TheBookofHebrews - Floral Heights Church of Christ

[Pages:77]The Book of Hebrews

Introduction to Study:

Who wrote the Epistle to the Hebrews?

A. T. Robertson, in his Greek NT study, quotes Eusebius as saying, "who wrote the Epistle God only knows."1 Though there is an impressive list of early Bible students that attributed the epistle to the apostle Paul (i.e., Pantaenus [AD 180], Clement of Alexander [AD 187], Origen [AD 185], The Council of Antioch [AD 264], Jerome [AD 392], and Augustine of Hippo in North Africa), there is equally an impressive list of those who disagree. Tertullian [AD 190] ascribed the epistle of Hebrews to Barnabas. Those who support a Pauline epistle claim that the apostle wrote the book in the Hebrew language for the Hebrews and that Luke translated it into Greek. Still others claim that another author wrote the epistle and Paul translated it into Greek. Lastly, some claim that Paul provided the ideas for the epistle by inspiration and that one of his contemporaries (Luke, Barnabas, Apollos, Silas, Aquila, Mark, or Clement of Rome) actually composed the epistle. The fact of the matter is that we just do not have enough clear textual proof to make a precise unequivocal judgment one way or the other. The following notes will refer to the author as `the author of Hebrews,' whether that be Paul or some other.

Is the Book of Hebrews an Inspired Work?

Bible skeptics have questioned the authenticity (canonicity) of Hebrews simply because of its unknown author. There are three proofs that should suffice the reader of the inspiration of Hebrews as it takes its rightful place in the NT. First and foremost, when one reads the book, its doctrines coincide with all other OT and NT teaching. Secondly, history records a letter composed by Clement of Rome in AD 96 to the Corinthians in which he quotes from the book of Hebrews. Such indicates the fact that before AD 96, the book of Hebrews was accepted as authentic, authoritative, and inspired of God. Thirdly, the book of Hebrews is found in the NT of some of the most ancient NT compilations. The Peshito, or Old Syriac Version of the Bible that was written in approximately AD 150 had the book of Hebrews among the other NT books. Without a doubt, the book of Hebrews has taken its rightful place among the other 25 NT books.

Date of the Epistle:

When dating an epistle in the Bible, one looks to clues within the text itself to help determine a general date. "The frequent allusions in it to Judaism, with its ritual, as a still existing system, are such as to render highly improbable any date after the destruction of Jerusalem by Titus, AD 70."2 With the destruction of Jerusalem came the destruction of the temple of God where the sacrifices were made by the Jews (cf. Heb. 10:11). The Hebrew text itself indicates that Jesus had already been raised from the grave (Heb. 8:4; 10:12). Secondly, the author of Hebrews encourages the saints addressed to grow in the knowledge of God as teachers in the NT church (cf. Heb. 5:12ff). All of this evidence indicates that the letter was written sometime after Pentecost (AD 34) and before the destruction of Jerusalem (70 AD).

Who are the Hebrews?

The word "Hebrew" is first found in the Bible at Genesis 14:13 where Abraham is referred to as such. "Again `Abram the Hebrew' (Gen. 14:13) may be `Abram who crossed the river,' that is, the Euphrates (Josh. 24:2-3). Accordingly, the LXX translates `Abram, the Hebrew' ha Ibhri, from abar, `to cross over.'" (New Unger's Bible Dictionary pp. 547). Apparently Abraham and his descendents received this label after the

1 A. T. Robertson. Word Pictures in the New Testament; Vol. V. John and Hebrews pp. 329 2 J. Barmby. Hebrews. The Pulpit Commentary; Vol. XXI, pp. i

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patriarch had crossed the Euphrates River at the beaconing of Jehovah God (cf. Gen. 11:31 ? 12:5). This trip would have seen Abraham cross over the Euphrates River that was approximately 75 miles south of Haran as

they made their way to Canaan. The word Hebrew came to be used to distinguish the Israelites from other nations. Interestingly, when an

Israelite migrated into a foreign country and learned the Greek language they were, as a consequence, no longer called Hebrews but Hellenist. They were still Jews and Israelites, but not Hebrews. Apparently the word Hebrew then came to mean a Jew who had retained the Hebrew language rather than forsaking it for the popular

Greek. Jews growing up in Grecian societies soon lost all contact with their native tongue and could not even speak the ancient language (cf. Acts 6:1; 9:29; II Cor. 11:22; and Phil. 3:5).

