CYT Bible Study in Hebrews 2008 :: Faith Builders

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CYT Bible Study in Hebrews 2008

Chaim Urbach

December 5, 2008

I. INTRODUCTION

1. There has always been much of a debate about who the author and readers were because the epistle does not have a definite statement about the identity of either as we find in the other epistles (e.g. "Paul... to all those in Rome," Rom. 1:1,7; "James... to the 12 tribes scattered among the nations," James 1:1).

2. The author of the Gospel according to John and the three letters are also not identified. However, the tradition of the church fathers is unanimous that it was John, plus there is much in the writings that supports that.

3. The letter to the Hebrews (or Messianic Jews) was considered at one time to be written by Paul (400-1600 CE). However, the writer indicates that he did not see Yeshua, either personally or in visions as Paul did (2:3). Paul made it clear (Gal. 1:11-12) that he heard from the L-rd personally. What's more, the writing is unlike Paul's in content (theology) and the quality of the Greek. Scholars describe the Greek in this epistle as one of the best in the entire NT (along with I Peter).

4. It is possible that the writer was Apollos who came from Alexandria, a center of Hellenistic Judaism. Luke (Acts 18:24) tells us that Apollos was logios (articulate, cultured, learned) which could explain the refined style of the language and also the content (angels, Melchizedek, tabernacle) which is clearly un-Pauline. Apollos was also connected to Paul and Timothy (Background information from NIV Study Bible).

4. Regardless of the exact identity of the author and readers, there are several clues given in the letter itself.

a. In 1:1, the author identifies himself as a Jew ("G-d spoke to our forefathers") writing to fellow Jews.

b. In 13:18-19, he asks for prayer that the L-rd will make it possible for him to be reunited with them soon. His relationship, or at least knowledge of them goes back to their early years as believers (10:32-34).

c. He hopes to come to them with Timothy, who is in prison (62 CE ?).

5. In 13:22 he asks for their patience with him for how he preached to them. He refers to the letter as a "short word of exhortation," (parakleisis=paraklhsis). In other words, the purpose of the letter was to provide a bracing "Dutch-uncle"-type talk to them.

a. That means that the purpose of the letter was not to straighten out their doctrine. He is convinced that they know a lot.

b. He sees that they have become indifferent and instead of growing, they have become spiritually stagnant (5:11-14).

c. They seemed to have become drawn by the appeal of 1^st century Judaism which is why the writer devotes so much attention to exalting Yeshua's superiority to anything else (e.g. better than angels (1:4) superior to Moses(3:3) & agent of a better covenant (7:21). This was such a problem that the writer had to warn them of the dangers of apostasy (6:1-6; 10:26-30).

d. In short, everything in this epistle is designed to draw their attention to Yeshua whom he describes as the final and ultimate revelation.

i. The previous prophets came proclaiming G-d's word to Israel, warning the nation and other nations to repent (Ezek. 18:30-32).

ii. Yeshua spoke prophetically as well (Mt. 23:34-39)

iii. Yeshua is G-d's complete revelation. Everything is designed to point to him (Lk. 24:45-48). It can never be Yeshua + but only Yeshua, because in him we have it all-the fullness (Col. 2:9).

1. Hebrews is patterned after sermons given in Diaspora synagogue (outside the land of Israel). It is typical of Hellenistic Jews who were well-versed in Greek style of communication. The Greek used in Hebrews is superior to that of Paul's letters-it is the best level of Greek in the NT (along with II Peter). Here are features of Hellenistic style:

a. Inclusions: A word is used at the beginning of a discussion and at the end of it ("sacrifices" in 10:1 & 10:18), to set off that unit.

b. Exhortations-every section deliberately concludes with practical instructions

c. Hook Words-words used at the beginning of a section & repeated at the end, to connect with the following section (e.g. "high priest," 2:17-18 & 3:1).

2. There were seven rabbinic principles (called midot) of interpreting Scriptures. The writer uses several of these:

a. A string of OT quotations (called Haratz), used to illustrate a point (e.g. 1:5-13).

b. Using one OT principle to prove another (called gezara shava-e.g. in 4:1-11, Gen. 2:2 is used to clarify the rest mentioned in Ps. 95:7-11.

c. Arguing from the weaker (minor) to the stronger (major), called Kol va-chomer. This appears over & over in Hebrews-2:2-4; 9:13-14; 10:29-29; 12:25.

1. What G-d did in past times has to be valued, not only as a prelude to the final revelation, which it is, but having value in and of itself.

a. In chapter 11, the writer describes the spiritual life of the believers before Yeshua came, describing that while they were looking forward to the fullness which would come through Messiah, nonetheless they enjoyed a special relationship with G-d.

b. Where Yeshua spoke of himself fulfilling the Torah, He by no means implied that the Torah lacked value for those who had received it (Mt. 5:17).

i. The term "fulfill" (pleiroo in Greek) means to bring to fullness. It was a common first century rabbinic term suggesting to interpret a properly /authoritatively.

ii. The church had often suggested that because the Torah served as the "tutor" to lead us to Messiah (Gal. 3:24), it did not provide the means to a relationship with G-d.

