HEBREWS 6 A. FOUNDATIONAL PRINCIPLES 1. GO ON

Transcription

1 HEBREWS 6 Paul has told them they are immature and unprepared for strong food. One would expect he would not proceed to feed them the liquid diet to which they were accustomed. When writing in a similar vein to the Corinthians he saw the need to continue feeding them milk, (1 Cor.3:2). Here it is obvious he saw no benefit to continue feeding them with milk. He begins this section with therefore leave the first principles and move on toward maturity. He was in effect saying you are immature, not ready for the solid food of the teaching regarding the Melchisedec priesthood of Christ, but it is time to grow up and move into this truth. Certainly, he saw the cure for their immaturity was an understanding and appreciation for the High Priesthood of Jesus. It would stretch their thinking as nothing else could. Their immaturity had lasted too long so now he would give them something that would draw them out of their immaturity. A. FOUNDATIONAL PRINCIPLES 1. GO ON THEREFORE LEAVING THE PRINCIPLES OF THE DOCTRINE OF CHRIST, LET US GO UNTO PERFECTION. We will discontinue discussing the elementary things and move on to more mature matters. We do not need to relay the foundational things but build upon them. They are being challenged to move away from the beginning word of Christ that is the Levitical ritual and the Old Covenant types. They are to come into the New Covenant truths which are built on those Old Covenant foundations. He lists these elementary doctrines which fall into three pairs. Repentance and faith; baptisms and laying on of hands; and resurrection and final judgment. The word doctrine or teaching in verse 2 is related to the word foundation in verse 1. The suggestion is the laying of foundation of repentance and faith consists of teaching about baptisms (ablution, washings or purification by water), laying on of hands, resurrection and judgment. We are here given the foundation of Christian teaching in a church which has a Jewish basis. Each item in this list could be found in an orthodox Jewish community. They had taken on a Christian context in the church but it shows existing Jewish beliefs and practices were use to build a foundation for Christian truth. Doctrines of washings, laying on of hands, resurrection and eternal judgment were part of not only the Pharisaic Jew who accepted the entire Old Testament, but also of the nonconformist Essene Jew. Leaving = Greek = aphiemi = apo = from and hiemi = to send therefore has the meaning of to send forth, let go, forgive, to let, suffer, permit, to leave, leave alone, forsake, neglect. The word speaks of separation. Not just removing an object from one location to another but leaving one viewpoint for another. It is a verb so it expresses action, the act of separating or leaving. It is a word used of people such as teachers, writers or speakers, who when presenting a topic, in the sense of to leave not to discuss. It is the word used of sending away the multitudes in Mt.13:36; Mk.4:36. The word is in a Greek aorist participle, which precedes the action of the leading verb in the sentence. In this verse the leading verb is ``let us go on''. The aorist tense shows a once and for all action. The thought here would be Therefore once and for all leave the

2 elementary principles of the doctrines of Christ, let us now go on to perfection. The leaving or abandoning comes first. A person cannot go on unless he first leaves that to which he has been attached. The word in the Greek is in the imperative so it is a command. Let us go on = Greek = phero = to carry or bear, used as bring or carry. The words bring and fetch are translated from this word. In this text it is in the passive so has the meaning of being carried along by the action of some outside influence. We have the command to leave, and having obeyed it let us be carried along to maturity. They are being exhorted to leave the first principles and move on. The author has stressed the superiority of Jesus over all the Old Covenant people and functions. His sacrifice is superior to the old sacrifices. Faith is the way of appropriating the salvation His High Priestly ministry provided by Calvary. He has warned them not to return in unbelief as did their forefathers. He has challenged them to continue in faith in the New Covenant provisions and promises. They have left the old sacrifices, identified themselves with the New Covenant people of God. The only turning back there could be was from faith in Christ as the High Priest and to the Old Covenant with its sacrifices. Therefore we conclude the first principles of the doctrine of Christ refer to the Old Covenant with its forms and sacrifices. The Hebrew Christians are then exhorted to abandon them. Leaving the Old let us be carried on unto perfection, that is unto the New Covenant sacrifice and provisions. The phrase the principles of the doctrines of Christ, is literally, the word of the beginning of Christ. It is the teaching concerning Him that is presented in the Old Covenant. The priesthood, Levitical sacrifices and even the tabernacle itself all speak of His person and work. This section is then in accord with the context of Hebrews. The word perfection = Greek = Telios = finished, complete or perfect, refers to the completed and perfect sacrifice of Christ under the New Covenant. He will argue in the next chapter if perfection (same word as used here) were in the Levitical priesthood, there would be no need for another priesthood. God did bring in another Priesthood after the order of Melchisedec therefore the New Covenant priesthood, with the once for all sacrifice for sins, completed what the Old Covenant priesthood, with the blood of bulls and goats could not make complete. These Hebrew Christians had moved to New Covenant reality and had been enlightened in the truth of Christ. They had seen the Old Covenant sacrifices were done away in Jesus. However the persecutions they suffered were causing them to waver. They were tending to return to the Old without feeling they were abandoning the New. They were letting the truth they had received slip away. They were here exhorted to abandon the Old and commit in faith to the New. They had not totally abandoned the New, there was a tendency to do so, which made them dull and sluggish but Paul is seeking to prevent the apostasy before it is too late. They are to leave dependence upon the Old Covenant sacrifices and allow the Holy Spirit to carry them along into the completed provisions of the New. Returning to the Old would be relaying the foundations of the Old Covenant. They would be trying to build on it again. The foundations he spoke about are now given in these two verses. 2. REPENTANCE