The Hebrews, that this book is addressed to, were therefore Jewish Christians who had retained their ancient Hebrew tongue. The church in Jerusalem was known by earlier writers as the "church of the Hebrews" and it is thereby likely that the author of Hebrews is directing this epistle to that church.

Purpose of the Epistle:

The book of Hebrews is just as applicable to us today as it was to those Hebrews the book is addressed to. Apparently the Jewish Christians were being heavily persecuted by the non-Christian Jews to renounce Christ and keep the Mosaic Law (cf. Heb. 10:32ff). The overall theme of the book of Hebrews is that salvation cannot be obtained through any other means or sources than Jesus Christ. The author of Hebrews encourages the Jewish saints not to apostatize from the faith that once sanctified them.

Themes in Hebrews:

I.

Superiority of Christ (1:1 ? 2:4):

A. Jesus speaks God's divine message to His disciples (Heb. 1:2).

B. Jesus is creator of the world (Heb. 1:2).

C. Jesus is the very source of the light of God (i.e., righteousness, justice, goodness etc.) (Heb. 1:3).

D. The one who "upholds all things by the word of his power" (Heb. 1:3). E. Makes "purification" of sins (Heb. 1:3).

1. Jesus comes to our "aid" in relation to our sin (succors the tempted) (cf. Heb. 2:18). 2. Jesus offers `well timed' help when we find ourselves in sin (Heb. 4:16). F. Better than the angels because (Heb. 1:4-14):

1. He has a more excellent name than they (i.e., the Son of God) (Heb. 1:4).

2. He receives worship from them (Heb. 1:6).

3. Jesus is greater in strength and authority (Heb. 1:7-12):

a. Jesus possesses the "scepter of uprightness." b. Jesus' kingdom and authority is eternal.

c. Jesus is creator of the heavens and earth.

4. Jesus has greater honor than the angels for it is through Christ that all enemies of Jehovah God

will be vanquished (Heb. 1:13).

G. Due to the above facts regarding Jesus, we ought to give ear and obedience to His words

(Heb. 2:1-4).

H. Jesus is superior to Moses:

1. Jesus was not a mere member of His house (the church) as was Moses, but he was the architect

of the church (cf. Matt. 16:18).

2. Jesus was not a servant in the house (as was Moses) but a son (Heb. 3:5).

I. Jesus is a superior High Priest after the order of Melchizedek:

1. He makes propitiation for our sins (Heb. 2:17).

2. Jesus is a "perfect" (Heb. 2:10) high priest in that he is "merciful," "faithful," (Heb. 2:17) and able to "bear gently" with all of sinful mankind (Heb. 5:2) due to the "suffering" he underwent

in this life (cf. Heb. 2:18; 5:8-9).

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3. He thereby understands our temptations and infirmities having himself experienced this in the flesh (Heb. 4:15-5:2). Here is a technical definition of the longsuffering and patience God exhibits with sinful man while detesting sin itself. Truly, God is love!

J. The priesthood of Jesus is superior to the Levitical priesthood in that: 1. He has been appointed by an oath made by God whereas the Levitical priesthood (sons of Aaron) were simply born into the office (Heb. 7:15-17, 28). 2. Jesus is eternal whereas the Aaronic Priesthood was limited to mortality (Heb. 7:23, 28). 3. Jesus represents a perfect Law as opposed to the imperfect Mosaic Law that the Levitical Priesthood operated under (Heb. 7:18-19). 4. Jesus is the perfect one time sacrifice (Heb. 7:27).

K. The heavenly sanctuary (tabernacle) is superior to the Mosaic tabernacle (Heb. 9:11): 1. Pitched by the Lord as opposed to man (Heb. 8:2; 9:24). 2. More excellent "ordinances of divine service" than the Levitical sacrifices because they lead to the perfection of man (Heb. 9:1, 14). 3. Represents heaven (Heb. 9:23-24).

