Introduction
The
Book of Hebrews is a very special book in the Christian canon. It has every
reason to be held in the highest regard, because it is Scripture, however apart
from what is written in the book we know little else about it. The author and
audience are both shrouded in mystery.
So who wrote the book? Where was he writing to and whom did he expect to
read this work.
Like a lot of people, we were led to believe that the
Apostle Paul was the author; however, with greater understanding and newer
research we know that it is not him. This still leaves the question of who is
the author of Hebrews. According to George H. Guthrie, “earlier suggestions
include such noteworthy people as Paul, Luke, Clement of Rome, and Barnabas.
More recent proposals set forth for Priscilla, Jude, Apollos, Philip, and
capital Silvanus.”[1]
There is new scholarship that allows us to understand that Paul did not write
this book on several different levels. This author believes that the best
viable option is either Apollos or Barnabas.
Just like the author of the book of Hebrews the exact
recipients are not actually known; so all we can do is speculate and attempt to
make intelligent guesses. Cockerill acknowledges that, “The members of the
congregation to which Hebrews is addressed were obviously well versed in the OT
and had been followers of Jesus for some time (2:1-4; 5:11-14).”[2]
Pretty much every commentator believes that this work is written not to a large
church, but to a small home church possibly located in Rome[3].
There are some who feel that it may be written still to a home church but in
Palestine, Ephesus or even Corinth.
We
have no clear way of knowing if those in the congregation were Jewish
Christians or Gentile believers. Either way they were still facing some pretty
harsh troubles. According to George Guthrie, “…Nero’s rising threat to the
church accounts for the feat of death and the waning of commitment indicated in
Hebrews.”[4]
Not only were these believers facing all of these things from the Roman
government they also had to deal with consistently public harassment,
imprisonment, and the confiscation of property, but not to the point of being
martyred.[5]
After
coming to a place of consensus on who the author may be, the place the letter
was intended to be received, and its recipients. We also begin to have a clearer picture of
why the author would need to write reminding his readers of the gifts they have
in Christ. Hebrews 10:19-25 is a very inspiring section of Scripture; this section of
Scripture is intended to encourage you in your faith, to stir up hope and make
you want to live out your faith in your local community of believers.
Exegesis of Passages
10:19-21
One
thing the reader should do is come to the understanding that this section of
Scripture is the end of an inclusio
that included chapters 4:14-10:18, and is the start of a whole new section all
at the same time. David Allen believes, “Guthrie is correct in his analysis of
the unit as functioning in an “overlapping” fashion as both the conclusion of
the preceding section and the introduction to a new section.”[6]
While it may seem insignificant, it matters very much on how the following
passages are structured. Peter O’Brien speaking about the parallels between
4:14-16 and 10:19-25 has this to say, “A significant number of verbal parallels
between them point to the fact that the two passages mark the beginning and end
of the discourse on Christ’s appointment and work as high priest.”[7]
When reading through
any passage of Scripture it is very easy to overlook words as individual words
and miss the point of them being there. For example take the word therefore,
more often than not the average reader is going to see that word and completely
miss the reason behind the words placement in the selected verses. Richard
Philips in his commentary on Hebrews says, “We should always take note of the
Bible’s ‘therefores,’ because they provide the link between cause and effect.
‘Therefore,’ the writer of Hebrews says by way of transition, what we believe
must transfer into our life and actions.”[8]
Another
word of great importance is the Greek word adelphos,
it
is often translated as “brother”
or if you are reading the NIV “brothers and sisters,” upon further study
the reader will notice that it is used in the NT 341 times. It may not seem like much but in the context of the book
where the author has been warning his listeners against falling away, this term
is almost a way of reassurance for those who are in the faith. Cockerill
asserts that, “By addressing his hearers
as “’brothers and sister”’ (3:1, 12), the pastor reminds them that they are in
fact part of the “’household of God”’ (3:6) whom Christ owned as his “brothers
and sisters” (2:11) and affirmed as God’s “children” (2:8-10). This reminder
prepares them for the exhortation to mutual encouragement with which this section
ends (vv. 24-25).”[9]
O’Brien takes it a step further with saying, “Also by addressing the recipients
of his message as brothers and sisters, and identifying himself with them (we), he reminds them of what they all have through Christ.”[10]
The
question then arises “What is it that they have through Christ?” According to
verse 19 “…we have confidence to enter the holy
places by the blood of Jesus…”[11]
If not put into proper perspective the reader will become confused by what the
author is saying here, especially if there is no background understanding of
the OT. So what we have that people in the OT did not have was confidence. The
word for confidence (parresia) is
used 31 times in the NT; while it can mean confidence it can also mean courage,
open, plainly, or several different forms of bold. It is used four times in the
book of Hebrews and upward of nine times in the Gospel of John. According to
Guthrie, “The word “confidence” (parresia),
is a rare word in Greek literature, has to do with free and open expression or
conduct and, in an ancient Jewish context, relates especially to approaching
God in prayer.”[12]
Phillips extrapolates on this passage when he says, “We possess what the Old
Testament saints did not, namely, the right to enter through the holy place and
into the presence of God. Jesus has opened it by his life and his death, so
that we have free access to God through him.”[13]
Many
believers today seem to have a shallow view of the privilege it is to be able
to go before God in prayer without fear. Under the old system the high priest
was only allowed to enter the “Most Holy” place, which was the presence of God,
once a year, and it was not without the blood of the sacrifice. Cockerill
supports this understanding when he says:
The
way to God that was not even revealed under the old system (cf.9:8) is now
fully open to the people of God. God’s own enter freely and continuously in
prayer, repentance, and supplication to receive the “mercy” of needed
forgiveness plus the “grace” for victorious living and perseverance (4:16).