3 REPENTANCE FROM DEAD WORKS. These are works for which repentance is necessary and result in death, or separation from God. It is the evil works that under the Old Covenant were atoned for by the blood of bulls and goats. Under the New Covenant it is repentance toward God, blotted out by the sacrifice of Christ. Both Jesus and John the Baptist preached repentance, (Mt.3:2;Mk.1:4; Lk.3:8). Jesus called them to repent and believe the gospel for the kingdom of God was at hand, (Mk.1:15). Paul preached repentance toward God at Ephesus, (Acts 20:21). 3. FAITH FAITH TOWARD GOD. There is an intimate connection between repentance and faith. Faith is a vital aspect of the Old Covenant. Faith is required to be a part of the Covenant people of God. Abraham believed and it was counted for righteousness, (Gen.15:6). Habbakkuk 2:4 near the end of the Old Covenant era reminds the people the just shall live by faith. The recipients of Hebrews have been reminded it was because of unbelief those who came out of Egypt could not go into the land. They had been urged to learn that lesson and apply it to their situation. Faith must be not only in God Himself but in His messengers, the gospel, which was the same as faith in Christ Himself. They had been taught the way of faith in Jesus but it was upon the Old Covenant base which required faith in God, (Isa.7:9). 4. BAPTISMS (WASHINGS) THE DOCTRINES OF BAPTISMS, is the teaching of washings. This is part of the doctrine of repentance and faith. It is the action of repentance, the result of faith. The word baptisms here does not refer to Christian baptism, as some suggest. The word is plural and in this form is used in other scriptures for Jewish ceremonial washings, (9:10; Mk.7:4). The singular which refers to Christian baptism is used exclusively by Christian writers. It then is instruction about cleansing rites, a result of repentance and faith. These teachings provided the foundation for Christian teaching. Later, in 9:13, he uses Nu.19 which speaks of the ritual of the red heifer in an important ceremonial purification. It is used to show the efficacy of the sacrifice of Christ in the New Covenant spiritual order. Ezekiel referred to these washing in prophesying cleansing by the sprinkling of water, (36:25). 5. LAYING ON OF HANDS AND OF THE LAYING ON OF HANDS. The imposition of hands is related also to the repentance and faith doctrine. It refers to the Levitical practice of laying on of hands upon the burnt offering when it is offered (Lev.1:4). Aaron also laid both his hands on the head of the scapegoat after having offered the blood of atonement. He confessed the sins of Israel and then released the goat into the wilderness, (Lev.16:8,9,20-22). The laying on of hands was a legal and symbolic act. It symbolically transferred the sin of the offerer onto the animal, who then became guilty of the sin. Christ is the Lamb of God

4 who takes away our sin. We by faith lay hands upon Him and transfer our sin with its guilt to Him. He then becomes the one who bears the guilt of our sin. There is another purpose of the laying on of hands in the Old Testament. When someone was chosen for public office hands were laid upon him. Joshua was the outstanding example. Moses laid his hands upon him and he was full of wisdom because of it, and thus able to lead God's people, (Nu.27:18,23; Deut.34:9). The term also appears in rabbinical Judaism in the sense of ordination of elders. Christians have practiced this rite since the beginning. It is associated with the impartation of the Holy Spirit. It is also associated with prophecy and the impartation of spiritual gifts. The laying of hands is mentioned in the sending forth of ministries and related to the setting in of leadership. However this is probably not what the author had in mind here. He seems to be referring to the Old Testament form. That would fit the context of comparing the Old with the New as he has done to this point in the book. 6. RESURRECTION RESURRECTION OF THE DEAD. The resurrection was a part of the Old Covenant teaching. It was not as clearly taught as it was in the New Covenant but it was there. It was taught in such Old Testament passages as Isa.26:19 and in Dan.12:2. Jesus in answering the Sadducees quoted Ex.3:6 (in Mk.12:26), and stated when God is declared the God the fathers He is the God of the living not the dead, and referred it to the resurrection. We know the Pharisees believed in the resurrection. The resurrection of Christ gave the doctrine special significance to the church. Because He lives we have the hope of eternal life. His resurrection verified His Messiahship. He was declared the Son of God by the resurrection from the dead, (Rom.1:4). He then is the fulfillment of the Old Covenant. 7. ETERNAL JUDGMENT ETERNAL JUDGMENT. The belief in resurrection was closely associated with the anticipation of judgment. God was known as the righteous judge of all the earth and particularly the judge of His people, (Gen.18:25;Isa.33:22). His judgment was seen in the offerings and sacrifices. The innocent animal in bearing the guilt of His people demonstrated the judgment of God. If the sacrifice should not suffice then that judgment would be upon the offerer and it would be eternal judgment. God judged in history which was a picture of the eternal judgment that culminates history. Jesus, who is the one ``like unto the son of man'' is the one through whom the final and eternal judgment will be accomplished, (Dan.7:9;Mt.25:31;Jn.5:22,27; Acts 17:31). 8. DETERMINATION AND THIS WE WILL DO IF GOD PERMIT. The foundation had been laid in the Old Covenant. Their lives were already based on this foundation and they had received the good news of the New Covenant. The things of the Old Covenant had a new and fresh meaning because Christ had come in fulfillment of these types. The Jewish Christians

