Lord endureth for ever. And this is the word which by the gospel is preached unto you” (I Peter 1:22-25). Peter was not just being figurative either. Jesus taught that the word of God will live even after this physical world comes to an end (Matthew 24:35-36). Jesus also said: “It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life” (John 6:63).

In addition to the word of God being alive, the Holy Spirit also revealed the word of God is powerful. These two points connect. Paul penned this: “For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith” (Romans 1:16-17). The living word of God is powerful enough to produce life. The world and the life that is in this world was spoken into existence (Genesis 1:1-31, Psalms 33:6, and Hebrews 11:3). In a like manner, the things that were made by the word of God are sustained by the word of God (II Peter 3:5-7). Regarding things spiritual in nature, the word of God also brings to life that which would otherwise perish (Psalms 119:50, Psalms 119:93, and James 1:18-21). Even when miracles were being performed, the word of God was enough to calm the seas and raise the dead (Matthew 8:23-27 and John 11:1-44). Faith in the power of the word of God was shown when a centurion knew that all it would take to heal the sick was Jesus to speak the words (Matthew 8:5-13). Therefore, in many ways, the word of God is powerful and can bring to life that which did not exist, is ready to die, and has died.

The word of God is also sharper than any two edged sword. When John has his revelation he sees a vision of Christ with a sharp two edged sword coming out of His mouth (Revelation 1:9-20). The word of God is called the “sword of the Spirit” (Ephesians 6:17). So, we have two points in Hebrews 4:12 that draws our minds to the life giving power of the word of God. This language, along with other Scriptures, should also bring about the thoughts of the life taking power of the word of God. The church in Pergamos was warned in such a manner (Revelation 2:12-17). Remember, the word of our Lord is the standard of judgment (John 12:48 and Romans 2:16). That day, for those who are disobedient, will be a day of vengeance (II Thessalonians 1:7-9).

The imagery of the two edged sword doesn’t just bring about the destructive power of the word of our Lord. The sharpness also teaches us how the word of God can pierce us deeply. How we react to the penetrating power of the word of God is up to us. It can prick our hearts and bring about a good response (Acts 2:36-41). It can also cut to the heart and cause a terrible, rebellious response (Acts 5:17-33 and Acts 7:51-54).

Since the word of God can penetrate us so deeply, it can reveal our deepest thoughts and intents. Since the word of God is called a “discerner” we need to consider how the word of God is “fit for judging” (Strong’s # 2924) our innermost thoughts and intents. James wrote of the word of God being likened to a mirror (James 1:21-25). The question we all have to ask ourselves is this: What will the word of God reveal to me about myself? Then, once you come to an honest Scriptural conclusion, you have to decide what to do with that conclusion.

In our next study, we will consider how that God knows everything about us (Hebrews 4:13). If you want to see yourself the way He does, use His word for your own spiritual open heart surgery. Remember, obedience and disobedience are both matters of the heart (Romans 6:17 and Psalms 78:8). In consideration of all we have just read, how important is it that we be pure in heart (Matthew 5:8, I Timothy 1:5, and Hebrews 10:22)?

Hebrews 4:13 - In our previous study we learned about the powerful word of God that is a discerner of the thoughts and intents of the heart (Hebrews 4:12). From there, the writer of the Hebrew letter then penned these words: “Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do” (Hebrews 4:13). Think about this in context. There is still a future rest for the people of God. Faithful work needs to be done to enter into that rest. The word of God can be used to reveal what’s going on inside the heart of the believer. What if someone wants to run from what the word of God reveals about him or her? What if someone wants to ignore what the word of God reveals about him or her? What if someone wants to twist the word of God to justify himself or herself? If any of those choices are made, that person is not fooling the Lord. So, whether we come before the Lord now or on the Day of Judgment, we need to consider that He knows us.

There is nothing in creation that is beyond the sight of God. No one is keeping secrets from Him (Psalms 44:21). Jesus knew what was in man (John 2:24-25). David, as he was moved by the Holy Spirit (II Samuel 23:2), said this to Solomon: “And thou, Solomon my son, know thou the God of thy father, and serve him with a perfect heart and with a willing mind: for the LORD searcheth all hearts, and understandeth all the imaginations of the thoughts: if thou seek him, he will be found of thee; but if thou forsake him, he will cast thee off for ever” (I Chronicles 28:9). Solomon later wrote these words: “For the ways of man are before the eyes of the LORD, and he pondereth all his goings… The eyes of the LORD are in every place, beholding the evil and the good… Hell and destruction are before the LORD: how much more then the hearts of the children of men” (Proverbs 5:21; 15:3; 15:11)?

We could fill pages with Scriptures that prove the point that God sees and knows all that is said and done by His creation. As the Psalmist said regarding these truths, such knowledge is too wonderful for me (Psalms 139:1-18). Rather than assembling a list of passages that prove what we already know, let’s take some time to consider the point behind this. The obvious points could be made that God knows everything and that information will be used on the Day of Judgment (John 5:28-29 and II Corinthians 5:10) as was the case in times past (Jeremiah 17:9-10). In the context though, there is more to this than God’s judgment.

Think about what it means to be naked and open unto someone’s eyes. We understand that nudity is revealing. Within the definition of the term translated “naked”, consider some of the meaning in the original Greek term [γυμνός]: “…of the soul, whose garment is the body, stripped of the body, without a body; metaph. naked, i.e. open, lay bare…” (Strong’s # 1131). John wrote: “For if our heart condemn us, God is greater than our heart, and knoweth all things. Beloved, if our heart condemn us not, then have we confidence toward God” (I John 3:20-21). If you honestly (because we know self-deception does occur in some people - I Corinthians 3:18, Galatians 6:3, and James 1:22) look at yourself internally, you know what’s going on. Well, so does the Lord. How does that apply beyond the Judgment Day?

As we progress in the context, which we will do in our next article, we are going to see that Jesus is a sympathetic high priest to the saints. We will also see that the faithful can come boldly before the throne of grace in time of need (Hebrews 4:14-16). If you take that into consideration when looking at the fact that we are naked before the Lord, you can see that this is not just about judgment. Yes, we must give an account to the Lord (Romans 14:11-12). This is represented in Hebrews 4:13 with the language of “the eyes of him with whom we have to do.” Yet, the context isn’t just about that. Have you ever felt the need to talk to someone that knows you better than anyone else?

In context, you have God telling us that He knows what’s inside of us. Therefore, when you come before Him in prayer don’t do so as though you’re talking to a stranger. Come before Him with the understanding that He knows you even possibly better than you know yourself. When Jesus was teaching against vain, repetitious prayers He said this: “And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward. But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly. But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking. Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him” (Matthew 6:5-8). When coming before God, we’re not talking to a stranger.

The Psalmist said: “Lord, all my desire is before thee; and my groaning is not hid from thee” (Psalms 38:9). Hebrews 4:13 is more about not being pretentious than anything else. You’re open and spiritually naked before the Lord. With our Lord, we have no secrets (Ecclesiastes 12:13-14). Be genuine with our Lord. Don’t put on some front that is not true to who you really are. Yet, some may be ashamed to come before the Lord like that. You should be unashamed before our Lord (Romans 10:11 and II Timothy 2:15). If you cannot be yourself when you approach Him, it’s time to take advantage of the long-suffering of our Lord and repent (II Peter 3:9-14). With all we just discussed, we also need to consider how we can be ourselves in prayer because our mediator Jesus Christ understands what it means to live in this world. That point was already covered in this epistle (Hebrews 2:9-18). There is no need to put on an act. Think on that in preparation for our next study.

Hebrews 4:14 - The Jews were accustomed to having a high priest. The position of a high priest existed under the Law of Moses (Leviticus 21:10, Joshua 20:1-6, II Kings 22:1-8, and Nehemiah 3:1). They continued to have a high priest in the days of Jesus and the Apostles (Matthew 26:3 and Acts 24:1). We know that Jewish Christians struggled with leaving the Law of Moses behind (Acts 15:1-35, Galatians 2:11-3:29, Galatians 5:1-11, Galatians 6:11-18, and Colossians 2:4-23). Jewish Christians needed to understand that there was a change in the priesthood. After writing about how man is exposed before God’s all-seeing eyes (Hebrews 4:13), the writer of this letter moved on to teaching about the new high priest. Thus, the inspired penman of this book wrote these words: “Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession” (Hebrews 4:14).

We have already seen this subject matter in this epistle (Hebrews 2:9-3:1). We will continue studying about the priesthood of Jesus throughout this epistle. The key for them was to understand that they had a high priest. That high priest was not what they were accustomed to. Jesus, as the new high priest, was not an earthly priest. This is a huge difference. His position did not expire at the end of His physical life. Later in this letter, this is written: “Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec… By so much was Jesus made a surety of a better testament. And they truly were many priests, because they were not suffered to continue by reason of death: But this man, because he continueth ever, hath an unchangeable priesthood” (Hebrews 6:20, Hebrews 7:22-24). Now notice the benefit of the continual priesthood of Jesus: “Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them” (Hebrews 7:25).

Now think about what you’ve read. The Lord knows everyone. Jesus, as the high priest of our Father, makes intercession for the people of God. The work of the high priest coming before God on behalf of the people was not a foreign thought to the children of Israel (Leviticus 9:1-24). However, what they were accustomed to was flawed. It was flawed in that the priest not only offered up sacrifice for the sins of the people, but also for himself (Hebrews 7:27). The priesthood they were accustomed to was flawed in that death ended the work of that high priest. As we have seen, this is not the case with Jesus (Hebrews 7:28). It was also flawed in that the sacrifices were not able to take away sins. This was not the case with Jesus (Hebrews 10:1-18). On top of all of that, and more that could be stated, our sinless high priest is not limited by earthly knowledge. He knows what is in man (John 2:23-25). He also understands what it means to live in the flesh. (We will discuss that more in our next study.). Therefore, when Jesus stands between us and our Father as our mediator (I Timothy 2:5-6), His actions are not like any high priest that held that office before He did.

For them, and for us, Jesus is our GREAT high priest for the reasons we have discussed and so much more. He is not here on earth doing His work. He is right next to His Father and our Father (Mark 16:14-19 and Hebrews 9:24). He has the ear of our Heavenly Father on a continual basis. He has a relationship with our Father that no high priest before Him ever had. He is the only begotten of our Father (John 1:14, John 1:18, John 3:16-18, and I John 4:9). We should be able to understand how that a son has the ear of his father. Jesus used that relationship of what a father will do for a child in His teachings (Luke 11:9-13). Jesus is able to do much more than any high priest that preceded Him.

Now we need to think about how that information helps Christians hold fast our profession. Earlier in this letter, Jesus was called the “High Priest of our profession” (Hebrews 3:1). Later in this letter, after writing about the remission of sins through the sacrifice of Christ, this was written: “Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; And having an high priest over the house of God; Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. Let us hold fast the profession of our faith without wavering; (for he is faithful that promised;) And let us consider one another to provoke unto love and to good works: Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching” (Hebrews 10:19-25).

There is inescapable clarity in the words you just read. All saints should be able to hold fast because of the confidence we have in and through our high priest. We know that God is a rewarder of them that diligently seek Him (Hebrews 11:6). Jesus serves as our anchor for our hope (Hebrews 6:19-20). Since He is sure and steadfast, the faithful know that our labor will not be in vain (I Corinthians 15:58).

Jewish saints in the first century needed to wrap their minds around the changes in the law and the priesthood. We don’t have to learn the same lessons they needed. However, we can certainly be thankful that those lessons needed taught. We can benefit learning from their struggles to come to a greater understanding and appreciation for the priesthood of Christ. These lessons are not recorded in any other epistle. Therefore, take the time to enjoy the lessons taught here that we’d miss if we don’t study through this epistle. Such information should make you fall even deeper in love with our God and Savior (cf. I John 4:19).

Hebrews 4:15 - In last week’s article we studied about Jesus being our great high priest. In continuation of that study, we shall consider the following passage in this article: “For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin” (Hebrews 4:15). This passage of Scripture lays out for us that Jesus is compassionate. He understands what we have to live through in this world as human beings.

The phrase “touched with the feeling” comes from a Greek word that means this: “to feel sympathy with, i.e. (by implication) to commiserate: — have compassion, be touched with a feeling of. To be affected with the same feeling as another, to sympathize with, to feel for, have compassion on” (Strong’s # 4834). You will find that Greek term one other time in the New Testament. It is translated “compassion” (Hebrews 10:34). We can see the compassion Christ had when He was in the flesh (Matthew 14:13-21, Matthew 20:29-34, Mark 1:40-45, Mark 6:30-44, Luke 7:11-17, etc.). As Jesus taught about compassion, the subject matter was not just pertaining to things in the flesh. He tied forgiveness to compassion (Matthew 18:15-35 and Luke 15:11-32). He taught about compassion in a manner of helping one’s neighbor (Luke 10:25-37). So, we can understand that when we consider the compassion of our high priest Jesus Christ, we are talking about spiritual and physical matters.

The term translated “infirmities” means: “feebleness (of mind or body); by implication, malady; morally, frailty: — disease, infirmity, sickness, weakness. Want of strength, weakness, infirmity; of the body; its native weakness and frailty, feebleness of health or sickness
of the soul; want of strength and capacity requisite; to understand a thing; to do things great and glorious; to restrain corrupt desires; to bear trials and troubles” (Strong’s # 769). It was prophesied and fulfilled that Jesus took infirmities and bare sicknesses miraculously (Isaiah 53:4 and Matthew 8:14-17). He healed physical infirmities (Luke 5:15, Luke 8:1-3, Luke 13:10-17, John 5:1-18, etc.). This is a term that applies to things suffered in the flesh. So, He has compassion on the things that mankind suffers in the flesh.

Why is it that Jesus can understand and have compassion for the things mankind suffers through physically and spiritually? He can understand because He was, “tempted like as we are.” The word translated “tempted” in the verse we are studying has a really long definition (Strong’s # 3985). In part, it in means: “endeavor, scrutinize, entice, discipline: — assay, examine, go about, prove, tempt(-er), try.” So, to state it simply, we see that Jesus knows what it means to be tested in the flesh. We see this right from the beginning of His work. He was led up of the Spirit into the wilderness to be tempted of the devil (Matthew 4:1-11 and Luke 4:1-13). The same Greek word “πειράζω” (Strong’s # 3985) is used in that context. Jesus went through testing times at the hands of the Pharisees, the Sadducees, lawyers, etc. (Matthew 16:1-12, Matthew 19:1-12, Matthew 22:15-46, and John 8:1-11). The word “tempted” doesn’t always mean there is an attempt being made to cause someone to sin. Jesus asked questions to “prove” [same Greek term] His disciples (John 6:1-6). He did not do so to tempt them to sin (James 1:13). This same term is used in teaching saints to spiritually “examine” ourselves (II Corinthians 13:5).

Take some time here to ponder what we have just studied through. Jesus knows what it means to live in the flesh. He knows what it means to be tested. He knows what it means to suffer through physical ailments. Since He, unlike our Father in Heaven or the Holy Spirit, understands life in the flesh; He is the perfect high priest. He knows what it is to be both God and man (Romans 9:1-5). He can reason from both perspectives. This point will be made again as we enter into the next chapter of the Hebrew epistle (Hebrews 5:1-10).

As we proceed in our study, consider how that Jesus “was in all points tempted like as we are, yet without sin.” Later in this letter we will read this: “For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens; Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's: for this he did once, when he offered up himself. For the law maketh men high priests which have infirmity; but the word of the oath, which was since the law, maketh the Son, who is consecrated for evermore” (Hebrews 7:26-28). Jesus never sinned (Hebrews 9:28, I Peter 2:21-25, and I John 3:1-5). Jesus is able to aid those that are tempted like He was while He was the in flesh (Hebrews 2:16-18).

Don’t forget that Jesus lived in this world. He knows what sin does to people not only through His knowledge as God, but also through His experiences in the flesh. Through His compassion and ability to relate, He set forth clear instructions for those that choose to be His people to cease from sin (John 5:1-15, John 8:1-11, Romans 6:1-23, I Corinthians 15:34, II Corinthians 6:14-7:1, Galatians 2:17, Ephesians 4:17-5:11, Philippians 2:14-16, II Timothy 2:19, Titus 2:2-14, I Peter 1:13-16, and II Peter 3:10-14). His instructions are not burdensome (I John 5:1-3). He is not trying to take pleasure away form us. In fact, His instructions are set forth to bring peace and well-being into our lives (Romans 8:6, Philippians 4:6-9, and Colossians 3:1-15). Sin doesn’t do good for anyone. He faced the same things that we face. To argue otherwise is to deny the inspired Scriptures that we have read. Jesus knows that carnal desires prevent a godly, productive life (Galatians 5:17). He also knows that those desires war against the soul (I Peter 2:11). He serves as the example of how to live in this world and not give in to sinful desires (I Peter 4:1-2). Be thankful for Jesus, our high priest.

Hebrews 4:16 - In the context of the passage we are about to study in this article we have read about our great high priest Jesus Christ. We discussed how we are exposed before the eyes of our Lord (Hebrews 4:13). We studied about Jesus being our great high priest in Heaven (Hebrews 4:14). We learned of Jesus’ ability to have compassion because He knows what it means to live in this physical world (Hebrews 4:15). From those points we then read this: “Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need” (Hebrews 4:16).

The English phrase “let us” is used multiple times in this letter (Hebrews 4:1, Hebrews 4:11, Hebrews 4:14, Hebrews 6:1, Hebrews 10:22, Hebrews 10:23, Hebrews 10:24, Hebrews 12:1, Hebrews 12:28, Hebrews 13:13, and Hebrews 13:15). So, it would appear that this is a common phrase used by the penman of this epistle. However, a word study proves otherwise. The phrase “let us” does not best represent what was originally written in Hebrews 4:16. In this passage, it is best translated “come therefore come.” The Greek term “προσέρχομαι” that is translated “let us” and “come” is the same Greek word (Strong’s # 4334). So, the focus is not so much on the “let” or the “us”, but the approach itself to the throne of grace.

With Jesus being the high priest that stands before our Father in Heaven, faithful Christians can come boldly before our Father. Consider what is written later in this epistle: “Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; And having an high priest over the house of God; Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water” (Hebrews 10:19-22). When Jesus was talking to His disciples He said: “Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me” (John 14:6). He died that He might bring us unto the Father (I Peter 3:18). Faithful saints have access and confidence by faith in Christ (Ephesians 3:11-12).

As Gentiles, we understand what it means to need Jesus to be able to come to our Father in Heaven (Ephesians 2:1-17). The Jews, to whom this epistle was written, needed to learn that their relationship with God was no longer a physical birthright. Through Abraham, Isaac, and Jacob; they were the blessed seed of man upon this earth (Exodus 32:13, Psalms 105:1-45, and Isaiah 41:8-10). Under the Law of Moses, they were the chosen people of God (Deuteronomy 7:1-14 and Deuteronomy 14:2). They grew comfortable with this. They were so comfortable with this, that when Jesus came they thought that being of the seed of Abraham was enough (John 8:13-59).

The throne of the majesty in Heaven (Hebrews 8:1) is referred to in the passage we are studying as “the throne of grace.” The continued thought is that this is where mercy and grace are found in time of need. This is about spiritual needs. How do you feel if you err? If you err, you should have a sense of godly sorrow that leads to repentance (II Corinthians 7:9-10). If you err, you should abhor yourself (Job 42:1-6). If you err, you should be ashamed (Genesis 3:1-10). If you err, you should desire to weep bitterly (Luke 22:54-62). In these moments, it is easy to feel unable to come before God. After all, we know that God does not hear the prayers of sinners (Proverbs 15:8, Proverbs 15:29, Proverbs 28:9, Isaiah 1:10-18, Isaiah 59:1-3, Micah 3:4, John 9:31, and I Peter 3:12). This is where the points of Hebrews 4:13-16 come into play. It is of great importance that we understand that in times of the most vilest offenses (as it might seem to us), Jesus makes it possible for us to come before the throne of our Father to obtain mercy and grace.

We know that God expects us NOT to sin (John 8:1-11, Romans 6:1-2, I Corinthians 15:34, II Timothy 2:19, and James 1:13-16). We also have to consider that God has made it possible for us, if we err, to be reconciled to Him through Christ. Notice: “Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us… For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God. And inasmuch as not without an oath he was made priest: (For those priests were made without an oath; but this with an oath by him that said unto him, The Lord sware and will not repent, Thou art a priest for ever after the order of Melchisedec:) By so much was Jesus made a surety of a better testament. And they truly were many priests, because they were not suffered to continue by reason of death: But this man, because he continueth ever, hath an unchangeable priesthood. Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them… My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world” (Romans 8:34, Hebrews 7:19-25, and I John 2:1-2).

John said this: “For the law was given by Moses, but grace and truth came by Jesus Christ” (John 1:17). Whether it was the Jews in the first century or us today, we need to keep that at the forefront of our minds. We can find grace and mercy because of Jesus Christ our Lord (Romans 5:21 and Jude 1:21). We can come before our Heavenly Father because Jesus is our mediator (I Timothy 2:5-6). Isaiah prophesied about Jesus saying some great things about Him (Isaiah 9:1-7). Among those things you find the word “Wonderful” (Isaiah 9:6). That is a fitting term. We have a WONDERFUL savior in Jesus Christ.

Chapter Five

Hebrews 5:1-2 - The chapter in our study has changed, but the context has not. We are still talking about our great, compassionate high priest Jesus Christ. The first word in this chapter ties to the previous chapter. Here are the two passages we are going to look at in this article: “For every high priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins: Who can have compassion on the ignorant, and on them that are out of the way; for that he himself also is compassed with infirmity” (Hebrews 5:1-2).

Under the Law of Moses there was a high priest (Leviticus 21:10) also known as the chief priest (Numbers 3:32). The priests of God, under the Law of Moses, were sanctified (Leviticus 8:1-9:24). The priests of God, under the Law of Moses, were appointed to deal with matters pertaining to God (Deuteronomy 10:8, Deuteronomy 21:1-9, and I Chronicles 23:13). The priests of old offered gifts and sacrifices for sins (Exodus 30:1-10, Leviticus 4:1-35, and Leviticus 7:1-38). The Jews that were knowledgeable regarding the Law of Moses would have known these things. There was still a high priest in the first century (Acts 4:6).

We have already studied about Jesus being our great high priest. First century Jewish Christians needed to understand that Jesus replaced the system of the priesthood they were accustomed to. His priesthood is greater. His priesthood is eternal. In addition to those truths, what Jesus did and does as our high priest was and is greater than any other man. Later in this epistle, we will read this about our great high priest: “Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens; A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man. For every high priest is ordained to offer gifts and sacrifices: wherefore it is of necessity that this man have somewhat also to offer. For if he were on earth, he should not be a priest, seeing that there are priests that offer gifts according to the law: Who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle: for, See, saith he, that thou make all things according to the pattern shewed to thee in the mount. But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises” (Hebrews 8:1-6). What is outstanding about the above quote is the establishment of the fact that Jesus couldn’t do what He did/does if He were still among men. That was something Jews needed to adjust to in understanding.
A high priest being from among men helped that high priest to have compassion. Jesus is in Heaven at the time these things were written and He is obviously still there. However, Jesus did live in the flesh and because of that He is equipped with compassion for what it is to live in the flesh. We have already studied those facts (Hebrews 2:9-18 and Hebrew 4:14-16). His life in the flesh enabled Him to have compassion on the ignorant.

So, what does it mean to have compassion on the ignorant? We know that ignorance is not an excuse or license for sin (Acts 17:16-31). When ignorance leads to sin, repentance and conversion must take place to correct that sin with God (Acts 3:11-26). There has long been a difference between sins of ignorance and those that sin presumptuously (Numbers 15:29-31). A rebellious person is evil (Proverbs 17:11). Such a person was dealt with swiftly under the Law of Moses (Joshua 1:18). Similarly, a rebellious person is cast out from among the saints under the law of Christ (II Thessalonians 3:6-15 and Titus 3:9-11). Our Father in Heaven doesn’t hear the prayers of such individuals (Proverbs 28:9, Isaiah 1:1-20, Isaiah 59:1-3, John 9:31, and I Peter 3:12). Now, let’s consider Jesus’ compassion on the ignorant.

The word translated “compassion” in Hebrews 5:2 does not appear in any other New Testament Scripture. Part of the definition of that term reads: “of one who is not unduly disturbed by the errors, faults, sins of others, but bears them gently” (Strong’s # 3356). We see that in our Savior Jesus Christ (Matthew 9:35-38). We might do well to think of this word “compassion” as “forbearance” (Romans 3:24-25) with all that comes with the subject (i.e. Romans 2:1-4). To understand His compassion on the ignorant, consider how Jesus dealt with Saul [Paul] (Acts 7:51-8:3, Acts 9:1-20, and I Timothy 1:12-16). Jesus understands weakness.

The word translated infirmity in the passage we are studying means: “Feebleness (of mind or body); by implication, malady; morally, frailty: — disease, infirmity, sickness, weakness…” (Strong’s # 769). Jesus was surrounded by infirmities of the flesh while He was on earth (Matthew 8:5-17, Luke 5:15, Luke 8:1-2, John 5:1-17, etc.). He knows that the human body is frail. He knows what those weaknesses can do to man. Therefore, He has compassion for what it means to live with the struggles of physical life in this world.

Taking into consideration all that we’ve studied in this chapter and the previous chapters, we can conclude that Jesus knows what we face and is understanding because of that. On the night of His death, during His own time of mental anguish (Matthew 26:30-46), He told the disciples that the spirit is willing, but the flesh is weak (Matthew 26:41).

Having said all of that, we must be sure not to think that our understanding high priest can be taken advantage of. As much as He knows how difficult life in this world can be, He also knows you can live this life without fault (Hebrews 7:19-28). He gave His life to wash us from our sins with His own blood (Revelation 1:5). That was His part. Our part, once cleansed from our sins, is to stay clean (I Thessalonians 4:7 and I Timothy 5:22).

Last week we covered much of what was written in the first two verses of Hebrews chapter five. In the second verse there is a phrase that was not covered. Before we get to that phrase, let me remind you of the verse we are going to examine a bit more. The second verse of this chapter says: “Who can have compassion on the ignorant, and on them that are out of the way; for that he himself also is compassed with infirmity” (Hebrews 5:2). We covered compassion on the ignorant. We covered that the priest, which contextually is Jesus, was compassed with infirmity. We did not cover “them that are out of the way.”

So, who are those that are out of the way? If we look back to the days of Moses on the mount, we can find this example: “And when the people saw that Moses delayed to come down out of the mount, the people gathered themselves together unto Aaron, and said unto him, Up, make us gods, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. And Aaron said unto them, Break off the golden earrings, which are in the ears of your wives, of your sons, and of your daughters, and bring them unto me. And all the people brake off the golden earrings which were in their ears, and brought them unto Aaron. And he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt. And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, To morrow is a feast to the LORD. And they rose up early on the morrow, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and rose up to play. And the LORD said unto Moses, Go, get thee down; for thy people, which thou broughtest out of the land of Egypt, have corrupted themselves: They have turned aside quickly out of the way which I commanded them: they have made them a molten calf, and have worshipped it, and have sacrificed thereunto, and said, These be thy gods, O Israel, which have brought thee up out of the land of Egypt” (Exodus 32:1-8).

Moses and Solomon taught about being out of the way: “Behold, I set before you this day a blessing and a curse; A blessing, if ye obey the commandments of the LORD your God, which I command you this day: And a curse, if ye will not obey the commandments of the LORD your God, but turn aside out of the way which I command you this day, to go after other gods, which ye have not known… The man that wandereth out of the way of understanding shall remain in the congregation of the dead” (Deuteronomy 11:26-28 and Proverbs 21:16).

After the days of Moses and Joshua, we find this: “And the children of Israel did evil in the sight of the LORD, and served Baalim: And they forsook the LORD God of their fathers, which brought them out of the land of Egypt, and followed other gods, of the gods of the people that were round about them, and bowed themselves unto them, and provoked the LORD to anger. And they forsook the LORD, and served Baal and Ashtaroth. And the anger of the LORD was hot against Israel, and he delivered them into the hands of spoilers that spoiled them, and he sold them into the hands of their enemies round about, so that they could not any longer stand before their enemies. Whithersoever they went out, the hand of the LORD was against them for evil, as the LORD had said, and as the LORD had sworn unto them: and they were greatly distressed. Nevertheless the LORD raised up judges, which delivered them out of the hand of those that spoiled them. And yet they would not hearken unto their judges, but they went a whoring after other gods, and bowed themselves unto them: they turned quickly out of the way which their fathers walked in, obeying the commandments of the LORD; but they did not so” (Judges 2:11-17).

The prophets declared: “But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean… For the priest's lips should keep knowledge, and they should seek the law at his mouth: for he is the messenger of the LORD of hosts. But ye are departed out of the way; ye have caused many to stumble at the law; ye have corrupted the covenant of Levi, saith the LORD of hosts. Therefore have I also made you contemptible and base before all the people, according as ye have not kept my ways, but have been partial in the law” (Isaiah 28:7-8 and Malachi 2:7-9).

With our context and what we have been able to read in the Scriptures above, we are seeing that the high priest is able to have compassion on those that have turned away from the commandments of the Lord. As Jesus is our high priest, we certainly see that in Him (Luke 19:1-10). Jesus taught that there is a way of return for those whom were among the saved and then later lost (Luke 15:1-32). He taught the necessity of repentance (Luke 13:1-5). He did not teach a one and you are done doctrine regarding sin. He had His apostles continue that teaching after He left this earth (Acts 2:1-41, Acts 3:19, and Acts 26:18-20). We even see that whole congregations that have erred have an opportunity to turn back into the way and be right with the Lord (Revelation 2:1-7, Revelation 2:12-22, and Revelation 3:14-22).

If you take all that we studied in last week’s article and add this to it, we should be eternally grateful that our great high priest is our advocate. Furthermore, we should be thankful that if we were to err, we are not entirely without hope to be saved. I know that I am also thankful that I can teach those whom have turned aside that they can recover themselves from the snare of the devil (II Timothy 2:24-26).

Hebrews 5:3-6 - In the overall context, we are studying about the priesthood of Christ (Hebrews 4:14-16). In the immediate context, we are talking about “every high priest taken from among men” (Hebrews 5:1). The verses we are going to examine in this study are these: “And by reason hereof he ought, as for the people, so also for himself, to offer for sins. And no man taketh this honour unto himself, but he that is called of God, as was Aaron. So also Christ glorified not himself to be made an high priest; but he that said unto him, Thou art my Son, to day have I begotten thee. As he saith also in another place, Thou art a priest for ever after the order of Melchisedec” (Hebrews 5:3-6).

As we have studied already, the high priest had compassion because of their own life experiences (Hebrews 5:2). Jesus lived in this world and because of what He faced, He has the experience of life in this world that helps Him be our perfect high priest. One of the differences that separate Jesus from the high priests that served before His time was that they offered sacrifices for their own sins (Leviticus 4:1-35, Leviticus 9:1-24, Leviticus 16:1-11, and Hebrews 9:1-7). Jesus never sinned (I Peter 2:21-22). Therefore, He did not have to offer a sacrifice for His own sin (Hebrews 7:19-28).

Jesus’ offering for sin was also different. The best way for us to see this is by reading what is later written in this letter. Notice: “For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect. For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins. But in those sacrifices there is a remembrance again made of sins every year. For it is not possible that the blood of bulls and of goats should take away sins. Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me: In burnt offerings and sacrifices for sin thou hast had no pleasure. Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God. Above when he said, Sacrifice and offering and burnt offerings and offering for sin thou wouldest not, neither hadst pleasure therein; which are offered by the law; Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second. By the which will we are sanctified through the offering of the body of Jesus Christ once for all. And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins: But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God; From henceforth expecting till his enemies be made his footstool. For by one offering he hath perfected for ever them that are sanctified” (Hebrews 10:1-14).

What hasn’t changed about the high priest is that whosoever serves as the high priest is called by God to do so. Aaron and his descendants were chosen by God to serve (Exodus 28:1 and Numbers 18:1-5). When man tried to take that honor by himself, the consequences were severe (Numbers 16:1-50, Numbers 18:6-7, and II Chronicles 26:1-23). Like Aaron and his sons, Jesus was appointed by the Father for the tasks set before Him (Luke 22:29).

To set forth the point, the Hebrew writer referenced a Psalm (Psalms 2:7). In fact, the same reference was made at the beginning of this epistle (Hebrews 1:1-5). Jesus came into this world to do the work that His Father required of Him (John 4:34). That ties to another difference between Jesus and the priests that preceded Him in that office. The other priests were not the begotten sons of God. Jesus is the only begotten Son of God (John 1:1-18, John 3:16-18, and I John 4:9).

Jesus didn’t come into this world seeking the glory of men by holding some office among men (John 6:15). Jesus was not a glory seeker (John 7:15-18). Jesus taught this: “Jesus answered, If I honour myself, my honour is nothing: it is my Father that honoureth me; of whom ye say, that he is your God” (John 8:54). Notice what Peter said about Jesus when he wrote about the transfiguration (Matthew 17:1-8, Mark 9:1-13, and Luke 9:28-36) of Christ: “For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty. For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased. And this voice which came from heaven we heard, when we were with him in the holy mount” (II Peter 1:16-18).

After establishing that Jesus did not glorify Himself in taking over the office of the high priest, the Hebrew writer takes us back to the origin of the priesthood Jesus serves in. Unlike Aaron’s decedents, Jesus is a priest for ever after the order of Melchisedec. This is what He was called for (Hebrews 5:10). This appointment is forever (Hebrews 6:20). As we get further into this letter, we will examine the priesthood of Melchisedec a bit more in depth and the place of Jesus therein (Hebrews 7:1-17).

Having considered all of these things, we should have a great appreciation that Jesus came into this world in the flesh to be our High Priest. He understands what we go through. He isn’t in the office to occupy a seat. He is there because He was chosen to ever serve in that office. When we pray, we come to our Heavenly Father through Jesus Christ (Colossians 3:17 and I Timothy 2:5). By Christ, we are able to come boldly before our Father (Hebrews 10:19-23). Take some time to consider and be thankful for that!

Hebrews 5:7 - We have been studying about our high priest Jesus Christ (Hebrews 4:14-5-6). In the verse we are going to study in this article we are continuing that study. Here is the Scripture we will be studying in this article: “Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared” (Hebrews 5:7).

When we consider the days when Jesus was in the flesh, we are talking about His years on this earth. It is no mystery to us who are in Christ that He, being deity, lived in human flesh on this earth (Matthew 1:18-25, John 1:1-14, Romans 1:3, Romans 8:1-3, and Romans 9:1-5). We have been studying how that makes Him our perfect high priest. Now we get to think about a few more relevant details of His life in this world.

While Jesus was in the flesh He offered up prayers (Matthew 14:22-23, Luke 6:12, and John 17:1-26). The writer of this letter also states Jesus offered up supplications. The Greek word “ἱκετηρία” means: “Intreaty: — supplication. An olive branch; for suppliants approached the one whose aid they would implore holding an olive branch entwined with white wool and fillets, to signify that they came as suppliants; supplication” (Strong’s # 2428). It is very hard to say much on that. This word only appears this one time in the New Testament. What we can understand is that Jesus sought aid from our Father in prayer.

As we tie all of that together and consider Jesus’ strong crying and tears in prayer unto the Father, we have to talk about Jesus’ prayer the night He was betrayed. Notice: “Then cometh Jesus with them unto a place called Gethsemane, and saith unto the disciples, Sit ye here, while I go and pray yonder. And he took with him Peter and the two sons of Zebedee, and began to be sorrowful and very heavy. Then saith he unto them, My soul is exceeding sorrowful, even unto death: tarry ye here, and watch with me. And he went a little further, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt. And he cometh unto the disciples, and findeth them asleep, and saith unto Peter, What, could ye not watch with me one hour? Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak. He went away again the second time, and prayed, saying, O my Father, if this cup may not pass away from me, except I drink it, thy will be done. And he came and found them asleep again: for their eyes were heavy. And he left them, and went away again, and prayed the third time, saying the same words. Then cometh he to his disciples, and saith unto them, Sleep on now, and take your rest: behold, the hour is at hand, and the Son of man is betrayed into the hands of sinners. Rise, let us be going: behold, he is at hand that doth betray me” (Matthew 26:36-46; cf. Mark 14:32-42 and Luke 22:39-46).

The Hebrew writer, without doubt, was referring to what you just read. For anyone to read that and think that Jesus was unafraid is inconceivable. He knew what was coming in the moments ahead of Him while He was praying to our Father (Matthew 16:21, Matthew 20:17-19, and Matthew 26:20-35). Jesus knew He had to go through with it regardless of the fears He was facing (John 4:34). Since Jesus knew that and willingly carried out His Father’s will. It can be said that Jesus fulfilled all that the prophets prophesied concerning Him (Acts 3:18). Think about how it was prophesied that Jesus was a man of sorrows and acquainted with grief (Isaiah 53:3). It was foretold that He would be put to grief (Isaiah 53:10).

The penman of this letter recorded that Jesus prayed to Him who was able to save Him from death. That was certainly true (Mark 14:36). However, Jesus was not without freewill in what He was going to face. Jesus said: “I am the good shepherd: the good shepherd giveth his life for the sheep. But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep. The hireling fleeth, because he is an hireling, and careth not for the sheep. I am the good shepherd, and know my sheep, and am known of mine. As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep. And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. Therefore doth my Father love me, because I lay down my life, that I might take it again. No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father” (John 10:11-18).

The Hebrew writer also stated that Jesus was heard in that He feared. There is a lot to consider in that statement. In brief, think about our Father’s presence in the life of His only begotten Son, during a time of fear. Jeremiah wrote of a time when he was imprisoned and how that God heard him in a time of his fears (Lamentations 3:55-57; cf. Jeremiah 38:6). The faithful can come to our Father with our burdens (Psalms 56:1-4 and I Peter 5:7). That does not mean deliverance from what is to come. Jesus knew that as we’ve already considered. As you go back to that night of betrayal and arrest when Jesus was in prayer, after His time in prayer, He was ready to go forward unto His horrific death.

If we learn from our Lord and Savior Jesus Christ about prayer, we can know we have a Father that hears us in our difficult times (Proverbs 15:29 and I Peter 3:12). What we will discuss going forward is that prayer did not relieve Jesus of what was expected of Him. The same is true for us. Thankfully, our high priest understands all of that from His experiences.

Hebrews 5:8-10 - We have read about the mental anguish Christ went through while on this earth (Hebrews 5:7). What comes next in this context is very interesting. This is what we will address in this study: “Though he were a Son, yet learned he obedience by the things which he suffered; And being made perfect, he became the author of eternal salvation unto all them that obey him; Called of God an high priest after the order of Melchisedec” (Hebrews 5:8-10).

Jesus is the only begotten Son of God (John 1:1-14, John 3:16-18, and I John 4:7-9). Being the only begotten Son of God meant some things for Jesus. As this epistle addresses, He was given authority as the Son of God (Hebrews 1:1-13 and Hebrews 3:1-6). He knew His Father intimately. He is the only person that lived in the flesh on this earth that has seen God the Father (John 1:18 and I John 4:12). He is the only way for us to know the Father (John 14:6). Jesus did not have to learn to be willing to be obedient. A willingness to obey was part of His character (John 5:30 and John 6:38). Yet, Jesus had things to learn. Obedience was not a trait He had just because He was the only begotten of the Father. Suffering and dying were part of the process that taught Him obedience.

Think about this: “For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect. For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins. But in those sacrifices there is a remembrance again made of sins every year. For it is not possible that the blood of bulls and of goats should take away sins. Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me: In burnt offerings and sacrifices for sin thou hast had no pleasure. Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God. Above when he said, Sacrifice and offering and burnt offerings and offering for sin thou wouldest not, neither hadst pleasure therein; which are offered by the law; Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second” (Hebrews 10:1-9).

Ah, is your brain working on this? Many people are initially willing to obey God (Luke 9:57-62). What happens though when action is required? What happens when suffering through things becomes part of that process of obedience? In the “Parable of the Sower”, we read this: “And have no root in themselves, and so endure but for a time: afterward, when affliction or persecution ariseth for the word's sake, immediately they are offended” (Mark 4:17). Now think about what we studied in Hebrews 5:7. Jesus’ major test of obedience was when obeying the Father came down to suffering through something He did not want to do. Sure, He had previously been tested. In fact, Satan directly tested Him (Matthew 4:1-11). Suffering through the painful death Jesus knew was coming was much more than what Satan did to Him. So, the all-knowing Savior we serve learned obedience through the experience of obedience in a time of severe adversity.

Once Jesus was made perfect, complete; He then became the source of Salvation through His sufferings (Luke 13:32 and Hebrews 2:9-10). We know that is a simplified statement. The resurrection is the cornerstone of our faith (I Corinthians 15:1-21). Salvation is not fully realized until the end (I Peter 1:1-9). Howbeit, the context here is focusing on the suffering and death of Christ. He suffered and died so the lost can be saved (Romans 4:24-25, Romans 5:6-11, and I Peter 3:18). Therefore, Christ is the source of salvation for the lost (Acts 15:11, I Thessalonians 5:9, II Timothy 3:15, and Hebrews 9:28).

There is then a key component that the writer of this book sets forth. Christ is the source of eternal salvation unto all them that obey him. Paul penned these words to the saints in Rome: “But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you” (Romans 6:17). Obedience to the will of God is a repeated truth throughout the entirety of the Scriptures (Genesis 18:19, Exodus 19:5, Joshua 24:15-24, Nehemiah 1:5, Psalms 119:1-2, Psalms 119:97-105, Proverbs 19:16, Isaiah 1:10-20, Matthew 7:13-27, Matthew 12:46-50, Luke 6:43-46, Luke 11:28, John 8:28-32, John 14:15-23, James 2:10-12, II John 1:6-9, and Revelation 22:14). The other side of that is that there will be eternal punishment for those whom disobey the words of Christ (Matthew 25:31-46, Mark 16:15-16, Romans 2:3-11, II Thessalonians 1:7-9, and Hebrews 10:26-39).

If there were any Jews, who had received this letter, that thought Salvation was a given; this message makes it clear that obedience is a necessity for salvation. There could not and cannot be any confusion when we think of our compassionate high priest being our Savior. He is not a pushover. The righteous are barely saved (I Peter 4:17-19). So, that point needed to be made clear. After that clarification, the point of the priesthood of Christ is then brought back into the thought.

Our great high priest was called of God an high priest after the order of Melchisedec. This was already taught in the context (Hebrews 4:14-5:6). It will be raised throughout our studies going forward. It does certify that Jesus is the hope we have as an anchor of the soul, both sure and stedfast, and which entered into Heaven for us (Hebrews 6:19-20). What the Jewish Christian needed to be taught and reminded of is that this priesthood predated and will eternally outlast the priesthood that existed through Aaron’s descendants (Hebrews 7:1-28). For us, we realize our source of Salvation is unchanging going forward. Our hope is sure!

Hebrews 5:11 - This letter has given much to the reader to help in understanding more about Jesus. We have been reading about the priesthood of our Savior in our recent studies. There is much more that could have been written. Yet, we are about to have a pause in the subject matter of the priesthood of Christ. There is a problem that needed to be addressed. The Holy Spirit had these words penned: “Of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing” (Hebrews 5:11).

The point we are looking at in this study is very important. The focus of teaching is often on the message. The message is certainly important (Psalms 19:7 and Romans 1:16). The truth has to be taught for people to have the opportunity to be saved (John 8:31-32, Romans 6:17, Colossians 1:5, I Thessalonians 2:13, II Timothy 2:24-26, James 1:18-25, and I Peter 1:21-25). The Scripture that we are studying is also important when it comes to the hearer. Is the hearer ready to hear? Is the heart of the hearer properly prepared?

The word of God can be readily available to someone so that person or persons can obey it (Deuteronomy 30:14). Yet, if the heart of that person or persons is not prepared, the word of God will not be effective. Think about Jesus’ Parable of the Sower (Matthew 13:1-23, Mark 4:1-20, and Luke 8:1-15). When the word of God was able to take root and bear fruit, the heart of the hearer was prepared to learn. Notice: “But that on the good ground are they, which in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience” (Luke 8:15).

Under the Law of Moses, Israel was told to set their hearts unto the words that were taught to them (Deuteronomy 32:46). Yet, future generations failed in this. In the days of the prophet Jeremiah, we see that the children of Israel obeyed not, nor inclined their ear, but walked every one in the imagination of their evil heart (Jeremiah 11:8). They had become an evil people that refused to hear the words of the Lord (Jeremiah 13:10). The hearts of the people were not properly prepared to hear the word of God (II Chronicles 20:33 and Zechariah 7:12).

The preparation of the student of the word of God was significant when Jesus was the teacher. Notice: “And with many such parables spake he the word unto them, as they were able to hear it. But without a parable spake he not unto them: and when they were alone, he expounded all things to his disciples… I have yet many things to say unto you, but ye cannot bear them now” (Mark 4:33-34 and John 16:12). When the erring in Corinth were being addressed, Paul wrote: “And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able. For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men” (I Corinthians 3:1-3)?

Besides those points that we have just covered, let’s think about the phrase “hard to be uttered.” If you take the time to open up Strong’s dictionary, you find that part of the definition of this phrase is: “difficult to explain” (Strong’s # 1421). Things concerning Jesus were hard to explain because the people being addressed were dull of hearing. The word translated “dull” is defined as this: “sluggish, i.e. (literally) lazy, or (figuratively) stupid: — dull, slothful. Slow, sluggish, indolent, dull, languid” (Strong’s # 3576). That Greek word is used in the next chapter of this letter and is translated “slothful” (Hebrews 6:12).

The idea being conveyed here is similar to one wherein Jesus was teaching two of His disciples after His resurrection (Luke 24:13-35). In specific, notice Jesus’ statement from the aforementioned context: “Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken” (Luke 24:25). Unfortunately, this was not an isolated problem in the first century. Even after the disciples of Christ had witnessed His teachings, works, and such things; they were slow in believing our Lord (Mark 16:1-14).

Think of this statement as being something like the writer saying, “I cannot explain this to you because you are foolishly slow in believing the truth.” Remember, the churches of Galatia were soon removed from the Gospel of Christ to a perversion of said Gospel (Galatians 1:1-9). Among their problems was their reluctance of letting go of things contained in the Law of Moses. They held on to things of old, such as circumcision (Galatians 5:1-12 and Galatians 6:11-16). When Paul was attempting to correct them, he penned these words that illustrate the principle of being dull of hearing: “O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you? This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith? Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh? Have ye suffered so many things in vain? if it be yet in vain. He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth he it by the works of the law, or by the hearing of faith” (Galatians 3:1-5)?

Whether under the Law of Moses, the days of Jesus on earth, the time the Apostles taught, or even today; some people are just bent on being dull of hearing. Their hearts are not ready to learn. A willingness to hear the word of God just simply is not met with a willingness to believe it and act upon it. Don’t be that person!