2. The writer of Hebrews reiterates what Yeshua himself claimed in his post-resurrection appearance to the disciples (Lk. 24:25-27; 45-47). G-d's earlier revelation was designed to point the way to himself.

a. Scripture (the Tanach) uses two basic words to refer to a "prophet":

i. Navi, is an authorized spokesman who receives and proclaims G-d's word

ii. Chozeh/Roeh, both refer to the ability to see what has been revealed to him by G-d in a vision, dream or trance.

b. It is ironic that rabbinic consensus stated that the Holy Spirit, the Spirit of Prophecy, had ceased activity in Israel after the cessation of Malachi, the last prophet (Tos. Sotah 13:2).

c. Yeshua described himself at the culmination of prophetic revelation Yeshua had a clear sense of his identity as the last in a long line of prophets who were sent and who were rejected (Lk. 4:24; Mt. 23:37). Prophetic ministry involved several critieria;

i. A prophet saw himself as being commissioned directly by G-d.

a. Yeshua presented himself over and over again as one having authority derived directly from G-d (Jn. 7:16 "My teaching comes from him who sent me").

b. The rabbis saw their authority as transmitted from previous rabbis.

ii. A prophet called people to repent from their sin (Ezek. 18:30-32; Mt. 3:7-12; 4:17,23).

iii. Most of the time people refused to repent in which case the prophet was sadly required to pronounce G-d's judgment on them (Isa. 31:1; Mt. 23:13-38). Those who find in Yeshua's condemnation of Jerusalem proof of the anti-semitism of the NT, ignore the tone of mourning both in the earlier prophets and in Yeshua's. "Woe" (hoy in Hebrew).

iv. According to the Torah, the proof of the legitimacy of the prophet required this criteria:

a. What the prophet preached cannot lead the people to follow other G-ds. If his words were of G-d, they would provoke people to listen to G-d (Deut. 13:1-5).

b. If the prophet came from G-d, his prediction would have to be fulfilled (e.g. Deut. 18:15-22, Jer. 29:10).

g. Yeshua's prediction of judgment on Jerusalem (Mt. 23:37;24:1-2; Lk. 19:41-44) were fulfilled by the brutal sacking of Jerusalem in 70 CE. Josephus, the first century Jewish historian records that the blood in Jerusalem ran up to the horses' strirrups and that 1,100,000 people died during the destruction of Jerusalem.

d. The NT presents a picture of prophecy that may be different in degree of authority.

i. Prophecy is essentially the same-speaking the Word of G-d into a particular situation.

ii. A prophetic utterance needs to be examined whether it is of G-d (e.g. Acts 11:17-30; 21:10; I Corinthians 14:29-33).

1. The author of Hebrews presents a nuanced picture of the identity of Yeshua as both divine and human. a. The Son is presented as G-d himself:

"Heb. 1:8 But about the Son he says, "Your throne, O G-d, will last for ever and ever,

b. The Son is also presented as a man:

The NIV makes the point more obvious by adding the phrase, "in their humanity." However, it is clear that this is the intent of the author and he devotes much attention to the Son's humanity (e.g. 2:14-17; 5:7-9).

2. Part of the complexity of the picture is due to the relationship between Yeshua, the Son, and G-d the Father.

a. The writer implies that the Son receives his authority from the Father. That is conveyed through the word "appointed," which suggests executive power delegated to someone else (i.e. authority).

b. AUTHORITY was a major battle between Yeshua and his spiritual opponents. The word "authority," (exousia) appears 38 x in the Gospels.

i. Yeshua understood himself to be operating under the absolute authority of the Father (e.g. "I do nothing on my own...," Jn. 8:28-30) and saw himself as an emissary of the Father. The phrase, "sent me" appears in John 33x (e.g. "My food is to do the will of him who sent me," 4:34).

ii. The Roman centurion, who truly understood Yeshua's mode of operation, recognized that the source of his power lay in his relationship with the Father (Mt. 8:87-10).

iii. Yeshua understood himself to have received all the needed authority after the resurrection and on that basis He sent us out: "All authority has been given to me, therefore go.....," Mt. 28:18-19). He had previously sent out the 12 and had given them authority to heal and cast out demons (Mk. 6:7) in Galilee. He also sent out 72 to do the same ministry in Judea. However, their ministry was limited in time.

3. Yeshua involved in creation in the past, in the present and in the future.

i. The language is exactly that of John 1:3 ("all things were made through him" [dia autou).

ii. In Colossians 1:16:17, the emphasis is somewhat different ("all things were made by him" [en auto). He is presented as the creator.

b. Yeshua continues to be engaged in the maintaining of creation now.

i. He sustains (literally "bears" all things by his power. In Acts 17:28, Paul quotes a poet from the island of Crete, Epimenides (about 7^th century BCE) that affirms G-d's on-gong presence in creation.

ii. This is clearly opposed to a popular philosophy called deism, meaning that G-d created the world and chose to leave it to its devices. Also, it stands against atheist evolution, which claims that G-d had nothing at all to do with creation.

iii. This is also opposed to the popular notion of "mother nature" being the operative force behind the physical events in the world.

c. Creation will return to its pristine state at the End Times (Rom. 8:19-22).

a. He is the "radiance of G-d's glory." "As the brilliance of the sun is inseparable from the sun itself, so is the Son's radiance inseparable from G-d the Father," (Hughes, NIV Study Bible).

i. The Hebrew word for "glory," kavod, comes from the root that means "to be heavy, to have substance.' One of the Hebrew words for idols, elil, that mean "empty, worthless."

ii. When G-d's glory fills a space as it did during the dedication of the tabernacle and the temple, there was no room for anything else (Exod. 40:34-35; I Ki. 8:10-11).

iii. Scripture gives us tantalizing hints that describe the glory of G-d but makes it clear that G-d's glory is indescribable. G-d's glory is typically described by means of a comparison to precious stones (Exod. 24:10; Rev. 4:3). That is what lies behind the New Jerusalem's description with the brilliance of precious stones-that is where G-d dwells (Rev. 21:18-21). It is not a mind-blowing exhibit of gems.