5 had to exercise more caution than their pagan counterparts. A pagan turning from the gospel to his former paganism made a clear cut break from Christ and returned to his past. A Jewish Christian could gradually slide back to his Judaism and it be almost imperceptible in the beginning. Under the pressure of persecution or persuasion he could make compromises and give up those areas of faith that are particularly Christian. He could do this and not feel he was leaving the principles of repentance and faith. The author realizes to go back over these things would not help this waywardness. He challenges them to move on to the things that belong to spiritual maturity. The hope is the teaching would lead them into maturity. They would do this God permitting. The implication is God may not permit it. Looking at context, God did not permit the unbelieving ancestors to enter Canaan. If they followed the same example of unbelief they would be prevented from entering into the promises of God under the New Covenant. Their choice was to go back to the sacrifices and Aaronic priesthood or move forward in faith in Christ as their complete sacrifice and High Priest. If they acted in faith God would permit their progress. If not they would be prevented from going forward. B. IMPOSSIBILITY OF RENEWAL FOR IT IS IMPOSSIBLE for those who were once enlightened and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, (vs5) and have tasted the good word of God, and the powers of the world to come, (vs 6) IF THEY SHALL FALL AWAY, TO RENEW THEM AGAIN TO REPENTANCE; seeing they crucify to themselves the Son of God afresh, and put Him to an open shame. The relaying of the foundation would serve no purpose, since if they apostatized, they could not be restored. If they persisted in returning to the Old Covenant they could not be brought back to repentance under the New. The Greek word for impossible = adunatos = a = negative, dunatos = able, strong, therefore = unable, weak, impotent, not possible, could not do, impossible. The word cannot be diluted to mean difficult. It is the same word used in 6:18;10:4; and 11:6. In these references it can only mean impossible. Renew = Greek = Anakainizio = ana = back or again and kainos = new, not recent but different, therefore = impossible to renew. One who has once experienced renewal cannot again have that experience. He cannot again be brought to a life changing repentance. Repentance is the work of the Holy Spirit and once they had acted upon His work by faith in Christ, to turn back would mean it is impossible for them to be brought back to repentance again. The writer is not here question the final perseverance of the saints. He is stating those who persevere are the true saints. It appears as though the persons here described have been inoculated with a dose of Christianity which makes them immune from the true receiving of the gospel. They are like the side on the stony ground. It had no root, but came up quickly and for a time seemed no different from the seed growing on the good soil. When the time of testing came, then the true nature of the plant was revealed. The time of testing had now come for these Hebrews and their response would show whether or not the seed had fallen in good ground.

6 This paragraph makes clear it is impossible for a true believer to be lost. Those who hold to the idea one can ``backslide'' and be lost usually hold a backslider can also be saved again. This verse clearly states this is not so. If it is possible for a true believer to backslide and be lost, then it is impossible for him to be restored. That is further than most Arminians are willing to go. 1. ENLIGHTENED These Hebrews like the spies had a foretaste of Canaan. They were recipients of God's grace and had a knowledge of what was ahead for them. They WERE ONCE ENLIGHTENED. They had received the light. Once = Greek = hapax = once, one time, literally once for all. It is something which having been done is perpetually valid and never needs to be done again. The light of the gospel had broken upon them and they would never be the same. They could not go back into the darkness without sinning against the light. That sin by its nature would be unforgivable. The truth given to them had been so thorough there was clarity of understanding. The Holy Spirit had brought the truth to their understanding, so it was a clarity of spiritual understanding not just mental comprehension. 2. TASTED They had TASTED OF THE HEAVENLY GIFT. They had reached out and receive a taste of spiritual things. Like the taking of the Lord's table they had a taste of the things of God, in a way gave them a feel for their character and quality. They, like the spies of Kadesh-Barnea, who saw the land, had its fruit in their hands and yet turned back, have not had a taste of the heavenly fruit. The word once meaning once for all, applies to this phrase also. 3. PARTAKERS They had been MADE PARTAKERS OF THE HOLY GHOST. The definite article does not appear in the Greek so some suggest the gifts and operations of the Holy Spirit are meant here. However such a decision cannot be made by the presence or absence of the definite article. It is clear the person of the Holy Spirit is in view in this phrase. Partaker = Greek = metochos = sharing in, partaking of. It is translated partners (Lk.5:7) and partakers (Heb.3:1,14;12:8). It is one who cooperates with another in a common task or possession. They had cooperated with the work of the Holy Spirit and were partners with Him. If the work was truly one done in their hearts and not just a surface or emotional response then they would remain faithful. However they would be responsible if they turned back because of the work of the Holy Spirit in their lives. 4. WORLD TO COME

