Hebrews Part 6

C h a p t e r   F i v e

Introduction

                Having made claim of Jesus' superiority the author launches into a explanation of the selection and qualifiers of a High Priest.  In verse 1 the author reminds us that a man is selected or appointed from among men to act as High Priest.  Not an angel, a man.  An angel would probably be more effective.  But an angel would lack the qualifiers mentioned in verses 2 and 3 to enhance his "ministry”.

Because a man understands man's weaknesses, God made allowances for a less perfect Priest to make the job more effective.  The first thing a priest does is deal gently with people.  This was foremost in God's mind.  God never wanted a self-righteous and condemning sort of priest. But one who could identify with the people, But also not to the point of condoning the sin.  It is the old principle of hate the sin love the sinner.

μετριοπαθέω [metriopatheo /met·ree·op·ath·eh·o/] (deal gently) v2

A compound word made up of metri meaning to measure and patheos meaning to suffer.  It means to be moderate or tender in judgment toward another’s errors.  It speaks of a state of feeling toward the ignorant and the erring that is neither too severe nor too tolerant.

                Note:  The High Priest was to be careful so as not to become intolerant, but at the same time walk the line of not becoming self-indulgent.  The governing force that was to keep a lid on the High Priest's "righteous indignation" is his own realization that he too has weaknesses.

περίκειμαι [perikeimai /per·ik·i·mahee/]     (subject to) v2 

This word means literally, lying completely around, encompassed, completely encircled.  The High Priest as well as us is surrounded by sin and weaknesses.

ἀσθένεια [astheneia /as·then·i·ah/]  (weakness) v2 

Moral weakness which makes men capable of sinning.

            Unfortunately though, this quality of being able to identify with our sinful human nature cost the High Priest his total efficiency, because he too was a sinner he had to offer sacrifice for his sin also.

                As the author moves on he now talks about appointment to the office of High Priest.  The author speaks about a High Priest only being appointed by God.  No human could take the responsibility of such an office by an act of his own will.  King Saul invaded he priesthood and lost his kingdom (1 Sam 13).   Korah and his followers tried it and lost their lives (Numbers 16).  King Uzziah tried to enter the temple and burn incense; God “smote” him with leprosy (2 Chron 26).  Aaron and his descendants were appointed by God and duly ordained as priests (Ex 28).  He was appointed from among men to minister to men.  God ordained his Messiah as a priest, High Priest, Jesus, forever in the order or Melchizedek. Psalm 110:4 

^ The LORD has sworn

and will not change his mind:

“You are a priest forever,

in the order of Melchizedek.”

Melchizedek is mentioned in only two places in the entire Old Testament—Genesis 14:17–24 and Psalm 110:4. His name means “King of Righteousness,” and he was also “King of Salem [peace].” But the fascinating thing about Melchizedek is that he was both a priest and a king! King Uzziah wanted to be both a priest and a king, and God judged him. Only in Jesus Christ and in pre-Law Melchizedek were these two offices combined. Jesus Christ is a High Priest on a throne!

The reason Jesus Christ can be “a Priest forever” is that He belongs to the “order of Melchizedek.” As far as the Old Testament record is concerned, Melchizedek did not die (see Heb. 7:1–3). Of course, because he was a real man, he did die at some time; but the record is not given to us. So Melchizedek becomes a picture of our Lord Jesus Christ who is a Priest forever.

But Melchizedek also pictures our Lord as a heavenly High Priest. Jesus Christ could never have served as a priest when He was on earth because He did not belong to the tribe of Levi. Jesus was born of the seed of David, the tribe of Judah. He became the sacrifice on earth that He might become the High Priest in heaven. All of these truths will be developed in Hebrews 7–10, but they are introduced here. ^[1]

²Wiersbe, W. W. (1996, c1989). The Bible exposition commentary. "An exposition of the New Testament comprising the entire 'BE' series"--Jkt. (Heb 5:1). Wheaton, Ill.: Victor Books.

This appointment lasts forever and precedes the Aaronic priesthood.

The author in verse 7 begins to move on and speak of the earthly training Jesus received for his position as High Priest.  The author brings to mind Jesus struggles in the Garden of Gethsemane and on the cross.  These are the two places that commentators mention when they speak of Jesus' high powered and emotional prayers.

Jesus suffered many things on earth and through these he learned obedience.    Remember that in his walk on earth he lived by faith in His Father’s will.  As God, he needed to learn nothing.  But has Jesus, in the flesh, he had to experience the same thing as the people he was going to minister to experience.  He experienced, especially through his prayers in the Garden, what was involved in obedience.

^"And being found in appearance as a man, he humbled himself and became obedient to death— even death on a cross!" (Philippians 2:8, NIV)

τελειόω [teleioo /tel·i·o·o/] (perfect) v9

This word means the bringing of a thing or a person to a goal.  Add what is missing to bring a thing to complete completion.  Jesus’ works of salvation, death on the cross, His resurrection, were the final things in God’s goal of eternal salvation.  Jesus accomplished them perfectly.

προσαγορεύω [prosagoreuo /pros·ag·or·yoo·o/] (designated) v10 

This word means to address or accost by some name, to give a name, to publicly announce, to salute.

