Hebrews 10

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 57 2 8 0 0 10. Jesus: High Priest and Sacrifice, part 3) (10:1 18)) and More Exhortations) (10:19 39)) JESUS: HIGH PRIEST AND SACRIFICE) Outline) Jesus: High Priest and Sacrifice (continued)) F. Jesus Effective Sacrifice ) 10:1 4 1. Shadows of Reality ) 10:5 10 2. Jesus Christ Set Aside the Shadows to Establish Reality ) 10:11 14 3. Jesus Offered One Sacrifice ) 10:15 18 4.

Covenant, Law, and Forgiveness ) ) More Exhortations) A. An Exhortation to Persevere ) 10:19 22 1. In Full Assurance of Faith ) 10:23 2. By Professing Hope ) 10:24 3. Toward Expressing Love ) 10:25 4. In Attending the Worship Services ) B.

A Warning to Pay Attention ) 10:26 27 1. To the Knowledge of the Truth ) 10:28 31 2. To God s Judgment ) C. A Reminder to Continue ) 10:32 34 1. As in the Past ) 10:35 39 2. So in the Present ) ) ) ) F.

Jesus Effective Sacrifice) 10:1 18) 10 1 The law is only a shadow of the good things that are coming not the realities themselves. For this reason it can never, by the same sacrifices repeated endlessly year after year, make perfect those who draw near to worship. 2 If it could, would they not have stopped being offered? For the worshipers would have been cleansed once for all, and would no longer have felt guilty for their sins. 3 But those sacrifices are an annual reminder of sins, 4 because it is impossible for the blood of bulls and goats to take away sins.) 5 Therefore, when Christ came into the world, he said:) Sacrifice and offering you did not desire,) but a body you prepared for me;) 6 with burnt offerings and sin offerings) you were not pleased.) 7 Then I said, Here I am it is written) about me in the scroll ) I have come to do your will, O God. ) 8 First he said, Sacrifices and offerings, burnt offerings and sin offerings you did not desire, nor were you pleased with them (although the law required them to be made). 9 Then he said, Here I am, I have come to do your will. He sets aside the first to establish the second. 10 And by that will, we have been made holy through the sacrifice of the body of Jesus Christ once for all.) 11 Day after day every priest stands and performs his religious duties; again and again he offers the same sacrifices, which can never take away sins. 12 But when this priest had offered for all time one sacrifice for sins, he sat down at the right hand of God. 13 Since that time he waits for his enemies to be made his footstool, 14 because by one sacrifice he has made perfect forever those who are being made holy.) 15 The Holy Spirit also testifies to us about this. First he says:) 16 This is the covenant I will make with them) after that time, says the Lord.) I will put my laws in their hearts,) and I will write them on their minds. ) 17 Then he adds:) Their sins and lawless acts) I will remember no more. ) 18 And where these have been forgiven, there is no longer any sacrifice for sin.) ) 1. Shadows of Reality) 10:1 4) The author of Hebrews is about ready to furnish additional proof from Scripture that Jesus had come to set aside the numerous offerings for sin.

God had prepared a body for Jesus, who appeared to do God s will. And by his sacrifice Christ effectively removed sin. The difference between the sacrifices offered during the Levitical era and the one and only sacrifice of Christ is profound.) 1. The law is only a shadow of the good things that are coming not the realities themselves. For this reason it can never, by the same sacrifices repeated endlessly year after year, make perfect those who draw near to worship.) As is characteristic of the epistle, contrast is a predominant feature in this verse. Here the law, presumably the entire Old Testament, is depicted as a shadow of the real things.

That is, the author of Hebrews contrasts earthly institutions with heavenly realities. He already introduced this contrast when he mentioned the sanctuary in the desert. He called it a copy and shadow of what is in heaven (8:5).) The word shadow has numerous connotations. Here are a few familiar ones: the shadow of the umbrella protected them from the hot sun; fleeting shadows dart across the field; this man cannot stand in the shadow of his predecessor; the shadow of the sundial indicates the time of day.) 1 1 2 8 0 “tw://bible.?id=23.52.7|AUTODETECT|” The author of Hebrews employs the term shadow in the sense of an indicator of the good things that are coming. The wording is similar to that of 9:11, the good things that are already here. The writer fails to explain what he means by the words good things that are coming. We assume that he means the blessings of salvation 7 1 -1 9 0 “tw://bible.?id=23.52.7|AUTODETECT|” Isa. 52:7) 1 1 -1 9 0 “tw://bible.?id=45.10.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.10.15|AUTODETECT|” Rom. 10:15) 1 1 -1 9 0 0 ).) 1 10 2 8 0 0 The noun shadow, however, stands for the dim representation of the real things; the writer calls them the realities themselves. What he actually means is this: these realities bask in the heavenly light and cast a shadow (as an indicator) upon practices stipulated by Old Testament law. We know that these practices pertained to the sacrifices offered to God year after year. The law prescribes the ritual, for example, for the sacrifices on the Day of Atonement. But this legislated worship failed to make the worshiper holy. The law is only a shadow, writes the author.) What then are the realities themselves?

Simply put, they are the atoning work of Christ and its consequences. Later the writer says, Because by one sacrifice [Christ] has made perfect forever those who are being made holy (10:14). In Christ, then, we inherit the good things to come.) How vast the benefits divine) which we in Christ possess!) We are redeemed from guilt and shame) and called to holiness.) Augustus M. Toplady) The sacrifices of the Levitical system were unable to perfect the worshiper. That observation minimizes not the Old Testament law, which God himself enacted, but the effectiveness of the sacrifices.) 2. If it could, would they not have stopped being offered?

For the worshipers would have been cleansed once for all, and would no longer have felt guilty for their sins. 3. But those sacrifices are an annual reminder of sins, 4. because it is impossible for the blood of bulls and goats to take away sins.) The author s rhetorical question demands a positive answer: yes, they would have stopped. But among the people of Israel who lived before and after the exile, the art of offering sacrifices to God had become a mechanical deed. It was no longer a matter of a personal relationship with God. A mechanical conception of the act of sacrificing animals to God controlled the mind of the worshipers. The act of shedding blood seemed to them to secure forgiveness of sins.) 1 1 2 8 0 “tw://bible.?id=9.15.22|AUTODETECT|” The Jews should have known, however, that these animal sacrifices were totally inadequate. Animal sacrifices were mere substitutions, nothing more. Although God had instituted these practices so that man would not have to offer his own life, they were only substitutes. The writers of the Old Testament Scriptures voice God s dissatisfaction with the sacrificial system. They write that the significance of a sacrifice to God ought to be found not in the animal that was offered but in the worshiper s heart that was broken and contrite 7 1 -1 9 0 “tw://bible.?id=9.15.22|AUTODETECT|” I Sam. 15:22) 1 1 -1 9 0 “tw://bible.?id=19.40.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.40.6|AUTODETECT|” Ps. 40:6) 1 1 -1 9 0 “tw://bible.?id=19.50.8-19.50.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.50.8-19.50.10|AUTODETECT|” 50:8 10) 1 1 -1 9 0 “tw://bible.?id=19.51.16-19.51.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.51.16-19.51.17|AUTODETECT|” 51:16 17) 1 1 -1 9 0 “tw://bible.?id=23.1.10-23.1.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.1.10-23.1.12|AUTODETECT|” Isa. 1:10 12) 1 1 -1 9 0 “tw://bible.?id=24.7.21-24.7.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.7.21-24.7.23|AUTODETECT|” Jer. 7:21 23) 1 1 -1 9 0 “tw://bible.?id=28.6.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=28.6.6|AUTODETECT|” Hos. 6:6) 1 1 -1 9 0 “tw://bible.?id=30.5.21-30.5.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=30.5.21-30.5.23|AUTODETECT|” Amos 5:21 23) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 God takes sin seriously. He is not satisfied with a sacrifice that is presented to him without a broken and a contrite heart. He desires a life of obedience and dedication to doing his will.��1��) Believers in Old Testament times knew that an animal sacrifice would not be able to cleanse them from sin. Every year on the Day of Atonement the high priest would enter the Most Holy Place with blood of a slain animal. But the high priest could never say to the worshipers: This blood has removed your sins once for all, and therefore this sacrifice has been the last. No, the annual return of the high priest from the inner sanctuary on the Day of Atonement proved that the sacrifices were inadequate and ineffective. The worshipers continued to feel guilty for their sins.) 1 1 2 8 0 “tw://bible.?id=45.10.4|AUTODETECT|” The covenant that God had made with the people of Israel had one serious deficiency: it was unable to take away the consciousness of sin. The main deficiency in the old covenant was that it could not accomplish forgiveness. ��2�� The blood of sacrificial animals cannot take away sin. Only the blood of Christ, shed once for all, removes sin and cleanses man s consciousness of guilt. The sacrifice of Christ put an end to the sacrifices stipulated by Old Testament law. Christ is the end of the law, says Paul 7 1 -1 9 0 “tw://bible.?id=45.10.4|AUTODETECT|” Rom. 10:4) 1 1 -1 9 0 0 ). The writer of Hebrews intimates a variant: Christ is the end of old-covenant sacrifices. By offering himself as sacrifice, Christ marked the end of the Levitical priesthood with its sacrifices and offerings, and terminated the validity of the first covenant.) 1 14 2 8 0 0 2. Jesus Christ Set Aside the Shadows to Establish Reality) 10:5 10) 5. Therefore, when Christ came into the world, he said:) Sacrifice and offering you did not desire,) but a body you prepared for me;) 6. with burnt offerings and sin offerings) you were not pleased.) 7. Then I said, Here I am it is written about me) in the scroll ) I have come to do your will, O God. ) The contrast between the Levitical sacrificial system and Christ s sacrifice is summarized in the expression therefore. When Christ came into the world is actually a Semitic way of saying when Christ was born. ��3�� Especially in the Gospel of John, the phrase refers to Christ s coming in human form to his people (1:9; 6:14; 12:46; 16:28; 18:37).) The author of Hebrews introduces a psalm quotation that comes from David. However, the author makes the quotation messianic by putting it on the lips of Christ.

Note the emphasis the writer places on the fact that Christ speaks: he said (10:5), then I said (10:7), first he said (10:8), and then he said (10:9). With this quotation the author bases his teaching on the Scriptures of the Old Testament. In this quotation, Christ says that he offers himself to do the will of God. And that is the essential meaning of true sacrifice.) Before we come to the purpose of the quotation in the context of this chapter, we should note these points.) a. Parallelism) 1 1 2 8 0 “tw://bible.?id=19.40.6-19.40.8|AUTODETECT|” The words of ) 7 1 -1 9 0 “tw://bible.?id=19.40.6-19.40.8|AUTODETECT|” Psalms 40:6 8) 1 1 -1 9 0 0 display typical Hebraic parallels common in the wisdom literature of the Old Testament. The author of Hebrews is fully aware of this literary device, because in his explanation of the quoted words he changes the poetical lines to prose (10:8 9).) 1 10 2 8 0 0 In parallel columns, here is the quotation in somewhat abbreviated form:) Sacrifice with burnt offerings ) and offering and sin offerings ) you did not desire you were not pleased ) but a body you prepared here I am, I have come to ) for me do your will ) ) ) These three parallel expressions constitute the message Christ brings. The last lines, of course, are completely dissimilar in wording; the meaning about doing the will of God, in the body God prepared for Christ, is clear.) b. Difference) 1 1 2 8 0 “tw://bible.?id=58.10.5|AUTODETECT|” The difference in wording between ) 7 1 -1 9 0 “tw://bible.?id=58.10.5|AUTODETECT|” Hebrews 10:5) 1 1 -1 9 0 “tw://bible.?id=19.40.6|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=19.40.6|AUTODETECT|” Psalms 40:6) 1 1 -1 9 0 “tw://bible.?id=2.21.6|AUTODETECT|” appears formidable. It stems from the Greek translation, the Septuagint, which the writer of Hebrews used exclusively in quoting from the Old Testament. For him and for his readers, the Septuagint version was Scripture. We have no knowledge how the difference arose. Attempts to explain this difference by referring to ) 7 1 -1 9 0 “tw://bible.?id=2.21.6|AUTODETECT|” Exodus 21:6) 1 1 -1 9 0 “tw://bible.?id=5.15.17|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=5.15.17|AUTODETECT|” Deuteronomy 15:17) 1 1 -1 9 0 “tw://bible.?id=23.50.5|AUTODETECT|” are not at all convincing. In these passages a law is prescribed concerning a servant who voluntarily decides to stay with his master for life and as a sign of servanthood has his ear lobe pierced. Not the outer ear but the inner ear is important. Therefore, ) 7 1 -1 9 0 “tw://bible.?id=23.50.5|AUTODETECT|” Isaiah 50:5) 1 1 -1 9 0 0 is more helpful. The prophet writes, The Sovereign Lord has opened my ears, and I have not been rebellious. The prophet listens obediently to God s voice to do his will. And that is the meaning of the words but my ears you have pierced. ) 1 1 2 8 0 0 c. Meaning) 1 1 2 8 0 “tw://bible.?id=9.15.22|AUTODETECT|” The two lines sacrifice and offering and with burnt offering and sin offerings are not merely eloquent poetry but also indicate the totality of Jewish sacrifices. Although God told the people of Israel to offer sacrifices, he took no pleasure in these offerings. Telling are the words of Samuel to Saul recorded in ) 7 1 -1 9 0 “tw://bible.?id=9.15.22|AUTODETECT|” I Samuel 15:22) 1 1 -1 9 0 0 :) 1 6 2 8 0 0 Does the Lord delight in burnt offerings and sacrifices) as much as in obeying the voice of the Lord?) To obey is better than sacrifice,) and to heed is better than the fat of rams.) God is not satisfied only with sacrifices. Sacrifices are but substitutes. Instead he wants genuine, devoted service. He delights in perfect obedience to his will.) God prepared a body for Christ, and Christ showed complete submission to his Father s will. The psalmist says that God pierced that is, opened the ears. The author of Hebrews adopts the reading a body you prepared for me. ��4�� Both readings signify the same thing: ears have been opened so one may hear and obey God s will.