7 AND HAVE TASTED THE GOOD WORD OF GOD, AND THE POWERS OF THE WORLD TO COME. They had begun to receive the word of God and tasted of its goodness. God's judgments are sweeter than honey in the honeycomb (Psa.19:10). His words are sweet to the taste, sweeter than honey, (Psa.119:103). The rhema had been given to them. There had been a response. They had found it good and life changing. They had only a taste, more and better was yet to come. If they turned back from this they were leaving the good word behind and returning to a dead letter. They had a taste of the powers of the world to come. Power = Greek = Dunamis = power, ability, physical or moral as residing in a person or thing, power in action, inherent ability or capability to perform anything. It is the word generally used to refer to miracles and is translated wonderful works, mighty works, miracles or powers. Jesus came preaching the kingdom of God, and demonstrating it by miraculous power. He said if he cast out demons by the Spirit of God then the kingdom was come unto them, (Mt.12:28). World = Greek = aion = an age, period of time. In the New Testament its usage is of moral or spiritual characteristics. It is also translated age. It is always distinguished from kosmos even when they two are used in a context that seems to express the same idea. The age to come here is the Messianic age. The power of the Holy Spirit which began to be demonstrated in the life of Christ was continued in the ministry of the early church. These Hebrews Christians had tasted of this power, it was the power of the New Covenant. A return to the Old Covenant would be a denial of this power, and returning to a lifeless form in the face of the living power of the New Covenant. The power of the Holy Spirit manifested in the New Covenant is intended to be demonstrated by His covenant people throughout the Messianic that is New Covenant age. 5. FALL AWAY IF THEY SHALL FALL AWAY, TO RENEW THEM AGAIN UNTO REPENTANCE. The warning is given to turn away from the New Covenant after having experienced the things mentioned is to forever close the door to repentance. It is a real warning against a real danger. Some suggest the author is setting up a hypothetical situation which is not applicable to today. The thought is it was a sin peculiar to the Hebrews because of the temple and sacrifices were in existence in a transitional period. Since these are no longer in existence neither is this situation. The thought here is apostasy, which does not need a temple, sacrifices or transitional period to take place. Apostasy is eternally fatal. We need not take the other extreme which says sins after baptism are unforgivable. There is a difference in Hebrews as there is in the Old Testament between inadvertent sin and willful sin. The sin in view here is a deliberated turning away from the truth, a determined apostasy. Those who deliberately refuse to bow to the claims of Christ can find no place of repentance elsewhere. If they shall fall away = Greek = parapipto = to fall beside a person or thing, to slip aside, therefore to deviate from the right path, to turn aside, to wander. Palin = again. The word was used in the papyri to mean that if the terms of a contract were broken or in any other way rendered invalid. It was also used in a document that speaks of an

8 individual who falls back on an earlier interpretation of a verb. It is used in this manner here in Hebrews they were breaking the terms of the New Covenant contract and falling back from a New Covenant understanding to return to an Old Covenant way. The translation states the meaning well, if they should fall away, they do not need too, in fact if they are true saints they won't but if they do there are dire consequences. a. CRUCIFY CHRIST AGAIN SEEING THEY CRUCIFY TO THEMSELVES THE SON OF GOD AFRESH, AND PUT HIM TO AN OPEN SHAME. The act to returning to the Old is a repudiation of Christ and His work. They are crucifying Him afresh. The return to the sacrifices crucifies Him again and openly shames Him. The word afresh is not in the Greek but was included because of a prefixed preposition to the verb which means to crucify. It is not needed nor warranted in the Greek. The preposition means up and it refers to lifting up on the cross. The compound verb was used and understood in the Greek world to mean to crucify. Any crucifying to themselves would be a fresh crucifixion. The words to themselves give the thought of as far as they are concerned. One who apostatizes crucifies Christ to himself by confirming the action of those who actually crucified Him and declaring the he himself has tried Jesus and found Him to be a deceiver and false Messiah therefore worthy of death. Putting Him to an open shame in the Greek implies public disgrace, loss of character or reputation, contempt or extreme vileness. It was the kind of thing done in exposing the bodies of executed criminals or as in Nu.25:4 hanging the heads of those who participated in the sins of Baal-poer. The writer here is stating they would be treating the Saviour in this manner by returning to the Old Covenant. In do this their hearts would be hardened to the work of the Holy Spirit and they would be lost, without hope of restoration. God has promised to forgive the sinner who truly repents. The Scripture and experience declare a person can reach a place where his state of heart is such he cannot repent. b. REJECTED FOR THE EARTH WHICH DRINKETH IN THE RAIN, THAT COMETH UPON IT, AND BRINGETH FORTH HERBS MEET FOR THEM BY WHOM IT IS DRESSED, RECEIVETH BLESSING FROM GOD; (8) BUT THAT WHICH BEARETH THORNS AND BRIERS IS REJECTED AND NIGH UNTO CURSING; WHOSE END IS TO BE BURNED. Paul now uses the analogy of the earth receiving the rain. The frequent and plenteous rain is like the illumination of the Spirit they had received. Some ground responded by producing useful fruit. The land was cultivated, the rain fell and the ground produced a good crop. These are those who receive the New Covenant and maintain their faithfulness to it. They are blessed of God and a blessing to those around them. The land received the same rain and cultivation produced weeds. They like Isaiah's vineyard (Isa.5:) were cultivated, received the rain but when harvest time came they produced sour grapes. The problem was not with the seed, the rain or the husbandmen,

