Faith Exemplified (Hebrews 11:1-40): Part 1

Faith Defined

“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” (Hebrews 11:1-3, NKJV).

The word “faith” [pistis] occurs twenty-four times in this chapter, with forty-one occurrences of the pistis word-group in Hebrews. Faith is the hupóstasis,¹ “assurance” (ASV, NASB, N/RSV), “being sure” (NIV); or “substance” (NKJV, ASVmg), “makes real” (McCord); or “realization” (NKJVmg)? While the precise nuance may be debatable, the idea is evident here of the certainty of something real, viz. “of things being hoped” [vb. elpízō].² James Moffatt comments: “not the reality of these unseen ends of God – he assumes these – but the fact and force of believing in them with absolute confidence.”³

Faith is the élegchos,⁴ “conviction” (ASV, NASB, N/RSV), “confidence” (NKJVmg); or “evidence” (NKJV), “proof” (McCord)? Faith is being convinced by sufficient evidence of the reality “of things not seen.” Faith is not a blind leap in the dark; it is to know beyond seeing. By faith the elders [presbúteroi] (or “men of old” NASB) obtained a testimony or “gained approval,” including the heroes of faith discussed in the rest of the chapter.

“By faith we understand that the worlds” [aiōnas – “ages”] “were prepared [katartízō]⁵ by the word of God, so that what is seen was not made out of things which are visible” (cf. 1:2, 10). We did not witness the beginning of the physical universe, but the evidence of the world around us (cf. Psa. 19:1; Rom. 1:20) coupled with the testimony of God’s revelation (cf. Gen. 1:1; Psa. 33:6) establishes our understanding of creation, which constitutes “faith.”⁶

In the rest of the chapter faith is described as trusting in God to do what he said he would do when we do what he asks us to do (cf. 10:35-36).  Notice that faith is actioned:

o   “By faith Abel offered …” (v. 4)

o   “By faith Enoch … pleased God” (v. 5) in that he “walked with God” (Gen. 5:24)

o   “By faith Noah … prepared an ark” (v. 7)

o   “By faith Abraham obeyed …” (v. 8)

o   “By faith Abraham … offered …” (v. 17); see also vv. 23, 24, 27, 28, 29, 30, 31, 33.

The Faith of Abel

“By faith Abel offered to God a more excellent sacrifice than Cain, through which he obtained witness that he was righteous, God testifying of his gifts; and through it he being dead still speaks” (Hebrews 11:4).

Abel offered to God a better sacrifice than Cain (cf. Gen. 4:2-7), not necessarily better in quality but better in kind. Cain’s offering was of the fruit of the ground, and “Abel also⁷ brought of the firstborn [prōtotókōn LXX]⁸ of his flock” (Gen. 4:3, 4). The implication of “also” is that Cain had brought the first (possibly the best) of his harvest. If this inference is correct, then Cain gave the same quality of offering as Abel, but it was of a different kind. Abel offered a blood sacrifice; Cain did not.

Since Abel’s sacrifice was “by faith,” and faith comes by hearing God’s word (Rom. 10:17), it follows that God must have given instructions about the kind of sacrifice he expected, viz. a blood offering (cf. Lev. 17:11; Heb. 9:22). Apparently Cain’s sacrifice was unacceptable because it was not a blood sacrifice, i.e., it was not authorized by God and therefore could not be offered “by faith.” Abel, through his offering, obtained a righteous testimony from God. Through his obedient faith, though he is dead, Abel still speaks (cf. 12:24).

The Faith of Enoch

“By faith Enoch was taken away so that he did not see death, ‘and was not found, because God had taken him’; for before he was taken he had this testimony, that he pleased God. 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” (Hebrews 11:5-6).

The biblical account alluded to here is Genesis 5:21-24. It was “by faith” that Enoch was taken up/away so that he did not see death, because “God took him” (Gen. 5:24; cf. 2 Kings 2:11). According to the LXX reading, he “pleased God,” and according to the Hebrew text, he “walked with God” (Gen. 5:22, 24). Enoch lived a life of faithful obedience that was pleasing to God (cf. Gen. 6:9; 17:1; 24:40; 48:15; 2 Cor. 5:9; 1 Thess. 4:1).

But [dé] without faith it is impossible to be well-pleasing (to him/God), for the one approaching God must [dei] have faith that he is and that he becomes a rewarder to those seeking him. What this statement reveals about faith:

o   The essentiality of faith – we cannot please God without it.

o   Faith enables us to approach God (cf. 4:16; 6:19; 7:25; 10:19, 22).

o   Those who seek God can find him (cf. Acts 17:27; Rom. 1:20; Matt. 7:7).

o   Though God cannot be seen with our physical eyes, faith enables us to “see” (comprehend) and have confidence, assurance, certainty that he is real (cf. 11:1, 3); to know beyond seeing.

o   Faith ultimately leads to great reward (cf. 6:12; 10:35).

The faith of Noah

“By faith Noah, being divinely warned of things not yet seen, moved with godly fear, prepared an ark for the saving of his household, by which he condemned the world and became heir of the righteousness which is according to faith” (Hebrews 11:7)

By faith Noah, although he had never seen a flood or even rain (cf. Gen. 2:5-6), took God at his word, being driven by godly fear/reverence. A respectful regard for God and his word naturally produces an obedient faith. Noah’s faith compelled him to obey God and build the ark according to God’s directives and specifications (cf. Gen. 6:22; 7:5).

Noah was also motivated to do this “for the saving of his household.” He was not only a man of God, he was the spiritual leader of his family, a responsible family man, and looked after the interests of his wife, sons, and daughters-in-law (cf. Gen. 8:18; 1 Pet. 3:20).