Whereas the one word ears is more specific, the other body is more general. But both convey the same meaning.) 1 1 2 8 0 “tw://bible.?id=19.40.6-19.40.8|AUTODETECT|” Why did the writer of Hebrews quote ) 7 1 -1 9 0 “tw://bible.?id=19.40.6-19.40.8|AUTODETECT|” Psalms 40:6 8) 1 1 -1 9 0 “tw://bible.?id=45.12.1-45.12.2|AUTODETECT|” ? He found in this quotation the best proof to show the reality that puts aside the shadow of the Levitical sacrifices. The sacrifices, only shadows, are not important; obedience to God s will counts. God delights in obedience 7 1 -1 9 0 “tw://bible.?id=45.12.1-45.12.2|AUTODETECT|” Rom. 12:1 2) 1 1 -1 9 0 0 ). Moreover, the words Here I am, I have come to do your will, O God have been recorded in the scroll. ��5�� That is, the psalmist already testifies to scriptural warrant for the coming of Christ in human form. Although no references are provided, we assume that the psalmist had in mind the books of Moses. And last, in this quotation Christ speaks directly in the first person singular Here I am & I have come to do your will, O God about his work of redemption.) 1 1 2 8 0 0 8. First he said, Sacrifices and offerings, burnt offerings and sin offerings you did not desire, nor were you pleased with them (although the law required them to be made). 9. Then he said, Here I am, I have come to do your will. He sets aside the first to establish the second. 10. And by that will, we have been made holy through the sacrifice of the body of Jesus Christ once for all.) 1 1 2 8 0 “tw://bible.?id=19.40.6-19.40.8|AUTODETECT|” As he has shown in other places, the author is an expert in understanding the meaning of the Old Testament Scriptures (see, for example, 2:8 9; 3:16 19; 7:2 3). After quoting ) 7 1 -1 9 0 “tw://bible.?id=19.40.6-19.40.8|AUTODETECT|” Psalms 40:6 8) 1 1 -1 9 0 0 , he presents a brief commentary on these verses. He turns the poetry of the psalm citation into prose and comes to the heart of the matter. He divides the quotation into two parts.) 1 1 2 8 0 0 First, Christ said, Sacrifices and offerings, burnt offerings and sin offerings you did not desire, nor were you pleased with them. The first part, then, expresses the thought that God found no pleasure in the offerings his people presented to him. The author immediately adds the concessive statement, although the law required them to be made. ) 1 1 2 8 0 “tw://bible.?id=1.4.3-1.4.5|AUTODETECT|” But let us go back to the beginning of human history recorded in Genesis. God looked with favor on the offering that Abel brought him, but with disfavor on Cain s offering. Why was Abel s offering fat portions from some of the firstborn of his flock acceptable, and the offering of Cain some of the fruits of the soil unacceptable 7 1 -1 9 0 “tw://bible.?id=1.4.3-1.4.5|AUTODETECT|” Gen. 4:3 5) 1 1 -1 9 0 0 )? The writer of Hebrews answers by saying, By faith Abel offered God a better sacrifice than Cain did. By faith he was commended as a righteous man, when God spoke well of his offerings (11:4).) 1 1 2 8 0 “tw://bible.?id=23.1.11-23.1.14|AUTODETECT|” The author of Hebrews asserts not that God has an aversion to offerings presented to him, but that sacrifices offered without faith and obedience are an abomination 7 1 -1 9 0 “tw://bible.?id=23.1.11-23.1.14|AUTODETECT|” Isa. 1:11 14) 1 1 -1 9 0 “tw://bible.?id=30.5.21-30.5.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=30.5.21-30.5.22|AUTODETECT|” Amos 5:21 22) 1 1 -1 9 0 0 ). Through Hosea God says to Israel, For I desire mercy, not sacrifice, and acknowledgment of God rather than burnt offerings (6:6).) 1 1 2 8 0 0 Second, Christ said, Here I am, I have come to do your will. The term will appears four times in the context of this chapter (10:7, 9, 10, 36). It occurs only once more in Hebrews, in the benediction (13:21). The will of God is central in the life of Christ, and the author of Hebrews exhorts his readers to persevere and do the will of God.) 1 1 2 8 0 “tw://bible.?id=58.5.8-58.5.9|AUTODETECT|” God takes no delight in sacrifices. He is pleased with the unfaltering trust and obedience of his children. Christ, the Son of God, came into this world for the purpose of showing submission and learning obedience from what he suffered and, once made perfect, he became the source of eternal salvation for all who obey him 7 1 -1 9 0 “tw://bible.?id=58.5.8-58.5.9|AUTODETECT|” Heb. 5:8 9) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=42.22.42|AUTODETECT|” The author summarizes the two statements of Christ in one pithy sentence, He sets aside the first to establish the second. Christ offered himself as a sacrifice for sin on Calvary s cross. By this act he terminated the Levitical sacrificial system he set it aside. Next he showed his faithfulness to God by doing his will, and thus he established the second. Doing the will of God caused Jesus to pray in the agony he experienced in the Garden of Gethsemane, Father, if you are willing, take this cup from me; yet not my will, but yours be done 7 1 -1 9 0 “tw://bible.?id=42.22.42|AUTODETECT|” Luke 22:42) 1 1 -1 9 0 0 ). Christ fully submitted to God s will in perfect obedience.) 1 1 2 8 0 0 And what is the effect of that will? The author succinctly includes all believers by saying, And by that will, we have been made holy. Salvation originates not in man, but in God. By his will we are separated from the world and called to holiness. The implication is that we were alienated from God and lived in a world of sin. Because of God s will, this has changed: we have been made holy.

The verb indicates that at a given moment, someone acted in our behalf to sanctify us, and we have become pure. The writer of Hebrews already referred to this act when he wrote of God s will to make the author of salvation perfect through suffering. Both the one who makes man holy and those who are made holy are of the same family (2:11). The one who makes men holy is Jesus Christ.) 1 1 2 8 0 “tw://bible.?id=58.10.5|AUTODETECT|” Rather pointedly the author writes, Through the sacrifice of the body of Jesus Christ once for all. Apart from the last chapter of Hebrews, where the combination Jesus Christ appears twice (13:8, 21), the double name occurs only once in the instructional part of the epistle in the present context. The writer wants to stress that both the human (Jesus) and the divine (Christ) natures were involved in making us holy. Moreover, Jesus Christ performed the act of sanctification in our behalf by sacrificing his body. This is the only place in the epistle where the author mentions the bodily sacrifice of Jesus. The purpose for the stress on the sacrifice of the body of Jesus Christ is to demonstrate the reality of his physical death. It is also a reflection of the Septuagint wording of the psalm citation, but a body you prepared for me 7 1 -1 9 0 “tw://bible.?id=58.10.5|AUTODETECT|” Heb. 10:5) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.5.48|AUTODETECT|” And last, the sacrifice of Christ s body is the counterpart of the animal sacrifices of the Levitical system. The difference, however, between the bodily sacrifice of Christ and the sacrifices of animals is profound: Christ s sacrifice was once for all; animal sacrifices were countless. Next, Christ offered his own body as a sacrifice; the worshiper in the era of the first covenant offered substitutes. Then also, Christ presented his body voluntarily; animals were sacrificed forcibly against their will.��6�� Christ s obedience to his Father s will effected our liberation from the power of sin and conformed us to a life dedicated to God s service. Thus we reflect God s holiness and perfection as we respond to Jesus exhortation, Be perfect, therefore, as your heavenly Father is perfect 7 1 -1 9 0 “tw://bible.?id=40.5.48|AUTODETECT|” Matt. 5:48) 1 1 -1 9 0 “tw://bible.?id=3.11.44-3.11.45|AUTODETECT|” ; see also ) 7 1 -1 9 0 “tw://bible.?id=3.11.44-3.11.45|AUTODETECT|” Lev. 11:44 45) 1 1 -1 9 0 “tw://bible.?id=3.19.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=3.19.2|AUTODETECT|” 19:2) 1 1 -1 9 0 “tw://bible.?id=3.20.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=3.20.7|AUTODETECT|” 20:7) 1 1 -1 9 0 “tw://bible.?id=60.1.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.1.16|AUTODETECT|” I Peter 1:16) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 ) Doctrinal Considerations in 10:1 10) 1 1 2 8 0 “tw://bible.?id=51.2.17|AUTODETECT|” For readers of Jewish origin who considered the law of God their most precious possession, the author s assertion the law is only a shadow of the good things that are coming must have been astounding. If the law was their treasured possession, it would be difficult to imagine that far more desirable things were in store for them. The writer of Hebrews calls these things the realities themselves, and he explains that they consist of Christ and his redemptive work. Writing to Jewish readers in Colosse about religious observances, Paul says almost the same thing. He writes, These [regulations] are a shadow of the things that were to come; the reality, however, is found in Christ 7 1 -1 9 0 “tw://bible.?id=51.2.17|AUTODETECT|” Col. 2:17) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=19.40.0|AUTODETECT|” By quoting and applying the verses from ) 7 1 -1 9 0 “tw://bible.?id=19.40.0|AUTODETECT|” Psalms 40) 1 1 -1 9 0 0 , the author of Hebrews shows that Christ has come to do God s will. In doing that will, Christ offered his body as a sacrifice, fulfilled the requirements of the Aaronic priesthood, and terminated the Levitical sacrifices. If Christ had fulfilled only the demands of the Aaronic priesthood, however, there would not have been a new covenant. The writer of Hebrews teaches that after Christ had offered himself without blemish to God, he became the mediator of a new covenant. He cleansed the consciences of the members of this covenant, so that we may serve the living God! (9:14). This refers to a higher priesthood that is eternal; it is called the priesthood in the order of Melchizedek. Christ fulfilled the requirements of this priesthood in his dedication to do God s will.) 1 1 2 8 0 “tw://bible.?id=58.10.9|AUTODETECT|” When Christ came into the world, he [set] aside the first to establish the second 7 1 -1 9 0 “tw://bible.?id=58.10.9|AUTODETECT|” Heb. 10:9) 1 1 -1 9 0 0 ). The author of Hebrews uses the terms first and another, new, or second when he discusses the covenant (8:7, 13; 9:1, 15, 18). Explaining the psalm quotation in 10:8 9, the writer first quotes the words about the sacrificial system of the Aaronic priesthood and then cites the words pertaining to Christ s perfect obedience to God s will. These two verses, in effect, describe the two covenants and the two phases of Christ s priesthood. To atone for the sins of his people (2:17), Christ had to sacrifice his body once for all (10:10). He fulfilled the demands of the first covenant and terminated the first phase of his priesthood; that is, the Aaronic priesthood.

Christ established the second covenant when he came to do God s will. Then he also established the second phase of his priesthood, the one of Melchizedek. The Aaronic priesthood typifies Christ s passive obedience; the priesthood of Melchizedek, Christ s active obedience.) 1 8 2 8 0 0 ) Greek Words, Phrases, and Constructions in 10:1 10) Verse 1) ���� ������� the noun ������� (year) is preceded by the preposition ����, which gives it a distributive meaning annually.) �0� �x �������� the compound adjective derives from ��� (through) and ����� (from $�����, the aorist of ����, I carry, bear); it means carrying through or continually. In the New Testament the phrase appears only in Hebrews (7:3; 10:1, 12, 14).) Verse 2) ��v �P� � �������� this is the second part (apodosis) of a second class (contrary-to-fact) conditional sentence.��7�� The first part (protasis) is lacking and has been supplied as otherwise (JB, R.S.V.), were matters otherwise (NAB), and if it could (NEB, NIV).) Verse 3) 1 1 2 8 0 “tw://bible.?id=42.22.19|AUTODETECT|” �������� a noun with a -��� ending to denote a process. It derives from the verb ���������� (I remind), occurs four times in the New Testament 7 1 -1 9 0 “tw://bible.?id=42.22.19|AUTODETECT|” Luke 22:19) 1 1 -1 9 0 “tw://bible.?id=46.11.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.11.24|AUTODETECT|” I Cor. 11:24) 1 1 -1 9 0 “tw://bible.?id=46.11.25|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.11.25|AUTODETECT|” 25) 1 1 -1 9 0 “tw://bible.?id=58.10.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.10.3|AUTODETECT|” Heb. 10:3) 1 1 -1 9 0 0 ), and denotes an unassisted recalling. ��8��) 1 13 2 8 0 0 Verse 7) � �������� ������� the noun ������� is a diminutive of the noun ������ (head). It referred to the knob of a rod that held a scroll (�������); eventually the noun ������� was used to designate the scroll itself.) ��������� the perfect passive from the verb ����� (I write) signifies resultant state with lasting effect.) Verse 8) ������� an adverb in the comparative degree from �� (above); thus a higher place in the written column.) �5����� this indefinite relative pronoun has a concessive connotation and may be translated although. ) Verse 9) �4����� the perfect active of the deficient verb ���� (I say) is the main verb of the sentence. The perfect tense indicates completed action with continuing result.) Verse 10) !��������� ���� the perfect periphrastic construction of the perfect passive participle of ����� (I make holy) and the present tense of �0�� (I am) express action with lasting effect. The participle is descriptive.) 3. Jesus Offered One Sacrifice) 10:11 14) 11. Day after day every priest stands and performs his religious duties; again and again he offers the same sacrifices, which can never take away sins. 12. But when this priest had offered for all time one sacrifice for sins, he sat down at the right hand of God.) 1 1 2 8 0 “tw://bible.?id=19.40.6-19.40.8|AUTODETECT|” The quotation from ) 7 1 -1 9 0 “tw://bible.?id=19.40.6-19.40.8|AUTODETECT|” Psalms 40:6 8) 1 1 -1 9 0 0 included the work of the high priest on the Day of Atonement and the daily duties of every priest. Sacrifices and offerings, burnt offerings and sin offerings comprise the entire sacrificial system carried out by the high priest and priests. The author of Hebrews, therefore, highlights the work of the priest and contrasts it with the redemptive accomplishment of Christ. The contrast is complete:) 1 11 2 8 0 0 Verse 11 Verse 12 ) Day after day But��9�� ) every priest this priest ) stands sat down ) he offers when [he] had offered ) again and again for all time��10�� ) the same sacrifices one sacrifice ) which can never for sins ) take away sins ) ) ) 1 1 2 8 0 “tw://bible.?id=42.1.8-42.1.9|AUTODETECT|” Day after day the rituals at the sanctuary continued, for when the one priest offered the last sacrifice at the conclusion of a day, the next priest made preparations for the first sacrifice the next morning. Literally rivers of animal blood flowed because of these continual sacrifices; and the succession of the priests, who served by division and were chosen by lot 7 1 -1 9 0 “tw://bible.?id=42.1.8-42.1.9|AUTODETECT|” Luke 1:8 9) 1 1 -1 9 0 0 ), seemed to be unending. Innumerable priests had served in times before Jesus appearance and many served during his ministry. The work of the priest was essentially futile; he had to do the same thing over and over again, and thus his work was never finished. He could never sit down to take a rest from his labors. As the writer of Hebrews puts it, Every priest stands (italics added). In the sanctuary the furniture included table, lamp, altar of incense, and the ark, but no chair. Furthermore, the sacrifices offered by the Levitical priest were powerless to free man from sin. The words take away actually mean to take away sins that completely envelop man and from which only Christ can free him.) 1 10 2 8 0 0 By contrast, after offering his one sacrifice for all time Christ sat down because he had finished his redemptive task and terminated the Levitical priesthood. His sacrifice effectively removes sin and breaks the power of sin. He entered a period of rest after accomplishing his work, much the same as God rested from his labors upon concluding his work of creation.��11��) Christ entered heaven and took his seat of honor at the right hand of God. He was fully entitled to that place as the priest who has fulfilled his task of removing sin and as the king who has conquered sin and death. What a difference between the priest who performed his religious duties at the sanctuary and Christ, who sat down next to God.) ) The priest of the Old Testament stands timid and uneasy in the holy place, anxiously performing his awful service there, and hastening to depart when service is done, as from a place where he has no free access, and can never feel at home; whereas Christ sits down in everlasting rest and blessedness at the right hand of Majesty in the holy of holies, His work accomplished, and He awaiting its reward.��12��) 13. Since that time he waits for his enemies to be made his footstool, 14. because by one sacrifice he has made perfect forever those who are being made holy.) The Lord unto His Christ has said,) Sit Thou at My right hand) Until I make Thine enemies) Submit to Thy command.) Psalter Hymnal) 7 1 2 8 0 “tw://bible.?id=19.110.1|AUTODETECT|” Psalms 110:1) 1 1 -1 9 0 “tw://bible.?id=40.22.42|AUTODETECT|” appears frequently in the Epistle to the Hebrews as a direct quotation or an allusion (1:3, 13; 8:1; 10:12; 12:2). Because of Jesus interpretation and application of this verse in answer to the question of the Pharisees, What do you think about the Christ? Whose son is he? 7 1 -1 9 0 “tw://bible.?id=40.22.42|AUTODETECT|” Matt. 22:42) 1 1 -1 9 0 “tw://bible.?id=45.8.34|AUTODETECT|” and parallels) and frequent allusions to this quotation in Paul s epistles 7 1 -1 9 0 “tw://bible.?id=45.8.34|AUTODETECT|” Rom. 8:34) 1 1 -1 9 0 “tw://bible.?id=46.15.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.15.25|AUTODETECT|” I Cor. 15:25) 1 1 -1 9 0 “tw://bible.?id=49.1.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.1.20|AUTODETECT|” Eph. 1:20) 1 1 -1 9 0 “tw://bible.?id=51.3.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.3.1|AUTODETECT|” Col. 3:1) 1 1 -1 9 0 “tw://bible.?id=19.110.1|AUTODETECT|” ), I assume that ) 7 1 -1 9 0 “tw://bible.?id=19.110.1|AUTODETECT|” Psalms 110:1) 1 1 -1 9 0 0 was a basic tenet of faith in the early church. The author of Hebrews employs this verse almost verbatim; he modifies the wording to fit the context of his writing.) 1 1 2 8 0 “tw://bible.?id=59.5.7|AUTODETECT|” Since the time of his ascension, Christ has been waiting for the moment when his enemies will be made his footstool. ��13�� He waits for the appropriate time, much the same as a farmer waits for the land to yield its produce in harvest season 7 1 -1 9 0 “tw://bible.?id=59.5.7|AUTODETECT|” James 5:7) 1 1 -1 9 0 “tw://bible.?id=58.11.10|AUTODETECT|” ; also see ) 7 1 -1 9 0 “tw://bible.?id=58.11.10|AUTODETECT|” Heb. 11:10) 1 1 -1 9 0 “tw://bible.?id=46.15.26|AUTODETECT|” ). His enemies are all those who oppose Christ s dominion, authority, and power. The last enemy to be destroyed is death 7 1 -1 9 0 “tw://bible.*?id=46.15.26|AUTODETECT|” I Cor. 15:26) 1 1 -1 9 0 0 ). Christ waits for the final destruction of his enemies.) 1 5 2 8 0 0 The conquering of Christ s enemies is not as important as the one offering by which he perfected for all times those who are being made holy. The author of Hebrews teaches the same truth repeatedly. In 2:11 he writes, Both the one who makes men holy and those who are made holy are of the same family. In 10:10 he refers to the will of God and says, And by that will, we have been made holy through the sacrifice of the body of Jesus Christ once for all. And last, he speaks of the blood of the covenant that sanctified the sinner (10:29).) When does sanctification take place? The use of the present tense of 2:11 and 10:14 seems to indicate that making someone holy is a process, not a once-for-all act.

