Course Notes

for NTG850

HEBREWS

 

 

 

 

 

 

 

 

 

 

Robert C. Newman

Biblical Theological Seminary

Hatfield, Pennsylvania

 

 

Table of Contents

 

 

I.  Introduction to Letter to Hebrews                                                                                      1-13

 

A. Recipients of Letter - 1

 

B. Date of Letter - 2

 

C. Authorship of Letter - 3

 

D. Outline of Letter - 6

 

E. Argument of Letter - 8

 

II. Exegesis of Letter toHebrews                                                                                           14-29

 

A. Prologue (1:1-4) - 14

 

B. Son Superior to Old CovenantMediators (1:5-7:28) - 14

 

1. Superior to Angels (1:5-2:18) -14

2. Superior to Moses (3:1-4:13) - 16

3. Superior to High Priests(4:14-7:28) - 19

 

C. Son Superior to Old CovenantProvisions (chs 8-10) - 23

 

1. Better Covenant (ch 8) - 23

2. Better Sanctuary (9:1-12) - 23

3. Better Sacrifice (9:13-10:18) -24

4. Exhortation: Don't shrink back(10:19-39) - 25

 

D. Final Plea for Persevering Faith(chs 11-12) - 25

 

1. Faith Working in the Past (ch11) - 25

2. Faith Working in the Present(ch 12) - 27

 

E. Conclusion (ch 13) – 28

 

Appendix                                                                                                                   30

                        Useof the Old Testament in Hebrews 1 - 30

                        Heb9:16-17 in Various Translations  - 30                                         


Lecture Notes on Letter to the Hebrews

 

 

I. Introduction to the Letter to the Hebrews

 

A. Recipients of the Letter

 

1. Title of the Letter

 

Present Greek title ΠΡΟΣΕΒΡΑIΟΥΣ known back as far as late 2ndcentury:

            p46,Clem Alex (Eus HE 6.14.3‑4),Tertullian On Modesty

Might beoriginal, but parallelism to structure of Pauline titles suggests that itprobably was added when Hebrews began to circulate as part of collection ofPauline epistles.

"Hebrews" in title could be taken 2 differentways:

(1) To Jews as contrasted withGentiles

(2) To Jews of Hebrew rather thanHellenistic culture

Given Hellenistic style of letter,(1) more likely.

 

2. Internal Evidence for Recipients

 

Agrees with titlein picturing Jewish Christian recipients, as book nowhere deals with Gentileconverts or controversies

Not a general epistle, but addressed to a specific groupwith following traits:

(1) a small group, possibly a housechurch (5:12, 13:19,13:23),

addressed separately from leaders(13:24) and rest of saints in area (ibid, 10:25?)     (2) learned of Christ from those who had seen himpersonally (2:3f)

(3) since conversion had facedpersecution:

            (a)esp once earlier (10:32ff), involving abuse, loss of property, imprisonment,

but apparently not martyrdom(12:4),

unless former leaders weremartyred then (13:7)

(b) had shown faith thru serviceto other Christians (6:10),

caring for persecuted (10:34)

(c) now under temptation toapostasize,

probably due to persecution

or disappointment with Xy in faceof some Jewish competition

(2:1,3; 3:6, 12ff; 4:1,3,11; 6:6;10:25,29,39)

(4) somewhere along the line, theirdevelopment had stopped,

perhaps sliding backward (5:11ff)

 

3. Location of Recipients

 

Very wide range of opinion on this, from Judea to Spain

            Mostpopular suggestions are Alexandria, Jerusalem, Rome

 

            a.Alexandria: Davidson, Cadoux, Brandon

            basedon alleged Alexandrian nature of letter, its similarities to Wisdom of Solomon,

4 Macc, Philo

Alexandria was "captial"of Hellenistic Judaism, but our knowledge of how widespread

Hellen Judaism was is scanty;there were certainly Hellenists even in Judea

(Acts 6, Justin, Dialogue withTrypho)

in any case, this argues more for author being Alexandrian than for recipients

 

            b.Jerusalem: Ramsay, Spicq, Westcott, Hughes

 

capital of Judaism, most naturalplace to find a purely Jewish group of Christians

Spicq and Hughes see evid of Essene‑typebackground as temptation to recipients;

            otherssee growing nationalism c AD 66

problem of language (why Greek?)and use of tabernacle (rather than temple) motif;

also 2:3f sounds too indirect forJudean believers; evid of Philo and Colos­sians

may point to Essenes outside Judeaanyway

 

            c.Rome: Harnack, Manson, Lenski, Bruce

 

less likely place for purely Jewishgroup, but notice evidence that recipients not only

Xns in area (13:24)

"they from Italy" (13:24)connects letter with Italy, though it is ambiguous

whether place of writing or ofrecipients

earliest external evidence ofletter's existence comes from Rome (Clement, Hermas),

where also Pauline authorshipresisted longest

evidence of "non‑conformist"Jewish elements in later Roman church also consistent

 

4. Conclusions on Recipients

 

Jewish believers in Jesus, underpressure to apostasize

Location uncertain:  Rome best bet, followed by Jerusalem

 

 

B. Date of the Letter

 

Also disputed, but seems morecertainty possible

 

1. External Evidence on Date

 

Used by Clement of Rome, probHermas (see Westcott, lxii f)

            1Clem 36 refs to Heb 1:3‑5,7,13; 12:2 (using same OT passages as Heb

to show Jesus as high priest); 1Cl 17 refs to Heb 3:2; 11:37; 1 Cl 43 to Heb 3:5

(like writer of Heb applying Num12:7 to Jesus & Moses)

            ShepHermas prob refs to Heb 3:12 (vis II 3:2 & 7:2); to Heb 11:33 (vis II 2:7,

vis IV 2:4, sim IX 13:7)

Possibly used by Polycarp (10): Xas high priest

So certainly written in 1st cen

 

2. Internal Evidence of Date

 

Teachers of recipients saw Christ(2:3)

Timothy still alive (13:23, if sameperson as APaul=s@Timothy)

Present tenses suggest Leviticalsystem still functioning (Hughes, 31‑32)

If temple gone, incredible thatauthor would have ignored this in his argument

re/ passing of old covenant (esp8:13)

Therefore written before AD 70

Recipients not necessarily"second generation" as Bruce and Spicq say (re/ 2:3);

this may be a geographicalseparation

But have been Xns for some time(5:11ff; 10:32)

and Timothy is in prison (13:23)

 

3. Conclusions on Date

 

Given somespecial circumstances in a particular location, the date could range anywherefrom 40s thru 60s (though if Timothy is Paul's associate, this rules out 40s)

Most likely suggestions forJerusalem and Rome as destinations are 60s,

with either Jewish nationalismand/or Roman persecution as background

If Rome, have only a narrow windowwhen it is dangerous to be a Xn (late 64 onward)

but safe to be a Jew (beforemid-66), so date of Hebrews then 64-66

 

