Because Jesus has overcome the world, there would be many blessing for
the disciples and for believers during the new age.  They would have a
full knowledge of God, they would experience God’s love as they pray,
and they would be fulfilled through Christ’s accomplishment.

The disciples thought they understood what Jesus was saying.  Indeed,
they did understand a great deal, since they were able to say that
Jesus spoke the words of God and was sent by the Father.  Yet, Jesus
warned them that they should not be overly optimistic.  As he, the
shepherd, was struck down, his sheep would surely be scattered.  Yet,
their faith would remain, and would grow much stronger as they
realized that Jesus brings true peace between God and men.

Grace is emphasized so much in the first five chapters of Romans that
some people might begin to think that God is most glorified when we
sin.  Paul says that this sort of thinking is just silly, and is
contrary to the nature of salvation.

The Christian believer is deeply united with Christ.  When Christ
died, he paid for the sins of believers completely, such that sin has
no claims on Christians.  Likewise, as Christ rose again, his victory
over death and sin assures believers that they also will have victory.
To go on sinning is to deny what Christ has done in our behalf.

Prior to being a Christian, you were subject to the power of sin.  It
was like a great king that ruled over you (6:12), a general that used
you in his wicked war (6:13), or like a slavemaster who held you in
chains.  Through Christ, you have been freed from the power of sin,
and through him, you are able to reject sin during this lifetime.

The last chapter of the Epistle to the Hebrews gives the letter a personal touch. The writer reveals his pastoral concerns for the believers and makes his desire known to be in their midst again.

The content of this chapter does not consist of some loosely connected exhortations. The writer encourages the readers to express their Christian love in the social context of their day: love for the brothers and sisters in the Lord, love toward the traveler in need of a roof over his head at night, and loving compassion and empathy for prisoners and people who are mistreated. From the love for the neighbor in the narrow and broad senses, the writer moves to the love in the home; that is, the bond of marriage, the husband’s relationship to his wife and vice versa. He includes the admonition not to love money, but to be content and trust God. The first section of this last chapter, then, delineates the requirements of the summary of the law, in reverse order: love your neighbor as yourself, and love the Lord your God.

In the second part of the chapter the author enumerates some ecclesiastical duties and concerns. He begins with an exhortation to remember those leaders whose service on earth has ended. Imitate their faith, he says, and look at the lives they lived. From the topic of church leaders the author goes to that of doctrine. Stay away from doctrines that deviate from the truth. Rather, consider the work of Jesus, who suffered and died in disgrace outside the city gate. Thankfulness for salvation comes to expression by confessing God’s name, doing good deeds, and sharing with others. Church leaders and church members ought to work together harmoniously so that the obedience of the members is a source of joy to the leaders.

The last section of the chapter includes a personal request for prayer, a beautifully worded benediction, an announcement of the writer’s intended visit accompanied by Timothy, greetings to leaders and people of the church, and greetings from Italian friends. The letter ends with the final greeting, “Grace be with you all.”

The second greatest command is that we love our neighbors as ourselves.  (Mark 12:31).  Jesus teaches us, in the parable of the good Samaritan, that the person before us is our neighbor.  This includes the stranger on the way but certainly also includes those with whom with live.  A husband and a wife are clearly required by Scripture to love one another.

But when Scripture gives specific commands to husbands as husbands and to wives as wives, the emphasis in the commands to each is notably different.  This is not a mistake.  For example, wives are nowhere specifically commanded to love their husbands.  In one passage (Eph 5:33), Paul exhorts the older women to teach the younger how to be “husband-lovers” (specifically philandros).  The idea communicates warm affection and the attitude required for wives is one of respect.

Men, however, are commanded to love (agapao) their wives to the uttermost.  First, they’re commanded to love their wives as they love their own bodies (Eph 5:28).  Second, men are commanded to love their wives as Christ loved the church (Eph 5:25)  There is no greater love, no greater sacrifice.

The Scriptures lay out our duties.  Wives are to respect their husbands and husbands are to love their wives – when you look at how the husband and wife relate to one another we can see the harmony between what God requires and what we need to both give and receive.

