HEBREWS:
GAINING ACCESS TO GOD
Pilgrim’s Progress—
Pilgrim at last glimpses the heavenly city.
By John Liston Byam Shaw, 1907
Courtesy Wikimedia Commons
By
Jim Gerrish
DEDICATION
This book is dedicated to my beloved pastor of long ago, Jim Nochta, who by his humble example taught me to love and appreciate not only the word of God but the Spirit of God as well.
All Scripture quotations, unless otherwise noted, are from: The Holy Bible: New International Version®, NIV®, Copyright© 1973, 1978, 1984, 2011 by the International Bible Society. Used with permission.
Copyright © 2019 Jim Gerrish
INTRODUCTION
The book of Hebrews has been called the “riddle” of the New Testament.1 We do not know who wrote it, from where it was written, to whom it was written, or even when it was written. Some in the early church ascribed the work to Paul but over the centuries, and especially in modern times, this possibility has been almost wholly discounted.2 In early times the book was not only ascribed to Paul, but to Barnabas and even to Aquila or Priscilla. It is obvious in 2:3, that the writer was a second-generation Christian (which was certainly not true of Paul). The writer, like Apollos (Acts 18:24-27), was eloquent in the Greek language and extremely well-versed in the Greek version of the Old Testament or the Septuagint (LXX).
Perhaps the most reasonable answer to the riddle of authorship was given by the church father Origen (c.185-254). He remarked that only God knows for sure who wrote Hebrews. 3 The notable English pastor and expositor F. B. Meyer said of Hebrews: “This Epistle bears no name of author, or designation of church. But it needs neither. In every sentence we can detect the Authorship of the Holy Ghost.” 4
Now we ask to whom was the book written? Scholars have made their guesses over the centuries regarding this subject. The only hint in the book is found in 13:24, where we read: “Those from Italy send you their greetings.” Obviously, this statement could be interpreted in two ways— that it was written from Italy or that it was written to Italy, in which case the author was simply sending greetings from all the Roman expatriates at his location.
Today many scholars feel that it was written to a Hellenistic Jewish/Christian group in Rome, or somewhere in Italy. Regarding the make-up of this group William Barclay concludes that they had been long established (5:12); had at some point suffered persecution (10:32-34); and had experienced great days and great leaders (13:7).5
We might now wonder when this enigmatic epistle was written. Many opinions regarding the date of writing vary from AD 60—69. Some date it much later, even in the 80s, but there is nothing in the epistle indicating that the Temple in Jerusalem was yet destroyed, and that event in AD 70 would surely have been of great importance to the writer. The earliest evidence of what seems to be the epistle’s actual use in the church is found in a letter written by Clement of Rome to the church of Corinth and dated around AD 95. Obviously Hebrews would have needed to be in circulation among the churches several years before this usage.
There is one more important question we need to answer as we look at this epistle and that is “why” it was written. As we have said, many scholars feel it was written to a Hellenistic Jewish/Christian assembly. Union Seminary professor, Frances Taylor Gench, says of this: “Both the author and his audience appear to have been nurtured upon the scripture and traditions of Hellenistic Judaism, that is, the form of Judaism that emerged in urban centers throughout the Greek-speaking world.” 6 It was likely a Judaism very similar to that of the early Christian martyr Stephen, and that which was found among the other “Grecian Jews” of the Jerusalem church in Acts 6:1 ff.
The urgent problem with the recipients is that they were “drifting away” from their first love and confession. Perhaps this was due to the gravitational-type pull of their original faith of Judaism or due to the approaching threat of persecution, maybe under Nero. It was to this situation that our writer offered his “word of exhortation” (13:22).
