Category: Hebrews

You are Dull of Hearing

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Hebrews 5:11-13 Of whom we have many things to say, and hard to be uttered, seeing you are dull of hearing. For when for the time you ought to be teachers, you have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat. For every one that uses milk is unskilful in the word of righteousness: for he is a babe. 

‘Of whom we have many things to say, and hard to be uttered.’ Of Christ, we have many things to say which are difficult to make clear to you, not because they are mysteries, but because you are slow to grasp the doctrines delivered to you.

‘Dull’ [Greek: nothros] dull (5:11) and slothful (6:12). It is not the truth that is so complicated; the trouble is with men who take the wrong attitude due to religious background and their traditions (Matt. 13:14-15; Acts 28:27).

‘For when for the time you ought to be teachers, you have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat.’ You have been professed Christians long enough to be an example through your own lives to others, but because of your laziness and dullness in grasping the truth, you must be taught a second time the first simple doctrines of Christ. You have not grown at all. You are still unweaned babes (1Cor. 3:2; 1Pet. 2:2). Milk-feeding was a metaphor used by many writers, both sacred and profane, to express the first principles of religion and science. They applied sucking to learning; infant to every beginner; and meat to those who had learned the first principles of truth. No Christian should get stuck on milk, for it is a shame that their growth is hampered and they always struggle to grow and accomplish victory in Christ and always set a bad example of what true followers of Christ must be like (1Pet. 2:21-23).

‘Unskilful’ [Greek: apeiros] inexperienced. Two characteristics of babes: Dull of hearing (5:11); and inexperienced in the Word (5:13).

Learned He Obedience

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Hebrews 5:7-10 Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared; Though he were a Son, yet learned he obedience by the things which he suffered; And being made perfect, he became the author of eternal salvation unto all them that obey him; Called of God an high priest after the order of Melchisedec. 

‘Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared.’ Eight facts about Christ: His sufferings were in the days of His flesh on earth (5:7). He prayed with supplications, strong crying and tears to God (5:7). He prayed to be saved from death, not from death on the cross, for He was not saved from this. He was heard and saved from death at the hands of satanic powers that tried to kill Him before He could get to the cross where He was to fulfil prophecy and complete atonement (1Pet. 2:24; Gal. 3:13). He learned obedience by His sufferings. He was made perfect by His sufferings. He was perfected by means of suffering He made atonement and became the author of eternal salvation to all who will obey Him. He was called by God to be a high priest after the order of Melchizedek.

‘Learned he obedience by the things which he suffered.’ As a human, Christ learned obedience through His sufferings, not that He as a human ever had any disobedience in Him as humans do. Scripture is clear that Christ sinned not, otherwise, He could not have made atonement for our sins, for a PERFECT sacrifice was required to take away sin (4:15; 1Pet. 2:22; Isa. 53:9). We must also learn obedience through our sufferings, for our sufferings are mostly because of the consequences of our sins and suffering, for some, open the ears to listen – to obey God.

Eight good results of chastening: Makes one pray (Ps. 38:1, 16, 21, 22). Awakens to the foolishness of sin (Ps. 38:3, 5). Makes one desire God (Ps. 38:9). Enables him to know his true friends (Ps. 38:11). Makes one compassionate and merciful to others (Ps. 38:12-14). Makes him penitent (Ps. 38:6, 8, 17, 18). Produces hope and faith (Ps. 38:15). Encourages a life of following that which is good (Ps. 38:20).

For Ever

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Hebrews 5:6 As he said also in another place, Thou are a priest for ever after the order of Melchisedec. 

‘Thou are a priest for ever after the order of Melchisedec.’ This is the 15th Old Testament prophecy in Hebrews (5:6; Ps. 110:4) and is fulfilled.

‘For ever’ – Christ is an eternal priest, proving there will be eternal worship and eternal duties of the priesthood (5:6; 6:20; 7:3, 17, 21).

‘Order’ [Greek: taxis] order, arrangement, rank, position (5:6, 10; 6:20; 7:11, 17, 21; Luke 1:8; 1Cor. 14:40; Col. 2:5). If He is a priest forever, there can be no priestly succession. As long as men have access to God, there is no need for human mediators between God and man.

‘Melchisedec’ – Melchizedek was a Canaanite and the king of Salem [later named Jerusalem], he was a priest of the most high God and lived in Abraham’s time long before Aaron’s – the high priest of Israel – time (Gen. 14:16-18; Heb. 7:1-10).