The commands are given to our respective weaknesses.  Men need to do their duty with respect to their wives – they need to love.  Women need to also do their duty – they need to respect.  But men are generally poor at loving.  C.S. Lewis once commented that women tend to think of love as taking trouble for others (much closer to the Biblical definition) while men think of love as not giving trouble to others.  Men need work in that area and are instructed by Scripture to undertake it.  Likewise, women are fully capable of loving a man, and sacrificing for him, while believing the entire time that he is a complete jerk.  Women are good at this type of love but the central command to them is that they respect their husbands.  As Christian women gather together for prayer or study, they frequently talk about their husbands in the most disrespectful way.  They then go home to care for the home, the husband, and the kids in a self-sacrificial way.  Why?  Because they love their husbands.  It’s not wrong that they love their husbands but it’s wrong to substitute love for the respect that God requires of them.

Men have a need to be respected.  Women have a need to be loved.  But we’re often like the man who gives his wife a shotgun because he wanted one.  When a wife is trying to work on a troubled marriage, for instance, she gives him what she would like (love), and not what God commands and not what he needs (respect).  She loves him and tells him so but doe she respect him and tell him so?

We have difficulty because we don’t obey the Word of God.  When a man communicates his love for his wife, in both words and actions, he should be trying to communicate to her the security and love of a covenantal commitment.  He will provide for her, he will protect her, he will nourish and cherish her, he will sacrifice for her, and so forth.  Her need is to be secure in his love for her.  Her need is to also receive love from him.

When a wife honors and respects her husband, the process is different.  Instead of concentrating on the security of the relationship, respect is directed to his abilities and achievements – how hard he works, how faithfully he comes home, how patient he is with the kids, how valuable his insights are, etc.

The theory is nice as we all agree that we should obey the command of God but we tend to fail in the execution and the specifics.  But love is to be rendered to wives and respect is to rendered to husbands, because God requires it and NOT because any husband or wife has earned it.  The command for husbands is this:  love your wives.  The command to wives is this:  respect your husbands.  It is important to remember that God requires of us far more than any of us deserve.

All human cultures are hierarchical.  The Bible does not require submission of women to men but rather of a woman to a man.  Far from making her submissive to other men, the Word protects her from obligations to other men.  This provides an umbrella of protection for her – she is to be submissive to her own husband.

Some might say that the Christian doctrine of  submission requires the belief that any man can lead any woman.  This is false and it’s ridiculous.  Women are not created to respond and submit to just any man.  A godly woman is therefore going to limit here options.  Those who understand the Word know they are created to be dependent and responsive to a man and she must be very selective about who she marries.  A godly woman should never lower her standards – the consequences are too high.  A smart woman should not marry a man who does not have the intellectual or spiritual strength for him.  The idea that “love is blind” is a romantic and un-Biblical idea.

Thus, a woman submits to a man.  A woman can cheerfully and gracefully acknowledge that there are many godly men that are not for her.  Conversely, a man should cheerfully  grant that there are many women that are his spiritual and intellectual “betters”.  God created them to be submissive to their own husbands – not to him.

Our modern world is fond of the expression and idea of a “level playing field.”  This is a inculturated form of envy.  When we make our peace with God and are happy with what He provides then we do not gristle at the inequities that exist in His created order.  It has been said, for instance, that the feminist confession is this:   1.  Men are jerks.  2.  Women should be like men.

So a Christian husband should respect the weaknesses of his wife and treat her as Christ does the church.  He should protect and watch over her without condescension.  The weakness, as Peter mentions, is God’s design and not her fault – in fact, it is no fault at all.  Weakness is only a fault if it falls short of design but it is precisely as it is for God has made it so.  A teacup may be weaker than a sledge hammer but try sipping tea from a sledge hammer.

This does not mean that women don’t have strength – only those that confuse masculine strength as the only real strength would make that foolish mistake.  The husband is called to provide the foundational strength in the relationship  and be a source of strength for her so she can develop strength within the loving, secure protection of the husband who is called to love her as Christ does His Church.  Even when the wife is stronger than her husband in many different areas, he must be emotionally and spiritually strong enough to listen to her and assume responsibility in those areas as well.

A man must exercise authority for his wife’s sake and not his own.  He must wield authority with a servant’s hear.  In John 13:13-17, Jesus showed the way for leadership by washing the disciples’ feet.  The husband is a Christian leader in the home and is called to imitate Christ in leadership.  He must make a conscious decision to use his strength for his wife’s protection and benefit and not his own.

See Joshua 24:15

The word evangelical used to describe allegiance to the gospel but is now so abused it has lost much of its meaning.  In the older sense, an evangelical was one who proclaimed the Gospel, literally a “Gospeller.”  Husbands should be those who proclaim Christ and the Gospel in the marriage.