By his obedient faith “he condemned the world.” Noah’s faith stood out in stark contrast to the unbelieving world and his very actions condemned theirs (cf. Matt. 12:41; 1 Cor. 6:2). Noah “became heir” (possessor, cf. 1:2, 4, 14; 6:12, 17; 11:9; 12:17) “of the righteousness which is according to faith.”

--Kevin L. Moore

Endnotes:

     ¹ Confidence, assurance; substance, essence (1:3; 3:14; 11:1; 2 Cor. 9:4; 11:17).

     ² Cf. Matt. 12:21; Rom. 8:24-25; 15:12; 1 Cor. 13:7; 15:19; 2 Cor. 1:10; 1 Tim. 4:10; 5:5; 1 Pet. 1:13; 3:5; consider also the noun elpís in Heb. 3:6; 6:11, 18; 7:19; 10:23; Rom. 4:18; 5:2-5; 8:20, 24; 12:12; 15:4, 13; 1 Cor. 13:13; 2 Cor. 3:12; Gal. 5:5; Eph. 1:18; 2:12; 4:4; Phil. 1:20; Col. 1:5, 23, 27; 1 Thess. 1:3; 4:13; 5:8; 1 Tim. 1:1; Tit. 1:2; 2:13; 3:7; 1 Pet. 1:3, 21; 3:15; 1 John 3:3.

     ³ A Critical and Exegetical Commentary on the Epistle to the Hebrews (Edinburgh: T & T Clark, 1924) 160.

     ⁴ Proof, conviction (11:1; 2 Tim. 3:16).

     ⁵ To make complete (cf. 10:5; 11:3; 13:21; Rom. 9:22; 1 Cor. 1:10; 1 Thess. 3:10; 1 Pet. 5:10). “What the author states here, however, is not so much that the world was created out of nothing but that creation cannot be explained by material means” (N. Lightfoot, Jesus Christ Today 206 n. 9).

     ⁶ “The existence of the world is a fact substantiated by experience, and that it has been ‘fashioned’ or ‘created’ in some inexplicable way is a natural deduction of the human mind. But that it has all come into being by the word of God is a theory unsupported by empirical evidence…. It is because of faith and by means of faith that a true understanding of the created order is gained. Behind everything there is an unseen force that is not subject to the investigations of science” (N. Lightfoot, Jesus Christ Today 206).

     ⁷ LXX: kaí ... kaí = “And ... also”

     ⁸ Cf. 1:6; 12:23; Rom. 8:29; Col. 1:15, 18; Rev. 1:5.

Related Posts: Parents of Faith, Faith's Hall of Shame, Faith Exemplified Part 2

 

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Warning Against Apostasy (Hebrews 10:26-39)

Dire Consequences for Rejecting Christ

“For if we sin willfully after we have received the knowledge of the truth, there no longer remains a sacrifice for sins, but a certain fearful expectation of judgment, and fiery indignation which will devour the adversaries” (Hebrews 10:26-27, NKJV).

Reaffirming earlier admonitions (2:1-3; 3:12; 6:4-8), here the warning is even more severe:

o   Condition: “If we keep on sinning” [hamartanóntōn – present act. participle] – not occasional but ongoing, continual, persistent, habitual.

o   Qualifier: “willfully” – not inadvertent or in ignorance or in a moment of weakness (cf. 5:2; 9:7); intentional, deliberate, presumptuous, defiant, rebellious (cf. 3:12; 6:4-6).

o   Timing: “after receiving the full knowledge [epígnōsis] of the truth” – speaking to enlightened (cf. v. 32) Christians (cf. v. 29 [“sanctified”]; 2 Pet. 2:20-21).¹

o   Resulting loss: “there no longer remains a sacrifice for sins” (cf. 5:8-9; 7:27; 9:12-15, 24-28; 10:10) – God cannot and will not forgive unrepentant sin (cf. 6:6; Luke 13:3, 5).

o   Resulting consequence: “but some fearful expectation and a fury [zēlos] of fire which will consume the adversaries” – eternal damnation (cf. 12:29; 2 Thess. 1:6-9; Rev. 20:15).

“Anyone who has rejected Moses’ law dies without mercy on the testimony of two or three witnesses. Of how much worse punishment, do you suppose, will he be thought worthy who has trampled the Son of God underfoot, counted the blood of the covenant by which he was sanctified a common thing, and insulted the Spirit of grace?” (Hebrews 10:28-29).

Rejecting the Law of Moses (cf. Deut. 17:2-7) resulted in harsh penalties; much greater punishment awaits those who reject the superior way of Christ. With greater knowledge and blessings comes greater responsibility (cf. 2:1-4; 12:25). Turning your back on Christ is equivalent to:

o   Trampling the Son of God underfoot – disrespect, contempt, disdain (cf. 6:6; Matt. 5:13; Luke 8:5).

o   Counting the blood (cf. 9:14-22; 13:20) of the covenant (by which he was sanctified, vv. 10, 14; 2:11; 13:12) a common [koinós]² thing (cf. 1 Cor. 11:27-29) – disregard its sacred value.

o   Insulting (outrage) the S/spirit of grace:³ the Holy Spirit who makes God’s grace accessible (cf. Eph.4:30; Matt. 12:31),⁴ or the spirit (intent, disposition) of grace⁵ (cf. Eph. 1:6-7; 2:5-8; 6:24).      

“For we know Him who said, ‘Vengeance is Mine, I will repay,’ says the Lord. And again, ‘The Lord will judge His people.’ It is a fearful thing to fall into the hands of the living God” (Hebrews 10:30-31).