C. Authorship of the Letter

 

Most disputed question of all

 

 


1. External Evidence on Authorship

 

            Earliestevidence comes from late in 2nd cen, when there were already different views inEast & West

 

a. East: indirectly written by Paul

 

Clement of Alex: written by Paulin Hebrew, translated by Luke;

Paul's name left off to avoidJewish prejudice

(Clem claims this is view of histeacher Pantaenus)

Origin: Paul's thoughts, writtenup by a student with better Greek style;

says some favor Clement of Rome,some Luke

Eastern mss locate Heb variouslyamong Pauline epistles:

p46 (c AD 200) puts Hebbetween Rom and 1 Cor

א,A,B,C between 2 Th and Pastorals

B contains evid that an ancestorms had it betw Gal & Eph

Some Coptic mss betw 2 Cor and Gal

 

b. West: not by Paul

 

Muratorian Canon: Heb not listed; speaks of letters of Paul to sevenchurches

Irenaeus (acc to Eus HE 5.26)acquainted with it, but didn't use it in Against

Heresies; app felt it not by Paul (see citation in Westcott,lxiv)

Tertullian (de Pudic 20) says Heb more widely read than Hermas;

written by Barnabas; app this isnot just his own opinion,

as African Stichometry in CodexClaromontanus (Dp) refers to work as

Epistle of Barnabas

Western mss locate Heb afterPastorals & Philemon (as we do today);

D has it as appendix to Pauline epistles

 

c. Later Developments

 

By about AD 325 considered Paulinein East, but still holdouts in Rome

Influence of Jerome and Augustineseems to have been significant

in turning West to acceptance ofPauline authorship

 

2. Internal Evidence on Authorship

 

a. Direct Evidence

 

No indication author trying toconceal identity

Author well‑acquainted withrecipients (6:9f; 10:34;13:7,19),

though not a member ofcongregation


nor currently a prisoner

Timothy a common friend (13:23)

Not an immediate follower ofChrist (2:3)

[better than "second‑generation"Christian]

Well‑versed in OT, using LXX

Has large Greek vocabulary

Very fine rhetorical style:

flowing language, alliteration,euphony, figures of speech,

structural devices

Bruce: a Hellenist with outlooklike those in Acts 6:8; 11:19ff

 

b. Indirect Evidence: compare infoabove with various suggested candidates:

 

(1) Apollos: first suggested byLuther, popular today

Apollos' description in Acts18:24ff fits info above:

            Jew,Alexandrian, eloquent or learned, mighty in Scriptures

Other info: active at Ephesus(ib), Corinth (Ac 19:11, 1 Cor),

elsewhere (1 Cor 16:12), still soin 60s (Tit 3:13)

Have no writings by Apollos tocompare style

 

(2) Barnabas: view in No Africa cAD 200

No NT material in conflict withabove info:

Jew, Levite, Cyprian, son ofconsolation (Ac 4:36; cp Heb13:22),

in Jerus church (Heb 2:3 might beproblem);

helped Paul in Jerus (Ac 9:27);

active in Antioch (Ac 11:22,30;12:25; 13:1); 1st m.j. (13:2,7 etc);

then separated from Paul(15:36ff); supported self (1 Cor 9:6);

Judaistic controversy (Gal 2);Mark's cousin (Col 4:10)

If Ep of Barnabas is by him, thenHeb is not (see Westcott),

but most don't think he wrote Ep Barn

Otherwise no writings to comparestyle

 

(3) Clement of Rome: seen astranslator in Alexandria

Striking (but superficial)resemblances in vocabulary and forms,

due mainly to Clem using Heb

Differences in style and esp indepth; not creative

Not compatible with anyinvolvement beyond translator (see Westcott)

 

(4) Luke: Alex: as translator;Delitzsch: as author

Nothing in NT forbids:

Gentile, Antioch?, companion ofPaul

Remarkable similarity of language,


though no closer than 1 Peter toPaul's epistles

If letter originally in Hebrew,then internal & external evidence strong

for Luke as translator

Otherwise nothing much

 

(5) Mark: Loundes

Nothing in NT would forbid:

Jew, Jerusalem, prob little directcontact with Jesus,

companion of Paul, Barnabas, Peter

But style of Gospel drasticallydifferent

 

(6) Paul: "traditional"view

Only problem in NT info is Heb 2:3vs Gal 1:1,12,16

not insuperable, but unlikely

Great differences in style:  vocabulary, eloquence, exactness

(not impetuous like Paul), noteasily explained by subject or circum­stances (though perhapsconsiderations of genre [letter vs sermon] and audience [Gentile vs Jew]helpful)

                                    Notinsuperable, but internal and external evidence against it are very impressive

 

(7) Priscilla (& Aquila):Peake, Steinhem (Harnack)

Author speaks in singularfrequently (e.g., 11:32; 13:19,22,23)

and applies masculine singular toself once (11:32)

 

c. Conclusion on Authorship

 

Paul is probably most likelysingle candidate, but serious problems with this.

"Not Paul" (withoutspecifying who) seems more likely than "Paul."

Origen's comment apropos:"God only knows who wrote it"

 

 

D. Outline of the Letter

 

Adapted from Hughes / Burdick inNIV Study Bible

 

I. Prologue: God's revelation climaxes in the Son (1:1‑4)

 

II. The Son Superior (in his Person) to Old CovenantMediators (1:5‑7:28)

 

   A. Superior to the Angels (1:5‑2:18)

        1. Proof: Scripturescontrasting Son & Angels (1:5‑14)

        2. Exhortation: Don'tignore God's revelation in His Son (2:1‑4)


        3. Proof: Right thatJesus be made like his brothers (2:5‑18)

 

   B. Superior to Moses (and Joshua) (3:1‑4:13)

        1. Proof: Builder vs.house, Son vs. servant (3:1‑6)

        2. Exhortation: Don'tmiss God's rest in Jesus (3:7‑4:13)

 

   C. Superior to High Priests (4:14‑7:28)

        1. Exhortation: Don'tlet go of faith in Jesus (4:14‑16)

        2. Proof: Jesusqualified as priest (5:1‑10)

        3. Exhortation: Don'tfall away from Jesus (5:11‑6:12)

        4. Proof: God's promiseis certain in Jesus (6:13‑20)

        5. Proof: Jesussuperior, being priest like Melchizedek (ch. 7)

 

III. The Son Superior (in his Work) to Old CovenantProvisions (chs. 8‑10)

 

   A. Better Covenant (ch. 8)

        1. Introduction (8:1‑6)

        2. Proof: New covenantpredicted (8:7‑13)

 

   B. Better Sanctuary (9:1‑12)

        1. The earthlytabernacle (9:1‑10)

        2. The heavenlytabernacle (9:11‑12)

 