9 it was bad ground. Those who receive the New Covenant and then turn from it come under the judgment of God. He who turns in apostasy from God can only look forward to the penalty of rejection. C. HIGHER EXPECTATIONS 1. BETTER THINGS BUT BELOVED, WE ARE PERSUADED BETTER THINGS OF YOU, AND THINGS THAT ACCOMPANY SALVATION, THOUGH WE THUS SPEAK. The apostle now moves to reassure the Hebrew Christians. He has given stern warning but he wants them to understand he does not consider them apostates. He desires them to understand he is not even looking at them as potential apostates. He let them know he believed and hoped the best in them because they had the fruits of salvation manifested in their lives. He looked at their fruit and saw it gave evidence to genuineness of their salvation. He, therefore desired to encourage them not wanting what he had just shared with them to be a source of discouragement to them. He calls them beloved, a word which appears only in this reference in this epistle. The word is in the plural in the Greek and is the word used of God's love. Therefore it could be translated divinely loved ones. He thus reassures them they are loved of God and himself. He has only given them this warning because of his great love for them and his desire to see them reap the full benefits of the New Covenant. The word persuaded = Greek = peiteuo = to persuade and is here in the passive voice which means to allow oneself to be persuaded. The thought here would be Paul had questioned their commitment but had over come his doubts. He had come to a settled conviction they would not turn back. He reached this conclusion because they had the fruits of salvation. Works could not and did not bring salvation. Because they had entered into the New Covenant works of the New Covenant were demonstrated in their lives. Even though he had spoken the warning to them, he acknowledged they had the evidences of being true saints. He then summarizes the actions that bore witness to the truth of their profession. 2. FAITHFUL MINISTER FOR GOD IS NOT UNRIGHTEOUS TO FORGET YOUR WORK AND LABOUR OF LOVE, WHICH YE HAVE SHOWN TOWARD HIS NAME, IN THAT YE HAVE MINISTERED TO THE SAINTS, AND DO MINISTER. Their faithfulness in serving God by serving His people is evidence of the validity of the inward work in their lives. The point he is making is the acts of service performed to the people of God are counted as being done to God Himself. Such acts will receive a just and proper reward. He who receives a prophet in the name of a prophet will receive a prophet's reward, (Mt.10:41). Their service had been given in the past and continued to the present time. God is not unrighteous, that is He is righteous and will remember the service given, the love demonstrated and therefore recompense them adequately.