                 From this passage having made the connection of Jesus as a High Priest, the author once more goes into a warning and exhortation.  In verse 11 the author really starts letting it fly.  The author is saying the relationship of Jesus priesthood to Mel's priesthood is beyond their understanding, it's not hard for the author to explain, it's hard for the readers to hear because they have become dull of hearing.

νωθρός [nothros /no·thros/](slow) v11 

A compound word meaning no-push or no drive, sluggish, lazy, slow, stupid, numbed. 

Note: This isn't the kind of letter I like getting.  I like imagining the original readers faces as they start to read this.  "Hey you guys are really stupid!!”  The real thing that is driving the author nuts is that they were not always this way.  They have become this way.  They did once know, but now they have become stupid.

Because of neglect they had become numb.

χρόνος [chronos /khron·os/] (time) v12 

This word doesn't mean time like in the passing of time, this word has more to do with a succession of events.  The author is telling the readers that have had all these things taught to them before.  They have been through every single event that should make them ready to be teachers.

στοιχεῖον [stoicheion /stoy·khi·on/]  (elementary) v12  

Rudimentary ideas or beginning things.  These things had been taught to them already.  Remember 4:2, they were completely good-newsed.

Chapter Six

Introduction

                This next passage is one of the hardest, and misapplied, and misinterpreted, and misunderstood in Scripture.  It is a passage that on the surface implies the ability to lose ones salvation.  Remembering or extensive training in the science of hermeneutics we are going to let Scripture interpret Scripture.  So let's take some time to look up some passages that talk about the eternality of God's provision of salvation.

Romans 11:29 (NIV)

²⁹ for God’s gifts and his call are irrevocable.

Romans 8:31-39 (NIV)

³¹ What, then, shall we say in response to this? If God is for us, who can be against us? ³² He who did not spare his own Son, but gave him up for us all—how will he not also, along with him, graciously give us all things? ³³ Who will bring any charge against those whom God has chosen? It is God who justifies. ³⁴ Who is he that condemns? Christ Jesus, who died—more than that, who was raised to life—is at the right hand of God and is also interceding for us. ³⁵ Who shall separate us from the love of Christ? Shall trouble or hardship or persecution or famine or nakedness or danger or sword? ³⁶ As it is written:  “For your sake we face death all day long; we are considered as sheep to be slaughtered.” Psalm 44:22

³⁷ No, in all these things we are more than conquerors through him who loved us. ³⁸ For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, ³⁹ neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord.

  2 Timothy 1:9 (NIV)
⁹ who has saved us and called us to a holy life—not because of anything we have done but because of his own purpose and grace. This grace was given us in Christ Jesus before the beginning of time,

  2 Timothy 2:13 (NIV)
¹³ if we are faithless,
he will remain faithful, for he cannot disown himself.

Ephesians 1:13-14 (NIV)

¹³ And you also were included in Christ when you heard the word of truth, the gospel of your salvation. Having believed, you were marked in him with a seal, the promised Holy Spirit, ¹⁴ who is a deposit guaranteeing our inheritance until the redemption of those who are God’s possession—to the praise of his glory.

  Ephesians 4:30 (NIV)

³⁰ And do not grieve the Holy Spirit of God, with whom you were sealed for the day of redemption.
 

1 Peter 1:23 (NIV)

²³ For you have been born again, not of perishable seed, but of imperishable, through the living and enduring word of God.
           

John 6:39 (NIV)³⁹ And this is the will of him who sent me, that I shall lose none of all that he has given me, but raise them up at the last day.

 

John 10:27-29 (NIV)

²⁷ My sheep listen to my voice; I know them, and they follow me. ²⁸ I give them eternal life, and they shall never perish; no one can snatch them out of my hand. ²⁹ My Father, who has given them to me, is greater than all, no one can snatch them out of my Father’s hand.

  James 1:17 (NIV)

¹⁷ Every good and perfect gift is from above, coming down from the Father of the heavenly lights, who does not change like shifting shadows.

  Philippians 1:6 (NIV)

⁶ being confident of this, that he who began a good work in you will carry it on to completion until the day of Christ Jesus.

  1 Thessalonians 5:23-24 (NIV)

²³ May God himself, the God of peace, sanctify you through and through. May your whole spirit, soul and body be kept blameless at the coming of our Lord Jesus Christ. ²⁴ The one who calls you is faithful and he will do it.
 

1 John 5:11-12 (NIV)

¹¹ And this is the testimony: God has given us eternal life, and this life is in his Son. ¹² He who has the Son has life; he who does not have the Son of God does not have life.   The Holy Bible : New International Version. 1996, c1984 (electronic ed.). Grand Rapids: Zondervan.
               

Okay, obviously the question is not salvation.  Salvation is eternal.  Then what is in question here is stated in verse 6, repentance.  True and complete repentance a final putting off of the old, and putting on of the new.  Remember, the author is talking here about a special kind of reader.  They are:

                                               

1.  Slow learning (5:11)

                                                2.  Ought to be able to teach but can't (5:12)
                                                3.  Immature or a babe (5:13)
                                        4.  Been enlightened, tasted of the heavenly gift, been partakers of the Holy Spirit (6:4)   
                                                5.  Tasted the Word of God (6:5)
                                                6.  Been brought to the edge of repentance (6:6)
             

                Verses 4 and 5 describe real Christians, and in verse 9 the author assumes that they are saved.