   C. Better Sacrifice (9:13‑10:18)

        1. Cleanses conscience(9:13‑14)

        2. Inaugurates thebetter covenant (9:15‑20)

        3. Cleanses from sineven in God's presence (9:21‑28)

        4. Does away with sinonce and for all (10:1‑18)

 

   D. Exhortations: Don't shrink back, but persevere (10:19‑39)

        1. Call to persevere(10:19‑25)

        2. Warning againstrejection (10:26‑31)

        3. Remember your past(10:32‑39)

 

IV. Final Plea for Persevering Faith (chs. 11‑12)

 

   A. Faith Working in the Past (ch. 11)

        1. What faith is (11:1‑3)

        2. Examples in the OldCovenant (11:4‑38)

        3. Sharing in thePromises (11:39‑40)

 

   B. Faith Working in the Present (ch. 12)


        1. Running with Jesus(12:1‑3)

        2. The Christian Life asDiscipline (12:4‑13)

        3. Don't refuse the Onewho speaks (12:14‑29)

 

V. Conclusion (ch. 13)

 

   A. Practical Rules for Christian Living (13:1‑17)

   B. Request for Prayer (13:18‑19)

   C. Benediction (13:20‑21)

   D. Personal Remarks (13:22‑23)

   E. Greetings & Benediction (13:24‑25)

 

[end outline of letter; return to note outline headings]

 

E. Argument of the Letter (a condensed explanatoryparaphrase)

 

God's message to His people has recently reached its climaxin His Son, the World-ruler and Creator. This One is God's glory and perfect image, who holds the world togetherby His powerful word.  Sincecompleting His work of paying for sin, He rules as co-regent with His Father inheaven. (1:1-4)

 

His exalted status can be seen by contrast with that of theangels, as described in several passages of Scripture.  He is the Son (in a sense they arenot), the object of worship, the ruler forever, the creator of a new heaven andearth.  The angels are Hisworshipers, His messengers, and His servants to help those being saved.(1:5-14)

 

So we need to pay close attention to the Good News we haveheard.  If God's word to ourforefathers through angels was sure, and their dis­obed­ience earnedpunishment, how much worse will it be for us if we neglect Jesus' word,confirmed by eyewitnesses and by God Himself through the miracles they worked?(2:1-4)

 

He is the One predicted in Psalm 8, "made for a whilelower than the angels" (to suffer death for us), but now "crownedwith glory and honor" (in heaven with the Father), for whom one day Godwill "put all things in subjection under His feet" (when He comesagain).  It was fitting for Him C in making us His Father's children C to become like us by taking on fleshand suffering death, in order to deliver us from death and to become ourmerciful high priest through the experience of His own suffering andtemptation. (2:5-18)

 


So, since we share in God's call, consider Jesus, the One Hesent to call us:  a messenger likeMoses and a high priest like Aaron.  Like Moses, He was faithful.  Unlike Moses, He was not just a house-servant, He was thehouse-builder, God Himself, the Father's own Son.  We, too, must be faithful if we are to be a part of Hishouse, just as the Spirit warned the people in Psalm 95: ADon't harden your hearts like yourfathers did in the wilderness.  Iwas angry with them and swore they would not enter My rest.@ Don't let this happen to you, but encourage one another daily.  For they too saw miracles and receivedblessings, but were finally unable to enter the land because of unbelief.(3:1-19)

 

We too must take care lest we fail to enter God's promisedrest.  Not just the Canaan-rest(after all, this Psalm 95 was spoken centuries after Joshua's time), but God'screation-rest, when we will rest from our labors as God did from His.  But to enter we must trust and obey,and not think that somehow we will get in by exception or oversight.  God's word of judgment will not miss athing, and it is to Him that we must give an account. (4:1-13)

 

But Jesus is not only our messenger (like Moses), He is alsoour high priest C One whohas entered heaven itself Csinless, yet able to sympathize with us. So hold fast, draw near to God, and you will find mercy and grace forhelp in this time of your need (4:14-16)

 

Notice what a high priest is and does:  a mediator between God and men, hepresents their gifts and sin-offerings to God, sym­pa­thizes withsinners (being weak himself), asks forgiveness for his own sins as well, and isappointed by God rather than by himself. Compare Jesus:  He, too wasappointed by God (Ps 110), and made of­fer­ings through His prayers,but He learned obedience through suffering, was accepted for his perfect piety,so be­coming the source of eternal salvation to those who obey Him.  God has designated Him a high priest ofthe Melchizedek kind. (5:1-10)

 

We'd like to say more about Melchizedek, but you are tooimmature, still babies needing someone to give you milk when you ought to beteachers providing meat to others! Well, we can't lay the foundation a second time.  Those who've experienced it all andstill turn away can't be brought back again; they are like worthless land, onlyfit to be burned over.  So we'llmove on, since we think you're in better shape than this (having seen God'slove working through you in service to others) and we want you to regain yourhope and finally inherit God's promises. (5:11-6:12)

 

God's promises, after all, are certain.  He made promises to Abraham with anoath, and Abraham (patiently waiting) inherited.  For just as humans swear an oath by someone greater thanthem­selves to put a question beyond dispute, so did God.  He swore by Himself (there being no onegreater) to show believers His plans wouldn't change.  Thus we have great encouragement both from His mercy (in Hispromise) and His justice (to keep his oath) that enters into His very natureand presence, where Jesus has gone ahead for us, becoming a high priestforever, like Melchize­dek. (6:13-20)

 


This Melchizedek (Gen 14) pronounced a blessing on Abrahamand received his offerings.  Fromhis name and title he is "king of righteousness" and "king ofpeace."  With no genealogy,birth or death record, he is made like the Son of God and is always apriest.  Look how great hewas!  He received the tenth fromthe forefather of those Levites who would collect the tenth, though he himselfwas no Levite.  He was greater thanAbraham, pronounc­ing the blessing rather than receiving it.  And Levi, so to speak, even paid himtithes. (7:1-10)

 

Now if the Levitical priesthood (on which the Law was based)was sufficient, why does Psalm 110 predict another priest like Melchizedekrather than Aaron?  Doesn't thisimply a change in the Law?  Indeed,the One fulfilling this prediction comes from Judah, a non-priestly tribe.  And He, too, fits the psalm's pre­dictionof a priest "forever," not by physical descendants but by anindestructable life.  So this psalmpredicts the former com­mandments will be replaced by a better hope forcoming to God.  A better hope andbetter covenant because it is established by God's oath and rests in thepermanent priesthood of Jesus, who can save forever because he lives forever.(7:11-28)

 

The point is this: Jesus' ministry is in the true sanctuary in heaven, not the mere copy ofit on earth.  He has a moreexcellent ministry as mediator of a better covenant, founded on betterpromises.  If there were nothingwrong with the first covenant, there would have been no place for asecond.  But God through Jeremiah(31:32-34) finds fault and predicts the replace­ment:  "I'm going to make a new covenantwith Israel, not like the old one which they broke and so I abandonedthem.  Instead I will put my law intheir hearts and be their God; all will know Me and I'll forgive their sins."(8:1-13)