This is a quote from Deuteronomy 32:35, 36 (cf. Psa. 135:14) to illustrate the severe judgment of God. To the faithful child of God, it is a comforting thought to “fall into the hands of the living God” (cf. 2 Sam. 24:14). To the rebellious apostate, it is a terrifying prospect (cf. v. 27; 4:1; Ro. 2:3-11; 11:22; 12:19; 2 Cor. 5:11). 

Remember the Past to Press On to the Future

“But recall the former days in which, after you were illuminated, you endured a great struggle with sufferings: partly while you were made a spectacle both by reproaches and tribulations, and partly while you became companions of those who were so treated; for you had compassion on me in my chains, and joyfully accepted the plundering of your goods, knowing that you have a better and an enduring possession for yourselves in heaven” (Hebrews 10:32-34).

“But recall/remember⁶ the former days …” This indicates that the initial addressees had been Christians for some time (cf. 5:12-14). “After you were illuminated/enlightened” (cf. v. 26; John 8:12), early in their Christian experience. “You endured much struggle of sufferings ...” If Hebrews is directed to Jewish Christians in Rome, this could be a reference to Claudius’ edict of AD 49 (cf. Acts 18:2), or perhaps (less likely) to Nero’s persecution that began in AD 64.⁷ They were made a public spectacle (cf. 1 Cor. 4:9) through reproaches and tribulations. “They were held up to public scorn, taunted and jeered at, and even physically kicked about and abused” (N. Lightfoot, Jesus Christ Today 196).

They had become companions of/sharers with [koinōnos] (cf. Phil. 1:7) those who were so treated. “For indeed in the bonds⁸ you suffered together” (cf. 11:36; 13:3, 23); visited and took care of fellow-Christians who had been imprisoned (cf. 6:10; Matt. 25:36, 39, 43, 44), “joyfully accepted the plundering/seizure of your goods/property” (cf. Jas. 1:1-3; 1 Pet. 4:12-13; Acts 5:41; Rom. 5:3-4). What enabled them to endure: “knowing that you yourselves have a better and an enduring/abiding possession”⁹ (cf. 6:18-19; Matt. 5:11-12; 6:20).

“Therefore do not cast away your confidence, which has great reward. For you have need of endurance, so that after you have done the will of God, you may receive the promise: ‘For yet a little while, And He who is coming will come and will not tarry. Now the just shall live by faith; But if anyone draws back, My soul has no pleasure in him.’ But we are not of those who draw back to perdition, but of those who believe to the saving of the soul” (Hebrews 10:35-39).

Do not cast/throw away—opposite of “hold fast” (v. 23; 3:6, 14)—your confidence,¹⁰ which has great reward. For you have need of endurance (cf. v. 23; 2:1; 3:14; 4:11; 6:11) in order that having done the will of God you may obtain the promise [epaggelía]”¹¹ – salvation is conditional (cf. Acts 14:22).

Quote from Habakkuk 2:3, 4 (LXX; cf. Isa. 26:20). Although a number of commentators apply this to the imminent return of Christ, the Habakkuk text was written about 600 years before Christ’s first advent, and Hebrews was written almost two millennia ago. Christ has still not returned. NT writers affirm that the time of the Lord’s second coming is unknown (e.g., Matt. 24:36, 42; 25:13; Mark 13:32; 1 Thess. 5:2; 2 Pet. 3:10). Considering the context of Hebrews, this more likely applies to the Lord’s coming in judgment against Jerusalem in AD 70 (cf. 8:13; Matt. 24:1-34).¹² The admonition is to not retreat but to maintain saving faith: “But we are … of those who písteōs [have faith] to the saving of the soul.”

--Kevin L. Moore

Endnotes:

     ¹ N. Lightfoot describes this state of affairs, “… a deliberate rejection of truth after truth has once been received, an extinguishing of light that has already shone in the heart, a conscious preference for the dark…. a state of sin” (Jesus Christ Today 193-94). 

     ² Unclean, profane, unholy, defiled (cf. Mark 7:2; Acts 10:14, 28; 11:8; Rom. 14:14).

     ³ Contrast the Law of Moses, “without mercy” (v. 28), with NT grace (cf. John 1:17). 

     ⁴ Every time the word pneũma (‘spirit’) is used in Hebrews for the Spirit of God, it is qualified with the adjective hágios (‘holy’) (2:4; 3:7; 6:4; 9:8; 10:15) except 9:14, which may indicate that in 9:14 the thought is Christ’s own eternal spirit. Other uses of pneũma in Hebrews include references to angels (1:7, 14) and to the human spirit (4:12; 12:9, 23).

     ⁵ Cf. Rom. 1:4 (“spirit of holiness”); 2 Cor. 4:13 (“of faith”); Eph. 1:17 (“of wisdom and revelation”); 1 Cor. 4:21; Gal. 6:1; 1 Pet. 3:4 (“of gentleness”).

     ⁶ Anamimnēskō = remind, remember (1 Cor. 4:17; 2 Cor. 7:15; 2 Tim. 1:6); cf. anámnēsis = memory, reminder (10:3); also mnēmoneúō = to remember, recall (Jn. 15:20; 16:4; Acts 20:31, 35; Eph. 2:11; 1 Thess. 2:9; Rev. 2:5; 3:5); mnēmē = memory, remembrance (2 Pet. 1:15); cf. 2 Pet. 1:9; Heb. 12:5.

     ⁷ Those who argue for a Palestine destination apply this reference to the persecutions in Acts 8:1 ff.; 12:1-3; etc. However, the fact that the readers had “not yet resisted to bloodshed” (Heb. 12:4) seems to argue against this application (cf. Acts 9:21; 12:2; 26:10).

