Chapter 1

(Verses 1 through 4) "God Who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by His Son, Whom He hath appointed heir of all things, by Whom also He made the worlds; Who being the brightness of His glory, and the express image of His Person, and upholding all things by the word of His power, when He had by Himself purged our sins, sat down on the right hand of the Majesty on high; being made so much better than the angels, as He hath by inheritance obtained a more excellent name than they."

As we review the Old Testament we find God indeed speaking at many different times, and in various manners by the prophets unto the "fathers," the ancestors of these whom the writer is addressing. He spoke to Moses through the burning bush, and in the terrible cloud on Mt. Sinai . He spoke to Elijah in " a still small voice." He caused the ass upon which Balaam was riding to speak to him; and many other examples can be found of how He spoke to various ones in the days of old. However those things are now in the past, for He "hath in these last days spoken unto us by His Son." The day for speaking by the prophets, in what sometimes seemed to be riddles, is over. He has now spoken openly by His Son. That we may be assured of the authority of this Son, the writer tells us more about Him. The first fact brought to our attention is that the Father [God] has appointed, not "will appoint," Him heir of all things. As such He has all necessary authority; but there is more. It is by Him that God has made the worlds. (John 1:3) "All things were made by Him; and without Him was not any thing made that was made." The expression, "by Whom He made the worlds" can just as properly be read, "by Whom He made the ages," meaning, just as does John 1:3, "every thing that ever has been, or ever will be, made." Although spoken of as in the past, it also covers the future, because what God has purposed is as sure as if it were already done. This Son is also "the brightness of [God's] glory, and the express image of His Person, and upholding all things by the word of His power." He is the brightness of the glory of God. (John 1:14) "And the word was made flesh, and dwelt among us,(and we beheld His glory, the glory as of the only begotten of the Father,) full of grace and truth."  The only way in which any man has ever seen God is by seeing the Son, (John 1:18) "No man hath seen God at any time; the only begotten Son, Which is in the bosom of the Father, He hath declared Him." (John 14:9) "Jesus saith unto him, Have I been so long time with you, and yet hast thou not known Me, Philip? He that hath seen Me hath seen the Father; and how sayest thou then, Shew us the Father?" He also "upholds" all things, that is, He keeps them from falling, or being destroyed, thus preserving, or reserving them for His own purposes, by the word of His power. (II Peter 3:5-7) "For this they are willingly ignorant of, that by the WORD of God the heavens were of old, and the earth standing out of the water and in the water: whereby the world that then was, being overflowed with water, perished: but the heavens and the earth, which are now, by the same WORD are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men." This gives us a very small glimpse of the glory of this Son by Whom God has now spoken unto us. Now we look at His work. "When He had by Himself purged our sins [He] sat down on the right hand of the Majesty on high." The Greek verb, "katharidzo," here translated, "purged," means "to make clean; to free from defilement of sin and from faults; to purify from wickedness; to free from the guilt of sin; to consecrate by cleansing or purifying." It is then no wonder that later in this epistle the writer says, "For by one offering He hath perfected for ever them that are sanctified." Now since He has purged our sins by Himself, that is by the offering of Himself on the cross, He has "sat down on the right hand of the Majesty on high." He occupies the seat of highest honor, on the right of the Father Himself. "Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they," or as it could as properly have been translated, "Having become more excellent than the angels, _ _ _." This is said in reference to the fact that for the period of time He spent here on earth He "was made a little lower than the angels." But since by inheritance He has obtained a more excellent name than that of an angel. He being the Son of God, and having now finished that part of His work for which He was made a little lower than the angels, has resumed His glorious position which is far more excellent than that of any angel.

(Verses 5 through 7) "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? And again, when He bringeth in the First Begotten into the world, He saith, And let all the angels of God worship Him. And of the angels He saith, Who maketh His angels spirits, and His ministers a flame of fire."

Here the writer points out that no angel was ever spoken of, or spoken to, as was the Son of God. His first quotation is from Psalms 2:7. The next two are not so easily identified, and possibly came from a different version of the Old Testament from that which we have, or as the Apostle Paul often does, he may have changed the choice of words slightly from what we have. He says that the Father said, to the Son, "Thou art My Son, this day have I begotten Thee," and this is also what David said, in Psalms 2:7. Then he tells us that the Father said, of the Son, "I will be to Him a Father, and He shall be to Me a Son," and when the Son was brought into the world, He ordered all His angels to worship Him. This last may be said in reference to the events, which are recorded in Luke 2:9-14, reasoning back from the fact to the command that brought it about. Although this was all said of the Son, He only said, of the angels, "Who maketh His angels spirits, and His ministers a flame of fire." (Psalms 104:4)

(Verses 8 through 12) "But unto the Son He saith, Thy throne, O God, is forever and ever: a sceptre of righteousness is the sceptre of Thy kingdom. Thou hast loved righteousness and hated iniquity; therefore God, even Thy God, hath anointed Thee with the oil of gladness above Thy fellows. And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of Thine hands: they shall perish; but Thou remainest; and they shall all wax old as doth a garment; and as a vesture shalt Thou fold them up, and they shall be changed: but Thou art the same, and Thy years shall not fail."

Verses 8 and 9 are quoted from Psalms 45:6-7, and verses 10 through 12 are from Psalms 102:25-27. The writer's purpose here is to show that the coming of Christ Jesus into the world is not a new idea, but one, which is according to the expressed purpose of God. It was prophesied by David, the great king of Israel , and therefore cannot be considered as contrary to the word of God, but rather, as it is indeed, the fulfillment of a long-standing promise of God Himself. So all these things were said in prophecy concerning the Son, by Whom God has now spoken; and because He is thus recognized in prophecy there can be no doubt as to His authority. Even the earth and the heavens shall pass away; but He will remain in all of His glory, and that of His Father.

(Verses 13 and 14) "But to which of the angels said He at any time, Sit Thou on My right hand, until I make Thine enemies Thy footstool? Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?"

The quotation in verse 13 is from Psalms 110:1, and fits exactly with what the writer has said in verse 3 of this chapter, "When He had by Himself purged our sins, [He] sat down on the right hand of the Majesty on high." Some might question the necessity for repeating so many Old Testament prophecies concerning "The Son." The answer is simple. This letter is to Hebrew, or Jewish, Christians who have all their lives been taught the Jewish interpretation of the scriptures, the idea that the Messiah, or the Christ, was to come and set Israel free from all her national, political, and military enemies, and establish Israel as the ruler of the world, with no teaching of His suffering and exaltation for the salvation of sinners. So in order that they may be fully established upon the foundation that a "suffering Jesus" is also "the glorious Messiah," it must be shown that these prophecies are fulfilled in Him. Although His suffering is often mentioned in the Old Testament, particularly in Psalms and Isaiah, the Jews were never able to see the interval of separation between His suffering and His glory. Now the writer says that His day of suffering is over, and He, according to the prophecy of God, is now, in obedience to the Father's command, seated at His right hand until all His enemies have been subdued, "made His footstool." Again, this is a commandment, which was never given to any angel; but it is given to the Son. All the angels of God are only ministering spirits, servants, sent forth to serve for those who shall be heirs of salvation.