 

Consider the earthly sanctuary and services of the firstcovenant.  The priests regularlyentered the outer room; the inner room only the high priest entered, only oncea year, only with blood, and only for sins committed in ignorance.  By this God shows us that the way toheaven has not been opened while the tabernacle still stands, a symbol whichcannot do what the spiritual reality will. (9:1-10)

 

But when Christ came as high priest of the better covenant,He entered the better tabernacle (not of this creation), offered His own blood(rather than that of animals), entered the holy place only once, and obtainedeternal redemption.  He is thus themediator of a new covenant, inaugurated by the sacrifice of Himself, to pay forthe sins committed under the old covenant and to provide an eternalinheritance. (9:11-15)

 

Wherever there is a covenant, it does not come into forceuntil the inaugurating sacrifice has been killed.  So at Sinai, Moses sprinkled the blood of calves and goatson the covenant book, the people, the tabernacle and its vessels, saying"This is the blood of the covenant."  And by the Law itself, nearly everything is cleansed withblood, and without blood there is no forgiveness.  So too in heaven, the originals of which these are theearthly copies were cleansed, but with the better blood of Jesus, who enteredinto God's very presence, made a single offering of Himself, and will one dayappear a second time to those who eagerly await Him. (9:16-28)

 


The Law, a shadow of the coming good but not the reality,could never by its sacrifices make the wor­ship­pers whole; other­wisethey would stop coming for forgiveness since their con­sciences wouldn'tbother them.  Rather the repeatedsacrifices were a repeated reminder of sin, as animal blood cannot really takeit away.  In fact, God predictedthe remedy in Psalm 40 where, when Jesus comes into the world, He says: AYou didn't really want animalsacrifices, but you made me a body/slave. I've come, O God, as predicted in Scripture, to do Your will.@ As the passage notes, God wasn't really satisfied with animal sacrifice(though He commanded it); but by Jesus doing God's will, He takes away thefirst covenant to establish the second. By one act in offering His body, Jesus makes us holy, while the repeatedsacrifices of the earthly priests can never take away sin.  And this is what the Holy Spirit saysin Jeremiah 31: AThis isthe covenant I will make with them... their sins I will remember no more.@ (10:1-18)

 

Since we have this new and living way to God through Jesus,let us draw near to Him, hold fast the faith we profess, stim­u­lateone another to love and good deeds, keep meeting together, and all the more asyou see the end approaching.  Butif we keep on sinning after accepting the truth, there isn't any othersacrifice for sin, just the terrifying expectation of judgment.  If rebellion against the Law of Mosesmeant death, what do you think a person will deserve who has trampled on God'sSon, treated His blood as unclean, and insulted the Holy Spirit?  It is a terrible thing to face therighteous vengeance of the living God! (10:19-31)

 

Instead you should remember your former time of persecution,when you faced reproach, identified with suffering believers, lost property,yet rejoiced in the knowledge that God would provide better and lastingpossessions.  Don't throw all thisaway!  You need to endure to Hiscoming, not shrink back to destruction. You need to have faith for the preservation of your soul! (10:32-39)

 

Faith is assurance and conviction regarding the future andthe unseen world.  Our forefatherswere commended for it.  That's howwe understand that the universe and its history were prepared by God's wordfrom what we cannot see.  Considerthe examples of Abel and Enoch.  Tocome to God, you must believe He exists and will reward those who really seekHim.  Noah, too, had faith tobelieve what God warned him about; by building the ark, he saved his wholefamily and condemned the world. (11:1-7)

 

Abraham, too, had faith.  He didn't know where he was going when left Ur for Canaan,but he trusted God's promise.  Heand his sons lived as aliens in the promised land, looking for a city built byGod all the while they lived in tents. Sarah, too, was able to conceive far beyond the normal age, since shetrusted God.  So from this sterilepair an innumerable multitude were born, as God promised.  Yet they all died still trusting,without receiving what was promised, and only Aseeing@ it by the eyes of faith.  They welcomed the promises, consideredthemselves aliens on earth, sought God's better country rather than returningto the old one.  And God is notashamed of them, and indeed He has prepared a city for them. (11:8-16)

 


Abraham showed his faith by offering up Isaac, trustingGod's promises and His ability to raise the dead (from which in symbol hereceived him back).  Isaac blessedJacob and Esau about the unseen future. Jacob blessed the sons of Joseph, and Joseph predicted the Exodus andasked them to take his bones along. (11:17-22)

 

Faith caused Moses' parents to hide him in spite of Pha­roah'sorders.  And faith led Moses to re­nouncehis royal posi­tion and cast his lot with God's people, putting the kind ofrejection Jesus faced ahead of Egypt's treasures.  By faith they sprinkled the blood on their houses to savetheir firstborn, and passed through the Red Sea which drowned theEgyptians.  By faith the walls ofJericho collapsed, but Rahab did not die with its inhabitants, for she too hadfaith. (11:23-31)

 

Time would fail me to complete the list.  Mighty acts of faith led to mightyvictories, but also to defeat. Many were mistreated, tortured, even martyred, not accepting release inorder to gain a better resurrection. The world didn't deserve these faithful people!  And they Cthough approved by God for trusting Him Chave not yet received the promises, for God will not bring them to pass untilthe full roll call of the faithful is complete. (11:32-40)

 

With such a crowd of spectators watching, let us not get entangledbut run our race with endurance, fixing our eyes on Jesus, the starter andfinisher, seeing how He ran the race. And don't forget that this life is our childhood in which we are beingdisciplined by our heavenly Father to prepare us for our coming of age.  If we can see the benefit we derivedfrom our earthly fathers' discipline, can't we apply that to this situa­tion?  So shape up and watch where you'rerunning, lest you throw something out of joint. (12:1-13)

 

Chase after peace and holiness, which you have to have tosee God.  Watch out for bitterness,immorality and even that Ano-nonsensepracticality@ ofEsau's, who sold his birthright when he was very hungry.  He never could get it back, though hetried to with tears. (12:14-17)

 

We are not those of the first covenant who came to Sinai,with the death penalty for touching the mountain, the blazing fire, thedarkness, smoke and whirlwind, the trumpet blast and fearful voice, who beggedto hear no more.  We have come toZion, God's city, the heavenly Jerusalem, the multitude of angels, to God, theJudge of all, to the righteous ones now made perfect, to Jesus, the mediator ofthat better covenant, whose sprinkled blood brings mercy rather than vengeance.(12:18-24)

 

