Hebrews chapter 1
1:1, 2 The author immediately shows that Jesus Christ, as the agent of God's revelation, is far superior to the Old
Testament prophets. Their message was fragmentary and incomplete. It came bit by bit through visions, dreams,
events, and direct communication as men were ready and able to receive it. Christ's revelations is climatic and
complete, because He is the Son and because His is the message for the last days. His incarnation initiated the
end time, and it will be fulfilled when He returns to earth to reconcile and restore all things (Acts 2:16, 17; 3:19-21;
1 Peter 1:20).
1:3 Christ's person, power, and position are all expressed in this verse. He is described as being the brightness of
God's glory. The word being, whose force is "eternally being," guards against the idea that Jesus became the Son
at some point during His earthly ministry. He did not become deity; He always was equal with the Father. The
attributes ascribed to Him express His very nature. They were neither added to nor taken away from Him during His
earthly life. The "brightness" spoken of here refers to a radiance or a shining forth of the divine glory. As the rays
are intrinsically related to the sun, with neither one existing apart from the other, so the Father and the Son are
essentially one. Further, the Son is the express image or imprint (as of a die perfectly representing the original
design) of the father's person (nature). The radiant light implies the oneness of the Son with the Father; the imprint
expresses the distinctness of the Son from the oneness of the Son with the Father. Yet, oneness and distinctness
are implicit in each; thus, they enhance and balance each other. Upholding all things manifests the power of Son.
Verse 2 has already presented Him as Creator and hence the heir of all things. Certainly He is far superior to the
prophets with whom He has just been compared, and to the angels tom whom He will be compared. "Upholding"
(Greek pheron), more precisely stated, describes the Son as "carrying" all things. Christ is not viewed simply as an
Atlas supporting the dead weight of the world, but as the Creator who is now sustaining and bringing it to its goal.
Compare the similar teaching of Colossians 1:16, 17.
Sat down...on high reveals the position of the Son. When He had provided purification for sin, He sat down on high.
This sitting does not imply a present inactivity; rather it suggests His finished redemptive work, quite in contrast to
the unending sacrifices of the Levitical priest (chapters 7, 9, 10). The author of Hebrews is virtually silent
concerning Christ's resurrection, yet he repeatedly stresses the Ascension and its significance (4:14; 6:19, 20;
7:26; 8:1; 9:24; 10:12; 12:2).
1:4-14 The main point of chapters 1 and 2 is that Christ is superior to the angels because of the work He has
accompanied. In verses 4-14 the writer of Hebrews proves Christ's superiority by citing seven Old Testament
passage. It was necessary that he proves to his readers Christ's superiority over the angels, for in the first-century
world, pagan and Christian alike accorded great significance and power to angels. Some had possibly taught that
Christ Himself was an angel and for that reason able to perform miracles. There is evidence from Scripture
(Colossians 2:18) that some even worshiped angels. Angels were also involved in the giving of the Mosaic Law
(2:2; Acts 7:53; Galatians 3:19). Thus, if the author wishes to prove the overall superiority of Christ, he must prove
that Christ is superior to the angels. Jesus' superiority to the angels is presented in a sevenfold manner. (1) Being
the Son, He has a better name than they (verses 4, 5); (2) He is worshiped (verse 6) and (3) served (verse 7) by
the angels; (4) Jesus is God (verse 8); (5) He created the angels (verse 10), (6) is from everlasting to everlasting
(verses 11, 12), and (7) sits at God's right hand (verse 13). The dignity of the Son is the dignity of God, but the
dignity of the angels is that of mere servants (verse 14).
Hebrews chapter 2
2:1-4 The Book of Hebrews contains five warning passages (2:1-4; 3:7-4:13; 5:11-6:20; 10:19-39; 12:18-29).
These passages contain much exhortation but also some explicit warnings--a danger sign. This first passage
warns: Do not neglect Christ's message. Since God has no greater messenger than His Son, He has no more
important message than the gospel which the Son has given. And if the law give through angels was steadfast,
producing sure judgment, how shall we escape, if we ignore the sure message of the Son? This message was
proclaimed by Christ to His apostles and then by the apostles to the author of Hebrews (verse 3). For further
discussion regarding the significance of this verse on the authorship of Hebrews, see the Introduction.