CHAPTER ONE
THE GLORY OF GOD’S SON
In the past God spoke to our ancestors through the prophets at many times and in various ways,… Hebrews 1:1
Hebrews is so unusual in the way it begins. As the popular web Bible commentator David Guzik says: “It begins like an essay, continues as a sermon and ends like a letter.” 1 It begins with what has been called by several, the most polished and rhetorically eloquent Greek in the New Testament. Whoever the writer was, he was probably a skilled orator and greatly steeped in the learning and traditions of the Hellenistic world. Martin Luther suggested that he was none other than Apollos, and several modern scholars have felt the same way.2 Certainly he was someone like Apollos who had an outstanding command of the Greek language as well as a mastery of the Greek Old Testament, or Septuagint (LXX), which was the Bible of early Christians. The draw-back to the Apollos theory is that the early Greek church fathers, especially those at Alexandria, where Hebrews was first mistakenly included with the letters of Paul, never associated Apollos with the epistle.3
The writer opens with a masterful Greek expression, “Polumeros kai polutropos,” which means “at many times and in various ways.” The Greek Scholar of last century, Kenneth S. Wuest, tells us that this expression is placed first in the sentence for emphasis.4 We need to remind ourselves of the vast time-frame over which the Holy Scriptures stretched. This is important to our author. From revelations given to Adam, as recorded by Moses in Genesis 3, and to those which terminated with Malachi was a period of some 3500 years.5 When we add to this the New Testament scriptures we are now dealing with a total period of some 4000 years. We must note how this compares with the many new religions of the present day.
It is important to understand also that the true revelation was given not just over many years and centuries but in many and various ways. It was given by dreams, by visions, by signs, by direct voice, on miraculous tables of stone, and by angels. It was conveyed to humankind by object lessons such as a basket of fruit for Amos, a burning bush for Moses, a talking donkey for Balaam, a piece of marred pottery for Jeremiah, a big fish for Jonah, and a wayward wife for Hosea. It was given in prison, in the wilderness, in the temple, on the high seas, and in foreign countries.
God spoke over many centuries and in many and various ways and his message was of necessity always fragmentary. God only gave people what they needed or what they could understand at the time. We see in scripture that prophecy was in part (1 Cor. 13:9) and at times even the prophets themselves did not understand what they were talking about (1 Pet. 1:10-11). The nineteenth-century American Bible expositor, Albert Barnes, says of this: “Revelation has been gradual— like the breaking of the day in the east. At first there is a little light; it increases and expands till objects become more and more visible, and then the sun rises in full-orbed glory.” 6
“But in these last days he has spoken to us by his Son, whom he appointed heir of all things, and through whom also he made the universe” (1:2). Here, the writer is saying that Jesus is greater and better than the prophets. He will go on to develop his arguments in the epistle that Jesus is better than the angels (1:4—2:18); better than Moses (3:1—4:13); better than Aaron and the priesthood (4:14—7:28) and that he gives us a better covenant and sacrifice (8:1— 10:18). The truth presented in this verse, that God through his Son made the world, needs emphasis. The late Donald Guthrie of London Bible College says of this: “The statement that God created the world through the Son is staggering. There is no denying that God could have made the universe apart from his Son, but the New Testament is at pains to show that he did not do so.” 7
Jesus is thus superior to the prophets because he was and is the Son of God. As the Anglican clergyman and scholar Philip Edgcumbe Hughes remarks, “There were many prophets whereas there was but one Son.” 8 Unlike the prophets, he made the world and he is King of it by right of creation. In fact, we do not live in a Sun-centered universe but in a Son-centered one.9 Our immediate universe is thus not helio-centric but huio-centric, huio being the Greek word for “Son.”
We must remember that just as there can be no prophet before him who takes precedence over him, neither can there be one after him. Mohammed came over five hundred years after him claiming in essence that he himself was superior to Jesus. He also viewed Jesus as only one righteous man among many. Today we see a vast difference between Mohammed’s teaching and that of Jesus. In modern times there have been several others such as Joseph Smith, Jr. (1805-44) who is considered to be a prophet by the Mormons and one who “revealed” many things that Jesus did not teach. Such “prophets” are an insult to the Son of God who came to us as the final, complete and living word of God.