     ⁸ The statement according to the UBS/NA text is tois desmíois sunepathēsate, “you showed sympathy to the prisoners” (NAS; cf. ESV, NIV, N/RSV); the Byzantine Majority Text reads tois desmois mou sunepathēsate, “you had compassion on me in my chains” (NKJ). The former appears to be the better reading (see B. Metzger, Textual Commentary 2nd ed. 600-601).

     ⁹ The Byzantine Majority Text adds en ouranois (“in heaven”).

     ¹⁰ “Confidence describes that bold attitude toward God, that firm assurance with which one approaches the throne of grace (4:16) and enters into the sanctuary (10:19), a confident outlook based on the sacrifice of Christ. For the Christian it involves also the unashamed confession of his faith, and as such is to be held on to (3:6) and not cast away as worthless” (N. Lightfoot, Jesus Christ Today 197). On the word parrēsía (3:6; 4:16; 10:19, 35); cf. Acts 4:13, 29, 31; 28:31; 2 Cor. 7:4; Eph. 3:12; 6:19; Phil. 1:20; 1 Tim. 3:13; 1 John 2:28; 3:21; 4:17; 5:14.

     ¹¹ Noun (fourteen times): 4:1; 6:12, 15, 17; 7:6; 8:6; 9:15; 10:36; 11:9, 13, 17, 33, 39; cf. verb epaggéllō (four times): 6:13; 10:23; 11:11; 12:26.

     ¹² Compare Isa. 13:5; 19:1; Matt. 10:23; 16:28.

Related Posts: Heb 10:19-25, Perseverance of the Saints?

 

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Expectations of the New and Living Way (Hebrews 10:19-25)

After laying the theological groundwork, the Hebrews epistle transitions from its doctrinal section (1:1–10:18) to practical application and exhortations to faithfulness (10:19–13:25).

“Therefore, brethren, having boldness to enter the Holiest by the blood of Jesus, by a new and living way which He consecrated for us, through the veil, that is, His flesh, and having a High Priest over the house of God, let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience and our bodies washed with pure water. Let us hold fast the confession of our hope without wavering, for He who promised is faithful. And let us consider one another in order to stir up love and good works, not forsaking the assembling of ourselves together, as is the manner of some, but exhorting one another, and so much the more as you see the Day approaching” (Hebrews 10:19-25, NKJV).

“Therefore,” in view of all that has been said up to this point (esp. Jesus’s once-for-all sacrifice for sins), “brethren” (adelphoí, cf. 3:1; 13:22), having “boldness” (NKJV) or “confidence” (NASB) [parrēsía] (cf. 3:6; 4:16; 10:19, 35) to enter tōn hagíōn (“the holies”): “the Holiest” (NKJV) or “the holy place” (NASB), i.e., the very presence of God (cf. 6:19; 9:3, 8, 12, 24, 25; Lev. 16:2-34).¹

This is made possible by the blood² of Jesus (10:19b; cf. v. 4, 29; 9:12, 14, 22; 12:24; 13:12, 20),³ while the “new and living way” (cf. 4:12), in contrast to what is old and obsolete (8:13; cf. John 14:6; Acts 9:2; 19:9, 23; 22:4; 24:14, 22), has been consecrated or inaugurated by Jesus through the veil (cf. v. 19; 6:19; Mark 16:38), that is, his flesh (cf. v. 5; 2:9, 14; 5:7; 7:27).

We have a High Priest (cf. 3:1; 4:14; 5:5, 10; 6:20; 7:26; 8:1; 9:11) over the house of God (10:21; cf. 3:3-6; 1 Tim. 3:15), his church (cf. Eph. 1:22-23; Col. 1:18). Accordingly, “let us⁴ draw near” [proserchōmetha] or “approach” (10:22) with a “true” (NKJV) or “sincere” (NASB) [alēthinōs] (cf. 8:2; 9:24) “heart”⁵ (cf. Matt. 13:13-15; John 7:17; 8:27, 31-32, 43; 2 Thess. 2:10-12; 1 Pet. 2:2; Rev. 22:17), “in full assurance of faith” (cf. v. 19; 4:16; Eph. 3:12; 1 John 2:3; 4:17; 5:13).

“Having our hearts sprinkled,” an analogy (familiar to Jewish readers) borrowed from the OT ritual of sprinkling blood and water for ceremonial cleansing (cf. 9:13, 19, 21),⁶ “from an evil conscience.” The old sacrificial system could not provide forgiveness of sins, freedom from guilt, or a clear conscience (cf. 9:9; 10:2), but the blood of Jesus can (9:14; cf. 8:12; 13:18; cf. 1 Tim. 1:5, 19; 3:9; 2 Tim. 1:3; 1 Pet. 2:19; 3:16, 21). The heart is “sprinkled” by Jesus's blood as the body is “washed” with pure water. Both the blood of Jesus and the cleansing of the conscience are linked to water baptism:

o   Jesus shed his blood in his death (John 19:34); we are baptized into his death (Rom. 6:3).

o   Jesus’s blood was shed “for the remission of sins” (Matt. 26:28); baptism is “for the remission of sins” (Acts 2:38).

o   Jesus’s blood washes away sins (Rev. 1:5); sins are washed away at baptism (Acts 22:16).

o   Jesus’s blood cleanses the conscience (Heb. 9:14); the conscience is cleansed at baptism (1 Pet. 3:21; cf. Col. 2:11-13).