(Verses 1 through 4) "Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip. For if the word spoken by angels was stedfast, and every transgression and disobedience received a just recompence of reward; how shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard Him; God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to His own will."

All of this is predicated upon that set forth in Chapter I, namely, God has now spoken to us by His Son, and His word is now to be our guide. The law and the prophets have served their purpose. For this reason we should very carefully consider what He has said, lest we let these things slip from our memory. We are reminded that the word spoken by "angels," (literally, "messengers," which does indeed sometimes mean angelic beings, as we usually consider it, but is also applied to men, which in this case seems more applicable in view of what has been said in the preceding chapter,) was firm, and could not be pushed aside. But for every transgression and disobedience there was a penalty that must be paid. With all that has been said about how much greater is the Son than any angel, or man, if those things spoken by angels, or messengers, were so inflexible, what escape is there for anyone who neglects this great salvation which the Son has wrought out, and about which He began to speak?  Of course, the very nature of the question indicates that there is no escape. There is no indication here, or elsewhere in scripture, that this salvation was ever offered to anyone of us for his approval. It is a finished work, see Chapter I, verse 3. Its success, or failure, is in no wise contingent upon the acceptance or rejection of any man. The only One Who ever had that right is the Father; and He has shown His approval of it by seating the Son on His own right hand. Some will say that because the writer says, "if we neglect so great salvation; which at the first began to be spoken by the Lord _ _ _," it signifies that He is offering it to the sinner. This is by no means the case. The four gospel writers bear witness that the Lord Himself did first begin to tell of the great salvation He came to purchase with His own blood. If one will examine John 6:35-50, he will find that the whole matter of to whom this salvation is given rests in the hands of the Father, not the sinner. Although there our Lord testifies that it is for the believer only, He also makes it crystal clear that the believer is he whom the Father has drawn to Him. There are many other scriptures that are equally firm on this truth. However, what the writer is here saying is that any who "neglect" this salvation have no escape. Let us refresh our minds concerning the word, "neglect." The dictionary defines it thus: "to treat with no regard or attention or with too little; to slight; to set at naught." Those who have not the love of God in their hearts treat this salvation with no regard, and they set it at naught, that is, they consider it as nothing. For such there is no escape; but those in whose hearts God has placed His love see it as the most glorious work ever wrought on behalf of man. Some who are always trying to find loopholes for sinners to escape judgment try to tell us that this only has to do with what they call "time salvation." The salvation which amounts to the purging of our sins, as spoken of in Chapter I, verse 3, is a matter of eternal duration; and it is the only salvation mentioned so far in this epistle. Not only did our Lord first begin to speak of this, but also those who heard Him confirmed it to others, and they to others, so that we also have the wonderful news of it today. Those who heard Him, and confirmed what He said to other faithful witnesses, such as the writer of this epistle, were given the witness of God in the signs, wonders, miracles, and gifts of the Holy Ghost, according to His will, not the will of man. The gifts of the Holy Ghost even today are given according to that same will.

(Verse 5 through 9) "For unto the angels hath He not put in subjection the world to come, whereof we speak. But one in a certain place 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 honour, and didst put Him over the works of Thy hands: Thou hast put all things in subjection under His feet. For in that He put all in subjection under Him, He left nothing that is not put under Him. But now we see not yet all things put under Him. But we see Jesus, Who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that He by the grace of God should taste death for every man."

We are still continuing the contrast between the angels and the Son. The writer tells us that God has not placed that "world to come," or as the Apostle Peter says, "new heavens and a new earth, wherein dwelleth righteousness," in subjection to the angels. But he refers us to a prophecy, (Psalms 8:4-6,) which has rightly been held to be both a historical statement and a prophecy. It is historical in that it refers to the statement of God, in Genesis 1:28, in which He set Adam in dominion over all the earth, including the fishes of the sea, the fowls of the air, and every living thing on earth. It is prophetic in that it establishes our Lord Christ Jesus as head over all things in "the world to come."  The writer says, "He left nothing that is not put under Him. But now we see not yet all things put under Him." This is the reason why He is now seated on the right hand of the Father until His enemies are made His footstool. He is awaiting the time appointed of the Father for the full manifestation of His glory. What we do see is "Jesus, Who was made a little lower than the angels for the suffering of death, that He by the grace of God should taste death for every man, crowned with glory and honour." (Note: The transposition of two parts of the quotation is not to change the meaning, but to simplify it.) He is now crowned with glory and honor, and sitting in the position of highest honor, "on the right hand of the Majesty on high," awaiting the appointed day, when He shall take up the position of being over ALL. The whole thrust of this epistle is to show that this is the same Jesus Who took upon Himself the nature of man, which is a little lower than that of angels, because He came to suffer death; and the nature of angels is not compatible with so doing. While in this lower estate He did by the grace of God taste death for every man; not for every individual in the world, but for those of every class, Jew, Gentile, old, young, male, female, slave, and master, "even as many as the Lord our God shall call," as said the Apostle Peter, in Acts 2:39.

(Verses 10 through 13) "For it became Him, for Whom are all things, and by Whom are all things, in bringing many sons into glory, to make the Captain of their salvation perfect through sufferings. For both He that sanctifieth and they that are sanctified are all of One: for which cause He is not ashamed to call them brethren, saying, I will declare Thy name unto My brethren, in the midst of the church will I sing praise unto Thee. And again, I will put My trust in Him. And again, Behold I and the children which God hath given Me."

In verse 10, the word translated, "it became," means "it was fitting." So, with this change, we have, "For it was fitting to Him, for Whom are all things, and by Whom are all things, in bringing many sons unto glory, to make the Captain of their salvation perfect through sufferings." The expression, "to make _ _ _ perfect," is the translation of a single Greek word that can also mean "to bring to the proposed end, or goal," which in this case is the raising up of Jesus from that estate which is a little lower than the angels to this which belongs to Him both as the Son of God, and as the One Who is victorious over sin, Satan, death, hell, and the grave; and has nothing to do with perfecting anything lacking in either Him or His work, for He is eternally perfect in Himself as the Son of the living God. Now the writer declares that "both He that sanctifieth," this same Jesus, and "they who are sanctified," those whose sins He has purged, "are all of One," that is, they are all of God; and therefore He [Christ] "is not ashamed to call them brethren." He then quotes from Psalms 22:22 and Isaiah 8:18 to witness this point. As in other places where such quotations from the Old Testament are made, their purpose is to assure the Jewish believers that this same Jesus is the Messiah, and that His sufferings are not a sign of any failure, or change in God's plan, but are according to His already declared purpose.