Hebrews 5:12-14 - We have learned that the recipients of this letter were not ready to learn because they were dull of hearing (Hebrews 5:11). Now we learn this: “For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat. For every one that useth milk is unskilful in the word of righteousness: for he is a babe. But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil” (Hebrews 5:12-14).

We should start off by noting that the writer of this book is not suggesting that everyone is capable of teaching. Even in the age of spiritual gifts, only “some” were capable of being teachers (I Corinthians 12:28-29 and Ephesians 4:11). If you do a word study on the term translated “teachers” (Strong’s # 1320), you will find that term is also translated “masters” in some passages. One of those passages instructs for some not to take on the work of being a teacher because of the judgment that comes on teachers (James 3:1). So, this writer was not suggesting that everyone there should have become teachers by the time he penned this letter. Now that we have the often false conclusion out of the way, let’s consider what is being taught.

The saints addressed in this epistle should have been more mature in knowledge than they were. As a Christian grows, there should be some maturity in knowledge. Enough maturity in knowledge that, he or she could instruct if he or she was capable of doing so. You see this in what Paul said to Titus about older Christian women. Notice: “The aged women likewise, that they be in behaviour as becometh holiness, not false accusers, not given to much wine, teachers of good things; That they may teach the young women to be sober, to love their husbands, to love their children, To be discreet, chaste, keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed” (Titus 2:3-5). Those addressed in this epistle had not grown as they should have in knowledge (II Peter 3:18). The result of that lack of growth was that they were still spiritually babes. That is like saying a fifteen year old child needs breastfed. Something is wrong with that picture.

The penman of this letter establishes one of the problems with their lack of growth. A babe in knowledge is unskillful in the word of righteousness. It is a fact that those who attempt to teach, without the knowledge to do so, can do more harm than good. Before you read what I am about to quote, think about how someone may have a physical capability of teaching, but not the knowledge to do so. A father may be capable of bringing up his child in the nurture and admonition of the Lord (Ephesians 6:4). However, he may be completely incapable of answering some Scriptural questions a person might have. Now, take note of Paul’s words to Timothy: “As I besought thee to abide still at Ephesus, when I went into Macedonia, that thou mightest charge some that they teach no other doctrine, Neither give heed to fables and endless genealogies, which minister questions, rather than godly edifying which is in faith: so do. Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned: From which some having swerved have turned aside unto vain jangling; Desiring to be teachers of the law; understanding neither what they say, nor whereof they affirm” (I Timothy 1:3-7).

Strong meat and milk are carnal illustrations to teach this spiritual point. There should be no need for explanation there. Milk is for the babe (I Peter 2:1-2). Strong meat is for those whom are “of full age” (I Corinthians 14:20 and Ephesians 4:13-14). Now, we need to remember that first century Christians were directly aided by the Holy Spirit (I Corinthians 12:3-11 and I John 2:27). So, this passage isn’t telling them to study more Scriptures. Rather, the mature Christian is one who uses the knowledge given to them. They needed to mature in using spiritual discernment rather than their carnal knowledge (I Corinthians 2:14-3:3).

Bring this all together for a moment before we consider some applications for us today. For them, they needed to mature in Christ through application of the knowledge they had been given through teaching and through the Spirit of God. This was a wake up call. It wasn’t the Hebrew writer saying they were going to hit some restart button on teaching. The context will bear that out as they needed to leave the first principles and move on (Hebrews 6:1-3). It was time for them to grow up spiritually.

The applications for us today are a little different than a first century Christian may have had to experience. If one of us is not where we should be in maturity, we are going to have to spend time learning before we can move on to application. If knowledge isn’t in us, we are not going to get it directly from the Spirit of God. Help may be needed. That is when we can turn to those capable of teaching. We can learn. Like the Psalmist, we can then meditate upon the word of God, be wiser, and live what we learned (Psalms 119:97-105). The unlearned cannot just accept being indefinitely immature.

Being a babe in Christ makes a child of God vulnerable just like a physical baby in this world. A lack of knowledge makes it easy for a person to twist Scriptures to their own destruction (II Peter 3:15-17). A lack of knowledge makes it easy for a person to be misled by predators (II Timothy 3:1-7). A person without the ability to discern makes them naive and capable of being tricked (Romans 16:17-18). Whether then or now, saints need to grow through knowledge and proper application of that knowledge (II Peter 1:3-11)!

Chapter Six

Hebrews 6:1-2 - The recipients of this letter were told it was time for them to mature (Hebrews 5:11-14). Now, the penman of this letter establishes what they needed to do next: “Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God, Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment” (Hebrews 6:1-2).

The Greek word translated “principles” is defined as: “a commencement, or (concretely) chief (in various applications of order, time, place, or rank): — beginning, corner, (at the, the) first (estate), magistrate, power, principality, principle, rule…” (Strong’s # 746). Most of the time, this Greek word is translated “beginning” throughout the New Testament (KJV). Therefore, the writer of this letter is telling them that they, and he as their teacher, need to leave the first things and move on in their learning process.

The statement, “let us go on unto perfection” is about completion (Strong’s # 5047). The one other time this term is used it is translated “perfectness” (Colossians 3:14). The foundation of what they needed taught had been laid. There was not a need to stay on those things. Before we proceed, it is important to note that there is a time to revisit and review things in the process of spiritual growth (I Timothy 4:1-6, II Timothy 2:8-19, II Peter 1:3-15, II Peter 3:1-2, and Jude 1:5). Now, let’s consider not laying again the foundation with that clarification in mind.

The foundation of our faith includes Jesus, what He taught, what the Apostles taught, and what the prophets taught (Luke 6:46-49, I Corinthians 3:9-11, and Ephesians 2:19-20). That is very broad. So, to be specific, this teacher outlines what he is talking about that they needed to move beyond. He is talking about repentance from dead works, and of faith toward God, the teaching of baptisms, laying on of hands, the resurrection of the dead, and of eternal judgment. In one conversion account, we can see all of these things taught in some manner prior to conversion (Acts 2:22-41). Yet, teaching did not then nor does it now stop at the point of conversion (Matthew 28:16-20 and Acts 2:42).

We are not told whether these saints needed continual teaching on these first principles or not. It could be that, those teaching them only taught on these first principles. Think about how many of us were in congregations of “churches of Christ” wherein the teaching seemed to almost always revolve around nothing but these and other first principles. Whatever the cause, the penman of this letter is saying there is more to learn than what these folks were learning. Again, to repeat, their limited growth in learning and usage of their senses to discern right from wrong was limiting what they could be taught.

A Christian should know, prior to conversion, about repentance from dead works (Acts 3:1-19 and Acts 26:18-20). However, we see Christians in the first century that needed to be reminded of such things (Romans 6:1-23). We read about Christians, aside from this present context, who needed to depart from things and go onto perfection (II Corinthians 6:14-7:1). Repentance and faith were preached to the lost (Acts 20:20-21).

Think about those who only focus on lessons about faith. In this letter, we will see a whole chapter dedicated to the subject matter of faith (Hebrews 11:1-40). Faith had already been addressed prior to this immediate context (Hebrews 3:7-4:3). If a Christian or group of Christians need taught about faith on a continual basis, what does that say of their proper walk in Christ (II Corinthians 5:7)? Yet, there were congregations that needed taught to help them in what was lacking in their faith (I Thessalonians 3:10).

There were several baptisms taught about in the first century (Matthew 20:20-28, Mark 1:1-11, Luke 12:49-50, and Acts 18:24-19:7). When the letter to the church in Ephesus was written, then there was only one (Ephesians 4:1-6). Christians then and now should be mature in knowledge enough to know what that one baptism is (I Peter 3:20-21; cf. Acts 8:25-39).

The laying on of hands could mean several things. It could mean the appointment to or of a work (Acts 13:1-4). The laying on of hands could refer to the giving of the Holy Spirit through the laying on of the Apostle’s hands (Acts 8:5-24). The laying on of hands could refer to healing the sick (Acts 28:8). Either way, these things were all matters one would know before or soon after conversion into Christ in the first century.

The resurrection from the dead is the cornerstone of our faith, but there were congregations that struggled with this subject matter (I Corinthians 15:1-58). Since the resurrection will occur when Christ returns and judges humanity (Matthew 24:35-25:46), the two subjects tie together. It is not a difficult subject, but there were teachers that persuaded people of error on these matters (II Timothy 2:14-18). There were also congregations that just did not fully understand what was going to happen when the dead would rise in the resurrection (I Thessalonians 4:13-18).

We know our Lord expects all Christians to grow in grace and knowledge (II Peter 3:18). That growth needs to include being fruitful in every good work (Colossians 1:10). Instead of being like those written to in this letter, we need to work to have our faith growing exceedingly (II Thessalonians 1:3)!

Hebrews 6:3 - We have been studying about how the saints to whom the Hebrew letter was written needed to grow beyond where they were (Hebrews 5:12-6:2). Their lack of growth was preventing them from being capable of fully understanding the teachings about our Lord (Hebrews 4:14-5:11). The penman of this letter then stated this: “And this will we do, if God permit” (Hebrews 6:3).

This epistle does not state who wrote it. There were multiple people involved. We read “we” in this verse we are studying now. “We” is also used later in this context. Notice: “But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak… And we desire that every one of you do shew the same diligence to the full assurance of hope unto the end” (Hebrews 6:9 and Hebrews 6:11). We also saw the usage of “we” in Hebrews 5:11. Later in this epistle we will read the following: “Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens” (Hebrews 8:1). There are many other statements that speak of “we”, but the aforementioned were set forth because they indicate, with clarity, the involvement of multiple people in the writing of this letter.

The learning process the saints in this epistle needed to go through included themselves and those that were going to teach them. The teachers were committed to the cause of their growth. Those teachers were also convinced that these saints were more capable than they were showing at this time (again; Hebrews 6:9). The need for teachers in the growth process is an inescapable truth (II Peter 1:1-13). Even when someone already knows something, it is needful to have a teacher stir up that person’s mind (Philippians 3:1 and II Peter 3:1-2). Contextually, we read that they needed someone to teach them again from the first principles of the oracles of God (Hebrews 5:12). Even in the age of spiritual gifts, those capable of teaching were necessary for the perfecting of the saints (Ephesians 4:7-16).

The text proceeds with the assumption that there is a readiness, on the part of the saints being addressed, to learn. We know that a readiness of mind is necessary for the word of God to be learned by the hearer (Acts 2:41, Acts 17:10-11, I Thessalonians 2:13, James 1:21-25, and I Peter 2:1-2). So, the right things appear to be in place for these saints to grow. If they are ready, their teachers are ready too. There is one other factor that needs to line up. Will God permit their growth to occur? What does that even mean?

We know that it is certainly the will of God for all men to be saved and come to the knowledge of the truth (I Timothy 2:1-4). The evidence is undeniable. Our Lord sent forth His Apostles to teach the Gospel to the whole world (Matthew 28:16-20, Mark 16:14-20, Luke 24:36-48, Acts 13:46-47, Romans 16:25-27, and Colossians 1:3-6). So, we know the Lord is not desirous for the Gospel to be kept from those willing to learn it.

Teachers in the first century were guided by the Holy Spirit (John 14:26, John 16:1-13, and I Corinthians 2:1-13). That guidance was not just in what to teach, but also where to teach. Consider this: “Now when they had gone throughout Phrygia and the region of Galatia, and were forbidden of the Holy Ghost to preach the word in Asia, After they were come to Mysia, they assayed to go into Bithynia: but the Spirit suffered them not. And they passing by Mysia came down to Troas. And a vision appeared to Paul in the night; There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us. And after he had seen the vision, immediately we endeavoured to go into Macedonia, assuredly gathering that the Lord had called us for to preach the gospel unto them” (Acts 16:6-10). This is not to say that the messenger had no choice in the matter. Who can forget the choices of the prophet Jonah (Jonah 1:1-3:3)? Remember, the spirits of the prophets were subject to the prophets (I Corinthians 14:32).

First century teachers could not be in every place they wanted to be at all times (I Thessalonians 2:1-3:13). Even if God would send them, sometimes other things hindered them. For example, Paul desired to go to Corinth (I Corinthians 4:19, I Corinthians 11:34, and I Corinthians 16:1-7); yet it didn’t happen (II Corinthians 1:1-18). We can see the Lord’s will for Paul to get to Rome and how God worked to make that happen (Acts 23:1-11 and Acts 27:1-44). So, if God wanted Paul in Rome He could not also have Paul in Ephesus at the same time. There were only so many teachers with a whole world needing to be taught.

Sometimes the statement “if God permit” or “Lord willing” is simply put forth with an understanding that tomorrow is not promised to anyone. Consider: “Go to now, ye that say, To day or to morrow we will go into such a city, and continue there a year, and buy and sell, and get gain: Whereas ye know not what shall be on the morrow. For what is your life? It is even a vapour, that appeareth for a little time, and then vanisheth away. For that ye ought to say, If the Lord will, we shall live, and do this, or that. But now ye rejoice in your boastings: all such rejoicing is evil” (James 4:13-16). Whether in the first century or today, we do not know if the world will even exist tomorrow (II Peter 3:9-14). Therefore, we cannot assure anyone that we will or will not be at a place on the morrow (Proverbs 27:1).

In conclusion, what was written in Hebrews 6:3 only applies today in the principle of not counting on tomorrow. Therefore, we should take careful note of that point. When there are souls at stake, we cannot control how long we will have to teach them. Think of every day as “now is the day of salvation” (II Corinthians 6:1-2).

Hebrews 6:4-5 - The need for the growth of the saints addressed in this letter had been made abundantly clear (Hebrews 5:11-6:3). Now, we are going to consider how important this growth was for those being addressed as it relates to apostasy. Notice: “For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, And have tasted the good word of God, and the powers of the world to come” (Hebrews 6:4-5).

The word “impossible” should grab some great attention. The Greek word translated “impossible” in our current text was used three other times in this letter (Hebrews 6:18, Hebrews 10:4, and Hebrews 11:6). The term is clear. In this context, it is scary. The fact that someone could fall away (Hebrews 6:6) and it be impossible for them to be restored to the faith is not comforting at all. Christians then and now have generally found great comfort in the fact that while apostasy can occur (Luke 8:13, Galatians 5:4, and II Peter 3:15-17), you can also be restored (Luke 15:1-32, Galatians 6:1-2, and James 5:19-20). In this instance however, the opposite is being stated. That principle will be restated again later in this epistle (Hebrews 10:22-39).

So, who could have fallen so far that they could not have gotten back up? Let’s start with considering who “those who were once enlightened” is referring to. If you do a word study on the Greek term [φωτίζω] that is translated “enlightened”, you will find this term is used eleven times in the New Testament (Strong’s # 5461). To help us understand the term, I am going to give a couple of verses wherein it is translated differently in the KJV. Notice: “Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God… And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ” (I Corinthians 4:5 and Ephesians 3:9). Reading the underlined/bolded statements above are very clear. Thus, those who were impossible to have restored are those who saw the truth clearly and still fell away. It doesn’t stop there though.

In addition to being enlightened, the person whom could not be restored if fallen also tasted the heavenly gift and were made partakers of the Holy Ghost. First century Christians were given miraculous, spiritual gifts (I Corinthians 12:3-14:40 and Ephesians 4:7-16). How that happened is really clear. A person obeyed the Gospel of Christ and then an Apostle came and laid his hands on them to give that person the gift of the Holy Ghost. That person then had some spiritual gift (Acts 8:4-25 and Acts 19:1-7).

Enlightenment tied into the work of the Holy Spirit and spiritual gifts. Think about this inspired teaching: “Little children, it is the last time: and as ye have heard that antichrist shall come, even now are there many antichrists; whereby we know that it is the last time. They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us. But ye have an unction from the Holy One, and ye know all things. I have not written unto you because ye know not the truth, but because ye know it, and that no lie is of the truth. Who is a liar but he that denieth that Jesus is the Christ? He is antichrist, that denieth the Father and the Son. Whosoever denieth the Son, the same hath not the Father: (but) he that acknowledgeth the Son hath the Father also. Let that therefore abide in you, which ye have heard from the beginning. If that which ye have heard from the beginning shall remain in you, ye also shall continue in the Son, and in the Father. And this is the promise that he hath promised us, even eternal life. These things have I written unto you concerning them that seduce you. But the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him” (I John 2:18-27).

In an effort to quickly tie these things together a bit more, consider what happened in the churches of Galatia. They were erring by following perversions of the truth (Galatians 1:1-9). Part of their errors we going back to following things that were done away in the Law of Moses (Galatians 5:1-9). So, the Holy Spirit had Paul question these erring saints and have them consider how the Spirit was working miracles through them (Galatians 3:1-5). It was not through the Law of Moses that they could work such miracles. It was through the work of the Spirit. They had the evidence in them and working through them. What more could have been done to prove to them that the ways of Christ, taught to them by Paul, was the truth?

They have tasted the word of God (I Peter 2:1-3). So, they have both heard and seen the truth. “The powers of the world to come” refers to Heavenly powers. We have seen the phrase “world to come” already in this letter (Hebrews 2:5). The point being, they had seen things that are above the natural laws of this world. Signs and wonders were worked regularly in the first century (Acts 14:3). Thus, the word of God was taught and confirmed (Mark 16:15-20). What more could be done to convince someone who had these experiences?

We know that miraculous works done through the Spirit have ceased (I Corinthians 13:8-13). We have the words of the witnesses (Acts 10:38-39; cf. John 20:30-31). We have all things we need in writing (II Peter 1:3-21). We are more capable of enlightenment as all things have been revealed. So, how careful should we be not to fall from the faith (Luke 12:35-48)?

Hebrews 6:6-8 - In the article last week, we considered how these saints were enlightened. They had seen the power of the world to come through miraculous spiritual gifts. What more could they have seen or known to cement their faith in Christ Jesus our Lord? Our study continues with: “If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame. For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God: But that which beareth thorns and briers is rejected, and is nigh unto cursing; whose end is to be burned” (Hebrews 6:6-8).

Some people just love the world too much to stay faithful (II Timothy 4:10). Some withstand the teaching of the truth (II Timothy 4:14-15). It is even possible for some to become spiritually blind and forget what it meant to be purged from their past sins (II Peter 1:9). With a lot of Jewish saints in the first century, they became prey to teachers looking to bring them back to the Law of Moses or certain parts of the Law of Moses (Acts 15:1-35). Some escape the pollutions of the world just to turn backwards and head right back into sin (II Peter 2:20-22).

If a person falls away, the work of restoring that person begins (Galatians 6:1-2). As Paul wrote to Timothy, that person needs properly instructed so that he or she can recover himself or herself (II Timothy 2:24-26). For the people described in the Hebrew letter, this process was called “impossible” (Hebrews 6:4). It was not just what they had come to know as we have read, but also that their actions were the equivalent of crucifying Christ again.

To consider the point of crucifying the Son of God afresh, consider something that Jesus said to Saul [Paul; Acts 13:9] on the road to Damascus. After Jesus had already been killed, buried, risen, and ascended into Heaven (Luke 24:1-51 and Acts 1:1-11); Jesus asked Paul, “why persecutest thou me?” Wait, Paul couldn’t have literally persecuted Jesus, because Jesus was not on earth. So, what did our Lord mean? Paul was persecuting Christians (Acts 9:1-2, Acts 9:11-13, Acts 22:3-4, Acts 26:9-11, and Galatians 1:13). The perspective of our Lord is that when you do something to His followers that is the equivalent of doing it to Him (Matthew 10:40-42, Matthew 25:31-40, and John 13:20). A similar line of thought is presented here in the point about crucifying Jesus afresh. If one of His disciples falls away, thus rejecting Him and putting Him to an open shame, it is like you have killed Him all over again. It was rejection that sent Jesus to the cross (Luke 9:22 and Luke 17:25). Learn something from that. Think about what sin does to our Lord (Genesis 6:5-6, Psalms 78:40, Psalms 95:9-10, Isaiah 63:7-10, Ezekiel 33:11, Luke 19:41-42, and Romans 2:23).

The Lord then begins to illustrate the lack of fruit from apostate saints by talking about what rain does for the earth. If the Israel of old stayed faithful, God promised them this: “Then I will give you rain in due season, and the land shall yield her increase, and the trees of the field shall yield their fruit” (Leviticus 26:4). If they were not faithful, He promised them this: “And then the LORD'S wrath be kindled against you, and he shut up the heaven, that there be no rain, and that the land yield not her fruit; and lest ye perish quickly from off the good land which the LORD giveth you” (Deuteronomy 11:17). Fruitful seasons then was a reward and the lack thereof was a punishment. Now that God indirectly works through the seasons He has set in motion, we read this: “Nevertheless he left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness” (Acts 14:17). So, whether directly of old or indirectly now; we see the evidence of God in the fruit of the earth. The faithfulness of saints is similar. We see who our brethren really are by their fruit (Matthew 7:15-20 and Titus 1:16).

Christians are created in Christ Jesus to do good works (Ephesians 2:1-10). Good works are supposed to be fruitful (Colossians 1:10). Jesus taught the expectation of His followers being fruitful (Matthew 13:1-23 and John 15:1-9). That message was continued after His death (Philippians 1:9-11). Saints are not supposed to be unfruitful (Titus 3:8; 3:14).

You would not want to plant something that you want fruit out of among thorns (Jeremiah 4:3). The same is true spiritually (Mark 4:18-19). What happens when fruit is expected, but thorns and briers spring forth instead? Like was preached even before Jesus began His work, the unfruitful tree is cut down and cast into the fire (Matthew 3:1-10). The Lord showed them that fruitless saints are useless to Him.

Now, think about yourself. Don’t essentially crucify Christ again. If you are fruitless, all hope is not lost. Consider this in conclusion: “There were present at that season some that told him of the Galilaeans, whose blood Pilate had mingled with their sacrifices. And Jesus answering said unto them, Suppose ye that these Galilaeans were sinners above all the Galilaeans, because they suffered such things? I tell you, Nay: but, except ye repent, ye shall all likewise perish. Or those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem? I tell you, Nay: but, except ye repent, ye shall all likewise perish. He spake also this parable; A certain man had a fig tree planted in his vineyard; and he came and sought fruit thereon, and found none. Then said he unto the dresser of his vineyard, Behold, these three years I come seeking fruit on this fig tree, and find none: cut it down; why cumbereth it the ground? And he answering said unto him, Lord, let it alone this year also, till I shall dig about it, and dung it: And if it bear fruit, well: and if not, then after that thou shalt cut it down” (Luke 13:1-9).

Hebrews 6:9-10 - The saints addressed in this letter were taught that they needed to grow and become fruitful rather than err and fall from the faith (Hebrews 5:11-6:8). From that, the Holy Spirit guided the penmen of this letter to write these words: “But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak. For God is not unrighteous to forget your work and labour of love, which ye have shewed toward his name, in that ye have ministered to the saints, and do minister” (Hebrews 6:9-10).

The first thing we are going to consider in this study is the term of endearment used to address these brethren. The inspired penmen of this letter addressed these saints as “beloved” (cf. Acts 15:25, Romans 1:7, Romans 12:19, Romans 16:8-12, I Corinthians 10:14, I Corinthians 15:58, II Corinthians 7:1, Ephesians 6:21, Philippians 2:12, Colossians 3:12, Colossians 4:9, Philemon 1:1-2, James 2:5, I Peter 2:11, I Peter 4:12, II Peter 3:14-17, I John 3:21, I John 4:7-11, III John 1:2-11, Jude 1:3, etc.). There is not much to figure out in that word. It shows the writers of this letter loved and understood God’s love for these saints. The corrective measures taken in this letter are evidence of that love (Proverbs 27:5-6, Hebrews 12:5-11, and Revelation 3:19).

Those writing and sending this letter had some confidence that these saints could do better. So, their lack of growth and lack of fruit was not a question of ability. If these saints were just a bunch of one talented brethren (cf. Matthew 25:14-30), less would have been expected of them (Luke 12:41-48). Statements such as this were made to other brethren that needed to make corrections as well. For example, the troubled congregation in Rome was told this: “And I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another” (Romans 15:14). When Philemon was expected to take back his escaped slave and new brother in Christ Onesimus (Philemon 1:1-20), Paul wrote this to him: “Having confidence in thy obedience I wrote unto thee, knowing that thou wilt also do more than I say” (Philemon 1:21). Statements like these can be taken both as encouragement and statements of expectation.

Rather than being rejected (Hebrews 6:8), they needed to do the things expected of them that would lead to their salvation. They have already read that salvation is conditioned on obedience (Hebrews 5:8-9). So, the point is being made clear that their salvation is in their hands. The overall point is similar to what Paul and Timothy wrote to the saints in Philippi: “Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling” (Philippians 2:12). It was better for them to learn from what was being said to them than to find out what disobedience would ultimately result in (II Thessalonians 1:7-9).

Then this letter addresses the fact that if they put the work in, the reward will be theirs. God is righteous (Deuteronomy 32:4, Ezra 9:15, Psalms 7:9, Psalms 11:7, Psalms 116:5, Psalms 119:137, Daniel 9:14, Romans 1:16-17, and II Timothy 4:8). The Lord is righteous in judgment (Acts 17:30-31). His recollection of the deeds of man is not flawed. His memory extends to the point wherein every idle word spoken can be brought into judgment (Matthew 12:33-37). Even under the Law of Moses, God’s judgment will be rendered for every work that they did (Ecclesiastes 12:13-14). So, the Day of Judgment will be a day of accounting for all the good and bad each person has done (II Corinthians 5:10). That is, with one exception.

We will later address, in this letter, the area of God’s memory wherein He does not recollect things (Hebrews 8:1-13). Thankfully, sins can be washed away by the blood of Christ (Revelation 1:5). That means, man can be justified in ways that was not possible in times past (Acts 13:38-39). Sins can be remitted; forgiven (Acts 2:38-41, Acts 3:19, Acts 22:1-21, Romans 6:1-23, I Corinthians 6:9-11, and Ephesians 1:7).

God is a rewarder of them that diligently seek Him (Hebrews 11:6). He saw the labor of love that these saints had put forth in their work for Him (Acts 10:1-4; 10:31). The labor of love being done by them was the ministering to the saints. We know, from what Jesus said regarding the Day of Judgment, that serving the saints will be brought up on that day (Matthew 25:31-46). If you read that context you see that what brethren do for one another is like you have done or have not done those same acts to the Lord Himself.

Serving one another is called a labor of love because we serve one another through love (Galatians 5:13 and I John 3:14-18). Such efforts can be accomplished in various ways, In the first century, there were opportunities to render financial aid to brethren in need (Acts 11:27-30, Romans 15:25-27, I Corinthians 16:1-4, and II Corinthians 8:1-9:13). We can serve one another by refreshing each other (II Timothy 1:16-18). We can serve one another through acts of hospitality (I Peter 4:8-9). We can serve one another by helping each other with spiritual burdens (Galatians 6:1-2). The list could go on and on. Regardless of how saints serve each other, if done right the reward will be in the life to come.

For God to reward the service saints have toward one another, we have to come back to that phrase “labor of love.” Ministering to the saints had to be done through love lest it would be an unprofitable work (I Corinthians 13:3). Such love is what identities us as the Lord’s disciples (John 13:34-35). Not only can we learn from these saints what not to do, but herein we can learn to minister to each other as a labor of love to be rewarded in the end!

Hebrews 6:11-12 - In this study we will be looking at some more words of motivation. After establishing that God would not forget their work of love they did toward His name (Hebrews 6:9-10), the penmen of this letter then wrote: “And we desire that every one of you do shew the same diligence to the full assurance of hope unto the end: That ye be not slothful, but followers of them who through faith and patience inherit the promises” (Hebrews 6:11-12).

In this context we have seen terminology of endearment when these saints were referred to as “beloved” (Hebrews 6:9). There is care from those involved in the writing and sending of this letter to their fellow saints. Keep that in mind as we examine the Greek word “ἐπιθυμέω” that is translated “desire” in this text. The meaning of the word is: “To set the heart upon, i.e. long for (rightfully or otherwise): — covet, desire, would fain, lust (after). To turn upon a thing; to have a desire for, long for, to desire; to lust after, covet…” (Strong’s # 1937). This word is translated “lust; lusted; lusteth” in passages such as: Matthew 5:28, I Corinthians 10:6, Galatians 5:17, and James 4:2. It is translated as “coveted; covet” in passages such as: Acts 20:33, Romans 7:7, and Romans 13:9.

As we keep in mind what the Greek word translated “desire” means here, think about the thought presented thereafter. These brethren covet, lust after, strongly desire their fellow-laborers in Christ to continue to show their diligence in the works they were doing. Why is that? Why do they so strongly desire to see these brethren continue in the things they were doing? Well, how many start off strong and then slack off or completely fall (Psalms 106:3-14, Luke 8:4-15, Galatians 1:6-9, II Peter 2:20-22, and Revelation 2:1-7)? Think about what Jesus said to Simon Peter: “And the Lord said, Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat: But I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren” (Luke 22:31-32).

In the letter to the saints in Colosse, we read: “As ye also learned of Epaphras our dear fellowservant, who is for you a faithful minister of Christ; Who also declared unto us your love in the Spirit. For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding; That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God… If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister” (Colossians 1:7-10; 1:23). What was written to Colosse and what is stated here in this Hebrew letter, while differing in wording, is the same message. The desire of the teacher to the students is to continue (John 8:30-32, John 15:9-10, Acts 14:22, I Corinthians 15:58, Titus 3:8, Titus 3:14, and Revelation 2:8-11). Don’t stop! Go forward and grow onward. The recipients of this letter should be thinking that they’ve read this exhortation already (Hebrews 3:1-4:11).

Their continuation of the good, like all saints of all-time, must be unto the end (Matthew 10:22 and Revelation 2:10). Later in this letter, the saints will be taught to look to Jesus for an example of a faithful finisher (Hebrews 12:1-3; cf. John 4:31-34 and John 5:36). To be finishers, they needed to continue to be diligent. That Greek word used and translated as “diligent” is translated in other Scriptures as “earnest care” (II Corinthians 8:16) or “haste” (Mark 6:25 and Luke 1:39). That is not a complete list, but partial to help give us an idea of what that word means. The fact is, there was a rush on this instruction. That leads into what is written next. What is the enemy of diligent work?

The enemy of diligent work is laziness. There is a full assurance (Titus 1:1-3) of the hope that they/we have (I Peter 1:3-9), why would we crush that hope with laziness? All who are familiar with the Scriptures know that God does not approve of laziness (Proverbs 6:6-11, Proverbs 10:4-5, Proverbs 12:27, Proverbs 21:25, Proverbs 24:30-34, Matthew 25:14-30, and II Thessalonians 3:6-15). Rather than being slothful (Proverbs 18:9), saints are to be fervent; zealous (Romans 12:11). Godly zeal results in good works (Titus 2:11-14). We know what every good work is through what we read in the Scriptures (II Timothy 3:16-17). Faith without good works is dead faith (James 2:14-26). For us who are in Christ, we are supposed to be fruitful people (Ephesians 2:1-10). The motivation comes from the full assurance of the hope that we have.

If the hope that laid before them wasn’t enough to move them to continue, they were given another tool to use. Sometimes people need to consider that others have succeeded in the endeavor that they are engaged in. We are reading that they were told to be followers of them who through faith and patience inherit the promises. In the event that they are having trouble with identifying those individuals, this letter will give them some examples to consider in addition to Jesus (Hebrews 11:1-38). With those of old, it was said: “And these all, having obtained a good report through faith, received not the promise: God having provided some better thing for us, that they without us should not be made perfect” (Hebrews 11:39-40). All of those of old did not live to see Jesus. They did not live to see what these saints had seen. They did not live to learn what these saints learned. Yet, they stood as model citizens to be considered.

Let us take these things to heart lest any of us get lazy. Remember, others have put in the work. We are built upon them (i.e. Ephesians 2:20-22). Don’t ever slack off.

Hebrews 6:13-15 “After being instructed not to be slothful, but to go forward with endurance; the promise made to Abraham is now brought into this letter. It fits, because the penmen had addressed inheriting the promises. Thus, our study in this article will be upon these words: “For when God made promise to Abraham, because he could swear by no greater, he sware by himself, Saying, Surely blessing I will bless thee, and multiplying I will multiply thee. And so, after he had patiently endured, he obtained the promise” (Hebrews 6:13-15).

To learn about God’s promise to Abraham, a verse by verse study in the book of Genesis is required (Genesis 12:1-25:11). To read about God swearing by Himself, you should focus on the time Abraham was told to offer his son Isaac as a sacrifice as a test for Abraham (Genesis 22:1-19). The wording that is being referenced in our study today is from these Scriptures within the aforementioned context: “And the angel of the LORD called unto Abraham out of heaven the second time, And said, By myself have I sworn, saith the LORD, for because thou hast done this thing, and hast not withheld thy son, thine only son: That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies; And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice” (Genesis 22:15-18). That covenant between God and Abraham stood as the hope for Israel (Deuteronomy 29:13, Isaiah 45:17-25, and Luke 1:67-80). That promise continues to stand today as hope for all of humanity (Galatians 3:8-29).

God has, even on other occasions, sworn by Himself (Deuteronomy 28:9, Isaiah 45:23, Jeremiah 22:5, Jeremiah 49:13, Jeremiah 51:14, and Amos 6:8). The prophet Micah stated: “Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? he retaineth not his anger for ever, because he delighteth in mercy. He will turn again, he will have compassion upon us; he will subdue our iniquities; and thou wilt cast all their sins into the depths of the sea. Thou wilt perform the truth to Jacob, and the mercy to Abraham, which thou hast sworn unto our fathers from the days of old” (Micah 7:18-20). He is the “Most High”, so there was no greater whereby He could have sworn by (Psalms 83:18 and Psalms 92:8).

Abraham was promised that he would be blessed (Genesis 24:1) and multiplied (Genesis 17:1-2). God did as He promised. In fact, He later used this as evidence for His people to look upon to gain their faith, confidence, and trust. Notice: “Hearken to me, ye that follow after righteousness, ye that seek the LORD: look unto the rock whence ye are hewn, and to the hole of the pit whence ye are digged. Look unto Abraham your father, and unto Sarah that bare you: for I called him alone, and blessed him, and increased him. For the LORD shall comfort Zion: he will comfort all her waste places; and he will make her wilderness like Eden, and her desert like the garden of the LORD; joy and gladness shall be found therein, thanksgiving, and the voice of melody” (Isaiah 51:1-3).

However, the promises to Abraham were not just a given. Abraham had to have faith (Romans 4:16-22 and Hebrews 11:8-19) and continue in obedience (Genesis 26:5). He had, like all others, had to patiently endure to see the end of the promises of God (James 5:7-11). What we see being done in this teaching is powerful. Things that happened in the past serve as an example to learn from to this very day (Romans 15:4 and I Corinthians 10:1-13).

From the lesson about God keeping His promise to Abraham, these saints as well as we can learn that God keeps His word. This is a huge lesson. Our hope depends on the integrity of God. Think about these words: “Paul, a servant of God, and an apostle of Jesus Christ, according to the faith of God's elect, and the acknowledging of the truth which is after godliness; In hope of eternal life, which God, that cannot lie, promised before the world began; But hath in due times manifested his word through preaching, which is committed unto me according to the commandment of God our Saviour” (Titus 1:1-3). We will discuss this point in more detail later in the chapter (Hebrews 6:17-18). For the sake of our current study, consider how that knowing God will keep His promises aids the faithful to continue to live faithfully.

Like Abraham, all Christians have to patiently endure (Matthew 10:22). That is, to live faithfully until the time we die (Revelation 2:10) or until Christ returns if that happens before we die (Matthew 24:35-25:46 and I Thessalonians 4:13-5:9). To do so, we have to have the motivation of knowing that we have eternal life (I John 5:13; 5:20). God is not going to change His mind. He is not going to turn from us because of all the evil in the world. We can know that because God kept His promise to Abraham even though the children of Israel were more often unfaithful than faithful (Deuteronomy 9:13-24 and Acts 7:51). As we have here in El Paso studied through most of the Old Testament, we have seen the great frustrations the Lord endured at the hands of His people. He was heavily grieved by them (Psalms 78:1-72, Psalms 95:1-11, Isaiah 63:10, etc.). God still kept His promise to Abraham (Matthew 1:1; cf. Galatians 3:16).

We know that we have to run the race of this life with patience (Hebrews 12:1-3). Whenever you find the run to be hard, let that hardship turn to the strengthening of your faith (James 1:3-4). Later in this epistle we find this: “Let us hold fast the profession of our faith without wavering; (for he is faithful that promised;)” (Hebrews 10:23). We can count on God. Therefore, let us keep on regardless of how difficult things may get in this life.

Hebrews 6:16-18 - In our previous study we considered that God swore an oath to Abraham by Himself (Hebrews 6:13). We considered how that God kept His oath and how that Abraham patiently endured to obtain what God conditionally promised to him (Hebrews 6:14-15). Now we are going to consider more about God swearing by Himself. Here are the inspired words we are going to study in this article: “For men verily swear by the greater: and an oath for confirmation is to them an end of all strife. Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath: That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us” (Hebrews 6:16-18).

The first point raised in this part of our study is that men verily swear by the greater. For example, notice what Abimelech requested from Abraham: “And it came to pass at that time, that Abimelech and Phichol the chief captain of his host spake unto Abraham, saying, God is with thee in all that thou doest: Now therefore swear unto me here by God that thou wilt not deal falsely with me, nor with my son, nor with my son's son: but according to the kindness that I have done unto thee, thou shalt do unto me, and to the land wherein thou hast sojourned. And Abraham said, I will swear” (Genesis 21:22-24). Abraham was not under the Law of Moses. Yet, we can see that when the Law of Moses did come into effect man lawfully continued to be able to swear by the name of the Lord (Deuteronomy 6:13 and Deuteronomy 10:20). Swearing by the name of God was, in principle, a way to end any argument as to whether or not one would keep his or her word. They knew God would hold them accountable if they lied by His name (Leviticus 19:12). That doesn’t mean much though. Men did swear by the name of the Lord and still didn’t keep their word (II Chronicles 36:11-13).

Before we continue into the text we are studying, we need to be clear on something. As Christians, we are commanded to speak the truth to others (Ephesians 4:25). Under the Law of Christ (cf. Galatians 6:2), we are specifically instructed not to swear or take oaths. Notice: “Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths: But I say unto you, Swear not at all; neither by heaven; for it is God's throne: Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King. Neither shalt thou swear by thy head, because thou canst not make one hair white or black. But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil… But above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath: but let your yea be yea; and your nay, nay; lest ye fall into condemnation” (Matthew 5:33-37 and James 5:12).

Back to the text we are studying, we find an explanation as to why God swore by His great name. We read the wording “more abundantly” in this text. Consider, in part, what that means: “a more superabundant way… something further, more, much more than all, more plainly… superior, extraordinary, surpassing, uncommon…” (Strong’s # 4054). So, we can see that God was reaching to give the most assurance possible to Abraham that He would keep His promise. Then the word translated “immutability” adds some more to this study. The Greek word “ἀμετάθετος” speaks clearly to the fact that God’s promise was fixed, unchangeable (Strong’s # 276). For us, we have thousands of years of history to study to see that God’s counsel stands (II Kings 13:23, II Chronicles 6:15, II Chronicles 21:1-7, Psalms 105:1-45, and Jeremiah 33:20-26). We can show Scriptures to give people assurance (Proverbs 19:21, Isaiah 55:11, Malachi 3:6, and James 1:17). Abraham did not have that. So, God took the greatest measure He could to give Abraham assurance.

So, there are two fixed factors here that God provided Abraham with as confirmation for His promise. They tie together. God took an oath and He cannot lie. For us, this is simple. We know God cannot lie because His word says so (Numbers 23:19, I Samuel 15:29, Psalms 89:35, and Titus 1:1-3). God’s past actions prove He cannot lie. As we can know man by his fruit (Matthew 7:15-20), we can also know God by the same. He has done various great things to show His integrity to mankind. For example, consider that God has for thousands of years set things in motion so that there are seasons on the earth (Genesis 8:20-22 and Acts 14:17). Take, for another example, the reason we see rainbows in the sky at times when it rains (Genesis 9:1-17). Our God is the God of truth (Exodus 34:6, Deuteronomy 32:4, Psalms 100:5, and Isaiah 25:1).

God’s truth in this text is just about Abraham. The writer of this letter points out that God’s inability to lie provided strong comfort to them as well. All of humanity has one hope (Ephesians 4:4). In the letter to the saints in Colosse Paul and Timothy wrote this: “For the hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the gospel; Which is come unto you, as it is in all the world; and bringeth forth fruit, as it doth also in you, since the day ye heard of it, and knew the grace of God in truth” (Colossians 1:5-6). You could phrase this hope in various ways that all mean or point to the same thing. You could say our hope is in the resurrection (Acts 24:15), righteousness (Galatians 5:5), grace (II Thessalonians 2:16), etc. Any way you word it, hope comes down to what is awaiting the faithful in eternity with our Lord (I Peter 1:3-9).

We can see that God’s covenant with Abraham was kept (Acts 3:11-16). We are the beneficiaries of that promise (Galatians 3:8-29). Therefore, we can have comfort that God kept His word and we see that even to this day (Romans 15:4)!

Hebrews 6:19-20 - We have studied and considered things pertaining to the integrity of our Heavenly Father (Hebrews 6:13-18). He doesn’t lie. His word is sure. You can trust in His word in troubling times (Nahum 1:7). Those facts lead us into our study in this article. The text we are going to study is the following: “Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil; Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec” (Hebrews 6:19-20).

The word of God teaches us that we are saved by hope. Notice: “For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for? But if we hope for that we see not, then do we with patience wait for it” (Romans 8:24-25). After the miraculous age, the faithful were/are left with faith, hope, and love (I Corinthians 12:3-13:13). We have hope through the word of God (Psalms 119:49, Psalms 119:81, Psalms 130:5, Romans 15:4, and Colossians 1:23). Our hope is laid up for us in Heaven (Colossians 1:5). Therefore, death is not the same for us as it is for those whom have no hope (I Thessalonians 4:13-18). We can have hope through what the Lord says because we can trust Him (Titus 1:1-3). We can look forward to what is in store in the life to come (John 14:1-3), because we can trust the words of our Lord.

Hope is a motivator. Hope motivates a person to work for a reward (I Corinthians 9:9-10). Hope motivates us to live faithfully. Consider these inspired words: “Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not. Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. And every man that hath this hope in him purifieth himself, even as he is pure” (I John 3:1-3). Hope is fuel to our ability to rejoice (Romans 12:12). There is even much more to consider about hope, but with what we have let’s consider how hope is an anchor of the soul.

An anchor is a heavy object attached to a rope or chain that is used to make fast a vessel to the bottom of a body of water, river, etc. As waves and currents come about, that anchor holds the boat in place. Hope accomplishes for the faithful of God the same thing that an anchor does for a boat. Hope holds the faithful in place. You can see this when you look at faithful saints who had to go through difficult times. Paul wrote of them (himself along with his companions in teaching the Gospel) being “troubled on every side.” Yet, they were not distressed. Their looking forward to things eternal helped them keep the course (II Corinthians 4:8-5:1).

Hope, that is rooted in the truthfulness of God, is sure and stedfast. When hope is properly placed in God, you can become unmovable (Psalms 62:5-6). The first letter to Corinth we have a record of contains a whole chapter about the resurrection (I Corinthians 15:1-58). At the end of that chapter, we read this instruction: “Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord” (I Corinthians 15:58). Hope enables us to fulfill that instruction. The very letter we are studying teaches that to be partakers of Christ one has to hold stedfast unto the end (Hebrews 3:14). We can trust God to uphold His part of His promises. Can He trust us to remain stedfast in hope? You answer that for yourself.

Next we read about our forerunner, Christ Jesus our Lord. The figure of the veil here is not the same as the figure of the veil mentioned later in this letter that concludes with that veil being His flesh (Hebrews 9:1-10:20). A forerunner is a scout, someone that runs ahead of the others. What Jesus did by sacrificing Himself is not something we follow Him in. He was that once for all sacrifice (Hebrews 10:10). So, what was He first in that we should follow? He was the firstborn of the dead (Colossians 1:12-18) to ascend to our Father in Heaven (Ephesians 1:17-20). Again, our lively hope is in the resurrection unto eternal life with our Father in Heaven (I Peter 1:3-13). Our High Priest has entered into that most holy place so that, even now, we can come boldly unto the throne of grace (Hebrews 4:14-16). We cannot separate hope from Jesus. For us Gentiles, without Christ we would have no hope in this world (Ephesians 2:1-17). “Christ in you” is the hope of glory (Colossians 1:27). Paul told Timothy very plainly that Jesus Christ is our hope (I Timothy 1:1). That hope is in His return and what is to come thereafter (Philippians 3:20-21 and Titus 2:11-14).

Again, the text of this letter comes back to our High Priest Jesus Christ being after the order of Melchisedec. Before this letter changed course, we had already begun to read about the order of Melchisedec as it relates to the priesthood of our Lord (Hebrews 5:6-10). Going forward, we will be considering much more about the priesthood of Jesus.

As we end this chapter and look forward, remember that Jewish Christians in the first century struggled to understand the changes from the Law of Moses into the Law of Christ. Even though God did much work to prepare, even sending the forerunner John to preach (Matthew 3:1-12); many Jewish Christians fell away (i.e. Galatians 1:6-9; 5:4). Divisions took place and had to be dealt with because of certain people that had loyalty to the Law of Moses rather than to Christ (Acts 15:1-40). So, going forward, remember that what may be simple for us to see now was not so simple for some to see then. Hopefully you can appreciate the great lengths God went to so that they could learn that which is easy for us to see.

Chapter Seven

Hebrews 7:1-3 - The previous chapter concluded with Christ being an high priest after the order of Melchisedec (Hebrews 6:20). The Jews needed to understand this. Jesus was not an high priest after the order of Aaron. This is significant, because the change in the priesthood signified the need for the change of the law as well (Hebrews 7:12). Jewish Christians needed to fully grasp these points lest they fall away by turning away from our Lord back to a dead law (cf. Romans 7:1-6).

In this study, we will be considering the following text: “For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him; To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace; Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually” (Hebrews 7:1-3).

The slaughter of the kings referenced in the text we are studying can be found in Genesis 14:1-16. As Abraham returned, we read: “And Melchizedek king of Salem brought forth bread and wine: and he was the priest of the most high God. And he blessed him, and said, Blessed be Abram of the most high God, possessor of heaven and earth: And blessed be the most high God, which hath delivered thine enemies into thy hand. And he gave him tithes of all” (Genesis 14:18-20). The only other inspired record we have wherein Melchisedec is mentioned, outside of the book of Hebrews, is found in a prophetic portion of a Psalm (Psalms 110:4; cf. Hebrews 5:1-6).

We read that Abraham gave a tenth to Melchisedec. Later, Jacob intended to give God a tenth of what he was blessed with (Genesis 28:10-22). Once the Law of Moses came into effect, Israel tithed a tenth to the Lord (Leviticus 27:32 and Numbers 18:26). This was not written to instruct first century Christians to tithe a tenth. Christians are instructed to give on the first day of the week as we have prospered (I Corinthians 16:1-2) and as we have purposed in our hearts (II Corinthians 9:6-7). What was written in Hebrews 7:1-3 was given as an historical account of who Melchisedec was. His priesthood was before the Law of Moses and thus before the priesthood that came about through the bloodline of Aaron. It appears that the Jews had forgotten that the Law of Moses wasn’t always in place. The will of God was being accomplished before Moses and after the Law of Moses was nailed to the cross.