Thou are My Son

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Hebrews 5:5 So also Christ glorified not himself to be made an high priest; but he that said unto him, Thou are my Son, to day have I begotten thee. 

‘Thou are my Son, to day have I begotten thee.’ This is the 14th Old Testament prophecy in Hebrews (5:5; Ps. 2:7) and is fulfilled. This refers to the incarnation when the second person of the Divine Trinity took a human body to redeem (Php. 2:5-11; Isa. 7:14; 9:6). It was when God had a Son through Mary (Matt. 1:18-25; Luke 1:35; John 1:14). This happened on a certain day: “This day have I begotten thee” (Heb. 1:5-7). Therefore, we cannot say that God had a Son before this time. This proves that sonship in connection with God had to refer to humanity and not to deity.

As God, the person we now know as Jesus Christ had no beginning, was not begotten, was not a Son, and did not come into being. He always existed as God (Ps. 90:2; Mic. 5:2; John 1:1-2; Heb. 1:8). But as man and as God’s Son He was not eternal. He had a beginning. He was begotten – at the same time Mary had a Son. Therefore, the doctrine of the eternal sonship of Jesus Christ is irreconcilable to reason, unscriptural, and contradictory to itself. Eternity has no beginning, so if He has been God from eternity, then He could not have a beginning as God. Eternity has no reference to time, so if He was begotten “this day,” then it was done in time and not in eternity.

The word Son supposes time, generations, father, mother, beginning, and conception – unless one is a son by creation, as Adam (Luke 3:38), and angels (Job 1:6; 2:1; 38:7; Gen. 6:1-4). Time, created and beginning, are opposites to God and eternity and are absolutely impossible to reconcile with them. If sonship refers to deity, not to humanity, then this person of the Deity had a beginning in time and not in eternity. It is plainly stated in Psalms 2:7; Acts 13:33 and Hebrews 1:5; 5:5 that God had a Son “this day” and not in eternity. It is stated in Hebrews 1:5-7; Luke 1:35 and Matthew 1:18-25 when this took place. It was nearly 2,000 years ago. It had been predicted that God would have a Son (Isa. 7:14; 9:6; Heb. 1:5; Matt. 1:18-25; Luke 1:32-35). This was fulfilled when the virgin conceived “of the Holy Ghost” (Matt. 1:20), not at any other time. To say that God had an eternal Son would mean He had two; but it is plainly stated that Jesus was “the only begotten of the Father” (John 1:14, 18; 3:16-18; 1Jn. 4:9).

Pertaining to God – Part 2

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Hebrews 5:1-4 For every high priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins: Who can have compassion on the ignorant, and on them that are out of the way; for that he himself also is compassed with infirmity. And by reason hereof he ought, as for the people, so also for himself, to offer for sins. And no man takes this honour unto himself, but he that is called of God, as was Aaron. 

‘Offer’ [Greek: prosphero] to offer (5:1, 3, 7; 8:3-4; 9:7-28; 10:1-12; 11:4, 17); deal with (12:7); put to (John 19:29); present unto (Matt. 2:11); do (John 16:2); and bring to (Matt. 4:24; 5:23; 8:16; 9:2, 32; 12:22; 14:35; 17:16; 18:24; 19:13; 22:19; 25:20; Mark 10:13; Luke 12:11; 18:15; 23:14).

‘Compassion’ [Greek: metriopatheo] to be moderate or merciful toward. It means not merely to have compassion, but to act with moderation; to bear with each person according to his ignorance, weakness, and circumstances; to pity, feel for, and excuse as far as possible; to be ready to pardon and when punishment is required, to administer it with gentleness (5:2-3).

‘Ignorant’ This statement here refers to Old Testament examples given in Leviticus 4:2, 22, 27 and Numbers 15:28. From the time of the New Testament, ignorance could no longer be used as an excuse as we see from Acts 17:30; Ephesians 4:18 and 1Peter 1:14.

‘Out of the way’ – See Leviticus 5:1-6 for examples of those that were sinning – out of the way.

‘For that he himself also is compassed with infirmity.’ The reason given for pardon and slow punishment is that the high priest himself also struggles with weakness (5:2-3).