II. Through Christ Mankind will have the Opportunity to Receive Eternal Glory (Heb. 2:5-18): A. Jesus came in the flesh that man may receive glory and honor (Heb. 2:9). B. He is now in a state of glorification as our high priest (Heb. 4:14) and it is His purpose to bring "many sons unto glory" (Heb. 2:10). C. Jesus taste death for sinful man (Heb 2:9). D. It was fitting or suitable for our just God to make a sovereign decision to send His Son to the earth to suffer through temptation that He might serve as a merciful and understanding high priest (Heb. 2:10, 14-18). E. Jesus thereby provides purification of sins, reconciliation, and fellowship regained between God and man (Heb. 1:3). Man is one with God through the sacrifice of Jesus (Heb. 2:11-13).

III. Man's Eternal Glory (salvation) is Conditional (3 ? 4): A. Man's state of glory is termed a "rest" (Heb. 3:11, 18; 4:1, 3, 5, 9-11). This "rest" is identified as a faithful Christian's final heavenly abode (cf. Rev. 14:13). B. The author of Hebrews turns back the pages of history examining the days of Israel's stubborn, ignorant, and trying ways (Heb. 3:9-15). C. Such a state of mind is termed "disobedience" and "unbelief" and thereby caused God to swear in His wrath that they would not enter into His rest (Heb. 3:18-19). D. God's people "heard" the gospel preached; however, their hearing was not "united by faith" (Heb. 4:2). Distinctly faith and works must be "united." E. The application and conclusion is stated in Hebrews 4:11, "Let us therefore give diligence to enter into that rest, that no man fall after the same example of disobedience." The antecedent of "us" is the Hebrew Christians (God's people). Clearly, the two chapters (Heb. 3-4) illustrate the fact that a Christian can fall from grace. F. Man will obtain the glory God intends when he or she gives diligence (Heb. 4:11). The Hebrews had become "dull" (sluggish) in their studies and were thereby endangering their opportunity to obtain eternal glory with the Lord (Heb. 5:11; 6:11). G. God `trust' that man will study and know truth (Heb. 6:3). H. The Christian who sins without repentance will suffer at the hands of God's fierce wrath (Heb. 10:26ff).

IV. The Work of Jesus is: A. Able to make "purification of sins" (Heb. 1:3). B. To "make propitiation for the sins of the people" (Heb. 2:17). C. He is able to "save to the uttermost them that draw near unto God through him" (Heb. 7:25). D. Able to "succor" tempted mankind (i.e., come to one's aid or rescue) (Heb. 2:18). E. Jesus offers `well timed' help to us all because we are in sin (Heb. 4:16). F. Jesus "bears gently" the erring that they may repent (Heb. 5:2). G. God has confidence (He trust) that we will grow spiritually (Heb. 6:3).

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H. God is "not unrighteous to forget your work and the love which ye showed toward his name..." (Heb. 6:10). The Lord not only sees our flaws but He sees the good things that we do! He simply

wants to see us do the very best of our abilities in all areas of our life (cf. Heb. 6:3).

I. Jesus represents a "perfect" priesthood because He never dies (Heb. 7:23-24), was appointed by God (Heb. 7:28), and operates under a perfect law (Heb. 7:18-19).

J. Jesus is a perfect once for all time "sacrifice" because He never sinned (Heb. 7:27). K. The work of Jesus is the "redemption" of man (Heb. 9:12) V. "Better" things for the Hebrew Christians: A. "Better" to have "perfect" (complete) knowledge of the scriptures than to remain a babe because

said knowledge leads to eternal life (Heb. 6:9).

B. A "better hope" exists for Christians under the Law of Christ (the gospel) than the Mosaic Law because Jesus offers the forgiveness of sins and eternal glorification with the Lord (cf. Heb. 7:19).

The Mosaic Law could never (and was not designed to) remove sins (Heb. 10:1-4).

C. NT saints are governed by a "better covenant" through Jesus Christ (Heb. 7:19; 8:6). The Law of Christ instructs one to eternal salvation (perfection). The Law of Moses helped man identify sin

(Rom. 7:7), restrain sin (Gal. 3:19), and helped man see his need for a savior (the Messiah) (Gal.

3:24); however, it never gave a remedy for man's condition of sin and was thereby inferior (Heb. 7:18-19; 8:7).

D. Christians are under a "better promise" (Heb. 8:6; 10:36). E. "Better sacrifices" through Christ because His offers the forgiveness of sins (Heb. 9:23; 12:24). F. "Better possession" through Christ (Heb. 10:34) (better than earthly freedoms and possessions). G. The blood of Christ is "better" than that which Abel spilled because Christ blood forgives one of

sins (cf. Heb. 12:24).