(Verses 14 and 15)  "Forasmuch then as the children are partakers of flesh and blood, He also Himself likewise took part of the same; that through death He might destroy him that had the power of death, that is, the devil; and deliver them who through fear of death were all their lifetime subject to bondage."

Since "the children," those whom our Lord will bring to glory, "are partakers of flesh and blood," that is, we are all in fleshly bodies as human beings, He took upon Himself a body of flesh and blood also, that in this body He might pass through death, and by rising from it He should overcome, or "destroy him that had the power of death, that is, the devil." The Greek word that is here translated, "destroy," although it can mean "abolish," can also mean "render ineffective," and according to the context, this is the intent here, He has rendered the devil ineffective in the matter of death, by depriving him of that power, which, according to this writer he had until our Lord came and arose from the dead. Thus when Our Saviour overcame death, He broke the devil's power of bondage over those who "through the fear of death were all their lifetime in bondage." The fear of death, as the natural fear of the unknown that is universal in all living things is not totally removed; but in the believer this is overcome by the knowledge that our Lord has passed this way before us, and is awaiting us on the other side. Until Jesus passed through death, the devil held all men in bondage through the fear of it. Now that bondage is gone.

(Verses 16 through 18) "For verily He took not on Him the nature of angels; but He took on him the seed of Abraham. Wherefore in all things it behooved Him to be made like unto His brethren, that He might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people. For in that He Himself hath suffered being tempted, He is able to succor them that are tempted."

Here the writer sums up what he has previously said, that Christ came not as an angel, but as a man, taking upon Himself the nature of Abraham. One might ask, "Since the human race is descended from Adam, and only the Jews from Abraham, Why does the writer say, `Abraham,' and not `Adam'?" One reason is that it is the purpose of this epistle to strengthen the faith of Jewish believers in the fact that Jesus is the Messiah, and anything that establishes his connection to Abraham is useful to the purpose.  Another is that he is about to move from the work of establishing Jesus as the Son of God into that of proving Him to be the High Priest after the order of Melchisedec, with whom Abraham once had an encounter. He now says that it is proper that He be made like unto His brethren in all things, that He might be able to feel their suffering and their temptations, and thus have sympathy for them, and be able to help them that are tempted. Thus He is a merciful, as well as a faithful high priest in things of God. In the clause, "to make reconciliation for the sins of the people," the word translated "reconciliation" also means "propitiation," and since this text has to do with our Lord's making satisfaction for our sins, this is the proper meaning. A study of the doctrine of reconciliation will show that, scripturally, man is called upon to be reconciled to God. God does not have to be reconciled to His elect, for he has always loved them. It is because He has loved us with an everlasting love that He has drawn us; He loved us "even when we were dead in sin;" and "God commendeth His love toward us, in that while we were yet sinners, Christ died for us." Even the announcement at the birth of our Lord, Luke 2:14, clearly shows that God needed no reconciliation to His elect. Since He will never be reconciled to the wicked, nor they to Him the doctrine of reconciliation has no place in His relation with them. Certainly His justice was affronted by the sin of man, and propitiation, or satisfaction, had to be made. This Jesus did in and by His death on the cross.

(Verses 1 through 3) "Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus; Who was faithful to Him that appointed Him, as also Moses was faithful in all his house. For this man was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honour than the house."

The writer continues building upon the foundation already established. He has shown our Lord to be the Son, by Whom God has now spoken; the One, Who has by Himself purged our sins; the One, under Whose feet all things are to be subdued; and the One, Who, by passing through death has overcome, the devil, and broken his bondage over man. Now he addresses the readers as "holy brethren, partakers of the heavenly calling," and calls upon them, because of what has already been said, to "consider the Apostle and High Priest of our profession, Christ Jesus." That is, turn away from every tradition that may be contrary. Dismiss all doubts as to whether or not He is the Son Whom David so often mentions in Psalms; and being made holy by Him, and called by the Spirit of God, give attention to "the Apostle and High Priest of our profession, Christ Jesus." These brethren, with their Jewish background, are well acquainted with the fact that the High Priest, as God's representative on earth is to be respected and obeyed, and since "the Apostle" signifies that there is but One Who is sent of God, it leaves no room to look for another. So with their attention thus called to the Christ, the writer says, "Who was faithful to Him That appointed Him, as also Moses was faithful in all his house." By no means does he want to slight Moses, for to do so would have an adverse effect upon the whole endeavor. So he compares the faithfulness of the Christ in regard to Him Who appointed Him, to that of Moses, who, he says, "was faithful in all his house," that is, in all matters to which he was appointed. Now begins the contrast of the two. Moses, though faithful in all his house, is counted part of the house, while Christ Jesus is the builder of the house, and therefore has the greater honor. One must keep in mind that "house" does not always mean an edifice, but can, and often does mean "family," such as, "The House of Windsor".  Paul uses the phrase, "the house of Stephanas," meaning "the family of Stephanas." (I Cor. 16:15.) Since what we are dealing with here is the family of God, we can properly call it "The House Of God." In this house Moses was faithful in all things, but he was only part of the house. Jesus Christ is He Who made all things. Therefore He is the Builder of the house, and is entitled to greater glory than the house.

(Verses 4 through 6) "For every house is builded by some man; but He Who built all things is God. And Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after; but Christ as a Son over His own house; Whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end."

This is a continuation of that already covered, repeating that the faithfulness of Moses, although exemplary, is that of a servant in the house, while that of Christ is as a Son over His own house, which is, of course, worthy of more honor. The last portion of this sentence, "Whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end," is said, not to cause people to argue about what happens to those who do not do this, but to give assurance to those who do. This is our identification. If we do this, we have the assurance that we are the house of  Christ Jesus, and partakers of the heavenly calling.  One thing should be here remembered, our holding out depends not upon our strength and resolve, but upon the strength of our Lord; and the Apostle Paul gives us assurance in his statement to the Philippians, "Being confident of this very thing, that He Which hath begun a good work in you will perform it until the day of Jesus Christ."

(Verses 7 through 11) "Wherefore (as the Holy Ghost saith, Today if ye will hear His voice, harden not your hearts, as in the provocation, in the day of temptation in the wilderness: when your fathers tempted Me, proved Me, and saw My works forty years. Wherefore I was grieved with that generation, and said, They do alway err in their heart; and they have not known My ways. So I sware in My wrath, They shall not enter into My rest.)"

