Readings for this week
Monday: Hebrews 7
Tuesday: Hebrews 8
Wednesday: Hebrews 9
Thursday: Hebrews 10
Friday: Hebrews 11
Saturday: Hebrews 12
Sunday: Hebrews 13
Introduction to Hebrews 7-13
Chapter 7
This chapter contains an exposition about the superiority of Christ's priesthood through the Priest-King Melchizedek to the Levitical priesthood.
He writes, “For this Melchizedek, king of Salem, priest of the Most High God, who met Abraham returning from the slaughter of the kings and blessed him, to whom also Abraham gave a tenth part of all, first being translated "king of righteousness,” and then also king of Salem, meaning “king of peace," [For this Melchizedek] without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like the Son of God, remains a priest continually.”
He then goes on to describe the greatness of Melchizedek and the imperfection of the Aaronic priesthood, saying, “Now consider how great this man was, to whom even the patriarch Abraham gave a tenth of the spoils. Even Levi, who receives tithes, paid tithes through Abraham, so to speak, for it is evident that our Lord arose from Judah, of which tribe Moses spoke nothing concerning priesthood.
But he says that Jesus is superior because of the divine oath as he “has become a surety of a better covenant.”
Further aspects of Jesus' priesthood are introduced here and will be explored in the next chapters, that is, Jesus' role as a "guarantor" of a better covenant, superior to the old covenant as much as his priesthood is superior to that of Aaron. The author emphasizes the superior dignity of Jesus by arranging the weight of argument to fall on the word "Jesus" as the last word of this verse in the original Greek text.
He writes, “For this Melchizedek, king of Salem, priest of the Most High God, who met Abraham returning from the slaughter of the kings and blessed him, to whom also Abraham gave a tenth part of all, first being translated "king of righteousness,” and then also king of Salem, meaning “king of peace," [For this Melchizedek] without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like the Son of God, remains a priest continually.”
He then goes on to describe the greatness of Melchizedek and the imperfection of the Aaronic priesthood, saying, “Now consider how great this man was, to whom even the patriarch Abraham gave a tenth of the spoils. Even Levi, who receives tithes, paid tithes through Abraham, so to speak, for it is evident that our Lord arose from Judah, of which tribe Moses spoke nothing concerning priesthood.
But he says that Jesus is superior because of the divine oath as he “has become a surety of a better covenant.”
Further aspects of Jesus' priesthood are introduced here and will be explored in the next chapters, that is, Jesus' role as a "guarantor" of a better covenant, superior to the old covenant as much as his priesthood is superior to that of Aaron. The author emphasizes the superior dignity of Jesus by arranging the weight of argument to fall on the word "Jesus" as the last word of this verse in the original Greek text.
The "covenant" or "testament", for the Greek word may signify both (a testament, because it is established in the good will of God, and includes an inheritance bequeathed by God the Father to his children, confirmed and given to them by the death of Christ the testator; and a covenant, because it is a compact or agreement made by the Father with Christ, as the representative of all the elect) is called in Scripture a "covenant of life and peace", and is also commonly called the "covenant of grace", because it springs from the grace of God, and the end of it is the glory of God's grace.
The writer says it is superior because of its permanence. He says, “But He, because He continues forever, has an unchangeable priesthood. Therefore He is also able to save to the uttermost those who come to God through Him, since He always lives to make intercession for them.
The writer says it is superior because of the character of Jesus. He says, “For such a High Priest was fitting for us, who is holy, harmless, undefiled, separate from sinners, and has become higher than the heavens; who does not need daily, as those high priests, to offer up sacrifices, first for His own sins and then for the people’s, for this He did once for all when He offered up Himself.”
There is no explicit ordinance for a high priest to offer daily sacrifices for his own sins, but 'inadvertent sinning' (such as described in Leviticus 4) could be a 'daily hazard' and, in his position, if not taken care of, it could bring guilt on the people. Therefore, it becomes a custom to for the high priest to first offer sacrifices on his own account, before performing his task for the people, as also attested by the first-century Jewish writer, Philo.
The writer says it is superior because of its permanence. He says, “But He, because He continues forever, has an unchangeable priesthood. Therefore He is also able to save to the uttermost those who come to God through Him, since He always lives to make intercession for them.
The writer says it is superior because of the character of Jesus. He says, “For such a High Priest was fitting for us, who is holy, harmless, undefiled, separate from sinners, and has become higher than the heavens; who does not need daily, as those high priests, to offer up sacrifices, first for His own sins and then for the people’s, for this He did once for all when He offered up Himself.”