2:4 God verified the Son's message with miracles, and gifts of the Holy Ghost. The author states that these sign
gifts were given to first-generation witnesses. He does not suggest that his readers possessed these same
miraculous gifts. The phrase "gifts of the Holy Ghost" could refer to God's bestowal of the Holy Spirit Himself upon
every believer (Romans 8:9; Galatians 3:5; Ephesians 1:13), or more likely it refers to the gifts given by the Spirit
(Romans 12; 1 Corinthians 12).
2:5-9 If Christ became a Man and partook of death, how can He be superior to the angels? This apparent
contradiction is presently answered as reasonable and logical. The writer states that the angels do not have
authority in the world to come. Throughout the past and present ages angels have administered judgment on man:
at Sodom (Genesis 19:13), on Israel (2 Samuel 24:15-17), on kings (Acts 12:23), during the Great Tribulation
(Revelation 8, 9). But in the age to come angels will have no authority over the saints. In fact, the saints will judge
angels (1 Corinthians 6:3). Quoting Psalm 8, the author shows that man will rule in God's coming age. Psalm 8
describes man as made by God a little lower than the angels. "A little" (Greek brachu ti) has two possible
interpretations. It can refer to time (for a little while) or degree (a little lower). Both concepts are true, but the
second fits the context better. Although God has made man slightly lower than the angels for the present, He also
has crowned him with glory and honor and set him over His creation. Man is the capstone and crown of God's
creation. Into man's hands God will ultimately place His creation. As He proclaimed from the moment of creation
(Genesis 1:26, 28), God will ultimately place His creation into man's hands through Christ. By death Christ will
regain for man what he lost by sin and death, namely, dominion of the world. The author interprets all things to
mean that God left nothing, including angels, independent of man's dominion. So as Man, Jesus will rule the earth.
He to whom world dominion is divinely committed is greater than the angels, who do not have this privilege.
2:9 Verse 8 ends with the confession that man's present status does not suggest that he will someday be over all
creation. But Christ's status does. Unlike man, he already has been crowned, and because of His identity with and
victory for man, He makes Psalm 8 a future reality for man. Death is one significant quality that makes man lower
than the angels (Luke 20:36), but Christ has conquered death for man.
2:10 The concept of a suffering Messiah was a real stumbling block to the Jews. The author tackles this problem by
declaring that the sufferings of the Cross were an integral part of God's redemptive plan. In fact, Christ was made
perfect through the suffering to become the captain of man's salvation; suffering allows Him to experientially
empathize with us (verse 18), and death was the means of His destroying Satan (verse 14) and securing our
redemption (9:12).
2:17, 18 The author provides three reasons for Christ's sufferings: (1) to identify with humanity (verses 10-13); (2)
to destroy the power of death (verses 14, 15); and (3) to become an intercessory High Priest (verses 17, 18). One
of the key thoughts of this epistle is the High Priestly work of Christ. As a Man He can compassionately serve as our
High Priest. His primary role as High Priest is to make reconciliation for the sins of the people. The verb (Greek
hilaskomai) means "to propitiate," or "to expiate or make satisfaction for sin." He as our High Priest does not merely
make atonement (a covering) for our sins; He satisfactorily and actually takes sin away. The word succor (Greek
boetheo) means "to come to the aid of" someone. How much easier it is to help someone when we ourselves have
gone through similar trials! Christ as Man has fully suffered the greatest of trials and so can ably comfort (2
Corinthians 1:3-5). These suffering Jews needed to hear that Christ had suffered as they were suffering.
Hebrews chapter 3
3:1, 2 Jesus is both the Apostle and High Priest of the Christian faith. These titles do not involve His divine
essence; they speak in regard to His superior ministry. Moses is very highly regarded by the Jews, so the author of
Hebrews now attempts to make his argument for the superiority of Christ without belittling the ministry of Moses.
The author's use of the word "Apostle" (used of Christ only here) expresses the superiority of His commission, He
being sent directly from God as a messenger. As High Priest He is man's direct intercessor with God.
3:3-6 More glory than Moses: Christ's superiority and greater glory are not based on His faithfulness (both were
faithful, verse 2), but on His superior position. Christ is the One who hath builded the house, whereas Moses is part
of the house, being a servant in it (verses 3, 5). Christ is identified as a son over his own house. The translation,
"his own," is somewhat stronger than the Greek (autou). It is His house, but His house is not the same as God's.