“And our bodies washed with pure water” is clearly a reference to baptism (cf. Acts 2:38; 8:12, 35-39; 10:33, 47-48; 22:16; Eph. 5:26; Tit. 3:5; 1 Pet. 3:20-21), an external act of obedience procuring inward purification. The emphasis is spiritual rather than physical, not literal sprinkling of the heart, or washing of the body, or purity of the water, but a spiritual cleansing when sins are forgiven (washed away) by the blood of Christ.

“Let us hold fast the confession [homología]” (cf. 3:1; 4:14) “of hope” (cf. 3:1; 6:18-19; 1 Pet. 3:15) “without wavering,” another call for continued obedience with confident assurance, sustained by endurance, steadfastness, fortitude (cf. 3:6, 14; 4:11, 14). We have to put forth the effort in cooperation with God, but not as though we are doing this alone. “He who promised is faithful” (cf. 1 Cor. 1:9; 10:13; 2 Cor. 1:18; 1 Thess. 5:24; 1 John 1:9), a reminder that God must be trusted to keep his word, fulfill his promises, will never let us down, and will see us through.

To supplement the Lord’s help, “Let us consider one another in order to stir up love and good works” (10:24). We’re engaged in a collaborative effort. The reciprocal pronoun allēlōn (“one another”) appears in the NT around 100 times.⁷ The church, God’s family on earth, is an indispensable component of God’s plan of salvation.

The noun paroxusmós alludes to an emotional stirring up, inciting, or provoking (cf. Acts 15:39); the verb form paroxúnō means to stir, arouse, provoke, irritate (Acts 17:16; 1 Cor. 13:5). Here the provocation is not inciting to anger but stirring up to love [agapē] (cf. 6:10) and good works (cf. 6:1, 10; 9:14; 13:21; 2 Thess. 2:17; 1 Tim. 2:10; 3:1; 5:10, 25; 6:18; 2 Tim. 2:21; 3:17; Tit. 1:16; 2:7, 14; 3:1, 8, 14).

“Not forsaking the assembling of ourselves together …” (10:25). This is not strictly a command to attend church services but a reminder of how very important these assemblies are. To help prevent apostasy we must “hold fast the confession of hope without wavering” (v. 23) and “consider one another to stir up love and good works” (v. 24). The context in which this is best achieved is in the regular gatherings of local Christians (cf. 1 Cor. 14:3-5, 12, 26, 31). Rather than selfishly and foolishly forsaking the assembling of ourselves together, we are to be exhorting and encouraging one another (cf. 3:13).

“Love for others cannot be shown in separation…. There is a vital connection between the expressions meet together and encouraging one another…. they were to meet together where such encouragement was available in the assembly…. But how can men be edified when they absent themselves from the assembly?” (N. Lightfoot, Jesus Christ Today 191, emp. in the text). 

Apparently some of the original addressees were in the habit of neglecting church assemblies (“as is the manner/habit of some”), perhaps giving in to the pressures of Jewish family and friends or their secular environment. But heeding the current admonition is of utmost importance (“and so the much more”), especially “as you see the Day approaching” or “drawing near,” i.e., in view of the coming judgment (cf. vv. 27, 29-31, 37).⁸

--Kevin L. Moore

Endnotes:

     ¹ The Greek term hágion refers to something sacred, revered; in the NT descriptive of God’s holy sanctuary (Heb. 8:2; 9:1, 2, 3, 8, 12, 24, 25; 10:19; 13:11; cf. Matt. 24:15).

     ² The Greek term haíma (“blood”) appears in Hebrews twenty-two times (2:14; 9:7, 12, 13, 14, 18, 19, 20, 21, 22, 25; 10:4, 19, 29; 11:28; 12:4, 24; 13:11, 12, 20), plus haimatekchusía (“blood-shedding”) once (9:22); seven times in reference to Christ’s blood.

     ³ See also Matt. 26:28; 27:4, 6, 24, 25; Mark 14:24; Luke 22:20, 44; John 19:34; Acts 5:28; 20:28; Rom. 3:25; 5:9; 1 Cor. 10:16; 11:25, 27; Eph. 1:7; 2:13; Col. 1:14, 20; 1 Pet. 1:2, 19; 1 John 1:7; Rev. 1:5; 5:9; 7:14; 12:11 (also John 6:53-56).

     ⁴ First person plural hortatory subjunctives (“let us …”) occur in Hebrews thirteen times (4:1, 11, 14, 16; 6:1; 10:22, 23, 24; 12:1 [x2], 28; 13:13, 15).

     ⁵ The Greek term kardía (“heart”) occurs in Hebrews eleven times (3:8, 10, 12, 15; 4:7, 12; 8:10; 10:16, 22 [x2]; 13:9).

     ⁶ Ex. 29:21; Lev. 8:30. Priests were also bathed in water (Ex. 29:4; Lev. 16:4); cf. Num. 19:1-17.

     ⁷ Cf. John 13:34, 35; Rom. 12:5, 10, 16; 13:8; 14:13, 19; 15:5, 7, 14; 1 Cor. 12:25; Gal. 5:13; 6:2; Eph. 4:2, 25; Phil. 2:3; et al.

     ⁸ Some have suggested this is a reference to the day of Christian worship (Acts 20:7; 1 Cor. 16:2) or the approaching destruction of Jerusalem (Matt. 24).

Related Posts: Heb 10:1-18, Heb 10:26-29

 

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Jesus Christ is Superior to Aaron as God’s High Priest (4:14–10:18): Part 7 of 7

The Weakness of the Law

“For the law, having a shadow of the good things to come, and not the very image of the things, can never with these same sacrifices, which they offer continually year by year, make those who approach perfect. For then would they not have ceased to be offered? For the worshipers, once purified, would have had no more consciousness of sins. But in those sacrifices there is a reminder of sins every year. For it is not possible that the blood of bulls and goats could take away sins” (Hebrews 10:1-4, NKJV).