There is no explicit ordinance for a high priest to offer daily sacrifices for his own sins, but 'inadvertent sinning' (such as described in Leviticus 4) could be a 'daily hazard' and, in his position, if not taken care of, it could bring guilt on the people. Therefore, it becomes a custom to for the high priest to first offer sacrifices on his own account, before performing his task for the people, as also attested by the first-century Jewish writer, Philo.
He continues, “For the law appoints as high priests men who have weakness, but the word of the oath, which came after the law, appoints the Son who has been perfected forever.”
The 'new and perpetual priesthood after Melchizedek's order', given under oath by the Divine acclamation, was designed to supersede the previous priesthood under the ancient law, which was beset by frailty and required sin offerings for the high priest as well as the people. The supersession became effective once the Messiah ("the Son") “vindicated his high-priestly title on the basis of a perfect sacrifice”, so his “high-priesthood is absolutely efficacious and eternally suited to meet the need of his people”.
Chapter 8
The 'new and perpetual priesthood after Melchizedek's order', given under oath by the Divine acclamation, was designed to supersede the previous priesthood under the ancient law, which was beset by frailty and required sin offerings for the high priest as well as the people. The supersession became effective once the Messiah ("the Son") “vindicated his high-priestly title on the basis of a perfect sacrifice”, so his “high-priesthood is absolutely efficacious and eternally suited to meet the need of his people”.
Chapter 8
This chapter contains an exposition about the better ministry of the New Covenant.
First, the writer discusses the work of the heavenly High Priest. This section serves as an introduction to the homily about the New Covenant based on Jeremiah 31.
He writes, “Now this is the main point of the things we are saying: We have such a High Priest, who is seated at the right hand of the throne of the Majesty in the heavens, minister of the sanctuary and of the true tabernacle which the Lord erected, and not man, who serve the copy and shadow of the heavenly things, as Moses was divinely instructed when he was about to make the tabernacle. For He said, ‘See that you make all things according to the pattern shown you on the mountain.’”
Following the introduction to the homily, the oracle in Jeremiah 31 is discussed as the word of God.
He writes, “In that He says, ‘A new covenant,’ He has made the first obsolete. Now what is becoming obsolete and growing old is ready to vanish away.”
Chapter 9
Chapter 9
This chapter contains an exposition about the ministry of the first covenant and Christ's effective sacrifice. The chapter opens with a contrast between “the old and new covenants by reviewing the structure and rituals of the tabernacle”.
He writes:
“Then indeed, even the first covenant had ordinances of divine service and the earthly sanctuary. For a tabernacle was prepared: the first part, in which was the lampstand, the table, and the showbread, which is called the sanctuary; and behind the second veil, the part of the tabernacle which is called the Holiest of All, which had the golden censer and the ark of the covenant overlaid on all sides with gold, in which were the golden pot that had the manna, Aaron’s rod that budded, and the tablets of the covenant; and above it were the cherubim of glory overshadowing the mercy seat. Of these things we cannot now speak in detail.”
"Mercy seat" is translated from the Greek word hilasterion, which specifically means the lid of the Ark of the Covenant. The only other occurrence of hilasterion in the New Testament is in Romans 3:25 where it is often translated as "propitiation".
The defining moment in the current situation is when “Christ came” as High Priest to fulfill the symbolized act of yearly ritual. The Greek word diathēkē used here has a range of meaning from “contract” or “treaty” to “will” or “testament”, which is elaborated in legal language in this section.
He writes, “And for this reason He is the Mediator of the new covenant, by means of death, for the redemption of the transgressions under the first covenant, that those who are called may receive the promise of the eternal inheritance.”
The promise of an “inheritance” in “ordinary legal usage” implies “the death of a testator”, who in this case then “redeems” "the heirs from their transgressions".
The promise of an “inheritance” in “ordinary legal usage” implies “the death of a testator”, who in this case then “redeems” "the heirs from their transgressions".
He writes, “And according to the law almost all things are purified with blood, and without shedding of blood there is no remission.” He says “almost all things” because "some things were cleansed by water, and others purged by fire".
The then discusses the new heavenly sacrifice. The new description of Christ's “heavenly” action in this part is balanced by the incorporation of the “image of ritual purification” from the previous verses.
He writes, “And as it is appointed for men to die once, but after this the judgment, so Christ was offered once to bear the sins of many. To those who eagerly wait for Him He will appear a second time, apart from sin, for salvation.”
Chapter 10
This chapter contains an exposition about Christ's effective sacrifice and the exhortation to continue in faithfulness and expectancy. As foreshadowed in Jeremiah 31, the Messiah “inaugurated the new and interior covenant by an act of conformity to God's will".