We then read that Melchisedec was “Without father, without mother, without descent, having neither beginning of days, nor end of life.” What does that mean? Does that mean that he was eternal? We read he was made like unto the Son of God. Does that mean he was before all things as Jesus was (Colossians 1:17)? You could easily come to those conclusions. However, those conclusions would be wrong. Let’s dive in a little to find this out.

The phrase “Without father” [ἀπάτωρ] means: “Fatherless, i.e. of unrecorded paternity: — without father. Whose father is not recorded in the genealogies” (Strong’s # 540). The phrase “without mother” [ἀμήτωρ] means: “motherless, i.e. of unknown maternity: — without mother. Born without a mother; bereft of a mother; born of a base or unknown mother; unmotherly, not worthy of the name of mother” (Strong’s # 282). The phrase “without descent” [ἀγενεαλόγητος] means: “unregistered as to birth: — without descent. One whose descent there is no record of, without genealogy” (Strong’s # 35).

Understanding the meaning of those words is HUGE! Joseph and Mary were not Levites. Under the Law of Moses Jesus could not have been a priest. Consider what that looked like under the Old Law: “And the LORD spake unto Moses, saying, Bring the tribe of Levi near, and present them before Aaron the priest, that they may minister unto him. And they shall keep his charge, and the charge of the whole congregation before the tabernacle of the congregation, to do the service of the tabernacle. And they shall keep all the instruments of the tabernacle of the congregation, and the charge of the children of Israel, to do the service of the tabernacle. And thou shalt give the Levites unto Aaron and to his sons: they are wholly given unto him out of the children of Israel. And thou shalt appoint Aaron and his sons, and they shall wait on their priest's office: and the stranger that cometh nigh shall be put to death… And of the children of the priests: the children of Habaiah, the children of Koz, the children of Barzillai; which took a wife of the daughters of Barzillai the Gileadite, and was called after their name: These sought their register among those that were reckoned by genealogy, but they were not found: therefore were they, as polluted, put from the priesthood” (Numbers 3:5-10 and Ezra 2:61-62). So, the Lord is showing the Jews that Jesus not being of the tribe of Levi means nothing. If they researched Melchisedec’s family they’d find nothing. So, the priesthood of Melchisedec doesn’t begin or end with any carnal bloodline. Whereas, in times past, death ended the priest (Hebrews 7:23); this priesthood has no end (more on that later in this chapter).

The priesthood of Melchisedec and that of Jesus resemble each other. Both are priesthoods that are not tied to genetics. Both priesthoods are of divine agency. Jesus died in the flesh, but His priesthood and His work as our High Priest continues. Notice: “Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us” (Romans 8:34; cf. I John 2:1). The point being that should not be missed is this: the Jews needed to understand the priesthood of Christ was not after the flesh like the priesthood under the Law of Moses was.

Hebrews 7:4-10 - We have been studying about the priesthood of Jesus. In the immediate context, we’ve seen that the priesthood of Jesus is after the order of Melchisedec (Hebrews 5:6, Hebrews 5:10, and Hebrews 6:20). That point is repeated throughout the upcoming verses as well (Hebrews 7:11, Hebrews 7:15, Hebrews 7:17, and Hebrews 7:21). Some of what we are going to be reading in the verses of this study we have already studied in previous articles. This context is repetitive. Therefore, I will aim not to readdress things we’ve already studied.

What we will be looking at in this article comes from the following text: “Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils. And verily they that are of the sons of Levi, who receive the office of the priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, though they come out of the loins of Abraham: But he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises. And without all contradiction the less is blessed of the better. And here men that die receive tithes; but there he receiveth them, of whom it is witnessed that he liveth. And as I may so say, Levi also, who receiveth tithes, payed tithes in Abraham. For he was yet in the loins of his father, when Melchisedec met him” (Hebrews 7:4-10).

This study is about how great Melchisedec was. To illustrate that, the Lord has it pointed out again that the patriarch Abraham gave tithes to him. The usage of the word patriarch [Greek - πατριάρχης] stands out here. The meaning of that term is: “a progenitor (“patriarch”): — patriarch. Founder of a tribe, progenitor of the twelve sons of Jacob, founders of the tribes of Israel; of Abraham, Isaac and Jacob” (Strong’s # 3966). That term is applied to David (Acts 2:29) and the fathers of Israel (Acts 7:8-9). In a point that will be addressed later in this article, the priesthood of Melchisedec didn’t take tithes from brethren. He took tithes from the patriarch himself.

The Levities took tithes and offerings from their brethren to maintain the work of God and support themselves as commanded by God (Numbers 5:9-10, Deuteronomy 18:1-8, etc.). Melchisedec didn’t receive a tithe from Abraham out of necessity. He was the king of Salem (Genesis 14:18). Abraham gave to him because he was superior. Think about that. Abraham is the man in whom all the nations of the earth are blessed (Genesis 12:1-3, Genesis 18:18, Genesis 22:18, and Galatians 3:8-9). He honored Melchisedec. The priesthood of Jesus is arranged like that of Melchisedec’s. Jesus’ priesthood is not after Aaron. So, the Jews needed to recognize the superiority of the priesthood of Christ as Abraham did with the priesthood of Melchisedec.

It is beyond dispute that the inferior is blessed by the superior. Melchisedec blessed Abraham (Genesis 14:18-19). The Jews understood this principle. Their history taught them that blessings were given from their fathers to their children (Genesis 27:1-28:14 and Genesis 48:1-22). So, if they missed the fact that Abraham gave tithes to Melchisedec and that proved his superiority, they should have seen it in this fact. Melchisedec was the one in a position to offering a blessing to Abraham, not the other way around. This indisputable fact proves the point of the context. Abraham was never made a priest. He was never in that position. His descendants were not descendants of a priest. Levi, the son of Jacob and Leah (Genesis 29:31-35), therefore did not inherit the priesthood from his fathers.

Melchisedec’s priesthood was one that endured beyond death. The Levitical priesthood had to be passed on to descendants within the tribe of Levi. When Aaron’s sons Nadab and Abihu died, they did not have sons to pass on the priesthood to. Therefore, Aaron’s sons Eleazar and Ithamar executed the priest's office (I Chronicles 24:1-2). What record do we have of Melchisedec’s sons? The answer is, we don’t have one. Yet, the priesthood did not die. Jesus is now after that order; arrangement. First century Jewish Christians needed to see these changes and recognize that a superior priesthood was in place unlike what they were accustomed to.

In addition to all that has been said, consider that the Levites were to tithe from what they received of their brethren (Numbers 18:25-32). The point is given that Melchisedec received tithes. What we do not see is any account wherein it was stated that Melchisedec gave from the tithes he received. The point is continually being made that Melchisedec’s priesthood was superior to that of the sons of Levi.

If the point was not yet understood from what was written, they needed to use some logic and consider which priesthood was older. Jesus used this teaching method in teaching on divorce and remarriage. Jesus went back to the beginning of creation to establish God’s intent for marriage (Matthew 19:1-12). Before Levi was even born, Melchisedec met with their father Abraham.

Changes are difficult for people. The Lord is trying to get them to understand that their system was a change. The Lord did not intend for Israel to be married to the Law of Moses permanently (Romans 7:1-6). The Law of Moses was added because of transgressions. They needed to understand that the promises and the life to come were made in Abraham before the Law was given (Galatians 3:7-29). Going forward in this chapter, this is the point that is going to be made.

Hebrews 7:11 - We have been studying how that the priesthood of Christ is after the order of Melchisedec. In this study it will be established that the Levitical priesthood was not perfect. In addition, the Law of Moses was not either. Notice: “If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron” (Hebrews 7:11)?

The Levitical priesthood was significant in the relationship between God and Israel. If the people sinned, the priest was vital in the process of reconciling them to God. Notice: “And if a soul sin, and hear the voice of swearing, and is a witness, whether he hath seen or known of it; if he do not utter it, then he shall bear his iniquity. Or if a soul touch any unclean thing, whether it be a carcase of an unclean beast, or a carcase of unclean cattle, or the carcase of unclean creeping things, and if it be hidden from him; he also shall be unclean, and guilty. Or if he touch the uncleanness of man, whatsoever uncleanness it be that a man shall be defiled withal, and it be hid from him; when he knoweth of it, then he shall be guilty. Or if a soul swear, pronouncing with his lips to do evil, or to do good, whatsoever it be that a man shall pronounce with an oath, and it be hid from him; when he knoweth of it, then he shall be guilty in one of these. And it shall be, when he shall be guilty in one of these things, that he shall confess that he hath sinned in that thing: And he shall bring his trespass offering unto the LORD for his sin which he hath sinned, a female from the flock, a lamb or a kid of the goats, for a sin offering; and the priest shall make an atonement for him concerning his sin. And if he be not able to bring a lamb, then he shall bring for his trespass, which he hath committed, two turtledoves, or two young pigeons, unto the LORD; one for a sin offering, and the other for a burnt offering. And he shall bring them unto the priest, who shall offer that which is for the sin offering first, and wring off his head from his neck, but shall not divide it asunder: And he shall sprinkle of the blood of the sin offering upon the side of the altar; and the rest of the blood shall be wrung out at the bottom of the altar: it is a sin offering. And he shall offer the second for a burnt offering, according to the manner: and the priest shall make an atonement for him for his sin which he hath sinned, and it shall be forgiven him. But if he be not able to bring two turtledoves, or two young pigeons, then he that sinned shall bring for his offering the tenth part of an ephah of fine flour for a sin offering; he shall put no oil upon it, neither shall he put any frankincense thereon: for it is a sin offering. Then shall he bring it to the priest, and the priest shall take his handful of it, even a memorial thereof, and burn it on the altar, according to the offerings made by fire unto the LORD: it is a sin offering. And the priest shall make an atonement for him as touching his sin that he hath sinned in one of these, and it shall be forgiven him: and the remnant shall be the priest's, as a meat offering” (Leviticus 5:1-13). So, what was lacking? What kept perfection from coming about?

As we progress later in this epistle, we are going to read this about the offerings under the Law of Moses through the priests unto God: “For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect. For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins. But in those sacrifices there is a remembrance again made of sins every year. For it is not possible that the blood of bulls and of goats should take away sins” (Hebrews 10:1-4).

As you just read, the annual offerings through the priests from the tribe of Levi did not make anyone continually perfect. Early on, God established that those sacrifices needed to be made annually (Exodus 30:10). God had appointed a specific time for such sacrifices (i.e. Leviticus 16:29-30). If you were to go back to where I left off in the previous paragraph (Hebrews 10:4) and continue reading the chapter, you find that what the blood of animals could not do the blood of Christ did (Hebrews 10:5-22). Later in this chapter we are studying right now, we will read this concerning Jesus: “For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens; Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's: for this he did once, when he offered up himself” (Hebrews 7:26-27).

We do need to understand something. While the Levitical priesthood was not the ultimate plan of God and certainly lacked in making men perfect, it worked for that time. The priests, under that system, were the messengers of the Lord (Malachi 2:7). They were called of God (Hebrews 5:4; cf. Exodus 28:1 and Numbers 18:1-5). When the children of Israel were faithful, they would have understood this priesthood was forever (I Chronicles 23:13). Therefore, they needed to be persuaded that there was a necessity for a change. So, this passage of Scripture we are looking at is a question designed to teach a point. That point being, God was reverting the priesthood back to what it was under Melchisedec rather than having His only begotten Son to be a priest after the order of Aaron and his sons.

The children of Israel needed to understand that the system of sacrifices they were lawfully accustomed to had changed. Jesus wasn’t like the priests they were accustomed to. Think about this in conclusion: “For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God” (Hebrews 9:13-14)?

Hebrews 7:12 - In the last article we considered how that a sinner could not be made perfect under the Levitical priesthood. Therefore, there was a change needed in that priesthood. That change was to revert back to the order after Melchisedec. If the priesthood changed, and the Law of Moses did not, what would have been done with all of the instructions concerning the Levities under the Law? Obviously, the whole system of offerings would change. There would be mass confusion. So, there had to be a change in the Law. Thus, our text under consideration in this article is the following: “For the priesthood being changed, there is made of necessity a change also of the law” (Hebrews 7:12).

Most people don’t like change, that is especially true with big changes. The Jews held fast to their way of life. Not only did they esteem Moses highly (John 5:35-47 and John 9:28-29), they even had their own customs that they held to very strongly (Mark 7:1-9). To illustrate these facts, notice what happened when many, including the priests, obeyed the Gospel of Christ: “And the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith. And Stephen, full of faith and power, did great wonders and miracles among the people. Then there arose certain of the synagogue, which is called the synagogue of the Libertines, and Cyrenians, and Alexandrians, and of them of Cilicia and of Asia, disputing with Stephen. And they were not able to resist the wisdom and the spirit by which he spake. Then they suborned men, which said, We have heard him speak blasphemous words against Moses, and against God. And they stirred up the people, and the elders, and the scribes, and came upon him, and caught him, and brought him to the council, And set up false witnesses, which said, This man ceaseth not to speak blasphemous words against this holy place, and the law: For we have heard him say, that this Jesus of Nazareth shall destroy this place, and shall change the customs which Moses delivered us” (Acts 6:7-14). As you likely know, the end for Stephen was not good. If you continued reading into the next chapter, Stephen was stoned to death (Acts 6:15-7:60).

The inspired penman of this letter is trying to get the recipients of this epistle to reason. If you consider the evidence above, you should be able to understand how hard it was for first century Jewish Christians to fully walk away from the Law of Moses. Whole congregations erred because they could not fully let go of the Law of Moses and see the better things in Christ (Galatians 1:1-6:18). To prevent further apostasy, these truths needed to be grasped.

The change from the Law of Moses to the Law of Christ was profitable for all of humanity. When Paul and Barnabas preached at Antioch in Pisidia, this was part of the message delivered to the Jews that were present: “Men and brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent. For they that dwell at Jerusalem, and their rulers, because they knew him not, nor yet the voices of the prophets which are read every sabbath day, they have fulfilled them in condemning him. And though they found no cause of death in him, yet desired they Pilate that he should be slain. And when they had fulfilled all that was written of him, they took him down from the tree, and laid him in a sepulchre. But God raised him from the dead: And he was seen many days of them which came up with him from Galilee to Jerusalem, who are his witnesses unto the people. And we declare unto you glad tidings, how that the promise which was made unto the fathers, God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee. And as concerning that he raised him up from the dead, now no more to return to corruption, he said on this wise, I will give you the sure mercies of David. Wherefore he saith also in another psalm, Thou shalt not suffer thine Holy One to see corruption. For David, after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption: But he, whom God raised again, saw no corruption. Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins: And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses” (Acts 13:26-39).

There was a weakness that came with the carnally focused Law of Moses (Romans 8:3). Jesus is the end of the law for righteousness to every one that believeth (Romans 10:4). However, those Jewish Christians who continued in the Law of Moses did not attain the law of righteousness in Christ (Romans 9:31). They could not have part of the Law of Moses and part of Christ (Galatians 5:1-4). If they could see and accept the changes in the priesthood, they then needed to accept the change of the Law.

To us, this is a no brainer. Why were they struggling so much? They were foretold that they were going to be under a new covenant (Jeremiah 31:31-34). Shouldn’t they have been prepared for the change? Take some time to think about how people often struggle with accepting something new, even if it is better for them. This is where we should take time to think about ourselves.

As Christians, we are told to examine ourselves (II Corinthians 13:5). If you were a first century Jewish Christian, would you have resisted the change in the priesthood and the law? Is it possible that any of us or all of us get stuck in things we are accustomed to and are unwilling to consider positive changes? Of course it is possible. We are not going to face a new law (Matthew 24:35). However, sometimes lawful things are not expedient (I Corinthians 10:23). Remember the Jews when it comes to considering lawful changes (Romans 15:4)!

Hebrews 7:13-17 - In this study, we return to the point that has already been made concerning Jesus being a priest after the order of Melchisedec. We have covered a lot about the priesthood of Christ. So, I will attempt to focus on the things we have not yet covered. What we will consider in this study is the following: “For he of whom these things are spoken pertaineth to another tribe, of which no man gave attendance at the altar. For it is evident that our Lord sprang out of Juda; of which tribe Moses spake nothing concerning priesthood. And it is yet far more evident: for that after the similitude of Melchisedec there ariseth another priest, Who is made, not after the law of a carnal commandment, but after the power of an endless life. For he testifieth, Thou art a priest for ever after the order of Melchisedec” (Hebrews 7:13-17).

The priesthood that existed under the Law of Moses was from the tribe of Levi (Deuteronomy 17:9, Deuteronomy 18:1, Deuteronomy 21:5, Deuteronomy 24:8, Deuteronomy 31:9, and Hebrews 7:5). We studied already that perfection did not come through the Levitical priesthood (Hebrews 7:11). The penmen of this book brings about the fact that this priesthood, that is after the order of Melchisedec, is from another tribe. Therefore, the fact that Jesus is from the tribe of Juda [Judah] is brought into light.

Judah was the son of Jacob and Leah (Genesis 29:31-35). As Jacob neared the end of his life, he addressed his sons. Notice what he said about Judah: “Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father's children shall bow down before thee. Judah is a lion's whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass's colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: His eyes shall be red with wine, and his teeth white with milk” (Genesis 49:8-12).

There is much in what you just read. The fact that the sceptre would stay with Judah is an awesome prophesy. While ten tribes of the descendants of Israel were done away with through Assyrian captivity because of their sins (II Kings 17:1-23), Judah remained (Isaiah 37:31-32). The kings of Judah sat upon the throne of David (Jeremiah 22:2). Jesus is not only a priest, but also a king sitting upon the throne of David (Luke 1:31-32 and Acts 2:22-36). That is all wonderful, but the prophesy goes beyond the throne of our Lord.

We read the word “Shiloh” used prophetically in Genesis 49:10. It is the only time the Hebrew word “שִׁילֹה” appears in the Scriptures. The word is defined as: “tranquil; Shiloh, an epithet of the Messiah: — Shiloh. He whose it is, that which belongs to him, tranquillity; meaning uncertain” (Strong’s # 7886). In addition to that definition, we have details in Scriptures that are helpful. Jesus is the only one from the tribe of Judah that represented a hope of gathering the people (John 12:27-32, II Thessalonians 2:1, and I John 2:1-2).

As you proceed through the Scriptures in consideration of Jesus and the prophesy that Jacob gave his son about Jesus, you find other interesting details. Jacob said that Judah was a lion’s whelp [cub]. From John’s heavenly vision, we read the following: “And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals. And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof? And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon. And I wept much, because no man was found worthy to open and to read the book, neither to look thereon. And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. And he came and took the book out of the right hand of him that sat upon the throne. And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints. And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation” (Revelation 5:1-9).

It is wonderful to see the unfolding of this message from the days of Jacob forward. We know these things were not understood by those of old (I Peter 1:9-12). We need to be thankful that we can tie them together and have an understanding of things that would have been so easy to miss before the whole will of God was revealed. We can read and understand what was once a mystery (Ephesians 3:1-11).

What the Jewish Christians of the first century needed to grasp here was simple. The Levities were given the priesthood on a temporary basis. The priesthood of Christ was not tied to Levi. Jesus came forth from the tribe of Judah. You see this in the genealogical record where we read of Judas/Juda [Judah] in the genealogical record of Christ (Matthew 1:1-17 and Luke 3:23-38). The question of the permanency of this change is then answered.

“For ever” is the difference between the priesthood of Christ and that of Levi. There won’t be another priesthood. Jesus has an endless life (Hebrews 7:24-25 and Revelation 1:18). Therefore, His role as our priest will be unchanging as long as this world stands.

Hebrews 7:18-19 - Earlier in this chapter we considered that the change in the priesthood also made it necessary for there to be a change in the law (Hebrews 7:12). In that study we looked at some points we will not focus on here a second time. For example, we considered that justification could not occur under the Law of Moses (Acts 13:26-39). In this study, we will be considering the weakness of the Law of Moses. The text we are considering in this article is this: “For there is verily a disannulling of the commandment going before for the weakness and unprofitableness thereof. For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God” (Hebrews 7:18-19).

Let’s start by considering the word “disannulling” that appears in verse eighteen. That word is translated from the Greek word “ἀθέτησις” (Strong’s # 115). That word is defined as: “cancellation (literally or figuratively): — disannulling, put away. Abolition, disannulling, put away, rejection.” That Greek word is used only one other time in the New Testament. It is translated as “put away” in the following passage: “For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself” (Hebrews 9:26). The Law of Moses was abolished, it was put away.

When we look at Paul’s letter to the saints in Ephesus, the abolishment of the Law was discussed. Notice: “Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands; That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world: But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace; And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby: And came and preached peace to you which were afar off, and to them that were nigh” (Ephesians 2:11-17).

The weakness and unprofitableness of the Law of Moses cannot be ignored. For one, as Paul addressed to the Gentiles in Ephesus; Gentiles were non-citizens under the Law. Under the Law of Moses, Israel was the chosen people of God (Deuteronomy 7:1-7 and Psalms 147:19-20). Gentiles were not part of the covenants of promise (Deuteronomy 29:1, Acts 7:1-8, Romans 9:1-5, and Galatians 3:16-17). Gentiles were without hope (Acts 14:15-16). God was known as “the God of Israel” (Exodus 5:1, II Kings 19:15, Psalms 68:35, and Luke 1:68). The weakness and unprofitableness of the Law of Moses was just towards the Gentiles. The Law was weak through the flesh (Romans 8:3). In fact, that is one of the points this chapter is highlighting over and over again. The Law depended on man. Sacrifices depended on man. Even when men in Israel could be counted as dependable, the Law still did not offer any lasting solution for sin.

What good were those carnal sacrifices even when they were offered aright? Notice: “Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service of God. But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people: The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing: Which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience; Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation… For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect. For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins. But in those sacrifices there is a remembrance again made of sins every year. For it is not possible that the blood of bulls and of goats should take away sins” (Hebrews 9:6-10 and Hebrews 10:1-4).

The Law made nothing perfect. The Law served as a schoolmaster to bring the Jews unto Christ (Galatians 3:24). The bringing in of a better hope, by the which they and we draw nigh unto God, is Jesus and His law. The forerunner to Christ (John) said: “For the law was given by Moses, but grace and truth came by Jesus Christ” (John 1:17). It took the blood of Christ for there to be remission of sins and a new covenant. We see this truth taught when Jesus instituted the memorial supper (Matthew 26:26-29). Jesus being the sacrifice for the sins of mankind was the plan of God before the foundation of the world (I Peter 1:18-25).

When John penned his Revelation to the seven churches of Asia, he wrote about how Jesus washed away their sins with His own blood (Revelation 1:5). Through God’s plan and Jesus’ execution of that plan, we see the love that our Father and our Savior has for us (Romans 5:6-11). It is through Christ that we come to the Father (John 14:6). He is our mediator (I Timothy 2:5). Jesus is the propitiation [an appeasing] for our sins (I John 2:1-2). So, let us be continually thankful to our Father and our Savior that we can be saved under the New Testament that is also known as the perfect Law of Liberty (James 1:25).

Hebrews 7:20-25 - The text we will be looking at in this article is the following: “And inasmuch as not without an oath he was made priest: (For those priests were made without an oath; but this with an oath by him that said unto him, The Lord sware and will not repent, Thou art a priest for ever after the order of Melchisedec:) By so much was Jesus made a surety of a better testament. And they truly were many priests, because they were not suffered to continue by reason of death: But this man, because he continueth ever, hath an unchangeable priesthood. Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them” (Hebrews 7:20-25).

In the previous chapter, we discussed God making an oath to Abraham and swearing by Himself to keep His promise (Hebrews 6:13-18). The hope that ties to that oath, through Christ, includes Jesus being a high priest for ever after the order of Melchisedec (Hebrews 6:19-20). We have read that God testified that Jesus was/is a priest for ever after the order of Melchisedec (Hebrews 7:17; cf. Psalms 110:4 and Hebrews 5:6-10). Under the Law of Moses, there was no oath made that the priesthood after Aaron would continue forever. Nor was there a promise made that the Levitical priesthood would perfect those during that time.

The focus is that God has made a promise and has sworn to uphold it. He will not change what He promised. When we read about God taking the kingdom of Israel from Saul, we read this: “And Samuel said unto him, The LORD hath rent the kingdom of Israel from thee this day, and hath given it to a neighbour of thine, that is better than thou. And also the Strength of Israel will not lie nor repent: for he is not a man, that he should repent” (I Samuel 15:28-29). He kept His word (II Samuel 5:3). When God promised judgment on Zion, He said: “For thus hath the LORD said, The whole land shall be desolate; yet will I not make a full end. For this shall the earth mourn, and the heavens above be black: because I have spoken it, I have purposed it, and will not repent, neither will I turn back from it” (Jeremiah 4:27-28). He kept His promise (Lamentations 1:4; 5:18). When God sent Balaam to Balak we read: “God is not a man, that he should lie; neither the son of man, that he should repent: hath he said, and shall he not do it? or hath he spoken, and shall he not make it good” (Numbers 23:19)? For first century Jewish Christians struggling with the change in the priesthood, they needed to realize that it wasn’t going backwards. God’s will that Jesus be the high priest forever after the order of Melchisedec was done. This is one of the many things we love about God. He keeps His promises. That is why we can trust in our salvation (Titus 1:1-3).
As our minds consider salvation, we have already studied how the priesthood of Christ ties to our salvation (Hebrews 4:14-5:10). We have also studied already how that the New Testament is a better law than what existed of old through Moses and the prophets (Hebrews 7:12). We have also already talked about how Jesus’ eternal being is greater than what existed in the priesthood under the old law (Hebrews 7:16). What we do need to remind ourselves of is how our eternal Savior Jesus Christ ever lives to make intercession for us.

Isaiah wrote, in a contextual prophesy about Jesus (Isaiah 53:1-12), the following: “Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors” (Isaiah 53:12). Paul wrote this to the congregation in Rome: “Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us” (Romans 8:34). When we progress later in this Hebrew letter we will read: “For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us” (Hebrews 9:24).

These wonderful truths are great things to ponder. We know that Jesus is going to share His inheritance with us (Romans 8:17). Jesus said this to the Laodiceans: “To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne” (Revelation 3:21). How many people go and intercede for those that are going to take part of what belongs to them? The church in Laodicea needed to repent of their lukewarm affection for the Lord (Revelation 3:14-20). Yet, Jesus still desired to see them overcome and gain part of what is His.

There is another term that we need to consider that is not in this context, but certainly highlights what Jesus is as one who intercedes. That term is advocate. John wrote of the fellowship saints have with God, even though sin was part of the past of those saints (I John 1:1-10). Immediately following the great lessons therein, this was written: “My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world. And hereby we do know that we know him, if we keep his commandments. He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him. But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him. He that saith he abideth in him ought himself also so to walk, even as he walked” (I John 2:1-6).

Jesus lives now and is in Heaven advocating for us and the world. He is our mediator with our Father (I Timothy 2:1-5). There could be no greater one to stand before our Father to argue our case. Be thankful for what Jesus does as our High Priest.

Hebrews 7:27-28 - After several chapters of great information concerning Jesus as being our high priest, we have a few things to consider in greater detail. The text we are going to be studying is the following: “For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens; Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's: for this he did once, when he offered up himself. For the law maketh men high priests which have infirmity; but the word of the oath, which was since the law, maketh the Son, who is consecrated for evermore” (Hebrews 7:26-28).

Think about the phrase “became us.” In the book of John we read: “And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth” (John 1:14). In the letter to the saints in Rome we read: “For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh” (Romans 8:3). In the letter to the saints in Philippi this is stated: “But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross” (Philippians 2:7-8). Earlier in this letter we studied about Jesus coming in the flesh rather than an heavenly form (Hebrews 2:9-18). Though He was in the flesh, that did not make Him in any way unclean.

When Peter and the Apostles were preaching the first recorded sermon after Jesus ascended into Heaven (Acts 2:1-41), Jesus was referred to as “thine Holy One” (Acts 2:27). The same phrase was used in a later sermon by Paul (Acts 13:35-37). Jesus was known as the Holy One (Acts 3:14). That phrase came from a Psalm (Psalms 16:10). Recognizing Jesus was in the flesh and still lived a manner of life that showed He was the Holy One is a very important point. Christians are expected to be holy in following after that same characteristic seen in God (I Peter 1:13-16). The fact that Jesus lived in the flesh and accomplished a holy life shows us the pattern to follow to accomplish being holy in this world.

To continue the point, the penmen of this letter stated that Jesus was harmless. The idea in that word is that He was: not bad; innocent; without guile or fraud, etc. (Strong’s # 172). So, for those who may not fully grasp what being holy meant, maybe that person can understand that point. Peter wrote: “For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps: Who did no sin, neither was guile found in his mouth” (I Peter 2:21-22). Then, the penmen continued to try and make the point clearer.

Jesus was holy, harmless, and undefiled. This point is simple. Being undefiled means that Jesus was pure (Strong’s # 283). If you do a word study on the original Greek term used here [ἀμίαντος] you will find that Greek word is also used to describe Heaven (I Peter 1:4). Jesus is without corruption. Jesus was/is just as pure as the inheritance we are all striving to obtain. Jesus was/is without sin (Hebrews 9:28 and I John 3:5).

In being undefiled, Jesus was separate from sinners. That doesn’t mean He was never in the company of sinners. The very nature of His work required Him to be in the company of sinners and anyone missing that was/is ignorant (Luke 15:1-32 and Luke 19:1-10). What it does mean is that Jesus did not have fellowship with sinners (Ephesians 5:1-11). The word translated “separate” is the same Greek word used in contexts such as I Corinthians 7:10-15 discussing a person leaving his or her spouse. Jesus was not joined to sinners is the point. The fact is, that is how we are supposed to be (II Corinthians 6:14-7:1). We can keep company with sinners of the world in certain ways (I Corinthians 5:9-11 and I Corinthians 10:23-33). However, we should not be closely joined together with them (James 4:4). There is more to that subject and certainly blanket statements cannot be made, but the point is that Jesus was not hand in hand with sinners.

From His perfect conduct we come back to points that we have been seeing throughout the previous chapters we have already studied. We know that Jesus was made higher than the heavens. That simply means that He ascended upward, beyond the sky (Ephesians 1:20-22, Hebrews 1:1-3, Hebrews 8:1, and I Peter 3:21-22). Lest anyone then or now would be confused, Jesus is unlike any high priest before Him. He is not on earth. He has overcome death. He is not limited by being in the flesh.

Jesus did not need to offer sacrifices daily as was the case under the Law of Moses (Exodus 29:36-42). Since He was/is sinless, He did not ever have to offer anything on behalf of Himself as priests of old had to (Leviticus 16:6). The huge highlight of Jesus being our high priest is that His sacrificing of Himself was a one time event (Hebrews 9:12). We will be studying that more in chapters nine and ten of this letter.

Chapter seven concludes with a repetition of the supremacy of our High Priest Jesus Christ’ priesthood being consecrated [perfect; made perfect; complete] for evermore. His priesthood, as addressed previously (Hebrews 7:21), is one established by the word of the oath. We have studied those things previously, so I will end this study here. Thanks be to God for the unchangeable priesthood of our intercessor Jesus Christ.

Chapter Eight

Hebrews 8:1-6 - “Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens; A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man. For every high priest is ordained to offer gifts and sacrifices: wherefore it is of necessity that this man have somewhat also to offer. For if he were on earth, he should not be a priest, seeing that there are priests that offer gifts according to the law: Who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle: for, See, saith he, that thou make all things according to the pattern shewed to thee in the mount. But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises” (Hebrews 8:1-6).

This chapter starts off summarizing the things taught in the previous chapters concerning Jesus as our High Priest. Jesus is set on the right hand of the throne of our Heavenly Father (Mark 16:19, Acts 2:32-33, Acts 5:30-31, Colossians 3:1, and Hebrews 12:1-2). Our Father is referred to as the “Majesty in the heavens” which is basically the same as the earlier reference in this letter to Him being the “Majesty on high” (Hebrews 1:3). First century Jewish Christians needed to grasp the fact that the office of the high priest was no longer an earthly office. Jesus died and is risen again to intercede for us as He sits at the right hand of our Father (Romans 8:34).

The true tabernacle is not on earth. In the next chapter we find these words: “But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building… For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us” (Hebrews 9:11; 9:24). While Jesus was on earth He attempted to teach people away from looking for “holy places” (so to speak) on earth. In a conversation with the woman at the well, we read this: “Our fathers worshipped in this mountain; and ye say, that in Jerusalem is the place where men ought to worship. Jesus saith unto her, Woman, believe me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father. Ye worship ye know not what: we know what we worship: for salvation is of the Jews. But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. God is a Spirit: and they that worship him must worship him in spirit and in truth” (John 4:20-24).
The work of the high priests included offering gifts and sacrifices for sins (Hebrews 5:1). This was known among the Jews. It was taught in the their Law (Leviticus 4:1-35). What Jesus did to get to the right hand of our Father was far greater than what priests of old did. Jesus offered Himself (I Corinthians 5:7 and Ephesians 5:2). Later in this letter we will read this: “Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second. By the which will we are sanctified through the offering of the body of Jesus Christ once for all. And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins: But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God” (Hebrews 10:9-12).

The point was made that Christ could not do what He has done and what He is doing if He were on earth. Our Lord came from the tribe of Judah (Hebrews 7:14). He would have no right under the Law of Moses to offer sacrifices as a high priest (Numbers 16:40, Joshua 18:7, and II Chronicles 26:18-19). Secondly, those earthly sacrifices were an example and a shadow of heavenly things. To understand this, consider words we shall read later in this letter: “For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect. For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins. But in those sacrifices there is a remembrance again made of sins every year. For it is not possible that the blood of bulls and of goats should take away sins” (Hebrews 10:1-4).

Moses did not err in the establishment of the earthly tabernacle. He was given a pattern to follow by the Lord (Exodus 25:40). When Solomon constructed the temple in Jerusalem, he too followed a pattern given to David by our Lord (I Chronicles 28:10-12). However, those things of old were only a shadow of the things to come in Christ (Colossians 2:14-17). In Christ, there is the greater and more perfect tabernacle that is Heavenly, rather than earthly (Hebrews 9:1-11). The hard thing for those loyal to the Law of Moses to accept was that Jesus brought in a more excellent way. The more excellent way in Christ was established upon better promises. Instead of the promise of a land flowing with milk and honey (Leviticus 20:24), the promise of Christ is eternal life (I John 5:20). You would think that a logical person would see that and choose the greater. However, sometimes people are not very logical.

Think back to Cain and Abel. Abel offered a more excellent sacrifice than his brother Cain did (Hebrews 11:4). If you will recall, Cain killed Abel because of that (Genesis 4:1-12). Like Cain, people sometimes cling strongly to something even when it is not good for them. That mindset then leads to further error. Don’t miss that point. We read about Cain and Abel for more than one reason. This reason applies here. Later in this letter, the point will be made that Jesus offered a sacrifice that speaks better things than that of Abel (Hebrews 12:24). A student of the Scriptures of old should have put all of that together and learned to accept the better things that Jesus offered which the old law could not.

Hebrews 8:7-13 - “For if that first covenant had been faultless, then should no place have been sought for the second. For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah: Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord. For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people: And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest. For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more. In that he saith, A new covenant, he hath made the first old. Now that which decayeth and waxeth old is ready to vanish away” (Hebrews 8:7-13).

The law of Moses was not faultless [blameless; free from fault or defect (Strong’s # 273)]. In the previous chapter we read: “For there is verily a disannulling of the commandment going before for the weakness and unprofitableness thereof. For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God” (Hebrews 7:18-19). The Law of Moses was added because of transgressions (Galatians 3:19 and I Timothy 1:8-11). The Law of Moses was weak through the flesh (Romans 8:3). The old law was intended to be a schoolmaster [tutor] (Galatians 3:24). Even for the children of Israel, the Law of Moses did not offer justification (Acts 13:26-39). Thankfully, Jesus came to fulfill the law (Matthew 5:17-18) and give us the “perfect law of liberty” (James 1:25).

The penmen of this letter then turned the reader’s attention to a prophesy of old. We have a detail given to us now before we look at that prophecy. We know that the thought behind the prophecy was that the Lord found fault with the Law of Moses. With that information, notice what the prophet Jeremiah prophesied and you will have the text wherein our current study originated: “Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the LORD: But this shall be the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. And they shall teach no more every man his neighbour, and every man his brother, saying, Know the LORD: for they shall all know me, from the least of them unto the greatest of them, saith the LORD: for I will forgive their iniquity, and I will remember their sin no more” (Jeremiah 31:31-34).

If you compare the words of old with what is written in the Hebrew letter there are slight differences in wording. You will notice that in what Jeremiah wrote, God spoke of being an husband to them. It was not God that broke that covenant, it was Israel and Judah that broke that covenant (II Chronicles 21:8-13, Jeremiah 3:1-25, and Ezekiel 16:1-63). There are other differences to ponder from what Jeremiah wrote and the text we are studying now.

Jeremiah and the Hebrew writer that is quoting from Jeremiah established some differences between the old and new laws. The law of old was written on tables of stone initially (Exodus 24:12). The New Testament law was originally given to men by the Spirit of God and not on tables of stone (II Corinthians 3:1-3). Even today, wherein the Spirit of God is not working through men as He did in the first century (I Corinthians 12:1-13:13 and I John 2:27), the word of God takes root in the heart and mind of the hearer (Luke 8:1-15). Consider though, that this happened under the old law as well (Deuteronomy 6:6 and Deuteronomy 11:18). The fact is, Romans 10:8 is a quote from Deuteronomy 30:14. Thus, we have to see that this difference was experienced through the work of the Spirit directly in the first century. That contrasting point is made and taught in two chapters in the letter that was written to the saints in Rome (Romans 7:1-8:39).

Another difference is the teaching about God. Under the Old Law, the Gentiles were a law unto themselves because the word of God was not taught everywhere (Romans 2:1-15). That was the case because the Law was given to Israel rather than the whole world (Leviticus 26:46 and Romans 3:1-2). The words of our Lord on the other hand were to be preached by the Apostles to all nations (Matthew 28:16-20, Mark 16:14-20, and Luke 24:44-47). They accomplished that task (Romans 16:25-26, Colossians 1:5-6, and Colossians 1:23).

Another difference is something we have discussed several times throughout our studies of this letter and will again going forward. Under the Old Law the forgiveness of sins that we have in Christ was not available to anyone. Now, that forgiveness is available to any sinner who will be converted and be faithful. These words are New Covenant words only: “My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world” (I John 2:1-2). Our God wants all men to be saved (I Timothy 2:1-4). He is not willing that any should perish (II Peter 3:9). Therefore, it is no wonder why He found fault with the first covenant. For this, we should be eternally grateful. The Jews that missed these truths needed to wake up!

Chapter Nine

Hebrews 9:1-10 - “Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary. For there was a tabernacle made; the first, wherein was the candlestick, and the table, and the shewbread; which is called the sanctuary. And after the second veil, the tabernacle which is called the Holiest of all; Which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna, and Aaron's rod that budded, and the tables of the covenant; And over it the cherubims of glory shadowing the mercyseat; of which we cannot now speak particularly. Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service of God. But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people: The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing: Which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience; Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation” (Hebrews 9:1-10).

After a chapter discussing the vanishing of the Law of Moses (Hebrews 8:1-13), the context is transitioning to the changes in the sanctuary and then again to the changes in the priesthood. Under the Law of Moses, the children of Israel were to make God a sanctuary (Exodus 25:8-9). That sanctuary was to be revered (Leviticus 26:2). Later, Solomon was to build a new sanctuary that we know as the temple in Jerusalem (I Chronicles 28:9-12). Included in those instructions were the courses for the priests and the Levites, for the work and service to be done in that sanctuary (I Chronicles 28:13-21).

Going back to the days of Moses the sanctuary was in a tabernacle [tent] (Exodus 26:1-30). The children of Israel were given instructions as to what the Lord wanted within the tabernacle (Exodus 25:10-40). Then there was a second veil and behind that was the most Holy place (Exodus 26:31-33). Then, the ark of the covenant and other items were placed therein (Exodus 37:1-29). What was done, was as Moses commanded (Exodus 40:20-21). Aaron’s rod that budded had to be added later because the event concerning his rod had not occurred when the first tabernacle was constructed (Numbers 17:1-13). The tables of the covenant were overshadowed by cherubims. This is where the Lord said He would meet with Moses (Exodus 25:17-22).
It is interesting to note that the penmen of this letter said “of which we cannot now speak particularly” concerning the mercyseat. Was it the glory of God upon the mercyseat they could not speak of particularly? Was it that there was no need to speak further of these things? Were there limitations concerning these things because the ark of God was not with Israel any longer? I do not have any answers on this point. We can go backwards and read about the pattern concerning these matters (I Chronicles 28:11), but from this text we gain no further information.

The letter then points to the service of the priests in the first tabernacle (i.e. Exodus 27:21). Into the second place, the most holy place, the high priest entered alone with blood sacrifices for his errors as well as the people’s errors (Leviticus 16:1-20). It is here that we begin to see the point of this context. The temple was going to be destroyed, as Jesus prophesied, in the first century (Matthew 23:37-24:34). The temple therefore did not matter any more. What did matter is how sins would be dealt with. If not within the temple, where would they be dealt with? If not the blood of unblemished sacrifices, with what/whose blood would their sins be dealt with? If the Jews struggling with the transition from the old law to the new would’ve just reasoned here, they would’ve seen the need for something better.

The writers of this letter declared that the Holy Ghost made a statement through the way sins were dealt with in the past. The people did not come before God. They had an imperfect man standing before God on their behalf. This should have screamed loudly to them that the system was not perfect. Yet, we know that people do not always make the proper necessary inferences (John 21:20-23). Their consciences were not able to be cleansed. When we proceed into the next chapter, we will read this: “Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; And having an high priest over the house of God; Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water” (Hebrews 10:19-22). The things of old were only a figure of the true (Hebrews 9:24).

The language in the last passage of this study reminds me of Colossians 2:4-23. The physical things of meats, drinks, washings, etc. had become all too important to the Jews. As we discussed in our previous study, the children of Israel were foretold of a better covenant to come (Jeremiah 31:31-34). The saints in the churches of Galatia erred by going backwards towards some of the things written in the Law of Moses (Galatians 1:6-9 and Galatians 5:1-11). They were told that there was a “fulness of time” regarding Christ coming into this world and the changes He brought (Galatians 3:22-4:5). The terms used in our current study are “the time of reformation.” To the carnally minded Jew, this meant a restoration of the physical kingdom of Israel (Acts 1:6). Thankfully, that is not what our Lord meant. Jesus came to restore mankind to a relationship with God that did not, could not (Acts 13:38-39), exist under the Law of Moses (II Corinthians 5:14-18 and Colossians 1:12-20).

Hebrews 9:11-14 - “But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us. For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God” (Hebrews 9:11-14)?

We have been studying about Christ being our High Priest throughout this epistle (Hebrews 2:16-18, Hebrews 3:1, Hebrews 4:14-5:10, Hebrews 6:20-8:6, etc.). The good things to come are in reference to the better things under the New Covenant than what was under the Old Covenant (Hebrews 10:1). First century Jewish Christians struggled to learn that. That is why this letter as well as the epistle to the churches of Galatia were written. Jesus is the mediator of a better covenant (Hebrews 8:6). When Jewish Christians desired to go back to things written under the Law of Moses, they were desiring to be under bondage again (Galatians 4:9 and Galatians 5:1). Not only was the Old Law burdensome, but the fear they lived under was too (Romans 8:15 and Hebrews 2:15). Now we have the perfect law of liberty (James 1:25 and James 2:12) that is not burdensome (I John 5:1-3).

As we studied in the last article that covered Hebrews 9:1-10, the New Law is not the only better thing in Christ. There is no longer a physical tabernacle (John 4:20-24). Jewish Christians in the first century needed to change their thinking from one of carnality to spiritual thinking (Romans 8:1-4). Even though it was known in times past that buildings made by men could not contain God (I Kings 8:27; cf. Acts 7:47-48), letting go of the concept of a physical holy place was a struggle for people leaving the Old Law behind.

The same struggle existed when it came to physical sacrifices. The system of physical sacrifices existed before the Law of Moses was in place (Genesis 8:20). For this reason, men built altars unto our Lord (Genesis 12:7, Genesis 13:18, Genesis 33:19-20). When Moses desired the release of the Israelites from Egyptian bondage, he also wanted to secure sacrifices and burnt offerings for the Lord (Exodus 10:25). So, you can see that the history of Israel included, even before Moses was given the Law to deliver to Israel, animal sacrifices. What had been done for thousands of years ended with Christ.

From this current text forward into the next chapter, we are going to be talking about Jesus offering Himself as the sacrifice for the sins of all of humanity. Think about this great subject matter from a few passages: “The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world… My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world… And we have seen and do testify that the Father sent the Son to be the Saviour of the world” (John 1:29, I John 2:1-2, and I John 4:14). The sacrifice Christ made of Himself was all-sufficient. Notice: “But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God” (Hebrews 10:12).

What Jesus did voluntarily was an act of love (Ephesians 5:2). He entered once into the holy place to obtain eternal redemption. What does that mean? We know it was not a building. Later in this chapter, we will read this: “For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us: Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others; For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself” (Hebrews 9:24-26). That should draw some thoughts.

Weekly, we remember that Jesus died and shed His blood for the remission of our sins (Matthew 26:26-29, Acts 20:7, and I Corinthians 11:23-26). We certainly do not want to pass over that fact. His blood was shed so that our sins can be washed away (Revelation 1:5) and so that our consciences can be clear (Hebrews 10:22). The context we are studying takes us not only through the act of His death, but also into the work He does in the presence of God as our advocate (Romans 8:34). We studied this earlier in this letter (Hebrews 7:23-25). What makes Him capable of being that perfect sacrifice and to continue to intercede for us?

What allows Jesus to stand before God to this day is that He was without spot as the perfect sacrifice (I Peter 1:18-19) and continues to be such (Hebrews 9:27-28). Speaking about Jesus, we find this great statement in the Scriptures: “And ye know that he was manifested to take away our sins; and in him is no sin” (I John 3:5). He did not only die to take away our sins. He died so that we can be clean and serve the living God, His Father.

Being bought by the blood of Christ puts us in a position of service (I Corinthians 6:19-20). Later in this epistle, we will read this: “Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear” (Hebrews 12:28). So, as we are reminded of the sacrifice of Christ, let us also be reminded that we have a purpose in this world (Ecclesiastes 12:13-14 and Revelation 4:11). We do not want the death and work of our Lord to be in vain. The grace of God from which we are made clean also carries responsibility in this world (Titus 2:11-14).