iv. Anyone who comes into close contact with G-d's glory, reflects that same glory. When Moses came out of G-d's presence, rays of radiance were streaming from his face (Exod. 34:30-34).

a.The Hebrew word for "shine," karan, in the intensive form (hiphil) means "to have horns," which is why the older Catholic version, the Vulgate, mistranslated the sentence as Moses having horns and why Michael Angelo portrayed Moses with two horns.

b. The glory radiating from Moses' face diminished over time and became renewed when he went into the G-d's Presence.

g. The same is true with us who are His children. We are called to reflect the L-rd's glory. Like Moses, the more we are in His Presence, the more His glory will shine (Mt. 5:16).

v. In Yeshua's case, He did not passively reflect G-d's glory and it did not diminish. The only example we have where Yeshua radiated it was when He was on the Mount of Transfiguration (in Greek, metamorpheo). "His face shone like the sun and his clothes became as white as light," (Mt. 17:2).

b. He is the "exact representation of G-d's being/nature.

i. The Greek word for "exact representation" is characteir and it originally meant the engraving tool used to make the die for stamping coin. When the die was pressed against the metal, what resulted was an exact version of what was on the origianl die (Fruchtenbaum, Ariel's Bible Commentaries, Hebrews).

ii. Yeshua is not a mere shadow but as He reminded the disciples, "if you have seen me, you have seen the Father," (Jn. 14:8-9).

5. Messiah's atoning work ("provided purification") will be described in great details in chapters 9-10, especially in 9:14.

INTERACTIVE STUDY:

1. How are angels presented in Scipture (e.g. Judg. 3:1-3; 6:11; 13:2-22) ?

2. Who is the Angel of the L-rd and how does he relate to Yeshua (Isa. 63:9-12) ?

3. Are there "named angels" and what kind of authority do they have ?

(AS NEEDED, YOU CAN USE A STUDY BIBLE, TO GET ADDITIONAL INSIGHTS; ALSO, USE STRONGS/YOUNG'S CONCORDANCE TO LOOK UP WORDS . BE SURE TO ASK: "WHAT IS THE L-rd SAYING TO ME TO DO (APPLICATION ) ?

A. YESHUA SUPERIOR TO THE ANGELS (1:4-14)

B. IMPLICATIONS (2:1-3+)

1. The writer makes a statement in 1:4 that Yeshua is superior to the angels and then proceeds in 1:5-2:18 to prove that statement. He uses a long series of quotes from the OT to demonstrate how Messiah would have to be greater than the angels (Ps. 2, II Sam. 7:14, Deut. 32:43; Ps. 104:4; Ps. 45:6-7; Ps. 102:25-27; Ps. 110:1).

a. This string of quotations is one form of rabbinic argumentation from the

OT Scripture. It is called haratz ("string of pearls").

b. Booklets with OT quotations circulated among early believers. These booklets, called testimonia were used in worship (liturgy) and in sharing the Gospel.

2. The writer devotes a lot of space (2 chapters ) to angels because

Scripture presents a special image of angels:

a. they are shown to be messengers of G-d, given much power (Isa.37:36).

b. they occupy a place of honor-present at G-d's glorious throne (Isa. 6: 1-5).

3. The Essenes and other non-conformist Jews gave much more attention/honor to angels. The Dead Sea Scrolls reflect the notion that the archangel Michael would be the supreme ruler in the Messianic kingdom. It is possible that the readers were influenced by them.

4. The writer proves that Yeshua is superior to the angels:

a. By virtue of his special relationship to the father-only He is the Son of G-d.

b. By virtue of his deity-He has authority over all creatures, including angels.

5. The writer of Hebrews emphasizes both Yeshua's deity (in this chapter) and his humanity (in chapter 2 and elsewhere).

a. In 1:3 writer makes a radical statement that should have been obvious. To a first century Jew, the phrase "sat down at the right hand of the Majesty in heaven," should not have been ambiguous (Mt. 26:64-65).

b. To make sure that the point was not lost, the writer of Hebrews makes it explicit, quoting from Psalm 45:6(7).

i. The original context was a wedding psalm, as the title tells us. The Hebrew word used there for "G-d," Elohim, which normally does mean "G-d," or, G-ds, but on a rare occasion can mean "judges," in the sense of them serving as G-d's representatives (Ps. 82:6).

ii. That is why some commentators, especially Jewish ones, interpret Psalm 45:7 as either "your divine throne is everlasting," (TANACH), "your throne is like G-d's throne," (Ibn Ezra), "G-d [will establish] your throne," (Targums, Saadia) or "judges," (Rashi).

iii. However, the context here (sitting at the right hand of G-d) clearly refers to someone who is divine.

6. For the first century disciples of Yeshua, the issue was nuanced.

a. They avoided describing Yeshua in language that would resemble idolatry (polytheism). That is why we so rarely find explicit statements of Yeshua's deity-this verse and John 20:28.

b. They took for granted Yeshua's statement that the primary focus of our attention in prayer should be on the Father (Jn. 14:6).

c. That is demonstrated with the use of the phrase "G-d our Father and the L-rd Yeshua the Messiah" which appears so many times in the epistles (e.g. Rom. 1:7). They sought to make a distinction between Yeshua and the Father-affirming Yeshua's deity but his distinctiveness.

d. Instead, as we find in the Gospels, Yeshua's deity is emphasized in indirect terms that clearly convey deity (e.g. in Revelation, Yeshua as the Lamb receives the same honor as the Father).