The evangelical world is throwing away its heritage.  A husband must preserve that heritage.  He must lead his home in worship.  He must lead his home in instruction.  He must lead his home in confession.  He must strive to be the resident theologian in his home as he is called to teach his wife (1 Cor 14:35).  A husband must know why he believes what he believes to communicate the truth to his whole family.  He must protect his family from error.  He must cultivate Godly virtue in the home.  He should always treat his wife with affection and courtesy.  He should never lose his temper when correcting or teaching his children.  He should be a rock within the home.

In short, a husband must think in terms of being responsible for the home terrified at the responsibility given him by God but leaning upon His grace for it.  He is the shepherd of his home and needs to be willing to sacrifice for all in his home.  His great concern is the spiritual health of his wife and children.  The buck stops with him and he should steel himself for the mission and not run from it.  His great joy is to see his wife grow in spiritual loveliness and to hear his children’s children call upon the name of the Lord!

He encourages us to pursue peace and holiness and warns us against apostasy, immorality, and godlessness. Esau serves as an example, for as Isaac’s first-born he should have received the birthright with its spiritual implications. Instead he despised this right and consequently rejected God. Before he continues to write about the subject of apostasy, the author contrasts the fear and dread of the Israelites who received the law at Mount Sinai with the joy and perfection of believers who come to the city of God at Mount Zion.

Once again he exhorts us to listen to the voice of God. Failure to heed his Word results in punishment. As the Israelites who rejected God did not escape, so we who have God’s revelation through Jesus will not escape if we fall away.

Therefore, the writer says, we ought to live thankful lives because we are part of the everlasting kingdom of Jesus Christ. By living thankfully, we serve God in acceptable worship with deep respect and veneration.

Kistemaker, S. J., & Hendriksen, W. (1953-2001). Vol. 15: New Testament commentary : Exposition of Hebrews. Accompanying biblical text is author’s translation. New Testament Commentary (402). Grand Rapids: Baker Book House.

What is faith? The author answers this question by giving the readers first a brief definition and then the application of faith in the lives of many believers. The definition is not designed to be comprehensive; rather, it is introductory in nature. Using examples taken from life, the writer demonstrates the characteristics and qualities of faith.

After an initial reference to the origin of the world, the author chooses his illustrations from specific periods of history. First, from the period between creation and the flood he selects the names of Abel, Enoch, and Noah. These people lived by faith and experienced intimate fellowship with God. With these examples, the writer depicts a gradual progression: Abel’s faith eventually resulted in physical death; Enoch’s faith brought translation to glory; and Noah’s faith provided salvation for him, his family, and the animals.

Then, from the period of the patriarchs, the author selects incidents from the life of Abraham. He shows Abraham’s obedience relative to traveling to the land of Canaan, the birth of a son, and the sacrifice of Isaac. The patriarchs died without seeing the promises of God fulfilled: they longed for life eternal in a heavenly city. Also, Isaac, Jacob, and Joseph looked to the future.

From the time of the exodus from Egypt to the conquest of Canaan, the writer gleans events from the life of Moses: his birth, childhood, education, and departure from Egypt. He also relates the faith of the Israelites in crossing the Red Sea and in marching around Jericho’s walls. A brief remark on Rahab’s faith concludes his comments about that era.

When the author comes to the period of the judges, kings, and prophets, he lists only some representative names. He summarizes the types of trials and triumphs that believers endured and enjoyed. Although he refrains from providing details, he intimates a relation between these persons and deeds of faith.

In his conclusion, the writer discloses that the Old Testament saints and the readers of his epistle share a common faith and together reap the benefits of a fulfilled promise. Believers are made perfect through the work of Christ.

We should now understand the connection between Adam’s work of naming the animals and the next phrase “…no suitable helper for him….”  Adam has just given each animal a name suitable to its nature.  As he named the animals, he realizes he has found no suitable helper – no animal with a nature comparable to his.  He couldn’t just give the name “helper” to any animal.

God had already noted in a prior passage that this was not good that the man should be alone.  Everything else was pronounced good.  The statement that it is not good is a clear indication that the creation of man was incomplete (since good referred also to completion in previous verses).  Adam was incomplete because he lacked a companion, one who could be a helper comparable to him.

The New Testament applies this truth in 1 Cor 11:9.  The creation order orients man and woman to one another differently.  They both need one another but they each need the other differently.  The man needs the help; the woman needs to help.