Jesus is different than the prophets because he is the heir of everything and it was actually through him that everything was made—the world and the whole universe (cf. Jn. 1:1). No other prophet in any time frame could take such credit. As Donald Guthrie says, “God’s revelation through his Son is seen to be not only superior but final.” 10
“The Son is the radiance of God’s glory and the exact representation of his being, sustaining all things by his powerful word. After he had provided purification for sins, he sat down at the right hand of the Majesty in heaven” (1:3). The Son is the radiance (Gk. apaugasma) of God’s glory. This word has to do with “brightness” or “effulgence.” On one occasion the glory of the Son was revealed to Peter, James and John on the Mount of Transfiguration (Matt. 17:1-8; Mk. 9:2-8; Lk. 9:28-36). On that mountain his face shone like the sun and his garments became dazzling white. The glorious figures of Moses and Elijah came and spoke with Jesus about his coming crucifixion in Jerusalem. The disciples were overwhelmed with the presence of God. Many years later, even as an old man, Peter still vividly remembered that encounter with the glorious Christ, and the majestic voice from heaven saying, “…This is my Son, whom I love; with him I am well pleased” (2 Pet. 1:17).
We see that the Son of God is the “exact representation” of his being. No doubt the writers of scripture struggled with how they would describe the Son of God. It was not easy, since his being was a heavenly mystery that could not be put into human expression. The Greek word used here is character, and it has to do with the stamped image of an engraver or one who mints coins. The writer is trying to say that the Son is the “express image” of the Father.11 This is true to the degree that Jesus once said to his disciples “…Anyone who has seen me has seen the Father…” (Jn. 14:9).
Obviously we have a mystery here that is far beyond the mind of human beings. The earliest Christians did not even try to explain this mystery but they only believed it and passed it down to us. Later in the church this mystery came to be called “the Trinity.” Many theologians have struggled to explain it, but every explanation always seems lacking and incomplete in some way. Although this explanation is probably also lacking we might look on the deity as a flame of fire (Heb. 12:29), with a tongue of fire towering upward (the Father), another leaping out to the right (the Son) and another to the left (the Holy Spirit). While they are three they are really but one and of the very same essence.
Our writer goes on to say that the Son sustains all things by his powerful word. In the modern Hebrew language “word” is “de-var” while “things” are “de-var-im.” We see that after all these thousands of years there is still a very close connection linguistically to the word of God and to all the things that surround us—things made by the word of God. These things are also upheld by the word and they respond to the word.12 In Colossians 1:17 we read: “He is before all things, and in him all things hold together.” The sun comes up because of the word of God. The tides come in because of his word and our hearts beat because of it. Without the word of God our universe and world would simply disintegrate. All this clearly disputes the doctrine of Deism, that idea that God made the world and left it to run somehow on its own.
We see that the information in these brief verses would require volumes of explanation. Indeed, if all the things about Jesus that could be written were written, the whole world would not be large enough to contain all the necessary volumes (Jn. 21:25).
Our writer now tells us that after Jesus made purification for sins he sat down at God’s right hand (v. 3). We need to note here that Jesus has made purification for sins. It is now finished and complete as the Greek aorist tense indicates.13 For this reason he could ascend and take his seat at the right hand of the Majesty on high. The right hand of God is a position of acceptance, favor, authority and power. The fact that Jesus sat down signifies that all the redemptive work is finished. This indicates that he is far greater than the Old Testament priesthood (whom he will deal with beginning in chapter four). These priests always had to stand to do their work and they had to perform that same work year after year.