We have been made holy (10:10) but are exhorted to make every effort & to be holy (12:14). We see that sanctification is something received but not yet achieved.��14��) The sacrifice of Christ, unique in itself, brought about holiness for the believer. That is, every believer receives these benefits of Christ s sacrifice on the cross: his sins are forgiven; his conscience is cleansed; he has peace with God, assurance of salvation, and the gift of life eternal. Christ has perfected the believer forever.��15�� But even though the author writes that Christ has made perfect forever those who are being made holy, he shows in other passages the work of perfection is not yet complete in the recipients of his epistle. They are encouraged to resist sin, endure hardship, and submit to discipline (12:4, 7, 9). Perfection, in a sense, is here already and is also not yet here.

We have this certainty, however, that we are perfected in Christ, who removed our sin by his sacrifice.) 4. Covenant, Law, and Forgiveness) 10:15 18) 1 1 2 8 0 “tw://bible.?id=24.31.33-24.31.34|AUTODETECT|” In a few verses the writer of Hebrews brings the teaching part of his epistle to a close. He summarizes the scriptural teachings of ) 7 1 -1 9 0 “tw://bible.?id=24.31.33-24.31.34|AUTODETECT|” Jeremiah 31:33 34) 1 1 -1 9 0 0 , quoted in chapter 8, and draws the conclusion that forgiven sin is forgotten.) 1 5 2 8 0 0 15. The Holy Spirit also testifies to us about this. First he says:) 16. This is the covenant I will make with them) after that time, says the Lord.) I will put my laws in their hearts,) and I will write them on their minds. ) 1 1 2 8 0 “tw://bible.?id=61.1.19-61.1.21|AUTODETECT|” Once again the author demonstrates his high view of Scripture. He quotes two verses from the prophecy of Jeremiah and ascribes them to the Holy Spirit. In chapter 8, he introduces God as the speaker for this particular passage, but that is nothing new for the author of Hebrews. He introduces either God, Jesus, or the Holy Spirit as speaker. For him the Old Testament Scriptures are divine and are ascribed to the Triune God. God through the Spirit is the author of Scripture 7 1 -1 9 0 “tw://bible.?id=61.1.19-61.1.21|AUTODETECT|” II Peter 1:19 21) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=24.31.31-24.31.34|AUTODETECT|” The writer repeats two verses from the passage quoted from ) 7 1 -1 9 0 “tw://bible.?id=24.31.31-24.31.34|AUTODETECT|” Jeremiah 31:31 34) 1 1 -1 9 0 “tw://bible.?id=24.31.33|AUTODETECT|” in chapter 8. The wording is not entirely the same, but the meaning is identical. The first verse 7 1 -1 9 0 “tw://bible.?id=24.31.33|AUTODETECT|” Jer. 31:33) 1 1 -1 9 0 0 ) gives the heart of the quotation: God s promise to establish a new covenant with his people. The author has chosen this text to illustrate that with the coming of Christ and the completion of his sacrificial work, the era of the new covenant has commenced. God makes a new covenant with his people, puts his laws in their hearts and writes them on their minds. Believers redeemed by Christ live a life of gratitude by keeping God s commandments. These laws are an integral part of their covenant relationship to God.) 1 3 2 8 0 0 17. Then he adds:) Their sins and lawless acts) I will remember no more. ) 1 1 2 8 0 “tw://bible.?id=24.31.34|AUTODETECT|” This second verse 7 1 -1 9 0 “tw://bible.?id=24.31.34|AUTODETECT|” Jer. 31:34) 1 1 -1 9 0 0 ) differs considerably from the Old Testament wording. However, we ought not judge the author by modern standards, but we should understand that the author, guided by the Holy Spirit, had the freedom to vary the wording. The meaning remains the same.) 1 1 2 8 0 “tw://bible.?id=19.32.5|AUTODETECT|” These two selected verses from the prophecy of Jeremiah accentuate the accomplishment of Christ s atonement. The Old Testament believers experienced God s forgiving grace, for David writes, I acknowledged my sin to you & and you forgave the guilt of my sin 7 1 -1 9 0 “tw://bible.?id=19.32.5|AUTODETECT|” Ps. 32:5) 1 1 -1 9 0 “tw://bible.?id=19.103.12|AUTODETECT|” ). And he says elsewhere, As far as the east is from the west, so far has he removed our transgressions from us 7 1 -1 9 0 “tw://bible.?id=19.103.12|AUTODETECT|” Ps. 103:12) 1 1 -1 9 0 0 ). What is new in the prophecy of Jeremiah, quoted in Hebrews, is that God remembers sins no more in the time of the new covenant. God has forgiven the believer s sins through the one sacrifice of Christ and therefore will never recall them. Sins are forgiven and forgotten.) 1 6 2 8 0 0 18. And where these have been forgiven, there is no longer any sacrifice for sin.) For the Christian, because he has never known the ritual of animal sacrifices, the words there is no longer any sacrifice for sin are somewhat matter-of-fact. But for the person of Jewish descent in the second half of the first century, these words must have struck with thunderous finality. The age-old Levitical system of presenting sacrifices to God was rendered pointless with the death of Christ. To be sure, the termination took place in a.d. 70 when the Roman army destroyed the sanctuary in Jerusalem.) Christ s sacrifice was final, for it brought an end to all sacrifices for sin. What man was unable to do because of his sin, the curse of death, and his inability to keep the law of God, Christ did.

He paid the penalty, removed the curse, and lived a life of perfect obedience. With characteristic brevity B. F. Westcott lists three consequences of sin:) debt which requires forgiveness,) bondage which requires redemption,) alienation which requires reconciliation.��16��) 1 1 2 8 0 “tw://bible.?id=43.17.3|AUTODETECT|” Forgiveness of sins consists of God s pardoning sinners on the basis of Christ s sacrifice and accepting sinners as sons or daughters who have never sinned at all.��17�� Set free from the slavery of sin, they have received the gift of life eternal 7 1 -1 9 0 “tw://bible.?id=43.17.3|AUTODETECT|” John 17:3) 1 1 -1 9 0 0 ) because they belong to the new covenant of which Christ is the mediator. And the terms of his new covenant call for only one sacrifice offered by Jesus Christ.) 1 2 2 8 0 0 ) Doctrinal Considerations in 10:11 18) 1 1 2 8 0 “tw://bible.?id=24.31.31-24.31.34|AUTODETECT|” In these last few verses, the didactic part of his letter, the writer summarizes his thoughts and concludes that the daily sacrifices are inconsistent with the priesthood of Christ.��18�� He reintroduces selected verses from ) 7 1 -1 9 0 “tw://bible.?id=24.31.31-24.31.34|AUTODETECT|” Jeremiah 31:31 34) 1 1 -1 9 0 0 to stress the significance of the new covenant and the complete remission of sin.) 1 1 2 8 0 0 More implicitly than explicitly, the author teaches that all three persons of the Trinity are involved in the work of atonement. At the right hand of God the Father, the Son takes his seat upon completion of his sacrificial work on earth. The Holy Spirit testifies to the establishing of the new covenant that God has made with people whose sins have been forgiven through the bodily sacrifice of Jesus Christ.) 1 1 2 8 0 “tw://bible.?id=40.6.14-40.6.15|AUTODETECT|” Jesus teaches his disciples the Lord s Prayer, to which he adds the comment: For if you forgive men when they sin against you, your heavenly Father will also forgive you. But if you do not forgive men their sins, your Father will not forgive your sins 7 1 -1 9 0 “tw://bible.?id=40.6.14-40.6.15|AUTODETECT|” Matt. 6:14 15) 1 1 -1 9 0 0 ). The author of Hebrews, guided by the words of Jeremiah s prophecy, teaches that God forgives and forgets man s sins and lawless acts. The counterpart of this doctrine is that we must not only forgive our fellow man who sins against us. After we have forgiven him we must forget the wrong he has committed. We, too, must live by the principle that forgiven sin is forgotten sin.) 1 28 2 8 0 0 ) Greek Words, Phrases, and Constructions in 10:11 18) Verse 11) ������ the perfect active indicative of the verb 5����� (I set, place; stand) has the force of a present tense.) ���������� a present participle used circumstantially from the verb ���������� (I perform a religious duty) can best be translated as a finite verb preceded by and. ) �5����� the indefinite relative pronoun is concessive, although. ) ��������� this compound second aorist infinitive from �1��� (I take away, remove) has a perfective idea in the sense of to take away altogether. ��19��) Verse 13) �x ������ the neuter singular used adverbially from ����� (I leave) has the meaning the future, from now on.) ������� because of the temporal conjunction �� (until) this verb has been placed in the subjunctive. It is an aorist passive from the verb ������ (I place).) Verse 14) ����������� the perfect active indicative from ������� (I finish, bring to an end) depicts the completed state of the action.) ����������� this same participle also appears in 2:11. It is a present passive participle with an implied agent.) Verse 18) E��� an adverb of place which lacks the corresponding adverb ��� (there) to complete the balance of the sentence.) ���� this preposition is followed by the genitive case of the noun ������ (sin) and means concerning. ) MORE EXHORTATIONS) ) A. An Exhortation to Persevere) 10:19 25) 19 Therefore, brothers, since we have confidence to enter the Most Holy Place by the blood of Jesus, 20 by a new and living way opened for us through the curtain, that is, his body, 21 and since we have a great priest over the house of God, 22 let us draw near to God with a sincere heart in full assurance of faith, having our hearts sprinkled to cleanse us from a guilty conscience and having our bodies washed with pure water. 23 Let us hold unswervingly to the hope we profess, for he who promised is faithful. 24 And let us consider how we may spur one another on toward love and good deeds. 25 Let us not give up meeting together, as some are in the habit of doing, but let us encourage one another and all the more as you see the Day approaching.) ) 1. In Full Assurance of Faith) 10:19 22) The epistle basically consists of two parts: a dogmatic section (1:1 10:18) and a practical section (10:19 13:25). In the first segment exhorting is the exception; teaching the rule.

In the last segment the emphasis is on exhorting and admonishing, with some teaching in chapter 11.) The triad faith, hope, and love stands out clearly in verses 22, 23, and 24. The author discusses the meaning of faith in chapter 11. With numerous admonitions he counsels his readers to hope that is, to persevere and endure (chap. 12). Love is expressed in helping one another; chapter 13 features many instructions about putting love to work. In a sense, the three verses that include the triad present a brief summary of the next three chapters.) 19. Therefore, brothers, since we have confidence to enter the Most Holy Place by the blood of Jesus.) The word therefore looks back to the preceding section with its lengthy discussion of the once-for-all sacrifice of Christ and the forgiveness of sin.