7. There was confusion on their part about Yeshua's identity. That is often at the root of spiritual malaise and deception. That is why Scripture calls on us to make certain that we know who our Messiah and L-rd is (Col. 2:8-9).

a. The NIV translates 2:5 badly: "today I have become your father." While it sounds clearer than "today, I have begotten you," it oversimplifies the text.

b. What does Scripture mean by "begotten you ?" (in Psalm 2:7, it is "y'liditichah=). Although the normal meaning is "I have given birth to you, become your father," in the case of Yeshua's relationsip to the Father, this translation is inaccurate because it implies that at some point in the past, Yeshua became the Son.

c. Clearly, the meaning must be different. Yeshua refers to his relationship being eternal in his last recorded prayer (Jn. 17:5). In this case, "the begetting," this is analogous to a king bringing out his heir apparent in a special ceremony. Paul explains this in context of the resurrection (Acts 13:33).

1. In Scripture, angels are shown to be messengers, conveying G-d's messages to people (Judg. 2:14; 6:11-22; 13:2-24). According to rabbinic tradition, the Torah was delivered through the mediation of angels-the writer of Hebrews reflects that tradition in 2:1-4, as does Stephen in Acts 7:38.

2. Throughout the book, the writer devotes large chunks of space to exposition (explaining doctrine/truth), but he pauses to exhort them based on what he had just explained (like the pattern in James 1:25-27; as does Paul routinely, e.g. Rom. 11:33-12:1-2). We see this as a repeating pattern.

3. The writer uses an argument from the lesser (angels) to the greater (Yeshua). This argument was called kol va-chomer and was often used by Yeshua, Paul and others. Here is his flow of thought:

a. Israel was punished severely whenever it flouted G-d's standards in the Torah, which was delivered by angels (and Moses).

b. Yeshua is infinitely superior to the angels, therefore the message He delivered is superior to the message they delivered.

A. YESHUA SUPERIOR TO ANGELS IN HIS HUMANITY (2:5-9)

B. PRACTICAL IMPLICATIONS (2:10-18)

1.Angels were not given authority to rule in the World to come," (2:5).

a. Angels are servants ("ministers") not rulers (1:14).

b. Authority to rule the earth was given to man, not angels (Gen. 1:26-28). The terms used in those verses, "rule,"(radah=hdr) and "subdue," (kavash) are both military terms implying rule/subjugation that requires force. In Psalm 110:2, the image suggests the conqueror placing his foot on the vanquished foe (Heb. 1:13; 2:8). The verb "subdue" and related words, "submission, subjection" is central to the argument in this passage, especially in 2:8 where it appears 4x.

c. When man sinned, he forfeited his rule and allowed Satan and his angels (demons) to rule the earth. That is why Yeshua called him "prince of this world [kosmos]," (Jn. 12:31; 14:30; 16:11). That power does not rightfully belong to satan. He and his kingdom messengers are usurpers who have no authority over Yeshua, because He was and is sinless (Jn. 14:30). At the end of this passage (2:14), the writer concludes that Yeshua had to become a man and through his humanity gain control/destroy the stranglehold of the evil one (the prince of the evil angels) over man. This is the theme that is stressed by Paul (Col. 1:20; 2:14-15; Eph. 2:14). He uses a colorful expression, "exposing them [powers of darkness] openly," suggests the exposing of the Emperor's "clothes," showing that G-d alone is to be feared.

d. In the End Times, believers will rule over/ judge angels, thus restoring the right order of things (I Cor. 6:3). The term "world to come," was a common first century Jewish term. Judaism divided history into two basic phases: olah hazeh , "this world," and "olam ha-bah," "the world to come," (i.e. the Messianic Era).

e. As the writer did previously, he proves his point by refering to Scripture, in this case, Psalm 2:4-6. This can be viewed as a "midrash," a homiletical commentary, loosely based on a Scripture passages. In the original context, the Psalmist exalts the creator for his unsearchable wisdom in placing man over creation. The Hebrew Elohim, means literally "G-ds," and often refers to pagan deities. Sometimes is can be translated as "judges," (Ps. 82:6) because judges are G-d's representatives.

d. Here, the NIV translates it as "heavenly beings." However, it is better to translate it "angels," because that is clearly what the context implies. In Hebrews 2:6-8 the writer renders it "angels," (aggelous) because he is following the Septuagint (the Greek translation of the OT) which translates "Elohim" as angels

2. The writer makes a masterful argument. He had proven that Yeshua was superior to the angels because of deity, now he proves that Yeshua is superior to the angels even through his humanity.

a. For a brief period (33 years), Yeshua was lower in stature than angels because of His humanity. His place of functional inferiority to the angels was temporary-at this point, He is in a place of honor above the angels.

b. Now He had been exalted (the meaning behind, "today I have begotten you," 1:5). He has gone ahead of us and has received the resurrected body and is now doing what we will be doing in the Messianic Kingdom (world to come) in ruling over angels.

B. PRACTICAL IMPLICATIONS (2:9-18)

1. The writer showed us that Yeshua is superior to angels because of his deity. Now that He is exalted, He has authority over all things (2:8 and Mt. 28:18). In G-d's mind, that has already happened. In our mind, it has to unfold in the future (Rev. 20:2-3).