Hebrews 9:15 - In continuation of studying about Christ being our high priest of good things to come (Hebrews 9:11-14), we read this: “And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance” (Hebrews 9:15). It is important to recall what “for this cause” is about. The previous passage revealed that the blood of Christ was shed to purge a person’s conscience from dead works to serve the living God (Hebrews 9:14). Contextually, that is the cause for Jesus being the mediator of the New Testament.

The Greek word translated “mediator” [μεσίτης] is defined as: “a go-between, i.e. (simply) an internunciator, or (by implication) a reconciler (intercessor): — mediator. One who intervenes between two, either in order to make or restore peace and friendship, or form a compact, or for ratifying a covenant; a medium of communication, arbitrator” (Strong’s # 3316). Notice the other passages wherein we find this word being used: “Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator. Now a mediator is not a mediator of one, but God is one… For there is one God, and one mediator between God and men, the man Christ Jesus… But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises… And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel” (Galatians 3:19-20, I Timothy 2:5, Hebrews 8:6, and Hebrews 12:24). All of that gives us a clear idea of what Jesus’ role was/is in being a mediator. So, let’s think a bit about the New Testament.

We find the wording of “New Testament” in several passages outside of the context we are currently studying (Matthew 26:28, Mark 14:24, Luke 22:20, I Corinthians 11:25, and II Corinthians 3:6). The Greek word translated “testament” [διαθήκη] is defined as: “properly, a disposition, i.e. (specially) a contract (especially a devisory will): — covenant, testament. A disposition, arrangement, of any sort, which one wishes to be valid, the last disposition which one makes of his earthly possessions after his death, a testament or will; a compact, a covenant, a testament; God’s covenant with Noah, etc.” (Strong’s # 1242). By there being a New Testament that implies there was an Old Testament (II Corinthians 3:14). The way that appears in modern Bibles is Genesis - Malachi. We should know that there was a period of time before the Law of Moses took place (Genesis - Exodus chapter twenty). From the book of Exodus forward, there are several sections in that Old Testament. Jesus referred to the things spoken of old as the Law of Moses, the prophets, and the Psalms (Luke 24:44).

The Law of Moses, the prophets, and the Psalms were in full effect until the preaching of John (Matthew 11:13 and Luke 16:16). After the death of Jesus, those things of Old were taken out of the way (Colossians 2:14). We will be studying more about all of that in the verses coming in the context we are currently studying. So, from here, let’s consider more about Hebrews 9:15. In particular, let’s consider the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance.

In the epistle to the saints in Rome, the inspired Apostle Paul wrote about how all those who lived in the past needed a savior (Romans 3:1-23). In part, he was trying to silence the ignorance of the Jews that thought they were better than the Gentiles and vice versa (Romans 3:27-31). In that context, these words were penned: “For all have sinned, and come short of the glory of God; Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus” (Romans 3:23-26). With that and what we read in Hebrews 9:15, we can conclude that the blood of Christ not only saved going forward, but also those that had died in the past under the Law of Moses. For Gentiles, not under the Law of Moses (Ephesians 2:11-17), they were a “law unto themselves” (Romans 2:12-16). If you read through the reference I just cited, you will see that their consciences are mentioned. Remember, the blood of Christ was shed to clear the conscience.

Eternal life through Jesus Christ was not preached under the Law of Moses, the Psalms, and the prophets. In fact, it was all a mystery to them (I Peter 1:1-12). Though there were a great number of faithful people that we learn from even to this day (i.e. Hebrews 11:1-38), they did not receive the promise we now have today (Hebrews 11:39-40). God is fair. He did not have those men and women suffer through life in this world and then leave them without salvation. Imagine what a surprise “Paradise” (Luke 16:19-31 and Luke 23:39-43) was for those who formerly may have thought life ended at death.

This one passage we are looking at answers so many questions that faithful students of the Scriptures have. What happened to those under the Law of Moses that died, but were obedient? What about those that were part of the remnant from time to time? What happened to those who were outside of Israel, but lived naturally according to the things written in the Law? The blood of Jesus saved them! Jesus truly is the reconciler of things on earth and beyond (Colossians 1:20).

Hebrews 9:16-21 - In the last article, part of our study was about Jesus being the mediator of the New Testament (Hebrews 9:15). This study will look further into how the death of Christ relates to the New Testament. We will be looking into the following passages: “For where a testament is, there must also of necessity be the death of the testator. For a testament is of force after men are dead: otherwise it is of no strength at all while the testator liveth. Whereupon neither the first testament was dedicated without blood. For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book, and all the people, Saying, This is the blood of the testament which God hath enjoined unto you. Moreover he sprinkled with blood both the tabernacle, and all the vessels of the ministry” (Hebrews 9:16-21).

Since we studied the word “testament” in last week’s article, we are going to talk first in this article about what a testator is. The Greek word [διατίθημι] that is translated as “testator”means: “to put apart, i.e. (figuratively) dispose (by assignment, compact, or bequest): — appoint, make, testator. To arrange, dispose of, one's own affairs; of something that belongs to one; to dispose of by will, make a testament; to make a covenant, enter into a covenant, with one” (Strong’s # 1303). To make it simple, the testator is one who makes a covenant. That is why the term is translated “make” in other passages (Hebrews 8:10; 10:16).

For a covenant to be in effect, death must take place. We understand the principle when we look at the modern day practice of a person making a last will. While a person is alive, that person makes their wishes known in a last will. That last will does not take effect while the person is living. So, this may make sense to us. However, the Jews might have had a little reason to be confused. For Jewish Christians in the first century, the death that brought the New Testament into effect was a little different than what happened under the Law of Moses.

When the old covenant was brought into effect this is what happened: “And he said unto Moses, Come up unto the LORD, thou, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel; and worship ye afar off. And Moses alone shall come near the LORD: but they shall not come nigh; neither shall the people go up with him. And Moses came and told the people all the words of the LORD, and all the judgments: and all the people answered with one voice, and said, All the words which the LORD hath said will we do. And Moses wrote all the words of the LORD, and rose up early in the morning, and builded an altar under the hill, and twelve pillars, according to the twelve tribes of Israel. And he sent young men of the children of Israel, which offered burnt offerings, and sacrificed peace offerings of oxen unto the LORD. And Moses took half of the blood, and put it in basons; and half of the blood he sprinkled on the altar. And he took the book of the covenant, and read in the audience of the people: and they said, All that the LORD hath said will we do, and be obedient. And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which the LORD hath made with you concerning all these words. Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel: And they saw the God of Israel: and there was under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness. And upon the nobles of the children of Israel he laid not his hand: also they saw God, and did eat and drink. And the LORD said unto Moses, Come up to me into the mount, and be there: and I will give thee tables of stone, and a law, and commandments which I have written; that thou mayest teach them. And Moses rose up, and his minister Joshua: and Moses went up into the mount of God. And he said unto the elders, Tarry ye here for us, until we come again unto you: and, behold, Aaron and Hur are with you: if any man have any matters to do, let him come unto them. And Moses went up into the mount, and a cloud covered the mount. And the glory of the LORD abode upon mount Sinai, and the cloud covered it six days: and the seventh day he called unto Moses out of the midst of the cloud. And the sight of the glory of the LORD was like devouring fire on the top of the mount in the eyes of the children of Israel. And Moses went into the midst of the cloud, and gat him up into the mount: and Moses was in the mount forty days and forty nights” (Exodus 24:1-18).

In addition to what you just read, Moses also sprinkled the tabernacle and all the vessels of the ministry (Exodus 29:10-46). There were laws for purification that included scarlet and hyssop (Numbers 19:1-22). At the time this letter called Hebrews was written, Jesus had already died. His blood was shed for the New Testament (Matthew 26:28). There was no longer a physical tabernacle or temple. There were no more physical vessels to the service of God. The priesthood, as we have studied thoroughly in this letter, has now changed. In fact, these Jewish Christians are now all priests as we in Christ today are as well (I Peter 2:1-9 and Revelation 1:4-6). The Jews believed they were under an “everlasting covenant” (I Chronicles 16:13-18). Think about how hard these changes would be to grasp. One would reasonably wonder, what else will change.

We know the first covenant was found to be faulty (Hebrews 8:1-13). When we come to the end of this letter, we are going to read this: “Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant, Make you perfect in every good work to do his will, working in you that which is wellpleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen” (Hebrews 13:20-21). The blood of Christ has brought about a true everlasting covenant (Matthew 24:35-36). We are under the perfect law (James 1:25; 2:12). Be thankful!

Hebrews 9:22-25 - It is wonderful that we live under the perfect law of liberty. We have an amazing hope ahead of us (Titus 1:1-2). Our having the hope of eternal life came with a steep price. Our study in this article is from the following text: “And almost all things are by the law purged with blood; and without shedding of blood is no remission. It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these. For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us: Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others” (Hebrews 9:22-25).

When we look back at the Law of Moses, blood needed to be shed for sins to be purged. The word translated purged [καθαρίζω] means: “to cleanse (literally or figuratively): — (make) clean(-se), purge, purify. To make clean, cleanse; from physical stains and dirt, utensils, food, a leper, to cleanse by curing, to remove by cleansing, in a moral sense, to free from defilement of sin and from faults, to purify from wickedness, to free from guilt of sin, to purify, to consecrate by cleansing or purifying, to consecrate, dedicate; to pronounce clean in a levitical sense” (Strong’s # 2511). You can study through the Law of Moses and see clearly that blood from sacrifices offered to God was widely used to cleanse in many ways (Leviticus 4:1-35, Leviticus 12:1-8, Leviticus 14:1-57, etc.). One of the reasons God forbad the eating of blood, was this: “For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that maketh an atonement for the soul” (Leviticus 17:11).

Sometimes a text can be confusing. Did Jesus have to die to purify Heaven? No! The temple of our Lord in Heaven was holy without Christ needing to die (Psalms 11:4). We have to look at the text we are studying in the overall context. In this chapter and the chapter ahead of us, the superiority of the sacrifice of Christ over that of animals is made clear (Hebrews 9:1-14 and Hebrews 10:1-18). The text we are studying now states that the better sacrifice of Christ was necessary. The sacrifices of old could not cleanse anyone so that a person or persons could enter into Heaven. Jesus came and died in the flesh to make reconciliation for the sins of the people (Hebrews 2:9-17). Now, the family of God is not just an earthly family (the church). The family of God extends into Heaven (Ephesians 3:15). The family includes an innumerable company of angels (Hebrews 12:22-28). Jesus made all of this one!

To understand the reconciliation we have in Christ, consider the following text: “Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light: Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son: In whom we have redemption through his blood, even the forgiveness of sins: Who is the image of the invisible God, the firstborn of every creature: For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: And he is before all things, and by him all things consist. And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. For it pleased the Father that in him should all fulness dwell; And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled. In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight: If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister” (Colossians 1:12-23).

In addition to what we have covered already, Jesus was the greater sacrifice for what He has and is doing even after He died in the flesh. No sacrifice of old ever went directly before the Father in Heaven for the sins of the people. In our study of the book of Hebrews we have looked at Jesus being our interceder in the presence of God (Hebrews 7:22-28). He is called our mediator (I Timothy 2:5). Therefore, it is not just what Jesus did in dying for sins that makes His sacrifice superior. His superiority also includes His continued work in appearing before our Father in Heaven to continue the process of reconciliation between things in Heaven and on earth.

This point is being made by the Holy Spirit through the penmen of this letter because Jewish Christians were accustomed to the priests coming annually before God for the sins of the people. That was what was instructed under the Law of Moses (Exodus 30:10 and Leviticus 23:26-32). You will recall that under the Law of Moses, no one was made perfect (Hebrews 7:18-19). The point then comes back to the fact that Jesus was different than the sacrifices of old, because it was His own blood He offered for the sins of the people.

We need to, as much as those saints of old needed to, consider the price paid by Jesus for our sins. When Jesus instituted His supper, He spoke of His blood being shed for many for the remission of sins (Matthew 26:28). We remember this weekly when we assemble together to partake of the Lord’s Supper (Acts 20:7 and I Corinthians 11:23-33). Don’t just remember the price paid for your sins weekly. We who were once enemies are brought nigh to God because of the blood of Christ (Ephesians 2:13). We were washed by His blood (I John 1:7 and Revelation 1:5). He was the lamb without spot (I Peter 1:18-19). Think often on that!

Hebrews 9:26-28 - We have been studying about the death of our Lord and Savior Jesus Christ for the bringing in of the New Testament (Hebrews 9:1-25). We left off our last study with the difference between the priests of old offering sacrifices annually and Jesus offering Himself once and then appearing before our Father. What we will be discussing in this study are the following passages of Scripture: “For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself. And as it is appointed unto men once to die, but after this the judgment: So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation” (Hebrews 9:26-28).

Take a moment and reread the text above. It starts with the point that if Jesus were to be like the priests under the Law of Moses, He would have had to be put to death often since the foundation [conception] of the world. In this, we are reminded that sin entered this world in the days of Adam and Eve (Genesis 3:1-24). The plan for Jesus to be the Savior was in place before Adam and Eve transgressed (I Peter 1:18-20). It is unimaginable that Jesus would have been put to death annually since those days. Rather, God’s plan was for this to happen once. That once was preplanned to be in the end of the world.

In thinking about the phrasing of Jesus dying in the end of the world we gain great perspective. This epistle opened with these words: “God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds” (Hebrews 1:1-2). The last days were foretold through the pen of the prophets (Isaiah 2:1-3 and Micah 4:1-2). The last days began as the Apostles received the Holy Ghost and began preaching the Gospel of Christ to the world starting at Jerusalem (Acts 2:1-21). So, while it is not the main focus of this context, we are reminded that they and we live in the final days of this world.

While Jesus did many things while He walked this earth, He came into the world to sacrifice Himself. As Jesus approached the last week of His life in this world, He stated the following: “Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour” (John 12:27). Jesus came into this world to give His life for a ransom for many (Matthew 20:28).

The sacrifice of Jesus also had multiple purposes. We have already addressed the bringing in of the New Covenant and will again in chapter ten. We know Jesus died to purchase the church with His own blood (Acts 20:28 and Ephesians 5:25). The emphasis of this context draws to the putting away of sin. The Greek word “ἀθέτησις” translated “put away” means: “cancellation (literally or figuratively): — disannulling, put away…” (Strong’s # 115). Think about that. His blood was shed to cancel sin. We can understand that by considering how that those converted are washed by His blood (Revelation 1:5). Meaning, for those of us who have been converted, His blood has washed away our sins (Acts 22:16). From that point, all we have to do is keep ourselves pure (I Timothy 5:22).

When Paul wrote to Timothy he wrote about his own selection as a servant of Jesus Christ (I Timothy 1:12-14). In that context, the inspired Apostle wrote this: “This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief” (I Timothy 1:15). Jesus was manifested to take away sins (I John 3:5). Thanks be to God that Jesus accomplished His part. He finished it. He is not coming back to die again and again. So, what’s that mean going forward?

Going forward, all of humankind has death ahead of us. There is an exception to that. We are in the last days, so at some point Jesus is going to return. If Jesus were to return today then those alive at His coming will not experience physical death (I Thessalonians 4:13-18). The Holy Spirit did not have the penmen of this letter focus on that at this point. That will come in the next verse. Instead, the first century readers of this letter are first directed to consider death as a certain conclusion to this life (Genesis 3:19, II Samuel 14:14, Psalms 89:48, Ecclesiastes 3:20, Ecclesiastes 12:7-14, and Romans 5:12).

After death, there is the certainty of the Day of Judgment (Matthew 24:35-25:46). While it is not directly stated in this context, the Judgment Day is the day of the coming resurrection of the dead (John 5:28-29). Regardless of what we call that day, all will stand before the Judgment seat of Jesus Christ (Romans 14:7-12 and II Corinthians 5:10). The words of Christ will be the standard all will be judged by (John 12:48 and Romans 2:16). That is why Jesus, while He was in Hades, preached the Gospel there too (I Peter 3:18-4:6).

As the chapter concludes, the mind of the reader is reminded again that Jesus was sacrificed for the sins of many (cf. I Peter 3:18). Then, the return of Christ is brought into light. He is coming back. It may seem long in the coming, but that day will come (II Peter 3:1-14). When Jesus returns, He will return the way He departed (Acts 1:1-11). Part of that is that He will come back as sinless as He was while He lived in the flesh (Hebrews 7:22-28). When our sinless Savior returns, salvation will be realized for the faithful. We cannot overlook that. While it is right to say you’re saved (II Timothy 1:9), it is wrong to think that your salvation has been realized (Philippians 3:4-16 and I Peter 1:3). That is the end of the chapter. It is a fitting point of conclusion. For us, press on to a faithful end and salvation to come.

Chapter Ten

Hebrews 10:1-4 - Our study in this article will be from the following text: “For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect. For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins. But in those sacrifices there is a remembrance again made of sins every year. For it is not possible that the blood of bulls and of goats should take away sins” (Hebrews 10:1-4).

Take some time to think about a shadow. While out with my dog in the backyard at night, I can see a shadow of myself on our rock wall because of the flood lights we have out back. At first, my dog thought there was someone else out there with us. He barked at my shadow. Then, he saw his own shadow and barked at that too. He had to come to realize that these shadows were a rough outline of himself and me. However, those shadows were not really us. The word “shadow” is translated from the Greek word “σκία” (Strong’s # 4639). Part of the definition of the word is this: “an image cast by an object and representing the form of that object.”

Hopefully, if you have been studying these articles weekly, thinking of the Law of Moses as a shadow of things to come is not new to you. We have covered this already in our study of this letter (Hebrews 8:1-13). This epistle is not the only place in the Scriptures this is covered. The saints in Colosse were also taught that the Law of Moses was a shadow of things to come: “Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross; And having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it. Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days: Which are a shadow of things to come; but the body is of Christ” (Colossians 2:14-17). For first century Jewish Christians wanting to stay under parts of the Law of Moses, they needed to understand they were serving a shadow. The real image was not in view with that thinking.

The Law of Moses was not intended to be eternal (Jeremiah 31:31-34). The Law pointed to good things to come (i.e. Deuteronomy 18:15-19; cf. Acts 3:18-26). So, it was time for those struggling with this to step back and see the real image rather than the shadow.
Had first century Jewish Christians missed the true image, to whom were they looking for their sins to be forgiven? The Law of Moses could never make those serving thereunder perfect. If they were to return to the sacrificial system in place under the Law of Moses (Leviticus 4:1-35, Leviticus 12:1-8, Leviticus 14:1-57, Leviticus 17:11, etc.), that would have meant they were rejecting Christ. The result of that would have been falling from grace (Galatians 5:4). As we know, it was not possible for the blood of those sacrifices to take away sins. These are all things we have studied already in the previous chapter of this epistle (Hebrews 9:1-28).

Seeing as how these things are a review, I want to use the remainder of this article to address being perfect. Before the Law of Moses, God expected man to walk before Him and be perfect. Think about Job: “There was a man in the land of Uz, whose name was Job; and that man was perfect and upright, and one that feared God, and eschewed evil… And the LORD said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil” (Job 1:1; 1:8)? Regarding Noah, we read: “These are the generations of Noah: Noah was a just man and perfect in his generations, and Noah walked with God” (Genesis 6:9). Notice what God told Abraham [Abram]: “And when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him, I am the Almighty God; walk before me, and be thou perfect” (Genesis 17:1). After the Law of Moses was delivered, notice: “Thou shalt be perfect with the LORD thy God… Let your heart therefore be perfect with the LORD our God, to walk in his statutes, and to keep his commandments, as at this day” (Deuteronomy 18:13 and I Kings 8:61).

So, from before and after the establishment of the Law of Moses, God wanted man to be perfect. That hasn’t changed. Perfection is required under the Law of Christ as well (Matthew 5:48, II Corinthians 6:14-7:1, II Corinthians 13:11, Colossians 1:28, and II Timothy 3:15-17). Here is what has changed. In the past, once man erred and ceased to be perfect in the sight of God, there was no way to come back to that complete, whole, perfect state of being. The sacrifices, as our text of study states, did not take away sins. Those sins were brought to remembrance annually.

We are told to depart from iniquity (II Timothy 2:19). We are told not to use grace as an excuse for sin (Romans 6:1-2). We are told not to err (James 1:13-16). For them in the first century and for us today, if we cease to be perfect there is a way back to perfection. The way back to our Father was paved by Christ (I John 1:7-2:1). This too has been addressed in the Hebrew epistle (Hebrews 2:9-10, Hebrews 4:14-16, Hebrews 7:24-25, and Hebrews 9:24). While we should not abuse the grace of our Lord and take forgiveness for granted (Acts 8:12-24), it is possible for Christians to err and then be restored (Galatians 6:1, James 5:19-20, Revelation 2:1-7, and Revelation 3:14-22). Therefore, the perfection that eluded followers under the Law of Moses is attainable and sustainable in Christ.

Hebrews 10:5-10 - Since it is not possible for the blood of an animal sacrifice to take away sins (Hebrews 10:4), a better sacrifice needed to be made. So, the text we are studying addresses the role of Jesus as the sacrifice for the sins of many in the following way: “Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me: In burnt offerings and sacrifices for sin thou hast had no pleasure. Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God. Above when he said, Sacrifice and offering and burnt offerings and offering for sin thou wouldest not, neither hadst pleasure therein; which are offered by the law; Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second. By the which will we are sanctified through the offering of the body of Jesus Christ once for all” (Hebrews 10:5-10).

We should first reference the Psalm from which some of the text we are studying comes from: “Sacrifice and offering thou didst not desire; mine ears hast thou opened: burnt offering and sin offering hast thou not required. Then said I, Lo, I come: in the volume of the book it is written of me, I delight to do thy will, O my God: yea, thy law is within my heart” (Psalms 40:6-8). We have seen in the previous chapter (Hebrews 9:11-13) and in the current chapter we are studying, that the sacrifices of old were not sufficient. Now, through the quote from the Psalm, another layer comes forth in our study. God did not desire continued sacrifices. Not only were the sacrifices not sufficient, but the hypocrisy of those offering them made them undesirable to God (Isaiah 1:10-20). There were times wherein God rejected and even despised their offerings (Jeremiah 6:20, Amos 5:21-22, and Malachi 1:6-14). The sacrifice of the wicked is an abomination to the LORD (Proverbs 15:8 and Proverbs 21:27).

In times past, the Lord wanted them to change rather than just keep coming to Him with their sacrifices. Consider what Micah the prophet said: “Wherewith shall I come before the LORD, and bow myself before the high God? shall I come before him with burnt offerings, with calves of a year old? Will the LORD be pleased with thousands of rams, or with ten thousands of rivers of oil? shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul? He hath shewed thee, O man, what is good; and what doth the LORD require of thee, but to do justly, and to love mercy, and to walk humbly with thy God” (Micah 6:6-8; cf. Deuteronomy 10:12-13)? Furthermore, consider the following words of wisdom regarding what God wanted: “To do justice and judgment is more acceptable to the LORD than sacrifice” (Proverbs 21:3).
In the past, they erred over and over again. Instead of repentance, they offered vain sacrifices. God took no pleasure in that (I Samuel 15:22). As Christians, those written to and in Hebrew letter and we too ought to be greatly interested in what pleases our Creator (Colossians 1:10 and Revelation 4:11). In times past, the sacrifices and the people offering them were not acceptable to God.

The law in which sacrifices were being made was flawed. The people offering the sacrifices were flawed. The sacrifices themselves were flawed. Under that system no one could have their sins taken away. The law needed to change. The system needed changed. The sacrifice and the priesthood had to change. We have covered all of that in this letter so far (Hebrews 7:11-9:28).

Jesus understood that the Father had prepared for Him a physical, fleshly body. We have also studied that, to a point, in this epistle (Hebrews 2:9-18). To the saints in Philippi, Paul and Timothy wrote the following through inspiration: “Look not every man on his own things, but every man also on the things of others. Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross” (Philippians 2:4-8).

Jesus not only understood His role, but was willingly obedient to the will of our Father in Heaven (John 4:34 and John 6:38). He finished the work the Father gave Him to do (John 17:4). In fact, we covered earlier in the Hebrew epistle how Jesus learned obedience by the things which He suffered (Hebrews 5:8-9).

The benefit of Jesus’ obedience is not to the Father or to Jesus. Those whom have sinned and have needed salvation are the beneficiaries of what Jesus did. Through Christ, we can be saved (Acts 15:11). The “we” in the context of our study is more than I will have space to cover. To keep it simple, those who are sanctified through the offering of the body of Christ are those whom have done their part to be beneficiaries of Jesus’ death. Thus, the “we” are those of us whom have and continue to obey the various requirements to be saved and continue in that state (Luke 8:4-15, Luke 9:57-62, Luke 13:1-5, Luke 14:25-33, Acts 2:36-47, Acts 3:19, Acts 8:25-39, Acts 18:8, Romans 6:1-23, Galatians 3:26-29, Colossians 1:23, Titus 2:11-14, etc.).

Most will not come to our Lord and obey Him to be saved (Matthew 7:13-23 and Luke 13:23-24). Yet, Jesus died so it is possible for all the lost to be saved (I John 2:1-2). That is why the Gospel was to be preached to the whole world (Matthew 28:16-20 and Mark 16:14-20). There will not be some other plan or way. Jesus is the way to the Father (John 14:6). Thus, He is the once-for-all sacrifice. Thanks be to God for that!

Hebrews 10:11-18 “And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins: But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God; From henceforth expecting till his enemies be made his footstool. For by one offering he hath perfected for ever them that are sanctified. Whereof the Holy Ghost also is a witness to us: for after that he had said before, This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them; And their sins and iniquities will I remember no more. Now where remission of these is, there is no more offering for sin” (Hebrews 10:11-18).

Under the Law of Moses, the priests offered daily sacrifices (Exodus 29:36-42). The system of offerings was very complex then. Offerings were made twice a day. Things changed on the Sabbath. There were special offerings on a monthly basis. There were feast offerings as well (Numbers 28:1-31). The priests of old were busy when they were following the Law of Moses correctly. As we have already addressed, though many offerings were made and some of those offerings were for sin, those offerings could never take away sins (Hebrews 10:1-4).

In chapter seven of this Hebrew letter, some of the differences are given between Jesus as our high priest and those high priests of the past. The daily sacrifices is one of those differences. In a context talking about Jesus, this was written: “For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens; Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's: for this he did once, when he offered up himself” (Hebrews 7:26-27). As we have also already studied, Jesus’ sacrifice was once for all (Hebrews 9:25-28 and Hebrews 10:10). There was/is no need for Him to offer Himself or any other sacrifice again. That part of His work is forever over.

After Jesus’ death, burial, and resurrection He ascended back into Heaven (Acts 1:6-11). This letter opened saying this: “God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds; Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high; Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they” (Hebrews 1:1-4). The point of Jesus being on the right hand of the side of our Father is made throughout this letter (Hebrews 8:1 and Hebrews 12:1-2). Where Jesus is right now is of no small meaning. His being beside our Father in Heaven was preached from the first sermon that was preached after Jesus left this world (Acts 2:33-34). It is from the right hand of our Father that Jesus makes intercession for us (Romans 8:34).

Jesus will remain on the right hand of the Father until His enemies be made His footstool (Acts 2:35). This too is a repetitive point in this letter (Hebrews 1:13). This statement is a quote from a Psalm (Psalms 110:1). Jesus used that Psalm in teaching about Himself (Mark 12:35-37). We know, though it is not addressed in this context, that Jesus will hold this position until His return on the Day of Judgment (Matthew 24:35-25:46 and I Corinthians 15:20-28). Man can be made ready for that day through the sacrifice of our Lord.

Perfection was not attainable through the Levitical priesthood (Hebrews 7:11; 7:19). However, the blood of Christ is powerful enough to wash away sins (Revelation 1:5). As we all should know, our part is to obey the Gospel and continue faithfully in Christ (Acts 8:12-39, Acts 18:8, Romans 6:1-23, Colossians 1:23, etc.). That includes, because the blood of Christ enables such, cleansing ourselves from all filthiness of the flesh and spirit (II Corinthians 6:14-7:1).

Then, there is the reminder that the Holy Ghost had before spoken of the New Covenant. The manner in which this is stated is wonderful. We know and have studied this in this book already (Hebrews 8:7-13), that Jeremiah prophesied about the New Covenant as referenced here (Jeremiah 31:31-34). Identifying this prophesy as being from the Holy Ghost is a great reminder to us of the inspiration of the Scriptures (II Timothy 3:16-17). Remember: “Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost” (II Peter 1:20-21). As David said: “The Spirit of the LORD spake by me, and his word was in my tongue” (II Samuel 23:2).

The conclusion of the Scriptures we are looking at in this study makes it clear that once sins are remitted, there is no more offering for sin. It is through the blood of Christ that we can be forgiven, have our sins remitted, and that we can be redeemed (Matthew 26:28, Ephesians 1:7, and Colossians 1:12-14). It is not difficult to understand that once Jesus made these things possible through His death that there was/is no need for any other sacrifice. This point keeps being repeated and stated in different ways because of the struggle Jewish Christians were having in walking away from the Law of Moses. Later in this chapter (Hebrews 10:26-31), a similar point is going to be made on this matter. There is no “plan B” (so to speak). Jesus always was/is the only plan (I Peter 1:18-20).

Hebrews 10:19-22 - We have spent several of our last studies considering Jesus’ role as our High Priest. We have studied about the supremacy of Him offering Himself as the sacrifice over those lesser sacrifices of old. In our previous article we looked at Jesus offering Himself for the New Covenant and for the remission of sins (Hebrews 10:11-18). The text we are considering in this study looks back at those points and forward to what that means for saints to be able to come before God. Here is what we are going to study in this article: “Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; And having an high priest over the house of God; Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water” (Hebrews 10:19-22).

Under the Law of Moses, there was a holy place and then a most holy place in the tabernacle (Exodus 26:31-33). The same thing was true in the temple that Solomon had built (II Chronicles 5:1-10). Under the Law of Moses, the most holy place was off limits to most people. The high priest would go in once a year to offer a sin sacrifice (Leviticus 16:1-34 and Numbers 18:1-14). To enter in, the priests had to have on special garments (Exodus 28:1-43 and Exodus 29:29-30). When we studied chapter nine of this letter, after the aforementioned points were essentially made (Hebrews 9:1-7), we then read this: “The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing: Which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience; Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation. But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us” (Hebrews 9:8-12). Jesus is the new and living way by which we come to the Father (John 10:1-18 and John 14:6).

Now, in our current study, we are reading that we can come boldly into the holiest place. This is because of the blood of Christ (Revelation 1:5). We have been washed and sanctified (I Corinthians 6:9-11 and I Peter 3:20-21). We have our “special garment” (Galatians 3:27). As new creatures in Christ (II Corinthians 5:17), we as have been created in righteousness and true holiness (Ephesians 4:24). Notice this: “Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy” (I Peter 2:5-10).

With Jesus being our High Priest (Hebrews 3:1 and Hebrews 6:19-7:28), we can draw near to God the Father. Do you remember reading this: “Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession. For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need” (Hebrews 4:14-16)?

Though the door to the Father has been opened by Christ, we have our part in coming before our Father too. This letter states we have to come with a true heart. This was the case under the Old Law (I Chronicles 28:9 and I Chronicles 29:10-17). What does that mean for us though? Think about the word “true” for a moment. The point is, we have to approach God honestly, genuinely. That is the case from the beginning of the conversion process (Luke 8:15). Consider how that Peter was concerned about Simon because his heart was not right in the sight of God (Acts 8:13-24).

We have to come before God in full assurance of faith (I John 3:19-22). We can have that confidence by faith because of what Jesus did in bringing us to the Father (Romans 5:1-2 and Ephesians 3:1-12).

We cannot come before God with defiled consciences (Romans 14:14-23). Every Christian should understand this point rather easily. We are supposed to practice this every first day of the week when we partake of the Lord’s Supper (I Corinthians 11:23-32). If any one of us came to our Father, while our consciences were defiled, that would be presenting ourselves before God without being pure (Titus 1:15). We should know that God expects every one of His children to be pure (II Corinthians 6:14-7:1, Hebrews 12:14, and I John 3:1-3). Therefore, remember that Jesus opened the door for us to come to the Father. At the same time, don’t neglect your continual part in keeping that door open (Isaiah 59:1-3 and John 9:31).

Hebrews 10:23-24 - We are clean and able to come before God in full assurance of faith (Hebrews 10:22). From those beautiful points, we read this: “Let us hold fast the profession of our faith without wavering; (for he is faithful that promised;) And let us consider one another to provoke unto love and to good works” (Hebrews 10:23-24).

Earlier in this letter the point was made that the people of the Lord need to hold fast the confidence to the end (Hebrews 3:6; 3:14). The point was also made, as it is here, to hold fast to the profession [confession] the faithful have made (Hebrews 4:14). When you do a word study on “hold fast’ (Strong’s # 2722) you see the same word translated in other Scriptures as “seize” (Matthew 21:38), “keep” (Luke 8:15, I Corinthians 11:2, and I Corinthians 15:2), “retained” (Philemon 1:13), etc. That should help us understand what it is to “hold fast” to something. That something in our current study, is the profession [confession; acknowledgement; cf. I Timothy 6:12-13] of our faith.

If we stand in the faith that we have confessed we will not waver. Wavering was a huge issue then as it seems to always be. In a context looking forward to the ending of spiritual gifts (Ephesians 4:7-16), Paul wrote this to the saints in Ephesus: “That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive” (Ephesians 4:14). When Elijah was a prophet and the children of God at that time wavered, notice what was said: “And Elijah came unto all the people, and said, How long halt ye between two opinions? if the LORD be God, follow him: but if Baal, then follow him. And the people answered him not a word” (I Kings 18:21). Whether then, the first century, or now; Christians need to be stedfast and unmovable (I Corinthians 15:58).

One of the things that keeps us from being moved is that we know for sure that God is faithful. The word translated “faithful” means, in part, that God is sure and true (Strong’s # 4103). We have seen this point made earlier in this letter (Hebrews 6:16-18). It is not in God’s nature to lie (Titus 1:1-3). God’s word accomplishes what He pleases (Isaiah 55:10-11). When the prophets prophesied something to come, though it may not have happened immediately, it was surely going to come (Habakkuk 2:3). We can study the Scriptures and see that. Jesus was a testimony of God’s faithfulness in this manner (Luke 24:44). Therefore, we can stand firm knowing that God will keep true to what He has said. We can live with confidence in that!

One of the tools that the Lord has given us to help us be stedfast is each other (Galatians 6:1-2 and Hebrews 3:13). The word “consider” appears in this context and it is a huge part of how we help each other. The Greek word translated “consider” [κατανοέω] means: “To observe fully: — behold, consider, discover, perceive. To perceive, remark, observe, understand; to consider attentively, fix one's eyes or mind upon” (Strong’s # 2657). I have long preached and have taught that we need to know one another to be able to help one another. This is what it takes to do things such as be fruit inspectors (Matthew 7:15-20) or to even know when our brethren need our spiritual or physical help. To consider one another properly, the right motives have to be in place (Romans 12:10-16 and Galatians 5:13). When the right motives exist we will use what we see in one another to properly aid one another.

The Greek word in Hebrews 10:24 translated as “provoke” [παροξυσμός] means: “(paroxysm); incitement (to good), or dispute (in anger): — contention, provoke unto. An inciting, incitement, irritation” (Strong’s # 3948). So, when we come together we need to sometimes irritate one another into the right actions. Think about that. Whether we are comforting one another or warning each other, we have responsibilities one toward another as brethren (I Thessalonians 5:11-14).

We are to provoke one another to love. That is very broad. We are supposed to walk in love (Ephesians 5:2). Christians are to be clothed in charity [love] because love is the bond of perfectness (Colossians 3:14). We are supposed to love God with all our heart, mind, and soul (Matthew 22:37). That love is shown by action. God and man knows we love the Lord when we keep His instructions (John 14:15 and I John 5:2-3). We are supposed to love one another as Christ loved us (John 13:34-35 and John 15:12-13). Our love one toward another, just as our love for God, is shown through actions (I John 3:10-18). We are taught to love our neighbors as we love ourselves (James 2:1-13). We are taught that those who do not love the truth will perish (II Thessalonians 2:10). We could go on and on with individual applications (i.e. Ephesians 5:25). The responsibility here is to get on each other to love the right things the right ways.

In addition to love, we are to provoke one another to good works. We know that faith without works is dead (James 2:14-26). Like love, good works are visible (Matthew 5:14-16 and I Peter 2:12). However, good works are not supposed to become a show for others to see (Matthew 6:1-8). We were created in Christ Jesus unto good works (Ephesians 2:1-10, Titus 2:11-14, Titus 3:8, and Titus 3:14). The Scriptures furnish us to these good works (II Timothy 3:14-17). That doesn’t mean all of our good works are going to be visible though. Just like the sins of some, the good works of some will not be known by many in this lifetime (I Timothy 5:24-25). There is one other thing about visible good works that I want to mention here. Remember that visible “good works” can be deceptive (Matthew 23:5; 23:27-28). That is where examination of the fruit of what appears to be good works comes in. So, let’s push each other to do good works for all the right reasons!

Hebrews 10:25 - In our previous study we discussed having unwavering faith and being considerate of each other to provoke one another for good (Hebrews 10:23-24). In this study we will consider the following passage of Scripture: “Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching” (Hebrews 10:25).

The term translated forsaking [ἐγκαταλείπω] means: “To leave behind in some place, i.e. (in a good sense) let remain over, or (in a bad sense) to desert: — forsake, leave…” (Strong’s #1459). The term translated “assembling” [ἐπισυναγωγή] means: “a complete collection; especially a Christian meeting (for worship): — assembling (gathering) together” (Strongs’s # 1997).

Let me first remind us that the local church does not just assemble for worship. There are various authorized reasons for the saints to come together. If a problem among the saints has reached a point wherein collective disciplinary action is necessary among the saints, the brethren must assemble together (Matthew 18:15-17). The saints may assemble together to hear of the work of the Lord (Acts 14:26-27). The congregation is to assemble for purposes of teaching and/or discussing spiritual matters (Acts 15:1-35). So, as we proceed in discussing forsaking the assembling of ourselves together, it is of great importance that we do not just think we are talking about a worship assembly.

In context, the instruction not to forsake assembling with brethren is about our work in aiding each other spiritually. Before we get into that, let’s discuss why assembling was so significant for these first century saints. The key is the phrase, “so much the more, as ye see the day approaching.” Jesus foretold of a time, in the first century, when judgment was going to come upon the city of Jerusalem. He spoke of signs to indicate when it was coming. He said it would be in their generation. It was a coming of the Lord, as in a judgment day such as we’ve seen several times in the Old Testament (Isaiah 13:1-14:23, Isaiah 34:1-8, and Jeremiah 46:1-10), that was observable (cf. Romans 13:12, James 5:8, and I Peter 4:7). At that time, even the temple was going to be destroyed (Matthew 23:37-24:34 and Mark 13:1-30). In Luke’s account we read: “And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judaea flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto. For these be the days of vengeance, that all things which are written may be fulfilled. But woe unto them that are with child, and to them that give suck, in those days! for there shall be great distress in the land, and wrath upon this people. And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled” (Luke 21:20-24).

Saints in the first century assembled together in one place (I Corinthians 14:23). In the time of coming peril that was clearly evident before their eyes, there were some that had been forsaking the assembling of the saints. That was the wrong action (Jude 1:17-19). In those troubling days, brethren needed to be in the company of one another. We do not know how often they assembled. We know it would have at least been upon the first day of the week (Acts 20:7 and I Corinthians 16:1-2). Regardless of the frequency, the instruction was to come together rather than to be apart.

Earlier in this epistle, these saints were told this: “But exhort one another daily, while it is called To day; lest any of you be hardened through the deceitfulness of sin” (Hebrews 3:13). The word translated “exhort” in that earlier instruction is the same word that appears here in Hebrews 10:25. The Greek word in Hebrews 3:13 and Hebrews 10:25 is “παρακαλέω”. It means: “to call near, i.e. invite, invoke (by imploration, hortation or consolation): — beseech, call for, (be of good) comfort, desire, (give) exhort(-ation), intreat, pray. To call to one's side, call for, summon; to address, speak to, (call to, call upon), which may be done in the way of exhortation, entreaty, comfort, instruction, etc.; to admonish, exhort; to beg, entreat, beseech; to strive to appease by entreaty to console, to encourage and strengthen by consolation, to comfort; to receive consolation, be comforted to encourage, strengthen; exhorting and comforting and encouraging; to instruct, teach” (Strong’s # 3870).

Most focus on the assembling of the saints being about worship to God. The instructions in Hebrews 10:25 helps us to understand that assembling together is about the saints too. Whether in the first century in times of extreme conditions or today in times of lesser peril, brethren need each other. Paul wrote: “But speaking the truth in love, may grow up into him in all things, which is the head, even Christ: From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love” (Ephesians 4:15-16). Like the human body, every member is necessary for the proper working of the local body of Christ (I Corinthians 12:12-27).

For us, we learn from Hebrews 10:25 not to forsake assembling with our brethren. It is so important for us to be together, at least once per week. Even the Lord’s Supper includes instruction to wait for one another before partaking (I Corinthians 11:17-34). So, let us not ever fail to assemble together as some of those in the first century did!

Hebrews 10:26-27 - After addressing the necessity of assembling together to provoke and exhort one another (Hebrews 10:24-25), the inspired writers of this letter deal with the consequences of disobedience. Again, lest we fail to remember this, faithful brethren are ESSENTIAL to our salvation (Hebrews 3:13). Faithful brethren aid each other in keeping the course. With that in mind, let’s proceed with our study.

The text we are looking at in this article is this: “For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries” (Hebrews 10:26-27).

Earlier in this epistle the impossibility of restoration for those who experienced spiritual gifts and still fell away was addressed (Hebrews 6:4-6). Now, we have willful sins addressed. By implication, if there are willful sins there must also be sins that are not willful. Under the Law of Moses there were sins of ignorance and sacrifices that were to be made for those sins (Leviticus 4:1-35 and Leviticus 5:15). Those sins of ignorance were considered different than sins committed presumptuously (Numbers 15:22-31). Regardless, whether sins were willful or not, they were still sins. Such is true even today.

Sin has and does require the ability to know right from wrong (James 4:17). Sin then is defined as transgression of the law (I John 3:4). There is not a greater or lesser transgression today (James 2:10-13). Nor is there an excuse for ignorance (Acts 17:22-31). Therefore, we cannot infer from Hebrews 10:26 that any sin is excusable (John 5:22-29, Romans 2:1-11, Romans 6:23, Galatians 6:7-8, and James 1:13-16). Even when a babe in Christ erred from the faith there was full accountability (Acts 8:4-25). So, what is taught here?

If you will recall the context, therein is the basis of the points in this text. In chapters nine and ten, we have read about the superiority of the death of Christ over the sacrifices offered under the Law of Moses. There will be no greater sacrifice than Christ for the sins of mankind. There is no future plan for another way. Jesus is the way (John 14:6). Again, as the context has stated, the next thing that will happen is the return of our Lord unto salvation (Hebrews 9:28). The Jewish Christians of the first century needed to understand that there is/was no “Plan C” for salvation. If they blew it with Jesus, they're done for all eternity.

Instead of thinking about some other sacrifice they could offer to appease God for their disobedience, they needed to understand what was coming next. There is no other sacrifice coming. Jesus is not coming to provide greater mercy or extended grace. What they have to look forward to is the fiery judgment of the Lord.

When Christ comes at an unknown time (Matthew 24:35-25:13), this is what there is to look forward to: “When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats: And he shall set the sheep on his right hand, but the goats on the left. Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me. Then shall the righteous answer him, saying, Lord, when saw we thee an hungred, and fed thee? or thirsty, and gave thee drink? When saw we thee a stranger, and took thee in? or naked, and clothed thee? Or when saw we thee sick, or in prison, and came unto thee? And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me. Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels: For I was an hungred, and ye gave me no meat: I was thirsty, and ye gave me no drink: I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not. Then shall they also answer him, saying, Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me. And these shall go away into everlasting punishment: but the righteous into life eternal” (Matthew 25:31-46).

There is a reason why eternal damnation is know as Hell fire (Mark 9:43-48). That understanding is fuel for obedience. In fact, we will later read this in this same letter: “Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear: For our God is a consuming fire” (Hebrews 12:28-29).

The vengeance of God is scary. God does not acquit evil doers. He holds on to His wrath and executes it on His adversaries (Nahum 1:2-3). That same fiery vengeance that comes upon Christians who sin willfully is what the enemies of God’s people have to look forward to (II Thessalonians 1:7-9). Wait, consider something else. What’s the difference between an erring Christian and a rebellious person of the world? The answer is that it is worse for the erring Christian who falls (II Peter 2:20-22). Our Sacrifice said, you are either with Him or against Him (Matthew 12:30). Walk, talk, and live with Him!

Hebrews 10:28-30 - Earlier in this Hebrew epistle this was written: “Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip. For if the word spoken by angels was stedfast, and every transgression and disobedience received a just recompence of reward; How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him” (Hebrews 2:1-3). Now, in the context we are looking at similar points are being made.

“He that despised Moses' law died without mercy under two or three witnesses: Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? For we know him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord. And again, The Lord shall judge his people” (Hebrews 10:28-30).

Under the Law of Moses the death penalty was carried out if a transgression was witnessed by two or three persons (Deuteronomy 17:1-6). The point in our study is not so much about the two or three witnesses. God’s judgment does not need witnesses. Having said that, since it is mentioned, I want to take a look at those points before we move forward. Throughout the Scriptures, the word of one was not enough to count as a witnessed matter. The law stated this: “One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth: at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established” (Deuteronomy 19:15). These principles are not gone from the Law of Christ. Notice: “Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican. Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven. Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven. For where two or three are gathered together in my name, there am I in the midst of them” (Matthew 18:15-20; cf. II Corinthians 13:1 and I Timothy 5:19-20).

Now, we are going to come back to the main points of our study. With more given to us there is a greater expectation and level of accountability (Luke 12:35-48). The death penalty for transgressions of old were carried out with no mercy (Deuteronomy 19:1-13). The same was true for God’s condemnation on the unjust under the Law of Moses (Deuteronomy 29:19-20 and Jeremiah 13:1-14). With that in mind, consider what Paul preached in Athens: “Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device. And the times of this ignorance God winked at; but now commandeth all men every where to repent: Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead” (Acts 17:29-31).

All of the things stated in this context stand out. There is one point that maybe should have been and should be considered a bit more highly. How could anyone think that God is going to dismiss the mistreatment of His only begotten Son? Take into consideration something written later in this letter: “And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel. See that ye refuse not him that speaketh. For if they escaped not who refused him that spake on earth, much more shall not we escape, if we turn away from him that speaketh from heaven: Whose voice then shook the earth: but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven. And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain. Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear: For our God is a consuming fire” (Hebrews 12:24-29).