Again, the writer brings forth a quotation from the Psalms, (Ps. 95:7-11,) to prove the relationship of Christ to the prophecies of God, and he reminds us that this is said by the Holy Ghost, and therefore must not be overlooked. Although the Israelites in the wilderness did many times "provoke" God, this "day of provocation" apparently is that described in the fourteenth chapter of Numbers, for it was there that God turned Israel back to wander in the wilderness until that whole generation should die. Caleb and Joshua alone were permitted to survive, and enter into the land of Canaan , "the rest of God". The admonition to us is that if we would enter into the "rest of God" today, we must pay heed to the Son of God, Christ Jesus, for He is the One by Whom God has now spoken.

(Verses 12 through 15) "Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily, while it is called Today; lest any of you be hardened by the deceitfulness of sin. For we are made partakers, if we hold the beginning of our confidence steadfast unto the end; while it is said, Today if ye will hear His voice, harden not your hearts, as in the provocation."

Notice that the emphasis here is placed on the positive, and not the negative side of our subject matter. True enough the writer does say, "lest there be in any of you an evil heart of unbelief," and "lest any of you be hardened by the deceitfulness of sin," but his emphasis is upon taking heed that the first does not occur, and exhorting one another daily to prevent the second. How sad, and even somewhat disgusting it is when those who claim to be called of God to preach His word, leave this, the positive side, and try to preach the negative, saying, "But if you do have such an evil heart of unbelief, and are thus hardened by the deceitfulness of sin, you are saved anyway, but you will just lose your joy in the service of God while here in this world."  Since our Lord has told us that there is only one sin for which there is no forgiveness, surely we can all agree that He is able to save any sinner He may see fit. And salvation is based upon the blood and righteousness of Christ, and not upon the merits of the sinner; but in all fairness, it must be said that there is not in the Bible a single verse of comfort to one who continues in sin; and there certainly is NO ASSURANCE of salvation to any except those who try to follow our Lord, weak though their efforts may be. The subject under consideration in verse 6 and the remainder of the chapter is "the rest of God," assurance of salvation. So the writer says that if we maintain our confidence in Christ unto the end, we are indeed made partakers of Christ. This is not the cause of our being made partakers of Him, but it identifies us as having been made so, and it gives us assurance of salvation. So let us not harden our hearts, as did Israel in the wilderness.

(Verses 16 through 19) "For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses. But with whom was He grieved forty years? Was it not with them that had sinned, whose carcasses fell in the wilderness? And to whom sware He that they should not enter into His rest, but to them that believed not? So we see that they could not enter in because of unbelief."

Notice that the writer points out that not all, but some of those whom Moses brought out of Egypt , provoked the Lord. Then by asking two questions he shows that it was only those who sinned that provoked the Lord, and grieved Him through the forty years. Only to the unbelievers did He swear that they should not enter into His rest. This, together with what the Apostle Paul says, (I Cor, 10:5,) "But with many of them God was not well pleased: for they were overthrown in the wilderness," seems to indicate that those referred to in the clause, "whose carcasses fell in the wilderness," may not necessarily mean all who died in the wilderness, but primarily those whom, because of their sins, God "overthrew," that is those upon whom He executed violent judgment. Be that as it may, we are told that this applied only to those who believed not. However, for the sake of those sinners all Israel was made to wander forty years in the wilderness; and the writer says, "So we see that they could not enter in because of unbelief."

(Verses 1 through 5) "Let us therefore fear, lest a promise being left us of entering into His rest, any of you should seem to come short of it. For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it. For we which have believed do enter into rest, as He said, As I have sworn in My wrath, if they shall enter into My rest: although the works were finished from the foundation of the world. For He spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all His works. And in this place again, If they shall enter into My rest."

As concerning everything else in this epistle, although certainly it is applicable to us, it has special significance to the Jewish believer, as he is still struggling to cast off the bondage of the law, and embrace the freedom of the gospel. His only way to escape that bondage, and come into gospel liberty, which is here called "His [God's] rest," and is the assurance of salvation, is by abandoning all his dependence upon the ceremonial requirements of the law, and trusting solely upon the merit of Christ Jesus our Lord. We may think this to be a very simple thing, but to one brought up as a Jew, it was not quite so easy. He had been taught all his life to look to the law and its demands; and to enter into this rest means casting away all of his life's training. So the writer says, Let us therefore fear, lest a promise being left us of entering into His rest, any of you should seem to come short of it." Now if, as we approach this rest of gospel liberty and assurance, we begin to turn back, and say in our minds, "I must do this," or "I must do that," concerning the requirements of the law, in order to be saved, we cannot enter into that rest. Therefore, since we have a promise of this rest, let us fear, lest we come short of it, or even seem to come short. If we fear that something may take place, we will put forth every effort to prevent it; and that is exactly the meaning of this admonition. We are to guard against depending upon the works of the law, or of the flesh for salvation, or even for any help toward it. He says that the gospel was preached to Israel in the wilderness, and is also preached to us; to those Israelites, it was of no profit, because there was in them no faith that they might believe it. Compare our Lord's parable of the sower of the seed. In all places where the seed was sown, it brought forth no fruit except in the good ground; and according to His explanation of the matter this represents "an honest and good heart," which certainly is one wherein there is faith. Someone may ask, "Was the gospel of Jesus Christ preached to the Israelites in the wilderness?" It was not, as we know it today, but the gospel, or good news, of the promised land, the home God had promised to Israel, was preached to them by Joshua and Caleb, Numbers 14:6-9, "And Joshua the son of Nun and Caleb the son of Jephunneh, which were of them that searched the land, rent their clothes: and they spake unto all the company of the children of Israel, saying, The land which we passed through to search it, is an exceeding good land. If the LORD delight in us, then He will bring us into this land, and give it us; a land which floweth with milk and honey. Only rebel not ye against the LORD, neither fear ye the people of the land; for they are bread for us: their defence is departed from them, and the LORD is with us." The next verse clearly shows that the people had no faith by which to believe, and profit by this gospel. Now the writer says, "For we which have believed do enter into rest, as He said, As I have sworn in My wrath, if they shall enter into My rest: although the works were finished from the foundation of the world." There is a rest into which we who believe enter, but that it is not the rest into which God entered on the seventh day is evident, because God entered into that rest immediately upon finishing His works of creation, which indeed are "the foundation of the world."  He spoke of that thus: "And God did rest the seventh day from all His works." Yet He speaks, in Psalms 95:11, of another rest, for He says, "Unto whom I sware in My wrath that they should not enter into My rest." So this is a different rest since its context establishes that it has to do with the event in Numbers 14.