The author invites the readers to approach God because, he says, we have confidence to enter the Most Holy Place. These words echo an earlier exhortation, Let us then approach the throne of grace with confidence (4:16).) 1 1 2 8 0 “tw://bible.?id=40.27.51|AUTODETECT|” The designation Most Holy Place is deliberately chosen. In Old Testament times only the high priest was permitted to enter the inner sanctuary once a year as representative of the people. He entered into God s presence to sprinkle blood on the ark to atone for sin. In New Testament times we have access to God because Jesus shed his blood for our sins and because at his death the curtain of the temple was torn in two from top to bottom 7 1 -1 9 0 “tw://bible.?id=40.27.51|AUTODETECT|” Matt. 27:51) 1 1 -1 9 0 0 ). We are even encouraged to come into God s presence with confidence.) 1 1 2 8 0 “tw://bible.?id=40.1.21|AUTODETECT|” Note that the author of Hebrews writes, by the blood of Jesus. He uses the name Jesus as a reminder that Jesus saves his people from sin 7 1 -1 9 0 “tw://bible.?id=40.1.21|AUTODETECT|” Matt. 1:21) 1 1 -1 9 0 “tw://bible.?id=58.2.11|AUTODETECT|” ) and that Jesus is not ashamed to call them brothers 7 1 -1 9 0 “tw://bible.?id=58.2.11|AUTODETECT|” Heb. 2:11) 1 1 -1 9 0 0 ). The writer, too, belongs to the family of Jesus and for that reason addresses his readers as brothers (see 3:1, 12; 13:22).) 1 1 2 8 0 0 20. By a new and living way opened for us through the curtain, that is, his body.) 1 1 2 8 0 “tw://bible.?id=58.10.20|AUTODETECT|” Translators of the original text of the New Testament are usually guided by a simple rule of thumb: Translate Greek as it comes. That is, the sequence of the Greek text is carried over more or less into the translation. The translation of ) 7 1 -1 9 0 “tw://bible.?id=58.10.20|AUTODETECT|” Hebrews 10:20) 1 1 -1 9 0 0 conveys the meaning that the expression body clarifies the noun curtain. However, other translators and commentators do not follow the above-mentioned rule. Understanding the text differently, they want to interpret it as follows: By the new, living way which he has opened for us through the curtain, the way of his flesh. ��20�� In other words, the word flesh has become an explanation of way, not of curtain. Jesus, then, inaugurated a new and living way that consists of his humanity.) 1 5 2 8 0 0 To achieve a smooth translation, however, the translators have had to supply the expression way in the phrase the way of his flesh. The original does not say this. The remark perhaps could be made that if the author of Hebrews had wanted to give an explanation of a new and living way, he would have done so. Now the evidence appears to favor an explanation for the term curtain.��21��) The term way is described as new and living. Unfortunately the translation of new is incomplete, for the Greek word actually means just slaughtered. It is a term relating to religious sacrifices.

The adjective living signifies that the way Christ has opened up for us is not a road without an exit: a dead-end street. Rather, this road leads us to salvation, into the very presence of God.) Christ has dedicated the way by opening the curtain, that is, his body. At his death the curtain to the Most Holy Place had to be torn from top to bottom. Likewise the body of Jesus had to be broken, and his blood had to be shed to open for us the way to God. By his sacrifice on the cross, Christ has removed the veil between God and his people.) 21. And since we have a great priest over the house of God, 22. let us draw near to God with a sincere heart in full assurance of faith, having our hearts sprinkled to cleanse us from a guilty conscience and having our bodies washed with pure water.) The believer has been given double assurance that he may approach God, first, because he has confidence through the shed blood of Christ and, second, because Jesus is the great priest over the house of God.

Should there be any hesitation at all in the mind of the believer, the writer of Hebrews is saying, let him look to the one and only great priest, Jesus Christ (4:14).) 1 1 2 8 0 “tw://bible.?id=43.19.30|AUTODETECT|” We are exhorted to come to God; in this earthly life we do so in prayer. The great priest takes our prayers and as intercessor presents them for us to God. This priest has been given the responsibility of caring for the church, that is, the house of God (3:6). Christ s priestly task continues even after his atoning work on earth is finished 7 1 -1 9 0 “tw://bible.?id=43.19.30|AUTODETECT|” John 19:30) 1 1 -1 9 0 0 ). He has been appointed as the mediator of the new covenant (8:6), and he is able to save completely those who come to God through him, because he always lives to intercede for them (7:25).) 1 3 2 8 0 0 Believers are absolutely secure because they have a great priest representing them. This great priest never loses sight of those who belong to the house of God, for he and they belong to the same family (2:11).) Even though the author is not explicit, we are exhorted to approach God. In the parallel passage (4:16) he tells us to come to the throne of grace in prayer. The writer now takes this parallel a step further and describes how we are to draw near to God in prayer. Besides having confidence we must come with a sincere heart in full assurance of faith. ) The author stresses that the heart must be sincere if faith is to be genuine. The word sincere describes the heart of a person who is honest, genuine, committed, dependable, and without deceit.

When the believer s heart is sincere, faith is evident in full assurance. The believer has complete confidence in God, because he fully accepts the truth of the gospel. By contrast, doubt keeps the believer from approaching God. Doubt insults whereas faith exalts.) 1 1 2 8 0 “tw://bible.?id=58.9.14|AUTODETECT|” When the author of Hebrews writes that we draw near to God with hearts sprinkled to cleanse us from a guilty conscience and with bodies washed with pure water, he refers to the internal (hearts) and the external (bodies). The phrase washed with pure water reminds us of baptism. But baptism by itself is only an external act objectively experienced. Its counterpart is the sprinkling of our hearts with the blood of Christ 7 1 -1 9 0 “tw://bible.?id=58.9.14|AUTODETECT|” Heb. 9:14) 1 1 -1 9 0 0 ). This sprinkling is an internal act that is subjectively appropriated.��22�� We are exhorted to approach God with body and soul cleansed from sin.) 1 1 2 8 0 0 The heart is the center of our moral life. Says the writer of Hebrews, Our hearts [are] sprinkled [with the blood of Christ] to cleanse us from a guilty conscience. That blood sets the believer free. He now may freely approach the throne of grace because his conscience is clear. In faith he has claimed for himself forgiveness of sin through Christ. He knows that Christ has removed forever the guilt that hindered him from coming to God.) 1 1 2 8 0 “tw://bible.?id=3.16.4|AUTODETECT|” Baptism was not unknown to the Jew. The law of Moses stipulated that the high priest on the Day of Atonement should bathe himself before putting on his garments to enter the sanctuary 7 1 -1 9 0 “tw://bible.?id=3.16.4|AUTODETECT|” Lev. 16:4) 1 1 -1 9 0 “tw://bible.?id=2.29.4|AUTODETECT|” ; see also ) 7 1 -1 9 0 “tw://bible.?id=2.29.4|AUTODETECT|” Exod. 29:4) 1 1 -1 9 0 “tw://bible.?id=3.8.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=3.8.6|AUTODETECT|” Lev. 8:6) 1 1 -1 9 0 “tw://bible.?id=26.36.25|AUTODETECT|” ). And Ezekiel prophesies that God will sprinkle clean water on his people to cleanse them from spiritual impurities 7 1 -1 9 0 “tw://bible.?id=26.36.25|AUTODETECT|” Ezek. 36:25) 1 1 -1 9 0 “tw://bible.?id=49.5.25-49.5.26|AUTODETECT|” ). In his epistle the writer of Hebrews mentions pure water used to wash our bodies. That water symbolically cleanses the believer from sin. Christ loved the church [the house of God] and gave himself up for her to make her holy, cleansing her by the washing with water through the word 7 1 -1 9 0 “tw://bible.?id=49.5.25-49.5.26|AUTODETECT|” Eph. 5:25 26) 1 1 -1 9 0 0 ).) 1 4 2 8 0 0 2. By Professing Hope) 10:23) 23. Let us hold unswervingly to the hope we profess, for he who promised is faithful.) Here is the second exhortation. In the preceding verse the writer tells the readers to draw near to God. Now he exhorts them to hold unswervingly to the hope we profess. In the preceding passage he introduces the concepts of baptism and remission of sin. Now he speaks of confession of hope as a natural consequence of baptism.) 1 1 2 8 0 “tw://bible.?id=46.12.3|AUTODETECT|” We assume that in the early church a basic confession existed either in the form of Jesus is Lord 7 1 -1 9 0 “tw://bible.?id=46.12.3|AUTODETECT|” I Cor. 12:3) 1 1 -1 9 0 “tw://bible.?id=54.3.16|AUTODETECT|” ) or as a trustworthy saying 7 1 -1 9 0 “tw://bible.?id=54.3.16|AUTODETECT|” I Tim. 3:16) 1 1 -1 9 0 “tw://bible.?id=55.2.11-55.2.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.2.11-55.2.13|AUTODETECT|” II Tim. 2:11 13) 1 1 -1 9 0 0 ). Whether the writer of Hebrews has a particular confession in mind is not certain, but he makes it clear that his readers hold to a confession (3:1; 4:14; 10:23; 13:15). The content of this confession is the expectation that Christ will fulfill all the promises he has made and that all those who profess the name of Christ possess these promises. The author states that we profess hope, a virtue he has emphasized throughout his epistle (3:6; 6:11, 19; 7:19; 10:23). Hope relies on faith and looks to the future.) 1 1 2 8 0 “tw://bible.?id=58.6.17|AUTODETECT|” Faith is therefore placed in God alone who is able to fulfill the promises he has made, for God is faithful. We are told to keep on voicing our hope and to do so unfalteringly. God himself unfailingly has honored his promises. In fact, to make his promises unbreakable, God added an oath 7 1 -1 9 0 “tw://bible.?id=58.6.17|AUTODETECT|” Heb. 6:17) 1 1 -1 9 0 0 ). He can as soon cease to exist as cease to be faithful to His promise. ��23�� The God who saved the believer through the sacrificial death of Christ has promised never to leave the soul that on Jesus has leaned for repose. And God is faithful, for he promises the believer,) 1 1 2 8 0 0 Never will I leave you;) 1 1 2 8 0 “tw://bible.?id=58.13.5|AUTODETECT|” never will I forsake you. [) 7 1 -1 9 0 “tw://bible.?id=58.13.5|AUTODETECT|” Heb. 13:5) 1 1 -1 9 0 0 ]) 1 3 2 8 0 0 3. Toward Expressing Love) 10:24) 24. And let us consider how we may spur one another on toward love and good deeds.) 1 1 2 8 0 “tw://bible.?id=46.13.13|AUTODETECT|” This is the third exhortation and the third virtue of the triad faith (v. 22), hope (v. 23), and love (v. 24). Earlier in the epistle the author elaborated on this triad (6:10 12). In harmony with the conclusion of Paul s letter of love 7 1 -1 9 0 “tw://bible.?id=46.13.13|AUTODETECT|” I Cor. 13:13) 1 1 -1 9 0 “tw://bible.?id=45.5.1-45.5.5|AUTODETECT|” ) and other passages where he mentions the triad 7 1 -1 9 0 “tw://bible.?id=45.5.1-45.5.5|AUTODETECT|” Rom. 5:1 5) 1 1 -1 9 0 “tw://bible.?id=48.5.5-48.5.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.5.5-48.5.6|AUTODETECT|” Gal. 5:5 6) 1 1 -1 9 0 “tw://bible.?id=51.1.4-51.1.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.1.4-51.1.5|AUTODETECT|” Col. 1:4 5) 1 1 -1 9 0 “tw://bible.?id=52.1.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.1.3|AUTODETECT|” I Thess. 1:3) 1 1 -1 9 0 “tw://bible.?id=52.5.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.5.8|AUTODETECT|” 5:8) 1 1 -1 9 0 “tw://bible.?id=60.1.21-60.1.22|AUTODETECT|” ; and see ) 7 1 -1 9 0 “tw://bible.?id=60.1.21-60.1.22|AUTODETECT|” I Peter 1:21 22) 1 1 -1 9 0 “tw://bible.?id=45.5.8|AUTODETECT|” ), the writer of Hebrews shows that love is the greatest because it reaches out to others. Love is communal. For man, love extends to God and one s neighbor. Moreover, God demonstrates his own love for us in this: While we were still sinners, Christ died for us 7 1 -1 9 0 “tw://bible.?id=45.5.8|AUTODETECT|” Rom. 5:8) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=59.2.8|AUTODETECT|” Carefully consider how we may ardently incite one another to love and to do good works, says the writer. Put your mind to work to find ways to provoke in the good sense of the word each other to increase your expressions of love that result in doing noble works.��24�� Jesus summary of the law, that is, the royal law 7 1 -1 9 0 “tw://bible.?id=59.2.8|AUTODETECT|” James 2:8) 1 1 -1 9 0 “tw://bible.?id=40.22.39|AUTODETECT|” ), Love your neighbor as yourself, often is abbreviated to Love yourself. But this royal law extends beyond the neighbor to God himself Deeds done in love for the neighbor honor God the Father. Therefore, keeping and fulfilling the second part of the summary, Love your neighbor as yourself 7 1 -1 9 0 “tw://bible.?id=40.22.39|AUTODETECT|” Matt. 22:39) 1 1 -1 9 0 “tw://bible.?id=40.22.37|AUTODETECT|” ), actually constitute keeping and fulfilling the first part of the summary, Love the Lord your God with all your heart and with all your soul and with all your mind 7 1 -1 9 0 “tw://bible.?id=40.22.37|AUTODETECT|” Matt. 22:37) 1 1 -1 9 0 “tw://bible.?id=45.13.8|AUTODETECT|” ). And Paul calls the commandment to love one another a continuing debt 7 1 -1 9 0 “tw://bible.?id=45.13.8|AUTODETECT|” Rom. 13:8) 1 1 -1 9 0 0 ). Therefore love is the fulfillment of the law, he concludes (v. 10).) 1 6 2 8 0 0 4. In Attending the Worship Services) 10:25) 25. Let us not give up meeting together, as some are in the habit of doing, but let us encourage one another and all the more as you see the Day approaching.) One of the first indications of a lack of love toward God and the neighbor is for a Christian to stay away from the worship services. He forsakes the communal obligations of attending these meetings and displays the symptoms of selfishness and self-centeredness.) Apparently some members of the Hebrew congregation to whom the epistle originally was addressed showed a disregard for attending the religious services. They did so willfully by deserting the communion of the saints. From sources dating from the first century of the Christian era, we learn that a lack of interest in the worship services was rather common.