The writer says, “For it is not possible for the blood of bulls and goats to take away sins. By that will we have been sanctified through the offering of the body of Jesus Christ once for all.” These verses contain one of the four things to be “impossible” according to this epistle. It is the will of God that the believers be sanctified and Christ's act of obedience made God's will his own, because Christ's death conformed to God's will and Christ's obedience—attested in the Gethsemane story and John’s Gospel—is decisive for establishing the new covenant. This is also the first time in the epistle that the composite name “Jesus Christ” appears.
The next section summarizes and weaves together the themes of the previous few chapters. He writes, “For by one offering He has perfected forever those who are being sanctified.” By his one sacrifice Jesus Christ did what the law of Moses, and all its sacrifices, could not do.
The writer then encourages the readers to hold fast to faith. This part contains an exhortation to live as members of the "new covenant" which stresses faith, hope, and love.
He also gives a warning with his encouragement.
He writes:
"For yet a little while,
And He who is coming will come and will not tarry."
This verse combines the quote “a little while” from Isaiah 26:20 with the quote “will not tarry” from Habakkuk 2:3 in its Greek form, rendering it as a prediction of one “who is coming” that points to the imminence of Christ's second coming.
He continues:
"Now the just shall live by faith;
But if anyone draws back, My soul has no pleasure in him."
"Now the just shall live by faith;
But if anyone draws back, My soul has no pleasure in him."
This comes from the Septuagint version of Habakkuk 2:4 which reads:
“If he shrinks back, my soul has no pleasure in him, but the righteous one will live by faith.” Here "he shrinks back" is not applied to the "coming one" but to "those who await God's deliverance." Paul also cites Habakkuk 2:4 in Galatians 3:11 and Romans 1:17 to contrast "faith" and "works of the law".
“If he shrinks back, my soul has no pleasure in him, but the righteous one will live by faith.” Here "he shrinks back" is not applied to the "coming one" but to "those who await God's deliverance." Paul also cites Habakkuk 2:4 in Galatians 3:11 and Romans 1:17 to contrast "faith" and "works of the law".
He continues, “But we are not of those who draw back to destruction, but of those who believe to the saving of the soul.”
Chapter 11
This chapter contains an exposition about the examples of faith's effective expression. It opens with three allusive verses to describe the complexity of faith.
He writes:
“Now faith is the substance of things hoped for, the evidence of things not seen. For by it the elders obtained a good testimony. By faith we understand that the worlds were framed by the word of God, so that the things which are seen were not made of things which are visible.”
This formal definition of faith is in the style of Plato's definition of medicine or Plutarch's definition of curiosity. The accounts of exemplary people were often used to motivate people, either to imitate noble attitudes or to avoid the pattern of ignoble behaviors. Some examples include Ben Sira (a teacher of wisdom from Jerusalem in the 2nd century BC) who used a long hymn to praise notable Jewish ancestors, as well as the author of 4th Maccabees, and Seneca. The list of examples starts appropriately with the creation, indicating that "faith" produces "understanding". The first manifestation of "trust" is connected to how a person of "faith" understands the visible creation in relation to "things unseen".
The writer goes through a list of exemplary people of faith, starting with the primordial heroes. The first character, Abel, performed an “acceptable sacrifice”, and died as a martyr. Abel's choice of superior quality of offering compared to Cain's second rate one is related to the presence of "faith", which attests Abel to be "righteous" or "just".
Enoch “walked with God” until God took him, indicating that having faith in God leads to the transcendence of death.
Noah believed in the “unseen” event of divine judgment, and “condemned” the world that didn't believe his preaching of repentance.
He writes, “But without faith it is impossible to please Him, for he who comes to God must believe that He is, and that He is a rewarder of those who diligently seek Him.” This verse contains one of the four things found to be 'impossible' according to this epistle.
The writer then goes through a list of exemplary people of faith among the Patriarchs. Abraham is a foremost example of faith in Jewish and early Christian literature. Sarah's faith is related to the conception and birth of Isaac, Isaac's to the blessings on Jacob and Esau, Jacob's to the blessings on Ephraim and Manasseh, and Joseph's to the prophecy concerning the transfer of his bones to hint a hope for the future of the family.
He then talks about the faith of Moses who is called a faithful servant of God in both Jewish and Christian writings.
He then goes on to discuss the faith of prophets and martyrs, giving a quick rundown of several different biblical characters.
He also writes, “Women received their dead by resurrection. Others were tortured, refusing to accept release, in order to obtain a better resurrection.” This is a reference to events recorded in 2nd Maccabees.
Chapter 12
This chapter contains a call to respond gratefully and nobly to God's invitation.
He writes, “Therefore we also, since we are surrounded by so great a cloud of witnesses, let us lay aside every weight, and the sin which so easily ensnares us, and let us run with endurance the race that is set before us, looking unto Jesus, the author and finisher of our faith, who for the joy that was set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God.”