Chapter 1

I.

The Deity and Power of Jesus Christ (1:1-3):

A. "God, having of old time spoken unto the fathers in the prophets by divers portions and in divers

manners, hath at the end of these days spoken unto us in his Son, whom he appointed heir of all

things, through whom also he made the worlds;" (1:1-2).

1. The Hebrew Christians that were being swayed by the Judiazing Christians (those who taught

that the Mosaic Law must be kept with Christianity [cf. Acts 15]. These Hebrew Christians

were to be persuaded of the superiority of Jesus Christ. Jesus stands alone in authority. His

Law represents truth and the Old Mosaic law has passed away. To accomplish this task, the

author of Hebrews begins by proving the superiority of Jesus.

2. Prophets are simply those who speak for others. The fathers would represent those prophets

who spoke for God to mankind to reveal His message. The OT is replete with references to

those whom God spoke through (i.e., Abraham, Moses, Samuel, etc.).

3. This revelation from God came in "divers portions" (polumeros) = "in many measures, hence copious, abundant... consisting of many metres" (LS 657). God's word was revealed piece by

piece; i.e., in measure. The context of chapter one is the superiority of Jesus Christ. The

portions of divine information that Jehovah God delivered to the fathers had to do with the

coming of Jesus and the forgiveness of sins (cf. Gen. 3:15; 12:1-3; 49:10; Deut. 18:18; II Sam.

7:12ff; etc.). All the pieces of information regarding the birth, life, death, burial, resurrection,

ascension, and glorification of Jesus was given in the OT bit by bit (cf. Isa. 28:10-14).

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4. This revelation from God came in "divers manners" (polutropos) = "in many manners" (LS 659). God spoke in various manners to the fathers. He spoke to them through dreams, visions, symbols, audible voices, and prophetic inspiration (see appendix # 1; The Nature of Truth).

5. At "the end of these days" God speaks "unto us in his Son" (Jesus). a. The "end of these days" represents the NT dispensation (Acts 2:17; 3:24; II Pet. 3:3). Jesus came into the world, preached the gospel of the kingdom (Matt. 4:23), handed these teachings over to His apostles through the Holy Spirit (Jn. 16:13ff) who in turn taught the world (Eph. 3:3-5). b. This Jesus "made the worlds" by the authority of Jehovah God. The superiority of Jesus is seen in that He is creator of the world (cf. Jn. 1:3). Jesus created even the invisible things such as gravity, the earth rotating on its axis, time, oxygen, man's ability to reason and so forth (see appendix # 2; The Creation).

B. "Who being the effulgence of his glory, and the very image of his substance, and upholding all things by the word of his power, when he had made purification of sins, sat down on the right hand of the Majesty on high" (1:3). 1. The antecedent to "his glory" would be God in this context. Jesus then is the "effulgence" of the glory of God. The word "effulgence" (apaugasma) = "efflux (outward flow) of light" (LS 89). Jesus, as the Son of God, is the glory of God. Light flows outward from Christ. Consider the fact that "God is light" (I Jn. 1:5). Light in the scriptures represents purity, holiness, goodness, justice, righteousness, and a state of sinless perfection (cf. Prov. 6:23; Isa. 5:20; Eph. 5:8ff). This light is transferred to man through the gospel message (II Cor. 4:4-6). If the source of this just light is Jesus it stands that Jesus represents deity (see appendix # 3; The Deity of Christ)! 2. As the source of the glory of God, Jesus is "the very image of his substance" (God). No wander Jesus told his disciples that any man that had seen him had seen the Father (Jn. 14:9). The apostle Paul said, "For in him (Christ) dwelleth all the fullness of the Godhead bodily" (Col. 2:9). 3. This Jesus (God), "upholds all things by the word of his power." The word "uphold" (phero) = "to bear, bear along, implying motion... to produce, bring forward, cite... to bring one word, to tell, announce...." (LS 857-858). The words of Jesus represent eternal life and thereby are the essence of power (Jn. 5:24). The power of the spoken word of Christ is seen in that even the elements of creation obey His voice (cf. Matt. 8:26-27). 4. This Jesus had purpose; i.e., to make "purification of sins." The defilement of man could only be removed by sacrifice (Lev. 17:11); however, the sacrifices of the first covenant did not have the power to purify man from sins. These sacrifices only caused a remembrance of the sins (cf. Heb. 10:1-4). The Day of Atonement came once a year (7th month, 10th day of each year). The high priest would offer up a sacrifice for the sins of the people and his own sins yet this sacrifice did not purify its adherents. The work of purification (cf. Col. 1:22) belonged to Christ alone (the perfect sinless sacrifice) (see appendix # 4; The Work of Jesus). 5. When the work of purification was completed by Christ (i.e., sacrificed upon the cross), Jesus was resurrected from the dead and ascended into the heavens to remain at the right hand of God in a state of glorification and immortality (cf. Acts 1:9-11).