The law (vv. 1, 8) is the Law of Moses (10:28), the basis of “the first covenant” with Israel (cf. 8:4–9:1; 9:18, 19, 20, 22), merely a shadow of good things to come, not the form or substance (10:1a; cf. 8:5; 9:9, 23-24). Its sacrificial system cannot make a person “perfect” or completely right with God (10:1b; cf. 7:19; 9:9), with animal sacrifices offered continually year by year (10:1b; cf. 7:27; 9:7, 25-26). There is a constant reminder of sins and no complete removal of guilt (10:2-3; cf. 9:9). Animal blood cannot take away sin (10:4; cf. 9:12-14).

Christ Has Replaced the Old Law with Something Better

“Therefore, when He came into the world, He said: ‘Sacrifice and offering You did not desire, But a body You have prepared for Me. In burnt offerings and sacrifices for sin You had no pleasure. Then I said, “Behold, I have come—
In the volume of the book it is written of Me—To do Your will, O God.”’ Previously saying, ‘Sacrifice and offering, burnt offerings, and offerings for sin You did not desire, nor had pleasure in them’ (which are offered according to the law), then He said, ‘Behold, I have come to do Your will, O God.’ He takes away the first that He may establish the second. By that will we have been sanctified through the offering of the body of Jesus Christ once for all’” (Hebrews 10:5-10).

Psalm 40:6-8 (LXX 39:6-8) is quoted and applied to Christ (10:5-9; cf. 1 Sam. 15:22). The law’s sacrifices were merely a stopgap measure until the time was right for Christ to make the ultimate provision for sin, requiring his incarnation and physical “body” (vv. 5, 10; cf. 2:14; 5:7).

Jesus fulfilled God’s will (10:9a; cf. John 4:34; 5:30; 6:38; 17:4; 19:30; Luke 22:42). “He takes away the first that He may establish the second” (10:9b). The first covenant is therefore changed (7:12), annulled, weak, unprofitable (7:18), obsolete (8:13), merely a shadow of the good things to come (10:1), taken away (10:9; cf. 2 Cor. 3:14, 16), wiped out, canceled, taken out of the way, nailed to the cross (Col. 2:14), and we are no longer under it (Gal. 3:24-25). By that will (of God, vv. 7, 9) we have been sanctified/set apart/made holy (cf. v. 14, 29; 2:11; 13:12; 1 Cor. 1:2; 1 Thess. 4:3; 2 Thess. 2:13) through the offering of Christ’s body once for all (10:10; cf. 7:27; 9:28).

The One Sacrifice of Jesus is Sufficient

“And every priest stands ministering daily and offering repeatedly the same sacrifices, which can never take away sins. But this Man, after He had offered one sacrifice for sins forever, sat down at the right hand of God, from that time waiting till His enemies are made His footstool. For by one offering He has perfected forever those who are being sanctified. But the Holy Spirit also witnesses to us; for after He had said before, ‘This is the covenant that I will make with them after those days, says the Lord: I will put My laws into their hearts, and in their minds I will write them,’ then He adds, ‘Their sins and their lawless deeds I will remember no more.’ Now where there is remission of these, there is no longer an offering for sin” (Hebrews 10:11-18).

Note the monotony and futility of the old-covenant system (10:11):

o   Every priest – many over the years (cf. 7:23), all of whom were needed.

o   Stands ministering (present tense) – his work is never done; always more to do.

o   Daily – no time off; incessant.

o   Offering repeatedly (time after time) – the same rituals, over and over and over.

o   The same sacrifices – same animals offered in the same way at the same time in the same place.

o   Which can never take away sins – futility, no permanent benefit (cf. v. 4).

Note the contrast with respect to the new-covenant system (10:12-14), under Christ’s priesthood:

o   Only one high priest (10:12a).

o   Just one sacrifice for sins (cf. v. 10, 14; 7:27; 9:12, 28).

o   Forever (cf. 5:9; 6:2; 7:25; 9:12, 15).

o   He has sat down at the right hand of God (cf. 1:3, 13; 8:1; 12:2) until his enemies are made his footstool (quote Psa. 110:1; cf. 1 Cor. 15:24-26).

o   For by one offering (cf. v. 10, 12) he has perfected¹ (made completely right with God) forever (cf. v. 12; 5:9; 9:12, 15) those who are being sanctified (cf. v. 10, 29; 2:11).

The Holy Spirit gives testimony (10:15-18) as he bears witness through scripture (cf. 3:7),² and Jeremiah 31:33-34 is again quoted (cf. 8:10-12). No more offerings are needed because Jesus has made the once-for-all-time provision for the forgiveness of sins (10:18).

--Kevin L. Moore

Endnotes:

     ¹ The Greek verb teleióō means to complete, finish, fulfill, perfect (5:9; 7:19, 28; 9:9; 10:1, 14; 11:40; 12:23); teleíōsis is fulfillment, perfection (7:11); teleiōtēs is perfecter, consummator (12:2); teleutáō means to come to an end, to die (11:22); télos means the end (3:6, 14; 6:8, 11; 7:3).

     ² See K. L. Moore, “Are You Listening to the Holy Spirit,” Moore Perspective (2 Sept. 2015), <Link>.

Related Posts: Heb 9:1-28

 

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Jesus Christ is Superior to Aaron as God’s High Priest (4:14–10:18): Part 6 of 7

The Earthly Tabernacle

“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” (Hebrews 9:1-5, NKJV).