One of the things that man cannot do alone is reproduce.  In filling the earth, which is what God commanded, a man alone is completely helpless.  So Malachi tells us that another purpose of marriage is the blessing of godly offspring. (Mal 2:15)

God tells us that one of the purposes for marriage is procreation.  If it is a godly marriage then it should be godly procreation.  God has said that He wants godly offspring.  Malachi states that the means to that end is the importance of treating wives with honor. A man who treats his wife in an ill way will also have a negative effect on the children.  Godly children are not said to give purpose to parenting, but rather they are a purpose of marriage.

Adam needed help before the Fall.  He was also unable to multiply descendants alone before the Fall.  So the first two reasons mentioned were necessary prior to the Fall and are not related to sin.  But the third reason why Christians should marry is related to the presence of sin and temptation.  Paul explains in 1 Cor 7:2-3.

We live in a fallen world and Christians frequently struggle with temptations to lust, fornication, and adultery.  Scripture does not teach that these temptations will painlessly go away through some mysterious process of “trusting God.”  In reality, the struggle for many is much more like sweating bullets than “letting go and letting God.”  This should not surprise anyone for Scripture explains it.  Peter says we are to “abstain from fleshly lusts which war against the soul…” (1 Pe 2:11).  Paul uses the same violent metaphor when he says we must “put to death their members which are on the earth:  fornication, uncleanness, passion, evil desire, and covetousness, which is idolatry.”  (Col 3:5)

Much teaching on “trusting God” these days is filled with unbiblical mysticism but God provides a very practical help as they struggle with sexual temptation; the help is called sexual activity.  Sexual protection is provided by frequent sexual relations with a spouse.  There needs to be frequent protection, especially for the husband.  At the same time, the benefit of sexual relationships should not be measured merely on how frequent it occurs.  There needs to be qualitative protection, especially for the benefit of the woman.

When they read the bible, Christians frequently confuse indicatives and impreratives.  An indicative “indicates” something.  It is a statement of fact – there is no ought in it.  The snow is cold, the man is strong, the car is red.  Such indicative statements tell us the way things are.  An imperative, on the other hand, is a command.  It tells us what we must do.  Close the door!  Pick up your clothes!  Go to bed!  Thus if one says, the “shoes are outside” that is an indicative while “put your shoes outside” is an imperative.

Many Christians misunderstand the Scriptures by attempting to turn indicatives into imperatives.  When it comes to the Gospel, the carnal mind loves to make this mistake.  The Gospel itself is the Great Indicative.  Faithful preachers proclaim what God has already done in the cross to save sinners, while sinful men try to turn the gospel message into something they may do to earn salvation.

The same confusion of grammar occurs when husbands seek to understand the Bible’s teaching on headship and authority in marriage.  The Bible says the “husband is the head of the wife, as also Christ is head of the church” (Eph 5:23)  Paul clearly does not say that husbands ought to be the heads of their wives.  He says that they are.  In the verse, Paul is not telling us how marriages ought to function (that will follow).  Rather he is telling what the marriage relationship between husband and wife is.  Marriage is defined in part as the headship of a husband over a wife.

In the verses that follow some basic imperatives are given (love your wife) but nowhere are husbands commanded to be head to his wife.  Why?  Because he already is the head of his wife, by the very nature of marriage.  If he does not love her, he is a poor head, but he is still the head.

Because the husband is the head, he finds himself in a position of inescapable leadership.  He cannot successfully refuse to lead.  If he attempts to dodge this in some way, he may, in his rebellion, lead poorly.  But no matter what he does, or where he goes, he does so as the head of his wife.  God has designed marriage in a way that men will always be dominant in marriage.  If the husband is godly, then the dominance will not be harsh but will be the same self-sacrificial love demonstrated by Christ.  If a husband runs away from headship, that weakness will dominate the home.  If he leaves his family altogether, he will dominate in and by his absence.  Think about how many children have grown up in homes dominated by an empty chair at the table.  In homes where the “woman wears the pants”, the wimpiness of the husband is the most obvious thing about the marriage, creating a miserable marriage.  His abdication dominates.