The point about having “done despite” unto the Spirit of grace is interesting. The word translated “despite” [ἐνυβρίζω] means: “to insult” (Strong’s 1796). The point about counting the blood of the covenant an unholy thing should have hit home for the Christians addressed in this letter. Their knowledge of the Law of Moses and former practices under the Law of Moses make these points very impactful. They were taught the differences between holy and unholy (Leviticus 10:10). They knew better than to consider that which is holy as unholy (Isaiah 5:20 and Malachi 2:17). When those of old profaned the things of God there was a sure punishment that came upon them (Jeremiah 23:10-12).

We have seen that God takes disobedience personally. He considers such an insult to Himself, Jesus, and the Holy Spirt. From that, we read about His vengeance. Vengeance belongs to God (Deuteronomy 32:35, Psalms 94:1, Nahum 1:2, and Romans 12:17-21). God will recompense [repay] (Isaiah 65:1-7, Jeremiah 16:14-18, and II Thessalonians 1:4-10). Lest we think we can get away with something because we are His children, He makes that clear too. The Lord will judge His people (Psalms 50:4 and I Peter 4:17-19). So, be faithful!

Hebrews 10:31 - The context we have been studying is putting those to whom this letter was written on notice about God’s wrath. We have already read in this context about “a certain fearful looking for of judgment and fiery indignation” (Hebrews 10:27). What we are going to be considering in this article is this statement: “It is a fearful thing to fall into the hands of the living God” (Hebrews 10:31).

The fear of God is a challenging subject of study throughout the Scriptures. In both the Old and New Testaments there are clear instructions to fear God. Moses taught Israel to fear God: “Now these are the commandments, the statutes, and the judgments, which the LORD your God commanded to teach you, that ye might do them in the land whither ye go to possess it: That thou mightest fear the LORD thy God, to keep all his statutes and his commandments, which I command thee, thou, and thy son, and thy son's son, all the days of thy life; and that thy days may be prolonged” (Deuteronomy 6:1-2). A Psalmist wrote: “God is greatly to be feared in the assembly of the saints, and to be had in reverence of all them that are about him” (Psalms 89:7). Jesus taught about fearing God: “And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell” (Matthew 10:28). Paul taught about fearing God: “Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God” (II Corinthians 7:1).

There are great lessons that are taught about the benefits of fearing God. For example, fear helps in learning and obedience. Notice: “The fear of the LORD is the beginning of wisdom: a good understanding have all they that do his commandments: his praise endureth for ever… The fear of the LORD is the beginning of knowledge: but fools despise wisdom and instruction… Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man. For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil… Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling” (Psalms 111:10, Proverbs 1:7, Ecclesiastes 12:13-14, and Philippians 2:12).

All of those Scriptures cited above are clear and show us that we are to fear God. We can see even in the brief sample of Scriptures I have provided thus far, the benefit of fearing God. Having said all of that, there is a reason that I wrote about this being a challenging subject matter. Notice: “And we have seen and do testify that the Father sent the Son to be the Saviour of the world. Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God. And we have known and believed the love that God hath to us. God is love; and he that dwelleth in love dwelleth in God, and God in him. Herein is our love made perfect, that we may have boldness in the day of judgment: because as he is, so are we in this world. There is no fear in love; but perfect love casteth out fear: because fear hath torment. He that feareth is not made perfect in love” (I John 4:14-18).

When you study this subject matter out entirely, you are left to conclude that our relationship with God should not be one of constant fear, but rather of love (Mark 12:29-30 and I Corinthians 8:3). The kind of love that obeys Him (I John 5:1-3) and thus we are confident in our salvation rather than fearful of destruction (I John 5:13). If you will recall, we learned earlier in this epistle that Jesus came and provided a means whereby they and we can escape the fear of physical death that existed under the Law of Moses (Hebrews 2:9-18).

In the first century, when the Holy Spirit was given to those whom obeyed the Gospel (Acts 8:12-24, Acts 19:1-7, and Ephesians 1:13-14); that is what the Spirit confirmed to those saints (Romans 8:15-17). Proper fear exists when we consider what would happen if we disobeyed Him (Hebrews 12:28-29). Proper fear is the kind of fear a child should have of his or her parents if he or she were to disobey their rules (Leviticus 19:3). If we were to only fear the Lord, and fear Him in all ways, terror would take hold of us (Psalms 119:120). God does not desire us to walk about every moment of our lives fearing the return of Christ and the Judgment Day (John 14:1-3, II Peter 3:10-14, Jude 1:21, and I John 3:1-3). The Lord wants us to be of good comfort (II Corinthians 13:11). So, where is the balance? How do I fear and remain joyful?

In a Psalm we read: “Serve the LORD with fear, and rejoice with trembling” (Psalms 2:11). Fear is intended to keep us obedient (Exodus 20:18-20 and Jeremiah 32:36-40). If you know you’re going to be saved (I John 2:28), through your obedient love (John 14:15); you’ll fear consequences of sin. Yet, you’ll not be afraid of the Lord. What you should be afraid of is disappointing Him, by violating His will (II Thessalonians 1:7-9). Therefore, fear brings joy because fear moves you to obey the Lord and continually serve Him. Such obedience brings happiness and joy to your life (Psalms 35:9, Proverbs 29:18, Isaiah 61:10, and I Peter 1:3-9).

Keep in mind, the context in which Hebrews 10:31 is written is about willful disobedience (Hebrews 10:25-30). If you are faithful, there is nothing to fear about your current spiritual state. The only fear you should have is concerning what would occur if you were to choose to be disobedient to the will of God. Remember always, God does not intend for His people to be miserably afraid. Remember this: “Thou wilt keep him in perfect peace, whose mind is stayed on thee: because he trusteth in thee” (Isaiah 26:3; cf. Colossians 3:15).

Hebrews 10:32-33 - “But call to remembrance the former days, in which, after ye were illuminated, ye endured a great fight of afflictions; Partly, whilst ye were made a gazingstock both by reproaches and afflictions; and partly, whilst ye became companions of them that were so used” (Hebrews 10:32-33).

The saints that are being addressed in this epistle are being told to remember the former days. The term translated “former” [πρότερον] means: “previously: — before, (at the) first, former…” (Strong’s # 4386). The specific time they are being told to look back to was when they were illuminated. The term translated “illuminated” [φωτίζω] means: “To shed rays, i.e. to shine or (transitively) to brighten up (literally or figuratively): — enlighten, illuminate, (bring to, give) light, make to see. To give light, to shine, to enlighten, light up, illumine; to bring to light, render evident; to cause something to exist and thus come to light and become clear to all; to enlighten, spiritually, imbue with saving knowledge; to instruct, to inform, teach; to give understanding to” (Strong’s # 5461).

Thankfully, the term translated “illuminated” is used earlier in this letter and that usage gives us the clear meaning of what they were told to look back on. In the following quote, the word translated “enlightened” is the same Greek word as was translated “illuminated” in the context we are studying. Notice: “Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God, Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment. And this will we do, if God permit. For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, And have tasted the good word of God, and the powers of the world to come, If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame” (Hebrews 6:1-6).

When you put all of that together, these people are being told to look back at their initial conversion. To look back to when they received the knowledge of the truth and the Holy Ghost (Acts 2:36-41, Acts 8:5-25, and Acts 19:1-7). That was a powerful teaching tool in the first century for Jews that struggled with letting go of the Law of Moses (Galatians 3:1-5). When someone errs from the faith, it is important for them to look back and remember from whence they have fallen (Revelation 2:1-5 and Revelation 3:1-3).

From what is written in the context we are looking at, they endured affliction after initial obedience to the Gospel. The word translated “fight” [ἄθλησις] means: “struggle (figuratively): — fight. To contest, to combat, to strive, struggle, hard trial” (Strong’s # 119). There is not a clear contextual clue to when these things occurred. What we do know is that there are various accounts of saints facing persecution after being converted to Christ (Acts 6:7-8:4, Acts 17:1-10, I Thessalonians 2:13-14, and II Thessalonians 1:3-10). As we well know, the faithful in Christ are promised that we will suffer persecution because of our faithfulness to the Lord (Matthew 5:10-12, Luke 6:22, John 16:1-3, Acts 12:1-2, Acts 14:22, Romans 8:28-39, II Timothy 1:8-12, II Timothy 2:8-12, II Timothy 3:11-12, I Peter 3:14-18, and I Peter 4:12-19).

During those times wherein these saints suffered affliction, they were made to be a gazing-stock [spectacle; expose to contempt (Strong’s # 2301)] by reproaches and afflictions. One of the best ways I can think of to consider what this means is to look at what Paul wrote about being a spectacle to the world, to angels, and to men. Notice: “For I think that God hath set forth us the apostles last, as it were appointed to death: for we are made a spectacle unto the world, and to angels, and to men. We are fools for Christ's sake, but ye are wise in Christ; we are weak, but ye are strong; ye are honourable, but we are despised. Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwellingplace; And labour, working with our own hands: being reviled, we bless; being persecuted, we suffer it: Being defamed, we intreat: we are made as the filth of the world, and are the offscouring of all things unto this day” (I Corinthians 4:9-13).

In those sufferings wherein they were made a spectacle to the world, they were not alone. While there is not much comfort in this fact, the faithful should know that all brethren will soon or later understand what it means to suffer for Christ. The term translated “companion” [κοινωνός] means: “a sharer, i.e. associate: — companion, x fellowship, partaker, partner…” (Strong’s # 2844). Paul told Timothy: “Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner: but be thou partaker of the afflictions of the gospel according to the power of God” (II Timothy 1:8). Peter wrote: “Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour: Whom resist stedfast in the faith, knowing that the same afflictions are accomplished in your brethren that are in the world” (I Peter 5:8-9). John wrote: “I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ” (Revelation 1:9).

These saints are being reminded that they have suffered for the cause. They are being told to look back at the beginning of their faith. None of us want to come so far and suffer so much just to fall short later in life (II John 1:8). Ultimately, the comfort we look to in times of suffering is the reward of eternal life with our Lord in Heaven (I Peter 1:1-9). We need to stay faithful so that our hope is not in vain!

Hebrews 10:34 - If you will recall, it is implied that there was a plurality of individuals involved in writing this letter (Hebrews 5:11-6:3, Hebrews 6:9, Hebrews 6:11, Hebrews 8:1, and Hebrews 13:18). After writing about the saints suffering through reproaches and afflictions (Hebrews 10:32-33), one of the penmen of this letter then wrote this personal note: “For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance” (Hebrews 10:34).

The word translated “bonds” [δεσμόν] means: “a band, i.e. ligament (of the body) or shackle (of a prisoner); figuratively, an impediment or disability: — band, bond, chain, string” (Strong’s # 1199). With that definition and the most common usage of the word (i.e. Acts 16:26, Acts 20:23, Acts 22:30, Acts 23:29, Acts 26:29, Acts 26:31, II Timothy 2:9, etc.); it is most likely this is in reference to imprisonment. It could also mean physical ailments. The word translated “string” in Mark 7:35 was in reference to a physical ailment. Regarding a woman who “had a spirit of infirmity eighteen years” (Luke 13:10-17), the same Greek word was used and translated as “bond” (Luke 13:16). Whether it was imprisonment or physical ailments, the point is that the saints were willing to look after this fellow Christian that was suffering a genuine physical need.

Since imprisonment is the mostly likely meaning of this individual being in bonds, many conclude that we are reading the writings of the Apostle Paul. That may be the case. However, the narrow-mindedness of that conclusion is troubling to me. Was Paul the only Christian in the first century that was put in prison? NO! The Apostles were imprisoned (Acts 5:18). An unknown number of Christians were put into prisons (Acts 8:1-3). Silas was imprisoned with Paul (Acts 16:16-40). Jason was arrested (Acts 17:1-9). That is not a complete list, but it is evidence that we could be reading the words of many individuals. That is also assuming this is talking about a saint being imprisoned. If it is talking about some Christian who had been ill in some manner, who knows the number of possibilities that could arise from that. The point we need to focus on is the compassion shown by the saints addressed in this letter to another Christian that had a genuine need.

The word “compassion” brings up a clear teaching on the overall subject matter of helping truly needy saints. Notice: “For this is the message that ye heard from the beginning, that we should love one another. Not as Cain, who was of that wicked one, and slew his brother. And wherefore slew he him? Because his own works were evil, and his brother's righteous. Marvel not, my brethren, if the world hate you. We know that we have passed from death unto life, because we love the brethren. He that loveth not his brother abideth in death. Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him. Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren. But whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? My little children, let us not love in word, neither in tongue; but in deed and in truth” ( I John 3:11-18).

The aid these brethren offered was referred to as “the spoiling of your goods.” This is similar to when Paul said he robbed other churches to do service for the saints in Corinth (II Corinthians 11:8). So, what does all of that mean? It shows that the recipient of this aid would have rather not needed it. This Christian did not want to burden others. When Paul was in prison, brethren from Philippi similarly cared for Paul (Philippians 1:7; 2:25-30). Included in their aid for Paul was financial support (Philippians 4:10-19). If you read that account, you find Paul saying, “Not because I desire a gift” (Philippians 4:17). Whether desired or not, it is comforting to know that true saints will help when such help is needed.

Having said all of that, the greatest teaching that explains Hebrews 10:34 is found here: “When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats: And he shall set the sheep on his right hand, but the goats on the left. Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me. Then shall the righteous answer him, saying, Lord, when saw we thee an hungred, and fed thee? or thirsty, and gave thee drink? When saw we thee a stranger, and took thee in? or naked, and clothed thee? Or when saw we thee sick, or in prison, and came unto thee? And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me. Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels: For I was an hungred, and ye gave me no meat: I was thirsty, and ye gave me no drink: I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not. Then shall they also answer him, saying, Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me. And these shall go away into everlasting punishment: but the righteous into life eternal” (Matthew 25:31-46).

Hebrews 10:35-37 - Throughout this study, keep in mind the “better and enduring substance” from our previous study (Hebrews 10:34). Now, let’s consider the following Scriptures: “Cast not away therefore your confidence, which hath great recompence of reward. For ye have need of patience, that, after ye have done the will of God, ye might receive the promise. For yet a little while, and he that shall come will come, and will not tarry” (Hebrews 10:35-37).

We are going to start our study by looking at the word translated “confidence” [παρρησία] (Strong’s # 3954) as it is used in a few other passages of Scripture. Through those verses we will get a pretty clear meaning that applies to our current study. Here are those Scriptures: “And now, little children, abide in him; that, when he shall appear, we may have confidence, and not be ashamed before him at his coming… Beloved, if our heart condemn us not, then have we confidence toward God… Herein is our love made perfect, that we may have boldness in the day of judgment: because as he is, so are we in this world” (I John 2:28, I John 3:21, and I John 4:17). So, the saints addressed in the Hebrew letter were being taught not to do something that would remove their confidence in their salvation (cf. Hebrews 3:1-6; 3:14). They needed to continue looking forward to the reward ahead of them.

The “great recompense of reward” means: “Requital (good or bad): — recompence of reward. Payment of wages due, recompence” (Strong’s # 3405). As the definition states, this is not only a reward for good. Earlier in this letter the same Greek terminology was used to describe a reward of punishment (Hebrews 2:1-2). Later in this letter the same Greek terminology is used to describe a reward of good. Notice: “By faith Moses, when he was come to years, refused to be called the son of Pharaoh's daughter; Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; Esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompence of the reward” (Hebrews 11:24-26). We know our Lord rewards the good and the bad based on a person’s works (Matthew 16:27, John 5:28-29, II Timothy 4:14, and Revelation 22:12). Considering the context and the wording of verse thirty-five the focus at this point was on the promise of eternal life (I John 2:25).

From those statements, they were told that they were in need of patience. The word translated “patience” [ὑπομονή] means: “Cheerful (or hopeful) endurance, constancy: — enduring, patience, patient continuance (waiting). Steadfastness, constancy, endurance; in the NT the characteristic of a man who is not swerved from his deliberate purpose and his loyalty to faith and piety by even the greatest trials and sufferings; patiently, and steadfastly
a patient, steadfast waiting for; a patient enduring, sustaining, perseverance” (Strong’s # 5281). I love that definition. The Scriptures clearly support it.

The faithful endure with hope (I Peter 1:1-13). The faithful are steadfast (I Corinthians 15:58 and I Peter 5:8-9). The faithful are awaiting the return of the Lord (Luke 12:35-40). Therefore, these saints are basically being told to keep on faithfully until the end. Whether that was being faithful unto death (Revelation 2:10) or the coming of the Lord (Matthew 24:44-25:13); the message was to not give up.

We know that people do sometimes give up. Some walk away from the Lord. Some are led astray from the Lord. Apostasy is real. A child of God can fall away from the faith (Acts 8:12-24, I Corinthians 9:24-27, I Corinthians 10:1-12, Galatians 1:6-9, Galatians 3:1, Galatians 5:4, Galatians 5:7-9, I Timothy 4:1, Hebrews 3:12-13, Hebrews 6:4-6, II Peter 2:20-22, Revelation 2:1-7, and Revelation 22:18-19). In a Parable Jesus taught about some that fall away. This is what He said: “They on the rock are they, which, when they hear, receive the word with joy; and these have no root, which for a while believe, and in time of temptation fall away. And that which fell among thorns are they, which, when they have heard, go forth, and are choked with cares and riches and pleasures of this life, and bring no fruit to perfection” (Luke 8:13-14).

We all understand that a laborer is worthy of his or her wages (Leviticus 19:13, Deuteronomy 24:14-15, Jeremiah 22:13, Malachi 3:5, Matthew 10:1-10, Matthew 20:1-16, I Corinthians 9:1-14, I Timothy 5:17-18). This principle certainly applies spiritually (John 4:34-36). So, both they then and we now should think about the work we put in. Don’t work so hard for eternal life and then throw it away. The elder later wrote: “Look to yourselves, that we lose not those things which we have wrought, but that we receive a full reward” (II John 1:8). We will reap what we sow, so don’t get tired and give up (Galatians 6:7-9).

After those messages, they were then reminded that in a little while He that shall come would come. Earlier in this chapter, we studied about a “day approaching” that they could see (Hebrews 10:25). That was clearly the destruction of Jerusalem (Matthew 23:37-24:34, Mark 13:1-30, and Luke 21:20-24). This could be about that. Throughout various passages in the New Testament saints were looking for that day to come and knew it was near (Romans 13:12, James 5:8, and I Peter 4:7). Though, this is most likely about the end of the world that will come at a time in which no man knows (Matthew 24:35-36 and II Peter 3:9-14). We are in the “last days” (Hebrews 1:1-2). We are supposed to live as though there will be no tomorrow (James 4:13-16). Personally, I cannot say for sure that this is one or the other. The verses to come seem to be about eternity. At the same time, before the final coming or our Lord, death comes with an immediate reward or punishment (Luke 16:19-31). Either way, don’t give up!

Hebrews 10:38-39 - After being told to have endurance to receive the promise of eternal life. Before reading about great men and women of faith (Hebrews 11:1-40). These are the words that brings those lessons together: “Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him. But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul” (Hebrews 10:38-39).

Let’s think about what it means to be just. God is just (Deuteronomy 32:1-4). Noah was a just man, a perfect man, that walked with God (Genesis 6:9). When God destroyed Sodom and Gomorrah Lot was a just man that was delivered from that destruction (II Peter 2:6-7; cf. Genesis 18:20-19:29). A just person is the opposite of a wicked person (Psalms 37:12, Proverbs 12:13, Proverbs 17:15, Proverbs 29:27, and Matthew 13:47-50). A just person is a student of godly wisdom (Proverbs 9:9). A just person walks in integrity (Proverbs 20:7). The way of the just is uprightness (Isaiah 26:7). A just person keeps the instructions of God (Ezekiel 18:9 and Hosea 14:9). Jesus is just (Acts 3:13-15, Acts 7:52, and Zechariah 9:9; cf. Matthew 21:1-11 and Luke 19:28-40). God chose a just man to be a parent to His only begotten Son (Matthew 1:18-25). John the baptizer was a just man (Mark 6:20). Our just Savior died so that we who were not just could be justified and brought to our Father (Romans 3:21-26 and I Peter 3:18-21). We could go on and on with these points. However, if you study the information above, that is a pretty good definition of what it means to be a just person. So, let’s take a brief look at the faith the just live by.

Belief in the existence of God is not the faith we are considering. One can know there is a Creator without ever having been taught the word of God (Acts 17:22-31). All persons of a capable mind even know basic truths about right and wrong naturally, without being taught those things (Romans 2:14-15). The faith that is taught about in these passages is an informed faith (Romans 10:5-14). That is, faith that goes beyond someone generally believing that there is a God. This faith cometh by hearing and hearing by the word of God (Romans 10:17). That does not mean that hearing the word of God is enough to make a person just. To be a just person one has to be a “doer of the law” (Romans 2:13; cf. James 1:18-2:26).

Consider the reason for these things being taught in this letter. Jewish Christians likely knew that the just live by faith. That was taught by the prophets (Habakkuk 2:4). That statement has greater meaning in Christ than it did under the Law and the prophets. Notice: “O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you? This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith? Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh? Have ye suffered so many things in vain? if it be yet in vain. He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth he it by the works of the law, or by the hearing of faith? Even as Abraham believed God, and it was accounted to him for righteousness. Know ye therefore that they which are of faith, the same are the children of Abraham. And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed. So then they which be of faith are blessed with faithful Abraham. For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them. But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith. And the law is not of faith: but, The man that doeth them shall live in them. Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree: That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith” (Galatians 3:1-14).

After establishing that the just live by faith, the point returned to apostasy. This had already been taught in this context (Hebrews 10:26-31). The point is being rephrased. From the time Jesus walked on this earth to later in the first century, some chose to turn back to the world (John 6:60-71, II Timothy 4:10-15, and I John 2:18-19). Therefore, we can further understand that the just continue in the faith (Colossians 1:9-23). That is, the just are those who do not turn back to the world. If a just person were to fall, he or she would get back up (Proverbs 24:16). For the person who has chosen to be in Christ and then walk away, the faithful could not take pleasure in that. A child of God turning his or her back on our Father, our Savior, and the brethren is terrible. We all want to say, that is not us. What if it is though?

When a just person turns away from our Lord that person has chosen a path that is worse than never obeying the Lord at all. Notice: “The great God that formed all things both rewardeth the fool, and rewardeth transgressors. As a dog returneth to his vomit, so a fool returneth to his folly. Seest thou a man wise in his own conceit? there is more hope of a fool than of him… For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them. But it is happened unto them according to the true proverb, The dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire” (Proverbs 26:10-12 and II Peter 2:20-22). True believers continue in the faith and that results in salvation (John 8:31-32 and Acts 14:22). Brethren, keep the faith!

Chapter Eleven

Hebrews 11:1 - The previous chapter concluded with a message of continued faithfulness (Hebrews 10:35-39). Within that message they were reminded that the just shall live by faith (Hebrews 10:38; cf. Habakkuk 2:4). That certainly ties into the eleventh chapter of this letter. We will be studying about faith throughout this whole chapter starting with these words: “Now faith is the substance of things hoped for, the evidence of things not seen” (Hebrews 11:1).

Faith begins and is sustained through learning the unadulterated word of God (Romans 1:15-17, Romans 10:5-17, and I Thessalonians 2:13). Faith is a crucial part of our salvation (Mark 16:15-16, John 3:1-36, John 8:23-24, and Hebrews 11:6). The word “faith” is used in various ways throughout the New Testament. Obviously, the word faith is used in discussing salvation (Hebrews 6:9-12). Faith is used in a manner wherein we learn about our system of faith rather than life under the Law of Moses (Galatians 2:16). Even outside of contrasting the Law of Moses to the faith in Christ, the teaching we have obeyed and that we live under is called “the faith” (Acts 6:7, Acts 14:22, Romans 14:1, Colossians 1:23, Titus 1:13, Jude 1:3, etc.). The word “faith” is used in contexts discussing personal convictions regarding authorized liberties (Romans 14:22). The word “faith” appears as a spiritual gift (I Corinthians 12:1-11). The word “faith” is used to describe the people of God (Galatians 6:10). I could list other uses of the word, but you should see the point. We have to be careful when using tools such as concordances to be sure we know how the word is being used in each context.

The word translated “substance” [ὑπόστασις] means: “A setting under (support), i.e. (figuratively) concretely, essence, or abstractly, assurance (objectively or subjectively): — confidence, confident, person, substance. A setting or placing under; thing put under, substructure, foundation; that which has foundation, is firm; that which has actual existence. A substance, real being; the substantial quality, nature, of a person or thing. The steadfastness of mind, firmness, courage, resolution; confidence, firm trust, assurance” (Strong’s # 5287). Aside from the translation here of “substance” the KJV translators have translated this word as “confident” (II Corinthians 9:4), “confidence” (II Corinthians 11:17 and Hebrews 3:14), and “person” (Hebrews 1:3). With the definition of the word, other uses, and how this word is used in the context we are studying; the word “faith” in this passage is best understood as the confidence, the foundation whereupon the faithful live and act. We will see in this chapter the wording of “through faith” and “by faith” over and over again. True faith is what moves God’s people to do the right things the right ways (James 2:14-26).
Faith and hope are inseparable (I Corinthians 13:13 and I Thessalonians 5:8). Our faith and hope is in God (Psalms 71:5 and I Peter 1:18-21). We have one faith and one hope (Ephesians 4:1-6). Our hope is not in this world (Colossians 1:5, Titus 1:1-3, Titus 2:11-14, and Titus 3:7). Our hope lays wait for us in the resurrection (I Peter 1:3-9). Thankfully, we are not like those who have no hope (I Thessalonians 4:13-5:11). Without the hope of a future resurrection, our hope would not even be in the person of Christ (I Corinthians 15:1-23). Among other things, we are saved by proper hope (Romans 8:24-25).

The word translated “evidence” [ἔλεγχος] means: “proof, conviction: — evidence, reproof. A proof, that by which a thing is proved or tested; conviction” (Strong’s # 1650). The only other time we find that Greek word in the New Testament it is translated “reproof” (II Timothy 3:16). Our God does not require blind faith (so to speak). He expects us to prove [test] all things (I Thessalonians 5:21). So, He has provided us with natural evidences of His existence (Acts 14:15-17 and Acts 17:16-30). Throughout the Scriptures God has said things long before man had found them out on their own (Job 26:7, Job 38:16, Ecclesiastes 1:7, Ecclesiastes 11:3, Isaiah 40:22, and Amos 9:6). God provided witness accounts as a testimony of things said and done as evidence for all to read (Acts 2:32, Acts 3:15, Acts 4:33, Acts 7:44, I Corinthians 15:1-8, and Hebrews 2:1-4; cf. John 8:17). God doesn’t do something and allow men to wonder if He did it or not (Isaiah 42:8 and Isaiah 48:11). We should appreciate the fact that God not only allows us to question things, but demands us to do so!

Now let’s consider the things that are not seen. Outside of Jesus, no man that has walked this earth has seen our Heavenly Father (John 1:18 and I John 4:12). Our Heavenly Father, Jesus, the Holy Spirit, and the angels are the only ones that inhabit Heaven (I John 5:7 and Matthew 22:30). Those of us alive today have not seen the works the Scriptures testify of. The Scriptures are written so that we can believe (John 20:30-31), but we are not eyewitnesses of those things. Therefore, there is much we have not seen. It is the things we have not seen that God asks us to have faith in (II Corinthians 4:18). Having said all of that, there is an inspired text that I will use that will best summarize this point.

With exception to the earnest of the Spirit that we do not have, consider this: “For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven: If so be that being clothed we shall not be found naked. For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life. Now he that hath wrought us for the selfsame thing is God, who also hath given unto us the earnest of the Spirit. Therefore we are always confident, knowing that, whilst we are at home in the body, we are absent from the Lord: (For we walk by faith, not by sight:) We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord. Wherefore we labour, that, whether present or absent, we may be accepted of him” (II Corinthians 5:1-9).

Hebrews 11:2 - This chapter started by defining faith (Hebrews 11:1). Now we read this: “For by it the elders obtained a good report” (Hebrews 11:2). Soon we will begin reading about the faith of Abel, Enoch, Noah, Abraham, Sara, Isaac, Jacob, Joseph, Moses, etc. This verse is not about them. This verse is about the elders of Israel.

When you study through the Scriptures of old, you come to the conclusion that the elders of Israel were held in high regard when Israel was faithful. When Moses came to speak to the children of Israel in Egyptian bondage, he was to address the elders (Exodus 3:15-18 and Exodus 4:29). The elders served a large role in the establishment of the Passover (Exodus 12:1-28 [notice vs. 21]). In answering the murmuring of the people, the elders were witnesses of Moses bringing about water (Exodus 17:1-7). The elders were involved in offerings (Leviticus 4:1-35 [notice vs. 15]). When God chose helpers for Moses, he did so from among the elders in Israel (Numbers 11:1-30). The elders played significant roles in judgment among the children of Israel (Deuteronomy 19:1-13, Deuteronomy 21:1-9, Deuteronomy 21:18-21, Deuteronomy 22:13-30, and Deuteronomy 25:1-10). The elders gave commandments unto the children of Israel (Deuteronomy 27:1; 32:7). Their authority was made clear in events such as when Boaz wanted to take Ruth as his wife (Ruth 4:1-12) and when Israel desired to have a king (I Samuel 8:1-5). God looked down on the children of Israel when they did not favor the elders (Lamentations 4:16).

The Jewish saints addressed in this Hebrew letter would have had some understanding of the role the elders played in Israel. The fact is, the elders still had considerable authority among the Israelites in the first century. They had such authority that they could bind laws, even in sinful ways (Matthew 15:1-2). They were still involved in judgment. Sadly, we can see their authority used against our Lord (Mark 14:53; cf. Luke 9:22). Clearly, those who had erred are not the ones being discussed here in Hebrews 11:2. So, let’s consider the points made in how the elders of the past obtained a good report by faith.

The Greek term [μαρτυρέω] that is translated “good report” is defined as: “To be a witness, i.e. testify (literally or figuratively): — charge, give (evidence), bear record, have (obtain, of) good (honest) report, be well reported of, testify, give (have) testimony, (be, bear, give, obtain) witness. To be a witness, to bear witness, i.e. to affirm that one has seen or heard or experienced something, or that he knows it because taught by divine revelation or inspiration. To give (not to keep back) testimony; to utter honorable testimony, give a good report; conjure, implore” (Strong’s # 3140). The majority of the times this Greek word appears in the New Testament, it is translated as bear witness or something very similar to that (i.e. Matthew 23:31, Luke 4:22, Luke 11:48, John 1:7-8, John 1:15, John 1:32, John 1:34, John 3:26, John 5:31-33, John 5:36-37, John 8:13-14, John 12:17, John 18:37, John 19:35, Acts 15:8, Acts 23:11, etc.).

As I looked at the Greek word “μαρτυρέω” and read through a great number of accounts to gain a better understanding, I found a few passages that were very clear in defining what the word means. If you read through the tenth chapter of the book of Acts you read about a man named Cornelius. He was the first recorded Gentile that obeyed the Gospel of Jesus Christ. Within the account of how he was taught and converted, there is a passage that has the Greek term “μαρτυρέω” in it. It is translated the same as we find in Hebrews 11:2. Notice: “And they said, Cornelius the centurion, a just man, and one that feareth God, and of good report among all the nation of the Jews, was warned from God by an holy angel to send for thee into his house, and to hear words of thee” (Acts 10:22). Similarly, a widow indeed (I Timothy 5:3-16) is a woman that is “well reported of for good works” (I Timothy 5:10). If you were to look at the Greek text through chapter eleven of the book of Hebrews, you will find the Greek word “μαρτυρέω” used four more times in this chapter. It is translated as “obtained witness” and “testifying” in Hebrews 11:4. It is translated as “testimony” in Hebrews 11:5. It is translated as “good report” in Hebrews 11:39.

The elders of Israel had a good report among the people because of their faith. Their faith served as a character witness for them. As we read through this chapter we see that genuine faith is visible because faith produces good works. Faith and works are inseparable.

In conclusion, think about this familiar text: “What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him? If a brother or sister be naked, and destitute of daily food, And one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit? Even so faith, if it hath not works, is dead, being alone. Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works. Thou believest that there is one God; thou doest well: the devils also believe, and tremble. But wilt thou know, O vain man, that faith without works is dead? Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? Seest thou how faith wrought with his works, and by works was faith made perfect? And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God. Ye see then how that by works a man is justified, and not by faith only. Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way? For as the body without the spirit is dead, so faith without works is dead also” (James 2:14-26).

Hebrews 11:3 - “Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear” (Hebrews 11:3). Through faith, Peter and John were able to heal a lame man (Acts 3:1-16). Through faith, there is power in the blood of Christ (Romans 3:25). Through faith, Gentiles and Jews were and are justified (Romans 3:30-31 and Galatians 3:8). Through faith, the grace of God works in His plan of redemption (Ephesians 2:1-10). Through faith, the Scriptures work to make one wise unto salvation (II Timothy 3:15). Through faith, saints are able to inherit the promises God has made (Hebrews 6:12). Through faith, many wonders and mighty acts have happened throughout the Scriptures (Hebrews 11:11, Hebrews 11:28, and Hebrews 11:33). Through faith, the incorruptible inheritance is kept by the power of God (I Peter 1:3-5). Therefore, this study starting off with the statement “through faith” signifies that we are talking about how powerful faith is.

From this passage we also see that faith relates to understanding. The Greek word [νοέω] that is translated “understanding” means: “To exercise the mind (observe), i.e. (figuratively) to comprehend, heed: — consider, perceive, think, understand…” (Strong’s # 3539). You can see this directly when the Lord chastised His disciples when they did not understand the warning about the doctrine of the Pharisees and Sadducees. Notice: “The Pharisees also with the Sadducees came, and tempting desired him that he would shew them a sign from heaven. He answered and said unto them, When it is evening, ye say, It will be fair weather: for the sky is red. And in the morning, It will be foul weather to day: for the sky is red and lowring. O ye hypocrites, ye can discern the face of the sky; but can ye not discern the signs of the times? A wicked and adulterous generation seeketh after a sign; and there shall no sign be given unto it, but the sign of the prophet Jonas. And he left them, and departed. And when his disciples were come to the other side, they had forgotten to take bread. Then Jesus said unto them, Take heed and beware of the leaven of the Pharisees and of the Sadducees. And they reasoned among themselves, saying, It is because we have taken no bread. Which when Jesus perceived, he said unto them, O ye of little faith, why reason ye among yourselves, because ye have brought no bread? Do ye not yet understand, neither remember the five loaves of the five thousand, and how many baskets ye took up? Neither the seven loaves of the four thousand, and how many baskets ye took up? How is it that ye do not understand that I spake it not to you concerning bread, that ye should beware of the leaven of the Pharisees and of the Sadducees? Then understood they how that he bade them not beware of the leaven of bread, but of the doctrine of the Pharisees and of the Sadducees” (Matthew 16:1-12). With that understanding, let’s consider the “worlds” framed by the word of God.

The term translated “worlds” is broad. It can mean a period of time such as “for ever” (Matthew 21:19), “evermore” (Revelation 1:18), or “ages” (Colossians 1:26). It can mean “world” (Matthew 24:3 and Titus 2:12). The only other time we see the translation of “worlds” is in Hebrews 1:2. Part of the definition of the Greek term “αἰών” includes “universe” (Strong’s # 165). Therefore, through faith, we understand that time and the universe were framed by the word of God. In other words, we understand these things were spoken into existence (Genesis 1:1-31, Psalms 33:6-9, and Psalms 148:1-5). Not only was the word of God the source of creation, but the word of God is also the power that sustains the continuation of the existence of what was created (II Peter 3:1-7). We also understand through faith, the inference concerning Christ being the Word through faith and thus His role in the creation of all things (John 1:1-14; cf. Colossians 1:12-20).

The power of God’s word is amazing (Hebrews 4:12). Not only was the universe completed through the spoken word of God, but through the spoken word of God miracles were performed (John 4:46-54 and John 11:38-44). Furthermore, and of most significance for mankind now, through the spoken word of God lost souls are saved (Acts 11:1-14, Romans 1:14-16, Romans 10:14-17, James 1:21, and I Peter 1:22-25). We are told to live by every word of God (Matthew 4:4).

Now, let’s consider how that things which are seen were not made of things which do appear. This just furthers the point that the word of God was the source of Creation. When men build something, they need materials to use in construction (i.e. I Kings 6:14-38). God is declaring here that there were no materials or tools used in the Creation of the universe and life therein. What we see in the Creation account is “God said” (Genesis 1:3, Genesis 1:6, Genesis 1:9, etc.).

In Elihu’s words of correction to Job, he told Job to stand still and consider the wondrous works of God (Job 37:14). Paul taught the idolatrous Athenians that God gave life and breath to all (Acts 17:16-28). When we look up into the sky and see stars, the moon, the sun, other planets, etc.; we are seeing what God created (Psalms 8:1-9, Psalms 19:1, and Isaiah 40:22-26). A Psalmist said: “I will praise thee; for I am fearfully and wonderfully made: marvellous are thy works; and that my soul knoweth right well” (Psalms 139:14). Creation is a testimony to the power of God (Jeremiah 27:5). We can marvel that God set the bounds of the sea (Jeremiah 5:22). Ask someone in New Orleans, LA, USA how effective man is in setting up barriers between bodies of water and the dry ground (in reference to Hurricane Katrina). Through faith, we see Creation and know that God’s word is powerful. Through that same faith, we see and do the will of God to be saved (Hebrews 10:39).

Hebrews 11:4-5 - “By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts: and by it he being dead yet speaketh. By faith Enoch was translated that he should not see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God” (Hebrews 11:4-5). In the two Scriptures we are looking at in this article we see two men whose works were pleasing to God. Their works were fueled by their faith (James 2:14-26).

There are many lessons to be learned from Abel. For example, Abel gave unto the Lord from his first fruits even before the Law of Moses taught such (Exodus 23:16-19). In this, he showed a great understanding of how to honor God appropriately in giving (Proverbs 3:9). With Abel, we could discuss how that pleasing God can bring about persecution (Matthew 5:10-12) even of our own families (Matthew 10:34-39). An inspired Apostle used the account of Cain and Abel to teach about brotherly love (I John 3:11-12). There are many more lessons we can learn from Abel.

Take the time to read the account of Abel’s more excellent sacrifice and learn from it what you can apply in your relationship with our Lord: “And Adam knew Eve his wife; and she conceived, and bare Cain, and said, I have gotten a man from the LORD. And she again bare his brother Abel. And Abel was a keeper of sheep, but Cain was a tiller of the ground. And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the LORD. And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the LORD had respect unto Abel and to his offering: But unto Cain and to his offering he had not respect. And Cain was very wroth, and his countenance fell. And the LORD said unto Cain, Why art thou wroth? and why is thy countenance fallen? If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door. And unto thee shall be his desire, and thou shalt rule over him. And Cain talked with Abel his brother: and it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him. And the LORD said unto Cain, Where is Abel thy brother? And he said, I know not: Am I my brother's keeper? And he said, What hast thou done? the voice of thy brother's blood crieth unto me from the ground. And now art thou cursed from the earth, which hath opened her mouth to receive thy brother's blood from thy hand; When thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a vagabond shalt thou be in the earth” (Genesis 4:1-12).
Enoch did not die. The record we have regarding this point is as follows: “And Enoch walked with God after he begat Methuselah three hundred years, and begat sons and daughters: And all the days of Enoch were three hundred sixty and five years: And Enoch walked with God: and he was not; for God took him” (Genesis 5:22-24). The only other person recorded of not dying before leaving this world was Elijah (II Kings 2:1-14). This is an important fact of Scripture. We are taught that all will eventually die (II Samuel 14:14, Psalms 89:48, Ecclesiastes 3:20, and Hebrews 9:27). With Enoch and Elijah however, we see two exceptions to that natural law. What does that mean for us? That means we can have great confidence that if Jesus were to come today, we who are alive would not have to experience death as we see promised (I Thessalonians 4:13-18).

Like Abel, we do not have a significant amount of information to study about Enoch. One detail not given in Genesis or in Hebrews 11:4 is that Enoch was a prophet that had some understanding about the judgment of our Lord. Notice: “And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints, To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him. These are murmurers, complainers, walking after their own lusts; and their mouth speaketh great swelling words, having men's persons in admiration because of advantage” (Jude 1:14-16).

Aside from what we just read, let’s back up and think about the fact that Enoch pleased God. We read in Genesis 5:22 and Genesis 5:24 that Enoch “walked with God.” The prophet Micah wrote: “He hath shewed thee, O man, what is good; and what doth the LORD require of thee, but to do justly, and to love mercy, and to walk humbly with thy God” (Micah 6:8)? So, what does it mean to walk with God? Walking with God was not unique to Enoch. In fact, in the very next chapter of the book of Genesis we read that Noah walked with God (Genesis 6:9).

Walking with God is all about being obedient to His will. Consider what was taught to the Reubenites, Gadites, and the half tribe of Manasseh: “But take diligent heed to do the commandment and the law, which Moses the servant of the LORD charged you, to love the LORD your God, and to walk in all his ways, and to keep his commandments, and to cleave unto him, and to serve him with all your heart and with all your soul” (Joshua 22:5). Add to that what was said of Levi: “And ye shall know that I have sent this commandment unto you, that my covenant might be with Levi, saith the LORD of hosts. My covenant was with him of life and peace; and I gave them to him for the fear wherewith he feared me, and was afraid before my name. The law of truth was in his mouth, and iniquity was not found in his lips: he walked with me in peace and equity, and did turn many away from iniquity” (Malachi 2:4-6). From these things we learn that Enoch was obedient to the will of God. That is what it means to walk with God. We too are expected to do the same as did Enoch (I John 2:1-6).

Hebrews 11:6 - “But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him” (Hebrews 11:6). Earlier in this letter the point was made that unbelief comes from having an evil heart (Hebrews 3:12). From there, the saints addressed in this letter were reminded that a generation of Israelites failed to enter into the promised land because of unbelief (Hebrews 3:14-4:11; cf. Numbers 13:1-14:38). The importance of faith is obviously being emphasized in this epistle. Throughout the New Testament we see clearly that one cannot please God without faith (Mark 1:14-15, Mark 16:15-16, John 3:12-18, John 3:35-36, John 5:24, Acts 8:4-13, Acts 8:26-39, Romans 1:16-17, Galatians 3:26-29, Ephesians 3:8-12, Colossians 1:23, I Timothy 1:5, Hebrews 10:38, I Peter 1:9, I John 5:4, and I John 5:10). Shouldn’t Christians know this? Why did it have to be taught?

When we carefully study through the New Testament we can see that many Jews that were converted to Christ struggled with letting go of the Law of Moses. We can see that they struggled in accepting salvation through faith in Christ opposed to salvation by works of the Law of Moses. Consider the following that was written to those already baptized into Christ (cf. Romans 6:1-6): “Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith. Therefore we conclude that a man is justified by faith without the deeds of the law. Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also: Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith. Do we then make void the law through faith? God forbid: yea, we establish the law” (Romans 3:24-31). The fact is, the letter to the saints in Rome is full of teaching of faith in Christ over obedience to the Law of Moses (Romans 4:1-5:21 and Romans 7:1-10:21).

This subject matter wasn’t just a struggle for the saints in Rome. Many in the churches of Galatia had fallen away by going back to certain points in the Law of Moses (Galatians 1:1-9, Galatians 3:1-5, Galatians 5:1-9, and Galatians 6:11-16). In the epistle to the saints in the area of Galatia we find this: “Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified… And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed. So then they which be of faith are blessed with faithful Abraham. For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them. But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith. And the law is not of faith: but, The man that doeth them shall live in them. Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree: That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith” (Galatians 2:16 and Galatians 3:8-14).

We need to understand that it was not a problem of faith in regard to belief in God the Father. The problem was in the transition to faith in Christ. Thus, the wording “for he that cometh to God must believe that he is.” The Jews believed in Jehovah. They struggled to accept the deity of Christ (i.e. John 10:30-33). Therefore, the “he” in Hebrews 11:6 is in reference to Christ. Consider the following: “Then said the Jews, Will he kill himself? because he saith, Whither I go, ye cannot come. And he said unto them, Ye are from beneath; I am from above: ye are of this world; I am not of this world. I said therefore unto you, that ye shall die in your sins: for if ye believe not that I am he, ye shall die in your sins. Then said they unto him, Who art thou? And Jesus saith unto them, Even the same that I said unto you from the beginning. I have many things to say and to judge of you: but he that sent me is true; and I speak to the world those things which I have heard of him. They understood not that he spake to them of the Father” (John 8:22-27). This is why this letter to the Hebrews starts off by covering the deity of Christ and His authority (Hebrews 1:1-3:6).

Furthermore, the “he” who is the rewarder is Jesus Christ our Lord (Matthew 25:31-46 and II Corinthians 5:7-10). When Peter was teaching Cornelius he said this: “How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him. And we are witnesses of all things which he did both in the land of the Jews, and in Jerusalem; whom they slew and hanged on a tree: Him God raised up the third day, and shewed him openly; Not to all the people, but unto witnesses chosen before of God, even to us, who did eat and drink with him after he rose from the dead. And he commanded us to preach unto the people, and to testify that it is he which was ordained of God to be the Judge of quick and dead” (Acts 10:38-42).

Rather than seeking Moses’ law, they needed to diligently seek Christ. Faith in Christ and His words is necessary for salvation. The record of Christ is given for that very reason (John 20:30-31). Therefore, be diligent in the right things (II Peter 1:3-10). Be diligent in living aright so that the reward will be granted unto you by Him in the end (II Peter 3:9-14).

Hebrews 11:7 - “By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness which is by faith” (Hebrews 11:7). In the beginning God set this in place: “These are the generations of the heavens and of the earth when they were created, in the day that the LORD God made the earth and the heavens, And every plant of the field before it was in the earth, and every herb of the field before it grew: for the LORD God had not caused it to rain upon the earth, and there was not a man to till the ground. But there went up a mist from the earth, and watered the whole face of the ground” (Genesis 2:4-6). It was not long before man had to till the ground (Genesis 3:23). Rain was not mentioned prior to the days of Noah. Certainly, flooding that could wipe out humanity was not something the earth had seen before. In the account of the flood we read: “…the windows of heaven were opened. And the rain was upon the earth forty days and forty nights” (Genesis 7:11-12).

Think about what you just read. Generally speaking, if a person is warned to prepare for something that they’ve never considered possible; it is not likely that person would act. The warning for Noah was this: “And God said unto Noah, The end of all flesh is come before me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth. Make thee an ark of gopher wood; rooms shalt thou make in the ark, and shalt pitch it within and without with pitch” (Genesis 6:13-14). After some details were given of how to construct the ark, God said: “And, behold, I, even I, do bring a flood of waters upon the earth, to destroy all flesh, wherein is the breath of life, from under heaven; and every thing that is in the earth shall die. But with thee will I establish my covenant; and thou shalt come into the ark, thou, and thy sons, and thy wife, and thy sons' wives with thee” (Genesis 6:17-18). After further instructions, we read: “Thus did Noah; according to all that God commanded him, so did he” (Genesis 6:22). From there we continue to see that Noah obeyed God (Genesis 7:5; 7:9; 7:16).