(Verses 6 through 11) "Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief: again, He limiteth a certain day, saying in David, Today, after so long a time; as it is said, Today if ye will hear His voice, harden not your hearts. For if Jesus [Joshua] had given them rest, then would He not afterward have spoken of another day. There remaineth therefore a rest to the people of God. For he that is entered into His rest, he also hath ceased from his own works, as God did from His. Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief."

This is a somewhat difficult text to keep track of by reason of the order of its arrangement and the manner of punctuation used. One has to keep in mind that the manuscripts from which the translators worked were not punctuated. So they no doubt did as good a job as possible; but even the English language has undergone some significant changes since they did their work.  Another point to be made before further discussion, is that "Jesus" and "Joshua" are one and the same name. Both are alternate forms of "Yeshua," which means "the help of God." Our most often application of the name, "Jesus," is to the Christ, but it also appears elsewhere in scripture. We commonly refer to the great leader of the Israelites, after Moses, as "Joshua," but beyond question he is the one called "Jesus," in verse 8. For clarity, we shall there use the name, "Joshua." Since verses 7 and 8 are obviously a parenthesis, and as verse 7 continues what is said in verse 5, let us take these two verses out of their present order, and set them ahead of verse 6, for clarity. We shall also make a slight change in the word order of verse 7 thus: "Again, after so long a time, He limiteth a certain day, saying in David, `Today'; as it is said, `Today if ye will hear His voice, harden not your hearts.' For if Joshua had given them rest, then would He not afterward have spoken of another day." It was indeed "after so long a time" from God's resting on the seventh day that David said, "Today if you will hear His voice, harden not your hearts," thus limiting it to "Today." Since David's statement came many years after Joshua had led the Jews into the land of Canaan , it is quite clear that he did not give them this rest. If he had, there would have been no mention of another day in which they were to enter into rest by taking heed to the voice of God. Now let us look at verses 6, 9, 10, and 11. "Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief: there remaineth therefore a rest to the people of God. For he that is entered into His [God's] rest, he also hath ceased from his own works as God did from His. Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief." Again, this is extremely important to one who may have been trusting in the works of the law, or in his own works of any sort, for salvation.  There can be no rest in such; and the only reason for a person's trusting in such is that he has not yet come to fully trust in, and depend upon, our Lord Jesus the Christ. Unbelief is what kept the Israelites out of the land of Canaan , their promised rest; and unbelief, to whatever degree it may remain in our hearts, will to that degree prevent our resting in Christ. When we fully trust and depend upon Him we enter into that rest. So we are commanded to labor, or put forth effort to enter therein. In Chapter III, verse 13, we are told how to do this, "But exhort one another daily, while it is called ‘Today;’ lest any of you be hardened through the deceitfulness of sin."

(Verses 12 and 13) "For the Word of God is quick, and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. Neither is there any creature that is not manifest in His sight: but all things are naked and open unto the eyes of Him with Whom we have to do."

There can be no doubt that "the Word of God," in this quotation, is Jesus the Christ, the living Word, because the literal translation of the first portion of this is, "For the Word of God is a living Being, and of great power, and sharper than any two-edged sword," assuring us that the living Word is under consideration.  He is able to pierce even "to the dividing asunder of soul and spirit, and of the joints and marrow," and He discerns, or knows, the thoughts and intents of the heart. There is no such thing as hiding from Him, because there is no created thing [literally, "act of creating"] that is not manifest in His sight. Everything and everyone is totally uncovered before His eyes; and He it is with Whom we have to do, or He it is before Whom we must stand.

(Verses 14 through 16) "Seeing then that we have a great High Priest, That is passed into the heavens, Jesus the Son of God, let us hold fast our profession. For we have not an High Priest Which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need."

The Jewish Christians very well know that the high priest under the law was the one who made atonements and intercessions for Israel .  Now, instead of a high priest here on earth, our High Priest has already passed into the heavens, and is in the very presence of God the Father. Not only so, but also He is Jesus, the only begotten Son of the living God. Therefore with Him as our High Priest we have nothing to fear. So let us firmly maintain our profession, our faith in Him, and Him alone. This High Priest is not so far separated from us that He cannot feel our sorrows and our infirmities, for He too, while on earth, suffered the same temptations that we suffer, but without sin: He never yielded to them. So we can rely upon Him to see us through whatever may come our way. Considering both His power and His mercy, we can come boldly to the throne of grace, or mercy seat, with full confidence that we will receive of Him mercy and grace to help in time of need.

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

This is a very clear and concise description of "every high priest taken from among men," that is, of the Levitical, or Aaronic, priesthood. The first thing is that he is ordained for men, that is, on behalf of men, in things of God. The purpose of the high priest is that he shall make offerings to God, both gifts, or thank offerings, and sacrifices for sins. Being selected from among men he also is subject to infirmities, and can therefore have compassion on others who are troubled with the same; but because he has infirmities, it is also necessary that he make sin offerings for himself, as well as for the people. Then we must remember the lesson of Korah, (see Numbers 16,) because of which, the writer says, "And no man taketh this honour unto himself, but he that is called of God, as was Aaron."

(Verses 5 and 6) "So also Christ glorified not Himself to be made an High Priest; but Him That said unto Him, Thou art My Son, today have I begotten Thee. As He saith also in another place, Thou art a Priest for ever after the order of Melchisedec."

Having reminded us that no man enters into the office of high priest except by the calling of God, the writer declares that Christ was not made High Priest to glorify Himself, nor did He enter into that office by His own volition. He was made High Priest to glorify the Father Who said to Him, "Thou art My Son, today have I begotten Thee," and "Thou art a Priest for ever after the order of Melchisedec." Later we will find a discussion of the order of Melchisedec versus that of Aaron.

(Verses 7 through 10) "Who in the days of His flesh, when He had offered up prayers and supplications with strong crying and tears unto Him that was able to save Him from death, and was heard in that He feared; though He were a Son, yet learned He obedience by the things which He suffered; and being made perfect, He became the author of eternal salvation unto all them that obey Him; called of God an High Priest after the order of Melchisedec."

While here on earth Jesus prayed often to the Father, but this is, no doubt, a reference to His prayers in Gethsemane in the night in which He was arrested. Most often when we think of Gethsemane , we think of that prayer for the removal of the cup of suffering Jesus faced; but that was not His only prayer that night. John records, in the seventeenth chapter of his record of the gospel, the most beautiful prayer ever prayed, His intercessory prayer; and it was prayed that same night, and not far from that same garden. It was not for His disciples only, but for "all them also which shall believe on Me through their word." The Father heard and answered this prayer.  He also heard, and answered the prayer concerning the passing of the cup of suffering, as evidenced by the event Luke records in connection with that, "And there appeared an angel from heaven strengthening Him." Although it was necessary that He suffer for the sins of His people, the Father did not leave Him alone in that suffering. At the same time we must also remember that His prayer was not only that the cup might pass, but what is more important.  that the Father's will be done. Although He was the Son of God, in order that He be fully prepared ["made perfect"] for His High Priestly office, He, through the things that He suffered, "learned," or experienced obedience. Being thus prepared, He is established "the author of eternal salvation unto all them that obey Him." Whoever is striving to walk in obedience to our Lord has no need to fear failure, and no need to look elsewhere for salvation, for He is the author of eternal salvation unto all such. He has been "Called of God an High Priest after the order of Melchisedec," not "called to be" a high priest, but by the calling itself He is a High Priest after the order of Melchisedec.