In the Ephesians passage, Paul tells us that husbands provide a picture of Christ and the church.  Because of sin and rebellion, many of these pictures are slanderous lies concerning Christ but a husband can never stop talking about Christ and church.  If he is attempting to obey by the Grace of God, then he is preaching the truth in his marriage;  if he does not love his wife, he is speaking apostasy and lies – but he is talking.  If he deserts his wife he is saying that “…this is the way that Christ deserts his bride” – a lie!  If he is harsh with his wife and beats her, he is saying that Christ is harsh with the Church – a lie.  If he sleeps with another woman he is an adulterer and a blasphemer.  How could Christ love anyone other than His Church?  How could Christ be unfaithful?  For a few moments of pleasure, some men bring themselves to slander the faithfulness of Christ.

That this seems so strange to many in the Church is a testimony to how much feminism and unbiblical ideas of marriage have infected the Church from the world.  Nonetheless, the dominance of the husband is an indicative in Scripture.  It is a fact.  It is inescapable.  The only choice left is whether the dominance will be a loving and constructive dominion or a hateful and destructive tyranny.  Arguing over the fact of male headship is quite like arguing with the fact of gravity.  You can argue with gravity all you want but you’re still going to fall to the ground if you jump off a building.

All the compromise with worldly ideas of equality cannot undo what God has ordained and stated.  But what the compromise does do is bring in rebellion and sin.  This rebellion keeps husbands from obeying the imperative – to love their wives.  The result is husbands who deny their headship and, consequently, refuse to love their wives as instructed.¹

¹ Doug Wilson, Reforming Marriage

As a pastor sensitive to the needs to his people, the author changes his remarks from admonition to praise, from reproof to commendation. He enthusiastically approves of the works of love and mercy they showed to those who were persecuted and those who lost their possessions. The writer draws a parallel to his warning against falling away (6:4-6) and to his tribute to the readers for their demonstration of love and their willingness to help (6:9-11).

The author of Hebrews seems to develop a sequence of the events that had occurred in the lives of his readers. First, they had endured a period of suffering when they “had received the light” (v. 32). Then they were exposed to public insult and persecution (v. 33). Also, they supported fellow believers who suffered similar abuse. And last, they had lost their property, perhaps in a time of political or religious turmoil (v. 34).

If the readers suffered for their Christian faith in earlier days, will they at present throw away the confidence they showed in the face of persecution? Apparently time has elapsed, and the believers are living in a period of peace and safety. Their boldness in confessing their faith in Christ has fallen into disuse. And because they have not exercised their gift of confidence, they are ready to discard it.

The pastor-writer encourages his people. He gives them words of comfort and assurance. He says, “We belong to those people who believe and are saved.” He knows the readers of his epistle and is confident that they will continue to believe. And the people realize that the person who shrinks back faces eternal condemnation, whereas he who believes obtains salvation. The contrast is clearly delineated. No one can plead ignorance, for the one road leads to destruction; the other, to life.

In the concluding verses of chapter 10, the author introduces the concept faith. He sets the tone for a lengthy discussion about the heroes of faith by tracing sacred history from Abel to the prophets.

The writer delights in recounting the history of the heroes of faith recorded in Scripture. Before he cites examples, however, he writes a brief definition of faith.

He begins his illustrations of demonstrating faith with a comment about creation. No one was present at creation to observe the formation of the world. “Where were you when I laid the earth’s foundation?” God asks Job (38:4). By using the plural we understand, the author includes himself and all his readers in the confession that God created the world.

The terrifying consequences of living a life of intentional sin ought to be mentioned in sermons. In Hebrews we read that every believer has the responsibility to seek the spiritual welfare of his fellow Christians. We may call this corporate responsibility because it is our mutual task. And pastors may refer to hellfire in their sermons, for such a warning also belongs to the full message of God’s revelation. As the pastor warns the wayward, so he encourages the faint-hearted. A believer may lack the assurance of salvation, fearing that he has committed the sin against the Holy Spirit. But the unpardonable sin cannot be attributed to a person who doubts his or her salvation. Only the person who demonstrates an open and deliberate hatred toward God, divine revelation, and Christ’s accomplished work of salvation has committed that sin. The doubter, then, needs words of encouragement. He should be invited to repeat the reassuring words of Paul, “Yet I am not ashamed, because I know whom I have believed, and am convinced that he is able to guard what I have entrusted to him for that day” (2 Tim. 1:12).

Kistemaker, S. J., & Hendriksen, W. (1953-2001). Vol. 15: New Testament commentary : Exposition of Hebrews. Accompanying biblical text is author’s translation. New Testament Commentary (296). Grand Rapids: Baker Book House.