Pertaining to God – Part 1

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Hebrews 5:1-4 For every high priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins: Who can have compassion on the ignorant, and on them that are out of the way; for that he himself also is compassed with infirmity. And by reason hereof he ought, as for the people, so also for himself, to offer for sins. And no man takes this honour unto himself, but he that is called of God, as was Aaron. 

‘Every high priest taken from among men is ordained for men in things pertaining to God.’ The high priest that was taken from ‘among men’ meant specifically from among the nation Israel (Lev. 21:10). The high priest simply took the place of Moses and continued as the mediator between God and man, receiving messages from Him before the ark of the covenant. The high priest was the atoning mediator between God and Israel and consecrated the holy gifts that they might be accepted by the Lord (Ex. 28:38, 43). The consecration was done through anointing with oil by pouring it on the head and this was the distinguishing mark between the high priest and others as far as consecration was concerned (Lev. 21:10; 8:12; Ps. 133:1-3). The high priest also wore different clothes than the other priests (Ex. 28:1-43). The high priest was a chief ruler – a sort of king and representative for God among the people [the nation Israel]. By his anointing he represented God as a chief prophet; by his office [during the Old Testament period] he was typical [illustrated the examples of the ministry of the coming Messiah] and representative of Christ in His sacrificial character; and by his holy crown, he represented the ruling authority of God on earth. No one can today claim that they are God’s high priest, priest, prophet or spokesperson on earth, as Christ fulfilled all those types and more becoming our only High Priest, Prophet, the Word, Saviour, etc.

To be continued…

The Throne of Grace

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Hebrews 4:16 Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need. 

‘Come’ [Greek: proserchomai] draw near (7:25; 10:1, 22; 11:6; 12:18, 22).

‘Boldly’ [Greek: parrhesia] outspokenness. Translated: Boldness of speech (2Cor. 7:4). Plainness of speech (2Cor. 3:12). Freely (Acts 2:29). Openly (Mark 8:32; John 7:4, 13; 11:54; 18:20; Col. 2:15). Boldly (John 7:26; Eph. 6:19; Heb. 4:16). Boldness (Acts 4:13, 29, 31; Eph. 3:12; Php. 1:20; 1Tim. 3:13; Heb. 10:19; 1Jn. 4:17). Confidence (Acts 28:31; Heb. 3:6; 10:35; 1Jn. 2:28; 3:21; 5:14).

‘Throne of grace’ – The throne from which all grace proceeds. In Israel, it was the mercy seat or covering for the ark between the two cherubim. The high priest could approach this only once a year and that with the blood of atonement. If he transgressed in anything he would be struck dead. His approach was with fear and trembling. The new covenant believers can come boldly to God’s throne without fear and trembling, and that is daily and at any time of the day. This is the freedom, confidence, and liberty of approach they are commanded to keep until the end.

‘That we may obtain mercy, and find grace.’ Two blessings we may expect from God: [1] The Greek word eleos means mercy, pity, and compassion. Used 28 times, 23 of which are associated with God (4:16; Matt. 9:13; 12:7; 23:23; Luke 1:50, 54, 58, 72, 78; 10:37; Rom. 9:23; 11:31; 15:9; Gal. 6:16; Eph. 2:4; 1Tim. 1:2; 2Tim. 1:2, 16, 18; Tit. 1:4; 3:5; Jas. 2:13; 3:17; 1Pet. 1:3; 2Jn. 1:3; Jude 1:2, 21). [2] Grace to help or support when needed, where needed, and to the extent needed. It is not a help for needs we think we shall have in the future, but immediate and present needs.

‘Help in time of need.’ Seven steps in obtaining help: Recognition of a meeting place with God – the throne of grace (4:16). Consciousness that this meeting place is made possible through the atoning blood of Christ (10:19-20). Obedience in coming to this throne (4:16; 10:22-23). Calling upon God for mercy and grace to help in times of need (4:16). Boldness in approach (4:16). Fervency and earnestness in presenting needs (Jas. 5:16; Luke 11:5-13). Faith in the answer (11:6; Jas. 1:5-8; Matt. 17:20; 21:22; Mark 11:22-24).

Without Sin

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Hebrews 4:15 For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. 

‘Touched’ [Greek: sumpatheo] sympathize (4:15; 10:34).