The first covenant (cf. 8:6-13) “had” (imperfect tense – repeated, ongoing in the past)¹ certain ordinances. This statement immediately follows 8:13, further showing that at the time of writing the first covenant was officially (from God’s perspective) obsolete. The ordinances or regulations of “divine service” (NKJV) or “divine worship” (NASB) [latreía] were the Levitical rituals of the Jewish religion (cf. 5:1; 7:27; 8:3). The “earthly sanctuary” [te hágion kosmikón] is lit. “the worldly holy place” (material, physical), alluding to the ancient center of Jewish worship (the two-section tabernacle, precursor of the Jerusalem temple), as opposed to the heavenly sanctuary not made with human hands (cf. vv. 11, 24; 8:2).

The Tabernacle Furnishings

In the “sanctuary” (NKJV) or “holy place” (NASB), into which only the priests were allowed to enter (Ex. 25–26), were the lampstand, the table and the showbread. Behind the second veil (in contrast to the entrance veil) was the “Holiest of All” (NKJV) or “Holy of Holies” (NASB) [hágia hágiōn], into which only the high priest could enter once a year (vv. 3-5).

A “golden altar of incense” (ASV, NASB, RSV) or “the golden censer” (N/KJV, ERV) [thumiastērion] refers to “a place or vessel for the burning of incense,” whether a “censer” or “altar of incense” (BDAG 461). Although the altar of incense was before the veil and not behind it (Ex. 30:6), the present active participle éxousa (“having”) does not necessarily mean “inside” the holiest place, but in its significance more properly connected with it (cf. 1 Kings 6:22).²

The ark of the covenant was a chest made of acacia wood overlaid inside and out with gold (Ex. 25:10-22), which contained: (a) the golden [LXX] pot/jar of manna (Ex. 16:33) as a memorial of God’s providence; (b) Aaron’s rod that budded (Num. 17:1-10), a sign against rebellious complainers; and (c) the tablets of the covenant (Ex. 25:16, 21; 40:20; Deut. 10:2-5), representing God’s law.³ Above the ark were the figures of two cherubim of glory (Ex. 25:18-20) and the golden lid called the mercy seat (Ex. 25:17, 20-22), “concerning which things there is not [time or space] now to speak in detail” (v. 5; cf. 5:11).

The Tabernacle Ritual

“Now when these things had been thus prepared, the priests always went into the first part of the tabernacle, performing the services. But into the second part the high priest went alone once a year, not without blood, which he offered for himself and for the people’s sins committed in ignorance; the Holy Spirit indicating this, that the way into the Holiest of All was not yet made manifest while the first tabernacle was still standing. It was symbolic for the present time in which both gifts and sacrifices are offered which cannot make him who performed the service perfect in regard to the conscience—concerned only with foods and drinks, various washings, and fleshly ordinances imposed until the time of reformation” (Hebrews 9:6-10).

The priests serve in the outer part of the sanctuary (v. 6). The high priest officiates in the inner part, entering once a year (Day of Atonement) with animal blood to make appeasement for his own sins and the sins of the people (v. 7; cf. 5:3; Lev. 16:12-16). The Holy Spirit (the divine agent of revelation) has shown that while the first tabernacle stands (representing the Levitical ritual system), there is no direct access (for us) into the “holies” [hagíōn], i.e., the heavenly sanctuary in the presence of God (v. 8; cf. vv. 11, 24; 10:19-20; compare John 14:6).

The Levitical rituals were “symbolic for the present time” (vv. 9-10). They could not make perfect, justify, or save from sin (cf. 7:18-19; 8:7). They could not cleanse one’s conscience (cf. v. 14). They were merely shadows of better things to come (cf. 8:5; 10:1). The “fleshly ordinances imposed until the time of reformation” marks the fulfillment of the old-covenant system, having served its purpose while transitioning into the Christian Age (cf. Acts 13:19-26).

Christ’s Superior Ministry

“But Christ came as High Priest of the good things to come, with the greater and more perfect tabernacle not made with hands, that is, not of this creation. Not with the blood of goats and calves, but with His own blood He entered the Most Holy Place once for all, having obtained eternal redemption. For if the blood of bulls and goats and the ashes of a heifer, sprinkling the unclean, sanctifies for the purifying of the flesh, how much more shall the blood of Christ, who through the eternal Spirit offered Himself without spot to God, cleanse your conscience from dead works to serve the living God?” (Hebrews 9:11-14).

What makes Christ’s high priesthood superior?

o   The heavenly tabernacle is not man-made (v. 11; cf. v. 24; 8:2).

o   He entered the Holy Place with his own blood, not of animals (vv. 12a, 13, 14)

o   He did this once-for-all-time (v. 12b; cf. v. 28; 7:27; 10:10).

o   The redemption is everlasting, not temporary (v. 12c; cf. v. 15; 5:9; 7:16, 25).

o   He offered himself without blemish to God (v. 14a; cf. 4:15).

o   One’s conscience can now be cleansed (v. 14b; cf. 10:22; 1 Pet. 3:21).

The New-Covenant Mediator’s Death was Necessary

“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. For where there is a testament, there must also of necessity be the death of the testator. For a testament is in force after men are dead, since it has no power at all while the testator lives. Therefore not even the first covenant was dedicated without blood. For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and goats, with water, scarlet wool, and hyssop, and sprinkled both the book itself and all the people, saying, “This is the blood of the covenant which God has commanded you.” Then likewise he sprinkled with blood both the tabernacle and all the vessels of the ministry. And according to the law almost all things are purified with blood, and without shedding of blood there is no remission” (Hebrews 9:15-22)

This covenant is “new” in contrast to the one that is now “old” or “obsolete” (v. 15a; cf. 7:22; 8:6, 13).⁴ The new covenant was established “by means of death” (v. 15b; cf. vv. 27-28; 2:9, 14; 7:27). Christ’s death makes provision “for the redemption of the transgressions under the first covenant” (v. 15c; cf. v. 26; Rom. 3:25-26; Gal. 4:4-5).