So see to it that you don't turn back from the One who isspeak­ing to you.  If they ofSinai who disobeyed did not escape the One who warned them on earth, how shallwe escape the One who warns us from heaven?  Yes, His voice shook the earth that day, but one day it willalso shake the heavens.  And thenboth heaven and earth will be removed, along with all created things, so thatthe kingdom which cannot be shaken will be established.  Since we are to receive such a kingdom,let's show God our gratitude by serving him with reverence and awe.  For God is a consuming fire. (12:25-29)

 


Continue loving one another; show hospitality even tostrangers (some were angels!); remember those in prison for their faith; honormarriage; don't love money (God will supply), nor be afraid of what people cando to you.  Don't forget yourleaders; remember their example, and imitate their faith.  Jesus doesn't change; He'll be with youas He was with them. (13:1-8)

 

Don't be led astray by false teaching:  it's God's grace that gives strength,not special diets.  And those whoeat the temple sacrifices can't eat the Lord's supper.  Just as animals whose blood was offeredin the holy place had their bodies burned outside the camp, so Jesus, tosanctify His people, suffered outside the gate.  So let us go out there with Him too, being despised as Hewas. For this is not our lasting city; we seek the one to come.  Through Jesus, then, let us alwaysoffer up a sacrifice Cpraise to our God C andfirst-fruits C thespeech of our lips thanking Him. Don't neglect doing good, God is pleased with that kind ofsacrifice.  Obey your leaders;they're guarding your souls; let them do it with joy.  Pray for us, especially that I may come to you soon.(13:9-19)

 

Now may God, who raised our Good Shepherd Jesus, through Hisblood equip you to do His will in everything, through Jesus Christ, to whom bethe glory forever, Amen. (13:20-21)

 

Thanks for bearing with this word of exhortation.  I hope to see you soon, with Timothy,who has just been released.  Mygreetings to all.  All from Italysend their greetings.  God's gracebe with each of you. (13:22-25)

 


II. Exegesis of the Letter to the Hebrews

 

 

A. Prologue: God's revelation climaxes in the Son (1:1‑4)

 

‑ possible chiastic structure(Beates/Newman)

 

A1. Son contrasted with thePROPHETS (1-2)

recently, once

B1. Son as Messianic HEIR (2)

heir of all things

C1. His CREATIVE Work (2)

world made through him

D1. MEDIATES God's glory (3)

radiance

    E. Exactly REPRESENTS God's Nature (3)

D2. MEDIATES God's power (3)

upholding everything

C2. His REDEMPTIVE Work (3)

made purification for sins

B2. Son as Messianic KING (3)

seated at right hand of God

A2. Son contrasted with the ANGELS(4)

better name

 

- chiasms typically point tocentral member, here E

- very powerful picture of who Jesusis!

 

B. The Son Superior (in his Person) to Old CovenantMediators (1:5‑7:28)

 

    1.Superior to the Angels (1:5‑2:18)

 

        a. Proof: Scripturescontrasting Son & Angels (1:5‑14)

 

Argumentproceeds from whole passages in context, not just portion cited

 

Passagesselected to give compari­son of Mes­siah and angels

                       (seechart in Appendix, page 30)

 

1:5a cites Ps2:7: Messianic psalm, especially featur­ing    

Messiah's commission; Messiahcalled "Son"

 


            1:5bcites 2 Sam 7:14 (or parallel in 1 Chr 17:13): Davidic covenant, since Messiahrecognized as Son of David; note esp promise of eternal kingdom; God as Father,Messiah as Son

 

1:6: note use ofsubjunctive "leads" and present "says": ref to past event(incarnation) or future (2nd coming)? depen­dent on syntax of"again"; OT context favors 2nd; closest passage is Deut 32:43 in LXX:God coming in vengeance, but also atoning for His people; Ps 97:7 is alsoclose, where LXX renders .*%-!by –γγελoι: Lordruling, looks like 2nd coming

 

1:7 cites Ps104:4: poss connection w/ previous in picturing God's rule over earth (most ofpsalm) and destruc­tion of wicked (v 35); but prob main points are:

 

(1) it is no big deal to be anangel (God calls even the winds "an­gels")

(2) contrast between angels asservants and Christ as ruler

 

1:8‑9citing Ps 45:6‑7: another Messianic passage: royal wedding (cp marriageof Lamb in Rev 19) king is a man (v 7, fellows), anointed but also called God(vv 6‑7)  notice context ofruler (throughout) and destruc­tion of enemies (3‑5)

 

1:10‑12citing Ps 102:25‑27: psalm app linked to preceding ones by theme ofintervention (15‑16) to deliv­er righ­teous (13‑14),destroy wicked (implied in v 8), rule (22); note also a similar passage in Isa51:6, which is in a specifically Messianic context

 

[perhaps all passages cited in vv 6‑12are subsumed under heading "when he again brings the firstborn into theworld"]

 

1:13 citing Ps 110:1 clearlyMessianic

 

1:14 summary /transition: angels as servants for benefit of those being saved (more fullyexplained in chap 2)

 

Summary: Note howfeatures in introduction (1:1‑4) supported by passages cited in 1:5‑13

 

        b. Exhortation: Don't ignore God's revelation in HisSon (2:1‑4)

 

Pay attention to the Gospel (NewCovenant) (1‑3a)

B  its media­tor is superior toangelic mediators of Old Covenant

B  see how those who neglected Old Covwere punished

    

 

 


New Covenant confirmed (3b‑4)

B  spoken by Lord [Jesus]

B  confirmed by eyewitnesses

B  ratified by God working miracles thrueyewitnesses

 

        c. Proof: Right that Jesus be made like his brothers(2:5‑18)

 

Stated (5): age to come subject tohumans not angels

 

Mankind as Heirs (6‑9a)

Ps 8:5‑7 cited (2:6‑8a)

Ps 8 discussed (8b‑9a)

universal subjection of world tomankind (8b)

including angels?

not yet in effect (8c)

but Jesus already made lower andexalted (9a)

[i.e., we see the beginning offulfillment, an "al­ready," but still a "not yet"]

 

Jesus, becoming man, is related tobelievers (9b-18)

Tastes death for all (9b) (all whowill inherit?)

Fitting for Christ to suffer forHis people (10-18)

same race as believers (sons [10],brothers [11])

B  citing (12) Ps 22:22 (brothers) asstatement of resur­rected Messiah

B  citing (13) Isa 8:17-18 (children)from  Immanu­el section

(note Isa 8:14-15; 9:2,6) [perhapsIsaiah, in acted parable, stands for God, his children for Messiah and Israel]

Summary of Xsredemp­tion: sharing flesh & blood w/ his people to destroy theirenemies (14‑15)

Contrast w/angels (16): not selected to have age to come subjected to them, so X doesn'tbecome one (allusion to Isa 41:8‑9?)