2. Now, the writer explains the practical implications of his humanity.

a. He had to become a man (still is one, I Tim. 2:5) so that He would be able to "taste death," i.e. go to the cross and die for us (Phil. 2:5-10). That was required for our salvation.

i. Elsewhere in Hebrews (ch. 9-10), the author defines salvation as cleansing from the ever-present impact of sin.

ii. In this context (2:14-15), salvation is defined as freedom from the stranglehold of Satan. The writer explains that the chokehold works through the fear of death, which enslaves people.

b. Satan is described as the one having the power of death because he is the destroyer. That is the meaning of the word "devil" in Greek (diablos=diablos, I Pet. 5:8) and abaddon, (Rev. 9:11). Yeshua implies that the work of Satan is "to steal, kill and destroy," (Jn. 10:10a).

c. Satan's control comes because people are controled by fear. Scripture makes it clear that believers have the imperative not to live in fear (Rom. 8:15). Fear is the antidote to faith, in other words, when we give into fear, we walk in unbelief. Unbelief (as we'll see in Heb. 3-4) leads to disobedience. If we choose to be fearful, we end up disobeying G-d in one form or another.

2. Part of the process of Yeshua becoming our savior meant that He had to undergo suffering so that He would be "perfected," (5:9).

a. In Scripture, the word "perfect," does not imply physical or even spiritual perfection. The Greek word (teleio-o=teleiow ) suggests a process of completion.

b. That is an odd concept for us to consider. However, even in Luke we see the fact that Yeshua was "completed" in his development from boyhood to adulthood (Lk. 2:40, 52).

c. "Perfection" is a theme that runs throughout Hebrews (9x-2:10; 5:9; 7:19, 28; 9:11; 10:1,14; 11:40; 12:23). That is a crucial linchpin of his argument-only Yeshua's atonement is capable of "perfecting, completing" us (10:14).

d. The model that Yeshua provides for us is that G-d uses trials and suffering to "perfect/complete us," (Rom. 5:3-5; James 1:3-4). That means that unless G-d brings us through suffering and unless we are willing to embrace G-d's gracious purposes in them, we will not grow into spiritual maturity.

3. The writer explains that Yeshua is delighted to be related to us.

a. In stating the negative, "is not ashamed," the writer is really saying that the L-rd is pleased to be connected to us.

b. Consistent with 1^st century Jewish form making an argument, the writer buttresses his case with Scripture. The way he quotes scripture, seems to us to be totally out of context. However, it is not terribly far off from how we use quotations (e.g. "To be or not to be, that is the question," from Hamlet, who is contemplating revenge for the death of his father).

Paul explains this in context of the resurrection (Acts 13:33).

i. The first quotation is simply associated with the word "brothers," (Ps. 22:22). The writer uses the word ekklesia (translated church) but he also uses the term synagogue (episunagogei) to refer to believers' meeetings (10:25).

ii. The second and third quotes come from Isaiah 8:17-18. They probably suggest that Yeshua is expressing his solidarity with his "brothers and sisters," those who put their trust in G-d.

4. Now comes the punch line. Yeshua had to be like his brothers (Lk. 8:21; Mt. 28:10), yet without sin (Heb. 4:15).

a. The writer now introduces the theme of Yeshua's superiority as a high priest, a theme that will be developed fully in chapter 7-10.

b. He makes the point that a high priest "makes atonement" for his people, borrowing language from the sacrificial system (e.g. Lev. 4:31). For example, the priest mediated over the sin offering that was brought and as it was completed, the offerer received forgiveness from G-d.

c. He concludes by referring to Yeshua's temptations in the desert and in the garden. He explains that Yeshua suffered through those temptations and because of that, He is fully equipped to help us.

V. YESHUA IS SUPERIOR TO MOSES:

1. The writer begins a comparison with Moses, to show that Yeshua is superior to Moses (again, kol va-chomer). Yet, the comparison is not with Moses the individual, but Moses the representative of the Old Covenant. He will show later on that Yeshua is superior because He was the agent of a superior covenant (10:18).

2. The writer uses verbal linkage-a word or a phrase in the current discussion leads his train of thought in a new direction.

a. In this case it was "faithful" and "merciful" (2:17) which he uses as "hook words," which bring us into the coming discussion (3:1-5:10). These words appear in the next section in an inverted order.

b. 3:1-4:15 deals with Yeshua as the faithful high priest. The message for the recipients is that as He is faithful, they (we) should be faithful. The Hebrew and Greek words for faith/unbelief (emunah/pistis) have a range of meanings including: "to believe, trust, be faithful, trustworthy."

i. One of G-d's essential attributes is faithfulness (Exod. 34:5-6; II Tim. 2:13; I Thess. 5:24; II Thess. 3:3; I Jn. 1:9).

ii. Because He is faithful, we are enabled to be faithful (Heb.4:14; 10:23).

iii. In fact, we are expected to be faithful (Gal. 6:9).

c. This section begins and ends w/ the words, "a high priest."

d. 4:16-5:10 deals with the theme of Yeshua as our merciful high priest.

1. In 1^st century Judaism, Moses was considered one of the two pillars of the faith, along with Abraham. Moses is mentioned 762 x in the Tanach (Fruchtenbaum).

a. In fact, Moses was considered to be superior to the angels (Sifre on Num. 12:5-9) and as having the perfect access to G-d (in Philo). Therefore, after having shown that Yeshua is superior to the angels, the writer now goes one step higher to show that Yeshua was superior even to Moses.

b. The writer starts with a similar vein by quoting Numbers 12:5-9 ("faithful in all my house"). This passage highlights two things that are special about Moses:

i. Moses was faithful in all his assignments given to him by G-d. Striking the rock was the only exception in 40 years of a tough ministry (Num. 20:8-11).. Furthermore, at the end of his life, Scripture describes his greatness without mentioning that incident (Deut. 34:10-12).

ii. Moses enjoyed the kind of access to G-d not available by anyone else.