JESUS, BETTER THAN THE ANGELS
So he became as much superior to the angels as the name he has inherited is superior to theirs. Hebrews 1:4
We might wonder why the author of Hebrews would begin to talk so much about angels. There was probably a good reason for this. In the times between the testaments the Jews had developed quite an elaborate system of angelology. They came to believe that there were hosts of angels, even millions of them. They saw angels as intermediaries between God and man and they believed that angels were in control of the heavens (i.e. Moon and stars) and the earth, with angels assigned over Israel, over the sea, the rain, the snow, and other natural things. They were also assigned over humans, to watch over them and to protect them. While we see a good deal of angelic activity in the early church it appears to be a diminishing one.14 The clear idea in Hebrews and elsewhere is that Jesus is Lord over the angels.
While angels have a definite place in the plan of God there began to be a clear tendency to worship them. Paul warns about this in Colossians 2:18: “Do not let anyone who delights in false humility and the worship of angels disqualify you. Such a person also goes into great detail about what they have seen; they are puffed up with idle notions by their unspiritual mind.” So it appears that some in New Testament times were actually worshipping angels and others may have concluded that Jesus himself was an angel.15
In this respect the Book of Hebrews may be of great significance and help for us today. In our time we have a rapidly increasing interest in angels with many supposed angelic encounters. Gench remarks how today angel artifacts have become big business, with the rise of angel boutiques, angel catalogs, angel seminars, and of course angel sightings.16
We only have to visit our Christian bookstores to observe that numerous books are written on this subject and, of course, the TV has some popular programs on angels as well. However, the caution lights should go on here. We know from scripture that even Satan can appear to us as an angel of light (2 Cor. 11:14). Also, according to Professor George Guthrie, much of our contemporary angelology seems to have some strong New Age overtones.17 All this modern and postmodern emphasis upon angels likely tells us that we are drifting away from our understanding of Christ who is far superior to the angels.
“For to which of the angels did God ever say, ‘You are my Son; today I have become your Father’? Or again, ‘I will be his Father, and he will be my Son’”? (1:5). In verses 5-13 the writer is utilizing a rabbinic device known as haraz or “pearl-stringing.” The idea with this device is simply to overwhelm the listener with Bible proof-texts regarding a particular subject by stringing them all together. Of course, the Bible has a great deal of information regarding the Son of God.
We cannot help but note that the author makes great use of the Old Testament. There are at least 29 quotations and 53 allusions making a total of 82 references in all.18 It may be that “Hebrews presents us with the best example of thoroughgoing early Christian exegesis of the Old Testament.” 19
We should note that while angels are often referred to as “sons of God” collectively, there is no place in scripture where an angel is ever singled out and called “Son of God.” 20 This designation is reserved solely for Jesus who is God’s only-begotten Son.
Here we see that our author first quotes from Psalm 2:7. In the expression “…today I have become your Father,” it seems at first sight that there must have been a time when Jesus was not the Son and when God was not the Father. The early heretic Arius (c. 250-336) probably deducted from this and other scriptures that the Son had a beginning and that there was a time when he was not. This was one of the first great doctrinal tests the early church encountered and it went on for decades causing great strife and division. The heresy of Arius was officially condemned at the church Council of Nicea in AD 325, however such old heresies have a way of lingering on even to our own era.
Some treat the begetting of the Son as an eternal generation and the “today” as an “everlasting today.” 21 Obviously, when we deal with the mystery of the Son of God and his eternal nature we are dealing with matters far beyond our ability to understand. The deity of the Son of God is thus a wonderful proof that man did not invent this doctrine. It often seems that the deepest truths are paradoxical in their nature. For instance, if the paradox of the Trinity is resolved the precious truth is lost.
We know from John’s gospel that Jesus was in the beginning with God and he was God (1:1). We know from this same passage that he, as the Word of God, was also the agent of creation. Obviously, the Son was in the beginning and before all time. In John 5:23 and 10:36, we realize that the Father sent the Son into the world. So he did not become the Son of God at the incarnation or at any other time. He was always the Son. In a real sense, how can there be a Father if there is no Son and how can there be a Son if there is no Father. The astounding mystery of the New Testament is that the one who was fully God also became fully man. There is no book in the Bible that stresses this mystery more than the Book of Hebrews.22
“And again, when God brings his firstborn into the world, he says, ‘Let all God’s angels worship him’” (1:6). There has been a lot of discussion about the time-frame of this statement. Wuest sees the “again” as meaning “a second time” (cf. Heb. 5:12; 6:1). Thus he feels that reference is being made to the second advent of the Messiah. He understands “the world” (oikoumene) as a reference to the inhabited earth.23 While angels worship the Son at all times they will especially worship him at his second coming.