Many can “fake” an attempt at keeping God’s standards by focusing merely on the externals. What we cannot fake is the aroma of a life that lives in genuine love for God. Jesus taught that cups must be cleansed from the inside out. So it is with families. The “inside relationship” in any family is the relationship between husband and wife. They are called to consciously strive to relationship of Christ and the Church.

This is not about some simplistic system. True obedience will always frustrate the crowd that thinks that all of Christian living is bough in “How to” manuals and “paint by numbers” instructions. The mere copyist can say what the unregenerate Saul could say, “concerning the righteousness which is in the law, I am blameless….” While he may deceive himself, the externalist can imitate godliness but will never possess the substance of it. Only Christ produces that in a transformed heart that depends upon Him for strength and righteousness. The aroma of a man proceeds from his heart and men cannot produce new hearts by their own strength.

Thus, the basis of all of a Biblical marriage is a man and a woman who are first, and foremost, Christian. God does not give His commands so they can be patched on top of a humanistic or pagan framework. God doesn’t come to “round us out” because we’re pretty good already.

God is Lord of heaven and earth and His creatures have the moral responsibility to acknowledge His preeminence in everything they do – including how they marry. Those who have this orientation, man and wife in a covenant bond, enjoy a Christian marriage. Others claim God with their mouths but deny His preeminence with their lives and do so at their own peril. Maturity in the Lord is a prerequisite for a mature marriage.

Adam first noticed a lack of a suitable helper after naming the animals (Gen 2:20-21). When Adam was naming the animals, he wasn’t just handing out random labels. Names in the ancient world were significant and named the nature and character of the thing named. This is very important in the naming of Eve because, in the naming of animals, Adam saw none who could be appropriately named as a helper suitable for him.

After his wife is created, Adam receives her, and names her (Gen 2:23-24). Verse 24 show that Adam and Ishshah (Woman) were a paradigmatic couple. They were NOT just any two individuals. Christ Himself appeals to this creation ordinance when condemning divorce. The temptation is to think that God only joined Adam and Eve together as individuals. In reality, Christ insists, that when God joined them together, He was joining together every man and woman who has ever come together sexually in a covenant bond. This is why divorce and adultery are so sinful.

At this point, Adam had not named his wife Eve yet. Adam gave his wife two individual names. The first was Ishshah, or Woman, because she was taken out of man. The second was Chavvah – life-bearer, or Eve in English. (Gen 3:20) Both names, in their giving, reveal truth about her. The first reveals her dependence on man – she was taken from him. The second reveals man’s dependence on her – every man since is her son! The Epistles remind us to remember that each wife is an Ishsha, and each wife is a Chavvah. Each is Woman, and each is Eve. (1 Cor 11:11-12) Notice Paul’s progression: Woman came from man (Ishshah), even so man also comes through woman (Chavvah); but all things are from God (Adam).

Thus God began the practice of calling our first parents by the collective name Adam or man or mankind. Modern rejections of this use that seek to be “gender inclusive” and “sensitive” actually destroy the spiritual meaning within it. (We are also all called “Sons of God” in the NT – this is not a mistake that God made). The taking of the man’s name is not “…just something we do.” It is covenant security. It is a recognition that God has joined us to be joined together as one.¹

¹ Doug Wilson, Reforming Marriage

More implicitly than explicitly, the author teaches that all three persons of the Trinity are involved in the work of atonement. At the right hand of God the Father, the Son takes his seat upon completion of his sacrificial work on earth. The Holy Spirit testifies to the establishing of the new covenant that God has made with people whose sins have been forgiven through the bodily sacrifice of Jesus Christ.

Jesus teaches his disciples the Lord’s Prayer, to which he adds the comment: “For if you forgive men when they sin against you, your heavenly Father will also forgive you. But if you do not forgive men their sins, your Father will not forgive your sins” (Matt. 6:14-15). The author of Hebrews, guided by the words of Jeremiah’s prophecy, teaches that God forgives and forgets man’s “sins and lawless acts.” The counterpart of this doctrine is that we must not only forgive our fellow man who sins against us. After we have forgiven him we must forget the wrong he has committed. We, too, must live by the principle that forgiven sin is forgotten sin.

Of the well-known triad faith, hope, and love, hope seems to be neglected. Writers of the New Testament, however, do not neglect it, for they mention it as many times as faith and love. The Christian in his spiritual life appears to stress the virtues of faith and love, but he says little about hope.