We are going to cheat and read from a great book.

 

No chapter in the Bible has disturbed people more than has Heb. 6. It is unfortunate that even sincere believers have “fallen out” over the doctrine of “falling away”! Scholars have offered several interpretations of this passage: (1) it describes the sin of apostasy, which means Christians can lose their salvation; (2) it deals with people who were “almost saved” but then backed away from trusting Christ; (3) it describes a sin possible only to Jews living while the Jewish temple was still standing; (4) it presents a “hypothetical case” or illustration that could not really happen. While I respect the views of others, I must reject those ideas just listed. I feel that Heb. 6 (like the rest of the book) was written to believers, but this chapter does not describe a sin that results in a believer “losing salvation.” If we keep the total context of the book in mind, and if we pay close attention to the words used, we will discover that the main lessons of the chapter are ones of repentance and assurance.

I.     An Appeal (6:1–3)
          The writer has severely scolded his readers because of their spiritual dullness (5:11–14); now he urges them to go on to maturity (“perfection”). This, of course, is the main theme of the book. The word “perfection” (maturity) is the same word used in the Parable of the Sower in Luke 8:14 (“and bring no fruit to perfection”). This image ties in later with the illustration of the field in Heb. 6:7–8. The appeal “Let us go on” is literally, “Let us be borne, or carried, on.” It is the same word translated “upholding” in 1:3. In other words, the writer is not talking about self-effort; he is appealing to the readers to yield themselves to the power of God, the same power that upholds the whole universe. How can we fall when God is holding us?
           Instead of going ahead, however, these believing Jews were tempted to lay again “a foundation” that is described in vv. 2–3. The six items in this foundation do not refer to the Christian faith as such, but rather to the basic doctrines of Judaism. Facing the fires of persecution, these Hebrew Christians were tempted to “fall by the wayside” by forsaking their confession of Christ (4:14 and 10:23). They had already slipped back into “babyhood” (5:11–14); now they were prone to go back to Judaism, thus laying again the foundation that had prepared the way for Christ and the full light of Christianity. They had repented from dead works, referring to works under the law (9:14). They had shown faith toward God. They believed the doctrine of washings (not baptism, but the Levitical washings; see Mark 7:4–5 and Heb. 9:10). Laying on of hands refers to the Day of Atonement, Lev. 16:21; and every true Jew held to a future resurrection and judgment (see Acts 24:14–15). If they did not move forward, they would be moving backward, which meant forsaking the substance of Christianity for shadows of Judaism.

II.     An Argument (6:4–8)

      Note from the beginning that the issue here is repentance, not salvation: “For it is impossible . . . to renew them unto repentance” (vv. 4, 6). If this passage is talking about salvation, then it is teaching that a believer who “loses salvation” cannot regain it. This means that salvation depends partly on our own works and, once we lose salvation, we can never get it back again.

But the subject of the chapter is repentance—the believer’s attitude toward the Word of God. Verses 4–5 describe real Christians (see 10:32 as well as 2:9, 14), and v. 9 indicates that the writer believed they were truly saved. We do not have “almost saved” people here, but real believers.

The two key words in v. 6 are “fall away” and “crucify.” “Fall away” is not the Gk. word apostasia, from which we get the English word “apostasy.” It is parapipto, which means “to fall beside, to turn aside, to wander.” It is similar to the word for “trespass,” as found in Gal. 6:1 (“if a man be overtaken in a fault [trespass]”). So, v. 6 describes believers who have experienced the spiritual blessings of God but who fall by the side or trespass because of unbelief. Having done this, they are in danger of divine chastening (see Heb. 12:5–13) and of becoming castaways (1 Cor. 9:24–27), which results in loss of reward and divine disapproval, but not loss of salvation. The phrase “seeing they crucify” (v. 6) should be translated “while they are crucifying.” In other words, Heb. 6:4–6 does not teach that sinning saints cannot be brought to repentance, but that they cannot be brought to repentance while they continue to sin and put Christ to shame. Believers who continue in sin prove that they have not repented; Samson and Saul are cases in point. Hebrews 12:14–17 cites the case of Esau as well.

The illustration of the field in vv. 7–8 relates this truth to the image of the testing fires of God, a truth given in 1 Cor. 3:10–15 as well as Heb. 12:28–29. God saved us to bear fruit; our lives will one day be tested; what we do that is not approved will be burned. Note that the field is not burned, but rather the fruit. The believer is saved “yet so as by fire” (1 Cor. 3:15). So, the whole message of this difficult passage is this: Christians can go backward in their spiritual lives and bring shame to Christ. While they are living in sin, they cannot be brought to repentance, and they are in danger of divine chastening. If they persist, their lives will bear no lasting fruit, and they will “suffer loss” at the judgment seat of Christ.  Wiersbe, W. W. (1996, c1989). The Bible exposition commentary. "An exposition of the New Testament comprising the entire 'BE' series"--Jkt. (Heb 5:1). Wheaton, Ill.: Victor Books.

Hebrews Part V

C h a p t e r   Four

               

ὑστερέω [hustereo /hoos·ter·eh·o/] (fallen short) v1 

This fall short is the same word used in Rom 3:23.  It means to not understand because of ignorance or illiteracy.  Not to fully comprehend because of a dullness of mind.  The readers may try to claim ignorance, but as the author states in verse 2 this excuse will not fly.