They need not “slink” into his presence. This privilege is fully compatible
with the climatic declaration in v. 14 that Christ “has perfected” those “being
made holy.”[14]
Verse twenty goes on to explain the
rest of verse nineteen while bringing up some questions of its own. There is
one concept or word that almost every commentator chose to hone in on, and that
is the idea of the “new.” Looking back at verse nineteen will answer the
question “What is new?” The way we enter the holy place of God. Guthrie believes, “The path is “new” in that
it departs from the perennial, ritual requirements as detailed under the old
covenant system and also that it constitutes a way first walked by Christ
“through the heavens” (4:14). Yet the word translated as new (prosphaton) can also carry the meaning
of “previously unavailable” which fits the broader context nicely.”[15]
The
Scriptures go on to speak about this new way that he opened. When dealing with
the word opened, “the underlying Greek term has been translated as both
inaugurate and consecrate (dedicate). It is misleading to affirm one of these
meanings to the exclusion of the other. Inaugurate reminds the hearers that
Christ has established something totally “new.” “ Consecrate” prevents them from
forgetting that he established access into God’s presence by nothing less than
his high priestly sacrifice of himself.”[16]
Through
the progression of these verses the reader begins to see the contrast that is
being drawn even more prominently than before. It is a contrast between the old
means, which was dead and closed to the people, however, in Christ is now new,
living and open to them. To show the detail of this comparison Cockerill
states, “The Tent that Moses “inaugurated” (9:18) with animal blood demonstrated
that access to God was neither revealed nor available (9:8) under its
ministrations. The “way new and living” “inaugurated” by Christ with his own
“blood” is a sure means of entering the divine presence.”[17]
All of the verbiage being used could be very confusing if we were to just stop
here and not pursue the rest of the verse much less the rest of the passage.
The
next part of the verse speaks of moving through the curtain or the veil
depending upon which version of the Bible you choose to read. This is one piece
of Scripture that the commentators seemed to go back and forth over, not
wanting to take it lightly but understanding the challenges the allegory in it
raises. Leon Morris clearifies the challenges that arise when he says, “There
is a problem as to whether we take “that is, his flesh” (NIV, “body”) with
“curtain,” which is the more natural way of taking the Greek, or whether we
take it with “way.” The difficulty in taking it with “curtain” is that it seems
to make the flesh of Christ that which veils God from men.”[18] Let the reader understand the impact the
author of Hebrews is trying to make by emphasizing the cost paid for the people
to have free access to heaven through the death of Christ.
John Calvin tells us,
“Thus we are reminded, that Christ’s glory is not to be estimated according to
the external appearance of his flesh; nor is his flesh to be despised, because
it conceals as a veil the majesty of God, while it is also that which conducts
us to the enjoyment of all the good things of God.”[19]
A.T. Robertson goes on to tell us, “The language is highly
symbolic here and “through the veil” here is explained as meaning the flesh of
Christ, his humanity, not the veil opening into heaven (6:20). Some do take
“veil” here as obscuring the deity of Christ rather than the revelation of God
in the human body of Christ (John 1:18; 14:9). At any rate because of the
coming of Christ in the flesh we have the new way opened for access to God
(Heb. 2:17f.; 4:16).”[20]
Many other commentators agree that the curtain/veil and the body of Christ are
in apposition to one another. By understanding the two words in relation to one
another in such a manner it makes sense in seeing the changing of the OT high
priesthood now coming under the charge of Jesus Christ as the ultimate high
priest since he paid the ultimate cost.