For a few moments, think about Noah moving with fear. Salvation has to be worked out with fear and trembling (Philippians 2:12). Moses told Israel: “Ye shall walk after the LORD your God, and fear him, and keep his commandments, and obey his voice, and ye shall serve him, and cleave unto him” (Deuteronomy 13:4). A certain Psalm says: “Like as a father pitieth his children, so the LORD pitieth them that fear him” (Psalms 103:13). Another Psalm says: “The LORD is nigh unto all them that call upon him, to all that call upon him in truth. He will fulfil the desire of them that fear him: he also will hear their cry, and will save them. The LORD preserveth all them that love him: but all the wicked will he destroy” (Psalms 145:18-20). So, fear worked for Noah as it does for all that need saved.

As a result of Noah’s faith and his fear, eight souls were saved by water (I Peter 3:20). Those eight souls were Noah, his wife, their sons, and the wives of their sons (Genesis 7:7). Those were the eight that were saved in the days the Lord flooded the earth. Think about how the inspired Apostle Peter refers to Noah: “And spared not the old world, but saved Noah the eighth person, a preacher of righteousness, bringing in the flood upon the world of the ungodly” (II Peter 2:5). We don’t have details about who Noah preached to. We don’t have details concerning what he said. The only details we have relative to the matter is that he saved his family.

What is one of the greatest roles a father has? Consider this: “And, ye fathers, provoke not your children to wrath: but bring them up in the nurture and admonition of the Lord” (Ephesians 6:4). Prior to the flood, Noah was a just man and perfect in his generations, and Noah walked with God (Genesis 6:9). Obviously, he commanded the respect and honor of his family. His sons were not little boys either. They were married men. They still listened to their father. That speaks greatly of Noah and also of his sons. While they were to leave their mother and father and join themselves to their wives (Genesis 2:24), they did not cease to hear the counsel of their father. That is awesome! Solomon wrote: “My son, hear the instruction of thy father, and forsake not the law of thy mother… Hear, ye children, the instruction of a father, and attend to know understanding… A wise son heareth his father's instruction: but a scorner heareth not rebuke” (Provers 1:8, Proverbs 4:1, and Proverbs 13:1).

Salvation was not the only thing that occurred in the days of Noah. Obviously, for salvation to occur at all there has to be the reality of damnation too. Otherwise there would be nothing to be saved from. While Noah and his family were saved, the world was condemned and all other people living at that time perished. In the days of Noah, God had decided to destroy most created beings with a flood. From the time of that decision to the flood was one hundred twenty years (Genesis 6:3). So, how did Noah condemn the world? His faithfulness to God stood as a condemnation of others (cf. Luke 11:29-32).

With all of that, Noah is called an “heir of the righteousness” which was by his faith. Like Abraham, “For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith” (Romans 4:13). Noah believed God’s warning. He acted. Therefore, he inherited life thereafter. From then until Jesus returns to judge the living and the dead, Noah’s actions by faith live on to teach us all. Like Noah, we have to hear what the Lord has said and act accordingly. If we live after examples such as Noah, when this world is destroyed the final time we will have an inheritance beyond this world for all eternity (II Peter 3:1-14).

Hebrews 11:8-10 - “By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went. By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise: For he looked for a city which hath foundations, whose builder and maker is God” (Hebrews 11:8-10).

The life of Abraham [Abram] is recorded from Genesis 11:26-25:10. Abraham’s life was not always simple nor were his decisions always right. Those things are not the subjects of the context we are studying. The event from which the text above begins is as follows: “Now the LORD had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father's house, unto a land that I will shew thee: And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing: And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed. So Abram departed, as the LORD had spoken unto him; and Lot went with him: and Abram was seventy and five years old when he departed out of Haran” (Genesis 12:1-4).

There is plenty in the Scriptures concerning Abraham. The faith of Abraham was used as a teaching tool in multiple ways. For one example, Abraham’s faith was used in an attempt to teach the Jews in Rome out of their thinking about the works of the Law of Moses. Notice: “Blessed is the man to whom the Lord will not impute sin. Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness. How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also: And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised. For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith. For if they which are of the law be heirs, faith is made void, and the promise made of none effect: Because the law worketh wrath: for where no law is, there is no transgression. Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all, (As it is written, I have made thee a father of many nations,) before him whom he believed, even God, who quickeneth the dead, and calleth those things which be not as though they were. Who against hope believed in hope, that he might become the father of many nations, according to that which was spoken, So shall thy seed be. And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sara's womb: He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God; And being fully persuaded that, what he had promised, he was able also to perform. And therefore it was imputed to him for righteousness. Now it was not written for his sake alone, that it was imputed to him; But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead; Who was delivered for our offences, and was raised again for our justification” (Romans 4:8-25).

What we can see about Abraham is how that he believed what God said and then obeyed it. He did not debate with God. He did not stagger at the promises. Since he obeyed the instructions of our Lord, all the earth is blessed through his seed (Genesis 22:18; cf. Galatians 3:6-29). Abraham was a stranger in the land he was sent into (Genesis 23:1-4). The same was true for Isaac and Jacob (Genesis 26:1-5, Genesis 33:1-20, and Genesis 37:1). We should be able to relate to that feeling. We, who are in Christ, are citizens of Heaven (Philippians 3:20). Our mount Zion is spiritual (Hebrews 12:22-23). In this world, we are strangers and pilgrims (I Peter 2:11). We are sojourners (I Peter 1:17). We should all realize that there is nothing to cling to in this present world (I John 2:15-17). Like Abraham, for us to get our inheritance we need to hear and obey (Hebrews 5:8-9).

The motivation of Abraham was his looking for a city that obviously was not to be found among men. Later in this Hebrew letter we find this statement: “For here have we no continuing city, but we seek one to come” (Hebrews 13:14). Jesus told the Apostles this: “Let not your heart be troubled: ye believe in God, believe also in me. In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also” (John 14:1-3). Therefore, in a similar manner likened to Abraham, we are headed toward a home that we cannot see. We will get there as he did, by obeying the voice of our Lord (Revelation 22:14).

The advantage that we have over Abraham is that we have more information about our inheritance than he did his. For one, what we know was a mystery to those of old (I Peter 1:1-12). Secondly, we know that we will inherit eternal life (Titus 1:1-2, James 1:12, and I John 2:25). While we walk by faith not seeing what Heaven is (cf. II Corinthians 5:7), we are not entirely without direction or knowledge. We know the way (John 14:6). We know the choice comes down to two paths (Matthew 7:13-23). We have the advantage of the full revelation of God (II Timothy 3:15-17). Seeing these things are so, go by faith to our eternal home.

Hebrews 11:11-12 - “Through faith also Sara herself received strength to conceive seed, and was delivered of a child when she was past age, because she judged him faithful who had promised. Therefore sprang there even of one, and him as good as dead, so many as the stars of the sky in multitude, and as the sand which is by the sea shore innumerable” (Hebrews 11:11-12). Sara was Abraham’s wife (Genesis 11:29). Sara [Sarai and Sarah] was barren (Genesis 11:30). This is something significant as God had made this promise to Abraham: “Now the LORD had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father's house, unto a land that I will shew thee: And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing: And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed. So Abram departed, as the LORD had spoken unto him; and Lot went with him: and Abram was seventy and five years old when he departed out of Haran. And Abram took Sarai his wife, and Lot his brother's son, and all their substance that they had gathered, and the souls that they had gotten in Haran; and they went forth to go into the land of Canaan; and into the land of Canaan they came. And Abram passed through the land unto the place of Sichem, unto the plain of Moreh. And the Canaanite was then in the land. And the LORD appeared unto Abram, and said, Unto thy seed will I give this land: and there builded he an altar unto the LORD, who appeared unto him… For all the land which thou seest, to thee will I give it, and to thy seed for ever. And I will make thy seed as the dust of the earth: so that if a man can number the dust of the earth, then shall thy seed also be numbered” (Genesis 12:1-7 and Genesis 13:15-16).

Abraham was concerned about being childless in light of the promises God had made (Genesis 15:1-6). Sara came up with a plan to resolve the problem of Abraham having no child. The plan was one that Sara would regret. Notice: “Now Sarai Abram's wife bare him no children: and she had an handmaid, an Egyptian, whose name was Hagar. And Sarai said unto Abram, Behold now, the LORD hath restrained me from bearing: I pray thee, go in unto my maid; it may be that I may obtain children by her. And Abram hearkened to the voice of Sarai. And Sarai Abram's wife took Hagar her maid the Egyptian, after Abram had dwelt ten years in the land of Canaan, and gave her to her husband Abram to be his wife. And he went in unto Hagar, and she conceived: and when she saw that she had conceived, her mistress was despised in her eyes” (Genesis 16:1-4). Sara dealt hard with Hagar until the Lord intervened (Genesis 16:5-16). Yet, this was not the plan God had in mind with His promise.

When Abraham was ninety-nine years old God informed Abraham that he was to be the father of many nations (Genesis 17:1-6). Circumcision was instituted at that time as an indicator of that promise God had made Abraham (Genesis 17:7-14). This is when we read this promise: “And God said unto Abraham, As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah shall her name be. And I will bless her, and give thee a son also of her: yea, I will bless her, and she shall be a mother of nations; kings of people shall be of her… And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac: and I will establish my covenant with him for an everlasting covenant, and with his seed after him. And as for Ishmael, I have heard thee: Behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation. But my covenant will I establish with Isaac, which Sarah shall bear unto thee at this set time in the next year” (Genesis 17:15-16 and Genesis 17:19-21).

Both Abraham and Sara had the same reaction when first hearing this news. They both laughed (Genesis 17:17 and Genesis 18:12). The message of God was this: “And the LORD said unto Abraham, Wherefore did Sarah laugh, saying, Shall I of a surety bear a child, which am old? Is any thing too hard for the LORD? At the time appointed I will return unto thee, according to the time of life, and Sarah shall have a son” (Genesis 18:13-14). When God desired the barren to have a child, He made it happen (Genesis 25:19-28, Genesis 29:31, Genesis 30:22-23, Judges 13:1-25, I Samuel 1:1-20, and Luke 1:5-66).

Though Sara’s initial reaction was an internal laugh that she tried to deny (Genesis 18:15), here in the book of Hebrews we have read that Sara judged God faithful. So, God kept His promise. Notice: “And the LORD visited Sarah as he had said, and the LORD did unto Sarah as he had spoken. For Sarah conceived, and bare Abraham a son in his old age, at the set time of which God had spoken to him. And Abraham called the name of his son that was born unto him, whom Sarah bare to him, Isaac. And Abraham circumcised his son Isaac being eight days old, as God had commanded him. And Abraham was an hundred years old, when his son Isaac was born unto him. And Sarah said, God hath made me to laugh, so that all that hear will laugh with me. And she said, Who would have said unto Abraham, that Sarah should have given children suck? for I have born him a son in his old age” (Genesis 21:1-7).

As things progressed forward, God continued His promise that the seed of Abraham through his wife Sara would multiply as the sand which is upon the sea shore (Genesis 22:17). Moses told the descendants of Abraham and Sara this: “And I spake unto you at that time, saying, I am not able to bear you myself alone: The LORD your God hath multiplied you, and, behold, ye are this day as the stars of heaven for multitude” (Deuteronomy 1:9-10; cf. Exodus 32:13). That promise was substantial to the faith of God’s people of old. You can see that throughout the history of Israel (I Chronicles 27:23 and Nehemiah 9:22-23). We too should be thankful for Sara. It is through that promise to her that we too are spiritually the children of Abraham and heirs of the promise (Galatians 3:16-29).

Hebrews 11:13-16 - “These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth. For they that say such things declare plainly that they seek a country. And truly, if they had been mindful of that country from whence they came out, they might have had opportunity to have returned. But now they desire a better country, that is, an heavenly: wherefore God is not ashamed to be called their God: for he hath prepared for them a city” (Hebrews 11:13-16).

Let’s begin by discussing who “these” are. So far in this chapter we have read about the faith of Abel, Enoch, Noah, Abraham, and Sara. They are the “these” referenced in verse thirteen. The promises that they did not receive is again mentioned later in this chapter. Notice: “And these all, having obtained a good report through faith, received not the promise: God having provided some better thing for us, that they without us should not be made perfect”(Hebrews 11:39-40). In this letter we have already read about how there is that better hope than those of old had obtained (Hebrews 7:19 and Hebrews 8:6).

What should stand out to us is that these people of faith were sure of the promises they could only see at a distance. They did not have clarity of view. They truly walked by faith, not by sight (II Corinthians 5:7). To understand the better promises and their seeing them afar off, consider what the inspired Apostle Peter wrote: “Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, Who are kept by the power of God through faith unto salvation ready to be revealed in the last time. Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations: That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ: Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory: Receiving the end of your faith, even the salvation of your souls. Of which salvation the prophets have enquired and searched diligently, who prophesied of the grace that should come unto you: Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into” (I Peter 1:3-12).

To the disobedient Jews, Jesus said: “Your father Abraham rejoiced to see my day: and he saw it, and was glad” (John 8:56). Abraham was fully persuaded that God would fulfill His promises (Romans 4:21). Not just Abraham, but also Abel, Enoch, Noah, and Sara professed to be strangers and pilgrims on earth. Those who had that faith understood, though afar off, that their citizenship was not truly in this world (Psalms 39:12). By such a profession they were declaring that they were seeking to be elsewhere. They, like those of us faithful to God now, seek a continuing city (Hebrews 13:14).

It is interesting that the point is made in the context we are looking at that if they had been mindful from whence they came, they might have returned. Think about the message here. For Christians, you cannot put your hand to the plow and look back (Luke 9:57-62). For Jewish Christians, their ancestors had a habit of looking back. In particular, those that came out of Egypt and even generations later. They often looked back to Egypt or at the least relied upon the Egyptians (Exodus 14:1-13, Exodus 16:1-3, Exodus 17:1-3, Numbers 11:1-5, Numbers 21:5, II Kings 18:21, Isaiah 30:1-7, and Acts 7:38-39). This was a valid point to be made to Jewish Christians in the first century, because first century Jews had a bad habit of repeating their ancestors transgressions (Matthew 23:29-32 and Acts 7:51-53).

Faithful saints know better than to follow those who have done evil (III John 1:11). What we should do is look to those such as we are discussing in our study. We should look to those who through faith have an inheritance (Hebrews 6:12). That pattern of faith is to press forward to the promises of God without looking back. When we seek to “go home” it is not a home we have had in this world. Our home is being prepared for us in Heaven (John 14:1-3).

Take a moment to think about this phrase: “But now they desire a better country, that is, an heavenly.” Like other passages in the Scriptures (i.e. Matthew 22:23-33), this shows life after death along with a conscious awareness. Those who had before lived faithful and have died are still looking forward to heaven. They may be in Paradise (Luke 16:19-31 and Luke 23:39-43). Yet, that is not the everlasting city they sought after wherein God was not ashamed of them (II Corinthians 5:1, Colossians 1:5, and I Thessalonians 4:13-18).

The nation of Israel’s past was sinful (Deuteronomy 9:24 and Deuteronomy 31:27). Even many generations later, God looked at them like they were harlots (Jeremiah 3:1-11 and Ezekiel 16:1-63). Some erring first century Jewish Christians caused God’s name to be blasphemed (Romans 2:17-24). God has not had a good relationship with His children of old or those that followed the ways of their fathers. Heaven is the home of the faithful. He certainly will have no shame in those who will arrive in eternity through faithfulness.

Hebrews 11:17-22 - “By faith Abraham, when he was tried, offered up Isaac: and he that had received the promises offered up his only begotten son, Of whom it was said, That in Isaac shall thy seed be called: Accounting that God was able to raise him up, even from the dead; from whence also he received him in a figure. By faith Isaac blessed Jacob and Esau concerning things to come. By faith Jacob, when he was a dying, blessed both the sons of Joseph; and worshipped, leaning upon the top of his staff. By faith Joseph, when he died, made mention of the departing of the children of Israel; and gave commandment concerning his bones” (Hebrews 11:17-22).

God tested Abraham by telling him to offer his son Isaac as a burnt offering (Genesis 22:1-2). Abraham went forth and was ready to carry out that instruction (Genesis 22:3-10). At the point wherein Abraham was about to take the knife to his son, the angel of the Lord stopped him (Genesis 22:11-12). God provided a ram to offer instead (Genesis 22:13). As a father, I cannot imagine this test. In addition to a father’s love being tested, it was through Isaac that God was going to fulfill His promises to Abraham (Genesis 17:19).

Abraham’s willingness to obey God’s very difficult instruction proved his faith. James wrote: “Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works. Thou believest that there is one God; thou doest well: the devils also believe, and tremble. But wilt thou know, O vain man, that faith without works is dead? Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? Seest thou how faith wrought with his works, and by works was faith made perfect? And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God. Ye see then how that by works a man is justified, and not by faith only” (James 2:18-24).

Through the pen of the Hebrew writers we see that Abraham believed that God was able to raise up Isaac. That may be what Abraham was thinking when he told the young men with he and Isaac, “I and the lad will go yonder and worship, and come again to you” (Genesis 22:5). Abraham was fully persuaded that, what God had promised, He was able also to perform (Romans 4:21). We too know that God keeps His promises (Numbers 23:19 and Titus 1:1-3). Therefore, like Abraham, we know that we can obey God’s instructions without fear that those instructions will cause us to miss out on His promises.

After writing about Abraham passing his test, the writers of this letter jump forward to Isaac blessing Jacob and Esau. We know that this language is a very simplified account of what happened (Genesis 27:1-28:4). The focus herein is not on what happened between Jacob and Esau. The focus is not on the trickery of Rebekah and Jacob. The focus is on Isaac’s faith in granting the blessing. Like his father, Isaac believed in the promises of God. Isaac knew that the seed of his father would continue through him because God made that promise (Genesis 21:12). The fact that he extended this blessing through his offspring is a testimony to his faith in that promise.

The account then moves forward to the end of Jacob’s life. The Holy Spirit did not focus on how Jacob’s marriages came about or the births of his children (Genesis 28:1-30:43 and Genesis 35:1-27). What happened as Jacob was pursued by Laban is not covered (Genesis 31:1-55). The Holy Spirit did not have the account of Jacob and Esau’s feud or resolution (Genesis 32:1-33:16). The Holy Spirit did not have these penmen focus on what happened with Dinah (Genesis 34:1-31). The Holy Spirit did not have these penmen focus on what happened to Joseph and how the children of Israel got to Egypt because of Joseph (Genesis 37:1-47:27). What is mentioned is the blessing of Joseph being given to his sons by his father Jacob (Genesis 47:28-48:20). Again, the faith is in the promise of God made originally to their father Abraham.

Then, the writers of this Hebrew letter jump forward to the time Joseph died. The original record says this: “And Joseph dwelt in Egypt, he, and his father's house: and Joseph lived an hundred and ten years. And Joseph saw Ephraim's children of the third generation: the children also of Machir the son of Manasseh were brought up upon Joseph's knees. And Joseph said unto his brethren, I die: and God will surely visit you, and bring you out of this land unto the land which he sware to Abraham, to Isaac, and to Jacob. And Joseph took an oath of the children of Israel, saying, God will surely visit you, and ye shall carry up my bones from hence. So Joseph died, being an hundred and ten years old: and they embalmed him, and he was put in a coffin in Egypt” (Genesis 50:22-26).

This section of our study could easily be subtitled: “Faith In The Promises Of God.” God has a great track record. In the days of Joshua we read: “And the LORD gave unto Israel all the land which he sware to give unto their fathers; and they possessed it, and dwelt therein. And the LORD gave them rest round about, according to all that he sware unto their fathers: and there stood not a man of all their enemies before them; the LORD delivered all their enemies into their hand. There failed not ought of any good thing which the LORD had spoken unto the house of Israel; all came to pass” (Joshua 21:43-45). This matters to us because unto us there have been given, “exceeding great and precious promises” (II Peter 1:4). We can look back at examples such as we have in this study and see that God did exactly what He promised. If you read the details of the accounts, you can see that even great obstacles did not change what God said would happen. Like those before us, go forward in faith!

Hebrews 11:23 - Outside of Jesus, Moses just might be the most well-known person from the Scriptures. The beginning of his life is an amazing account. The Hebrew penmen wrote this: “By faith Moses, when he was born, was hid three months of his parents, because they saw he was a proper child; and they were not afraid of the king's commandment” (Hebrews 11:23).

To appreciate the short account above, let’s start by taking a look at why Moses had to be hid. Notice: “Now there arose up a new king over Egypt, which knew not Joseph. And he said unto his people, Behold, the people of the children of Israel are more and mightier than we: Come on, let us deal wisely with them; lest they multiply, and it come to pass, that, when there falleth out any war, they join also unto our enemies, and fight against us, and so get them up out of the land. Therefore they did set over them taskmasters to afflict them with their burdens. And they built for Pharaoh treasure cities, Pithom and Raamses. But the more they afflicted them, the more they multiplied and grew. And they were grieved because of the children of Israel. And the Egyptians made the children of Israel to serve with rigour: And they made their lives bitter with hard bondage, in morter, and in brick, and in all manner of service in the field: all their service, wherein they made them serve, was with rigour. And the king of Egypt spake to the Hebrew midwives, of which the name of the one was Shiphrah, and the name of the other Puah: And he said, When ye do the office of a midwife to the Hebrew women, and see them upon the stools; if it be a son, then ye shall kill him: but if it be a daughter, then she shall live. But the midwives feared God, and did not as the king of Egypt commanded them, but saved the men children alive. And the king of Egypt called for the midwives, and said unto them, Why have ye done this thing, and have saved the men children alive? And the midwives said unto Pharaoh, Because the Hebrew women are not as the Egyptian women; for they are lively, and are delivered ere the midwives come in unto them. Therefore God dealt well with the midwives: and the people multiplied, and waxed very mighty. And it came to pass, because the midwives feared God, that he made them houses. And Pharaoh charged all his people, saying, Every son that is born ye shall cast into the river, and every daughter ye shall save alive” (Exodus 1:8-22).

Now, notice the account from which the penmen of this letter are drawing their account: “And there went a man of the house of Levi, and took to wife a daughter of Levi. And the woman conceived, and bare a son: and when she saw him that he was a goodly child, she hid him three months. And when she could not longer hide him, she took for him an ark of bulrushes, and daubed it with slime and with pitch, and put the child therein; and she laid it in the flags by the river's brink. And his sister stood afar off, to wit what would be done to him. And the daughter of Pharaoh came down to wash herself at the river; and her maidens walked along by the river's side; and when she saw the ark among the flags, she sent her maid to fetch it. And when she had opened it, she saw the child: and, behold, the babe wept. And she had compassion on him, and said, This is one of the Hebrews' children. Then said his sister to Pharaoh's daughter, Shall I go and call to thee a nurse of the Hebrew women, that she may nurse the child for thee? And Pharaoh's daughter said to her, Go. And the maid went and called the child's mother. And Pharaoh's daughter said unto her, Take this child away, and nurse it for me, and I will give thee thy wages. And the woman took the child, and nursed it. And the child grew, and she brought him unto Pharaoh's daughter, and he became her son. And she called his name Moses: and she said, Because I drew him out of the water” (Exodus 2:1-10).

Moses was a “proper child” in the Hebrew account. In the Exodus account above he was called “a goodly child.” The second letter to Theophilus says: “In which time Moses was born, and was exceeding fair, and nourished up in his father's house three months” (Acts 7:20).

It should stand out to us that they were not afraid of the king’s commandment. This is rather abnormal. It takes a lot of courage to stand in opposition to a king. Solomon wrote: “The wrath of a king is as messengers of death: but a wise man will pacify it. In the light of the king's countenance is life; and his favour is as a cloud of the latter rain… The king's wrath is as the roaring of a lion; but his favour is as dew upon the grass… The fear of a king is as the roaring of a lion: whoso provoketh him to anger sinneth against his own soul” (Proverbs 16:14-15, Proverbs 19:12, and Proverbs 20:2).

When the time arose that they could not longer hide Moses, they acted in a way that ultimately put Moses in Pharaoh’s house. We will talk about how that ended up in our next article. For now, consider that Moses’ parents did not act in a manner that would have ended their child’s life. They were brave. Where did their bravery come from? The account we are looking at in this Hebrew letter says it came from their faith.

Strength and faith certainly tie together (I Corinthians 16:13). We see this in the time that Jesus walked this earth. There was a storm at sea. The disciples were with Jesus. They feared they were going to perish (Matthew 8:23-25). In response, Jesus said: “And he saith unto them, Why are ye fearful, O ye of little faith? Then he arose, and rebuked the winds and the sea; and there was a great calm” (Matthew 8:26). When God was working directly with the children of Israel, what was there to fear for the faithful? A Psalmist wrote: “I called upon the LORD in distress: the LORD answered me, and set me in a large place. The LORD is on my side; I will not fear: what can man do unto me? The LORD taketh my part with them that help me: therefore shall I see my desire upon them that hate me” (Psalms 118:5-7).

Hebrews 11:24-27 - “By faith Moses, when he was come to years, refused to be called the son of Pharaoh's daughter; Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; Esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompence of the reward. By faith he forsook Egypt, not fearing the wrath of the king: for he endured, as seeing him who is invisible” (Hebrews 11:24-27).

The original account that is referenced in our current study can be found in the book of Exodus (Exodus 2:10-25). A great summary, that includes a few details not even found in the original account was preached by Stephen. Notice what Stephen stated: “And when he was cast out, Pharaoh's daughter took him up, and nourished him for her own son. And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds. And when he was full forty years old, it came into his heart to visit his brethren the children of Israel. And seeing one of them suffer wrong, he defended him, and avenged him that was oppressed, and smote the Egyptian: For he supposed his brethren would have understood how that God by his hand would deliver them: but they understood not. And the next day he shewed himself unto them as they strove, and would have set them at one again, saying, Sirs, ye are brethren; why do ye wrong one to another? But he that did his neighbour wrong thrust him away, saying, Who made thee a ruler and a judge over us? Wilt thou kill me, as thou diddest the Egyptian yesterday? Then fled Moses at this saying, and was a stranger in the land of Madian, where he begat two sons” (Acts 7:21-29).

Moses made a decision. He chose to suffer rather than enjoy the carnal pleasures that came with being in Pharaoh’s house. Even without being immersed in the Hebrew culture, Moses understood that it was/is better to be with God than with the world (Psalms 84:1-12). Remember, no one at that point in time had the knowledge of the hope we have in Jesus Christ (I Peter 1:1-12). So, his decision is not even comparable today. We have a far greater hope in Christ than anything Moses had to have hope in (II Corinthians 4:13-5:1). What we know was a mystery to those who lived before and during the Law of Moses, the prophets, and the Psalms (Romans 16:25-27, I Corinthians 2:6-10, II Corinthians 3:1-18, and Ephesians 3:1-11). Having said that, Moses did know that there is a greater reward from God than from man (Psalms 19:7-11 and Proverbs 11:18). He somehow knew and had believed that God is a rewarder of them that diligently seek Him (Hebrews 11:6).

Throughout the New Testament we read that the faithful who suffer for the cause of our Lord will be rewarded in eternity (Matthew 5:10-12, Luke 6:20-23, Acts 14:22, Romans 8:17-39, II Timothy 2:9-12, I Peter 4:13-19, and Revelation 2:8-11). We know this because we can read the Scriptures just cited as well as others that prove it. Let me repeat something though. This information was not revealed at the time Moses was alive. As you have read in earlier references in this article, this information was a mystery. We live under the time of the “better hope” (Hebrews 7:19). We live in the time of the “better covenant, which was established upon better promises” (Hebrews 8:6). Yet, Moses knew the principle without even having the revelation to prove it. Later in this chapter, this is written: “And these all, having obtained a good report through faith, received not the promise: God having provided some better thing for us, that they without us should not be made perfect” (Hebrews 11:39-40). If Moses was so motivated by a lesser hope, how much the more should we be motivated by the greatest hope?

Think about treasures for a moment. A Psalmist wrote: “A little that a righteous man hath is better than the riches of many wicked” (Psalms 37:16). Jeremiah taught: “Thus saith the LORD, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches: But let him that glorieth glory in this, that he understandeth and knoweth me, that I am the LORD which exercise lovingkindness, judgment, and righteousness, in the earth: for in these things I delight, saith the LORD” (Jeremiah 9:23-24). Material wealth does bring some worldly advantages (Proverbs 10:15, Proverbs 19:4, Ecclesiastes 7:12, etc.). Yet, for those who trust in such wealth rather than in God, there is a rude awakening coming to them (Psalms 49:6-14, Luke 12:13-21, and Luke 16:19-31).

We should also consider the idea of enjoying the pleasures of sin for a season. By such a statement we cannot deny that sin can be pleasurable. If sin were not pleasurable, it would not be so hard for people to turn away from it. However, those who are wise understand that sin is not fulfilling (James 5:5). Sin is but for a moment. Anything carnal is temporary (Job 20:5, Psalms 39:6, II Peter 3:9-14, and I John 2:15-17). Yet, sin occurs because people have desires they want to fulfill (James 1:13-16). Most just cannot reason enough to understand that the end reward of sin is not worth the temporary pleasure (Romans 6:23). Even without the extent of the teaching we have available to us now, Moses was able to reason through this and come to the right conclusion.

Moses decided, by faith, to forsake Egypt and all that was to be had there if he were to remain. Though Moses did not see God (John 1:18), he endured as though he had (cf. II Corinthians 5:7). Like his parents, fear did not prevent him from acting upon his faith (Hebrews 11:23). We considered how that is not common in our previous article. That does not mean Moses didn’t have any fear (Exodus 2:14-15). It is wise to fear the king (Proverbs 24:21). What is not wise is to fear any man more than we fear God (Isaiah 51:7 and Matthew 10:28). By faith, we too should endure without fear as Moses did.

Hebrews 11:28 - Anyone who has studied through the Scriptures has seen the mentioning of the passover. As we continue to study about the faith of Moses we find where the passover originated. Notice: “Through faith he kept the passover, and the sprinkling of blood, lest he that destroyed the firstborn should touch them” (Hebrews 11:28).

God had told Moses that after one final plague, Pharaoh would let the children of Israel go (Exodus 11:1). That plague was the death of all the firstborn in the land of Egypt (Exodus 11:2-5). God had a way that the children of Israel would be safe during this final plague. That plan was what is known as the passover. The passover was remembered by the children of Israel throughout the time of the Law of Moses and the prophets. Even in the first century we can read about the children of Israel observing the passover (Matthew 26:17-30).

The passover instructions were as follows: “And the LORD spake unto Moses and Aaron in the land of Egypt, saying, This month shall be unto you the beginning of months: it shall be the first month of the year to you. Speak ye unto all the congregation of Israel, saying, In the tenth day of this month they shall take to them every man a lamb, according to the house of their fathers, a lamb for an house: And if the household be too little for the lamb, let him and his neighbour next unto his house take it according to the number of the souls; every man according to his eating shall make your count for the lamb. Your lamb shall be without blemish, a male of the first year: ye shall take it out from the sheep, or from the goats: And ye shall keep it up until the fourteenth day of the same month: and the whole assembly of the congregation of Israel shall kill it in the evening. And they shall take of the blood, and strike it on the two side posts and on the upper door post of the houses, wherein they shall eat it. And they shall eat the flesh in that night, roast with fire, and unleavened bread; and with bitter herbs they shall eat it. Eat not of it raw, nor sodden at all with water, but roast with fire; his head with his legs, and with the purtenance thereof. And ye shall let nothing of it remain until the morning; and that which remaineth of it until the morning ye shall burn with fire. And thus shall ye eat it; with your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste: it is the LORD'S passover. For I will pass through the land of Egypt this night, and will smite all the firstborn in the land of Egypt, both man and beast; and against all the gods of Egypt I will execute judgment: I am the LORD. And the blood shall be to you for a token upon the houses where ye are: and when I see the blood, I will pass over you, and the plague shall not be upon you to destroy you, when I smite the land of Egypt” (Exodus 12:1-13).

God then put in place a law that was to be passed down throughout their generations regarding the passover. Those instructions were as follows: “And this day shall be unto you for a memorial; and ye shall keep it a feast to the LORD throughout your generations; ye shall keep it a feast by an ordinance for ever. Seven days shall ye eat unleavened bread; even the first day ye shall put away leaven out of your houses: for whosoever eateth leavened bread from the first day until the seventh day, that soul shall be cut off from Israel. And in the first day there shall be an holy convocation, and in the seventh day there shall be an holy convocation to you; no manner of work shall be done in them, save that which every man must eat, that only may be done of you. And ye shall observe the feast of unleavened bread; for in this selfsame day have I brought your armies out of the land of Egypt: therefore shall ye observe this day in your generations by an ordinance for ever. In the first month, on the fourteenth day of the month at even, ye shall eat unleavened bread, until the one and twentieth day of the month at even. Seven days shall there be no leaven found in your houses: for whosoever eateth that which is leavened, even that soul shall be cut off from the congregation of Israel, whether he be a stranger, or born in the land. Ye shall eat nothing leavened; in all your habitations shall ye eat unleavened bread. Then Moses called for all the elders of Israel, and said unto them, Draw out and take you a lamb according to your families, and kill the passover. And ye shall take a bunch of hyssop, and dip it in the blood that is in the bason, and strike the lintel and the two side posts with the blood that is in the bason; and none of you shall go out at the door of his house until the morning. For the LORD will pass through to smite the Egyptians; and when he seeth the blood upon the lintel, and on the two side posts, the LORD will pass over the door, and will not suffer the destroyer to come in unto your houses to smite you. And ye shall observe this thing for an ordinance to thee and to thy sons for ever. And it shall come to pass, when ye be come to the land which the LORD will give you, according as he hath promised, that ye shall keep this service. And it shall come to pass, when your children shall say unto you, What mean ye by this service? That ye shall say, It is the sacrifice of the LORD'S passover, who passed over the houses of the children of Israel in Egypt, when he smote the Egyptians, and delivered our houses. And the people bowed the head and worshipped” (Exodus 12:14-27).

The children of Israel did as Moses and Aaron had instructed (Exodus 12:28). Thus, we read: “And it came to pass, that at midnight the LORD smote all the firstborn in the land of Egypt, from the firstborn of Pharaoh that sat on his throne unto the firstborn of the captive that was in the dungeon; and all the firstborn of cattle. And Pharaoh rose up in the night, he, and all his servants, and all the Egyptians; and there was a great cry in Egypt; for there was not a house where there was not one dead” (Exodus 12:29-30). It is through the faith of Moses that Israel was led to keep the passover and deliver their firstborns from death. When future generations partook of the passover they were to remember how the Lord brought Israel out of Egypt by night (Deuteronomy 16:1-8). When Israel failed God, there were times wherein the passover wasn’t observed. When Israel repented of their sins, restoration always included restoring the passover (i.e. II Kings 23:1-27 and Ezra 6:19-22).

Hebrews 11:29-30 - As we progress in our studies of this chapter of the Hebrew epistle, the language changes. Instead of talking about Moses, we now see the word “they” in the passages we are going to discuss. These are general passages talking about the children of Israel. Israel passed through the Red Sea while Moses was alive (Exodus 13:17-14:31). However, at the time the walls of Jericho fell down (Joshua 6:1-27) they were being led by Joshua as Moses had died at that point (Joshua 1:1-3). Here is what we are going to look at in this article: “By faith they passed through the Red sea as by dry land: which the Egyptians assaying to do were drowned. By faith the walls of Jericho fell down, after they were compassed about seven days” (Hebrews 11:29-30).

Before all of the plagues on Egypt, Moses and Aaron spoke to the children of Israel. The record states this: “And the LORD said to Aaron, Go into the wilderness to meet Moses. And he went, and met him in the mount of God, and kissed him. And Moses told Aaron all the words of the LORD who had sent him, and all the signs which he had commanded him. And Moses and Aaron went and gathered together all the elders of the children of Israel: And Aaron spake all the words which the LORD had spoken unto Moses, and did the signs in the sight of the people. And the people believed: and when they heard that the LORD had visited the children of Israel, and that he had looked upon their affliction, then they bowed their heads and worshipped” (Exodus 4:27-31). Following that, the children of Israel had seen the great works of the Lord done upon Egypt (Exodus 5:1-12:51). So, they had plenty of evidence that God was able to do wondrous things. Therefore, some might discount the fact that they were willing to cross the Red Sea believing they would not drown. Is that fair to them?

If seeing miracles were a given as assurance of faith, we would not read that we walk by faith and not by sight (II Corinthians 5:7). Many people saw miracles and still did not act in faith (John 12:37-43). In fact, some had the ability to perform miracles and still did not have the kind of faith it takes to walk out onto the sea. Consider the Apostle Peter. The Apostles had been partially given the ability to perform miracles (Matthew 10:1-8). Yet, notice this: “And straightway Jesus constrained his disciples to get into a ship, and to go before him unto the other side, while he sent the multitudes away. And when he had sent the multitudes away, he went up into a mountain apart to pray: and when the evening was come, he was there alone. But the ship was now in the midst of the sea, tossed with waves: for the wind was contrary. And in the fourth watch of the night Jesus went unto them, walking on the sea. And when the disciples saw him walking on the sea, they were troubled, saying, It is a spirit; and they cried out for fear. But straightway Jesus spake unto them, saying, Be of good cheer; it is I; be not afraid. And Peter answered him and said, Lord, if it be thou, bid me come unto thee on the water. And he said, Come. And when Peter was come down out of the ship, he walked on the water, to go to Jesus. But when he saw the wind boisterous, he was afraid; and beginning to sink, he cried, saying, Lord, save me. And immediately Jesus stretched forth his hand, and caught him, and said unto him, O thou of little faith, wherefore didst thou doubt? And when they were come into the ship, the wind ceased. Then they that were in the ship came and worshipped him, saying, Of a truth thou art the Son of God” (Matthew 14:22-33).

In addition to the children of Israel crossing the Red Sea, the next generation went on to take the land God had promised to their fathers (cf. Genesis 12:1-7). I say the next generation because those whom had faith enough to cross the Red Sea later failed in faith and were made to wander in the wilderness until most of that generation died (Numbers 3:1-14:38). We have covered that already in our study of the book of Hebrews (Hebrews 3:7-4:10). In their efforts to inherit the land God promised to their fathers, they came to Jericho. Right from the start of the taking of Jericho, God’s work was visible.

“And it came to pass, when Joshua was by Jericho, that he lifted up his eyes and looked, and, behold, there stood a man over against him with his sword drawn in his hand: and Joshua went unto him, and said unto him, Art thou for us, or for our adversaries? And he said, Nay; but as captain of the host of the LORD am I now come. And Joshua fell on his face to the earth, and did worship, and said unto him, What saith my lord unto his servant? And the captain of the LORD'S host said unto Joshua, Loose thy shoe from off thy foot; for the place whereon thou standest is holy. And Joshua did so” (Joshua 5:13-15). If you read the reference earlier in this article, as you should have (Joshua 6:1-27), you know what happened.

The same point applies here as did with the crossing of the Red Sea. So what that they had seen great wonders up to this point? So what that their forefathers had witnessed and told them of the wondrous works they had seen? Being told to compass the city for six days and all that was to happen thereafter was a test of their faith. If it was not, the Hebrew writers would not have recorded it. Imagine how silly this looked to the people of Jericho.

The Apostles of our Lord witnessed great wonders by our Lord and Savior Jesus Christ. They later told of what they saw (Acts 2:29-32, Acts 3:14-15, Acts 5:30-32, Acts 10:38-39, etc.). Yet, after seeing all those things and meeting face to face with our Lord after His resurrection, we read the following: “Then the eleven disciples went away into Galilee, into a mountain where Jesus had appointed them. And when they saw him, they worshipped him: but some doubted” (Matthew 28:16-17). Witnessing great things and following because of what a person has seen is one thing. Following instructions from God to do what may seem silly to others, that is faith! Thankfully, Israel displayed their faith and we can read about it.

Hebrews 11:31 - In our previous article we looked at, in part, the fall of the walls around Jericho (Hebrews 11:30). In this article we are still going to be considering something that happened in Jericho. We are going to look at the faith of a harlot. Here is what we are going to study in this article: “By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace” (Hebrews 11:31).

If you read the account of the fall of Jericho in the book of Joshua (Joshua 6:1-27), you read about the harlot and her household being saved. The record states this: “And they utterly destroyed all that was in the city, both man and woman, young and old, and ox, and sheep, and ass, with the edge of the sword. But Joshua had said unto the two men that had spied out the country, Go into the harlot's house, and bring out thence the woman, and all that she hath, as ye sware unto her. And the young men that were spies went in, and brought out Rahab, and her father, and her mother, and her brethren, and all that she had; and they brought out all her kindred, and left them without the camp of Israel” (Joshua 6:21-23). So, what did Rahab do to save herself and her household?

Here is the account of Rahab the harlot: “And Joshua the son of Nun sent out of Shittim two men to spy secretly, saying, Go view the land, even Jericho. And they went, and came into an harlot's house, named Rahab, and lodged there. And it was told the king of Jericho, saying, Behold, there came men in hither to night of the children of Israel to search out the country. And the king of Jericho sent unto Rahab, saying, Bring forth the men that are come to thee, which are entered into thine house: for they be come to search out all the country. And the woman took the two men, and hid them, and said thus, There came men unto me, but I wist not whence they were: And it came to pass about the time of shutting of the gate, when it was dark, that the men went out: whither the men went I wot not: pursue after them quickly; for ye shall overtake them. But she had brought them up to the roof of the house, and hid them with the stalks of flax, which she had laid in order upon the roof. And the men pursued after them the way to Jordan unto the fords: and as soon as they which pursued after them were gone out, they shut the gate. And before they were laid down, she came up unto them upon the roof; And she said unto the men, I know that the LORD hath given you the land, and that your terror is fallen upon us, and that all the inhabitants of the land faint because of you. For we have heard how the LORD dried up the water of the Red sea for you, when ye came out of Egypt; and what ye did unto the two kings of the Amorites, that were on the other side Jordan, Sihon and Og, whom ye utterly destroyed. And as soon as we had heard these things, our hearts did melt, neither did there remain any more courage in any man, because of you: for the LORD your God, he is God in heaven above, and in earth beneath. Now therefore, I pray you, swear unto me by the LORD, since I have shewed you kindness, that ye will also shew kindness unto my father's house, and give me a true token: And that ye will save alive my father, and my mother, and my brethren, and my sisters, and all that they have, and deliver our lives from death” (Joshua 2:1-13).

If you read the above account, you can see that Rahab believed in God and the power of His might. That is the same kind of faith we as Christians have as we are taught of God’s wondrous works (Ephesians 1:19-23). She heard about the work of God and believed it. That is more than what Israel did at times (Deuteronomy 9:23, II Kings 17:12-18, and Psalms 106:21-27). What God did in bringing Israel through the Red Sea had an impact on Rahab as it should have (Joshua 4:23-24). That is the kind of fear that brings about obedience (Deuteronomy 4:39-40). Her belief and actions that came about from that belief was then rewarded.

Notice the promise made to Rahab and her continued actions of faith: “And the men answered her, Our life for yours, if ye utter not this our business. And it shall be, when the LORD hath given us the land, that we will deal kindly and truly with thee. Then she let them down by a cord through the window: for her house was upon the town wall, and she dwelt upon the wall. And she said unto them, Get you to the mountain, lest the pursuers meet you; and hide yourselves there three days, until the pursuers be returned: and afterward may ye go your way. And the men said unto her, We will be blameless of this thine oath which thou hast made us swear. Behold, when we come into the land, thou shalt bind this line of scarlet thread in the window which thou didst let us down by: and thou shalt bring thy father, and thy mother, and thy brethren, and all thy father's household, home unto thee. And it shall be, that whosoever shall go out of the doors of thy house into the street, his blood shall be upon his head, and we will be guiltless: and whosoever shall be with thee in the house, his blood shall be on our head, if any hand be upon him. And if thou utter this our business, then we will be quit of thine oath which thou hast made us to swear. And she said, According unto your words, so be it. And she sent them away, and they departed: and she bound the scarlet line in the window” (Joshua 2:14-21).

James wrote: “Ye see then how that by works a man is justified, and not by faith only. Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way? For as the body without the spirit is dead, so faith without works is dead also” (James 2:24-26). A harlot is not typically one thought of when people think of faithful obedience. Yet, a harlot is more likely to be saved than the “religious elite” (Matthew 21:23-32). Rahab is an example of one who can be saved by acting upon one’s faith. We all need to hear, believe, and do (James 1:21-25).

Hebrews 11:32-40 - In summary of this great chapter of faith, the following was written: “And what shall I more say? for the time would fail me to tell of Gedeon, and of Barak, and of Samson, and of Jephthae; of David also, and Samuel, and of the prophets: Who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, Quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens. Women received their dead raised to life again: and others were tortured, not accepting deliverance; that they might obtain a better resurrection: And others had trial of cruel mockings and scourgings, yea, moreover of bonds and imprisonment: They were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered about in sheepskins and goatskins; being destitute, afflicted, tormented; (Of whom the world was not worthy:) they wandered in deserts, and in mountains, and in dens and caves of the earth. And these all, having obtained a good report through faith, received not the promise: God having provided some better thing for us, that they without us should not be made perfect” (Hebrews 11:32-40).

This reminds me of how there is so much to say about the works of Jesus (John 20:30-31) that the world could not contain the volume of the books that should be written (John 21:24-25). The great faith and works of Gedeon [Gideon; Jerubbaal] is recorded in the book of Judges (Judges 6:1-8:35). The great faith and works of Barak are recorded in the book of Judges (Judges 4:1-5:31). The book of Judges also records the faith and works of Jephthae [Jephthah] (Judges 11:1-12:7) and Samson (Judges 13:1-16:31). Gideon [Jerubbaal] and Jephthah were remembered with other judges for their deliverance of Israel (I Samuel 12:11).

We can read about the life of Samuel in the book of I Samuel (I Samuel 1:1-25:1). You can even read how the witch of Endor summoned Samuel from beyond the grave (I Samuel 28:1-25). Samuel saw the end of the days of the judges in Israel (Acts 13:20). Interestingly, we don’t read of the first king of Israel (Saul) in this chapter of faith. However, we do read of his successor. There is much written about David. You could start studying about David in the book of Ruth (Ruth 4:17) and your studies would take you all the way through the book of Revelation (Revelation 22:16). To say that time would fail me to write about David would be a massive understatement. God chose David not only to be a king in Israel (I Samuel 16:1ff.), but also to be the the first in the succession of kings all the way to our Lord and Savior Jesus Christ (Matthew 1:1, Luke 1:32, and Acts 2:25-30).

Through faith, Israel had great victories and were capable of subduing kingdoms. There were battles wherein God’s hand was clearly seen in their victories such as when Joshua led the armies of Israel (Joshua 10:1-43). The history of God’s people includes times of faith wherein righteousness was shown forth (Genesis 43:1-47:12). Through faith, the children of Israel obtained promises made to them by God (Genesis 12:1-7 and Joshua 23:1-11). I would be surprised if someone was unaware of Daniel being in the lion’s den (Daniel 6:1-28).