εὐαγγελίζω [euaggelizo /yoo·ang·ghel·id·zo/] (gospel preached) v2 

This verb would be better-translated "thoroughly and completely good news-ed".  The author reminds the readers that they are more than familiar with the facts of the gospel.  They cannot claim ignorance or illiteracy as to the claims and the saving power of the gospel.  This verb speaks of an action being completely completed in the past with remaining present consequences of failure to comply.

                Note:  In this verse the author obliterates the excuse of ignorance, in the fact that just as Israel had the good news of rest in Canaan indelibly pressed on their minds by God's many promises and miracles;  they too have had the gospel thoroughly preached to them.  The author, having pointed out that the readers are accountable just as ancient Israel was, explains why Israel fell.

συγκεράννυμι [sugkerannumi /soong·ker·an·noo·mee/] (combine) v2 

A word meaning to mix together, commingle, to unite one thing to another.  It is a compound word which means to stir or blend until two things become one.  It paints a neat picture of a believer hearing the word, taking it to heart, and mixing it completely with belief until it becomes one thing, an unshakable faith.  This is what Israel failed to do.

                Note:  In verses 3 through 5 the author makes the point of stating that the "rest" of God is still available to those who believe.  The author shows extreme patience here in reiterating a point one, two and sometimes even three times.  He wants to be sure that he leaves no one behind.

In verses 6 through 8 the author ties together his thoughts and points them to the conclusion of verse 9.  Since this rest remains, which the author proves in verse 7 by stating that the offer was made through David to Israel again years later in Psalm 95, we as believers ought to now finally fulfill God's wishes and enter this rest.  God's personal rest. 

ἀπολείπω [apoleipo /ap·ol·ipe·o/]   (remains) v6 

This word lends itself nicely to the flow of the author's thoughts.  It means " left over from past times".  Stating that since the promise wasn't appropriated by Israel 500 years before, and it is still left over from the past in David's time.

ὁρίζω [horizo /hor·id·zo/] (Today) v7

This means to mark out a boundary or to define limits.  In God's frame, today is always the day of salvation not tomorrow when you have time but today.

                Note:  The author is saying that if Joshua had given them God's perfect rest, God would not have made the offer again.  This leads to the conclusion in verse 9.

σαββατισμός [sabbatismos /sab·bat·is·mos/] (Sabbath rest) v9 

In verse 9 the author switches words he has been using for rest and uses Sabbath rest.  This points back to God's original rest, His perfect rest, and His ideal rest.  It still remains for us as believers to enter into it.

Muỉ Importantẻ Notẻ:  Let’s talk about rest.

SABBATISMOS (σαββατισμός , (4520)), a Sabbath–keeping, is used in Heb. 4:9, R.V., “a sabbath rest,” A.V. marg., “a keeping of a sabbath” (akin to sabbatizō, to keep the sabbath, used, e.g., in Ex. 16:30, not in he N.T.); here the sabbath–keeping is the perpetual sabbath rest to be enjoyed uninterruptedly by believers in their fellowship with the Father and the Son, in contrast to the weekly Sabbath under the Law. Because this sabbath rest is the rest of God Himself, 4:10, its full fruition is yet future, though believers now enter into it. In whatever way they enter into Divine rest, that which they enjoy is involved in an indissoluble relation with God.¶^[1]

R.V. Revised Version, 1881—1885

A.V. Authorized Version (King James’), 1611

marg. margin

e.g. exempli gratia, for example

N.T. New Testament

¶ ¶ indicates that all the N.T. occurrences of the Greek work under consideration are mentioned under the heading or sub–heading.

^[1]Vine, W., & Bruce, F. (1981; Published in electronic form by Logos Research Systems, 1996). Vine's Expository dictionary of Old and New Testament words (Vol. 2, Page 288). Old Tappan NJ: Revell.

Uno mas importantẻ Notẻ:  Let’s talk some more about rest.

The word κατάπαυσις in the LXX denotes on the one side the gift of God which Israel would experience in the land as rest from all its enemies round about (Dt. 12:9 f. cf. also Dt. 25:19; Jos. 21:44[42]) and on the other the Sabbath rest which is to be observed as a cessation from all work on the seventh day (Ex. 34:21; 35:2; 2 Macc. 15:1). Thus in a kind of deduction Heb. 4:9 can speak, not of κατάπαυσις, but of the σαββατισμός which still remains for the people of God and which will bring a perfect Sabbath when man can cease from all his works as God did from His after completing creation, Hb. 4:10. This rest of which Heb. speaks is related, however, neither to possession of the land nor to the Sabbath of the OT and Jewish Law. It is a purely heavenly blessing towards which the pilgrim people of God moves.^[1]

OT Old Testament.

^[1]Theological dictionary of the New Testament. 1964-c1976. Vols. 5-9 edited by Gerhard Friedrich. Vol. 10 compiled by Ronald Pitkin. (G. Kittel, G. W. Bromiley & G. Friedrich, Ed.) (Vol. 7, Page 34). Grand Rapids, MI: Eerdmans.