2. The writer addresses these readers as fellow believers when he calls them "partakers of the heavenly calling."

a. In 6:4 he refers to them as partakers of the Holy Spirit and in 12:8, partakers of divine discipline. There is no reason to believe, as many do, that he doubts the legitimacy of their salvation.

b. As he has done previously and will do throughout the book, the writer invites the readers (his congregation) to look to Yeshua as their role model (trail blazer-3:1; 12:1-2). This is a strong challenge to examine carefully who Yeshua is.

c. Yeshua, like Moses was "an apostle," sent by G-d (Exod. 3:1-6; Jn. 3:34) and like Aaron, He was/is the high priest. The apostle represents G-d to men; the highpriest also represents men to G-d.

a. In I Samuel passage, the L-rd predicts uses the defective ministry of Ely as a foil to demonstrate that G-d will raise up a faithful priest ministering perpetually (all the days) before his anointed one (mashiach).

b. In the I Chronicle passage, the L-rd predicts that He will set Solomon, the son, over his house. The writer views Solomon as a type of Messiah.

b. Throughout Hebrews, Yeshua is shown as faithful because He went to the limit-died on the cross for us.

3. The writer shows that as special as Moses was, Yeshua was superior.

a. Moses was a servant in the house, a participant in G-d's program of salvation. Yeshua was the builder (as G-d) and therefore, He is G-d's program of salvation in a nutshell.

b. As was the case with the angels, Yeshua enjoys a different kind of relationship. Moses worked as G-d's servant but Yeshua worked as G-d's son.

4. The purpose of this discussion is to encourage the believers to persevere. As he did in 3:1, he sharpens the imperative for the readers to hang on to their confidence (also boldness, as in 4:16) in Yeshua. The "if" clause (3^rd class conditional, some doubt) implies that it is likely (not certain) that they will persevere. This is another one of the warnings that we continue to see here.

1. Earlier the writer gave them a warning (2:1-3): Don't trifle with the Gospel (even when you want to give up on it) because ignoring Yeshua's message is dealt with much more severely than the message brought through angelic messengers.

2. Now he gives them a second warning, with more to come throughout the book. Why give a beaten-down group a bunch of warnings?

a. It is natural when we are beaten down to take a victim mentality-"I can't help it; I don't have what it takes to keep on going in my commitment to the L-rd."

b. Perhaps, this is a challenge to stand up and "gird up their loins"-stop playing dead. His message is this: "You have no excuse, because what Yeshua has provided for you is so awesome, that even when you feel ready to give up, G-d will give you power to be victorious-you are on the winning team."

c. The writer states that they will demonstrate that they are the genuine article by persevering. The whole book turns on their needing to persevere in the faith.

3. If it seems that he is teaching that salvation hangs by a thread, this has to be filtered through the context:

a. His gut feeling is that they are made of better stuff (6:9-10; 10:39).

b. He makes a passionate appeal to them to persevere in the faith and grow to maturity. A preacher challenging them is not looking to lay down a thorough, systematic teaching on the eternal security of the believer. If He seems to say that their eternal destiny is in danger, that's because he is trying to get them to change.

c. The message of Hebrews on this issue should not be sanded down to take off the edge. The rest of Scripture teaches that our salvation is secure (I Pet. 1:4-5; I Jn. 5:12; Rom. 8:35; Jn. 10:28). Hebrews, like James (chapter 2), another book written to Jewish believers, has an important contribution to make to our understanding of salvation-if we are genuinely saved, it will be proven by the fact that we perservere (I Jn. 2:19).

d. One of the major principles of hermeneutics is that Scripture is consistent. What is taught in one place will not be contradicted elsewhere. In rabbinic literature that's not the case-there does not need to be agreement between two rabbis. In fact, contradictory opinions serve different purposes.

e. Each passage needs to speak for itself. It is tempting to take the message of the rest of scripture and stuff it into our passage. Yet, each passage gives us important insights which may not be taught elsewhere and if we ignore them, we will come away with a shallow, unbalanced understanding of Scripture.

If we take Hebrews seriously, we will not come up with a "cheap grace" view of "once saved, always saved." Believers today need to digest the teaching of Hebrews about fear of G-d's judgment.

4. Another hermeneutical principle is that Scripture comments on itself, meaning that later Scripture passages, usually in the NT, give commentary on earlier passages, usually in the Tanach.

a. We find comments on Esau in Malachi 1:2-3 & Heb. 12:16).

b. Our passage (3:7-4:2) gives one of the best examples of this. The writer quotes and comments on Psalm 95:7-11 which itself is a commentary on the experience of Israel in the wilderness (esp. in Exod. 17:1-7 and Numb. 13:16-14:45).

5. The apostasy of Israel in the desert is used as an example. This was a warning to the readers of the epistle as Paul did in I Corinthians 10:6-13.

a. The original story takes place at Meribah (Exod. 17:1-7) and at Kadesh Barnea (Num. 14:1-11) and portrays a people that are not willing to trust G-d for their basic needs. Instead, the Israelites came to G-d in unbelief and anger-"You don't care about us, or if you do, you lack the power to take care of us."

b. Israel harassed the L-rd in ten major cases (Num. 14:22), which can refer to actual 10 cases or a figurative expression meaning, "many, many times."

c. In Kadesh, one of the words used by the L-rd is na'atz means "to treat with contempt, to reject, to despise, to give occasion for blasphemy," (e.g. II Sam. 12:14).

c. This is a picture of spiritual regression:

i. G-d reveals who He is and what He can do

ii. People see it but refuse to believe

iii. People chose to disobey him and show him contempt

iv. G-d judges (i.e. destroys) them.

d. A sin that is committed in rebellion (high-handed) versus sin committed out of weakness, is not covered under the atonement provided by G-d (Num. 15:27-30).