The author moves on again to an area he
has spoken of before, that of Christ being high priest, or as used in 10:21
great priest over the house of God. If the reader will remember back to earlier
in chapter three the author draws a comparison of Moses as a servant in the
house of God and Jesus as the Son of God. Now the Son has become the great
priest over the house. O’Brien points out, “The expression great priest is
simply an alternative for ‘high priest’, with no difference with meaning
intended.”[21] According to Jamieson, Faucet and Brown, the
term high priest has much behind it. This is what they have to say, “As a
different Greek term (archiereus) is used always elsewhere in
this Epistle for “high priest,” translate as Greek here, “A Great
Priest”; one who is at once King and “Priest on His throne” (Zec 6:13); a royal
Priest, and a priestly King.”[22]
The word megas is used 241 times in
the New Testament and has a variety of meanings. The word is used in almost
every book in the New Testament, while being used 79 times in the book of
Revelation. According to the NASB Dictionary the word megas has been translated as such:
great:—abundant(1), all the
more(1), arrogant(1), big(2), completely*(1), fierce(2), great(115), great
men(2), great things(2), greater(30), greater things(1), greatest(10),
greatly*(1), grown*(1), high(2), huge(1), large(8), larger(2), larger ones(1),
long time(1), loud(42), mighty(1), more important(2), older(1), one greater(1),
perfectly(2), severe(2), stricter(1), strong(1), surprising(1), terribly(1),
too much(1), very much(1), wide(1).[23]
10:22-25
There is great importance in the
grouping of these verses together. Three of the four verses have the commands
of “let us”, draw near, hold fast, and consider. Such things hold a weight all
their own. While it is great to know that we have a great high priest that
intercedes on our behalf. The author moves from telling us about our new way of
entering the presence of God to how we should enter his presence. The how of
entering his presence is by drawing near to God, with a true heart in full
assurance of faith.
Let’s
tackle this first portion of this verse in two points drawing near with a true
heart and what it means to do so in full assurance of faith. The end of the
verse will be given attention after the aforementioned points are dealt with. According
to Allen,
“The first command “let us draw near”
has an implied indirect object that the NIV has supplied: “to God.” “Draw near”
appears frequently in Hebrews and in the LXX, where it is used of the priests
approaching God with a sacrifice…. There is a clear parallel here with Heb 4:16
where the identical verb form is used. There the focus is specifically on
prayer, and this is included in the meaning of 10:22.”[24]
The Greek word for draw near proserchomai is used a total of
86 times in the NT and seven total times in the book of Hebrews alone.
The audience must draw near to God with a
sincere heart; unlike the Jews who before they could gain access to anything
had to practice so many rituals. Calvin writes, “away then with all the
external washings of the flesh, and cease let the whole apparatus of
ceremonies; for the Apostle sets a true heart; and he certainty of faith, and
cleansing from all vices, in opposition to the external rites.”[25]
Now it has been made clear that there is no ceremonial ritual the audience must
follow, but they must come with sincere, true, or genuine heart. Guthrie
clarifies it even further; “Therefore, if we are to draw near to God, we must
do so with hearts genuinely committed to him.”[26]Calvin
adds, “…a true or sincere heart is opposed to a heart that is hypocritical and
deceitful.”[27]
Now with the understanding of what is a true/ sincere heart what exactly does he
mean about full assurance of faith?
We can come knowing that we have
committed ourselves fully to God and have the confidence that what we ask he
hears us as long as it is according to his will (James 5:14-15). Cockerill
argues, “The soon-to-be-described faithful (11:1-12:3) live by the “fullness of
faith.” Such “fullness of faith” is based on the proven faithfulness of God and
results in obedient surrender to his gracious purposes. The pastor urges his
hearers to “draw near” to God with such obedient confidence and singleness of
purpose.”[28]
How can we better understand what the author of Hebrews is trying to express in
the full assurance arena? Guthrie believes, “in full assurance [plerophoria] of faith (cf. 6:11), a
phrase that can also be translated “conviction” or “certainty of faith” Plerophoria describes the clear-headed
confidence and stability generated in true believers as a result of Christ’s
work on their behalf.”[29]
As the reader draws near to Christ in sincerity or genuine desire in full
confidence that God hears them, there is more mentioned in this verse; having
our hearts sprinkled cleaned from an evil conscience and bodies washed with
pure water.