The precise expression “Let all God’s angels worship him” does not appear in the Hebrew Bible. However a very close approximation does appear in the Greek Septuagint in Psalm 97:7 and in Deuteronomy 32:43. 24
“In speaking of the angels he says, ‘He makes his angels spirits, and his servants flames of fire’” (1:7). We note in the Bible that seraphim in Hebrew means the “burning ones.” We note that angels were “made” and not “begotten” as in the case of God’s Son. They were created beings and were made of “an ethereal fiery substance like blazing light.” 25
This passage (1:7) is taken from Psalm 104:4 in the Septuagint. Also in the extra-biblical reference of 4 Esdras 8:21, it says that angels “at thy word change to wind and fire.” 26 Angels were therefore ephemeral and unlike the Son who is eternal. Still, we might add that the angels in biblical times were much unlike many of the so-called “angels” of today. When angels appeared to people, they were often terrified. Usually, the first words out of the angel’s mouth were “Do not be afraid!”
JESUS SITS ON HIS THRONE AND ANGELS MINISTER TO HIM
But about the Son he says, “Your throne, O God, will last for ever and ever; a scepter of justice will be the scepter of your kingdom.” Hebrews 1:8
Here the writer is quoting Psalm 45:6-7 from the Septuagint. We see once more that the Son is superior to the angels and in this case the Father actually addresses the Son as “Lord.” 27 In the Greek language of the Septuagint the word is “Theos” or God. The Father also declares that the Son’s throne is eternal. Obviously, such things are never spoken to the angels. This passage is said to be “one of the most explicit references to Jesus as God found in the New Testament.” 28
It has been pointed out by several scholars, all the way back to Calvin, that this passage in the Old Testament was likely written first of all as a marriage song for King Solomon. Later the Holy Spirit inspired the writer to apply it to the true Royal Head of the line.29 To some, such applications of the Old Testament to Jesus may seem out of context or even a little shocking. We must however remember that there is a threefold fulfillment of many Old Testament scriptures. As Anglican clergyman and popular church leader John Stott points out: “The first is immediate and literal (in the history of Israel), the second is intermediate and spiritual (in Christ and his church), and the third is ultimate and eternal (in God’s consummated kingdom).” 30
We are told that “righteousness” will be the scepter (staff or walking-stick) of the Lord’s kingdom. The world has seen many kingdoms. Very few of these could be called “good” and none could be called truly “righteous.” So often the kingdoms of this world are filled with unrighteousness, graft, greed, evil plotting and the like. What a joy it is to know that the kingdom of God is coming. In that kingdom there will never be a hint of wrongdoing and never will there ever be an accusation of mismanagement.
“You have loved righteousness and hated wickedness; therefore God, your God, has set you above your companions by anointing you with the oil of joy” (1:9). The author continues with his quote of Psalm 45:7. So many of these passages were once considered messianic by the Jewish people. George Guthrie remarks, “It seems clear from the Dead Sea Scrolls that the concept of the Messiah as God’s Son was an aspect of Jewish thinking even prior to the Christian era.” 31 The late James Burton Coffman, tireless Christian Church leader and inexhaustible Bible commentator, points out how in the case of Psalm 2:7 that was previously mentioned, Jewish expositors have actually sought to remove its messianic application.32
Because the Messiah loves righteousness and hates lawlessness God has anointed him with the oil of gladness. The Greek word used here for “gladness” is agalliasis, and it expresses a very strong sense of the word.33
“He also says, ‘In the beginning, Lord, you laid the foundations of the earth, and the heavens are the work of your hands’” (1:10). It cannot be mistaken that we have words here (Psa.102:25) that were originally applied to God himself that are now applied to Jesus. 34 As we have indicated, the New Testament sees Jesus the Son as the agent of creation. What humiliation, that he who made the earth with all its teeming life would subject himself to be buried in it and that the Prince of Life would taste of death.