As we are seeing, there were many accounts of faithful acts from God’s people in the past. We get to learn from those acts of faith (Romans 15:4). Think about men that were willing to literally enter the fire to stand faithful. Men such as Shadrach, Meshach, and Abednego did just that (Daniel 3:1-30). These men refused to worship the golden image that Nebuchadnezzar the king had set up. One of my personal favorite responses is in that account. Nebuchadnezzar threatened them and commanded them to bow down to his idol. That is when we read: “Shadrach, Meshach, and Abednego, answered and said to the king, O Nebuchadnezzar, we are not careful to answer thee in this matter. If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up” (Daniel 3:16-18). To see men stand, even if God would not deliver them, is a great show of faith among other things.

Great people of faith escaped the edge of the sword (Psalms 144:10). Faith allowed strength to come about in times of weakness (I Samuel 30:1-6). Faith allowed men to wax valiant [mighty; powerful] in fight (I Kings 18:1-46). Armies of men were caused to flee from the armies of Israel because of faith (I Samuel 14:1-23). Women received their dead raised to life again (I Kings 17:17-24). Through faith, the people of God had and always will be willing to suffer persecution in an unwavering fashion (II Chronicles 16:1-10, Jeremiah 20:1-2, and Acts 4:1-5:42). The people of God knew and still know that the reward is worth the suffering in this present world (Matthew 5:10-12, Luke 6:22-23, Acts 14:22, Romans 8:17, Philippians 1:28-29, II Thessalonians 1:4-10, and II Timothy 2:12). Thus, the Scriptures show us much suffering for those who stood for the truth (I Kings 19:1-18, II Chronicles 36:14-16, Psalms 105:17-18, Jeremiah 2:30, Jeremiah 37:15, Acts 7:51-52, etc.).

This study, for me at least, has been an emotional one. I hate to read about the sufferings of those that stood for God before us. It is certainly true that the world did not deserve to have such people of faith among them because of how the world treated them. When the righteous suffered, people often ignored it (Isaiah 57:1). I am also strengthened, for I know that we can be stronger than they because we have it better than they did. This Hebrew letter shows us that from chapters three through ten. We have a better law, better hope, better priesthood, better promises, etc. We know what they desired to know (I Peter 1:1-12). All of those accounts of old are there for us to learn much from (I Corinthians 10:1-13). Brethren, stand fast in the faith (Philippians 4:1) like those before us did!

Chapter Twelve

Hebrews 12:1-3 - “Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds” (Hebrews 12:1-3).

The great cloud [“…a large dense multitude…”; Strong’s # 3509] of witnesses ties to the people of faith we studied about in the previous chapter (Hebrews 11:1-40). If you spend some time looking at the Greek word translated “witnesses” [μάρτυς], part of the definition of that word is this: “an historical sense, one who is a spectator of anything, e.g. of a contest” (Strongs # 3144). Think about that. Paul illustrated his efforts in preaching and faithfully living the Gospel of Christ by likening such to running a race, striving for the mastery, and fighting a fight (I Corinthians 9:16-27). The first verse in this chapter says we are running a race. Therefore, it is as though we are competing in a sporting event and the audience is the champions who have lived before us.

Running this race as though those who served in the past with unwavering faith are observing us, we need to step up our game. One way in which we can compete better is to cast off anything that might weigh us down. As we should have done before conversion, we need to make sure nothing has a grip on us to cause us to look backwards (Luke 9:57-62). We need to make sure that the cares [anxieties] of this life are not weighing us down (Matthew 13:22, Mark 4:19, Luke 10:38-42, Luke 21:34, Philippians 4:6-8, and II Timothy 2:1-4). We need to make sure that fleshly desires are not weighing us down (Romans 13:12-14, I Corinthians 3:1-3, II Corinthians 7:1, Galatians 5:16-24, I Peter 2:11, and I Peter 4:1-2). Individually, we are all running our own race. Therefore, examine your life (II Corinthians 13:5). If there is something that is weighing you down, deal with it in a manner pleasing to our Lord.

Think about how sin will “beset” a person. The term translated “beset” [εὐπερίστατος] is defined as: “well standing around, i.e. (a competitor) thwarting (a racer) in every direction (figuratively, of sin in genitive case): — which doth so easily beset. Skillfully surrounding i.e. besetting” (Strong’s # 2139). Obviously, we know that sin will cause us to lose our reward in Heaven (John 5:28-29, Romans 6:23, I Corinthians 6:9-10, Hebrews 10:26-39, and James 1:13-16). Sin will only earn us a place in the lake which burneth with fire and brimstone (Revelation 21:8). This text however addresses sin [transgression of the law; I John 3:4] in another manner. That is, that sin will surround you. Sin will get in your way (Galatians 5:17). The fact is, you either serve sin or obedience (Romans 6:16).

The first verse in the text we are examining also deals with the subject matter of patience [endurance]. We have to have a patient continuance in well doing wherein we seek eternal life (Romans 2:7). Earlier in this letter the text said “ye have need of patience” (Hebrews 10:36). So, as Paul taught Timothy, flee the things that hold you back and follow after that which saves. That includes patience (I Timothy 6:3-12).

When you’re running distance it is wise to have your face set towards a finish. In this text, that is looking unto Jesus (Titus 2:11-14 and Hebrews 9:27-28). Forget all that which is behind you, the goal is ahead. That’s how the faithful get through this life (Philippians 3:1-21).

The eleventh chapter of this letter gave us great examples of faith. Yet, there is no example that is greater than our Lord Jesus Christ. He chose to come to this world and chose to go through all that He did for our salvation (John 10:1-18). He is the author [source] of our salvation (Hebrews 5:5-9). His example is before us to follow (I Peter 2:21-24). He is the firstborn from the dead (Colossians 1:12-18). What that means is, He is the first one to fully experience death, being buried, raised from the dead, and ascending into Heaven. He is where we seek to be for all eternity (Hebrews 1:1-3 and Hebrews 8:1). He won the fight, the race, etc. He then gives unto us the pattern of victory (I Corinthians 15:20-23; 15:54-57).

Before Jesus came into this world He knew that He would be despised and rejected (Isaiah 53:3). Shame did not weigh down our Lord. He faced contradiction [dispute; disobedience; strife] from sinners (Matthew 12:22-30, Mark 12:13-17, Mark 14:65, Luke 4:16-30, Luke 9:22, John 6:60-71, etc.). The horrible things our Lord faced did not cause Him to quit. He could have chosen not to go through with more suffering. He could have called legions of angels to protect Himself. He chose not to (Matthew 26:47-56).

It is wise to look to Jesus. To see His example (I John 2:3-6). To see that we too can be victorious lest we get tired and faint mentally. There is a reward before us if we do not get tired and give up (Galatians 6:9). Our labor is not and will not be in vain (I Corinthians 15:58 and Hebrews 6:10-12). Faithfully living in this world is not easy. There are times, like the faithful of the past had to endure, wherein we can be “troubled on every side” (II Corinthians 4:8). If you go back and read that context, you see that Paul was able to press through those difficult times he faced by keeping his focus on things eternal (II Corinthians 4:9-5:11). Staying goal minded is the key. Jesus stayed focused (John 4:31-34). Jesus steadfastly set His face on where He was supposed to go to do our Father’s will (i.e. Luke 9:51). Brethren, look unto Jesus!

Hebrews 12:4 - In this article we are going to study a very interesting passage of Scripture. The wording has made this passage a bit difficult for me to understand. I am also struggling to see it clearly in the context we have read, though it certainly applies in what was written following. The word “and” in Hebrews 12:5 ties this verse to the context going forward. Here is the verse we are going study: “Ye have not yet resisted unto blood, striving against sin” (Hebrews 12:4).

We are going to start off breaking down the meaning of some of the words in this passage of Scripture. The word translated “resisted” [ἀντικαθίστημι] is defined as: “to set down (troops) against, i.e. withstand: — resist. To put in place of another; to place in opposition; to dispose troops, set an army in line of battle. To stand against, resist” (Strong’s # 478). A word study is very difficult on this term. This is the only verse in the New Testament wherein we find this Greek word being used.

The word translated “unto” [μέχρι] is defined as: “as far as, i.e. up to a certain point (as a preposition, of extent): — till, (un-)to, until. As far as, until” (Strong’s # 3360). We see this term translated in other passages as “until” (Matthew 11:23, Matthew 13:30, Matthew 28:15, Acts 10:30, Acts 20:7, I Timothy 6:14, and Hebrews 9:10), “till” (Mark 13:30 and Ephesians 4:13), “to” (Romans 5:14), and “unto” (Romans 15:19, Philippians 2:8, Philippians 2:30, II Timothy 2:9, Hebrews 3:6, and Hebrews 3:14).

The term translated “blood” [αἷμα] can mean a variety of things. Yet, it is not hard to understand. It is defined as: “blood, literally (of men or animals), figuratively (the juice of grapes) or specially (the atoning blood of Christ); by implication, bloodshed, also kindred: — blood…” (Strong’s # 129). That Greek term appears about ninety-nine times in the New Testament and is as broadly used as the definition. It can refer to the blood of man (Matthew 23:35), the fruit of the vine figuratively representing Jesus’ blood (Matthew 26:28), disease (Mark 5:25), animal blood (Hebrews 9:12), etc.

The term translated “striving” [ἀνταγωνίζομαι] only appears in this one New Testament verse. The definition of that term is: “To struggle against (figuratively) (“antagonize”): — strive against. To struggle, fight” (Strong’s # 464). We have just previously considered running the race of faith and enduring to the end. We also read about laying aside sin that would easily beset a person. So, the word is pretty easy to understand.

The Greek term translated as “sin” [ἁμαρτία] is just as you would think. It is the common term used in the New Testament for sin that appears one hundred seventy-four times. The definition is: “a sin (properly abstract): — offense, sin(-ful)…” (Strong’s #266). We see that same Greek word used in a verse that clearly defines sin (I John 3:4).

Looking at other translations, that are not as accurate as the KJV, has not been too helpful for me. The ASV 1901 reads the same as the KJV. One translation reads: “You have not yet resisted to bloodshed, striving against sin” (New King James Version). Other translations vary and some greatly from others. So apparently, this passage of Scripture is difficult for translators as well as so-called translations that act more as denominational commentaries.

Here is what I have to offer in thoughts on this passage. Their lives, like ours today, was a battle (I Timothy 6:12). That battle is a spiritual one (II Corinthians 10:1-5). Our armor and weaponry are spiritual (Ephesians 6:10-17 and I Thessalonians 5:8). Sin is a battle against our own carnal desires (James 1:13-16). Meaning, it is an internal battle (Galatians 5:16-17 and I Peter 2:11). If we surrender to sin we lose our souls (Romans 6:23 and Revelation 21:8). What they were or were not doing needed some correction. That is clear in the coming passages of Scripture.

They were not resisting; standing against something regarding the shedding of blood. That could mean various things. For example, when there was false doctrines being taught in Antioch the Holy Ghost, the Apostles, and the congregation in Jerusalem sent a letter to Antioch. Notice what was said: “It seemed good unto us, being assembled with one accord, to send chosen men unto you with our beloved Barnabas and Paul, Men that have hazarded their lives for the name of our Lord Jesus Christ. We have sent therefore Judas and Silas, who shall also tell you the same things by mouth. For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things; That ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well. Fare ye well” (Acts 15:25-29). This is one possibility.

There is another possibility that could make sense too. The book of James was written to early first century Jewish Christians at the time they were scattered from Jerusalem (James 1:1; cf. Acts 8:1-4). In that letter plenty of transgressions among those saints was addressed. Among those errors was that some of the wealthy ones were committing acts of violence against the just (James 5:1-6). Remember, some Jews converted to Christ but then were soon removed (Galatians 1:1-6:18). We even have Jesus warning the disciples that some of the Jews would kill the faithful thinking they were doing God service (John 16:1-3). It is possible there was some of that spillover into apostate saints. That seems less likely than the former (abstaining from animal blood), but is not entirely out of the question. Maybe there are other possibilities too. That’s where I am going to leave it. I am just not sure one way or another.

Hebrews 12:5-13 - “And ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him: For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not? But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons. Furthermore we have had fathers of our flesh which corrected us, and we gave them reverence: shall we not much rather be in subjection unto the Father of spirits, and live? For they verily for a few days chastened us after their own pleasure; but he for our profit, that we might be partakers of his holiness. Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby. Wherefore lift up the hands which hang down, and the feeble knees; And make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed” (Hebrews 12:5-13).

The instruction begins with the fact that they had forgotten a Proverb of old (Proverbs 3:11-12). Interestingly, the same collection of Proverbs includes this instruction: “My son, forget not my law; but let thine heart keep my commandments” (Proverbs 3:1). It is beneficial to have a remembrance of what God has said (Proverbs 4:1-6). That is why teachers, such as those writing this Hebrew letter, remind people of what they once knew (I Timothy 4:6, II Peter 1:10-15, II Peter 3:1-2, and Jude 1:5; 1:17-19).

Correction should not be despised (Psalms 94:12). Correction from God comes about because of His love (Revelation 3:19). Correction keeps us from being condemned with the world (I Corinthians 11:27-32). One Proverb says: “He that refuseth instruction despiseth his own soul: but he that heareth reproof getteth understanding” (Proverbs 15:32). One of the reasons our Heavenly Father has given us His word and the instructions for His word to be taught is for correction (II Timothy 3:15-4:2).

One of the concerns that comes about with correction is fatigue. A parent may look at a child and say something like, “if you keep that up I am going to wear you out.” We know that being chastised often can wear one out. One of the Psalmists wrote: “O LORD, rebuke me not in thine anger, neither chasten me in thy hot displeasure. Have mercy upon me, O LORD; for I am weak: O LORD, heal me; for my bones are vexed” (Psalms 6:1-2). Unfortunately, sometimes correction has to keep coming about because the one or ones needing corrected are not changing. Sin cannot be ignored because the consequences are eternal (Romans 6:23 and Revelation 21:8). Yet, there is a real concern that being corrected often will cause some not only to get tired, but also to harden their necks (Proverbs 29:1). God’s way of dealing with that is shown in this text. He is reminding those being corrected of the love behind that correction and His desire for them not to get tired (Galatians 6:9).

Those among God’s people that are parents understand the need for instructing and correcting children (Deuteronomy 4:9, Deuteronomy 11:18-19, Proverbs 1:8, Proverbs 3:12, Proverbs 19:18, Proverbs 22:6, Proverbs 22:15, Proverbs 23:13-14, Proverbs 29:15, Proverbs 29:17, and Ephesians 6:4). So, God reminds the readers of this epistle that He is dealing with those He corrects as a Father to a son. Remember, we are the children of God (II Corinthians 6:14-18, Galatians 3:26-29, I John 3:1-3, and Revelation 21:7). As His children, there is something to keep in mind about correction that comes from our Lord’s word. Notice: “He that spareth his rod hateth his son: but he that loveth him chasteneth him betimes” (Proverbs 13:24). So, the text asked a question concerning the relationship between God as a Father and His children. If reverence is paid to fathers in the flesh that correct, why not the same for Him? The reward for reverence towards God certainly supersedes the reward earthly parents can offer (Jude 1:21).

What does it mean that parents correct “after their own pleasure?” The word translated “pleasure” is most often translated “think” (Strong’s # 1380). Parents in this world correct children based upon what they “think” is best. God on the other hand corrects based on what is truly best for us. We know human logic can be flawed (Proverbs 16:25). God is just trying to illustrate that we ought to receive His correction better than anyone in this world. It’s best for us to do so. The goal behind God’s actions is our salvation (John 5:34).

Though we desire salvation, being corrected is not a time of joy. That being said, if our course is corrected the end result is worth the process (II Corinthians 7:10). That process includes a time wherein you learn you’re wrong and you hate yourself for it (Job 42:1-6). One cannot stay in that frame of mind though. If a person being corrected stays in the stage of sorrow that person can be swallowed up with overmuch sorrow (II Corinthians 2:7-8).

After being corrected and repenting of sin, that person has to get up and move forward. There has to be a healing process. If we deal with our sins properly, God will be merciful to us (Proverbs 28:13 and I John 1:9). God is of great mercy (Psalms 145:8). It can be easy to forget about God’s mercy when one is being corrected. One may feel that sin will always be in front of them. We have to remember that we live in a time wherein we can have sins forgiven and remembered no more (Hebrews 8:12). So, if you find yourself being corrected or even if you are correcting yourself using the Scriptures, that process is for our salvation not our damnation (Ezekiel 18:18-32 and II Timothy 2:24-26).

Hebrews 12:14 - The text in this letter goes from being corrected and moving forward (Hebrews 12:5-13) to another subject. The Lord’s next instruction is: “Follow peace with all men, and holiness, without which no man shall see the Lord” (Hebrews 12:14).

Jesus taught about peace while He was on this earth. He taught: “Blessed are the peacemakers: for they shall be called the children of God” (Matthew 5:9). Most division/discord is sinful (Proverbs 6:16-19, I Corinthians 1:10, and I Corinthians 12:25). Yet, Jesus also taught: “Think not that I am come to send peace on earth: I came not to send peace, but a sword. For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law. And a man's foes shall be they of his own household. He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me” (Matthew 10:34-37). So, the subject matter of following peace with all men is not that simple.

Jesus took stands while He was on earth that did not bring about peace with all men (John 2:13-17, John 7:32-43, John 9:1-16, and John 10:1-21). There are situations wherein a faithful Christian has to stand for the truth and that will not bring about peace (i.e. Acts 17:1-15). We cannot sacrifice the truth upon some invented altar of peace (Proverbs 23:23, Proverbs 28:4, Romans 16:17-18, Philippians 1:17, Jude 1:3-4, and Revelation 2:14-16). So, the instruction to follow peace with all men has to be understood in light of the fact that peace is not always attainable when living and teaching the truth. Paul’s inspired instructions to the saints in Rome is very helpful on this subject matter. Notice: “Recompense to no man evil for evil. Provide things honest in the sight of all men. If it be possible, as much as lieth in you, live peaceably with all men. Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord. Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head. Be not overcome of evil, but overcome evil with good” (Romans 12:17-21). Now, think about how following peace with all men includes holiness.

God did not call us to live unclean, but rather for us to be holy (I Thessalonians 4:7). For us to understand what it means to be holy, we have to look at God and imitate His character. Notice: “Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ; As obedient children, not fashioning yourselves according to the former lusts in your ignorance: But as he which hath called you is holy, so be ye holy in all manner of conversation; Because it is written, Be ye holy; for I am holy” (I Peter 1:13-16).

When we consider the instructions to follow peace with all men and to be holy together we get some clarity. For example, think about the following two Scriptures: “This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all. If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth” (I John 1:5-6). The God of peace (Romans 15:33, Romans 16:20, Philippians 4:9, I Thessalonians 5:23, and Hebrews 13:20) will not change His character for the sake of peace. He will not allow darkness to abide in Himself. If we therefore are holy as He is holy, we will never compromise our holiness to try to create peace. If any one of us ended up doing so, our relationship with our Lord would be over (II John 1:9). We have to walk in the light as He is in the light (I John 1:7).

In considering our relationship with the Lord, that brings us to the end of the verse we are studying. The end of Hebrews 12:14 says: “without which no man shall see the Lord.” This is not all that simple of a phrase. Is this talking about Jesus? Is this talking about God our Father? The word translated “Lord” appears in nearly seven hundred New Testament Scriptures (KJV). That study is both exhausting and inconclusive. Most of the verses clearly refer to Jesus. Some clearly refer to the Father (i.e. Acts 3:22 and Acts 7:37; cf. Deuteronomy 18:15-19). Other Scriptures are not so clear. For example, Matthew 21:42, Luke 13:35, or James 4:10 could refer to the Father or the Son. Then there are passages wherein that same Greek word is used and is not about the Father or the Son (i.e. Acts 16:30 [translated “Sirs”]).

The phrase is not clear. However, other Scriptures clarify that all will see Jesus. Therein we have our answer. Notice: “And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen” (Revelation 1:5-7). Furthermore, other Scriptures state: “For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living. But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of Christ. For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God. So then every one of us shall give account of himself to God… For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad” (Romans 14:9-12 and II Corinthians 5:10). So, without following peace with holiness we will not see our Heavenly Father. Like all spiritual truths, take this information and apply it to your life (James 1:21-25).

Hebrews 12:15-17 - After the instruction to follow peace with all (Hebrews 12:14), we have the instructions we are going to examine in this article. Consider the following: “Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled; Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright. For ye know how that afterward, when he would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears” (Hebrews 12:15-17).

The phrase translated “looking diligently” [ἐπισκοπέω] means: “To beware: — look diligently, take the oversight. To look upon, inspect, oversee, look after, care for; of the care of the church which rested upon the elders. To look carefully, beware” (Strong’s # 1983). The only other time you see that Greek term is in I Peter 5:2. In that passage the term is translated “oversight” and is talking about elders. So, take some time to process that. The Lord’s instruction here is to take oversight of your faithfulness to Him. To inspect yourself as a shepherd would his flock. This is a consistent truth throughout the Scriptures (Psalms 119:59, Lamentations 3:40, Haggai 1:5, Haggai 1:7, I Corinthians 11:28-31, II Corinthians 13:5, and Galatians 6:4).

If in that examination of one’s self that person were to find his or herself bitter, changes need to be made. Paul wrote: “Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice” (Ephesians 4:31). To bring about the point, the Holy Spirit had the writers of this letter bring Esau forth as an example. If you will recall, Jacob and Esau were brothers. Their father was Isaac. When it came time for Issac to give the birthright to the eldest there was certainly some problems. For one, Jacob and their mother Rebekah tricked Isaac into giving the blessing to Jacob (Genesis 27:1-33). As a result, there was bitterness on Esau’s part. Notice: “And when Esau heard the words of his father, he cried with a great and exceeding bitter cry, and said unto his father, Bless me, even me also, O my father” (Genesis 27:34).

The problem behind Esau’s bitterness didn’t start with Jacob’s deception. The text we are studying draws us back to an earlier account that ties the two situations together as one. For a greater understanding of the whole situation, I am going to give the record going back a little further than what is referenced. Notice: “And Isaac intreated the LORD for his wife, because she was barren: and the LORD was intreated of him, and Rebekah his wife conceived. And the children struggled together within her; and she said, If it be so, why am I thus? And she went to enquire of the LORD. And the LORD said unto her, Two nations are in thy womb, and two manner of people shall be separated from thy bowels; and the one people shall be stronger than the other people; and the elder shall serve the younger. And when her days to be delivered were fulfilled, behold, there were twins in her womb. And the first came out red, all over like an hairy garment; and they called his name Esau. And after that came his brother out, and his hand took hold on Esau's heel; and his name was called Jacob: and Isaac was threescore years old when she bare them. And the boys grew: and Esau was a cunning hunter, a man of the field; and Jacob was a plain man, dwelling in tents. And Isaac loved Esau, because he did eat of his venison: but Rebekah loved Jacob. And Jacob sod pottage: and Esau came from the field, and he was faint: And Esau said to Jacob, Feed me, I pray thee, with that same red pottage; for I am faint: therefore was his name called Edom. And Jacob said, Sell me this day thy birthright. And Esau said, Behold, I am at the point to die: and what profit shall this birthright do to me? And Jacob said, Swear to me this day; and he sware unto him: and he sold his birthright unto Jacob. Then Jacob gave Esau bread and pottage of lentiles; and he did eat and drink, and rose up, and went his way: thus Esau despised his birthright” (Genesis 25:21-34).

Esau gave up his birthright. Our (those whom have obeyed the will of the Lord) birthright is the kingdom of Heaven (John 3:1-5). By using self-examination, we need to weigh our spiritual condition. We have to consider whether or not we have failed when it comes to the grace of God. The warning is that a person can fall from grace (Galatians 5:4). It would do us all well if we never lose sight of the fact that we could fall away and lose our inheritance (Luke 8:13, I Corinthians 9:24-27, I Corinthians 10:1-12, Galatians 1:6-9, Galatians 3:1-3, Galatians 5:7-9, I Timothy 4:1, Hebrews 3:12-13, II Peter 2:20-22, Revelation 2:1-7, and Revelation 22:18-19).

There are some other words we ought to pay attention to in Hebrews 12:15-17. Such as something “springing up” that troubles a person. Like we read earlier in this chapter, anything in our way needs to be set aside (Hebrews 12:1-3). Consider also the word “defiled” in the text. Even the most corrupt Jews, such as those who delivered Jesus to be put to death, understood what it meant to be defiled (John 18:28). Bitterness defiles a person. The text also talks about fornicators. We know fornicators will not be saved (Ephesians 5:5).

Finally, consider why the Lord brought up that Esau sought a place for repentance, but there was no place found. Twice in this letter it was established that someone can walk too far away from God (Hebrews 5:12-6:6 and Hebrews 10:26-31). Sure, confession and repentance from sin can save an erring Christian (II Timothy 2:24-26 and I John 1:9). However, we should not take that as a given (Acts 8:13-24). So, we should take that message and be sure we are always ready to be judged by the Lord (Matthew 24:35-25:46).

Hebrews 12:18-24 - “For ye are not come unto the mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest, And the sound of a trumpet, and the voice of words; which voice they that heard intreated that the word should not be spoken to them any more: (For they could not endure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart: And so terrible was the sight, that Moses said, I exceedingly fear and quake:) But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel” (Hebrews 12:18-24).

As this epistle has already established, there is a new law in place (Hebrews 8:7-10:18). Jewish Christians needed to understand that what they had through Moses was not comparable to what they have in Christ (Hebrews 7:14-8:6). With that goal, this context starts explaining the difference between the literal mount Sinai and the now figurative mount Sion. The Law of Moses was delivered from mount Sinai (Exodus 34:1-35). This was the mount that burned with fire, darkness, etc. (Exodus 19:18, Exodus 24:17, Deuteronomy 5:4-5, Deuteronomy 5:22, and Deuteronomy 9:10).

That mountain from which the Law of Moses began was a mountain that could not be touched until the long sound of the trumpet (Exodus 19:1-25). Consider the result: “And all the people saw the thunderings, and the lightnings, and the noise of the trumpet, and the mountain smoking: and when the people saw it, they removed, and stood afar off. And they said unto Moses, Speak thou with us, and we will hear: but let not God speak with us, lest we die” (Exodus 20:18-19).

The people were not the only ones to fear. Moses did too. He especially feared when the people erred and he witnessed the reaction of the Lord (Deuteronomy 9:13-29). Why is that significant? Isn’t fearing God a good thing (Philippians 2:12)? The answer is both yes and no. Fear can lead to initial obedience. However, fear can also be debilitating. Consider two Scriptures on this matter: “For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father… There is no fear in love; but perfect love casteth out fear: because fear hath torment. He that feareth is not made perfect in love” (Romans 8:15 and I John 4:18).

Thus, the lesson turns to “But ye are come unto…” The children of Israel should have been somewhat familiar with the prophesies concerning mount Zion (Isaiah 2:2-3, Joel 2:28-32, and Micah 4:1-2). Those who had converted to Christ should then have also understood that those prophesies were fulfilled when the Gospel was preached in Jerusalem on the first pentecost after the death of Jesus (Acts 2:1-41). They should have also understood that this is when the saved were added to the church of our Lord (Acts 2:47). For those who converted from being obedient to the Law of Moses to the Law of Christ, they would understand these figures to represent the freedom they had which did not exist under the Old Law (Galatians 4:1-31).

This epistle will not allow the honest reader to think of the city of the living God to be a place on earth (Hebrews 13:14). Christians then and now should know that our conversation [citizenship] is in Heaven (Philippians 3:20). When John saw visions of things above he saw a great number of angels (Revelation 5:11-12). When you put these things together we have the fact that the kingdom of Heaven is comprised not only of the saints alive on earth now, but even the angels that are in Heaven. Let that sink in. So often Christians have limited their thinking of the church to the local assembly. The church is far greater than the local assembly. Thus, we are reading about the “general assembly” in this context.

The language of “the church of the firstborn” should not be confusing to Christians. We know the firstborn is in reference to Christ (Colossians 1:12-18). The reference to those whose names are written in Heaven is about those who are in the book of life (Exodus 32:32-33, Psalms 69:28, Philippians 4:3, Revelation 3:5, Revelation 21:27, and Revelation 22:18-19). The continuation of the description of those who are part of the city of the living God includes the spirits of just men made perfect. Being made perfect is language already used in this letter (Hebrews 5:8-9). Here, like the previous usage, it is in reference to those who have completed life in this world. The subject matter of the just has been covered too (Hebrews 10:38-39). So, both they and us should understand this language.

Finally, regarding the text of our study in this article, Jesus is put forth as the new mediator. Moses was the mediator [go between] of old. He was the one who interceded for the children of Israel with God (Exodus 32:1-14). Now there is one mediator. That one mediator is Jesus (I Timothy 2:5-6). He offered His body as a sacrifice (Ephesians 5:2 and Hebrews 10:19-22). While Abel offered an acceptable sacrifice (Genesis 4:1-10 and Hebrews 11:4), Jesus’ sacrifice declares better things. Jesus gave His life to be a ransom for many (Matthew 20:28). Not only did He die for sins to be forgiven (I Peter 3:18), but also so that redemption from the Law of Moses could occur (Galatians 3:13). The fact is, everything is better because of what Jesus did for all of mankind. Be thankful for that!

Hebrews 12:25-27 - “See that ye refuse not him that speaketh. For if they escaped not who refused him that spake on earth, much more shall not we escape, if we turn away from him that speaketh from heaven: Whose voice then shook the earth: but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven. And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain” (Hebrews 12:25-27).

In this same epistle we read that if the word spoken by angels was disobeyed there was a just recompense of reward (Hebrews 2:1-2). We also read that those who despised Moses' law died without mercy under two or three witnesses (Hebrews 10:28). In the context we are now studying Moses is the earthly messenger being spoken of (Hebrews 12:21).

Under the Law of Moses, if someone rejected the commandments given there was a swift punishment. Notice: “But the soul that doeth ought presumptuously, whether he be born in the land, or a stranger, the same reproacheth the LORD; and that soul shall be cut off from among his people. Because he hath despised the word of the LORD, and hath broken his commandment, that soul shall utterly be cut off; his iniquity shall be upon him. And while the children of Israel were in the wilderness, they found a man that gathered sticks upon the sabbath day. And they that found him gathering sticks brought him unto Moses and Aaron, and unto all the congregation. And they put him in ward, because it was not declared what should be done to him. And the LORD said unto Moses, The man shall be surely put to death: all the congregation shall stone him with stones without the camp. And all the congregation brought him without the camp, and stoned him with stones, and he died; as the LORD commanded Moses” (Numbers 15:30-36).

The point being made by drawing this point out is to think about how much sorer punishment one could expect if they turn from He who speaks from Heaven. This point has already been made in this epistle (Hebrews 10:29-31). Those who reject the word of God can expect a fiery vengeance to be rendered unto them (II Thessalonians 1:7-9 and Revelation 21:8). When Paul spoke on Mars Hill in Athens to those ignorantly worshipping the “UKNOWN GOD” he said this: “And the times of this ignorance God winked at; but now commandeth all men every where to repent: Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead” (Acts 17:30-31). When you read through punishments rendered under the Law of Moses, they were really severe at times (Exodus 32:1-28, Numbers 16:1-50, and Numbers 25:1-9). Now, the standard is higher. Therefore, so is the punishment for breaking that standard. The punishment for disobedience to Christ is eternal (Matthew 25:31-46 and John 5:28-29).

To draw the point clearly, it is brought up that the earth shook at the voice of God (Exodus 19:18). In a song by David this was said: “In my distress I called upon the LORD, and cried to my God: and he did hear my voice out of his temple, and my cry did enter into his ears. Then the earth shook and trembled; the foundations of heaven moved and shook, because he was wroth” (II Samuel 22:7-8). In regard to the burden of Ninevah, Nahum the prophet wrote: “God is jealous, and the LORD revengeth; the LORD revengeth, and is furious; the LORD will take vengeance on his adversaries, and he reserveth wrath for his enemies. The LORD is slow to anger, and great in power, and will not at all acquit the wicked: the LORD hath his way in the whirlwind and in the storm, and the clouds are the dust of his feet. He rebuketh the sea, and maketh it dry, and drieth up all the rivers: Bashan languisheth, and Carmel, and the flower of Lebanon languisheth. The mountains quake at him, and the hills melt, and the earth is burned at his presence, yea, the world, and all that dwell therein. Who can stand before his indignation? and who can abide in the fierceness of his anger? his fury is poured out like fire, and the rocks are thrown down by him” (Nahum 1:2-6).

God could shake the earth with His voice. Yet, that is not all. They should have known God’s capability of shaking the heavens as well (Joel 3:16). They appear to have forgotten the might of God. Jews in the first century still highly revered Moses (John 9:28-29). This was even true among some believers (Acts 15:1-5). They were highly offended when something contradicted what they perceived was taught by Moses (Acts 6:10-14). So, this section of Scripture we are studying is yet another attempt to get those clinging to Moses to let go. They needed to realize that holding on to Moses and fearing the consequences of disobeying the old law was nothing in comparison to rejecting what the Father has delivered through His only begotten Son. There is no escape from God if they/we reject the New Covenant. Remember, God said: “…This is my beloved Son, in whom I am well pleased; hear ye him” (Matthew 17:5).

The promise is that the earth that was shaken will be removed. Then, there will only be that which cannot be shaken. The earth and sky are temporary (Matthew 24:35). Yet, there is a kingdom that remains. We will study about the eternal kingdom in the next article when we look at Hebrews 12:28. There is a habitation that is not of this world. It will outlast this world. That is the promise of God (II Peter 3:9-14). Regarding such, Paul and Timothy wrote saying: “For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens” (II Corinthians 5:1). They were not clinging to the temporary (Hebrews 7:16). Like them then, we too need to think about that. Nothing earthly is worth hanging on to if it will cost you your soul (Mark 8:34-38).

Hebrews 12:28-29 - We left off our previous study considering that which cannot be shaken (Hebrews 12:25-27). In this study we pick up with this: “Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear: For our God is a consuming fire” (Hebrews 12:28-29).

The language concerning the kingdom was not foreign to the children of Israel (Exodus 19:6, Psalms 22:28, Psalms 103:19, and Psalms 145:9-13). They knew that the kingdom given to David (I Chronicles 10:13-14) was prophesied to be established forever (Isaiah 9:1-7). They knew to expect a kingdom to come (Daniel 2:31-45 and Daniel 7:13-14). They knew to look forward to the coming of the last days because of the words of the prophets (Isaiah 2:1-5 and Micah 4:1-5). The angel Gabriel told Mary that Jesus was going to sit on David’s throne and that of His kingdom there would be no end (Luke 1:26-33). John and Jesus both preached that the kingdom of heaven was “at hand” (Matthew 3:2 and Matthew 4:17). Jesus prayed for the kingdom to come (Matthew 6:10). We know when the last days began (Acts 2:1-41). The Hebrew letter began with the fact that they were living in the last days (Hebrews 1:1-2). So, the phrase “wherefore we receiving a kingdom” proves that the promises of God concerning the kingdom were fulfilled.

Things were not always clear for disciples of Christ in the first century. You might recall that they thought the kingdom was earthly (John 6:15 and Acts 1:6). The fact is, there are still people today that don’t understand the kingdom has come. They can even read the verses we are discussing and still not see it. No matter how confused someone might be for whatever reason, the establishment of the kingdom in the first century is not mistakable. Those who have been redeemed by the blood of Christ were then and now citizens of the kingdom. Notice: “Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light: Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son: In whom we have redemption through his blood, even the forgiveness of sins” (Colossians 1:12-14). If you read the contexts of our current study as well as the previously quoted Scriptures, you see the church and the kingdom refer to the same body of God’s people (Colossians 1:12-18 and Hebrews 12:22-29).

The Jews that had converted to Christ were seeing a lot of changes. They had seen what was known as the kingdom of Israel (cf. I Samuel 15:28) go through changes throughout their history. Now, they’ve seen the physical kingdom of Israel come to an end in Christ. In this message they see something that will not end. The kingdom, unlike the earth and other things that have changed, cannot be moved. This should be comforting. The kingdom of Christ is everlasting (II Peter 1:11). Even when the end comes, the kingdom will reside eternally under the oversight of our Heavenly Father (I Corinthians 15:24-28).

The phrase “let us have grace” is very interesting. The phrase indicates that they needed to accept the gift of being in the kingdom of God. Does that imply they were struggling? Yes, that is evident throughout the New Testament. Think about the churches of Galatia being carried away because of wanting to go back to some things contained in the Law of Moses (Galatians 1:1-6:18). As not to fall like the churches of Galatia, they needed to avoid receiving the grace of God in vain (II Corinthians 6:1).

Being in the kingdom and recipients of the grace of God carries the responsibility to serve God (Romans 12:1-2) with reverence (Hebrews 12:9) and godly fear (I Peter 1:17). This was not intended to draw them back to the fear they had under the Law of Moses. Earlier in this letter they were taught about how Jesus delivered them from the fear of death they had under the Law (Hebrews 2:14-18). Nor was this message intended to get their knees shaking at the thought of God (I John 4:18). In light of the context, the message was to get them to consider the consequences of not pleasing God (I Corinthians 10:1-12). Remember, the contextual message is to not refuse Him that speaketh from Heaven (Hebrews 12:25).

Receiving grace and citizenship in the kingdom of our Lord should not have been taken for granted. God is a consuming fire. The Law of Moses stated such: “For the LORD thy God is a consuming fire, even a jealous God” (Deuteronomy 4:24). As we addressed in our last study, this was seen of the children of Israel in the days of Moses on the mount (Exodus 19:18, Exodus 24:17, Deuteronomy 5:4, etc.). When the Lord led the children of Israel, He was as a consuming fire (Deuteronomy 9:3).

Since it should be supposed that those addressed in this letter had some knowledge of what was written aforetime, they should have known what God’s anger was like. Think about this: “And when the people complained, it displeased the LORD: and the LORD heard it; and his anger was kindled; and the fire of the LORD burnt among them, and consumed them that were in the uttermost parts of the camp” (Numbers 11:1). It is wise to understand the danger of the wrath of a king (Proverbs 16:14). Seeing that the Lord is our King and His ability to punish is greater than any earthly king, He is to be feared by those who would disobey Him.

When one considers our Lord as a consuming fire from the Old Law, that has a little different message than now. When we think about consuming fire as it relates to our Lord we need to consider the eternal measure of such (Matthew 25:31-46 and II Thessalonians 1:3-9). Serving God as to not spend eternity in Hell is certainly a motivator.

Chapter Thirteen

Hebrews 13:1-2 - “Let brotherly love continue. Be not forgetful to entertain strangers: for thereby some have entertained angels unawares” (Hebrews 13:1-2). Brotherly love is a clearly taught point in the Scriptures. Jesus said: “A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another. By this shall all men know that ye are my disciples, if ye have love one to another” (John 13:34-35). Jesus made it clear how far that love is to go: “This is my commandment, That ye love one another, as I have loved you. Greater love hath no man than this, that a man lay down his life for his friends” (John 15:12-13). Paul later wrote this: “Let love be without dissimulation. Abhor that which is evil; cleave to that which is good. Be kindly affectioned one to another with brotherly love; in honour preferring one another” (Romans 12:9-10).

Love amongst the saints is of great importance (I Corinthians 12:14-27, Galatians 5:13, Philippians 2:19-30, I Thessalonians 4:9, Philemon 1:1-25, I Peter 1:22, I Peter 2:17, I Peter 3:8, and I John 3:7-18). There is not an end to it. Our relationships with one another matters. It matters so much that it impacts our ability to approach God. The following quote from Jesus uses terminology those familiar with the “Old Testament” would understand (Genesis 8:20, Exodus 20:22-26, Leviticus 22:18-25, II Chronicles 1:6, etc.). The point is one we should all be able to understand. Think about this: “But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire. Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift” (Matthew 5:22-24).

Besides that, the Scriptures also teach that we cannot love God if we do not love our brethren. Notice: “Beloved, if God so loved us, we ought also to love one another. No man hath seen God at any time. If we love one another, God dwelleth in us, and his love is perfected in us… If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? And this commandment have we from him, That he who loveth God love his brother also. Whosoever believeth that Jesus is the Christ is born of God: and every one that loveth him that begat loveth him also that is begotten of him. By this we know that we love the children of God, when we love God, and keep his commandments” (I John 4:11-12; 4:20-5:2).
So, how does the continued love for brethren work in with not forgetting to entertain strangers? The wording “entertain strangers” (KJV) is from the Greek word “φιλοξενία” which is defined as: “Hospitableness: — entertain stranger, hospitality. Love to strangers, hospitality” (Strong’s # 5381). In dealing with being hospitable, we should know the following Scriptures: “Distributing to the necessity of saints; given to hospitality… And above all things have fervent charity among yourselves: for charity shall cover the multitude of sins. Use hospitality one to another without grudging. As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God” (Romans 12:13 and I Peter 4:8-10). That part of our study is pretty easy. Where people get a little hung up is on the aspect of entertaining strangers.

Those reading this letter were undoubtably familiar with the Law of Moses. The Law of Moses taught Jews this: “But the stranger that dwelleth with you shall be unto you as one born among you, and thou shalt love him as thyself; for ye were strangers in the land of Egypt: I am the LORD your God… Love ye therefore the stranger: for ye were strangers in the land of Egypt” (Leviticus 19:34 and Deuteronomy 10:19). In the New Testament we read: “Beloved, thou doest faithfully whatsoever thou doest to the brethren, and to strangers; Which have borne witness of thy charity before the church: whom if thou bring forward on their journey after a godly sort, thou shalt do well: Because that for his name's sake they went forth, taking nothing of the Gentiles. We therefore ought to receive such, that we might be fellowhelpers to the truth” (III John 1:5-8). One of the qualifications of a “widow indeed” is that she entertained strangers (I Timothy 5:9-10).

Think about how that played out right from the establishment of the body of Christ in the New Testament. Jews from all over had come to Jerusalem (Acts 2:5-13). After the preaching of the truth by the Apostles, about three thousand had been converted (Acts 2:14-41). Among that number, there were those by implication of the text that were not from Jerusalem. They had no where to live or work whereby they could support themselves. They were strangers that then needed daily provisions, a place to live, etc. The saints shared everything and some even sold their possessions to support those who had moved there (Acts 2:42-47 and Acts 4:32-37).

To further draw upon a principle of old, it was brought forth that some had entertained angels unawares [without knowing]. One’s mind is drawn back to Abraham and even Lot with their hospitality towards angels (Genesis 18:1-21 and Genesis 19:1-2). Samson’s parents did similarly (Judges 13:1-25). Now, I have heard some in the past say that we should entertain strangers for that one might be an angel. If you read Hebrews 13:2 again, the text does not say that would happen then or now. It is about what had happened in the past. Be cautious not to turn that into something more than what is said. It is of great importance that we rightly divide the word of truth (II Timothy 2:14-18). We do not want to be guilty of twisting the word of God (II Peter 3:15-17). So, we shall leave this context at what it says and nothing more!

Hebrews 13:3 - “Remember them that are in bonds, as bound with them; and them which suffer adversity, as being yourselves also in the body” (Hebrews 13:3). The word translated “bonds” [δέσμιος] means: “a captive (as bound): — in bonds, prisoner” (Strong’s # 1198). Generally, when you think of a prisoner you think about someone who has broken civil law. We know that Christians are supposed to obey civil law (Romans 13:1-7 and I Peter 2:13-16) unless those laws are contrary to the will of God (Acts 5:12-42). So, how would a faithful Christian end up being a prisoner?

Before anyone was ever called a Christian, the forerunner for Jesus was cast into prison for preaching the truth (Matthew 14:1-12). Jesus warned that persecution would include imprisonment (Luke 21:12). Jesus was arrested, tried, convicted, and put to death through the plotting of the ungodly (Matthew 26:47-27:56). Therefore, we can see that someone being in prison doesn’t necessarily mean that person was guilty of a crime (Acts 8:1-3).

After Jesus left this world the Apostles experienced what Jesus warned them of (Acts 4:1-3). Notice what later happened to Paul and Silas: “And it came to pass, as we went to prayer, a certain damsel possessed with a spirit of divination met us, which brought her masters much gain by soothsaying: The same followed Paul and us, and cried, saying, These men are the servants of the most high God, which shew unto us the way of salvation. And this did she many days. But Paul, being grieved, turned and said to the spirit, I command thee in the name of Jesus Christ to come out of her. And he came out the same hour. And when her masters saw that the hope of their gains was gone, they caught Paul and Silas, and drew them into the marketplace unto the rulers, And brought them to the magistrates, saying, These men, being Jews, do exceedingly trouble our city, And teach customs, which are not lawful for us to receive, neither to observe, being Romans. And the multitude rose up together against them: and the magistrates rent off their clothes, and commanded to beat them. And when they had laid many stripes upon them, they cast them into prison, charging the jailor to keep them safely: Who, having received such a charge, thrust them into the inner prison, and made their feet fast in the stocks. And at midnight Paul and Silas prayed, and sang praises unto God: and the prisoners heard them. And suddenly there was a great earthquake, so that the foundations of the prison were shaken: and immediately all the doors were opened, and every one's bands were loosed. And the keeper of the prison awaking out of his sleep, and seeing the prison doors open, he drew out his sword, and would have killed himself, supposing that the prisoners had been fled. But Paul cried with a loud voice, saying, Do thyself no harm: for we are all here. Then he called for a light, and sprang in, and came trembling, and fell down before Paul and Silas, And brought them out, and said, Sirs, what must I do to be saved? And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house. And they spake unto him the word of the Lord, and to all that were in his house. And he took them the same hour of the night, and washed their stripes; and was baptized, he and all his, straightway. And when he had brought them into his house, he set meat before them, and rejoiced, believing in God with all his house. And when it was day, the magistrates sent the serjeants, saying, Let those men go. And the keeper of the prison told this saying to Paul, The magistrates have sent to let you go: now therefore depart, and go in peace. But Paul said unto them, They have beaten us openly uncondemned, being Romans, and have cast us into prison; and now do they thrust us out privily? nay verily; but let them come themselves and fetch us out. And the serjeants told these words unto the magistrates: and they feared, when they heard that they were Romans. And they came and besought them, and brought them out, and desired them to depart out of the city. And they went out of the prison, and entered into the house of Lydia: and when they had seen the brethren, they comforted them, and departed” (Acts 16:16-40).

Paul spent plenty of time in prison. Some of his letters were written from prison (Ephesians 4:1; 6:20, Philippians 1:7-16, Colossians 4:3, II Timothy 1:8, etc.). While Paul was in prison there were various brethren that came and tended to his needs (Philippians 2:25-30 and Philemon 1:10-13). When Paul wrote he desired that he would not be forgotten while he was in prison (Colossians 4:18). That shouldn’t have been a concern though, right?

Brethren are supposed to relate to one another and love one another well enough to feel the sufferings of brethren. We are all part of the same body. Consider these Scriptures: “Rejoice with them that do rejoice, and weep with them that weep. Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits… That there should be no schism in the body; but that the members should have the same care one for another. And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it. Now ye are the body of Christ, and members in particular” (Romans 12:15-16 and I Corinthians 12:25-27).