There are many who misunderstand
these verses and try to interpret them to deal with Christian baptism. However,
O’Brien says that, “A common interpretation of these expressions finds in the
imagery of the sprinkled heart and washed body an allusion to the consecration
of Aaron and his sons to the priestly service. When they were installed into
their priestly office, they were sprinkled with blood and their bodies were
washed with water (Ex 29:4, 21; Lev. 8:6,30).”[30]
While the language used in this sentence might make some think of Christian
baptism it is highly unlikely that is what the author originally intended.[31]
Verse 23 is of great importance
since without it we would be unable to complete our trifecta of faith, hope,
and love. First thing the author tells us is that we (us) should hold fast our
confession. We should possess, or keep hold of with a firm grip, what is
translated as confession could also be called our profession. What profession?
Some may ask. Most commentators are in agreement when they say that it is the
public pronouncement that one has made about their belief in Jesus Christ.
What the ESV denotes as without wavering (aklinēs), the NIV uses
unswervingly. This rich word literally means,
“that which does not bend” or “that which is straight,” which communicates the
concept of stability or immutability. It could be used, for example, of a
lasting friendship, or of one not being moved from a given perspective or judgment.”[32]
This word is only used in the NT this one time, it is found nowhere else in the
NT.
We hold firmly to that confession without moving because the
one who promised is faithful. This is a great Christological statement
reinforcing the belief we are to have in who Christ is and what he is supposed
to mean to us. God himself has made the promise sealing it with an oath
(6:13-20; 7:20-22, 28) and has repeatedly proven himself to be true. The
revelation of his ultimate faithfulness came in the form of his son serving in
his high priesthood, by this his people know that we can persevere until the
end as God intended.[33]
When we are instructed to consider how we can stir one
another up for love and good works, that is not an invitation to become
judgmental busybodies, but more of a mandate to take a lively interest in those
in the Christian community around you.[34]
If we pay close attention it can be observed that some versions say “stir up”
while another may say “spurring”. The word usually used here is used in a
negative sense, but here any of these other words could have been used render
the idea; to stimulate, incitement, rouse, or stir up.[35]
The word in the Greek that is used here is only used in one other place in the
book of Acts as a sharp disagreement between Barnabas and Paul over Mark (Acts
15:39).
Verse twenty-five is a great reminder that we should not
keep ourselves away from fellowship with other believers. Not only does it hurt
us, but it hurts those who could be
growing from our gifts. A lot of
commentators speak about the gathering together and how it could be not to
neglect the coming together as a Christian community instead of a Jewish
community. It is possible, given the
obvious root of the word, that the author was contrasting the Christian
assembly with the Jewish assembly, or that he was stressing the actual
continuity between Israel and the church as the people of God.[36]
What should be observed is that it does not say that in order for you to grow
you have to attend a mega church, it mentions gathering together.
Meeting for worship as a church should always be our
priority, but there are other forms that Christian fellowship can take; spiritual
friendships, Bible studies, fellowship, and accountability groups are also
great places to foster Christian growth as long as they do not detract from a
believer’s commitment to the local church.[37]
So we must continue in our service to the church, or else we will be neglecting
to come together as is the habit of some. There are some commentators who think
this is in reference to apostasy while others think it is just neglect. O’Brien
says, “The failure of some to continue attending the gatherings of the
community is cast not simply as neglect but as wrongful abandonment.”[38]
Conclusion
This has been a
powerful journey that the author of Hebrews has taken the audience on. It is my
hope that your confidence in God and the profession you have made about him,
allowing you to draw near to God with a clear conscience. May you never feel as
though you do not need the local body, because when that happens you will not
be able to use the gifts given to you and you will not fulfill Scripture
therefore being disobedient, because you are not keeping the commandment given to
you. Grace and peace I offer to you
until the Day draws near.
Bibliography
Allen, David L. Hebrews. NAC. Nashville: B&H Publishers, 2010.
Calvin, John. Calvin's Commentaries.
Hebrews. Edited by John Owen. Vol. 22. 22 vols. Grand Rapids: Baker Books,
2005.
Cockerill, Gareth Lee. The Epistle to the Hebrews. Grand Rapids:
Wm. B. Edermans Publishing Co., 2012.
Guthrie, George H. The NIV Application Commentary-Hebrews. Grand
Rapids: Zondervan, 1998.
Hacking, Philip H.
Opening up Hebrews. Opening Up Commentary. Leominster: Day One
Publications, 2006.
Jamieson, Robert,
A. R. Fausset, and David Brown. Commentary Critical and Explanatory on the
Whole Bible. Oak Harbor, WA: Logos Research Systems, Inc., 1997.