Necessary for his priesthood (17‑18)

To make satisfaction (17)

To help those being tempted (18)

 

   2. Superior to Moses (and Joshua)(3:1‑4:13)

 

        a. Proof: Builder vs.house, Son vs. servant (3:1‑6a)

 

Compared (1‑2)

 

Both are apostles from God (1)

Both faithful over household ofGod's people (2)

 


Contrasted (3‑6)

Jesus               Moses

Creator            Creature

Son                  Servant

 

        b. Exhortation: Don't miss God's rest in Jesus(3:6b-4:13)

 

We are His people if we hold fast(3:6)

 

Quotation of Ps 95:7‑11 (3:7‑11)

Ascribed to Holy Spirit

Psalmist usesIsrael's wilderness experience (c1450 BC) as basis for exhortation centurieslater (c1000 BC)

Author ofHebrews uses Psalm for similar exhortation in his day (c65 AD) [and so may wein ours (c2000 AD)]

 

Beware of unbelief (3:12)

Can still lead to apostasy

 

Need to exhort one another (3:13)

Antidote to unbelief

Picks up"today" from Psalm, the period when change still possible

 

What marks off one who actuallyinherits? (14‑19)

(We have become partakers if)

Perseverance (14‑16)

starting not enough (16)

Righteousness, obedience, faith(17‑19)

contrast Israelites who died inwilderness

sin, disobedience, unbelief

 

Beware of Israel's example (4:1‑2)

 

Heard Gospel but didn't enter rest

Problem was lack of faith

[however variants in v 2translated]

 


God's rest is still future, and forbelievers only (4:3‑10):

 

Future                                                BelieversOnly

 

Not for all (3a)

God still working (3b)

God not working on 7th day (4)

 

[so 7th day already over or notbegun]

 

Shallnot enter (5)                    Notfor all (5)

Excluded for unbelief (6)

After so long, "Today"(7)

If Joshua... (8)

 

[so 7th day is not already over]

 

For His people (9)

 

Summary (9‑10): a sabbathfor God's people

We will rest from our works as Godfrom His

[not about salvation by faithalone; see v 11]

 

Exhortation (4:11‑13)

  

Do your best

Beware pattern of disobedience

Must give account to God

[λογος invv 12a, 13b probably means Aaccounting@]

 

- another chiasm? (12-13)

 

WORD of GOD - judging

LIVING

ACTIVE

NO SWORD SHARPER

PIERCING

SOUL & SPIRIT

JOINTS & MARROW

THOUGHTS & INTENTS

JUDGING

NO CREATURE HIDDEN

NAKED

LAID BARE

WORD of US - judged

 

    3.Superior to High Priests (4:14‑7:28)

 

        a. Exhortation: Don'tlet go of faith in Jesus (4:14‑16)

 

Transition to discussion of Jesusas high priest (4:14‑16)

  

We have great high priest, so holdfast to Him

Able to sympathize, but not asinner

Let us come w/ confidence toreceive mercy & grace when we need it

 

        b. Proof: Jesus qualified as priest (5:1‑10)

 

Characteristics of high priest (5:1‑4)

 

From among men (1)

Acts as mediator between God andmankind (1)

Offers gifts and sacrifices (1)

for sin (including his own) (1, 3)

Deals gently with sinners (2)

as one also subject to weakness

Appointed by God (4)

 

How does Jesus compare? (5:5‑10)

 

Appointed by God (5‑6; cp v4)

            UsesScripture re/ Messiah seen in chap 1 (first and last, vv 5 & 13)

            Hintedto be better than high priest

            (developedlater) since Jesus is priest forever

    

From among Men (7; cp v 1)

days of his flesh (though morethan just flesh)

 

Offered prayers &supplications (7; cp v 1)

not needing sacrifice for self (cpv 3)

"without sin" (4:15);"piety" (5:7)

sacrifice for others hinted at,but developed later

God answered his prayers (7b)

 

Learned Obedience throughSuffering (8; cp v 2?)

even though Son of God

 

Became Source of Deliverance (9)

not just one‑timeforgiveness (developed later)

for those who obey (follow, aresubject to) him

 

Compared to Melchizedek (10)

mentioned here, developed later

 

[section functions as survey ofitems to be covered after

digression on apostasy]

 

        c. Exhortation: Don't fall away from Jesus (5:11‑6:12)

 

Hearers characterized by"laziness of hearing" (5:11)

 

Have not grown spiritually as theyought   (12‑13)

[Christians should continuallyadvance in understanding]

 

How does one become mature? (14)

Training through practice

Discerning of good and evil

 

Transition (6:1‑3)

 

From rebuke over readers'immaturity

To warning, exhortation (andcomfort) passage (ch 6)

Eventually leading to backMelchizedek discussion (chap 7)

 

The fearful nature of apostasy (6:4‑8)

 

Apostates may share some apparentcharacteristics of the saved (4‑5)

enlightened

tasted heavenly gift

partners (or partakers) of HolySpirit

tasted good word of God

tasted powers of world to come

 

But having these yet apostasize(6)

(can a person lose his/hersalvation?)

 

Impossible in this case to renewrepentance (6)

because they crucify Lord again& make public example of Him

 

Illustration: like two kinds ofground (7‑8)

 

Ground          Gift     Product          Result

 

Good               rain      usable plants    blessing

Bad                 rain      thorns, etc.       cursing

 

The things that belong tosalvation (6:9‑12):

 

Writer believes vv 4‑8 notcase with readers (9)

(of course, no guarantee for all original readers,

nor certainly for later readers)

          

Real characteristics of the saved:(10‑12)

[God not unjust; hint to bedeveloped in vv 13‑20]

good works & love

in continuing service to saints inHis name

earnestness => full assuranceof hope

faith

endurance

 

[These correspond to good plantsin illustration, applying character­istics (above) to useful vegetation,apostasy to thorns]

 

        d. Proof: God's promiseis certain in Jesus (6:13‑20)

 

(picking up on v 12, using Abrahamas example)

 

Abraham's blessing promised byGod's oath (13‑15)

as a result, Abraham (enduring)inherits (15)

 

The Significance of an oath ingeneral (16)

 

swear by one greater

who guarantees performance (13b,16a)

who is to take vengeance if oathnot kept

confirmation, end of dispute:

functions like a guarantee,deposit, bond  (in legaltransactions)

ends a court proceeding wheninsufficient witnesses (Ex 22:10-11)

 

This Oath as used by God (17‑18)

 

More fully to showunchangeableness of His promise

 

Oath then added to make twounchangeable things:

(1) promise itself: rests on God'smercy, we don't deserve it,

He could in principle withdraw it

(2) oath: rests on God's justice(note connection w/ v 10),

since He has now committed Himself

[both, of course, rest on God'struthfulness]

 

Result: We have an anchor for oursouls (18‑20)

strong assurance for those whoflee, grasp (18)

anchor: secure and permanent (19)

entering into the most holy place(19)

[anchored in the very character ofGod]