(Verses 11 through 14) "Of Whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing. For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat. For every one that useth milk is unskillful in the word of righteousness: for he is a babe. But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil."

Chapter 6

(Verses 1 through 3) "Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and faith toward God, of the doctrine of baptisms, and laying on of hands, and resurrection of the dead, and of eternal judgment. And this will we do if God permit".

Having told these brethren how sadly they are lacking in knowledge of the things of God, the writer tells them that because of this he is going to temporarily lay aside the principles of the doctrine of Christ, so far as teaching is concerned, and not go into a deep discussion of what can rightly be called the foundation thereof, such as repentance from dead works, faith toward God, the doctrine of baptisms [literally, "washings", or "cleansings"] laying on of hands, resurrection of the dead, and eternal judgment, all of which are taught in the Old Testament, but some of which require deeper understanding than these brethren presently have to be profitable for discussion. Instead of presenting a deep discussion of these things, he says, let us go on unto perfection," that is, things that should be more readily understood, but will be profitable to develop your understanding to a more mature level. "And this will we do, if God permit." He wants to develop their understanding somewhat before presenting what he desires to say concerning the Priesthood of Christ.

(Verses 4 through 10) "For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted the good word of God, and the powers of the world to come, if they shall fall away, to renew them again to repentance; seeing they crucify to themselves the Son of God afresh, and put Him to an open shame. For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing of God: but that which beareth thorns and briers is rejected, and is nigh unto cursing; whose end is to be burned.  But, beloved, we are persuaded better things of you, and things which accompany salvation, though we thus speak. For God is not unrighteous to forget your work and labour of love, which ye have shewed toward His name, in that ye have ministered to the saints, and do minister."

This passage seems to give great difficulty to some, perhaps because of the parenthesis, (verses 7 and 8,) which breaks the continuity of thought. So, as is always permissible with parentheses, we shall remove it, and consider it after verse 10.  Perhaps another hindrance is that the hypothesis of verses 4 through 6 is not recognized because the "if" phrase, which usually introduces the hypothesis, is set later in the word order. Let us re-arrange the passage without changing its meaning.  "For if those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted the good word of God, and the powers of the world to come, shall fall away, it is impossible to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put Him to an open shame. _ _ _ But, beloved, we are persuaded better things of you, and things which accompany salvation, though we thus speak. For God is not unrighteous to forget your work and labour of love, which ye have shewed toward His name, in that ye have ministered to the saints, and do minister." There are several points to be considered here. The first is that the Greek verb translated "shall fall away" does not mean to stumble, and perhaps temporarily fall under temptation, and into sin. It, in its usage here, means "fall away" in the sense of renouncing Christ and Christianity, and turning back to sin; and in the case of those who have been converted from what the Apostle Paul called "the Jews religion," a return to the law for salvation.  Second, we must remember that this entire picture is an hypothesis, a supposition for the sake of illustration, not a statement of what will actually take place. Under the supposition that one who has been blessed as described, should renounce Christ, and turn against Him, there would be no hope for him. Because to do so would put Him to an open shame, and would require Him to be crucified again, or "afresh;" and this He will not do. This part of the passage teaches neither that anyone will do this, nor that it will not be done; but the next part of it gives assurance to all who believe in our Lord. Notice this assurance as the writer says, "But, beloved, we are persuaded better things of you, and things which accompany salvation, though we thus speak," that is, we are confident of your salvation; you have the things which accompany salvation, the evidence of it. Another outstanding hypothesis of scripture is found in Psalms 11:3, "If the foundations be destroyed, what can the righteous do?" However that entire Psalm is dedicated to the proof that the foundations will not be destroyed, "for the righteous LORD loveth righteousness: His countenance doth behold the upright." The same principle is involved here. The reason why these brethren will not fall away is the same as before quoted from the Apostle Paul in the Philippian letter. The One Who has started a good work in them will not abandon it, but "will perform it until the day of Jesus Christ." "For God is not unrighteous," and therefore He will not forget this work which He has wrought in their hearts, which is demonstrated by "your work and labour of love, which ye have shewed toward His name, in that ye have ministered to the saints, and do minister."  This must be the work of God because Paul says, (Philippians 2:13 ,) "For it is God Which worketh in you both to will and to do of His good pleasure." So, little child of the living God, though you may feel weak, do not be afraid that He will ever abandon you.  Now back to verses 7 and 8. "For the earth which drinketh the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing of God: but that which bringeth forth thorns and briers is rejected, and is nigh unto cursing, whose end is to be burned." Surely there is no great difficulty in understanding this illustration, which is intended only to show how sad would be the plight of such a character as described in the writer's hypothesis. When the writer says, "that which bringeth forth thorns and briers," he is not concerned with land which may have been neglected for a while, and as a result of that neglect a few thorns and briers have grown up on it. There are many places, which are so covered and filled with rocks that they are completely un-tillable, and have so little soil that it is not worthwhile to even attempt to remove the stones. In such an environment the seeds of thorns and briers may find lodging in cracks and crevices between rocks where there is a little soil, sprout, and with the tenacity for which they are noted, grow and multiply. Such a place is worthless to man; and about the only efficient way to prevent the spread of the briers and thorns from such a place to good ground is to keep it burned as often as possible. So such a place is almost a curse, "nigh unto cursing."  So would it be with such as he has described in the hypothesis; but he maintains that those to whom he is writing have no reason to fear, "though we thus speak."

(Verses 11 through 15) "And we desire that every one of you do shew the same diligence to the full assurance of hope unto the end: that ye be not slothful, but followers of them who through faith and patience inherit the promises. For when God made promise to Abraham, because He could swear by no greater, He sware by Himself, saying, Surely blessing I will bless thee, and multiplying I will multiply thee. And so after he had patiently endured, he obtained the promise."