Morris, Leon. Hebrews. EBC. Edited
by Frank E. Gaebelien. Vol. 12. 12 vols. Grand Rapids: Zondervan, 1981.
O'Brien, Peter T. The Letter to the Hebrews. PNTC. Grand Rapids:
Wm. B. Edermans Publishing Co., 2010 .
Phillips, Richard D. Hebrews. REC. Phillipsburg: P&R
Publishing, 2006.
Richards, Lawrence
O. The Bible Reader’s Companion. Electronic ed. Wheaton: Victor Books,
1991.
Robertson, A.T. Word
Pictures in the New Testament. Nashville, TN: Broadman Press, 1933.
Thomas, Robert L. New American Standard Hebrew-Aramaic and Greek Dictionaries : Updated
Edition Anaheim: Foundation Publications, Inc., 1998.
Utley, Robert
James. The Superiority of the New Covenant: Hebrews. Vol. Volume 10.
Study Guide Commentary Series. Marshall, Texas: Bible Lessons International,
1999.
Walvoord, John F.,
and Roy B. Zuck, Dallas Theological Seminary. The Bible Knowledge
Commentary: An Exposition of the Scriptures. Wheaton, IL: Victor Books,
1985.
Westcott, Brooke
Foss, ed. The Epistle to the Hebrews the Greek Text with Notes and Essays.
3d ed. Classic Commentaries on the Greek New Testament. London: Macmillan,
1903.
Wiersbe, Warren W.
The Bible Exposition Commentary. Wheaton, IL: Victor Books, 1996.
Wright, N.T. Hebrews for Everyone. London:
Westminster John Knox Press, 2003-04.
Wuest, Kenneth S. Wuest’s
Word Studies from the Greek New Testament: For the English Reader. Grand
Rapids: Eerdmans, 1997.
[1]
George
H. Guthrie, Hebrews. (NIVAC; Grand
Rapids: Zondervan, 1998)23.
[2]
Gareth Lee Cockerill,. The Epistle to
the Hebrews. (Grand Rapids: Wm. B. Edermans Publishing Co., 2012)16.
[3] Guthrie, Hebrews. (NIVAC; Grand
Rapids: Zondervan, 1998)21.
[5]
Cockerill. Hebrews., 17.
[7]
Peter T O'Brien, The Letter to the Hebrews. (PNTC. Grand Rapids:
Wm. B. Edermans Publishing Co., 2010)360.
[9]
Cockerill, Hebrews., 466.
[10]
O’Brien., Hebrews., 362.
[11] The Holy Bible: English Standard Version
(Wheaton: Standard Bible Society, 2001).
[12]
Guthrie, Hebrews., 342.
[13]
Phillips., Hebrews., 359.
[14]
Cockerill., Hebrews., 466.
[15]
Guthrie., Hebrews., 342.
[16]
Cockerill., Hebrews., 467.
[17]
Ibid., 468.
[18] Leon
Morris, Hebrews. (EBC. Edited by Frank E. Gaebelien. Vol. 12. 12 vols.
Grand Rapids: Zondervan, 1981)103.
[19]
John
Calvin, Calvin's Commentaries. Hebrews. Edited by John Owen. (Vol. 22.
22 vols. Grand Rapids: Baker Books, 2005)235.
[20]
A.T. Robertson, Word Pictures in the New
Testament (Nashville, TN: Broadman Press, 1933).
[21]
O’Brien, Hebrews., 365.
[22]
Robert Jamieson, A. R. Fausset, and David Brown, Commentary Critical and Explanatory on the Whole Bible (Oak Harbor,
WA: Logos Research Systems, Inc., 1997).
[23]
Robert L. Thomas, New American Standard
Hebrew-Aramaic and Greek Dictionaries : Updated Edition (Anaheim: Foundation
Publications, Inc., 1998).
[24]
Allen, Hebrews., 514.
[25]
Calvin., Hebrews., 236.
[26]
Guthrie., Hebrews., 343.
[27]
Calvin., Hebrews., 237.
[28]
Cockerill., Hebrews., 473.
[29]
Guthrie., Hebrews. 343.
[30]
O’Brien., Hebrews., 367.
[31]
Cockerill., Hebrews., 475.
[32]
Guthrie., Hebrews., 344.
[33]
Cockerill., Hebrews., 477.
[34]
Phillips., Hebrews., 364.
[35]
Allen., Hebrews., 517.
[36]
Ibid., 518.
[37]
Guthrie., Hebrews., 353.
[38]
O’Brien., Hebrews., 370.