 

        e. Proof: Jesus superior, being priest likeMelchizedek (ch. 7)

 

Melchizedek described (7:1‑3)

 

[referring to Gen 14:17‑20 inlight of Ps 110:4]

His Titles (1‑2)

king of righteousness

king of Salem (peace)

priest of God

Blesses Abraham (1)

Receives a tithe from Abraham (2)

No [reference to] Antecedents,Birth or Death (3)

 

His priesthood compared withLevitical (7:4‑10)

 

Tithe (4‑10): lesser paysgreater

Blessing (6‑7): greaterblesses lesser

Life (8): he lives, they die

 

A new priesthood means a new law(7:11‑19)

 

If Levitical priesthood perfect,why a new priesthood? (11‑12)

implies/requires a change in OTlaw

This AMelchizedekpriest@ from adifferent tribe (13‑14): Judah vs Levi

Melchizedek priest lives &serves forever (15‑17)

New law makes perfect (18‑19)

 

New law & new covenant betterthan old (7:20‑28)

 

Priesthood sealed by God's oath(20‑22)

An ever‑living priest (23‑25)

A sinless priest (26‑28)

 

 

C. The Son Superior (in his Work) to Old Covenant Provisions(chs. 8‑10)

 

   1. Better Covenant (ch. 8)

 

        a. Introduction (8:1‑6)

 

Christ high priest of true,heavenly tabernacle (1‑3)

Christ not qualified for earthly,Levitical priesthood (4‑6)

which is merely copy of heavenlypriesthood

 

        b. Proof: New covenant predicted (8:7‑13)

 

Stated (7‑8a)

Proved: citation of Jer 31:31‑34(8b‑12)

"New" implies old isbecoming obsolete (13)

 

    2.Better Sanctuary (9:1‑12)

 

        a. The earthlytabernacle (9:1‑10)

 

Description of the Tabernacle (1‑5)

Outer sanctuary (2)

Inner Sanctuary (3‑5)

Priestly Service in the Tabernacle(6‑7)

A Parable of Things to Come (8‑10)

  [OT liturgy as enacted parable]

 

        b. The heavenlytabernacle (9:11‑12)

 

Better Tabernacle (11)

Better Blood (12)

 

    3.Better Sacrifice (9:13‑10:18)

 

        a. Cleanses conscience(9:13‑14)

 

Better Cleansing (13‑14)

 

        b. Inaugurates thebetter covenant (9:15‑22)

 

Better Covenant (15)

provides forgiveness for old covsins

A Covenant is inaugurated withBlood (16‑17)

("will" a badtranslation here of διαθήκη)

better to translate it as"covenant"

            seethe various renderings in Appendix, pp 30-32

inauguration of a covenantrequires death of  attestingsacrifice

Illustrated for first (old) covenant(18-22)

 

        c. Cleanses from sin even in God's presence (9:23‑28)

 

Better sanctuary cleansed w/ better sacrifice (23‑24)

Better cleansing seen in single sacrifice (25‑28)

 

        d. Does away with sinonce and for all (10:1‑18)

 

Sacrifices of the Old Covenant (1‑4)

Shadow not reality

Don't perfect worshipers

Must be repeated

Reminder of sin

 

Prediction of Christ's Sacrifice (5‑10)

Commentary on Ps 40:6‑8

Sacrifice & offering notdesired (but required!)

Replaced by obedience of onepredicted

Takes away first to establish 2nd

First covenant?  will? (see v 10)

 

Contrast with Old TestamentSacrifice (11‑14)

Repeated vs once

Can't take away sins vs did

Still sinners vs perfected

 

Confirmation from Old TestamentItself (15‑18) [Jer 31:33‑34]

New covenant

Internalized law

Sins forgiven/forgotten

 

   4. Exhortations: Don't shrink back,but persevere (10:19‑39)

 

        a. Call to persevere(10:19‑25)

 

Through confidence in Christ's work

Hold fast

Trust God's promises

Stimulate one another

 

        b. Warning against rejection (10:26‑31)

 

No forgiveness for perseverance insin

Argument from lesser to greater

If true under old covenant, howmuch more under new?

Trampling Jesus

Despising His blood

Insulting the Spirit

God is a fearful judge!

 

        c. Remember your past(10:32‑39)

 

You responded well then

Endured persecution

Showed sympathy with persecuted

Rejoiced even in being plundered

Remembered God's promised reward

 

Don't throw it all away!

 

God is faithful who has promised

 

Don't shrink back to destruction!

 

 

D. Final Plea for Persevering Faith (chs. 11‑12)

 

    1.Faith Working in the Past (ch. 11)

 

        a. What faith is (11:1‑3)

 

Assurance of future (1)

Conviction of unseen (1)

Means of acceptance with God (2)

Necessary to understand createdworld (3)

 

        b. Examples in the OldCovenant (11:4‑38)

 

Faith exemplified (11:4‑12)

 

Abel (4): better sacrifice

Enoch (5‑6): walked withGod, avoided death

Noah (7): saved his family

Abraham (8‑12):

obeyed call to unknown destination(8)

lived as stranger to gain heavenlycity (9‑10)

became father of promise (11‑12)

 

Summary: a better country (11:13‑16)

 

Still living by faith when theydied

Saw promises only at a distance

Recognized they were aliens onearth

Longed for better country insteadof returning

God is not ashamed to be calledtheir God!

 

More examples of faith (11:17‑31)

 

Abraham (17‑19):

offered Isaac as sacrifice

figuratively received him backfrom dead

Isaac (20): predictive blessings

Jacob (21): blessed Joseph's sons;wanted burial  in promised land

Joseph (22):

predicted Exodus

wanted bones in promised land

[but bones left in Egypt to remindthem?]

Moses' parents (23): hid Moses inspite of king

Moses (24‑28):

rejected luxuries of Egyptianroyalty for mistreatment with God's people

accepted disgrace for Christ asbetter than treasures of Egypt

in view of reward

left Egypt in spite of king

kept passover to protect firstborn

Israelites (29‑30):

crossed Red Sea

brought down walls of Jericho

[picks 1st and lastexamples of their obedience?]