The writer goes on to add: “They will perish, but you remain; they will all wear out like a garment” (1:11). While the Greeks felt that the universe was a permanent fixture, modern physicists know that due to the law of entropy, or what is known as the second law of thermodynamics, our universe is running down.35 It is actually wearing out just as this verse tells us. The word used here is palaioo and it has the meaning of being “worn out.” 36 The Book of Revelation speaks of the universe as simply coming apart in the last days. We actually see much of the earth burned up (Rev. 8:7), the sea destroyed (16:3), springs and rivers becoming bloody (16:4), the sun turning black and the moon turning to blood (6:12). We then see the stars of the heavens falling to earth and the heavens themselves being rolled up like a scroll (6:13-14).
We need to understand that our earth and universe are not permanent fixtures, so we don’t want to get too attached to them. In the midst of this chaos there is one who is permanent and who will never change. His name is Jesus. Our writer will later declare of him in Hebrews 13:8: “Jesus Christ is the same yesterday and today and forever.” In our age of change and decay we need to get a firm hold on the eternal Christ and his word.
Our author continues with his exposition of Psalm 102:25-27. He says: “You will roll them up like a robe; like a garment they will be changed. But you remain the same, and your years will never end” (1:12). With all the change and decay in the created order we also need to understand that the world will not be totally destroyed or annihilated. Instead, it will be changed and renewed.37 As Peter says: “But in keeping with his promise we are looking forward to a new heaven and a new earth, where righteousness dwells” (2 Pet. 3:13).
Our author continues: “To which of the angels did God ever say, ‘Sit at my right hand until I make your enemies a footstool for your feet?’” (1:13). The writer is dealing with Psalm 110. It is of note that this is the most referred to and quoted Old Testament passage found in the New Testament. References to it are seen in many places such as Acts 2:34-35, Mark 12:36, Romans 8:34, Ephesians 1:20,1 Peter 3:22 and several others.38 It seems that New Testament writers saw this passage as one of the clearest indications of Christ’s coming rule. “That this psalm’s messianic tenor was accepted by the Jews in the time of Christ is indicated by the encounter narrated in Mark 12:35ff.” 39 As the Messiah is seated in heavenly places the Father will make all his enemies a footstool for his feet. No doubt the idea of “footstool” here “is borrowed from the custom of ancient warriors, who stood on the necks of vanquished kings, on the occasion of celebrating a triumph over them, as a token of their complete prostration and subjection.” 40
“Are not all angels ministering spirits sent to serve those who will inherit salvation?” (1:14). Clearly, the Son of God took his seat in heaven because his redemptive work was finished, but the angels must continue, for their work is never done. They are sent forth to minister to those who are heirs of salvation and we with all of our problems no doubt keep them pretty busy. In Psalm 91:11, we hear that he gives his angels charge over us to guard us in our ways. We should note that it is God who gives them charge and not us. The angels are not at our bidding or at our disposal as some seem to think. Rather they are sent out to minister to us.
In the scriptures we learn that there are numerous tasks that angels undertake regarding the human race. They protect us (Psa. 91:11), guide us (Gen. 19:11), encourage us (Jud. 6:12), deliver us (Acts 12:7), supply us (Psa. 105:40), enlighten us (Mt. 2:19-20), empower us (Lk. 22:43), occasionally rebuke us (Num. 22:32) and even discipline us (Acts 12:23). 41 No doubt, much of their ministry goes on unseen by us.
So angels are sent out to minister to us but we are not to minister to them. Only Christ is to receive our ministry and our worship.