σπουδάζω [spoudazo /spoo·dad·zo/] (every effort) v11 

This word means, "to hasten, make haste, to exert ones self, endeavor, give diligence".  It is used in manuscripts for do your best, take care, hurry along.  Again the author is emphasizing the importance for action today, right now.

                Note:  And if any of these readers think they can deceive God and circumvent God's word.  The author hits them with what is a perfect and wonderfully intimidating picture of the infallibility of God's word.

ζάω [zao /dzah·o/] (living) v12 

To live, be alive, actively alive, tense indicates constantly actively alive.

ἐναργής, ἐνεργής [energes /en·er·gace/]  (active) v12           

Active, energizing, powerful; word from which our word energy comes from.

τομός [tomoteros /tom·o·ter·os/] (sharper) v12

To cut, surgically sharp.

μερισμός [merismos /mer·is·mos/]  (dividing) v12

Division of one thing from another.  This is important.  This doesn't mean cutting your arm off, it means cutting through something in such a manner as to expose different things, like a cutaway or a clinical dissection

κριτικός [kritikos /krit·ee·kos/] (judges) v12

Comes from the New Testament word krino meaning to divide or separate, thus to judge.  So the word of God is able to penetrate the furthermost recesses of a person’s spiritual being, sift out and analyze the thoughts and intents of the heart.

Translation. For actively alive is the Word of God and energetic, and sharper than any two-edged sword, going through even to the dividing of soul and spirit, and of joints and marrow, and is a sifter and analyzer of the reflections and conceptions of the heart.^[1]

^[1]Wuest, K. S. (1997, c1984). Wuest's word studies from the Greek New Testament : For the English reader (Heb 4:12). Grand Rapids: Eerdmans.

Note:  A. T. Robertson says "The surgeon who carries a bright and powerful light for every dark crevice and a sharp knife for the removal of the puss revealed by the light."

τραχηλίζω [trachelizo /trakh·ay·lid·zo/] (laid bare before) v13 

This is the word where we get tracheotomy.  It has different shades of meaning but here it's most likely meaning is the one where it is used of a victim's neck being laid bare before a would be executioner. 

Note:  The author closes in verse 13 with the final point that every person is going to have to stand before God and settle their own account of how they handled the superior revelation of Jesus.

                Now after threats and promises of threats to those who don't or won't, or fail to continue to believe.  The author now continues and explains the thought introduced in 3:1:

"...fix your thoughts on Jesus, the Apostle and High Priest whom we confess."

               

                Starting here and continuing to Heb 10:18 is the brunt or main point of the author's argument for a doing away of Old Testament sacrifices, simply because, as he continues to prove, they have now been outmoded and superseded by Jesus' work on the cross.  What the author is going to be comparing in these passages is the priesthood as God gave it to Aaron and priesthood that God bestows on Jesus.

διέρχομαι [dierchomai /dee·er·khom·ahee/] (gone through) v14 

The first point of superiority as well as another "mini-exhortation is all caught up in the meaning of this word.  Jesus accomplished something no heavenly angel or earthly priest ever accomplished he passed through the heavens.  Aaron as an earthly priest passed through the outer tabernacle (Court of the Tabernacle), through the Holy Place, into the Holy of Holies.  We have learned that these are only a type or shadow of what Jesus was to accomplish in reality.  Jesus arose, passed through the Heaven of Clouds, the Heaven of Stars, and entered THE Holy of Holies or Heaven of Heavens (Paul's third Heaven in 2 Cor 12:2).

"…having canceled the written code, with its regulations, that was against us and that stood opposed to us; he took it away, nailing it to the cross. And having disarmed the powers and authorities, he made a public spectacle of them, triumphing over them by the cross." (Colossians 2:14-15, NIV) ^[1]

^[1] The Holy Bible : New International Version. 1996, c1984 (electronic ed.). Grand Rapids: Zondervan.

Note:  Let's look at Col 2:15 to see how Jesus accomplished this.  After Jesus' death it was necessary he complete his task by entering into God's presence to present his blood, and complete the atonement of our sins.  As he made his way to the presence of God, Satan's demons (powers and authorities) (see Eph 6:12) tried to hinder Him.  Jesus disarmed or ἀπεκδύομαι [apekduomai /ap·ek·doo·om·ahee/] (disarmed in Col 2:15) them.  This word means to totally and completely strip off from one's self, for ones own advantage, to despoil therefore to disarm.  Jesus easily and completely shed the "principalities and powers in the heavenly places" mentioned in Eph 6:12 and triumphed or θριαμβεύω [thriambeuo /three·am·byoo·o/] ( triumphing in Col 2:15) over them.  This is a word used among Romans of a triumphal procession where a conquering general home from the wars would lead a parade of his captives.  Because of this tremendous accomplishment in the second half the verse 14 we are again exhorted to "hold firmly to the faith."

συμπαθέω [sumpatheo /soom·path·eh·o/]   (sympathize) v15

The author again having reminded us of the great High Priest we do have now , lists a quality that again, would make him very appealing to his readers.  This word is a compound coming from pascho meaning to suffer and sun meaning with.   The word has the idea of suffering with somebody to the extent of entering into and feeling the heartache itself.  This is a continuation of the thought the author touched one in 2:17.