II. Jesus is "better" (superior) than the Angels (1:4-14): A. "Having become by so much better than the angels, as he hath inherited a more excellent name than they. For unto which of the angels said he at any time, Thou art my Son, This day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son?" (1:4-5). 1. Jesus is "better" (kreitton) = "stronger, mightier, more powerful... better, more excellent" (LS 449). 2. Who are angels? Angels are "an order of supernatural or heavenly beings whose function it is to act as God's messengers to men, and as agents who carry out His will."3 (see appendix # 5; Angels)

3 J.W. Wilson. The International Standard Bible Encyclopedia; Vol. 1, pp. 124

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a. Angels were created by God (Ps. 148:2-5; Col. 1:16).

b. There appears to be ranks of angels (cf. Jude 9). c. As instruments of God's divine will they are found as destroyers (Gen. 19:13; II Sam.

24:16; II Kings 19:35; Ezk. 9:1-7).

d. They are found ever praising the name of Jehovah God (Ps. 103:21; 148:1ff).

e. They comforted and strengthened Jesus during his desert trials and again at Gethsemane

(Matt. 4:11; Lk. 22:43).

f. Angels are found in the NT as aiding the apostles (Acts 5:19; 8:26; 10:3; 12:7ff; 12:23;

27:23).

g. They rejoice when a sinner repents (Lk. 15:10).

h. They contend with the devil (Jude 9)

i. They minister to the saints (Heb. 1:14).

3. Jesus is superior to the angels because: a. "He has inherited a more excellent name than they." Jesus is known as the "Son of God." True, both angels (Job 33:7) and the saints (II Cor. 6:18) are referred to as "sons of God;" however, Jesus is distinctly separated from all else as THE Son of God. God spoke through the prophet Samuel and named the future king that would sit on David's throne as His son. This had immediate fulfillment in Solomon yet a future fulfillment in Jesus (cf. II Sam. 7:12-14). The name "Son" indicates the tender and affectionate relationship between Jesus and the Father (cf. John's use of phileo love rather than agape in John 5:20). Jesus was the firstborn Son (resurrected from the dead to die no more) (cf. I Cor. 15:20).

b. Secondly, Jesus is superior to the angels because He receives worship from them. The author of Hebrews states, "and when he again bringeth in the firstborn into the world he saith, and let all the angels of God worship him" (Heb. 1:6). Jesus was worshipped as only God could receive (Rev. 22:9; Matt. 2:2; 14:33; 28:17; Jn. 9:38).

c. Thirdly, the strength of angels are compared with the strength of Jesus. "And of the angels he saith, who maketh his angels winds, and his ministers a flame of fire:" (Heb. 1:7). The word "winds" or "spirit" is used often in scriptures to denote great strength (Jn. 3:6; 4:24; 6:63) as opposed to the weakness of the flesh (cf. Matt. 26:41). The strong spirits are too

compared with a flame of fire in taking vengeance for the Lord as mentioned above (cf.

Gen. 19:13; II Sam. 24:16; II Kings 19:35; Ezk. 9:1-7). Though the angels are strong, Jesus excels in strength. "But of the Son he saith, Thy throne, O God, is forever and ever; and the scepter of uprightness is the scepter of thy kingdom. Thou has loved righteousness,

and hated iniquity; therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows" (Heb. 1:8-9). The strength of Jesus is superior to the angels in that: 1c. The throne of God is everlasting and Jesus is the king with the "scepter of uprightness." The "scepter" is a staff that represents royal authority (cf. Eth. 4:11). Jesus' authority is universal and found in righteousness and justice (cf. Isa. 9:7; Jer. 23:5; 33:15). 2c. Jesus' strength excels the angels in that he is the creator of the heavens and earth. "And, Thou, Lord, in the beginning didst lay the foundation of the earth, and the heavens are the works of thy hands:" (Heb. 1:10) (see appendix # 2). As creator of the universe, Jesus is one with God (i.e., deity). Note that Genesis 1:1 states that it was God who created

yet in John 1:1-3; Heb. 1:10; Rev. 4:8-11; Job 26:13; Ps. 104:30 it is indicated that the