And he says, “Therefore, since we are receiving a kingdom which cannot be shaken, let us have grace, by which we may serve God acceptably with reverence and godly fear.”
Chapter 13
This closing chapter contains the author's concluding exhortations, final benediction and a postscript.
He says to “let love continue” and that “marriage should be honored.”
He writes, “Jesus Christ is the same yesterday, today, and forever. Therefore Jesus also, that He might sanctify the people with His own blood, suffered outside the gate. Let us bear the reproach Christ endured.”
He then tells them to submit to their leaders, and also mentions that Timothy has been set free and he will bring him along to see them if he arrives back in time. Timothy was Paul's companion and is mentioned multiple times in the New Testament, and is obviously known by the recipients of this letter. "Set free" can also be translated as "set at liberty" or "dismissed" either from his current duty (sent by the apostle Paul), or released from prison.
The letter ends with a blessing: “Grace be with you.”
Chapter 11
This chapter contains an exposition about the examples of faith's effective expression. It opens with three allusive verses to describe the complexity of faith.
He writes:
“Now faith is the substance of things hoped for, the evidence of things not seen. For by it the elders obtained a good testimony. By faith we understand that the worlds were framed by the word of God, so that the things which are seen were not made of things which are visible.”
This formal definition of faith is in the style of Plato's definition of medicine or Plutarch's definition of curiosity. The accounts of exemplary people were often used to motivate people, either to imitate noble attitudes or to avoid the pattern of ignoble behaviors. Some examples include Ben Sira (a teacher of wisdom from Jerusalem in the 2nd century BC) who used a long hymn to praise notable Jewish ancestors, as well as the author of 4th Maccabees, and Seneca. The list of examples starts appropriately with the creation, indicating that "faith" produces "understanding". The first manifestation of "trust" is connected to how a person of "faith" understands the visible creation in relation to "things unseen".
The writer goes through a list of exemplary people of faith, starting with the primordial heroes. The first character, Abel, performed an “acceptable sacrifice”, and died as a martyr. Abel's choice of superior quality of offering compared to Cain's second rate one is related to the presence of "faith", which attests Abel to be "righteous" or "just".
Enoch “walked with God” until God took him, indicating that having faith in God leads to the transcendence of death.
Noah believed in the “unseen” event of divine judgment, and “condemned” the world that didn't believe his preaching of repentance.
He writes, “But without faith it is impossible to please Him, for he who comes to God must believe that He is, and that He is a rewarder of those who diligently seek Him.” This verse contains one of the four things found to be 'impossible' according to this epistle.
The writer then goes through a list of exemplary people of faith among the Patriarchs. Abraham is a foremost example of faith in Jewish and early Christian literature. Sarah's faith is related to the conception and birth of Isaac, Isaac's to the blessings on Jacob and Esau, Jacob's to the blessings on Ephraim and Manasseh, and Joseph's to the prophecy concerning the transfer of his bones to hint a hope for the future of the family.
He then talks about the faith of Moses who is called a faithful servant of God in both Jewish and Christian writings.
He then goes on to discuss the faith of prophets and martyrs, giving a quick rundown of several different biblical characters.
He also writes, “Women received their dead by resurrection. Others were tortured, refusing to accept release, in order to obtain a better resurrection.” This is a reference to events recorded in 2nd Maccabees.
Chapter 12
This chapter contains a call to respond gratefully and nobly to God's invitation.
He writes, “Therefore we also, since we are surrounded by so great a cloud of witnesses, let us lay aside every weight, and the sin which so easily ensnares us, and let us run with endurance the race that is set before us, looking unto Jesus, the author and finisher of our faith, who for the joy that was set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God.”
And he says, “Therefore, since we are receiving a kingdom which cannot be shaken, let us have grace, by which we may serve God acceptably with reverence and godly fear.”
Chapter 13
This closing chapter contains the author's concluding exhortations, final benediction and a postscript.
He says to “let love continue” and that “marriage should be honored.”
He writes, “Jesus Christ is the same yesterday, today, and forever. Therefore Jesus also, that He might sanctify the people with His own blood, suffered outside the gate. Let us bear the reproach Christ endured.”
He then tells them to submit to their leaders, and also mentions that Timothy has been set free and he will bring him along to see them if he arrives back in time. Timothy was Paul's companion and is mentioned multiple times in the New Testament, and is obviously known by the recipients of this letter. "Set free" can also be translated as "set at liberty" or "dismissed" either from his current duty (sent by the apostle Paul), or released from prison.
The letter ends with a blessing: “Grace be with you.”
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