Notice that the writer does not say, "And every one of you will shew_ _ _ ," but "And we desire that every one of you _ _ _." He is well aware that just as some are physically stronger than others, so it is in spiritual things; but it is his desire, and should always be the desire of every gospel minister, that every one of his flock will give diligence to serving the Lord in such manner that he may always have "full assurance of hope unto the end." Then he says, "that ye be not slothful," or lazy, but consider those who, though they may have had to wait longer than some would like before receiving the fulfillment of their expectations, served patiently, and did in their patience "inherit the promise," and follow, or imitate the example they have set before us. No doubt he is encouraging them to search the scriptures for these examples, for the one he cites is Abraham. The promise he mentions is by no means the only one made to Abraham, but it, as much as any, shows the long patience that is sometimes required in awaiting the fulfilling of the promise. The scriptures do not tell us Abraham's age when God made the promise to him. But when we consider the record of his life, we are brought to the conclusion that he must have been a comparatively young man; and he was about a hundred years old when the promise was fulfilled by the birth of Isaac. The writer here mentions something that, at this point, may not appear relevant, but its importance will show later. "For when God made promise to Abraham, because he could swear by no greater, He sware by Himself." Then he says, "And so after he had patiently endured, he obtained the promise." That is he obtained that which had been promised.

(Verses 16 through 20) "For men verily swear by the greater: and an oath for confirmation is to them an end of all strife. Wherein God willing more abundantly to shew unto the heirs of His promise the immutability of His counsel, confirmed it by an oath: that by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us: which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil; whither the forerunner is for us entered, even Jesus, made an High Priest for ever after the order of Melchisedec."

This chapter is primarily a discussion of "the priesthood after the order of Melchisedec" versus "the priesthood after the order of Aaron." Although it has been mentioned previously, it comes up for full discussion in this chapter; and in addition to the reasons already given for his special notice of the oath upon which God confirmed His promise, he sheds more light on it in verse 21.

(Verses 1 through 3) "For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him; to whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is King of peace; without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually."

This passage and the account given in Genesis 14:18-20, have caused much controversy among men. Some have accepted Melchisedec as a historical person, while others consider him a Theophany, an appearance of God in the form of a man. The only recorded event of Abraham's meeting with him is given in the Genesis reference given above. In the present text the writer sets Melchisedec forth as "first being by interpretation King of righteousness, and after that also King of Salem, which is King of peace." These are very impressive titles, especially for a Gentile. Although " Salem " means "peace," it also is the earlier name of what later became Jerusalem . The existence of this city at that period of time has been geologically documented, and since at that time there were many kings who were kings of cities instead of kings of countries, it may be proper to accept Melchisedec as a historical king of the city of Salem, which may have been so named because of the peaceful reign of Melchisedec, who in addition to being King of righteousness and King of Salem, was also "Priest of the most high God." In the Genesis account it will be noticed that Melchisedec, although priest of the most high God, instead of offering up sacrifices, as did other priests of that day, and even the Aaronic priests who came later, brought forth bread and wine, the types of the body and blood of our Lord Jesus the Christ, just as we partake of the same emblems today as a memorial of His death. He also blessed Abraham at this meeting, of which the writer speaks again later; and Abraham gave Melchisedec "a tenth part of all" the spoils he had taken from the kings. In verse 3 we are told that Melchisedec was "without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually." If this is taken literally, it certainly establishes Melchisedec as a Theophany. However those who consider him a historical person argue that the writer is here concerned not with biological origin or descent, but rather with his office, King of righteousness, King of Peace, and Priest of the most high God. In this office there was no one before him, neither father nor mother, and no one after him, no descent. Also it cannot be established when he was ordained to this office, nor is there any recorded end of his life. Thus he is a figure, "made like unto the Son of God;" and in that likeness, or figure, he remains a priest continually. Whether we accept him as a historical person, or as a Theophany, the Genesis record still stands, and he still remains a type of our Lord Jesus the Christ.

(Verses 4 through 7) "Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils. And verily they that are of the sons of Levi, who receive the office of priesthood, have a commandment to take tithes of the people according to the law, that is of their brethren, though they come out of the loins of Abraham: but he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises. And without all contradiction the less is blessed of the better."

To a Jew no man is acknowledged to be equal to, much less greater, or better than, "father Abraham." Nevertheless here the writer proves by God's own word that Melchisedec was both greater and better than Abraham. Even Abraham acknowledged his greatness by paying tithes, giving the tenth part of the spoils of war, to him. This was long before the birth of Levi, and longer still before the Levitical, or Aaronic, priesthood was established, and so Melchisedec's lineage can not be counted from Levi.  So, by all logic, it must follow that Melchisedec was greater than Abraham, although the promises had been made to Abraham long before he met Melchisedec. Yet Melchisedec not only received tithes of Abraham, but also blessed him; "and without all contradiction the less is blessed of the better." This establishes the base upon which the writer can prove that the priesthood of our Lord Jesus the Christ is better than that of Aaron, and that He is also greater than the priests under the Aaronic priesthood.

(Verses 8 through 10) "And here men that die receive tithes; but there he receiveth them, of whom it is witnessed that he liveth. And as I may so say, Levi also, who receiveth tithes, paid tithes in Abraham. For he was yet in the loins of his father, when Melchisedec met him."

This is only a follow-up of what has already been said. It points out that the order of the Levites is that, as one dies another takes his place, making it a matter of record that here tithes are taken by men who by reason of death are not able to continue, while he who received tithes of Abraham is witnessed as living. It is true that the only scriptural record we have "that he liveth," is found here, but since all scripture is given by inspiration of God, no corroborating witness is necessary.  The writer then points out that Levi (and his descendants) who receive tithes of their brethren according to the law were not exempt, but in Abraham paid tithes to Melchisedec. This is the same principle, which is used to prove that the whole human race sinned in Adam. Since the act was committed before the child was conceived, he, still in the loins of his father, is party to the act.

(Verses 11 through 13) "If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron? For the priesthood being changed, there is made of necessity a change also of the law. For He of Whom these things are spoken pertaineth to another tribe, of which no man gave attendance at the altar."

As early as Chapter IV, the writer has established that Christ Jesus is the High Priest of our profession. Then he proves from Psalms 110:4, that there is to be a priesthood after the order of Melchisedec, and that our Lord is the High Priest of that order. Now he says that if perfection were obtainable by the Levitical priesthood, there would be no need for a priesthood after the order of Melchisedec, and it would never have been established, but the fact that perfection could not be obtained by the Levitical order makes a new order necessary. Also with the change of the priesthood, there has to be a change of the law, because He, Who is the High Priest after the order of Melchisedec, is of a tribe of which, according to the old law no one could attend at the altar.

(Verses 14 through 17) "For it is evident that our Lord sprang out of Judah ; of which tribe Moses spake nothing concerning priesthood. And it is yet far more evident: for that after the order of Melchisedec there ariseth another priest, Who is made, not after the law of a carnal commandment, but after the power of an endless life. For He testifieth, Thou art a priest for ever after the order of Melchisedec."