Father, Son, and Holy Spirit are creators. Therein we find that all three had a part in

creation and thereby Jesus excels the angels in strength. The creation will one day end yet Jesus never will (cf. II Pet. 3:8ff). "They shall perish; but thou continuest: and hey all shall wax old as doth a garment; and as a mantle shalt thou roll them up, as a garment, and they shall be changed: but thou art the same, and thy years shall not fail" (Heb. 1:11-12). d. Fourthly, Jesus is superior to the angels in that He has greater honor than they. "But of which of the angels hath he said at any time, sit thou on my right hand, till I make thine enemies the foot stool of thy feet?" (Heb. 1:13). The kingdom of God (the church) and its king (Jesus) shall reign on this earth until all the enemies of Jehovah God are mashed under

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the feet of Jesus (cf. Heb. 10:13, I Cor. 15:25). Here is a place of honor and authority that does not belong to the angels and thereby Jesus is superior to them. B. "Are they not all ministering spirits, sent forth to do service for the sake of them that shall inherit salvation?" (1:14). 1. The angels occupy a position of servitude (i.e., "ministers" or servants). 2. These ministers are sent by God to aid those who shall inherit eternals salvation (as Jesus too has a part in doing; cf. Heb. 2:18). We are not told here how this is done; however, there are other passages that give us an idea: a. Angels may aid in having men come to repentance (cf. Acts 10:1-8). b. They care for the saints (Matt. 18:10; Acts 5:19; 12:7-10). c. Apparently some angles bear the dying saints home to glory (Lk. 16:22). d. Some angels are punishing evil men by the authority of Christ (Acts 12:23). e. See appendix # 5

Chapter 2

I.

The Superiority of Jesus Demands that we Give Heed to His Words (2:1-4):

A. "Therefore we ought to give the more earnest heed to the things that were heard, lest haply we drift away from them" (2:1). 1. The word "therefore" forms a conclusion and final analysis to the information of chapter one.

Summarily, the author has proved that Jesus is worthy of giving ear and obedience to. Jesus

has delivered divine revelation as the creator, image of God, the one to whom the glory of God

emanates, He who upholds all things by His power, and the one who provides the forgiveness

of sins to mankind. Jesus is superior to the angels and thereby we should give the "more earnest heed" to His words of divine revelation (see appendix # 6; Bible Authority). 2. Those who neglect the divine words of Jesus may find themselves "drifting" away. Man is

pictured as one in a boat floating down a river without effort (drifting). The current is taking us

to hell if there is no exerted effort against the current that leads to destruction (cf. Matt. 13:16-

17; Lk. 13:24; II Tim. 2:15; II Pet. 1:10ff) (see appendix # 7; God Desires our Effort).

B. "For if the word spoken through angels proved steadfast, and every transgression and disobedience

received a just recompense of reward; how shall we escape, if we neglect so great a salvation?

Which having at the first been spoken through the Lord, was confirmed unto us by them that heard;

God also bearing witness with them, both by signs and wonders, and by manifold powers, and by

gifts of the Holy Spirit, according to his own will" (2:2-4). 1. The "word spoken through angels" was the Mosaic Law (consider Gal. 3:19; Deut. 33:2; Ps.

68:17; Acts 7:53). In some form the angels delivered the Law from Sinai to Moses. Those

who neglected or disobeyed the Mosaic Law were punished often times with death (cf. Num.

15:32-36).

2. This being the case, the author asks, "How shall we escape, if we neglect so great a salvation?" Jesus said, "It is the spirit that giveth life; the flesh profiteth nothing: the words that I have spoken unto you are spirit, and are life" (Jn. 6:63). The words Jesus spoke were of divine

origin as was the Mosaic Law. Those who disobeyed the Mosaic Law were punished and

likewise those who neglect the Law of Christ shall be punished. The answer to the question,

"how shall we escape" is apparent; i.e., we will not escape the wrath of God's judgment if we neglect His words (cf. Jn. 3:36) (see appendix # 8; God's Final Judgment). To believe in Jesus

is to abide in His words (cf. Jn. 5:38; I Jn. 2:5-6). Those who do not abide in the words of

Jesus do not really believe in Him (Jn. 5:38ff).