The Didache, a church manual of religious instruction from the latter part of the first century, gives this exhortation: But be frequently gathered together seeking the things which are profitable for your souls. ��25��) In an earlier chapter the author of Hebrews warns the readers not to follow the example of the disobedient Israelites in the desert, and not to turn away from the living God (3:12). The author exhorts the readers to encourage one another daily & so that none of you may be hardened by sin s deceitfulness (3:13). He realizes that among some of the members spiritual zeal has declined. Therefore once more he says, But let us encourage one another (10:25). Not only the writer of this epistle but also all the members of the church have the communal task of encouraging one another daily. Together we bear the responsibility, for we are the body of Christ.) 1 1 2 8 0 “tw://bible.?id=40.25.13|AUTODETECT|” As Christians we must look to the future, that is, to the day when Jesus returns. The closer we come to that day, the more active we should be in spurring one another on in showing love and doing deeds acceptable to God. We would have appreciated more information about the Day, but the author is as brief as other writers of the New Testament who mention it 7 1 -1 9 0 “tw://bible.?id=40.25.13|AUTODETECT|” Matt. 25:13) 1 1 -1 9 0 “tw://bible.?id=46.3.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.3.13|AUTODETECT|” I Cor. 3:13) 1 1 -1 9 0 “tw://bible.?id=52.5.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.5.4|AUTODETECT|” I Thess. 5:4) 1 1 -1 9 0 0 ). Says Philip Edgcumbe Hughes: When spoken of in this absolute manner, the Day can mean only the last day, that ultimate eschatological day, which is the day of reckoning and judgment, known as the Day of the Lord. ��26��) 1 5 2 8 0 0 ) Practical Considerations in 10:19 25) Of the well-known triad faith, hope, and love, hope seems to be neglected. Writers of the New Testament, however, do not neglect it, for they mention it as many times as faith and love. The Christian in his spiritual life appears to stress the virtues of faith and love, but he says little about hope.) Yet hope guides the believer, for it provides him freedom from the fear of death. He keeps his eyes on Jesus, who has conquered the power of death. He knows that in Jesus he has salvation, righteousness, eternal life, and the assurance of resurrection from the dead. That hope will be realized when Jesus returns.) Christianity is a religion of love that reaches out and brings people together.

Sports, performances on the stage or screen, and politics draw large crowds. But Christianity holds people together because it emphasizes participation in worship, praise, and work. Christians need each other to strengthen the wonderful bond of love they share in Jesus Christ.) 1 1 2 8 0 “tw://bible.?id=49.5.27|AUTODETECT|” The author s exhortation to spur one another on toward love precedes his remarks about church attendance. When the believer attends the worship service, he expresses his love for Jesus. He realizes that Jesus, the head of the church, is present at the service and desires his presence. To say it somewhat differently, the head of the church cannot function without the body. The believer is part of the body of Christ, which Christ presents to himself as a radiant church, without stain or wrinkle or any other blemish, but holy and blameless 7 1 -1 9 0 “tw://bible.?id=49.5.27|AUTODETECT|” Eph. 5:27) 1 1 -1 9 0 0 ).) 1 4 2 8 0 0 ) Greek Words, Phrases, and Constructions in 10:19 25) Verse 19) ������ this present active participle from �� (I have) denotes cause. It indicates why the believer may draw near to God.) 1 1 2 8 0 “tw://bible.?id=58.9.2|AUTODETECT|” �4����� from the combination of �0� (into) and ! A��� (the way); this noun can mean either the act of entering or entrance. The context favors the first meaning.��� ���� is an abbreviated form of �� ��� ��� ���� and refers to the Most Holy Place 7 1 -1 9 0 “tw://bible.?id=58.9.2|AUTODETECT|” Heb. 9:2) 1 1 -1 9 0 “tw://bible.?id=58.9.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=58.9.12|AUTODETECT|” 12) 1 1 -1 9 0 0 ).) 1 21 2 8 0 0 Verse 20) ��������� a compound adjective from ��� (before) and ����� (I slay). This term in time signified something new or recent.) ������ this genitive singular noun stands in apposition to the antecedent �������������� (curtain). To link the genitive ������ to the accusative A��� is difficult and grammatically unsound.) Verse 22) ������������ the present middle subjunctive has a variant reading in the form of the present middle indicative. The external evidence (manuscripts) and the internal evidence (context) favor the present subjunctive. This is the first of three hortatory subjunctives; the other two are ��������� (v. 23) and ���������� (v. 24).) ������������� together with ����������� the participle features the perfect tense and the passive voice.��27�� The action of the verbs (�������, I sprinkle; and ����, I wash) occurred in the past but has lasting effect in the present.) Verse 24) ������� this reciprocal pronoun appears only here in the entire epistle. It seems to relate much more to the noun ���������� (provoking, encouraging) than to the verb ���������� (let us consider), even though the verb governs the pronoun as a direct object.) Verse 25) �������������� the present active participle shows that the staying away from the meetings happened.

The compound form of the verb indicates a forsaking, that is, an abandoning of the congregation.) ����������� according to Walter Bauer, this noun does not differ from the noun ��������.��28��) ����� this is the abbreviated koine Greek form for !��� �P��� and is simply translated our. ) ) B. A Warning to Pay Attention) 10:26 31) 26 If we deliberately keep on sinning after we have received the knowledge of the truth, no sacrifice for sins is left, 27 but only a fearful expectation of judgment and of raging fire that will consume the enemies of God. 28 Anyone who rejected the law of Moses died without mercy on the testimony of two or three witnesses. 29 How much more severely do you think a man deserves to be punished who has trampled the Son of God under foot, who has treated as an unholy thing the blood of the covenant that sanctified him, and who has insulted the Spirit of grace? 30 For we know him who said, It is mine to avenge; I will repay, and again, The Lord will judge his people. 31 It is a dreadful thing to fall into the hands of the living God.) ) 1. To the Knowledge of the Truth) 10:26 27) Forsaking the congregation at worship leads to serious consequences. The author warns the believers that the sequel to sinning deliberately is falling into the hands of the living God (10:31).) 26. If we deliberately keep on sinning after we have received the knowledge of the truth, no sacrifice for sins is left, 27. but only a fearful expectation of judgment and of raging fire that will consume the enemies of God.) 1 1 2 8 0 “tw://bible.?id=60.5.2|AUTODETECT|” The word deliberately stands first in the original Greek, and as the opening word of the sentence it receives all the emphasis. The term occurs only twice in the New Testament, here and in ) 7 1 -1 9 0 “tw://bible.?id=60.5.2|AUTODETECT|” I Peter 5:2) 1 1 -1 9 0 0 . It refers to something done intentionally.) 1 1 2 8 0 “tw://bible.?id=4.15.30|AUTODETECT|” In the Old Testament the distinction is made between sins committed unintentionally and sins committed intentionally. The first can be forgiven; the second cannot. Moses writes, But anyone who sins defiantly, whether native-born or alien, blasphemes the Lord, and that person must be cut off from his people 7 1 -1 9 0 “tw://bible.?id=4.15.30|AUTODETECT|” Num. 15:30) 1 1 -1 9 0 “tw://bible.?id=3.4.2|AUTODETECT|” ; see also ) 7 1 -1 9 0 “tw://bible.?id=3.4.2|AUTODETECT|” Lev. 4:2) 1 1 -1 9 0 “tw://bible.?id=3.4.22|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=3.4.22|AUTODETECT|” 22) 1 1 -1 9 0 “tw://bible.?id=3.4.27|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=3.4.27|AUTODETECT|” 27) 1 1 -1 9 0 “tw://bible.?id=3.5.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=3.5.15|AUTODETECT|” 5:15) 1 1 -1 9 0 “tw://bible.?id=3.5.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=3.5.18|AUTODETECT|” 18) 1 1 -1 9 0 “tw://bible.?id=4.15.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=4.15.24|AUTODETECT|” Num. 15:24) 1 1 -1 9 0 0 for unintentional sins).) 1 1 2 8 0 “tw://bible.?id=40.12.32|AUTODETECT|” The author of Hebrews is rather specific. He writes concerning a person who sins intentionally and who keeps on doing this in open rebellion against God and his Word. To reach his readers in a pastoral manner, he even includes himself in the warning not to sin defiantly. He is not talking about a believer who falls into sin unintentionally and finds forgiveness in God s grace and mercy. Rather, he points to the same sin that Jesus calls the sin against the Holy Spirit 7 1 -1 9 0 “tw://bible.?id=40.12.32|AUTODETECT|” Matt. 12:32) 1 1 -1 9 0 “tw://bible.?id=41.3.29|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.3.29|AUTODETECT|” Mark 3:29) 1 1 -1 9 0 “tw://bible.?id=62.5.16|AUTODETECT|” ) and that John describes as a sin that leads to death 7 1 -1 9 0 “tw://bible.?id=62.5.16|AUTODETECT|” I John 5:16) 1 1 -1 9 0 0 ). Although he employs different terms, the writer virtually repeats the same thought he expressed in 3:12 and 6:4 6, where he speaks of falling away from the living God.) 1 1 2 8 0 “tw://bible.?id=54.2.4|AUTODETECT|” Those who turn away from God and have received the knowledge of the truth can never say that they sinned in ignorance. The phrase knowledge of the truth relates to God s revelation in general and the gospel in particular 7 1 -1 9 0 “tw://bible.?id=54.2.4|AUTODETECT|” I Tim. 2:4) 1 1 -1 9 0 “tw://bible.?id=55.2.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.2.25|AUTODETECT|” II Tim. 2:25) 1 1 -1 9 0 “tw://bible.?id=55.3.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.3.7|AUTODETECT|” 3:7) 1 1 -1 9 0 “tw://bible.?id=56.1.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.1.1|AUTODETECT|” Titus 1:1) 1 1 -1 9 0 0 ). They who at one time received this truth, but now have turned against God and his revelation, are without excuse. Nothing can save them. They know that Christ s sacrifice is the only sacrifice that removes sin. If they deliberately reject Christ and his atoning work, they reject salvation. For them, says the writer, no sacrifice for sins is left. ) 1 2 2 8 0 0 What then is left? Only a fearful expectation of judgment and of raging fire that will consume the enemies of God. A decision against Christ taken deliberately can only result in judgment. And judgment is not merely something that happens at the end of time. Evidence already is being gathered and presented to the jury in preparation for the judgment day. And that is a fearful expectation!) The emphasis falls on the adjective fearful.

The word occurs three times in the New Testament, all in this epistle (10:27, 31: 12:21). This adjective is translated fearful, dreadful, and terrifying. In all three instances its use pertains to meeting God. The sinner cannot escape God s judgment and, unless he has been forgiven in Christ, faces an angry God on that dreadful day.) 1 1 2 8 0 “tw://bible.?id=23.26.11|AUTODETECT|” Not only the judgment awaits the sinner who will receive the verdict, but also the execution of that verdict. The author vividly portrays the execution as a raging fire that will consume all those who have chosen to be enemies of God. Actually he echoes the words of Isaiah s prophecy, Let the fire reserved for your enemies consume them 7 1 -1 9 0 “tw://bible.?id=23.26.11|AUTODETECT|” Isa. 26:11) 1 1 -1 9 0 0 ).) 1 3 2 8 0 0 2. To God s judgment) 10:28 31) 28. Anyone who rejected the law of Moses died without mercy on the testimony of two or three witnesses.) 1 1 2 8 0 “tw://bible.?id=5.13.11|AUTODETECT|” Let no one think that God deals lightly with his enemies and shows them mercy. If anyone deliberately rejected the law of Moses in Old Testament times, that person was put to death without mercy. God instructed the Israelites to banish the sin of apostasy by killing the person who willfully despised God s commandments and turned to idols instead. Then all Israel will hear and be afraid, and no one among you will do such an evil thing again 7 1 -1 9 0 “tw://bible.?id=5.13.11|AUTODETECT|” Deut. 13:11) 1 1 -1 9 0 0 ; see also vv. 1 10 and 17:2 7). This was a warning to Israel to keep God s law and to serve him wholeheartedly.) 1 1 2 8 0 “tw://bible.?id=4.35.30|AUTODETECT|” Should someone break the commandments, he would not be killed. Only when two or three witnesses verified that he had intentionally despised God and rejected the law of Moses would this offender be put to death. The stipulation that a person be tried on the testimony of two or three witnesses was a rule observed and applied in biblical times 7 1 -1 9 0 “tw://bible.?id=4.35.30|AUTODETECT|” Num. 35:30) 1 1 -1 9 0 “tw://bible.?id=5.17.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.17.6|AUTODETECT|” Deut. 17:6) 1 1 -1 9 0 “tw://bible.?id=5.19.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.19.15|AUTODETECT|” 19:15) 1 1 -1 9 0 “tw://bible.?id=40.18.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.18.16|AUTODETECT|” Matt. 18:16) 1 1 -1 9 0 “tw://bible.?id=43.8.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.8.17|AUTODETECT|” John 8:17) 1 1 -1 9 0 “tw://bible.?id=47.13.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.13.1|AUTODETECT|” II Cor. 13:1) 1 1 -1 9 0 0 ). Appeal of the sentence would not be granted. The writer of Hebrews summarizes the essence of the verdict in the words without mercy. According to God s instructions, the guilty person had to be killed, and the example was to serve as a deterrent.) 1 5 2 8 0 0 29. How much more severely do you think a man deserves to be punished who has trampled the Son of God under foot, who has treated as an unholy thing the blood of the covenant that sanctified him, and who has insulted the Spirit of grace?) Once again the author of Hebrews employs the device of contrast. He sets the times of the old covenant over against those of the new covenant. He compares the penalty of physical death with the much more severe sentence of spiritual death. And he differentiates between rejecting the law of Moses and despising the Son of God and the Spirit of God. He asks the reader to reflect on this difference.) The sinner who rebels against God in the times of the new covenant rejects the person of Christ, the work of Christ, and the person of the Holy Spirit.

And thus he has committed the unpardonable sin. The writer delineates this sin in three parts.) a. Person of the Son of God. Note that the author again employs the title of Christ, which he used extensively at the beginning of the Epistle to the Hebrews. The title is the highest accorded to Christ. No one can be compared to this Son, for he excels all: angels, Moses, Aaron, and Melchizedek.) What does the sinner do?

He tramples under foot this Son of God. To trample something under foot is what we do when we get rid of a bothersome insect.��29�� Thus the sinner figuratively takes the exalted Son of God and grinds him into the dirt.) 1 1 2 8 0 “tw://bible.?id=40.26.28|AUTODETECT|” b. Work of the Son of God. The second part is even more significant because it relates to the meaning and purpose of the new covenant. Jesus inaugurated this covenant by his blood to cleanse his people and sanctify them 7 1 -1 9 0 “tw://bible.?id=40.26.28|AUTODETECT|” Matt. 26:28) 1 1 -1 9 0 0 and parallels).) 1 2 2 8 0 0 Jesus shed his precious blood and paid the supreme sacrifice. But this shed blood means nothing to the rebellious sinner. He regards Jesus blood as the blood of any other human being and Jesus death as that of any other mortal. He considers Jesus to be a mere man whose death has no significance and whose redemptive work has no value.) The author contrasts the defiant sinner within the Israelite community with the Christian who has abandoned the church; his point is that ignorance cannot be used as an excuse. The sinner knows the Christian faith, for he was sanctified by the blood of the covenant. That is, at one time he professed his faith in Christ, listened to the preaching of the Word of God, and partook of the holy elements when he celebrated the Lord s Supper.