Those who are called (cf. 3:1; Phil. 3:14, 20; 2 Thess. 2:14) may receive the promise (cf. 1 John 2:25) of the eternal inheritance (v. 15d; cf. v. 12; 5:9; 7:25). This new covenant is the last will and testament of Jesus Christ, in force at his death (vv. 16-17). The first covenant was confirmed with blood (vv. 18-21), and “almost all things are purified with blood,” not counting grain and drink offerings. Christ had to suffer a violent death, because without the shedding of blood there is no remission/forgiveness (v. 22; cf. v. 28; 10:4).

Christ’s Better Sacrifice

“Therefore it was necessary that the copies of the things in the heavens should be purified with these, but the heavenly things themselves with better sacrifices than these. For Christ has not entered the holy places made with hands, which are copies of the true, but into heaven itself, now to appear in the presence of God for us; not that He should offer Himself often, as the high priest enters the Most Holy Place every year with blood of another—He then would have had to suffer often since the foundation of the world; but now, once at the end of the ages, He has appeared to put away sin by the sacrifice of Himself. 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” (Hebrews 9:23-28)

“Therefore” [oun], i.e., since almost all things are ceremonially cleansed with blood (v. 22), “it was necessary that the copies of the things in the heavens should be purified with these [ritualistic sacrifices, vv. 18-21]” (v. 23a). The old covenant, with its accompanying regulations and rituals, was merely a foreshadowing [hupodeígmata – “examples”] of the heavenly things of Jesus Christ (cf. v. 24; 8:5; 10:1). Animal sacrifices were necessary to ceremonially cleanse the tabernacle and everything associated with it. But the heavenly things require better sacrifices (v. 23b), namely (a) Jesus himself (cf. vv. 26-28; 7:27; 10:10); and (b) our own personal sacrifices (cf. 13:15, 16; Luke 9:23-24; 14:26-33; Rom. 12:1).

Christ has entered heaven (vv. 24-28). As Christ is not a high priest of this world (cf. 7:13-14), he has not entered “holies” [hágia], i.e., “holy places” (NKJV) or “a holy place” (NASB) made with human hands (cf. v. 11; 8:2; Acts 7:48; 17:24) (v. 24). These man-made structures and furnishings are merely copies/figures [antítupa] of the true (cf. v. 23; 8:4). Christ has entered “heaven itself” (cf. 1:3, 13; 4:14; 8:1; 12:2; 1 Pet. 3:22), now to appear in the presence of God for us (cf. 7:25; Rom. 8:34; 1 John 2:1).

The old system required continual sacrifices involving the blood of another (vv. 25-28; cf. v. 7; 7:27; 8:3; 10:1). Jesus offered himself once-for-all time (vv. 26, 28; cf. 7:27, 28). The implication of v. 26 is that Christ’s sacrifice reaches back to deal with the sins of past generations (cf. v. 15). His mission at “the end/consummation/completion of the ages” marks the final period of Bible history (cf. 1:2; 1 Pet. 1:20; 3:3), to “put away sin … to bear the sins of many” (vv. 26, 28; cf. v. 12-14, 22; 8:12; 10:4; Matt. 20:28; 26:28; John 1:29; 2 Cor. 5:21). The “many” (large, indefinite number) refers to all sinners, seeing that Christ died for everyone (2:9), but those whose sins are forgiven are “all who obey Him” (5:8-9).

It is appointed for human beings to physically die just once (cf. Gen. 3:19; Rom. 5:12), and after this is the judgment (v. 27; cf. Acts 17:30-31; 2 Cor. 5:10): two divinely-ordained appointments we must all keep. For those who eagerly wait for him (v. 28b; cf. Matt. 24:42, 44; 1 Thess. 5:1-5; 2 Pet. 3:11-12), Jesus will appear a second time (cf. John 14:1-6; Acts 1:11; 1 Thess. 4:13-18), apart from sin (cf. 4:15; 2 Cor. 5:21; 1 Pet. 2:22; 1 John 3:5), for the completion of eternal salvation (cf. v. 12, 15; 2:3; 5:9).

--Kevin L. Moore

Endnotes:

     ¹ The verb eiche (“it had”), the imperfect third person singular form of échō, expresses ongoing action of the past.

     ² “The writer of Hebrews most probably is not referring to a ‘golden censer.’ Nowhere in the Old Testament is a censer mentioned as part of the furniture of the Holy of Holies. Further, it is not likely that the reference is to Aaron’s censer which was used on the Day of Atonement (Lev. 16:12-13). This censer was of no special importance; and even if it had been, it could not have been kept in the Holy of Holies, for the high priest had to use it to carry coals from the altar as he entered the Holy of Holies” (N. Lightfoot, Jesus Christ Today 178). Contra R. Milligan, Hebrews 245-46.

     ³ The ark was captured by the Philistines (1 Sam. 4:1-11), and later in the days of Solomon it only contained the two stone tablets (1 Kings 8:9).

     ⁴ The first covenant is equivalent to the law (8:4-9; 9:18-22; 10:1, 8), viz. the law of Moses (10:28; cf. 8:5; 9:19).

Related Posts: Heb 8:1-13, Heb 10:1-18

 

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