Chapter Ten (continued)
As we continue with chapter ten, the author has started to take us through the intricacies of the blood of Jesus and the cleansing of the heavenly tabernacle. In verse 19 the author starts this next section with the word therefore. Therefore is there to remind us of all the things he has already pointed out. That we have access to the Holy of Holy’s, that Jesus’ blood is capable of cleansing our consciences for sin, that Jesus is a true and faithful and loving High Priest, who ministers continuously before God on our behalf.
πρόσφατος [prosphatos /pros·fat·os/] (new) v20
Made up of pros meaning “near to”, and phatos, a form of the word, which means to kill. The original meaning of the total word is “newly-slain”.
The contrast here is the “old-slain” road of the earthly tabernacle with its animal sacrifices, and the “newly-slain” road that leads to THE Holy of Holies with the blood of the Lamb of God. This entering into the Heavenly Tabernacle is through the “new” veil, that is Jesus’ flesh. There is some neat symbolism here. The old veil separated man from God’s glory. That veil was ever present to remind man of his sin nature and his inability, since the fall of Adam to have face-to-face fellowship with God. That veil was torn by God to signal the beginning of a new phase in His dealings with man. At this same time the new “veil”, Jesus’ flesh, was being “torn” on the cross, to also signal the new phase. Until both of these “veils” were torn, there was no face-to-face fellowship with God as was the case in the Garden of Eden.
ἀληθινός [alethinos /al·ay·thee·nos/] (sincere) v22
This word means true, genuine. A true heart is needed to enter into the heavenly sanctuary. Sincere, honoring, all of the things that true involves. “True-blue”
These Jews were to draw near in “full assurance of faith”. Just as their forefathers, these “modern” Jews were having trouble truly believing in the new and improved High Priest, Jesus. Again at the end of verse 22 the author brings in the imagery of the priestly duties and the Temple
κατέχω [katecho /kat·ekh·o/] (hold) v23
This word means to hold down. It speaks here of a firm hold which masters that which is held.
ἀκλινής [aklines /ak·lee·nace/] (unswervingly) v23
The word is made up of klino meaning to incline or bow, or to lean towards and the a prefix which negates the meaning of the word it is attached to. These Jews were “leaning” towards the Old Testament, here they are encouraged to stiffen their resolve in following the New Testament.
The author again is trying to evoke memories of the Jews, who in the wilderness found themselves leaning towards Egypt and the safety of slavery, instead of pushing on and struggling to the true freedom of the Sabbath rest in the Promised Land.
Again let’s remember who the readers are. These readers, as we will learn later, had already resisted “minor” persecution, and it was starting again. Persecution always makes it easier to start “leaning”.
παροξυσμός [paroxusmos /par·ox·oos·mos/] (spur) v24
Means to incite, incitement, stimulation. This word was also used for annoyance. So literally you might say we are to “annoy” each other into doing good works.
ἐγκαταλείπω [egkataleipo /eng·kat·al·i·po/] (give up) v25
Means to let down, or abandon.
The word used for assembling is where we get our word synagogue. The readers are urged not to abandon the meetings, which are mutually so important. These meetings were important to be encouraged and to give encouragement.
ἐπίγνωσις [epignosis /ep·ig·no·sis/] (knowledge) v27
This word is a lot stronger than the regular word for knowledge gnosis. This knowledge is living and believing. You could have gnosis and not completely grasp all the implications, but with epignosis the reader has a complete life changing knowledge of the subject.
So what we have in 26 & 27 is the reader who completely and totally understands all of the implications and ramifications of the New Testament and still because of persecution or lack of faith still chooses to live his life under the Old. For this person there remains nothing but the fearful expectation of a fiery judgment in hell.
Deuteronomy 17:2-7 (NIV)
2 If a man or woman living among you in one of the towns the LORD gives you is found doing evil in the eyes of the LORD your God in violation of his covenant, 3 and contrary to my command has worshiped other gods, bowing down to them or to the sun or the moon or the stars of the sky, 4 and this has been brought to your attention, then you must investigate it thoroughly. If it is true and it has been proved that this detestable thing has been done in Israel, 5 take the man or woman who has done this evil deed to your city gate and stone that person to death. 6 On the testimony of two or three witnesses a man shall be put to death, but no one shall be put to death on the testimony of only one witness. 7 The hands of the witnesses must be the first in putting him to death, and then the hands of all the people. You must purge the evil from among you
This is the passage that verse 28 is referring to. The sentence for apostasy in the Old Testament was death. This was the penalty for violation of the Mosaic Law.