Take a moment and read through part of the description Jesus gave concerning the Judgment Day (Matthew 25:31-46). Think about what you read as it applies to our study. The King said: “I was in prison, and ye came unto me…” To which the question was asked: “Or when saw we thee sick, or in prison, and came unto thee?” The King responded: “Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.” The saints that the Hebrew letter was written to were not neglecting brethren in prison (Hebrews 10:34). Yet, they were still being taught to remember those in bonds and those suffering affliction. If our brethren are suffering for righteousness sake (Matthew 5:10-12), we need to be there with them and for them. All of our souls depend on that!

Hebrews 13:4 - “Marriage is honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge” (Hebrews 13:4). This passage of Scripture begins by pointing out that marriage is esteemed; most precious (Strong’s # 5093). This sentiment is echoed throughout the Scriptures. Solomon wrote: “Whoso findeth a wife findeth a good thing, and obtaineth favour of the LORD” (Proverbs 18:22). When the pattern God set forth for marriage is followed among two believers (i.e. Ephesians 5:22-33), you have a wonderful relationship with two people working together to be heirs together of the grace of life (I Peter 3:7).

From the beginning, our Lord looked upon the needs of man and decided to establish the marital relationship. Notice: “And the LORD God took the man, and put him into the garden of Eden to dress it and to keep it. And the LORD God commanded the man, saying, Of every tree of the garden thou mayest freely eat: But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die. And the LORD God said, It is not good that the man should be alone; I will make him an help meet for him. And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought them unto Adam to see what he would call them: and whatsoever Adam called every living creature, that was the name thereof. And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found an help meet for him. And the LORD God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof; And the rib, which the LORD God had taken from man, made he a woman, and brought her unto the man. And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man. Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh. And they were both naked, the man and his wife, and were not ashamed” (Genesis 2:15-25).

The word translated “bed” [κοίτη] is defined as this: “a couch; by extension, cohabitation; by implication, the male sperm: — bed, chambering, x conceive…” (Strong’s # 2845). That word has been translated as an actual bed (Luke 11:7). It also has been translated “conceived” (Romans 9:10) and “chambering” (Romans 13:13). The word translated as “undefiled” [ἀμίαντος] is defined like this: “Unsoiled, i.e. (figuratively) pure: — undefiled…” (Strong’s # 283). Every time this term is used in the New Testament it is translated as “undefiled” (Hebrews 7:26, James 1:27, and I Peter 1:4).

The point of the marriage bed being undefiled is really simple and it ties to the point made at the end of the verse. Marriage is the appropriate relationship wherein sexual activity is to be had. Sex, in itself, is not dirty or bad. Sex is not only for procreation. Sex is pleasurable and is something married Christians can lawfully enjoy. Taking pleasure from the body of the opposite sex is natural and lawful within a marriage (Proverbs 5:18-19). Sin enters in when sexual pleasure is sought outside of a lawful marriage.

Notice what was written to the saints in Corinth as those words serve as a great commentary to our current study: “Meats for the belly, and the belly for meats: but God shall destroy both it and them. Now the body is not for fornication, but for the Lord; and the Lord for the body. And God hath both raised up the Lord, and will also raise up us by his own power. Know ye not that your bodies are the members of Christ? shall I then take the members of Christ, and make them the members of an harlot? God forbid. What? know ye not that he which is joined to an harlot is one body? for two, saith he, shall be one flesh. But he that is joined unto the Lord is one spirit. Flee fornication. Every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body. What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s. Now concerning the things whereof ye wrote unto me: It is good for a man not to touch a woman. Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband. Let the husband render unto the wife due benevolence: and likewise also the wife unto the husband. The wife hath not power of her own body, but the husband: and likewise also the husband hath not power of his own body, but the wife. Defraud ye not one the other, except it be with consent for a time, that ye may give yourselves to fasting and prayer; and come together again, that Satan tempt you not for your incontinency” (I Corinthians 6:13-7:5). {*Note: Since the Holy Ghost is mentioned in the above quote, I want to give this information to clear up any possible misunderstanding. The saints in Corinth had miraculous spiritual gifts through the Holy Spirit which have ceased to exist today (I Corinthians 12:1-14:40).}

The term translated “whoremonger” [πόρνος] is defined like this: “a (male) prostitute (as venal), i.e. (by analogy) a debauchee (libertine): — fornicator, whoremonger…” (Strong’s # 4205). In other Scriptures that term is translated “fornicators” (I Corinthians 5:9-11 and I Corinthians 6:9), “fornicator” (Hebrews 12:16), or whoremongers (Ephesians 5:5, I Timothy 1:10, Revelation 21:8, and Revelation 22:15). Fornication and adultery are both sinful activities throughout both the Old and New Testaments (Exodus 20:14, Leviticus 20:10, Deuteronomy 5:18, Matthew 5:27-32, Acts 15:20, Romans 1:18-32, Romans 13:9, Galatians 5:19-21, Ephesians 5:3, and I Thessalonians 4:1-5).

Marriage can be a joyful relationship (Ecclesiastes 9:9). Fornication on the other hand only leads to eternal damnation (Jude 1:7). Sex is not worth eternal damnation!

Hebrews 13:5-6 - “Let your conversation be without covetousness; and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee. So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me” (Hebrews 13:5-6). Our study from this text will be mainly about contentment. From old, it was taught: “Labour not to be rich: cease from thine own wisdom… A faithful man shall abound with blessings: but he that maketh haste to be rich shall not be innocent” (Proverbs 23:4 and Proverbs 28:20).

As we break down the wording of the passages we are studying a little bit, we start with the word translated “conversation” [τρόπος]. One definition is: “a manner, way, fashion; as, even as, like as; manner of life, character, deportment” (Thayer; Strong’s # 5158). “Covetousness” [ἀφιλάργυρος] is defined as: “not loving money, not avaricious” (Thayer; Strong’s # 866). Therefore, the teaching is that the manner of living for a child of God is to be without the love of money.

To put Scriptures with that, consider what Paul taught Timothy: “But godliness with contentment is great gain. For we brought nothing into this world, and it is certain we can carry nothing out. And having food and raiment let us be therewith content. But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows. But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness. Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses. I give thee charge in the sight of God, who quickeneth all things, and before Christ Jesus, who before Pontius Pilate witnessed a good confession; That thou keep this commandment without spot, unrebukeable, until the appearing of our Lord Jesus Christ” (I Timothy 6:6-14).

It is not sinful to do well financially. In fact, if you read the whole context of what I just quoted above you will see that (I Timothy 6:17-19). Going far back into the word of God we find that a friend of God (James 2:23) was wealthy (Genesis 13:1-2). It is the love of money that puts one into a sinful state. Paul lived as a great example (I Corinthians 11:1). The congregation in Philippi financially supported Paul. When he was writing to them about that support, he pointed out that he was content with little or with much in regard to his financial means (Philippians 4:10-20). God’s people have to learn contentment (Proverbs 15:16, Matthew 6:19-34, Luke 3:14, etc.).

The Hebrew penmen drew a great thought for consideration. Contentment includes a mindset that having a relationship with God is enough. Throughout the Scriptures, God promised His faithful children that He would not forsake them (Deuteronomy 31:1-8, Joshua 1:1-9, I Samuel 12:1-25, I Chronicles 28:20, Psalms 37:23-28, Matthew 28:16-20, and II Timothy 4:10-17). We understand that God was a physical presence of old and brought carnal inheritances to His people (Deuteronomy 6:18 and Deuteronomy 12:28). We also understand that now our blessings are primarily in Heaven (Ephesians 1:3). What has not changed is that God does not forsake His people. When someone says God is not in that person’s life, it is not God that moved. If we who are in Christ continue to walk in the light, our fellowship with God will not be broken (I John 1:1-7).

So, how is God our helper? Does He keep us from harm? No, God does not keep us from being harmed physically or even spiritually (Matthew 5:10-12, Acts 14:22, Romans 8:28-39, Galatians 3:1-3, Ephesians 5:6-11, II Timothy 3:12, Hebrews 13:9, and I Peter 4:12-19). Is God our helper in keeping us from suffering from hunger or thirst? No, God is not going to miraculously fill your refrigerator or keep you from being hungry (I Corinthians 4:11 and II Corinthians 11:27). What it does mean is that no person will, without your consent, be able to move you away from the spiritual blessings we have in Christ (John 10:27-29).

So, how does that keep us from fearing man? Consider what Jesus taught to those entrusted with continuing His work: “And ye shall be hated of all men for my name's sake: but he that endureth to the end shall be saved. But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come. The disciple is not above his master, nor the servant above his lord. It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house Beelzebub, how much more shall they call them of his household? Fear them not therefore: for there is nothing covered, that shall not be revealed; and hid, that shall not be known. What I tell you in darkness, that speak ye in light: and what ye hear in the ear, that preach ye upon the housetops. And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell” (Matthew 10:22-28).

Jesus did not promise safety. Jesus did not say everything would be fine. Jesus did not try to sell some sort of Heavenly security system for the flesh. What Jesus did promise is that those who could harm the faithful physically could do nothing to the soul of that faithful disciple. For us who are faithful, that has to be enough. Jesus came to offer eternal life to His faithful followers (Hebrews 9:15 and I John 2:24-25). While it is a blessing to have brethren and other benefits of being in Christ, if all else fails; eternity has to be enough!

Hebrews 13:7; 17 - In this study we are going to cover verses out of sequential order as to avoid repetition in a future study. Here is what we are going to study in this article: “Remember them which have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of their conversation… Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you” (Hebrews 13:7; 13:17).

The term translated “remember” [μνημονεύω] is defined as: “To exercise memory, i.e. recollect; by implication, to punish; also to rehearse: — make mention; be mindful, remember. To be mindful of, to remember, to call to mind; to think of and feel for a person or thing; to hold in memory, keep in mind; to make mention of” (Strong’s # 3421). Considering both passages, it is obvious that those who have the rule over us are to be obeyed and thus we are to be mindful of them. What earthly men who teach the word of God, that have been given authority from God, are we instructed to obey?

Elders are the overseers in the local church. That does not mean elders have all authority. We will talk about that momentarily. What it does mean is that elders are the shepherds of the congregation. They feed and protect. When Paul was talking to the elders in Ephesus (Acts 20:17), notice part of what he said: “Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood” (Acts 20:28). Notice what Peter wrote concerning elders [a.k.a. shepherds; pastors; bishops]: “The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed: Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; Neither as being lords over God's heritage, but being ensamples to the flock. And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away” (I Peter 5:1-4).

Elders were responsible for overseeing funds intended for needy brethren (Acts 11:27-30). Elders were involved in the instruction of saints even in other congregations (Acts 15:1-35 and Acts 16:1-5). Clearly, the Lord has given elders significant authority. However, that authority is limited. As with all men and women, we are subject to obey the authority of Christ (Matthew 28:16-20). Whatsoever we do, we must do by the authority of Christ (Colossians 3:17). The church is His body (Ephesians 1:22-23 and Colossians 1:12-20). Therefore, elders are not our supreme authority figures. Jesus has been and always will be the one we submit to above all others (Ephesians 5:23-24 and Hebrews 3:1-6). Having said that, if elders are truly qualified and really doing the work of the Lord; we should be able to follow them.

With the authority elders are to have, they are to use such for teaching. Among the qualifications of elders (I Timothy 3:1-7 and Titus 1:5-9), we see that elders must be able to teach (I Timothy 3:2 and Titus 1:9). As with all who teach the word of God, elders are supposed to be an example for those being taught by them to follow (I Timothy 4:11-16). Thus, we consider the end of the conversation. The word translated “conversation” [ἀναστροφή] means: “manner of life, conduct, behavior, deportment” (Strong’s # 391). If they are holy and blameless as all elders must be (Titus 1:6), the end of their conduct will be eternal life (I Peter 1:1-17 and II Peter 3:9-14). Let me say also, being holy and blameless is not a higher standard just for elders. All Christians are expected to live up to that same standard (Ephesians 1:3-4, I Thessalonians 4:7, and Hebrews 12:14).

Elders have rule over the flock (I Timothy 5:17). As watchmen for our souls, they have a great responsibility to be aware and to issue warnings as needed and they will answer for how they do so (Ezekiel 3:16-24 and Ezekiel 33:1-16). We can see under the Old Law that watchmen were not always aware and alert (Isaiah 56:10-12). So, we’d be ignorant to wholly trust any man, including elders. If you were to back up and read the context of an earlier reference in this article (Acts 20:17-31), some elders even sought to draw away disciples. Those were elders that the Holy Ghost had appointed. So, while we are to obey the authority of elders and allow them to watch for our souls; we are never to be blind followers (Luke 6:39).

If elders are truly qualified and faithful, we are expected to live in such a way that they may give an account with joy rather than with grief. It is unprofitable to the sheep if the shepherd cannot be joyous in his work. Think about that. What does that mean? Elders give an account to the Lord as we all do (Romans 14:11-12 and II Corinthians 5:10). Yet, not only of themselves but also of their work as shepherds. If in that accounting process elders would report to the Lord that it was grievous unto them to shepherd you; where would that leave you? If their account is “unprofitable” for you, that means it is hurtful to you (Strong’s # 255). While Paul was not an elder, as an Apostle he wanted to see the saints live in a way that in the day of Christ he could rejoice (Philippians 2:14-16). As an Apostle, faithful brethren were his glory and joy (I Thessalonians 2:20). On the other hand, if those he taught were to fall away, he felt as though his labor was in vain (Galatians 4:8-11 and I Thessalonians 3:5). Now with that detail to consider, think about the importance of being mindful and obedient to the lawful words of elders. Don’t cause them grief. Your salvation depends on it!

Hebrews 13:8 - “Jesus Christ the same yesterday, and to day, and for ever” (Hebrews 13:8). Earlier in this epistle this was written concerning Jesus: “And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire. But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom. Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows. And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands: They shall perish; but thou remainest; and they all shall wax old as doth a garment; And as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail” (Hebrews 1:7-12).

There are some obvious things Hebrews 13:8 is not talking about. Jesus has not always been the same in some ways. For example, He once left Heaven and came toEarth in the flesh (Luke 1:31-35, John 1:1-16, Romans 1:3, and Philippians 2:4-11). While on Earth He was transfigured (Mark 9:2-13). He lived in the flesh, died, was buried, rose from the dead, ascended back into Heaven, and later appeared to Paul (Luke 23:18-24:51 and I Corinthians 15:1-9). Those are clearly times wherein things were not always the same with Jesus.

The authority of Christ is something that has changed and will change again in the future. Prior to Jesus ascending into Heaven we read: “Then the eleven disciples went away into Galilee, into a mountain where Jesus had appointed them. And when they saw him, they worshipped him: but some doubted. And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen” (Matthew 28:16-20). Right now, Jesus still has all authority in Heaven and Earth (Ephesians 1:19-23, Colossians 1:12-20, and I Peter 3:18-22). However, notice this: “Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power. For he must reign, till he hath put all enemies under his feet. The last enemy that shall be destroyed is death. For he hath put all things under his feet. But when he saith all things are put under him, it is manifest that he is excepted, which did put all things under him. And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all” (I Corinthians 15:24-28).

The identity of Christ is what has not and will not change. When Jesus came in the flesh He did not cease to be who He is. Notice: “I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost, That I have great heaviness and continual sorrow in my heart. For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh: Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen” (Romans 9:1-5). While Jesus was on earth He said: “I and my Father are one” (John 10:30). The Jews understood what that meant: “Then the Jews took up stones again to stone him. Jesus answered them, Many good works have I shewed you from my Father; for which of those works do ye stone me? The Jews answered him, saying, For a good work we stone thee not; but for blasphemy; and because that thou, being a man, makest thyself God” (John 10:31-33).

The point is not to be thought of in the physical sense. The point was to draw the mind of the reader to the fact that Jesus is, was, and always will be Himself. The Holy Spirit used this point when He had John write to the seven churches of Asia: “John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen. I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty” (Revelation 1:4-8).

Under the Law and the prophets a similar point was made. Malachi wrote: “For I am the LORD, I change not; therefore ye sons of Jacob are not consumed” (Malachi 3:6). God made a covenant with Abraham (Genesis 12:1-3 and Genesis 22:1-18). God keeps His word (Numbers 23:19, I Samuel 15:29, Titus 1:1-3, Hebrews 6:13-20). Therefore, He did not consume Israel even when they were a grave disappointment. That point would apply the same way with Jesus. Jesus is not going to go back on His covenant with His faithful followers. His promise, to the faithful, is eternal life (I John 2:3-25).

In the context of this Hebrew epistle there is a point that is building from this statement. That point is what we will be addressing in our next article. To state it simply for now, these Jewish Christians needed to realize that Jesus isn’t changing so they needed to guard themselves against any changes in doctrines that would come about (Hebrews 13:9). When the lawmaker says He is not changing, one should understand that the law is not going to change either.

Hebrews 13:9 - “Be not carried about with divers and strange doctrines. For it is a good thing that the heart be established with grace; not with meats, which have not profited them that have been occupied therein” (Hebrews 13:9). The previous verse that we studied in our last article dealt with the fact that Jesus was not going to change (Hebrews 13:8). We live under the “law of Christ” (Galatians 6:2). These are the words that will outlast the world and from which we shall all be judged (Matthew 24:35-36 and John 12:48). So, any new doctrine from any source is not to be followed (Galatians 1:8-9).

The term that is translated “carried about” is the Greek term περιφέρω which is defined as: “To convey around, i.e. transport hither and thither: — bear (carry) about. To carry round, to bear about everywhere with one; to carry here and thereto be driven; in doubt and hesitation; to be led away now to this opinion, now to that” (Strong’s # 4064). Notice what was written to the saints in Ephesus: “But unto every one of us is given grace according to the measure of the gift of Christ. Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. (Now that he ascended, what is it but that he also descended first into the lower parts of the earth? He that descended is the same also that ascended up far above all heavens, that he might fill all things.). And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; But speaking the truth in love, may grow up into him in all things, which is the head, even Christ: From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love” (Ephesians 4:7-16).

Each Christian is expected by our Lord not to follow any sort of false doctrine (Proverbs 19:27, Matthew 24:4, Acts 17:10-11, Romans 16:17-18, Ephesians 5:6-11, Colossians 2:4-23, I Thessalonians 5:21, II Thessalonians 2:3, I Timothy 6:3-5, etc.). Jewish Christians should have known this. Their history had examples of people being led astray by false prophets (Isaiah 9:8-16, Jeremiah 23:14-15, Ezekiel 13:1-16, etc.).

Notice something Jesus said: “Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed; And ye shall know the truth, and the truth shall make you free” (John 8:31-32). So, one comes to know the truth. Then, something strange [foreign] is taught. It has been taught that Jesus doesn’t change. You should know the doctrine is false. Isn’t that a simple point to realize?

Jesus did not teach any disciple of His that their hearts were to be established by meats. So, reason says that such a doctrine is false if it was taught. Well, there is a problem. Saints who converted to Christ from being under the Law of Moses often were conflicted between the two laws (i.e. Acts 15:1-35). In regard to the matter of what to eat and not eat, the Law of Moses had specific instructions (Leviticus 11:1-47). In Christ however, we read: “Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; Speaking lies in hypocrisy; having their conscience seared with a hot iron; Forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth. For every creature of God is good, and nothing to be refused, if it be received with thanksgiving: For it is sanctified by the word of God and prayer” (I Timothy 4:1-5).

The church in Rome had a problem with this matter. This was addressed in Romans 14:1-15:9. Notice something written from within that context: “For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost” (Romans 14:17). When you study that context you find that meat does not matter one way or another to God. The Corinthians were taught this: “But meat commendeth us not to God: for neither, if we eat, are we the better; neither, if we eat not, are we the worse” (I Corinthians 8:8).

Some of the Jews wanted to put laws in place even beyond what God had said in the past (Matthew 15:1-14). It is not that we are not under a law now, as noted earlier in this article. However, the law we are now under is one of liberty (James 1:25; 2:9-12). When one seeks to impose restriction after restriction they are missing part of what grace is. Remember what was written: “For the law was given by Moses, but grace and truth came by Jesus Christ” (John 1:17). Now, we are not under the Law of Moses, but under grace (Romans 6:14-15).

When the writers of this letter wrote, “which have not profited them that have been occupied therein” we can know they were referring to the ordinances under the Law of Moses. This epistle has already covered this (Hebrews 9:1-10). Whether them then or us now, we cannot be justified by things written under the Law of Moses (Galatians 5:1-4). Yet, sincere first century Jewish Christians struggled with this and like matters (Acts 10:9-17). Learn from them. The grace of our Lord Jesus Christ needs to be in our hearts. We are liberated. Why seek to be in a self-made bondage? Beware of such doctrines that would impose such! It is through the grace [not grace alone] of our Lord we [Christians] shall be saved (Acts 15:11). Thus, grace and peace (I Corinthians 1:3) rather than meats confirms our hearts!

Hebrews 13:10-13 - “We have an altar, whereof they have no right to eat which serve the tabernacle. For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp. Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate. Let us go forth therefore unto him without the camp, bearing his reproach” (Hebrews 3:10-13).

The first time we read about an altar in the Scriptures was in the days of Noah (Genesis 8:20). After that, there are around four hundred times altars are mentioned in what is known as the Old Testament. The Greek term [θυσιαστήριον] that appears here in our study is only recorded twenty-three times in the New Testament. This term simply is referring to a place of sacrifice (Strong’s # 2379). We know that Jesus offered Himself as the ultimate sacrifice and therefore there is no more offering for sin (Hebrews 9:1-10:18). So, when Christians here are told that they have an altar, what is that referring to?

Later in this text, we will read about sacrifices that Christians still offer even till this day (Hebrews 13:15-16). We also read in other texts that we give our bodies as a living sacrifice to our Lord (Romans 12:1). The saints in Philippi were said to have offered an acceptable sacrifice when they financially supported the Apostle Paul (Philippians 4:10-18). We are priests that offer up “spiritual sacrifices” (I Peter 2:5). So, what or where is the altar for those things? It is not a physical place (John 4:20-24). Isn’t it obvious? It is your heart. We do the will of God from our hearts (Romans 6:17 and Ephesians 6:6). It is not the works of the flesh (Romans 2:28-29). We draw near with a true heart even when assembling in a public place (Hebrews 10:22-25). Jews, who still held to the Law of Moses, could not offer such sacrifices because their hearts were not opened to the Lord (Acts 28:17-29 and Romans 2:1-5).

Under the Law of Moses the Levities had rights to some of the meat that were sacrificed and the offerings given (Leviticus 6:16-18, Numbers 5:9-10, Numbers 18:8-20, Deuteronomy 18:1-5, and I Corinthians 9:13). This right was theirs because of their service to God. Now, the law has changed as well as the priesthood (Romans 7:1-6 and Hebrews 7:1-8:13). This change no longer has the sacrificial law of the past. As noted already, Jesus was the sacrifice.

To further the point of the context, those to whom this letter was written were reminded of the parts of the sacrifices of old that were burnt outside the camp (Exodus 29:14, Leviticus 4:16-21, Leviticus 9:1-11, and Leviticus 16:27-28). What was burned outside the camp was essentially the waste. It was not meant for the Lord or man. Think about that. Ponder it. The illustration made from this is powerful.

Jesus was the sin sacrifice (I Corinthians 5:7, II Corinthians 5:21, Ephesians 5:2, and Hebrews 7:27). The inspired Apostle Peter wrote: “Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; But with the precious blood of Christ, as of a lamb without blemish and without spot: Who verily was foreordained before the foundation of the world, but was manifest in these last times for you… For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit” (I Peter 1:18-20 and I Peter 3:18).

Jesus was not sacrificed on an altar in the temple. Rather, this is where He was put to death: “When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, Gabbatha. And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King! But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar. Then delivered he him therefore unto them to be crucified. And they took Jesus, and led him away. And he bearing his cross went forth into a place called the place of a skull, which is called in the Hebrew Golgotha: Where they crucified him, and two other with him, on either side one, and Jesus in the midst” (John 19:13-18). “Golgotha” (Mark 15:22-24) was said to be a place outside of Jerusalem (Thayer). This is where they led Jesus away to. Outside of the camp. This is likened unto a place wherein the waste would be taken.

Then the lesson was driven home to these Jewish Christians. They needed to go outside of their system. They could not cling to Jerusalem, the temple, the Law of Moses, etc. If they wanted to follow Jesus they needed to realize that was a journey outside of the system they loved and were accustomed to. They had to embrace the freedom from the Old Law in Christ Jesus and salvation that came with that (Acts 13:38-39 and Romans 8:1-3).

Then they had to embrace the fact that walking away from the system of the Law of Moses and the traditions they had embraced had a price. Like Jesus, they would face certain reproach for going outside those gates (Luke 6:22 and I Peter 4:12-14). We have already seen this addressed, in part, in this letter (Hebrews 10:32-33). This price was too heavy for some Jews who believed (John 12:36-43). On the other hand, some were literally willing to die outside the gate for the cause of our Lord Jesus Christ (Acts 6:8-7:60). That suffering is the price one must be willing to pay if necessary. Furthermore, and you will have to read the whole context of the reference I am about to cite, suffering for Christ is very beneficial (I Peter 3:8-4:19). So, don’t be like the Jews of old and hold on to a human system of faith.

Hebrews 13:14 - For those Jews in the first century that decided to follow Jesus they were certain to face reproach. Our last article concluded with that point (Hebrews 13:13). You can see how Jews that followed our Lord were treated when you read about the healing of a blind man and what happened thereafter (John 9:1-41). Once a Jew was converted to Christ they were on the outside of the Jewish community. Being on the outside of their previous community, they needed motivation not to look backward. Looking back makes one unfit for the kingdom (Luke 9:57-62). That is where our current study comes in. Notice: “For here have we no continuing city, but we seek one to come” (Hebrews 13:14).

Life on earth is not permanent. That was previously written in this letter (Hebrews 9:27; cf. Genesis 3:19, II Samuel 14:14, Psalms 89:48, Ecclesiastes 3:19-21, Ecclesiastes 12:7-14, and Romans 5:12). In this epistle it was already taught that Abraham sought a city that is not of this world (Hebrews 11:8-16). Now again, this has to sink in for those whom this letter is written and for us too.

When Paul wrote of the affliction that Timothy and himself were facing (II Corinthians 4:7-12), this was written: “For all things are for your sakes, that the abundant grace might through the thanksgiving of many redound to the glory of God. For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day. For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; While we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal. For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens” (II Corinthians 4:15-5:1).

The mind of a faithful Christian needs to be focused on things above (Colossians 3:1-4). Even when material things are lost, the kingdom has to be sought first with a trust in our Lord (Matthew 6:19-34). For those to whom this was originally written, they needed not to worry that they may have been excluded from the synagogues of the Jews. They needed not to be worried that their community might have shunned them. They needed not to worry about being persecuted and possibly even chased from their homes (i.e. Acts 8:1-4). They could center their minds on what is to come rather than what might have been lost. Whether them or us, we should focus on finishing the course and receiving the reward (II Timothy 4:6-8).

The problem then and now is that people often love the world and the things of the world. Even though such is sinful (I John 2:15-17), it still was and is a struggle for those who proclaim to be the children of God. Among the first Christians (James 1:18) there was a strong desire for friendship with the world (James 4:4). So, to remind Christians that this world is temporary was and is a necessary teaching. There is a text I don’t want to just reference, but quote in this article. It nails the subject matter far greater than anything else I can write.

Notice: “Though I might also have confidence in the flesh. If any other man thinketh that he hath whereof he might trust in the flesh, I more: Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee; Concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless. But what things were gain to me, those I counted loss for Christ. Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith: That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death; If by any means I might attain unto the resurrection of the dead. Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus. Let us therefore, as many as be perfect, be thus minded: and if in any thing ye be otherwise minded, God shall reveal even this unto you. Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing. Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample. (For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things.) For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ: Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself” (Philippians 3:4-21).

Paul and Timothy wrote the letter to the saints in Philippi (Philippians 1:1) from which you just read the statements above. From the context, Paul was speaking of himself. Timothy was not a full Jew (Acts 16:1-4). The Holy Spirit moved that writing (I Corinthians 2:1-16) and the words were from our Lord Jesus Christ (John 16:1-14). So, it was and is the will of our Lord that we realize we have not finished the course while alive in this world. Salvation is at the end (Romans 6:17-23 and I Peter 1:3-9). That continual city is something we have to wait for (Romans 8:24-25, I Corinthians 1:4-7, and I Thessalonians 4:13-5:11). That end, our salvation, will mean this world has ended (II Peter 3:9-14). There is nothing here to cling to.

Hebrews 13:15-16 - “By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name. But to do good and to communicate forget not: for with such sacrifices God is well pleased” (Hebrews 13:15-16). The “Him” in verse fifteen is contextually talking about Jesus (Hebrews 13:8; 13:12-13). In our study of verses ten through thirteen we considered, in part, how our altar is our heart. Keep that in mind as we proceed in our current study.

By Jesus we are able to come before God (Hebrews 4:14-16 and Hebrews 10:19-23). Notice what was written to the churches in Ephesus and Colosse: “Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord; Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ… And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful. Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord. And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him” (Ephesians 5:19-20 and Colossians 3:15-17).

The giving of thanks is not supposed to be only a dinner time or bedtime event. We are not just supposed to give thanks on the first day of the week. The word “continually” carries the point. Thanksgiving is not just something we offer on certain occasions. The saints in Thessalonica were taught this: “Rejoice evermore. Pray without ceasing. In every thing give thanks: for this is the will of God in Christ Jesus concerning you” (I Thessalonians 5:16-18).

Praise and thankfulness are joined together (II Samuel 22:50, I Chronicles 16:4, I Chronicles 16:35, I Chronicles 23:30, I Chronicles 29:13, II Chronicles 5:13, Ezra 3:11, Psalms 18:49, Psalms 35:18, Psalms 69:30, etc.). Then comes in the connection of our altar and the sacrifice of praise. Consider the connection of the heart and praise: “I will praise thee, O LORD, with my whole heart; I will shew forth all thy marvellous works… My heart is fixed, O God, my heart is fixed: I will sing and give praise… Praise ye the LORD. I will praise the LORD with my whole heart, in the assembly of the upright, and in the congregation… I will praise thee with uprightness of heart, when I shall have learned thy righteous judgments” (Psalms 9:1, Psalms 57:7, Psalms 111:1, and Psalms 119:7).

The sacrifices of doing good and to communicate is then mentioned. Doing good has long been expected of God’s people (Psalms 34:14, Psalms 37:3, and Psalms 37:27). The problem of God’s people not doing good has long been a problem too. Notice: “For my people is foolish, they have not known me; they are sottish children, and they have none understanding: they are wise to do evil, but to do good they have no knowledge” (Jeremiah 4:22).

Doing good is not a limited instruction towards those that are good to us. Jesus said: “Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. For if ye love them which love you, what reward have ye? do not even the publicans the same? And if ye salute your brethren only, what do ye more than others? do not even the publicans so? Be ye therefore perfect, even as your Father which is in heaven is perfect” (Matthew 5:43-48).

We have to allow the word of God to teach us what doing good is. The Scriptures fully equip us regarding all good works (II Timothy 3:15-17). One area in which many err in this regard is giving money to people because of examples of such in the Scriptures (i.e. Proverbs 19:17). If we rightly divide the word of God (II Timothy 2:15), we learn that there are some people that may be poor that we cannot help (i.e. II Thessalonians 3:10). So, as with all instructions of God, we need to throughly study things through before acting. Having said that, let’s return to the point of doing good and tie in what it is to communicate.

To the churches of Galatia, this was written: “Let him that is taught in the word communicate unto him that teacheth in all good things. Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting. And let us not be weary in well doing: for in due season we shall reap, if we faint not. As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith” (Galatians 6:6-10). The word translated “communicate” in both our text of study and what we just read that was written to the Galatians means fellowship (Strong’s # 2841 and 2842). Whether you do a word study or a study of fellowship in general, that limits the sacrifice of doing good and to communicate (II Corinthians 6:14-18 and Ephesians 5:6-11).

So, the conclusion of the matter is that God is well pleased when brethren do good towards and have fellowship with one another. That includes financial aid to needy brethren (II Corinthians 8:1-9:13) and teachers of the Gospel (Philippians 4:10-20). While other Scriptures, as we addressed in this study does not limit doing good just to faithful brethren; this text is singling out the relationship among faithful brethren.

Hebrews 13:18-19 - “Pray for us: for we trust we have a good conscience, in all things willing to live honestly. But I beseech you the rather to do this, that I may be restored to you the sooner” (Hebrews 13:18-19). In several letters, we see prayer requests. Paul wrote: “Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me” (Romans 15:30). Paul, Silvanus, and Timotheus wrote: “Brethren, pray for us… Finally, brethren, pray for us, that the word of the Lord may have free course, and be glorified, even as it is with you: And that we may be delivered from unreasonable and wicked men: for all men have not faith” (I Thessalonians 5:25 and II Thessalonians 3:1-2). Paul wrote this to Philemon: “But withal prepare me also a lodging: for I trust that through your prayers I shall be given unto you” (Philemon 1:22). When Peter was in prison, we read: “Peter therefore was kept in prison: but prayer was made without ceasing of the church unto God for him” (Acts 12:5). Peter was later set free from prison by an angel (Acts 12:6-17). We know things such as that are not happening today. It did then, by prayer.

We have to understand something about these requests. The Apostles were men directly guided by the Holy Spirit (John 16:4-13). That does not happen today. Notice what direct guidance looked like: “Then came he to Derbe and Lystra: and, behold, a certain disciple was there, named Timotheus, the son of a certain woman, which was a Jewess, and believed; but his father was a Greek: Which was well reported of by the brethren that were at Lystra and Iconium. Him would Paul have to go forth with him; and took and circumcised him because of the Jews which were in those quarters: for they knew all that his father was a Greek. And as they went through the cities, they delivered them the decrees for to keep, that were ordained of the apostles and elders which were at Jerusalem. And so were the churches established in the faith, and increased in number daily. Now when they had gone throughout Phrygia and the region of Galatia, and were forbidden of the Holy Ghost to preach the word in Asia, After they were come to Mysia, they assayed to go into Bithynia: but the Spirit suffered them not. And they passing by Mysia came down to Troas. And a vision appeared to Paul in the night; There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us. And after he had seen the vision, immediately we endeavoured to go into Macedonia, assuredly gathering that the Lord had called us for to preach the gospel unto them. Therefore loosing from Troas, we came with a straight course to Samothracia, and the next day to Neapolis; And from thence to Philippi, which is the chief city of that part of Macedonia, and a colony: and we were in that city abiding certain days” (Acts 16:1-12).

The request in our text of study for prayer was “that I may be restored to you the sooner.” Where men guided by the Spirit were sent was as the Lord saw fit. For example, notice what was written to the Corinthians: “But I will come to you shortly, if the Lord will, and will know, not the speech of them which are puffed up, but the power… For I will not see you now by the way; but I trust to tarry a while with you, if the Lord permit. But I will tarry at Ephesus until Pentecost. For a great door and effectual is opened unto me, and there are many adversaries. Now if Timotheus come, see that he may be with you without fear: for he worketh the work of the Lord, as I also do” (I Corinthians 4:19 and I Corinthians 16:7-10). Paul went where he was sent. In another example, notice: “But bade them farewell, saying, I must by all means keep this feast that cometh in Jerusalem: but I will return again unto you, if God will. And he sailed from Ephesus” (Acts 18:21).

Earlier in this letter we are studying we saw that they needed to be taught further and move beyond the first principles (Hebrews 5:10-6:2). Notice what was said in direct connection to that: “And this will we do, if God permit” (Hebrews 6:3). So, the penmen of this letter knew that God can be influenced by the requests of the faithful (i.e. Genesis 18:22-33, Exodus 32:1-14, Deuteronomy 9:18-29, and I Timothy 2:1-5). If they are to come to see these brethren, it will be by the will of the Lord. So, these saints needed to let the Lord know how much they desired to have these brethren come to them.

We also learn in the text we are looking at in this study that the men writing this letter, “have a good conscience, in all things willing to live honestly.” A good conscience is required of faithful Christians (I Peter 3:8-16). The defiled and unbelievers are those who suffer from defiled consciences (Titus 1:15). Having said that, the conscience of a man is not a dependable guide. Some can have a good conscience while committing sin at the same time.

Before Paul [aka Saul of Tarsus] was converted to Christ, he did much harm to faithful Christians (Acts 7:51-8:3, Acts 22:1-20, I Corinthians 15:9, Galatians 1:13-14, and I Timothy 1:12-16). Yet, he had a good conscience (Acts 23:1). How, you might ask. Consider what Jesus said: “These things have I spoken unto you, that ye should not be offended. They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service. And these things will they do unto you, because they have not known the Father, nor me” (John 16:1-3).

It is also required of Christians by our Lord that we all live honestly (Romans 13:13). That honesty is not only in the sight of the Lord, but also in the sight of men (II Corinthians 8:21). As was written to the saints in Rome: “Recompense to no man evil for evil. Provide things honest in the sight of all men” (Romans 12:17). When we do live in such a manner, those that speak evil of us will be shown liars by our good works (I Peter 2:12). Such will not be hard for faithful Christians because at our core we are people of truth and light (Ephesians 4:17-5:11).

Hebrews 13:20-21 - “Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant, Make you perfect in every good work to do his will, working in you that which is wellpleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen” (Hebrews 13:20-21).

A wonderful truth about our God is that He is the “God of peace” (Romans 15:33, Romans 16:20, Philippians 4:9, and I Thessalonians 5:23). When addressing the chaos that had become the worship assembly in Corinth, Paul and Sosthenes wrote: “For God is not the author of confusion, but of peace, as in all churches of the saints” (I Corinthians 14:33). The Lord is the source of peace (II Thessalonians 3:16). In fact, using the wisdom from above brings about peace rather than carnality that brings the opposite. Notice: “Who is a wise man and endued with knowledge among you? let him shew out of a good conversation his works with meekness of wisdom. But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth. This wisdom descendeth not from above, but is earthly, sensual, devilish. For where envying and strife is, there is confusion and every evil work. But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy. And the fruit of righteousness is sown in peace of them that make peace” (James 3:13-18).

The God of peace is who brought again from the dead our Lord Jesus (Acts 2:22-33, Acts 3:26, and Ephesians 1:17-20). This point is more significant than just a statement of fact. For one, the Father’s resurrection of Christ speaks to the authority of Christ. Paul penned this to the saints in Corinth: “For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living” (Romans 14:9). Secondly, the raising of Jesus speaks to our ultimate salvation. Notice: “And God hath both raised up the Lord, and will also raise up us by his own power” (I Corinthians 6:14). The resurrection of Christ and our looking forward to our resurrection at the end is paramount to our faith (I Corinthians 15:1-32).

Jesus is the great Shepherd (John 10:1-18). We, the obedient, are His sheep (John 10:27 and I Peter 2:21-25). Since we have already discussed in this study elders and their work (Hebrews 13:7; 13:17), we should have some understanding of the work of a shepherd. These points are tied together well by Peter. This is what he wrote: “The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed: Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; Neither as being lords over God's heritage, but being ensamples to the flock. And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away” (I Peter 5:1-4).

Jesus is known as the great Shepherd of the sheep by the blood of the everlasting covenant. This is something covered in this letter (Hebrews 8:1-10:22). When Jesus instituted the remembrance of His death, He referred to the fruit of the vine as His blood of the New Testament (Matthew 26:27-29). Those Jewish saints, as well as we, should know this well.

Through Jesus, the Shepherd, these saints were told they would be made perfect in every good work to do His will. Let’s think about this. The saints in Philippi were told: “Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure” (Philippians 2:12-13). By looking at that, we know that the work God was going to do in them was not separate and apart from their own freewill (cf. Genesis 2:15-3:19, Deuteronomy 5:29, Deuteronomy 11:26-28, Deuteronomy 30:15-20, Joshua 24:14-16, Ecclesiastes 7:29, Isaiah 55:6-7, Matthew 7:24-29, Matthew 11:28-30, Luke 9:23-26, John 7:16-17, Acts 2:40, James 4:6-10, and Revelation 22:17). Having said that, God did work in and through saints in the first century.

Remember, the promise of the Spirit working in and through Christians was promised in the first century (Acts 2:38 and Acts 5:32). The baptism of the Holy Spirit occurred twice (Acts 1:1-8; 2:1-4 and Acts 10:1-11:18). By the time the letter to Ephesus was written Holy Spirit baptism had ceased (Ephesians 4:4-6). We know that because baptism into Christ through water is the only possible baptism to remain as it pertains to salvation (I Peter 3:20-21). The only other manner in which the Spirit was given after Jesus died was through the laying on of the Apostle’s hands (Acts 8:1-25 and Acts 19:1-7). There are no Apostles today. Once Christians in the first century received the Spirit, they were given gifts. Gifts such as miracles, knowledge, faith, etc. (I Corinthians 12:1-11). Those gifts have ceased (I Corinthians 12:12-13:13). Therefore, what was written to those Jewish Christians doesn’t apply the same way to us as it did to them. They did not have the complete word of God as we do.

What has not ceased is that God always expects His people to do that which pleases Him. The Thessalonians were told: “Furthermore then we beseech you, brethren, and exhort you by the Lord Jesus, that as ye have received of us how ye ought to walk and to please God, so ye would abound more and more. For ye know what commandments we gave you by the Lord Jesus” (I Thessalonians 4:1-2). God is working in us, to perfect us through His written word (II Timothy 3:15-17). This work as well as the glorification of God through Jesus all comes down to the Scriptures for us today (I Peter 4:11).

Hebrews 13:22-25 - The Hebrew letter concludes with these words: “And I beseech you, brethren, suffer the word of exhortation: for I have written a letter unto you in few words. Know ye that our brother Timothy is set at liberty; with whom, if he come shortly, I will see you. Salute all them that have the rule over you, and all the saints. They of Italy salute you. Grace be with you all. Amen” (Hebrews 13:22-25).

The word translated “beseech” [παρακαλέω] is defined as: “to call near, that is, invite, invoke (by imploration, hortation or consolation): - beseech, call for, (be of good) comfort, desire, (give) exhort (-ation), intreat, pray” (Strong’s # 3870). The word translated “suffer” [ἀνέχομαι] is defined as: “to hold oneself up against, that is, (figuratively) put up with: - bear with, endure, forbear, suffer” (Strong’s # 3874). The word translated “exhortation” [παράκλησις] is defined as: “imploration, hortation, solace: - comfort, consolation, exhortation, intreaty” (Strong’s # 3874). So, the desire of the Holy Spirit and the penmen of this letter is that those being addressed will bear with the words imploring them in this epistle. That may seem like a given. However, Paul had warned Timothy that the time was coming when many would not endure [same word translated suffer in this text] sound doctrine (II Timothy 4:3).

As this letter concludes we see “I beseech you” and “I have written.” However, throughout the letter we see other places where “we” was used (Hebrews 2:5, Hebrews 5:11, Hebrews 6:3, Hebrews 6:9, Hebrews 6:11, and Hebrews 8:1). It is possible parts of the letter were a collaborative effort. It was certainly not written just by one individual. Whoever is involved in the writing of this letter worked with Timothy. Timothy may have been part of writing this letter for all we know. He was involved in the writing of other letters (II Corinthians 1:1, Philippians 1:1, Colossians 1:1, I Thessalonians 1:1, II Thessalonians 1:1, and Philemon 1:1). Yet, nothing in the Hebrew letter says directly Timothy was involved in the writing thereof.

Timothy being set at liberty implies that he was imprisoned for a period of time. We do know that Timothy was sent to various congregations to work with them from time to time (Acts 19:22, I Corinthians 4:17, Philippians 2:19-23, I Thessalonians 3:1-6, and I Timothy 1:3-7). When you read the references about Timothy he went to teach, keep the brethren from false doctrine, to see how they do, to report, etc. So, when Timothy would come to see the brethren to whom this letter was written we could expect that he would be doing the various works of an evangelist. The one writing about Timothy coming desired to come with him.

It is sort of interesting that this letter was said to be of few words. Paul told the Galatians that he had written a large letter to them (Galatians 6:11). Yet, it was much shorter than this letter. Peter said, he wrote briefly (I Peter 5:12). Paul had written to the Ephesians in few words (Ephesians 3:3). How large and small are determined is therefore a very subjective matter. On the other hand, if the person concluding the letter only wrote a short part of the letter to the Hebrews, that would make complete sense.

One thing that we see in the New Testament, and I can assure you of as a teacher of the Gospel, it is much harder to teach from afar than being in person. Notice what was written in epistles said to be written by John: “Having many things to write unto you, I would not write with paper and ink: but I trust to come unto you, and speak face to face, that our joy may be full… I had many things to write, but I will not with ink and pen write unto thee: But I trust I shall shortly see thee, and we shall speak face to face. Peace be to thee. Our friends salute thee. Greet the friends by name” (II John 1:12 and III John 1:13-14).

Something we see often in epistles, that we see at the end of this epistle, is that salutations were sent from brethren and instructed to be given (Romans 16:5-23, I Corinthians 16:19-21, II Corinthians 13:13, Philippians 4:21-22, Colossians 4:10-18, etc.). The word translated “salute” [ἀσπάζομαι] is defined as: “to enfold in the arms, that is, (by implication) to salute, (figuratively) to welcome: - embrace, greet, salute, take leave” (Strong’s # 782). The same Greek word is translated “embraced” (Acts 20:1). That gives us a good idea of what words of salutation were intended to do.

We also see the extending of grace in letters written to saints (Romans 1:7, Romans 16:20, Romans 16:24, I Corinthians 1:3, I Corinthians 16:23, II Corinthians 1:2, II Corinthians 13:14, Galatians 1:3, Galatians 6:18, Ephesians 1:2, Ephesians 6:24, Philippians 1:2, Philippians 4:23, Colossians 1:2, Colossians 4:18, I Thessalonians 1:1, I Thessalonians 5:28, II Thessalonians 3:18, I Timothy 6:21, II Timothy 4:22, Titus 3:15, I Peter 1:2, II Peter 1:2, II John 1:3, Revelation 1:4, and Revelation 22:21). From that pattern, we should only conclude that this was a common saying among believers. It was used as a greeting of sorts.

This concludes our written study of the book of Hebrews. There were many treasures in this letter. I hope that I did a good enough job in pointing them out that you were able to learn and grow in the knowledge of our Lord from this study (II Peter 3:18). We can see, from this study, that first century Jewish Christians struggled in learning the ways of the New Covenant because of their being rooted in the Law of Moses. While that does not apply to anyone today the way it did then, we can learn from that. We can learn that when one is converted from one system of belief to the one faith (cf. Ephesians 4:5) that can be a difficult transition. So, teaching with all long-suffering is a must in such cases (II Timothy 4:2). Thankfully, we got to consider a lot more depth about Jesus in this study because of the lacking knowledge those saints had. Therefore, be thankful for this letter!

© 2025 This Hebrews Study was published by Brian A. Yeager. No one has the right to sell or edit this material!

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"And ye shall know the truth, and the truth shall make you free" (John 8:32).