Only one house is involved in these verses. Is it not Moses' house, and it is not ours. It is God's. Moses was a part
of this one house. It is what Paul calls the household of God (Ephesians 2:19; 1 Peter 4:17) or the household of
faith (Galatians 6:10). It includes all believers of all time.
3:7-11 The second of the five great warnings of Hebrews begins here (see 2:1). The first concerned neglect; this
one warns against doubt. Do not doubt God's promise. As is common with the other warning passages,
exhortations and illustrations are incorporated with the warning. Israel's disbelief and hardness of heart, under the
godly leadership of Moses and then Joshua, serve as examples.
3:8 The terms provocation and temptation are taken from the Septuagint (Greek) reading of Psalm 95, which are
etymological translations of the Hebrew words, Meribah and Massah, respectively. These Hebrew terms are likewise
descriptive translations, rather than the rendering of proper names. Both terms originate with Moses' smiting of the
rock for water while in Rephidim (Exodus 17:1-7). Following that experience, verse 7 states concerning Moses,
"And he called the name of the place Massah, and Meribah, because of the chiding of the children of Israel, and
because they tempted the Lord saying, Is the Lord among us or not?" At that time Israel had been out of Egypt only
one month and had repeatedly witnessed God's miraculous deliverance and provision. This incident became
symbolic of Israel's temptation (Massah) of God (Deuteronomy 6:16). David in Psalm 95 uses it to speak of Israel's
continuous rebellion throughout the 40 years in the wilderness.
Hebrews chapter 4
4:3 If they shall enter into my rest should be rendered exactly as it was in 3:11: "They shall not enter into my rest."
4:6-9 Today: Long after Israel's failure, David in Psalm 95 was still looking for a rest in his own day. Likewise, the
author of Hebrews uses that word repeatedly in this passage to declare that a rest can still be experienced. The
reference to Jesus in verse 8 is to Joshua of the Old Testament. The names Joshua and Jesus are identical in
Hebrew and Greek (hence 1611 rendering of "Jesus" here). The context certainly involves Joshua, the son of Nun.
Joshua brought the second generation into Canaan, and they did enter into a rest as the Scriptures record
(Deuteronomy 12:9, 10; Joshua 21:44; 22:4; 23:1). Yet the author suggests that there must be a permanent, better
rest for the people of God, or David would not have still been looking forward to it in his day.
4:9-11 Rest involves more than mere inactivity. It follows the satisfactory completion of a task. Salvation rest is the
gift to the believer, resulting from Christ's finished work (Romans 5:1-21).
4:12, 13 For the word of God: The reason given for one's careful scrutiny of his life involves the reality that God is
intently scrutinizing it. His word is quick (living). This word is first in the Greek and is the emphasis. God's Word is
not old or archaic; it is alive. It is not inept or inactive; it is powerful (active). It reaches into the inner secrets of
man's mind mind to discern even his thoughts and intents. Likewise, God's eye sees man as though he were
naked, unable to hide behind excuse or pretense.
4:14, 15 At this point the author begins his discussion of Christ as high priest. His priestly ministry is far superior to
any other priest's because of the intercession He provides. The earthly high priest, with fear, once a year gained
access to the mercy seat in the Holy of Holies; Christ not only has access to but is seated in the very presence of
God the Father (note on 1:3). Yet, prior to this position, He partook of man's nature and temptations so that He
might sympathize (2:14-18), yet without sin. To imagine that since Jesus could not sin He could not suffer, misses
the point of the passage. Temptation can be a reality apart from sin. "God cannot be tempted with evil" (James
1:13), yet God is tried or tempted (Greek peirazo) by men (3:9; Acts 15:10). Yet, beyond the statements of this
passage, He who was God, though made like man, could not sin (being impeccable); and indeed, He need not sin
to be human. Before Adam sinned, he was completely human. The glorified saint will never again be able to sin, yet
he remains human. Temptation is greatest in duration and intensity when one does not accept the "easy" way out
by sleeping. If man's temptation is greater when he endures it, surely Christ's was great since He had no
alternative, in His humanity, but to endure it.
4:16 Only Christianity provides such boldness for sinful men before a holy God, and that boldness is possible only
because of our High Priest. The figure of a throne suggests a place of authority and provision. It is the place to
obtain God's grace when it is especially needed.