But his faith was not an internal fulfillment. In word and deed he now repudiates his relationship to Christ s work. He breaks with his past.) 1 1 2 8 0 “tw://bible.?id=40.12.32|AUTODETECT|” c. Person of the Holy Spirit. The third clause in the description of the unpardonable sin relates to insulting the Spirit of grace 7 1 -1 9 0 “tw://bible.?id=40.12.32|AUTODETECT|” Matt. 12:32) 1 1 -1 9 0 “tw://bible.?id=41.3.29|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.3.29|AUTODETECT|” Mark 3:29) 1 1 -1 9 0 “tw://bible.?id=38.12.10|AUTODETECT|” ). The sinner intentionally insults the person of the Holy Spirit. In his conduct, the sinner points out the stark contrast between insults hurled at the Holy Spirit and grace granted by the Holy Spirit. The Spirit is the source of grace 7 1 -1 9 0 “tw://bible.?id=38.12.10|AUTODETECT|” Zech. 12:10) 1 1 -1 9 0 0 ). Insulting the third person of the Trinity is the height of sin that cannot be forgiven. Says John Calvin, To treat him with scorn, by whom we are endowed with so many benefits, is an impiety extremely wicked. ��30�� God himself confronts the sinner and metes out punishment.) 1 2 2 8 0 0 30. For we know him who said, It is mine to avenge; I will repay, and again, The Lord will judge his people. 31. It is a dreadful thing to fall into the hands of the living God.) Understandably believers are grieved when they hear about and see the conduct of a person who leaves the Christian community by scornfully rejecting the Son of God and insulting the Holy Spirit. They know that vengeance belongs to God, for this is the teaching of his Word.) 1 1 2 8 0 “tw://bible.?id=5.32.35|AUTODETECT|” The author of Hebrews takes the words It is mine to avenge; I will repay from the Song of Moses 7 1 -1 9 0 “tw://bible.?id=5.32.35|AUTODETECT|” Deut. 32:35) 1 1 -1 9 0 “tw://bible.?id=45.12.19|AUTODETECT|” ).��31�� This song was well known to the readers because they sang it in their worship services. The wording differs somewhat in the original Hebrew and its Greek translation; therefore, scholars have made the suggestion that the citation in this form may have been stereotyped by apostolic example in the language of the primitive church. ��32�� The citation occurs in the selfsame wording in ) 7 1 -1 9 0 “tw://bible.?id=45.12.19|AUTODETECT|” Romans 12:19) 1 1 -1 9 0 0 . We may assume that it circulated in the early church as a proverbial saying.) 1 1 2 8 0 “tw://bible.?id=5.32.36|AUTODETECT|” The second quotation comes from both the Song of Moses 7 1 -1 9 0 “tw://bible.?id=5.32.36|AUTODETECT|” Deut. 32:36) 1 1 -1 9 0 “tw://bible.?id=19.135.14|AUTODETECT|” ) and the Book of Psalms 7 1 -1 9 0 “tw://bible.?id=19.135.14|AUTODETECT|” Ps. 135:14) 1 1 -1 9 0 0 ). The Lord will judge his people, writes the author of Hebrews. The intent is to emphasize that judgment is unavoidable. In an earlier setting the writer speaks of the coming judgment (9:27; and see 10:27) and presents it in the form of an accepted truth.) 1 1 2 8 0 0 God will judge his people; no one escapes his judgment. Those whose faith is rooted in Jesus Christ find a God of grace and mercy. Their sins have been forgiven because of the Son s sacrifice on the cross. And they will hear the verdict acquitted. But they who have spurned the person and work of Christ and have arrogantly despised the Holy Spirit face the infinite wrath of God, the judge of heaven and earth.) 1 1 2 8 0 “tw://bible.?id=10.24.14|AUTODETECT|” When a sinner repents of his sin, approaches the throne of God, and pleads for mercy, God hears and answers. David experienced this when he sinned against God by counting the number of fighting men in Israel and Judah. Said David, Let us fall into the hands of the Lord, for his mercy is great 7 1 -1 9 0 “tw://bible.?id=10.24.14|AUTODETECT|” II Sam. 24:14) 1 1 -1 9 0 “tw://bible.?id=13.21.13|AUTODETECT|” ; see also ) 7 1 -1 9 0 “tw://bible.?id=13.21.13|AUTODETECT|” I Chron. 21:13) 1 1 -1 9 0 “tw://bible.?id=58.6.4-58.6.6|AUTODETECT|” ). The sinner who breaks God s law purposely to grieve God has passed the stage of repentance 7 1 -1 9 0 “tw://bible.?id=58.6.4-58.6.6|AUTODETECT|” Heb. 6:4 6) 1 1 -1 9 0 “tw://bible.?id=58.3.12|AUTODETECT|” ). He falls into the hands of the living God 7 1 -1 9 0 “tw://bible.?id=58.3.12|AUTODETECT|” Heb. 3:12) 1 1 -1 9 0 0 ), and that confrontation is indescribable. The writer of Hebrews says it is dreadful.) 1 10 2 8 0 0 ) Practical Considerations in 10:26 31) Preaching sermons on hellfire appears to be something that happened in the past but not today. This type of preaching is considered an oddity of the eighteenth century; it should not be heard from a twentieth-century pulpit.) True. Sermons ought to proclaim the gospel of salvation, the call to repentance, the assurance of pardon, and the message of reconciliation between God and man. Proportionally, Scripture says little about God s burning wrath that consumes his enemies. If Scripture sets the example, we should follow its practice.) Nevertheless, no preacher may fail to warn the people of the dire consequences of turning away from the living God. The recurring theme of the Epistle of Hebrews is one of warning God s people.

Note these three texts:) 3:12 See to it, brothers, that none of you has a sinful, unbelieving heart that turns away from the living God. ) 4:1 Therefore, since the promise of entering [God s] rest still stands, let us be careful that none of you be found to have fallen short of it. ) 4:11 Let us, therefore, make every effort to enter that rest, so that no one will fall by following their example of disobedience. ) ) The terrifying consequences of living a life of intentional sin ought to be mentioned in sermons. In Hebrews we read that every believer has the responsibility to seek the spiritual welfare of his fellow Christians. We may call this corporate responsibility because it is our mutual task. And pastors may refer to hellfire in their sermons, for such a warning also belongs to the full message of God s revelation.) 1 1 2 8 0 “tw://bible.?id=55.1.12|AUTODETECT|” As the pastor warns the wayward, so he encourages the faint-hearted. A believer may lack the assurance of salvation, fearing that he has committed the sin against the Holy Spirit. But the unpardonable sin cannot be attributed to a person who doubts his or her salvation. Only the person who demonstrates an open and deliberate hatred toward God, divine revelation, and Christ s accomplished work of salvation has committed that sin. The doubter, then, needs words of encouragement. He should be invited to repeat the reassuring words of Paul, Yet I am not ashamed, because I know whom I have believed, and am convinced that he is able to guard what I have entrusted to him for that day 7 1 -1 9 0 “tw://bible.?id=55.1.12|AUTODETECT|” II Tim. 1:12) 1 1 -1 9 0 0 ).) 1 38 2 8 0 0 ) Greek Words, Phrases, and Constructions in 10:26 31) Verse 26) ������� an adverb derived from the adjective ��� (voluntary, willing, of one s own free will).) ����������� the genitive absolute construction with a present active participle denoting a condition. The first person plural pronoun !��� completes the construction. Note that the present participle (indicating duration) and not the aorist participle (depicting a single occurrence) is used.) �t� �������� the compound noun is preceded by the definite article and has a perfective connotation; that is, the compound noun is more precise than the noun ������ (knowledge). �������� has the meaning recognition, acknowledgment.) Verse 27) ��� this indefinite pronoun, usually translated someone or something, should be taken with the adjective ������. It strengthens the adjective and means a very fearful expectation. ��33��) ����� the noun has its origin in the verb �������� (I expect, await). It appears only here in the New Testament. The noun controls two objects in the genitive case: judgment and fire.) ����� although translations treat this word as an adjective (raging; NIV, JB), it is a noun that means jealousy ; that is, the fierceness of fire.) Verse 28) ������� the aorist active participle from ����� (I nullify, reject) conveys the idea of annulling the law of Moses, resulting in a complete break with the old covenant.) �� this preposition may be translated in the presence of. ) Verse 29) ���� the dative case points out the degree of difference between physical death and eternal punishment.

It introduces the hermeneutical rule of contrast from the lesser to the greater. ) ���������� the future passive of ���� (I consider worthy) controls the genitive case �������� (punishment). The verb usually has the positive connotation of receiving rewards; here it means deserving punishment.) !��������� the aorist middle participle of !������ (I think, regard) and !������ (the aorist passive of �����, I make holy) are a play on words in the Greek text.) Verse 31) �x ������� an aorist infinitive of the directive compound ������ (I fall into). The aorist shows single occurrence. It is succeeded by the preposition �0� (into).) ������ the present active participle from the verb ��� (I live) describes God as distinct from manmade idols that are dead.) ) C. A Reminder to Continue) 10:32 39) 32 Remember those earlier days after you had received the light, when you stood your ground in a great contest in the face of suffering. 33 Sometimes you were publicly exposed to insult and persecution; at other times you stood side by side with those who were so treated. 34 You sympathized with those in prison and joyfully accepted the confiscation of your property, because you knew that you yourselves had better and lasting possessions.) 35 So do not throw away your confidence; it will be richly rewarded. 36 You need to persevere so that when you have done the will of God, you will receive what he has promised. 37 For in just a very little while,) He who is coming will come and not delay.) 38 But my righteous one will live by faith.) And if he shrinks back,) I will not be pleased with him. ) 39 But we are not of those who shrink back and are destroyed, but of those who believe and are saved.) ) 1. As in the Past) 10:32 34) As a pastor sensitive to the needs to his people, the author changes his remarks from admonition to praise, from reproof to commendation.

He heartily approves of the works of love and mercy they showed to those who were persecuted and those who lost their possessions. The writer draws a parallel to his warning against falling away (6:4 6) and to his tribute to the readers for their demonstration of love and their willingness to help (6:9 11).) 32. Remember those earlier days after you had received the light, when you stood your ground in a great contest in the face of suffering.) Times of hardship, persecution, and suffering remain indelibly fixed in man s memory. Memories come to mind with the simple question, Do you recall? Yes, the readers vividly remembered those early days when at first they had professed their faith and received the sacrament of baptism. In those days they received the light (6:4).

But as soon as they had become Christians, they faced hostility.) Especially in Jewish circles the sign of Christian baptism indicates the breaking point, and Jewish converts to the Christian religion are excommunicated and subject to abuse and insult, if not persecution. The recipients of the Epistle to the Hebrews had experienced first hand suffering for their faith in Jesus. And they had not forgotten this great contest, even though the present was calm and peaceful. They recalled the intensity and the duration of this difficult period in their lives.��34�� Their faith was tested, and they emerged victoriously in spite of and because of the suffering they endured. Not only had they personally endured hardship, but also they had reached out in love to others who experienced similar treatment.) 33. Sometimes you were publicly exposed to insult and persecution; at other times you stood side by side with those who were so treated.) 1 1 2 8 0 “tw://bible.*?id=40.5.10-40.5.11|AUTODETECT|” The readers of this epistle knew what it meant to be objects of public ridicule and persecution. The text indicates that these conditions persisted for an extended period. Wherever the church begins to develop and grow, opposition can be expected. The Hebrews, who were known as traitors to the Jewish faith, had become the target of abuse. In effect, they were treated as outlaws. As aliens in a foreign land, they were deprived of legal protection.

Persecution was their lot. To them the Beatitudes of Jesus were especially meaningful. Blessed are those who are persecuted because of righteousness, for theirs is the kingdom of heaven. Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me 7 1 -1 9 0 “tw://bible.?id=40.5.10-40.5.11|AUTODETECT|” Matt. 5:10 11) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 They stood side by side with those who endured the same hostility. They demonstrated the love of Christ to fellow church members who faced harassment, maltreatment, and deprivation. The members of the congregation stood together in aiding one another in the hour of need.) 34. You sympathized with those in prison and joyfully accepted the confiscation of your property, because you knew that you yourselves had better and lasting possessions.) 1 1 2 8 0 “tw://bible.?id=40.25.36|AUTODETECT|” Christians are expected to visit the prisoners. Jesus commends the righteous for having visited the captives: I was in prison and you came to visit me 7 1 -1 9 0 “tw://bible.?id=40.25.36|AUTODETECT|” Matt. 25:36) 1 1 -1 9 0 “tw://bible.?id=44.23.16|AUTODETECT|” ; also see vv. 39, 43, 44). Prisoners depended on relatives, friends, and acquaintances for food, clothing, and other needs 7 1 -1 9 0 “tw://bible.?id=44.23.16|AUTODETECT|” Acts 23:16) 1 1 -1 9 0 “tw://bible.?id=44.24.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.24.23|AUTODETECT|” 24:23) 1 1 -1 9 0 “tw://bible.?id=44.27.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.27.3|AUTODETECT|” 27:3) 1 1 -1 9 0 “tw://bible.?id=55.4.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.4.13|AUTODETECT|” II Tim. 4:13) 1 1 -1 9 0 0 ). The writer of Hebrews exhorts his readers to remember those in prison as if you were their fellow prisoners (13:3).) 1 1 2 8 0 “tw://bible.?id=40.6.19|AUTODETECT|” Moreover, the readers of the epistle were obedient to the words of Jesus, Do not store up for yourselves treasures on earth.& But store up for yourselves treasures in heaven 7 1 -1 9 0 “tw://bible.?id=40.6.19|AUTODETECT|” Matt. 6:19) 1 1 -1 9 0 “tw://bible.?id=40.6.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.6.20|AUTODETECT|” 20) 1 1 -1 9 0 “tw://bible.?id=40.5.12|AUTODETECT|” ). Cheerfully they gave up their property when, presumably, governmental authorities confiscated their goods. Their lasting possession was stored up for them in heaven, and in that knowledge they rejoiced. These readers lived in harmony with the precepts that Jesus taught in the gospel 7 1 -1 9 0 “tw://bible.?id=40.5.12|AUTODETECT|” Matt. 5:12) 1 1 -1 9 0 “tw://bible.?id=42.6.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.6.23|AUTODETECT|” Luke 6:23) 1 1 -1 9 0 “tw://bible.?id=59.1.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=59.1.2|AUTODETECT|” James 1:2) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 The author of Hebrews seems to develop a sequence of the events that had occurred in the lives of his readers. First, they had endured a period of suffering when they had received the light (v. 32). Then they were exposed to public insult and persecution (v. 33). Also, they supported fellow believers who suffered similar abuse. And last, they had lost their property, perhaps in a time of political or religious turmoil (v. 34).) We would appreciate seeing a chronicle of events with exact dates and places. But the writer of Hebrews provides no historical information on when and where events took place. Therefore, we can work only with hypotheses that by nature are quite subjective.) 1 1 2 8 0 “tw://bible.?id=44.8.1|AUTODETECT|” The author s remark that the readers were in the category of second-generation Christians (2:3) makes an early date for persecution somewhat difficult to accept. For example, the persecution following the death of Stephen 7 1 -1 9 0 “tw://bible.?id=44.8.1|AUTODETECT|” Acts 8:1) 1 1 -1 9 0 “tw://bible.?id=44.12.1-44.12.3|AUTODETECT|” ) may have occurred in a.d. 32. And the persecution that resulted in the death of James, brother of John, and the imprisonment of Peter 7 1 -1 9 0 “tw://bible.?id=44.12.1-44.12.3|AUTODETECT|” Acts 12:1 3) 1 1 -1 9 0 0 ) can be dated rather accurately for April a.d. 44. Both Stephen and James died in Jerusalem.) 1 1 2 8 0 “tw://bible.?id=44.18.1-44.18.2|AUTODETECT|” Rome witnessed the expulsion of the Jews in a.d. 49 during the reign of Emperor Claudius.��35�� We can be reasonably sure that Jewish Christians were involved in this persecution Luke mentions Aquila and Priscilla 7 1 -1 9 0 “tw://bible.?id=44.18.1-44.18.2|AUTODETECT|” Acts 18:1 2) 1 1 -1 9 0 “tw://bible.?id=45.16.3|AUTODETECT|” ).��36�� How severe the terms of this edict may have been is not known. Eventually those who were expelled returned to Rome 7 1 -1 9 0 “tw://bible.*?id=45.16.3|AUTODETECT|” Rom. 16:3) 1 1 -1 9 0 0 ).) 1 15 2 8 0 0 Then, following the burning of Rome in a.d. 64, Nero instigated severe persecutions directed primarily against the Christians.��37�� Christians were publicly oppressed when they faced wild animals in the arena or were burned at the stake. Because the author of Hebrews fails to provide any hints when the recipients of his letter endured persecution and loss of property, we assume that the events resulting from Claudius s decree and from Nero s cruel tactics mark the background of 10:32 34. As I already noted, the writer appears to develop somewhat of a sequence in these verses. The one event follows the other. Now he looks back into history and asks his readers to recall the hardships they had experienced.) 2. So in the Present) 10:35 39) 35.