3. The word of this salvation was first delivered by Jesus in the flesh (cf. Matt. 4:17, 23).

Secondly, the apostles and prophets received this gospel message by divine revelation and

handed these teachings over to mankind (cf. Jn. 16:14-16; Eph. 3:3ff) (see appendix # 1).

a. The apostle's and prophet's words were proved to be of divine origin by signs, wonders, and powers (cf. Acts 2:22; II Cor. 12:12). First, the author speaks of "signs" (semeion) =

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"in reasoning, a sign or proof" (LS 727). This aspect of miraculous works proved to the world the validity of the apostles message (cf. Mk. 16:20). b. Secondly, "wonders" (teras) = "a sign, wonder, marvel" (LS 800). The miracles were proof of the reality of God and his message. These miracles produced amazement by those

who witnessed them. Again, such amazement (wonder or marvel) indicates the realness of

the event and thereby the validity of the message preached. c. Thirdly, "mighty works" (dunamis) = "power, might, strength,: then, generally, strength,

power, ability to do a thing beyond one's strength..." (LS 213). There was great power displayed in that the apostles did things that they could otherwise (without God) not do. d. John records, "Many other signs therefore did Jesus in the presence of the disciples, which are not written in this book: but these are written, that ye may believe that Jesus is the Christ, the Son of God; and that believing ye may have life in his name" (Jn. 20:30). Again, Mark records, "And they went forth, and preached everywhere, the Lord working with them, and confirming the word by the signs that followed, Amen" (Mk. 16:20). The point being is that the signs performed proved the divine origin of Jesus and the apostles' message.

II. Restored Dominion to Mankind (2:5-9): A. "For not unto angels did he subject the world to come, whereof we speak, But one hath somewhere testified, saying, What is man, that thou art mindful of him? Or the son of man, that thou visitest

him? Thou madest him a little lower than the angels; Thou crownedst him with glory and honor,

and didst set him over the works of thy hands: thou didst put all things in subjection under his feet.

For in that he subjected all things unto him, he left nothing that is not subject to him. But now we see not yet all things subjected to him" (2:5-8). 1. There is an apparent connection with the preceding thoughts and this new argument. The

subject matter from chapter 1:1 to chapter 2:4 has been the divine origin of Christ words that lead unto salvation. It seems clear therefore that the "world to come" is the realm of eternal salvation and state of glorification of mankind. Jesus' words lead one to this life (cf. Jn. 6:63). 2. The Hebrew author then quotes from Psalms 8:4ff. This Psalm is a proclamation of the love of

God toward created man. By the power of God have the heavens, moon, and stars been

created. This being so, it is somewhat amazing that such a God would even be mindful of

lowly mankind. The psalm proves the importance of man in the eyes of God:

a. Jehovah had crowed man with glory and honor. b. Jehovah "set him over the works of thy hands." c. "Thou didst put all things in subjection under his feet." d. Clearly to be crowned with glory and honor is to exist in an immortal state not subject to

disease and death. This was the state of man before sin entered the world

(cf. Gen. 1:26-28).

3. This Psalm is apparently prophetic (i.e., looking to the future state of glory for mankind). I say

this with confidence because the Psalmist speaks of this glorious state already existing and the Hebrew author says, "But now we see not yet all things subjected to him." When sin entered into the world, man was subject to the creation rather than the creation being subject to him. Satan had usurped authority over God's creation and caused man to be subject to disease, pain, and death. B. "But we behold him who hath been made a little lower than the angels, even Jesus, because of the suffering of death crowned with glory and honor, that by the grace of God he should taste of death for every man" (2:9). 1. First, the author of Hebrews indicates that man was created by God with the intentions of

existing in a glorified immortal state; however, man sinned and lost this glorified state (see appendix # 9; Man's Glorification). 2. Secondly, it is indicated or implied that God intends to restore man's glorified state of honor in the new heavens and earth (cf. II Pet. 3:13). Note that it was through "the suffering of death" that Jesus was "crowned with glory and honor." Jesus obtained glory and honor by paying the penalty of sin (death; cf. Rom. 6:23) "for every man."

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