6. The writer of Hebrews quotes and amplifies the message of Psalm 95:7-11.

a. In the context of Psalm 95, the appropriate response to the majesty of the creator is worship (95:1-6). Worship is described in a literary "sandwich":

i. The worshipper needs to sing joyfully, shout, express thanksgiving and make music. The Hebrew word for "shout" naria'ah, is related to the word for "blowing the shofar," (t'ru'ah)

ii. The worshipper also needs to bow down, kneel and prostrate himself before the L-rd-a clear acknowledgment of who G-d is.

b. A person who does not worship G-d, ends up acting as if he had no sense at all.

i. They hardened their hearts toward the L-rd. This is the same word that is used of Phraoh's stubborness in refusing to obey G-d (kashah). In other words, the problem was not one of weakness but the exact opposite-choosing repeatedly to disobey G-d. In Numbers 14:22, the L-rd refers to Israel's sin on 10 separate occasions.

1) Exod. 14:10-12 6) Exod. 17:1-4

2) Exod. 15:22-24 7) Exod. 32:1-35

3) Exod. 16:1-3 8) Num. 11:1-3

4) Exod. 16:19-20 9) Num. 11:1-34

5) Exod. 16:27-30 10) Num. 14:3

b. They were inclined to "go astray." The sense of the Hebrew word there suggests wandering sheep that go astray (Isa. 53:6). That suggests cluelessness and lack of experiential knowledge (yadah) of G-d's ways.

c. The psalmist uses two separate words to describe G-d's response:

"loathing and disgust," and "becoming angry/provoked," (api), meaning, "his nostrils flared with anger").

d. G-d's emotional response leads to a decision not to permit them to enter HIS rest (m'nuchati). The implication is that "his rest," is in a sense his place of resting and because of that, He will not admit rebels into it. "My Rest" in Psalm 95:11 (but not in Hebrews 3:11) is clearly entering into and possession of Canaan, the promised land, which is His land (e.g. Deut. 12:9).

e. We gain a sobering perspective when we read in Jeremiah 2:2 that in Jeremiah's day, the L-rd considered the desert years to be the "good old days," in a sense, a honeymoon, because Israel's apostasy then (6^th century BCE) was so much worse.

7. In Hebrews the context is different. It is not entering the promised land but moving outside of G-d's sphere of protection and blessing (Ps. 1). Chapter 4 describes what G-d's "rest" looks like.

a. The writer of Hebrews warns his readers against repeating this downward spritiual progression (3:16-19, 4:2):

"unbelief," (3:19),

"disobedience," (3:18),

sinning w/ big "S" (3:17).

b. Their problem began with unbelief-they heard the message ("Gospel") and saw the power of G-d displayed through the miracles (as did the first-century generation) but did not "combine it with faith."

c. The writer explains that there is a vicious cycle that repeats itself:

i. Unbelief leads to disobedience which leads to sin.

ii. Sin (when it is not washed away) causes spiritual atherosclerosis (hardening of arteries). Hardening causes more unbelief, which causes more disobedience, and more sin.

d. Sin is devious-it gets you hooked like a drug so you become addicted.. If you keep your heart pointed in the right direction (3:12), you won't slide/turn away.

e. The absolute and crucial need for close fellowship, where we are able to speak G-d's word into each other's life to encourage/challenge one another (3:13, in 10:24 it is "provoke/spur" [paraxusmw]). When that does not happen, we become isolated-fair game for the spiritual predator, Satan.

8. This chapter begins with another severe sounding warning. This is the third stiff warning the writer issues to his readers (2:1-4; 3:6 [implied]; 3:12-13).

a. The warning includes an encouragement-the promised rest is still there for them to embrace more fully.

b. Yet, the image of the rebels who perished in the desert is deliberately used. "Careful" in the NIV should be "fearful."

i. Fear of G-d is a healthy emotion because it leads us to respect G-d and learn to know him (Prov. 1:7).

ii. Fear is also valuable because we need to be reminded of how fallible and vulnerable we are (I Cor. 10:11-14). All of us are susceptible to the same kind of sins (unbelief) as was demonstrated in the life of the desert generation and we need to be properly afraid of that (Phil. 2:12). That implies an attitude of humility and diligence in our spiritual life.

iii. The writer entertains the possibility that his readers, likely his congregants, could drift away from the L-rd. Throughout the book he dismisses that likelihood because he believes better of them, but he knows that apostasy is possible.

c. He explains that the Word of G-d only has "value" (i.e. bears fruit) if faith is involve. The word for "value" literally means yielding a "profit." Otherwise, it is analogous to the seed that lands on soil that is not receptive.

d. The word of G-d has to be "mixed together" with faith. Without that, the Word of G-d that is spoken/presented makes no impact. Faith here can be described as "confident expectation for the future," as Joshua and Caleb did (Num. 13:30; 14:7-9, Wm. Lane in Word Comm). Their attitude was that despite the massive difficulties (giants, fortified cities etc.), G-d would bring them in and would give them the land He promised.

e. Those who have believed-the initial faith commitment to the L-rd-enter (present tense) into his rest. Throughout these verses, there is both the element of past faith but also on-going choices to trust G-d and enter into his rest daily.

a. "Rest " appears 11x in these two chapters:

i. One of the Hebrew words for "rest" is found in Psalm 95:11, the word for rest is "m'nuchah, which carries the connotations of physical rest (absence of movement and activity, Isa. 58:13) but being settled/secure in a particular place with overtones of finality and victory (TWOT, Vol. II, 562).

a. It includes referring to the Spirit of G-d "resting" on people (Num. 11:25).

b. Another key meaning is being given "rest from one's enemies," (Deut. 25:19).