Note:  The reason Jesus can be so compassionate and understanding is:

"  ...who has been tempted in every way, just as we are..."

                We learned in Chapter 2 that Jesus came along side of us and took on flesh.  When Jesus did this, he also took on "human weaknesses" or the things that undermine our resistance to temptation, and make it easier to sin.  The only thing Jesus didn't have was the experimental knowledge of sin.  He also had no temptation that arose from a previous sin.  He was really tested in all things as we are.  Expositor's says:

                "The writer wishes to preclude the common fancy that there was some peculiarity in Jesus which made his temptation wholly different from ours, that he was a mailed champion exposed to toy arrows.  On the contrary, he has felt in his own consciousness, the difficulty of being righteous in the world.  He has felt pressing upon himself the reasons and inducements that incline men to choose sin that they may escape suffering and death.  In every part of his human constitution he has known the pain and conflict with which alone temptation can be overcome.  He has been so tempted that had he sinned, he would have had a thousand-fold better excuse that man ever had.  Even though his divinity may have ensured his triumph, his temptation was true and could only be overcome by means that are open to all.  The one difference between our temptations and those of Jesus is that his were without sin."

                Because we have the sympathetic High Priest, we are to approach, with a reverent confidence, God's throne of grace for believers, His throne of judgment for non-believers, that we may obtain or receive mercy and find grace or charity that is obtainable through Jesus our Advocate.

Hebrews Part IV

I have been severely chastised by one of my daughters, sorry for being away.

C h a p t e r   T h r e e

ἅγιος [hagios /hag·ee·os/]     (holy) v1 

This word means everything holy is supposed to mean.  It means sacred, pure, blameless, religious, saintly and consecrated or set apart.  The author is talking to his adelphos or brothers who are set apart to God.

                Note:  This is a term that was a very prestigious title and the author is aware of this fact.  The author is fully aware also that he is about to attack Moses' high and exalted position so he is handling his Jewish readers with kid gloves.   The author adds a qualifying statement to distinguish OT saints from NT believers "share in the heavenly calling".  Share in this verse is the same word translated “companions” in 1:9.  It means "someone who shares with somebody else towards the accomplishment of a goal".

κατανοέω [katanoeo /kat·an·o·eh·o/] (fix your thoughts) v1

Means literally to bring your mind along side of.  This is a very strong word.  It is a call to a conscious act of complete study.  The author is calling his brothers to a decision.  He wants them to study Jesus until they are able to as Moulton (a famous translator) said "master the mystery."

ἀπόστολος [apostolos /ap·os·tol·os/] (apostle) v1 

This word, meaning messenger, comes from the verb apostello, which was used of Moses in the LXX when God was commissioning him.  It is also used often in the NT of God sending Jesus on his commission (Luke 10:16; John 3:17; 5:36; 6:29).  Jesus is called an apostle here because the author intends to draw some comparisons between Jesus and the Jews "highest" apostle, Moses.

Time Out – Septua-wha?  LXX? An explanation is in order.

Through his conquests, Alexander spread and firmly rooted Greek culture and language throughout the eastern world. The Hellenized cities attracted large Jewish communities. In time, there came to be about a million Jews in Egypt, with another two or three million in Greek speaking regions such as Syria, Asia Minor, Libya, Greece, and Rome. Greek thought and values affected Jewish members of these communities, and many lost their ability to speak the Aramaic of their homeland. Their need of a Greek version of the Old Testament led Ptolemy II of Philadelphius (285–246 b.c.) to sponsor the translation known as the Septuagint. This made the Old Testament available not only to Jews but also to the general population. A number of Jewish Hellenists (Jews who adopted aspects of Greek culture) even attempted to show that the nobler visions of Greek philosophers had their source in the Jewish Scriptures.

The availability of the Old Testament in Greek and the efforts of Jewish apologists had an impact. One Jewish Hellenist, Philo (20 b.c.-40 a.d.), rejoiced because the laws of Moses “attract and win the attention of all, of barbarians, of Greeks, of dwellers on the mainland, of nations of the East and West, of Europe and Asia, and of the whole inhabited world from end to end.” How striking this is, in view of the fact that the Book of Acts reveals that most churches founded by Paul had a core not of Jewish believers, but of Gentiles who had already been attracted to the synagogue and the purity of Old Testament faith.

In two ways, then, Alexander’s Hellenization of the eastern world prepared for the Christian message: (1) it provided a common tongue, Greek, in which the Gospel could be preached and spread abroad, and (2) through the activities of Hellenistic Jews, Gentiles were attracted to the Old Testament’s vision of God, and were thus readied to become the believing core of local churches everywhere. ^[1]

^[1]Richards, L. (1991). The Bible reader's companion. Includes index. Wheaton, Ill.: Victor Books.

Note:  The writer is pointing our in these verses (1, 2) the faithfulness of Moses in the "house" and also the faithfulness of Jesus in the house.  The houses in these verses are God's church OT or tabernacle style with Moses and NT style with Jesus.  Again the writer is approaching his reader’s with kid gloves.  He knows how much Moses is liked and revered.  This is why he calls them both faithful, Moses faithful as a servant and Jesus faithful as the builder of his own house.  God himself testifies to Moses faithfulness….