10 AND WE DESIRE THAT EVERY ONE OF YOU DO SHOW THE SAME DILIGENCE TO THE FULL ASSURANCE OF HOPE UNTO THE END. Paul expresses the desire each one would persevere in the way they have begun. The purpose of the previous warning had been to spur them to faithfulness. They had demonstrated their love and faithfulness in service no he encourages them to continue diligently in that vein. Diligence = Greek = spoude = earnestness, zeal and sometimes the haste that accompanies this. Their earnestness and zeal in performing the acts of service are to continue with the same fervor they had displayed in the past. Not just collectively but as individuals they were to continue in their service. They are to maintain their confidence the fulfillment of those things anticipated by the promises of the New Covenant. He who endures to the end shall be saved. Those are the ones who receive the reward having proving they are the true saints. The perseverance of the saints is guaranteed, but they must persevere in order to attain it. THAT YE BE NOT SLOTHFUL, BUT FOLLOWERS OF THEM WHO THROUGH FAITH AND PATIENCE INHERIT THE PROMISES. The danger their zeal would wane and they would become careless is always present. He encourages them to be on guard against such possibility. Slothful = Greek = nothros = habitually idle or lazy, sluggish. If they were dull or sluggish they would let slip the evidence of their salvation. They were instead to follow the examples of faith of those who had gone on before. It takes faith and patience to received the fulfillment of the promises. The fact these two ingredients are needed indicates they must continue to press in order to receive. Looking to the examples that have been set, we are to walk the same pathway to receive the inheritance promised to us. Paul having indicated they were to follow the father, Abraham, Isaac, Jacob and others who had gone before will now turn to one of them as an example. He uses Abraham as an illustration. D. ABRAHAM'S EXAMPLE 1. GOD'S PROMISE FOR WHEN GOD MADE PROMISE TO ABRAHAM, BECAUSE HE COULD SWEAR BY NO GREATER, HE SWARE BY HIMSELF. Abraham, the father of those of faith, is now used as an example of one who persevered. The Bible makes it clear it is not biological descent from Abraham that counts but rather following in his example of faith. John the Baptist said God could perform a miracle and have children of Abraham, (Mt.3:9;Lk.3:8). Abraham believed God and it was counted to him for righteousness, (Gen.15:6;Rom.4:3; Gal.3:6). Abraham is here presented as the great example of one who having received the promises, lived in the blessing of them and with faith and hope persevered unto the end. The promise was confirmed by an oath. It was a promise but God wanted to instill unshakable confidence in Abraham. Therefore, He entered into an unbreakable blood covenant as recorded in Gen. 15. He also established the promise by an oath, sworn by Himself. He in effect says I am God, Supreme and exalted, and as I live this will be fulfilled. If the promise fails I will cease to exist. These Hebrew Christians were wavering. They were being persecuted by Judaism. They were restless anticipating the return of the Lord, which it appeared to them was

11 delayed. It brought questions to mind about their hope. Paul was conscious of this and later told them it would happen, (10:37). He would also later give other examples of people of faith who were persevering, one of whom was Abraham, (Chapter 11). He selects Abraham here not only because he was significant for his faith in the promise of God but also because he has a part in the story relating to Melchisedec. The faithfulness of God the Abrahamic promise is an example of His faithfulness to another of His promises, the promise of the Melchisedec priesthood. The two promises are related. Paul works out the Abrahamic promise in Galatians and the Melchisedec here. SAYING, SURELY BLESSING I WILL BLESS THEE, AND MULTIPLYING I WILL MULTIPLY THEE. This statement is taken from the Abrahamic Covenant. The phrase is an Hebraism emphasizing the thought. It was made specifically at the time when Abraham offered up Isaac, (Gen.22:16). It was a further enlargement and definition of the promise to bless him and make him a great nation, (Gen.12:2). When the original promise was made, he and Sarah were childless. In time it was clarified and he knew the promised seed would be through Sarah. It, he knew was impossible as Sarah was well pass the age of childbearing. Her continued to believe God and eventually Isaac was born. Isaac was the promised seed and it was in him the promises would be fulfilled. When God required Isaac be offered as a sacrifice, Abraham in faith obeyed. He knew God was faithful and would raise him from the dead if necessary. In a sense he did raise him from the dead, (Heb.11:19). It was as a result of this situation the promise was restated in more elaborate terms, and confirmed with an oath. 2. ABRAHAM'S PATIENCE AND SO AFTER HE HAD PATIENTLY ENDURED, HE OBTAINED THE PROMISE. This is a restatement of verse 12, Abraham being one of those who through faith and patience inherited the promises. Obtained = Greek = epitugchano = to light or hit upon a person of thing, to attain, obtain. The thought being Abraham did not personally receive the complete fulfillment of the promise but only the earnest or down payment of the inheritance. Much of the promise would be fulfilled in the distant future. However the restoring and releasing of Isaac, upon whose survival the fulfillment of the promise depended, in a real sense was the obtaining of the promise. 3. HUMAN OATHS CONFIRMED FOR MEN VERILY SWEAR BY THE GREATER: AND AN OATH FOR CONFIRMATION IS TO THEM AN END OF ALL STRIFE. When human beings desire to emphasize the certainty and solemnity of their words, the put themselves under oath by someone or something greater than themselves. In the Greek there is the definite article before the word oath. It is the oath used to confirm something. When it is invoked it brings an end to contradiction or disputations. Strife = Greek = antilogia = anti = against logia (lego) = to speak therefore means gainsaying or contradiction. 4. GOD'S IMMUTABLE CHRIST