So do not throw away your confidence; it will be richly rewarded.) If the readers suffered for their Christian faith in earlier days, will they at present throw away the confidence they showed in the face of persecution? Apparently time has elapsed, and the believers are living in a period of peace and safety. Their boldness in confessing their faith in Christ has fallen into disuse. And because they have not exercised their gift of confidence, they are ready to discard it.) Faith must be confessed boldly and confidently. In difficult circumstances the believer puts his faith in God and readily confesses the name of his Lord and Savior. But in a time of ease the Christian faces no necessity of taking a stand.

His faith wavers and declines. Writes the author of Hebrews, And without faith it is impossible to please God, because anyone who comes to him must believe that he exists and that he rewards those who earnestly seek him (11:6). The confidence he expresses does not relate to the freedom we have in coming to God in prayer (4:16) or with a sincere heart (10:19, 22). Rather, the author wants the readers to exhibit their confidence or courage toward man (see also 3:6).) God will richly reward the believer who courageously confesses his faith. He rewards the Christian not because he has deserved the reward in the sense of having merited or earned it. God dispenses his gifts to those who earnestly seek him, not in terms of counting human values and achievements, but [in terms of] a joyful hopefulness that God has promised.��38��) 36.

You need to persevere so that when you have done the will of God, you will receive what he has promised.) The writer shows tact and pastoral concern. He exhorts the readers to persevere; as in the past they stood their ground in the face of suffering (10:32), so now they ought to persevere in doing the will of God. When he writes the phrase the will of God, he immediately reminds the recipients of the obedience of Christ, who came to do the will of God (10:7, 9 10). The exhortation, then, is to follow Christ in obediently keeping the commandments. And when they persevere in faithfulness to God s will, they will receive what he has promised. ) The expression promise is a key word in the Epistle to the Hebrews.��39�� It stands for forgiveness of sins, in terms of the new covenant, but especially for complete salvation in Jesus Christ.��40�� God s promise to man is unbreakable. What God has promised, the believer will receive.) 37.

For in just a very little while,) He who is coming will come and not delay.) 38. But my righteous one will live by faith.) And if he shrinks back,) I will not be pleased with him. ) 1 1 2 8 0 “tw://bible.?id=23.26.20|AUTODETECT|” Steeped in the Old Testament Scriptures, the author cites prophecy to support his exhortation to persevere. Whether the introduction to the quotation, that is, the words in just a very little while, was purposely taken from ) 7 1 -1 9 0 “tw://bible.?id=23.26.20|AUTODETECT|” Isaiah 26:20) 1 1 -1 9 0 “tw://bible.?id=23.26.0|AUTODETECT|” is debatable. ) 7 1 -1 9 0 “tw://bible.?id=23.26.0|AUTODETECT|” Isaiah 26) 1 1 -1 9 0 0 is a song of praise that was chanted or read in the worship services of the ancient synagogue and of the early Christian church.��41�� However, the phrase in just a very little while also appears in nonbiblical Greek literature and may simply be a colloquial expression. The meaning of the phrase expresses the thought that the period of waiting will not be long. In fact, the adverb very makes the phrase all the more pointed.) 1 1 2 8 0 0 The author of Hebrews has taken a quotation from the prophecy of Habakkuk and has given it a decidedly messianic interpretation. He follows not the Hebrew text but the Septuagint translation, and for his own purposes introduces some changes. A comparison of the passage in parallel columns is helpful:) 7 1 2 8 0 “tw://bible.?id=35.2.3|AUTODETECT|” Habakkuk 2:3) 1 1 -1 9 0 “tw://bible.?id=35.2.4|AUTODETECT|” b, ) 7 1 -1 9 0 “tw://bible.?id=35.2.4|AUTODETECT|” 4) 1 1 -1 9 0 “tw://bible.?id=58.10.37|AUTODETECT|” ) 7 1 -1 9 0 “tw://bible.?id=58.10.37|AUTODETECT|” Hebrews 10:37) 1 1 -1 9 0 “tw://bible.?id=58.10.38|AUTODETECT|” b, ) 7 1 -1 9 0 “tw://bible.?id=58.10.38|AUTODETECT|” 38) 1 1 -1 9 0 0 ) 1 4 2 8 0 0 3b. Though it [the revelation] linger, wait for it; it will certainly come and will not delay. 37b. He who is coming will come and will not delay. ) 4. See, he is puffed up; his desires are not upright [Septuagint: And if he shrinks back I will not be pleased with him.] but the righteous will live by his faith. 38. But my righteous one will live by faith. And if he shrinks back, I will not be pleased with him. ) ) ) 1 1 2 8 0 “tw://bible.?id=40.11.3|AUTODETECT|” Although the text of Habakkuk relates to the revelation, the writer of Hebrews makes the wording personal and applies it to the Messiah. The phrase he who is coming is a descriptive title of Christ 7 1 -1 9 0 “tw://bible.?id=40.11.3|AUTODETECT|” Matt. 11:3) 1 1 -1 9 0 “tw://bible.?id=42.7.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.7.20|AUTODETECT|” Luke 7:20) 1 1 -1 9 0 “tw://bible.?id=66.1.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.1.4|AUTODETECT|” Rev. 1:4) 1 1 -1 9 0 “tw://bible.?id=66.1.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=66.1.8|AUTODETECT|” 8) 1 1 -1 9 0 “tw://bible.?id=66.4.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.4.8|AUTODETECT|” 4:8) 1 1 -1 9 0 0 ). Christ comes quickly and will not delay. When the time arrives for his return, God s revelation will be fulfilled.) 1 1 2 8 0 “tw://bible.?id=35.1.6-35.1.7|AUTODETECT|” Habakkuk prophesies against the Babylonians and portrays them as haughty people who are ruthless and a law unto themselves 7 1 -1 9 0 “tw://bible.?id=35.1.6-35.1.7|AUTODETECT|” Hab. 1:6 7) 1 1 -1 9 0 0 ). He refers to them collectively and says, See, he is puffed up; his desires are not upright. In the Septuagint the reading is, And if he shrinks back I will not be pleased with him. The contrast is between the godless Babylonian and the righteous Israelite who put his faith in God.) 1 1 2 8 0 “tw://bible.?id=45.1.17|AUTODETECT|” The writer of Hebrews turns the two sentences around. He inserts the personal pronoun my and writes, But my righteous one shall live by faith. Because Paul also uses this line, although without the pronoun 7 1 -1 9 0 “tw://bible.?id=45.1.17|AUTODETECT|” Rom. 1:17) 1 1 -1 9 0 “tw://bible.?id=48.3.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.*?id=48.3.11|AUTODETECT|” Gal. 3:11) 1 1 -1 9 0 0 ), we assume that these words were familiar to the early Christians. The author adds the second part and if he shrinks back, I will not be pleased with him. The order, therefore, is reversed.) 1 11 2 8 0 0 The difference between Habakkuk s prophecy and the wording of Hebrews is that in the prophecy the Babylonian is contrasted with the Israelites: the one is godless; the other, a devout believer. In Hebrews, my righteous one is the same person who shrinks back. In rearranged form the quotation addresses the recipient of the epistle.) The righteous person who perseveres does not receive God s promise on the basis of keeping the law and doing the will of God. He receives the promise by faith.��42�� The object of faith, of course, is understood. The believer places his faith in Jesus Christ. Out of a relationship of trust and confidence, the believer lives.��43��) In the face of opposition, persecution, and temptation, the believer ought to stand firm in his faith.

Should he shrink back in fear, should he abandon his faith, and should he eventually turn away, God will not be pleased with him. Instead God s displeasure will rest upon him because he has forsaken the author of his salvation.) The quotation from Habakkuk, then, contains a warning to remain true to God. That does not mean that the recipients of Hebrews are forsaking their Lord. On the contrary, the author encourages them by writing reassuring words.) 39. But we are not of those who shrink back and are destroyed, but of those who believe and are saved.) As in many other passages, the author identifies himself with the readers. He places himself on their level when he uses the personal pronoun we.

He points out two classes: those who shrink back and those who believe. The first group perishes; the second is saved.) The pastor-writer encourages his people. He gives them words of comfort and assurance. He says, We belong to those people who believe and are saved. He knows the readers of his epistle and is confident that they will continue to believe. And the people realize that the person who shrinks back faces eternal condemnation, whereas he who believes obtains salvation.

The contrast is clearly delineated. No one can plead ignorance, for the one road leads to destruction; the other, to life.) In the concluding verses of chapter 10, the author introduces the concept faith. He sets the tone for a lengthy discussion about the heroes of faith by tracing sacred history from Abel to the prophets.) ) Practical Considerations in 10:32 39) You & joyfully accepted the confiscation of your property. This statement seems incongruous, unreal. All of us have a natural inclination to cherish and protect our own belongings. We are not unwilling to help people in need.

Indeed we give cheerfully. But we certainly do not shout for joy when our possessions are taken from us.) 1 1 2 8 0 “tw://bible.?id=42.6.27-42.6.28|AUTODETECT|” When Jesus asks us to love our enemies, to do good to those who hate us, to bless those who curse us, and to pray for those who mistreat us 7 1 -1 9 0 “tw://bible.?id=42.6.27-42.6.28|AUTODETECT|” Luke 6:27 28) 1 1 -1 9 0 “tw://bible.?id=42.6.29|AUTODETECT|” ), we readily consent. And when he continues and asks us to turn the other cheek when someone strikes us 7 1 -1 9 0 “tw://bible.?id=42.6.29|AUTODETECT|” Luke 6:29) 1 1 -1 9 0 “tw://bible.?id=42.6.30|AUTODETECT|” ), we nod our heads and are willing to endure physical abuse. But when Jesus says, Give to everyone who asks you, and if anyone takes what belongs to you, do not demand it back 7 1 -1 9 0 “tw://bible.?id=42.6.30|AUTODETECT|” Luke 6:30) 1 1 -1 9 0 0 ), we object. Our belongings are valuable to us, and we certainly make our unhappiness known when someone takes them from us. Jesus, however, wants us to cling not to earthly but to heavenly possessions. Treasures laid up in heaven are lasting; those on earth are fleeting.) 1 6 2 8 0 0 The recipients of Hebrews understood and applied the words of Jesus. When their possessions were taken away and when their property was confiscated, they realized they had better and lasting possessions in heaven.) When a member of the Jewish community converts to Christianity, a period of conflict begins in his family, household, and locale. The Hebrew or Jew who becomes a Christian faces alienation, especially when he receives the sacrament of baptism. The temptation to renounce Christ and return to the fold of Judaism is real, for being surrounded once more by relatives and friends signifies an end to persecution and hardship. The Epistle to the Hebrews is a letter of encouragement and admonition to all those who have confessed Christ as their Savior. Let no one shrink back and renounce Christ.

Turning one s back on him leads to condemnation and destruction. Do true believers fall away? No. By his Word and Spirit, God enables them to remain faithful to the end.) ) Greek Words, Phrases, and Constructions in 10:32 39) Verse 32) �p� �������� !����� the use of the definite article and the position of the adverb �������� (earlier) reveal that much time has elapsed since the occurrence of events to which the author alludes.) 1 1 2 8 0 “tw://bible.?id=43.1.9|AUTODETECT|” ����������� the aorist passive from ������ (I bring light to) may be understood spiritually to refer to accepting the truth of the gospel and being baptized 7 1 -1 9 0 “tw://bible.?id=43.1.9|AUTODETECT|” John 1:9) 1 1 -1 9 0 “tw://bible.?id=49.1.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.1.18|AUTODETECT|” Eph. 1:18) 1 1 -1 9 0 “tw://bible.?id=58.6.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.6.4|AUTODETECT|” Heb. 6:4) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 Verse 34) 1 1 2 8 0 “tw://bible.?id=50.1.7|AUTODETECT|” �������� this noun has been subject to change. Writes Bruce M. Metzger: The reading that best explains the origin of the others is �������� [prisoners], which is supported by good representatives of both the Alexandrian and the Western types of text, as well as several Eastern witnesses. Through transcriptional oversight the first iota was omitted, resulting in the reading ������� [bonds]. Then, in order to improve the sense, copyists added a personal pronoun, either �P��� [their], referring to those mentioned in ver[se] 33b, or ��� [my], in imitation of the statements of ) 7 1 -1 9 0 “tw://bible.?id=50.1.7|AUTODETECT|” Philippians 1:7) 1 1 -1 9 0 “tw://bible.?id=50.1.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=50.1.13|AUTODETECT|” 13) 1 1 -1 9 0 “tw://bible.?id=50.1.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=50.1.14|AUTODETECT|” 14) 1 1 -1 9 0 “tw://bible.?id=50.1.17|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=50.1.17|AUTODETECT|” 17) 1 1 -1 9 0 “tw://bible.?id=51.4.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.4.18|AUTODETECT|” Colossians 4:18) 1 1 -1 9 0 0 . ��44��) 1 12 2 8 0 0 U������ the collective noun is actually the equivalent of the more commonQ�������� (property).) Verse 35) �t �������� the aorist subjunctive preceded by the negative particle conveys the idea that the readers of the epistle were not throwing away their confidence. The writer only warns them never to think about doing this. The aorist subjunctive as imperative is balanced by the present imperative ������������� (v. 32).) %��� as an indefinite relative pronoun it has a causal connotation.) Verse 36) Q������� the noun derived from the verb Q������ (I remain, endure) is introduced by Q��������� (v. 32).) ��������� in 6:15 the synonym ������� appears (also see 11:33). The verb������ (in the middle: I receive, obtain) has the meaning of personally appropriating the promise. Its synonym ��������� (I attain, obtain) is a more general term.) Verse 39) !���� this personal pronoun stands first in the sentence, receives all the emphasis, and supports the verb ���� that is understood in the second part of the verse. The sentence is perfectly balanced to feature the opposites in the contrast.) Q�������� a noun derived from Q�������� (in the middle: I shrink) has its counterpart in �������.