"But this is not true of my servant Moses; he is faithful in all my house." (Numbers 12:7, NIV) ^[1]

Having been kind in vs1 & 2 the author now makes the bold assertion that Jesus is due more honor as the builder of the house, then Moses who was figuratively the OT house.

θεράπων [therapon /ther·ap·ohn/] (servant) v5

            Not doulous which is translated bond slave, as in:

"Don’t you know that when you offer yourselves to someone to obey him as slaves, you are slaves to the one whom you obey—whether you are slaves to sin, which leads to death, or to obedience, which leads to righteousness?" (Romans 6:16, NIV) ¹

or

               

"”‘Well done, my good servant!’ his master replied. ‘Because you have been trustworthy in a very small matter, take charge of ten cities.’" (Luke 19:17, NIV) ¹

but therapon which was used in the LXX for angels and prophets.  It is a servant with a higher calling.  It is a word used for a doctor’s service, it has an ethically high character attached to it.  It speaks of God’s and Moses’ close relationship.

Verse 6 introduces our first flight into a theme we will consider more thoroughly in Chapter 6.  The author keeping in mind his reader’s, some saved, some really struggling to turn from Judaism and accept their Messiah, he introduces a test they can use to measure to see whose “house” they belong to. 

ἐάν [ean /eh·an/] if v6

A conjunction offering an unfulfilled, hypothetical, future condition.  If the reader holds onto his confession of faith in Jesus till the end, it is prove of his salvation.  The question here is not retention of salvation it is possession of it.

This verse must be understood in the light of its historical background and context The purpose of the writing of the Epistle to the Hebrews was to meet a certain condition in the first century. It was to reach Jews who had outwardly left the temple sacrifices, had identified themselves with the visible Christian Church, had made a profession of Messiah as High Priest, and who were at the time suffering persecution from apostate Judaism in an effort to force them to renounce their professed faith in Messiah and return to the First Testament sacrifices. Now—if under the pressure of this persecution they should hold fast their confidence and rejoicing of their hope in Messiah to the end of their lives, that would show that they were saved, and if not, that would indicate that they had never been saved. This verse therefore cannot be made to refer in a secondary application to the present day, since the conditions in the first century which the verse was written to meet, do not pertain today.^[1]

^[1]Wuest, K. S. (1997, c1984). Wuest's word studies from the Greek New Testament : For the English reader (Heb 3:6). Grand Rapids: Eerdmans.

κατέχω [katecho /kat·ekh·o/] (hold fast) v6

This is the same word used in sailing circles for holding the course.  Luke uses it in Acts 27:40 for holding the storm tossed ship on course towards shore.

EXPANDED TRANSLATION VERSES 1-6

Wherefore, brethren, set-apart ones for God and His service, participants in the [effectual] summons from heaven [into salvation], consider attentively and thoughtfully the Ambassador and High Priest of our confession, Jesus, who is faithful to the One who appointed Him, as also Moses was in his whole house. For this One was counted worthy of more glory than Moses by so much as he who built it has more honor than the house, for every house is built and completely furnished by someone. But the one who built and completely furnished all things is God. And Moses verily was faithful in all his house as a ministering servant holding a position of dignity and confidence, for a testimony of those things which were to be spoken after his time; but Messiah as Son over His house; whose house are we if we hold fast the courageous, fearless confidence and the rejoicing of the hope firm to the end. ^[2]

Note:  The author having made his point of the superiority of Jesus to Moses, he again is carrying on his subject of Jesus' superiority to every aspect of the Old Covenant.  In the rest of the verses in Chapter 3, the author again warns his readers.  In verse 7 we have the first word of the warning "Therefore" in verse 12 we have the warning "See to it, brothers...” In between "therefore" and the "see to it brothers” we have the scriptural enforcement of the latest parenthetical warning.

πειράζω [peirazo /pi·rad·zo/] (tested) v8, v9

This word means, "to put to the test for the purpose of seeing what good or evil is in the person being tested.

δοκιμάζω [dokimazo /dok·im·ad·zo/] (tried) v9

Means "to put someone to the test for the purpose of approving that person., only if he meets the test.

                Note: Verses 7 through 11 relate to the Israelites at Meribah and Massah, putting God to the test.  (Ex 17:1-7; Num 20:1-13)  Their aim, according to the words used, is to see what good or evil is in God, and to believe God, only if he passes their test.  No wonder God was ticked.  And on top of this they did this for forty years.  So God is completely justified in feeling the way he feels in verse 10, which is pretty angry as we are going to discover.

προσοχθίζω [prosochthizo /pros·okh·thid·zo/] (angry) v10 

Actually God was a little more than angry.  This word means to loathe, be disgusted, to spew or spit out, to exclude, reject, abhor, repudiate.  God was angry.

πλανάω [planao /plan·ah·o/] (astray) v10 

This means to be led astray or to be lead away from the right path.  This verb is in the passive voice, just like a bunch of mindless sheep being led.  The Hebrew literally says they were a people of “wandering hearts".

ὀμνύω [omnuo /om·noo·o/] (declared) v11

This word means more than declare an oath, this means to threaten with an oath.  Because of Israel's hardness, God was now swearing an oath and at the same time threatening them with the fact of not entering his rest.