Having already said that the priest after the order of Melchisedec is of a different tribe from those of the Levitical priesthood, the writer says that it is clear that our Lord is of the tribe of Judah ; and Moses never said anything about a priest from this tribe. The evidence that our Lord is of the tribe of Judah can readily be found in the records of both Matthew and Luke. Yet there is another matter that is far more evident. This is, that there is to be another priest, not after the order of Aaron, but the order of Melchisedec. And He is not a priest by, or according to, a carnal commandment, (a commandment depending upon the flesh to obey it,) but after the power of an endless life. This is evidenced not only by history, but also by the prophecy of God (Psalms 110:4) "The LORD hath sworn, and will not repent, Thou art a priest for ever after the order of Melchisedec."

(Verses 18 through 22) "For there is verily a disannulling of the commandment going before for the weakness and unprofitableness thereof. For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God.  And inasmuch as not without an oath He was made: (for those priests were made without an oath; but this with an oath by Him That said unto Him, The LORD sware, and will not repent, Thou art a priest for ever after the order of Melchisedec:) by so much was Jesus made a surety of a better testament."

The writer says that there is a canceling ("a disannulling") of the former commandment, or law, for its weakness and unprofitableness; and the Apostle Paul says, (Romans 8:3-4,) "For what the law could not do, in that it was weak through the flesh, God sending His own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit." The law's weakness was not of itself, but of the flesh upon which it depended for fulfillment. "For the law made nothing perfect, but the bringing in of a better hope did." This better hope is the better priesthood, which is after the order of Melchisedec, and the High Priest of which is our Lord Christ Jesus, Who is made a Priest not after a carnal commandment, but after the power of an endless life. Since both the Priesthood and the High Priest are better, it is the bringing in of a better hope, a hope based upon an eternal High Priest by Whom we draw nigh unto God. There is yet another difference between these priesthoods, and the priests thereof. "Those [the priests of the Levitical priesthood] were made without an oath; but This [our Lord,] with an oath by Him That said unto Him, The LORD sware, and will not repent, Thou art a priest for ever after the order of Melchisedec." Inasmuch then as He is by the oath of God made the eternal High Priest after the order of Melchisedec, He is also surety of a better testament.

(Verses 23 through 25) "And they truly were many priests, because they were not suffered to continue by reason of death: but this man, because he continueth ever, hath an unchangeable priesthood. Wherefore He is able also to save them to the uttermost that come unto God by Him, seeing He ever liveth to make intercession for them."

Here we are reminded that because of death there could be no continuation of the Levitical priesthood except by succession, which always brings about some variation in the exercise of an office, even when that office is regulated by law. But the priesthood after the order of Melchisedec is one continuous unchangeable operation, because this High Priest lives forever. He by reason of living forever, is able to make eternal intercession for those who come to God by Him, and He is therefore able to save them to the uttermost, that is, with the loss of nothing, as He said in John 6:39.

(Verses 26 through 28) "For such an High Priest became us, Who is holy, harmless, and undefiled, separate from sinners, and made higher than the heavens; Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's: for this He did once, when He offered up Himself. For the law maketh high priests which have infirmity; but the word of the oath, which was since the law, maketh the Son, Who is consecrated for evermore."

Chapter 8

(Verses 1 through 5) "Now of the things of which we have spoken this is the sum: we have such an High Priest, Who is set at the right hand of the throne of the Majesty in the heavens; a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man. For every high priest is ordained to offer gifts and sacrifices: wherefore it is of necessity that this Man have somewhat also to offer. For if He were on earth, He should not be a priest, seeing that there are priests that offer gifts according to the law: who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle: For, see, saith He, that thou make all things according to the pattern shewed thee on the mount."

All the discussion heretofore has been directed toward one point, establishing the fact that our High Priest and His priesthood, "after the power of an endless life" are better than the high priests and the priesthood which were "after the law of a carnal commandment." Now, having proved this, the writer says that the "sum," or as it is popular to say today, "the bottom line" of what he has said is that, we do have such a High Priest as has been described, and that He is now seated "on the right hand of the throne of the Majesty in the heavens." Further, He is a minister not of the tabernacle pitched by man, which although made strictly according to the pattern given to Moses, is yet but a shadow of the heavenly things, but of the true sanctuary and true tabernacle which the Lord God Himself pitched. If He were still on earth He could not be a priest. Because there was already established a priesthood with priests who "serve unto the example and shadow of heavenly things," which is all these are which were under the law. And they offer those gifts that are according to the law, leaving no room for another high priest in that priesthood. But His service is not in this shadow of heavenly things, but in the true sanctuary itself. Inasmuch as every high priest is ordained to offer up gifts and sacrifices, it is necessary that this High Priest also have something to offer. The difference at this point is that those high priests have to repeat their offerings daily, While our High Priest Who made Himself the sacrifice, has by this made one offering which needs no repetition, but will last forevermore.

(Verses 6 through 9) "But now hath He obtained a more excellent ministry, by how much also He is the Mediator of a better covenant, which was established upon better promises. For if the first covenant had been faultless, then should no place have been sought for the second. For finding fault with them, He saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in My covenant, and I regarded them not, saith the Lord."

Having compared, or rather contrasted, the priesthoods, and the high priests thereof, the writer presents the covenants mediated by these high priests. Having shown that the ministry of Christ is as much better than that of the Levitical high priests as the true sanctuary is better than the mere shadow thereof, he tells us that the covenant represented by our High Priest is just as much better than that represented by the Levitical priests as His ministry is better than theirs. Because it is "established upon better promises." If there had been no fault with the old covenant, there would be no need for the new; but there was fault with it, not of itself, but by reason of the weakness of those upon whom it depended for fulfillment. (See Exodus 19:5-8) The very first words of that covenant are, "If ye will obey My voice indeed." So the whole covenant was based upon the obedience of the people; and the weakness of the flesh was its fault. So God "finding fault," or "knowing this fault was there," said, "I will make a new covenant _ _ _." Verse 6 says that this new covenant is established upon better promises than the old. The old covenant is established upon a promise, which rests upon a condition to be fulfilled by the flesh, "If ye will obey My voice indeed." The Lord says that the new covenant is "not according to the covenant that I made with their fathers _ _ _ because they continued not in My covenant, and I regarded them not." The new covenant, in order that it may stand has to be established upon something that gives better security than the condition, "If ye will obey."

(Verses 10 through 13) "For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put My laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to Me a people: and they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord: for all shall know Me, from the least to the greatest. For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more. In that He saith, A new covenant, He hath made the first old. Now that which decayeth and waxeth old is ready to vanish away."

Chapter 9

(Verses 1 through 5) "Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary. For there was a tabernacle made; the first, wherein was the candlestick, and the table, and the shewbread; which is called