Tag: Hebrews

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.

The Word of God – Part 2

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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’ [Greek: machaira] translates as sword, 29 times (4:12; 11:34, 37; Eph. 6:17; Matt. 10:34; 26:47-55; Mark 14:43-48; Luke 21:24; 22:36-52; John 18:10-11; Acts 12:2; 16:27; Rom. 8:35; 13:4; Rev. 6:4; 13:10, 13:14).

Twelve symbols of the Word of God: A hammer to convict (Jer. 23:29). A fire to refine (Jer. 23:29). A mirror to reflect (Jas. 1:23). Seed to multiply (1Pet. 1:23). A laver to cleanse (Eph. 5:26). A lamp to guide (Ps. 119:105). Rain and snow to refresh (Isa. 55:10). A sword to cut (4:12; Eph. 6:17). A bow for revenge (Hab. 3:9). Gold to enrich (Ps. 19:7-10). Power to create faith (Rom. 10:17) and eternal life (1Pet. 1:23). Food to nourish: Milk for babes (1Pet. 2:2); Bread for the hungry (Matt. 4:4); Meat for people (5:11-14); Honey for dessert (Ps. 19:10).

The Bible is not an amulet, a charm, a fetish, or a book that will work wonders by its very presence. It is a book that will work wonders in every life, here and hereafter, if acted upon and obeyed in faith and sincerity. It is God’s inspired revelation of the origin and destiny of all things, written in the most simple human language possible so that the most unlearned can understand and obey its teachings. It is self-interpreting and covers every subject of human knowledge and needs now and forever.

As a literary composition, the Bible is the most remarkable book ever made. It is a divine library of 66 books, some of considerable size, and others no larger than a tract. These books include various forms of literature – history, biography, poetry, proverbial sayings, hymns, letters, directions for elaborate ritualistic worship, laws, parables, riddles, allegories, prophecy, drama, and others. They embrace all manner of literary styles in human expression.

To be continued…

The Word of God – Part 1

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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. 

‘Word of God’ – The Scriptures. Twenty-one names of the Bible: The Scripture (Mark 15:28; John 7:38). The Scriptures (Luke 24:27; John 5:39). The Promises (Rom. 9:4-5; 15:8). The Oracles of God (Rom. 3:2; Heb. 5:12; 1Pet. 4:11). The Lively Oracles (Acts 7:38). The Law of Moses, the Prophets, and the Psalms (Luke 24:25, 44). The Law of the Lord (Ps. 1:2). The Law and the Prophets (Matt. 5:17; 11:13; Acts 13:15). The Book of the Lord (Isa. 34:16). The Word of God (Mark 7:13; Rom. 10:17). The Sword of the Spirit (Eph. 6:17). The Old and New Testament (2Cor. 3:6-15). The First and Second Covenant (Heb. 8:7). The Word of Christ (Col. 3:16). The Word of Life (Php. 2:16). The Scripture of Truth (Dan. 10:21). The Word of Truth (2Tim. 2:15). The gospel of Christ (Rom. 1:16). The Word of Faith (Rom. 10:8). The Word of the Lord (2Thess. 3:1). The Word of Righteousness (Heb. 5:13).

‘Quick, and powerful, and sharper than any two-edged sword.’ Seven facts about the Word of God: Quick [Greek: zao] to live; to be full of vigour; be strong; powerful; active. Translated “quick” (4:12; Acts 10:42; 2Tim. 4:1; 1Pet. 4:5); “lively” (Acts 7:38; 1Pet. 1:3; 2:5; and “to live” and “be alive”). Powerful [Greek: energes] is also translated “effectual” (1Cor. 16:9; Phm. 1:6). Sharper than any two-edged sword. Piercing even to divide asunder of soul and spirit. Dividing the joints and marrow. Discerning the thoughts. Discerning the intents of the heart.

‘Twoedged’ [Greek: distomos] (Rev. 1:16; 2:12). It pierces even to divide the soul and spirit, the joints and marrow and the purpose is to reveal motive and intent by discerning the thoughts and the intents of the heart.

To be continued…