12 WHEREIN GOD, WILLING MORE ABUNDANTLY TO SHOW UNTO THE HEIRS OF PROMISE THE IMMUTABILITY OF HIS COUNSEL, CONFIRMED IT BY AN OATH. Abraham swore by God and had others do the same, (Gen.14:22; 21:23; 24:3). God had no one greater so when He desired to confirm His promise He swore by Himself. If we take the phrase ``As I live'' which is used frequently in the Old Testament as an oath, God often bound Himself by such an oath. The insistence here on God's oath to confirm the promise to Abraham opens the mind of the reader to the fact Yahweh swore and will not repent, in saying concerning Christ, you are a priest forever after the order of Melchisedec. The word wherein, gives the thought in line with the universal custom. An oath is something that convinces human beings. God then over looks the insult of unbelief in His word and lowers Himself to the human level and confirms His word with an oath. Willing = Greek = boulomai = willing in the sense of desire founded on the reasoning faculties rather than the emotions (thelo). Seeing human frailties God was willing to do this and that. The use of the word abundant emphasizing the great desire and love of God to give the promise. It was His joy to emphasize the certainty of its fulfillment. Immutability = Greek = ametatheton from metatithemi = tithemi to place and meta = prefix meaning change. The compound word means to change place, to transpose two things so one is in the place of another. The noun metathemenos which is derived from this word means a turncoat. The prefix A = non and makes it mean the opposite. Therefore it means God will not change His position on the promise He has made. He has given a promise, He will not be a turn coat but will stand by His word. His position is unchangeable, because the promise is based upon His counsel which is itself immutable. Counsel = Greek = boule, related to boulomai, = desire that comes from the reason. The Godhead in council gave the counsel one who received the promise could see its fulfillment. He could be certain because the promise was in and to Christ. Confirmed = Greek = mesiteuo = to act as a mediator between litigating or covenanting parties, to accomplish something by interposing between two parties. Mesites is a sponsor or surety. Mesiteuo is to pledge one's self, to give surety. God placed Himself between Himself and the inheritors of the promise. The definite article comes before the word promise in the Greek. Therefore a particular promise is referred to. It is the promise to Abraham of blessing, through the seed. The simple word of God would be sufficient but by confirming it He makes it doubly sure. It was more for the benefit of the heirs of the promise, who were yet to come that the oath was made. The patriarchs to whom the promise was made did not receive the promise (11:39) in it fullness. Those who have come into the gospel have received the fulfillment of the oath sworn to Abraham. THAT BY TWO IMMUTABLE THINGS, IN WHICH IT WAS IMPOSSIBLE FOR GOD TO LIE, WE MIGHT HAVE STRONG CONSOLATION, WHO HAVE FLED FOR REFUGE TO LAY HOLD UPON THE HOPE SET BEFORE US. It is to the recipients of the gospel for whom such strong encouragement was needed. Two unchangeable things are used to bring this consolation. The one being the promise itself, for it is impossible for God to lie. The other being the oath which confirmed the promise. Things = Greek = pragma from prasso = to do, practice, accomplish, perform. Pragma means more than a thing, it

13 also speaks of an accomplished fact, that which has been done. The two things done are the promise and the oath. Neither of these is subject to change. Consolation = parakaleo = kaleo = to call and para = prefix making the compound word to mean, to call earnestly, to exhort, to encourage. Strong = Greek = ischuros = indwelling strength embodied, or put forth aggressively or as an obstacle to resistance, as an army or fortress. The encouragement received from the promise and oath of God is as a strong army or fortress which comes against doubt and discouragement. It should keep His people from apostatizing. The consolation is for those who have come to the refuge and laid hold of the hope. Fled for refuge = Greek = katapheugo = flee for refuge. It is the word used in the Septuagint in Deut. 4:42 referring to the man slayer who killed someone accidentally. He could escape the avenger of blood by fleeing for refuge to the city of refuge. Here is speaks of the sinner fleeing from the penalty of sin to the great High Priest. It is He who as offered the atonement for him and his sin. He is the only hope of the guilty sinner. 5. SURE ANCHOR WHICH HOPE WE HAVE AS AN ANCHOR OF THE SOUL, BOTH SURE AND STEADFAST, AND WHICH ENTERETH INTO THAT WITHIN THE VEIL. The hope or assurance is our anchor is His promise. The use of the analogy of the anchor is meant to illustrate we are secured to an immovable object, the throne of God. Within the veil was the ark of the covenant and the mercy seat, it was the earthly throne room of Yahweh. In the earthly tabernacle this room was veiled off by a large heavy curtain. Access to it was extremely limited, and then only to the high priest and after an elaborate ceremony. They were sealed off from the presence of God. We on the other hand are in a different situation. Christ has come, fulfilled the terms of the Eternal Covenant and is now seated in the presence of God on our behalf. Our hope is fixed there because He is there. It is a corroboration of our hope. Abraham trusted in the promise and oath of God. We have more than that upon which to rest or anchor our hope. We have the fulfillment of the promise in the exaltation of Christ. Sure = Greek = asphale = a = not and sphallo to make totter, therefore not to make totter, not to baffle or foil. It means something that cannot be made to totter when put to the test. Steadfast = Greek = bebaian = sustaining one's steps in going. It refers to ability of something to withstand the pressure of being stepped on. The hope given in Christ is one which anchors the soul and cannot be made to totter or break down when put under pressure, stress or strain. The anchor enters within the veil. That is something that is further within. Our anchor is secured inside the heavenly holy of Holies. The analogy is one of our present circumstances of being on the sea of life, our soul is as a ship. The bottom of the sea is a picture of the hidden reality of the heavenly throne room. The soul is tossed about upon the raging sea as a tempest tossed ship on a stormy sea. Nevertheless it is held steady because the anchor is secure, held by faith in the promise and reality beyond the veil.