The author now is drawing a comparison between the punishments of the respective covenants. His logic is, since the first had this punishment and since the second covenant is so much greater than the first, then the punishment for the second, by comparison, will be much more severe. In verse 30 it is not the Lord’s vengeance that is being meted out, it is His justice. And lastly, it is a fearful thing for an apostate to fall into the hands of The Living God.
ἀναμιμνῄσκω [anamimnesko /an·am·im·nace·ko/] (remember) v32
A much stronger word than the simple verb remember. This word means to relive in your mind one by one. The verb is in the present tense, so this is something that we need to be doing as a constant habit.
ἄθλησις [athlesis /ath·lay·sis/] (contest) v32
Word used by the Greeks to speak of an athletic contest or combat. This word was used in the next generation of martyrdom.
θεατρίζω [theatrizo /theh·at·rid·zo/] (publicly exposed) v33
This word is where we get our word theater. Means to bring upon the stage, to set forth as a spectacle, expose to contempt. Brings to mind how Christians were exposed in the amphitheater to wild beasts. But here it is used of Jews who used to go to the temple, but now were publicly ridiculed for following this “new way”.
ὀνειδισμός [oneidismos /on·i·dis·mos/] (insult) v33
This means to upbraid, to revile, to cast in one’s teeth. Used of unjust reproach. Here the word again refers to bitter insults and the Jews who had forsaken the temple and had chosen to follow Jesus.
παρρησία [parrhesia /par·rhay·see·ah/] (confidence) v35
Compound word made up of pan (all) and resis (speech). Literally a freedom in speaking, unreservedness in speech, free and fearless confidence, cheerful courage, boldness, assurance.
ὑπομονή [hupomone /hoop·om·on·ay/] (persevere) v36
Cheerful or hopeful endurance. Literally “to remain under”. These Jews were not asked to escape their persecution but to remain under it until they had done “the will of God”.
ἀπώλεια [apoleia /ap·o·li·a/] (destroyed) v39
Utter destruction. The destruction which consists in the loss of eternal life: eternal misery, perdition.
In verses 32 - 39 the author gives the readers an exhortation to continue. To persevere all of the name-calling and the confiscation’s of their property. To forsake their old ways and to stick to the new. They had already begun being persecuted, they are asked to cheerfully endure this, knowing that they will have a greater reward. And how are they to do this? Through Faith.
Chapter Eleven
This brings us to another major division in the book of Hebrews. The author has proved his theme to be true “The New Testament in Jesus’ blood is superior to and takes the place of the First Testament in animal blood”. He has proven this twice so far, by comparing the qualifications of the mediators, arguing that a superior workman turns out a superior product (1:1 - 8:6), and by comparing the merits of the Testaments themselves (8:7 - 10:39). Now as the Jewish readers near their decisions to follow their hearts and minds into this salvation, the author gives them some object lessons, by which they may learn how to proceed. He uses the very heroes of the Old Testament; to show his modern Jewish readers that even from the beginning these heroes knew that there was something better coming. He hopes to encourage these present readers with the deeds of those who went before.
ὑπόστασις [hupostasis /hoop·os·tas·is/] (being sure) v1
Made up of hupo meaning under, and stasis meaning to stand. This word means “that which stands under, a foundation”. Commentators say of its use in legal language as standing for “the whole body of documents bearing on the ownership of a person’s property, deposited in archives, and forming the evidence of ownership.
So we see that faith is the title deed or the pink slip for things that we hope. By faith we know and understand that the universe was formed by the command of God. By faith we know that Abel’s sacrifice was better than Cain’s because Abel’s involved blood, and without blood we know and understand now that there can be no forgiveness of sins. Even though Abel is dead his testament to what he learned through his father still lives on. Enoch was taken, not because of his faith, but by the fact he lived a life pleasing to the Lord through faith. By faith Noah believed God when he said that he was going to destroy the world and built the ark. Through this act Noah condemned the world around him because they lacked faith. Abraham, a wealthy man, left his home not knowing where he was going because he believed God. All of these people died not seeing the fulfillment of the things that God had told them, yet they believed with all of their heart. Joseph, on his deathbed, remembered that God had said that the Israelites would be in bondage for 400 years and then go to their promised land. He believed this, and asked them to take his bones with them. Moses gave up all that was his in Egypt because he knew of a better reward for him in heaven.
And even at the end, God had planned that they would not be able to be complete without us. Even while they were living and believing, God was planning that only with Jesus’ sacrifice on the cross could we all be together in heaven someday.