Rahab (31): welcomed the spies

 

Summary: a better company (11:32‑40)

More examples could be cited (32)

Powerful feats done through faith(33‑34)

Fearful torments endured throughfaith (35‑38)

 

        c. Sharing in thePromises (11:39‑40)

 

        None received thepromise,

                because they arewaiting for us (39‑40)

 

 

   2. Faith Working in the Present(ch. 12)

 

        a. Running with Jesus(12:1‑3)

 

Our race before the cloud ofwitnesses (1)

 

Looking to Jesus, our forerunner (2‑3)

joy in goal

endurance in rejection & shame

now exalted

 

        b. The Christian Life as Discipline (12:4‑13)

 

Follow his example even to death(4)

 

Don't forget our status as sons (5‑10)[Prov 3:11‑2]

discipline an evidence of sonship

our heavenly Father's betterdiscipline

 

Results of Discipline (11)

Shape up and run carefully (12‑13)

[completes/returns to runninganalogy of v 1]

 

        c. Don't refuse the One who speaks (12:14‑29)

 

Pursue these (necessary fruits ofsalvation)

peace

sanctification

 

Don't fall short into bitterness

 

Avoid example of Esau (16‑17)

sold birthright for one meal

lost blessing & couldn't getit back

 

Contrast of Two Covenants (18‑24)

 

Old: earthly, estranged, fearful(18‑21)

New: heavenly, reconciled, festive(22‑24)

 

Beware of Apostasy (25‑29)

Greater punishment (25‑26)

Unshakeable kingdom (26‑28)

God a consuming fire (29)

 

 

E. Conclusion (ch. 13)

 

    1.Practical Rules for Christian Living (13:1‑17)

 

Miscellaneous exhortations (13:1‑8)

 

Brotherly Love (1)

Hospitality (2)

Concern for Persecuted (3)

Marriage (4)

Contentment (5‑6)

Imitate your Leaders (7‑8)

 

Summary exhortation (13:9‑17)

 

Warning against temple‑legalism(9‑10)

Jesus our sin‑offering (11‑12)

see Lev 4:1‑21

Let us also go outside, bearingreproach (13‑14)

Through Jesus, our praise and goodworks

count as sacrifices and offerings(15‑16)

Obey your leaders (17)

 

    2.Request for Prayer (13:18‑19)

wants to do what is right

wants to come to them as soon aspossible

 

    3.Benediction (13:20‑21)

may God (who raised Jesus)

equip you to do His will

working in us what pleases Him

 

    4.Personal Remarks (13:22‑23)

 

Apology (22)

please put up with this word ofexhortation

Timothy released (23)

hope to visit you with him

 

    5.Greetings & Benediction (13:24‑25)

 

Greetings (24)

to leaders and other saints

from those from Italy

 

Closing (25)

grace be with you

 

 

Appendix

 

                                                Useof Old Testament in Hebrews 1

 

 

Passage

 

Son, inherit, etc.

 

Kingdom, anointed, etc

 

Destroy enemies

 

Rescue own people

 

Coming Time

 

Intervention

 

Comments

 

Ps 2:7

 

7, 8, 12

 

2, 6, 8

 

9

 

12

 

5, 12

 

5, 12

 

God & Messiah vs nations;

Zion (6)

 

2 Sam 7:14

 

14

 

12, 13, 16

 

9-11?

 

10-11?

 

12

 

 

 

Incl Solomon & David line

 

Dt 32:43

(LXX, DSS)

 

 

 

 

 

41-43

 

36, 39, 43

 

33, 35, 36

 

41-42

 

Song of Moses

 

Ps 97:7

 

 

 

1, 2, 5, 6

 

3

 

8, 10

 

 

 

5, 6

 

LXX Aangels@ for Agods@;

Zion (8)

 

Ps 104:4

 

 

 

 

 

35

 

 

 

 

 

32

 

Mostly creation, providence

 

Ps 45:6-7

 

6, 7

 

1-2, 5-7, 11, 15

 

5

 

 

 

 

 

 

 

Royal wedding scene

 

Ps 102:25-27

 

 

 

12, 22

 

8, 15

 

13, 20

 

13, 22

 

16

 

Deliverance of Psalmist;

Zion (16)

 

Ps 110:1

 

 

 

1, 2, 4

 

1, 5, 6

 

3

 

3, 5

 

1, 5, 6

 

Priesthood seen also;

Zion (2)

 

 

Hebrews 9:16-17 inVarious Translations:

 

Versions:

 

KJV: For where a testament is, there must also of necessity be the death of the testator. // For a testament is of force after men are dead: otherwise it is of no strength at all while the testator liveth.

 

RSV: For where a willis involved, the death of the one who made it must be established. // For a will takes effect only at death, since it is not in forceas long as the one who made it isalive.

 

NEB: For where there is a testament, it is necessary for the death of the testator to be established. // A testament is operative only after a death; it cannot possibly have force while the testator is alive.

 

NASB: For where a covenant is, there must of necessity be the death of the one who madeit. // For a covenant is valid only when men are dead, for it is never in force while the onewho made it lives.

 

NIV: In the case of a will, it is necessary to prove the death of the one who made it, // because a will is in force only when somebody has died; it never takes effect while the onewho made it is living.

 

JB: Now whenever a willis in question, the death of the testator must be established; // indeed, it only becomes valid with that death,since it is not meant to have any effect while the testator is still alive.

 

GNB: In the case of a will it is necessary to prove that the person who made it has died. // For a will means nothing while the person who made it is alive; it goes into effect after his death.

 

NAB: Where there is a testament, it is necessary that the death of the testator be confirmed. // For a testament comes into force only in case of death; it has notforce while the testator isalive.

 

Phillips: For, as in the case of a will, the agreement is only valid after death. // Whilethe testator lives, a will has no legal power.

 

LB: Now, if someone dies and leaves a will Ba list of things to be given away to certain people when he dies B no one gets anything until it isproved that the person who wrote the willis dead. // The will goes intoeffect only after the death of the person who wrote it.  Whilehe is still alive no one can use it to get any of those things he has promisedthem.

 

Berkeley: For where there is a testament, the death of the testator needs to be announced; // a will is effective at death; it is not valid so long asthe testator lives.

 

Wuest: testament - testator

Williams: will - he who makes it

Beck: will - one who made it

Moffatt: will - testator

Goodspeed: will - one who made it

ASV: testament - he who made it

Amplified: will & testament - one who made it

Lamsa: will - maker

Centenary: testament - testator

Basic English: testament - man who made it

New Living Translation: will - person who wrote the will

margin: covenant - sacrifice

 

Schofield Authentic NT: For where there is a covenant theremust be provision of a death on the contractor=spart.  A covenant is ratified overcorpses, otherwish it has no validity while the contractor lives.

 

Commentaries:

 

Lenski: testament - testator

Alford: testatment - he who made it

Olshausen/Ebrard:AHe whowill enter into a covenant with God must first atone for his sins by a death(by his own or that of a substitutionary sacrifice)@

Stuart: testament - testator

Westcott: AThe Death of Christ ... provided anabsolute ratification of the Covenant with which it was connected ....  He who makes the covenant É is, for thepurposes of the covenant, identified with the victim by whose representativedeath the covenant is ordinarily ratified....  The statement which has been made is supported by anexplanation which is borrowed from ancient usage and language.  A solemn covenant was made on the basisof a sacrifice.  The death of thevictim was supposed to give validity to it.@

Samuel H. Turner:AFor theestablishment of a covenant requires the death of that which ratifies it,inasmuch as it is otherwise imperfect and invalid.@