14 WHITHER THE FORERUNNER IS FOR US ENTERED, EVEN JESUS, MADE AN HIGH PRIEST FOR EVER AFTER THE ORDER OF MELCHISEDEC. Jesus has entered that world not only on His behalf but for His people as well. The anchor of the soul is anchored to the Rock of Ages. He is entered as our forerunner. Forerunner is a word that has the idea of precedence rather than speed. This is a different idea than the Aaronic high priesthood. The high priest entered only as the representative of the people, not as a forerunner. He went in once a year and those for whom he entered could not follow him. He was not was not a pioneer cutting a pathway for them. In chapter 10:19,20 the author encourages the Hebrew Christians to enter the Holy of Holies personally. The Old Covenant believer could not do this, but the New Covenant believer can because of a forerunner who blazed the trail for him. The definite article the is not in the Greek. So the Greek does not indicate these Christians were familiar with the idea, as does the English translation. Jesus in His earthly ministry had said He would go and prepare a place for us. This forerunner did that but His work was more than that of preparation. The thought given the context of this passage is the work of redemption has been accomplished and the first fruits are being enjoyed. The full harvest is yet to come. His representation at the right hand of the majesty on high is a safety feature for the church and an anticipation of her eventual glorification. Paul now comes back to the thought from which he digressed in chapter 5:11, that of the Melchisedec priesthood of Christ. He has illustrated the qualifications and work of high priesthood from the Aaronic line but Christ is not of the line of Aaron by of Melchisedec. It is an eternal Priesthood which had no beginning nor ending. The Aaronic high priest would enter once a year bearing the names of the twelve tribes of Israel inscribed on onyx stones, on his shoulders and breastplate. This symbolized they were carried into the presence of God on the shoulders of his strength and the heart of his love. Our forerunner, the High Priest of the eternal order of Melchisedec carries those who trust in Him upon His omnipotent shoulders and upon the heart of His infinite love. Therefore they are instructed to continue in their faith in Him and in loyalty to the superior New Covenant, rather than turn back to the Old Covenant. Our writer will now continue to speak about the matter of the Melchisedec priesthood. The matters may be hard for them to grasp because of their immaturity. They need to be educated in these things to bring them to a maturity of life and faith. SEE NOTE 6 A There is a scriptural example of one who heard the gospel respond and presumably received the Spirit by the laying on of hands. He was Simon Magus, denounced to his face by Peter as being a gall of bitterness and in the bond of iniquity (Acts 8:9,18). In the following decades he showed his true colours by being the most determined opponent of apostolic Christianity.

15 Enlightened or illuminated means the knowledge of the truth as is seen by comparing vs 32 and 26 of chapter 10. Believers have a taste of the whole word of promise. The world to come is contrasted with the course of this world mentioned in Eph.2:2. This present world is in disarray because God is not the source and goal of its actions. The world to come is centred around Him, Christians serve Him to make the world to come a present reality. The inner spiritual world manifested in demonstration of the power of God is a foretaste of the coming inheritance at the culmination of all things. When Christians turn from the light in the manner spoke of here they do inwardly what the Jews did outwardly. They tear Him out of their hearts and exhibit Him to the open ridicule of the world as one common and powerless. vs 10 He will speak of things that show their salvation. These things are found in the true saints not in others. Love for the brethren shows we have passed from death to life, (1 Jn.3:13-15). The teaching of the Scripture is that those who have these things have eternal life and an apostate always lacks these things. We do not have an inherent right to a reward. A servant has no merit he only does what is his duty. Our best performances are minuscule compared to what is left undone. All strength to do what we do comes from God. Nevertheless God out of His abundant grace has promised us a reward. So it is His promise, not our works that would make it unrighteous if He were not to reward good works. God will be debtor to no one. It is not that the fathers have already inherited the fulfilled promises but that they embraced and had assurance of them. It refers to those in every age who have been are or shall be the inheritors of the promises.

16 Super abundant blessing and multiplying. God descended, as it were, from His own absolute exaltation, in order, so to speak, to look up to Himself after the manner of men and take Himself to witness; and so by a gracious condescension confirmed the promise for the sake of the inheritors. (Delitzsch quoted by Weust ``Hebrews in the Greek New Testament, page 123). We have an anchor that keeps the soul Steadfast and sure while the billows roll Anchored in the Rock which cannot move Grounded firm and deep in the Saviour's love Upon life's boundless ocean where might billows roll I've fixed my hope in Jesus blest anchor of my soul When trial fierce assail me as storms are gathering o'er I rest upon His mercy and trust Him more I've anchored in Jesus, The storms of life I'll brave I've anchored in Jesus, I fear no wind or wave I've anchored in Jesus, for He hath pow'r to save I'v anchored to the Rock of Ages