And the noun ������� (destruction) from ������� (I destroy) is balanced by ����������� ����� (saving of the soul).) Summary of Chapter 10) The first section of chapter 10 is actually a continuation of the theme and content of the preceding chapter. In chapter 9 the author writes of the unique sacrifice of Christ, and in the first eighteen verses of chapter 10 he summarizes the teachings concerning this unique sacrifice. That is, Christ came to set aside the shadows of the Levitical priestly service. By his death he established the era of the new covenant.) 1 1 2 8 0 “tw://bible.?id=19.40.6-19.40.7|AUTODETECT|” Quoting ) 7 1 -1 9 0 “tw://bible.?id=19.40.6-19.40.7|AUTODETECT|” Psalms 40:6 7) 1 1 -1 9 0 0 , the writer of Hebrews underlines the significance of Christ s sacrifice over against animal sacrifices. Christ came to do the will of God. That is important, for God takes no pleasure in sacrifices and offerings of animals that were devoted to God as substitutes to atone for man s disobedience.) 1 25 2 8 0 0 The difference between the sacrificial system of the old covenant and that of the new covenant is the repetitive nature of presenting sacrifices in the one, and the once-for-all offering in the other. The sacrifice of Christ is sufficient to sanctify his people. They have God s law written on their hearts and minds. And they know that because of Christ s perfect sacrifice, their sins have been forgiven.) The second part of chapter 10 is also the beginning of the second part of the epistle. This segment features exhortations and admonitions. The readers are exhorted to enter the presence of God because Christ has opened the way by shedding his blood.) The writer encourages the believers to remain true to their confession; he challenges them to demonstrate their love in word and deed; and he admonishes them to seek the fellowship of the saints at worship.) He calls their attention once more (see 3:16 19; 6:4 6) to the sin of falling away from God.

He describes the horrible consequences of deliberately sinning against God. The warning against unbelief, See to it, brothers, that none of you has a sinful, unbelieving heart that turns away from the living God (3:12), is a recurring refrain in the epistle. In the present section the same warning, although in different wording, is given twice.) But besides warning the people, the author also encourages them. As a loving pastor, he tells them that God will richly reward their faith. They ought to persevere in doing the will of God and live by faith. Because of their faith in God, they are saved.) The chapter ends with the introduction of the concept faith.

And faith is the subject of the next chapter.) ) ) ) ) 1 Simon J. Kistemaker, The Psalm Citations in the Epistle to the Hebrews (Amsterdam: Van Soest, 1961), p. 126.) 2 Julius Schniewind and Gerhard Friedrich, TDNT, vol. 2, p. 284.) 3 German scholars aptly refer to this linguistic similarity. See SB, vol. 2, p. 358; Edward Riggenbach, Der Brief an die Hebr�er (Leipzig and Erlangen: Deichert, 1922), p. 300; Gustaf Dalman, The Words of Jesus (Edinburgh: Clark, 1909), p. 172; and Otto Michel, Der Brief an die Hebr�er, 10th ed. (G�ttingen: Vandenhoeck and Ruprecht, 1957), p. 223.) 4 The writer of Hebrews quotes from the Septuagint because this translation was familiar to him. In his epistle he provides no indication that he was familiar with the Hebrew text. The Septuagint reading, however, presents the basic meaning of the Hebrew original, even though the words differ.) 5 Representative translations of this phrase are in the scroll of the book (JB), roll of the book (R.S.V.), volume of the book (KJV), and the book of the Law (GNB).) 6 James Denney, The Death of Christ (London: Tyndale, 1960), pp. 122, 131. Also see F.

F. Bruce, The Epistle to the Hebrews, New International Commentary on the New Testament series (Grand Rapids: Eerdmans, 1964), p. 234; and Leon Morris, The Expositor s Bible Commentary, vol. 12, Hebrews (Grand Rapids: Zondervan, 1981), p. 100.) 7 A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research (Nashville: Broadman, 1934), p. 963.) JB Jerusalem Bible) R.S.V. Revised Standard Version) NAB New American Bible) NEB New English Bible) NIV New International Version) 8 Joseph H. Thayer, A Greek-English Lexicon of the New Testament (New York, Cincinnati, and Chicago: American Book Company, 1889), p. 40.) 9 In the original Greek the two particles men and de express contrast in verses 11 and 12.

They could be translated as on the one hand and on the other hand, but the NIV has omitted a translation for men (v. 11) and gives de as but (v. 12).) 10 The phrase for all time can be taken with the clause when he had offered or with the main verb sat down. The majority of translations take the phrase with the clause (NIV, NEB, MLB, R.S.V., ASV, RV, NKJV, KJV, and Phillips); others translate it with the main verb (JB, NAB, Moffatt).) 1 1 2 8 0 “tw://bible.?id=44.7.56|AUTODETECT|” 11 Michel, Hebr�er, p. 266. Luke s description of the Son of Man standing at the right hand of God 7 1 -1 9 0 “tw://bible.?id=44.7.56|AUTODETECT|” Acts 7:56) 1 1 -1 9 0 0 ) ought not be forced, because of the symbolism involved.) 1 5 2 8 0 0 12 Franz Delitzsch, Commentary on the Epistle to the Hebrews, 2 vols. (Edinburgh: Clark, 1877), vol. 2, p. 161.) 13 Ernst Hoffmann, NIDNTT, vol. 2, p. 245.) 14 Donald Guthrie, New Testament Theology (Downers Grove, Ill.: Inter-Varsity, 1981), p. 661, asserts, The N[ew] T[estament] is more concerned with the process of sanctifying or of becoming sanctified than with debating the nature of sanctification. ) 15 John Owen, An Exposition of Hebrews, 7 vols. in 4 (Evansville, Ind.: Sovereign Grace, 1960), vol. 6, p. 493. Owen writes that the purpose of Christ in offering himself was to sanctify the believer first and afterward to perfect him.) 16 B. F. Westcott, Commentary on the Epistle to the Hebrews (Grand Rapids: Eerdmans, 1950), p. 316.) 1 1 2 8 0 “tw://bible.?id=40.18.32|AUTODETECT|” 17 R. C. Trench in his Synonyms of the New Testament (Grand Rapids: Eerdmans, 1953), p. 119, comments on man s forgiveness: He, then, that is partaker of the [forgiveness], has his sins forgiven, so that, unless he brings them back upon himself by new and further disobedience 7 1 -1 9 0 “tw://bible.?id=40.18.32|AUTODETECT|” Matt. 18:32) 1 1 -1 9 0 “tw://bible.?id=40.18.34|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.18.34|AUTODETECT|” 34) 1 1 -1 9 0 “tw://bible.?id=61.1.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=61.1.9|AUTODETECT|” II Peter 1:9) 1 1 -1 9 0 “tw://bible.?id=61.2.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=61.2.20|AUTODETECT|” 2:20) 1 1 -1 9 0 0 ), they shall not be imputed to him, or mentioned against him any more. ) 1 3 2 8 0 0 18 John Calvin, Epistle to the Hebrews (Grand Rapids: Eerdmans, 1949), p. 230.) 19 Robertson, Grammar, p. 617.) 20 NEB. See also Westcott, Hebrews, p. 320; Ceslaus Spicq, L �p�tre aux H�breux, 3d ed., 2 vols. (Paris: Gabalda, 1953), vol. 2, p. 316: Hugh Montefiore, The Epistle to the Hebrews (New York and Evanston: Harper and Row, 1964), p. 173.) 1 1 2 8 0 “tw://bible.?id=58.10.20|AUTODETECT|” 21 Numerous short studies on this verse have been published, including those by Joachim Jeremias, Hebr�er 10, 20: tout estin tes sarkos autou, 7 1 -1 9 0 “tw://bible.?id=58.10.20|AUTODETECT|” Heb. 10, 20) 1 1 -1 9 0 “tw://bible.?id=58.10.19-58.10.25|AUTODETECT|” ): Apposition, Dependent or Explicative? NTS 20 (1974): 100 104; and G. M. M. Pelser, A Translation Problem. ) 7 1 -1 9 0 “tw://bible.?id=58.10.19-58.10.25|AUTODETECT|” Heb. 10:19 25) 1 1 -1 9 0 0 , Linguistics and Bible Translating. Neotestamentica 9 (1974): 53 54.) 1 7 2 8 0 0 22 F. W. Grosheide, De Brief aan de Hebree�n en de Brief van Jakobus (Kampen: Kok, 1955), p. 240. Also see Bruce, Hebrews, p. 250.) 23 John Brown, An Exposition of Hebrews (Edinburgh: Banner of Truth Trust, 1961), p. 464.) 24 Westcott, Hebrews, p. 325, expresses his disappointment in our inability to translate the Greek adequately. We translate good deeds, but the original emphasizes that the deeds themselves are noble.) 25 The Didache (The Apostolic Fathers, vol. 1), 16.2, p. 333 (LCL). Also see the Epistle of Barnabas (The Apostolic Fathers, vol. 1), 4.10, p. 353 (LCL).

Even in Jewish sources the same concern is expressed. Rabbi Hillel said, Separate not thyself from the community (Aboth 2.4, p. 14, Talmud). And Josephus writes in a similar vein; see his Antiquities of the Jews 4.203 4 (LCL).) 26 Philip Edgcumbe Hughes, Commentary on the Epistle to the Hebrews (Grand Rapids: Eerdmans, 1977), p. 416.) 27 Robertson, Grammar, p. 486, calls them passive verbs with rather remote accusative.) 28 Bauer, p. 301.) 1 1 2 8 0 “tw://bible.?id=12.9.33|AUTODETECT|” 29 The expression trample under foot (or variants) is common in the Old Testament 7 1 -1 9 0 “tw://bible.?id=12.9.33|AUTODETECT|” II Kings 9:33) 1 1 -1 9 0 “tw://bible.?id=23.26.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.26.6|AUTODETECT|” Isa. 26:6) 1 1 -1 9 0 “tw://bible.?id=27.8.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=27.8.10|AUTODETECT|” Dan. 8:10) 1 1 -1 9 0 “tw://bible.?id=33.7.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=33.7.10|AUTODETECT|” Mic. 7:10) 1 1 -1 9 0 “tw://bible.?id=39.4.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=39.4.3|AUTODETECT|” Mal. 4:3) 1 1 -1 9 0 “tw://bible.?id=40.5.13|AUTODETECT|” ). In the New Testament it occurs five times 7 1 -1 9 0 “tw://bible.?id=40.5.13|AUTODETECT|” Matt. 5:13) 1 1 -1 9 0 “tw://bible.?id=40.7.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.7.6|AUTODETECT|” 7:6) 1 1 -1 9 0 “tw://bible.?id=42.8.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.8.5|AUTODETECT|” Luke 8:5) 1 1 -1 9 0 “tw://bible.?id=42.12.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.12.1|AUTODETECT|” 12:1) 1 1 -1 9 0 “tw://bible.?id=58.10.29|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.10.29|AUTODETECT|” Heb. 10:29) 1 1 -1 9 0 0 ).) 1 7 2 8 0 0 30 Calvin, Hebrews, p. 248.) 31 The writer of Hebrews usually quotes the Septuagint translation, but not here. The Septuagint has, In the day of vengeance, I will repay. ) 32 Delitzsch, Hebrews, vol. 2, p. 190. Also see K. J. Thomas, The Use of the Septuagint in the Epistle to the Hebrews (Ph.D. diss., University of Manchester, 1959), p. 122. Perhaps the phraseology of the citation prevailed in an oral tradition on which the writers of the Targums and the writers of the New Testament relied.) 33 Robertson, Grammar, p. 743.

Italics his.) 34 Michel, Hebr�er, p. 239.) 35 Suetonius, Claudius, 25.4 (LCL). Since the Jews constantly made disturbances at the instigation of Chrestus [another form of Christus], he expelled them from Rome. ) 36 F. F. Bruce, New Testament History (Garden City, N.Y.: Doubleday, 1980), p. 297.) 1 1 2 8 0 “tw://bible.?id=58.12.4|AUTODETECT|” 37 Tacitus, Annals 15.44 (LCL). Bruce, Hebrews, p. 267, rules out identifying the persecution of the Hebrews with the Neronian persecution. Says he, It could never have been said to Roman Christians after a.d. 64 that they had not yet resisted unto blood, striving against sin ; that is precisely what they had done, and right nobly. Bruce, then, links the Hebrew persecution to the decree of Claudius. However, the clause you have not yet resisted to the point of shedding your blood 7 1 -1 9 0 “tw://bible.?id=58.12.4|AUTODETECT|” Heb. 12:4) 1 1 -1 9 0 0 ) must be seen in the context of the imagery used in verses 1 3. The clause should not be taken out of context and applied to historical references of an earlier chapter.) 1 7 2 8 0 0 38 Paul Christoph B�ttger, NIDNTT, vol. 3, p. 143.) 39 The noun promise occurs fifty-three times in the New Testament, fourteen of which are in Hebrews (4:1; 6:12, 15, 17; 7:6; 8:6; 9:15; 10:36; 11:9 [twice], 13, 17, 33, 39). The verb appears fifteen times, four of which are in Hebrews (6:13; 10:23; 11:11; 12:26).) 40 Ernst Hoffmann, NIDNTT, vol. 3, p. 73.) 41 Ernst Werner, The Sacred Bridge (London: D. Dobson, 1959), p. 140. The early church used nine songs taken from the Old Testament and five from the New Testament. See Kistemaker, Psalm Citations, p. 47.) 42 Grosheide, Hebree�n, p. 253. The writer of Hebrews avoids advocating works righteousness whereby man earns his salvation.

Man is declared righteous on the basis of faith in Christ.) 43 A few manuscripts have transposed the personal pronoun and have the reading, But the righteous will live by faith in me. ) 44 Bruce M. Metzger, A Textual Commentary on the Greek New Testament (London and New York: United Bible Societies, 1975), p. 670.)