κατάπαυσις [katapausis /kat·ap·ow·sis/] (rest) v11

This is a compound word from the verb pauo, meaning to cease or desist and kata a prefix in this case meaning down, with a sense of permanency.  It means a permanent cessation of activity.  This would have been welcomed to the nation of Israel that had known nothing but slavery and unrest for the last 430 years.  But because of their hardness of heart, it was not to be.

βλέπω [blepo /blep·o/] (see to it) v12

A present imperative verb, this is a verb that sounds like a trumpet blast to call the reader to an action that is a continuing one.  The word means, "be seeing to it constantly, keep a watchful eye always open.

πονηρός [poneros /pon·ay·ros/] (sinful) v12 

This is more than sinful.  This is evil.  This is not the abstract word for evil (kakos, 1 Tim 6:10), where love of money is the root of all sorts of evil.  This is evil in direct confrontation with good.  This is the same word used of Satan when he is called the evil one.

The evil being spoken of here is the evil of an unbelieving heart.  Not a heart where unbelief is present, but an unbelieving heart, the first could be true of a Christian, but definitely not the second.  The author is issuing a warning alerting believers to this condition of the heart.

               

ἀφίστημι [aphistemi /af·is·tay·mee/] (turns away) v12 

This is a neat word and also very descriptive.  It is a compound from apo meaning off and histemi meaning to stand.  This is the exact position that some of these Hebrews were assuming.  They were standing aloof from God.  Our English word apostasy comes from this word's root.  The word apostasy is defined as a renunciation of a religious faith, or an abandonment of a previous loyalty, defection.

Note:  Remember the sins that we are talking about are a hardening of heart and unbelief.  When they take hold of a person together, they cause apostasy of supposed believers in the worst case, and backsliding of believers in a milder case.  In verse 13 the author gives believers a specific responsibility.

παρακαλέω [parakaleo /par·ak·al·eh·o/]  (encourage) v13 

This is a very intense verb.  It is a compound of the milder kaleo meaning to call and para. An intensifier that when attached to this verb gives it a meaning of begging, entreating, beseeching.  It also means, to call urgently or exhort.  This is also the word that Paraklete, "the Comforter" as the Holy Spirit is called in John 14:26, is derived from.

ἀπάτη [apate /ap·at·ay/] (deceitfulness) v13 

This word talks about the tricks sin plays on our minds to make us think the sin is worth doing.  It means to trick, to plot to do evil, a deception, a delusion, to deceive or fool, to seduce into error.  These are the strategies or the plans of attack that sin uses.

γίνομαι [ginomai /ghin·om·ahee/] (we have come) v14 

This is the perfect tense of the verb ginomai or become.  The perfect speaks of a past action with continuing present results.  The translation is "We have come to share in Christ" with the present result that we are sharers with him if we do the rest of what this verse says.  Again we are not talking about retention of salvation based upon a persistence of faith, we are talking about the possession of salvation evidenced by a continuation of faith.  The author is calling the readers to an examination of himself or herself.  Not the fact that they have or have not retained their salvation, but whether or not they ever really possessed it.

ἀπιστία [apistia /ap·is·tee·ah/]  (unbelief) v19 

This word is a translation of the common New Testament word for faith with an alpha prefix that negates it.  So we see Israel's sin which locked them out was a lack of faith.  Literally un-faith.  But because the children of Israel blew it, we have an opportunity to enter this "rest" of God's.

EXPANDED TRANSLATION VERSES 7 – 19

Wherefore, as the Holy Spirit says: Today, if His voice you will hear, do not go on hardening your hearts as in the rebellion, in the day of the putting to the test in the wilderness, when your fathers put me on trial [and] when they put me to the test for the purpose of approving me should I meet the test, and saw my works forty years. Because of this I was angry with this generation, and I said, Always are they being led astray in their heart. And they themselves did not have an experiential knowledge of my paths. In conformity with which fact I placed myself under oath in my anger. They shall not enter my rest.

Take heed constantly, brethren, lest there be in any one of you a heart perniciously evil with unbelief in standing aloof from the living God, but be constantly exhorting one another daily, so long as the aforementioned Today is being announced, lest any of you be hardened through the stratagem of this sin; for we have become participators of Messiah and as a present result are participators of Him, [and that is shown] if we hold the beginning of our assured expectation steadfast to the end.

While it is being said, Today, if His voice you will hear, stop hardening your hearts as in the rebellion. For who, having heard, rebelled? But was it not all who came out of Egypt through the aid of Moses? But with whom was He angry forty years? Was it not with those who sinned, whose dead bodies fell in the wilderness? And to whom did He swear that they should not enter into His rest but to those who were nonpersuasible? So we see that they were not able to enter because of unbelief. ^[2]

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^[1] The Holy Bible : New International Version. 1996, c1984 (electronic ed.). Grand Rapids: Zondervan.

^[2]Wuest, K. S. (1997, c1961). The New Testament : An expanded translation. First published in 3 vols., 1956-59, under title: Expanded translation of the Greek New Testament. (Heb 3:1). Grand Rapids, MI: Eerdmans.

^[3]Wuest, K. S. (1997, c1961). The New Testament : An expanded translation. First published in 3 vols., 1956-59, under title: Expanded translation of the Greek New Testament. (Heb 3:7). Grand Rapids, MI: Eerdmans.