ii. Another key Hebrew verb is shabbat meaning "to cease from work." In addition to being used as a verb, it is also a noun, the seventh day, a day of rest.

b. "Rest" in these chapters is used to refer to all the nuances: absence of physical activity (G-d in creation), entrance into Canaan (Josh. 23:11), entrance into Messianic rest (Mt. 11:28-31).

c. Entering into G-d's rest requires faith-both initially and on an on-going basis. The example of unbelief of Israel in the desert is used as a foil to illutrate what rest looks like. That is why Psalm 95:7-10 is quoted extensively here-in its entirety (3:7-10) and 4 additional reference (3:15, 4:3,5,7). Psalm 95:7-10 is used to develop the rest theme in this chapter.

d. Physical rest here means entering into the land of Canaan and getting out of the desert, (Hebr. 3:18-19; Hebr. 4:6).

e. Spiritual rest means salvation. Not every Israelite who entered into the land of Canaan entered into G-d's spiritual rest. This is his flow of thought-if Joshua had given Israel in the true sense of the word, why would David speak of another rest? (Hebr. 4:3-8). The minority in Israel who entered into G-d's rest in the OT were known as the "remnant" (Isa. 6:6-13; Rom. 9:27; 11:5).

10. G-d's rest (i.e. salvation) has been available since Adam's time (Hebr. 4:4-5).

a. G-d presents his rest to people through a window of opportunity (Heb. 4:7). This notion is connected to the meaning of two Greek words for time-chronos means quantitative time (clock ticking); kairos means quantitative time (appointed time). Paul reiterates this appointed time (II Cor. 6:2).

1. The institution of Shabbat at creation pictures the Messianic/eternal rest (Gen. 2:1-3).

a. The Hebrew word for "rest" used here is shabbat

b. Two other words used here have spiritual connotations in Scripture-"blessed," (barach) and "made it holy," or "sanctified (kadesh).

i. Barach normally refers to G-d's blessing simply because

that's his plan, not because the person deserves it.

ii. Kadesh refers to someone or something being set apart for a special purpose.

c. In Genesis 2, the L-rd was not physically exhausted and that's why He selected the seventh day as a time for rest (i.e. to stop working). The L-rd is viewing the Shabbat on a much larger (spiritual) scale-a symbol of eternal rest.

2. The Shabbat was re-affirmed at Mount Sinai as picture of redemption from Egypt (Exod. 20:8-11; 31:14-17).

a. The L-rd specifically applied it to Israel that just as He "rested" (i.e. stopped working) that we should do the same (Exod. 20:8-11).

b. Keeping the Shabbat was a sign of the on-going covenant between G-d and his people Israel (Exod. 31:14-17).

3. As He did with other commandments of the Torah, Yeshua brought out the purpose of the Shabbat (Matt. 12:2-12; Mark 2:23-28).

a. The Pharisees defined 39 categories of work that were forbidden on the Shabbat, based on the types of work that were carried out for the construction of the tabernacle. They connected the dots between the Shabbat commandments and the construction of the Tabernacle since they appear sequentially in the Torah (Shabbat 31:13-15; 35:2-5).

b. While the intent was good initially, as time went on, the Shabbat regulations increased on top of the 39 original regulations.

c. Yeshua emphasized that keeping the shabbat did not mean nit-picking legalism (Matt. 12:7)-the L-rd set the Shabbat apart so that people could benefit from the rest and worship of him (Mark 2:27-8; Matt. 12:2).

i. The L-rd assumed that his Jewish disciples would continue to observe the shabbat (Matt. 24:20).

ii. The disciples did observe the Shabbat (Acts 1:12; 16:13; 17:2).

iii. The council in Jerusalem (Acts 15) exempted the Gentile believers from most of the ceremonial requirements of the Torah (Acts 15:19-20; 27-29).

iv. Believers should not condemn each other on their observances of ceremonies, including what day they observe shabbat (Col. 2:16).

4. We are instructed to rest just as G-d did (4:11). G-d made a choice to stop working and so we should not wait till we are exhausted (physically/spiritually) and be forced to rest.

a. We need to "make every effort" (i.e. develop the habit of "resting" in the L-rd). The Greek word spudazo means an intensity of both the attitude and the action.

b.. "Resting from our work" involves giving G-d control of our lives/ difficult situations (Ps. 46:10).

c. The Word of G-d separates truth from error (4:12).

i. The Greek word for "active," (NIV) is energeis=energhs, means "to work effectively," as we see in the working of the Spirit through the gifts (I Cor. 12:6).

ii. "Sharper than two edged sword," can be equated with a razor's edge today ("surgeon's scalpel," THE MESSAGE). The point simply is that the Word of G-d is able to tease out the truth.

iii. This is often used as the prooftext for the tripartite division of man: body, soul and spirit. However, every place else in Scripture, man is seen as made up of two components: body/external and soul/spirit (internal). This passage does not give the support for the type of mystical disciplines (e.g. Watchman Nee) that seeks to divide the soulish from the spiritual.

iii. The point of the writer is simply that as we place ourselves under the authority of the Word of G-d, what is in our heart is exposed. This reaffirms the truth that what is hidden, shall be revealed.

iv. In this case, the Word exposes the truth-are we truly resting (trusting and obeying G-d)?

1. We can rest because Yeshua is working as our high priest (the next few chapters deal with the topic of Yeshua as our high priest). That is why we can come to him for help on a regular basis. Yeshua understands our struggles intimately, since He struggled as well.

a. The book of Hebrews is the only place where Yeshua is presented as our High Priest (15x). That provides a very vivid picture for us that Yeshua<