‘Infirmities’ – Feebleness of mind and body, malady, frailty, disease, sickness, weakness. All this Christ bore on the cross, fulfilling Isaiah 53:1-12. Every infirmity is not a disease or sickness but all these are infirmities (Luke 5:15; 7:21; 8:2; 13:11-12; John 5:5). Priests had infirmities (5:2; 7:28), but not diseases or physical imperfections, for they had to be perfect physically (Lev. 21:17-24). All saints have infirmities or weaknesses of various kinds (Rom. 8:26), but not necessarily sickness and disease (Rom. 14:1-2; 15:1). Paul had infirmities or weaknesses in the body because of the sufferings of 2Corinthians 11:24-30; 12:5-10; Galatians 4:13, but there is no indication that he had sicknesses and diseases that Christ died to take from him. His thorn was “a messenger (angel) of satan” who caused these beatings, stonings, etc. (2Cor. 12:7). Any weakness in body, soul, spirit, faith, ability, etc. is an infirmity. The same Greek word astheneia and is translated weakness (1Cor. 2:3; 15:43; 2Cor. 12:9; 13:4; Heb. 11:34) and infirmity (Rom. 6:19; 8:26; 2Cor. 11:30; Heb. 4:15; 5:2; 7:28).

‘Was in all points tempted like as we are, yet without sin.’ He was tempted in all things like human beings, without consenting to sin.

We have a Great High Priest

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Hebrews 4:14 Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession.

‘Seeing then that we have a great high priest.’ Paul mentioned Christ as our High Priest before (2:17; 3:1) but did not attempt to prove it until now, which he does at great length in Hebrews 4:13 – 10:39.

‘That is passed into the heavens.’ Christ is better than other priests: Jesus Christ was God’s only begotten Son (4:14; 1:5-7; 5:5; John 3:16). He was not a descendant of earthly priests (7:11-14; Matt. 1:1). He passed into heaven to minister to us (4:14; 7:25; Rom. 8:34). Jesus Christ was sinless (4:3, 15). He lives forever to help in times of need (4:16; 7:25). He was not taken from among men or ordained by them, but sent from heaven and ordained by God (5:1, 5; John 3:16; Acts 10:38). Christ is a priest after the order of Melchizedek (5:6, 10,20). He was perfect (5:9). Christ is the author of eternal salvation to all people who obey (5:9). He made a way of access to God (4:14-16; 10:19-23).

‘Passed into’ [Greek: dierchomai] go or pass through; arrive at (4:14; Luke 4:30; 1Cor. 10:1; 16:5).

The Word of God – Part 3

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Hebrews 4:12-13 For the word of God is quick, and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do.

‘Sword’ (continues) It is the book that reveals the mind of God, the state of man, the way of salvation, the doom of sinners, and the happiness of believers. Its doctrines are holy, its precepts binding, its histories true, and its decisions immutable. Read it to be wise, believe it to be safe, and practice it to be holy. The Bible contains light to direct you, food to support you, and comfort to cheer you. It is the traveller’s map, the pilgrim’s staff, the pilot’s compass, the soldier’s sword, and the Christian’s charter.

Here heaven is opened, and the gates of hell are disclosed. Christ is its grand subject, our good is its design, and the glory of God its end. It should fill your memory, rule your heart, and guide your feet in righteousness and true holiness. Read it slowly, frequently, prayerfully, meditatively, searchingly, devotionally, and study it constantly, perseveringly, and industriously. Read it through and through until it becomes part of your being and generates faith that will move mountains. The Bible is a mine of wealth, the source of health, and a world of pleasure. It is given to you in this life, will be opened at the judgment, and will stand forever. It involves the highest responsibility, will reward any amount of labour, and will condemn all who trifle with its sacred contents.

‘Dividing asunder of soul and spirit.’ Piercing through the body and laying open the innermost recesses of the soul (feelings, passions, desires, appetites) and mind (thoughts and intents of the innermost being). We must examine ourselves against God’s Word (1Cor. 11:28, 31-32; 1Jn. 1:7; Col. 2:6-7; 3:5-10; Rom. 6:14-23; 8:1-13; Gal. 5:16-26) to ensure that no sin occupies or controls our thoughts, emotions or actions. We cannot just claim to be saints without living in faith and obedience (11:6; Rom. 1:6; Jam. 1:6-8, 22-26).

‘Creature’ [Greek: ktisis] created thing. Every thought, desire and intent of every creature of God are constantly under His eyes.