Yet hope guides the believer, for it provides him freedom from the fear of death. He keeps his eyes on Jesus, who has conquered the power of death. He knows that in Jesus he has salvation, righteousness, eternal life, and the assurance of resurrection from the dead. That hope will be realized when Jesus returns.

¹⁸ John Calvin, Epistle to the Hebrews (Grand Rapids: Eerdmans, 1949), p. 230.

Kistemaker, S. J., & Hendriksen, W. (1953-2001). Vol. 15: New Testament commentary : Exposition of Hebrews. Accompanying biblical text is author’s translation. New Testament Commentary (284). Grand Rapids: Baker Book House.

By contrast, after offering his one sacrifice for all time Christ sat down because he had finished his redemptive task and terminated the Levitical priesthood. His sacrifice effectively removes sin and breaks the power of sin. He entered a period of rest after accomplishing his work, much the same as God rested from his labors upon concluding his work of creation.¹¹

Christ entered heaven and took his seat of honor at the right hand of God. He was fully entitled to that place as the priest who has fulfilled his task of removing sin and as the king who has conquered sin and death. What a difference between the priest who performed his religious duties at the sanctuary and Christ, who sat down next to God.

¹¹ Michel, Hebräer, p. 266. Luke’s description of “the Son of Man standing at the right hand of God” (Acts 7:56) ought not be forced, because of the symbolism involved.   Kistemaker, S. J., & Hendriksen, W. (1953-2001). Vol. 15: New Testament commentary : Exposition of Hebrews. Accompanying biblical text is author’s translation. New Testament Commentary (280). Grand Rapids: Baker Book House.

Moreover, the high priest had to present animal blood before God in the Most Holy Place. His own blood would have been unworthy because he himself was a sinner. But even animal blood had only a limited effect, for the high priest had to appear before God every year again with additional blood. The writer of Hebrews somewhat later observes, “It is impossible for the blood of bulls and goats to take away sins” (10:4). The sacrifice of Christ’s blood, however, has lasting effect. It terminates the ruling power of sin in the mind of man (Rom. 8:2). Christ’s blood cleanses the church, so that he is able to present it “without stain or wrinkle or any other blemish … holy and blameless” (Eph. 5:27). And the blood of Christ wipes the record clean: a sinner forgiven by God stands before him as if he had never sinned at all.

Last, the Levitical high priest, after performing his duties in the inner sanctuary, reappeared to the people he had represented before God. But when Jesus returns from the heavenly sanctuary, he comes to restore his people by granting them the gift of salvation. When Christ comes again, “he will appear as the perfecter of salvation” for all those who put their trust in him and await his return.

Kistemaker, S. J., & Hendriksen, W. (1953-2001). Vol. 15: New Testament commentary : Exposition of Hebrews. Accompanying biblical text is author’s translation. New Testament Commentary (266). Grand Rapids: Baker Book House.

God revealed the appearance of the new covenant centuries before the birth of Christ.  Just as God himself appointed Christ as high priest in the order of Melchizedek, so he established a new covenant of which Christ would be the high priest. 

The old order of the Levitical priesthood eventually had to come to an end.  The sanctuary at which the priests served was “a copy and shadow of what is in heaven.”  By contrast, the sanctuary at which Jesus serves as high priest is the true tabernacle in the presence of God himself. The earthly sanctuary was temporal; the heavenly sanctuary is eternal. 

As the heavenly tabernacle is superior to the earthly sanctuary, so the new covenant, of which Jesus is the mediator, is superior to the old covenant. The new covenant is better because of the promises God gives to his people.  And Jesus, who is the mediator of this new covenant, guarantees these promises: to know God, to treasure his revelation, and to experience complete forgiveness of sin.

To point out the supremacy of Christ’s priesthood, the author of Hebrews presents a description of the earthly tabernacle, its contents, and the priestly ministry in and around this sanctuary. The sacrifices, however, were external observances, for they were unable to cleanse the guilty conscience of the sinner.

From a modern point of view the writer’s arguments appear to be somewhat labored. He seems to be reading more into the Old Testament passages that mention Melchizedek than the passages actually say. But the original readers were Hebrews. They believed that the divinely instituted Levitical priesthood was inviolable. They knew that the priesthood of Aaron had to be perpetual, because God himself had ordained the priesthood by law.

The author of Hebrews counters the objections of readers of the Old Testament Scriptures by discussing the differences between the Aaronic priesthood and the superior order of Melchizedek. These differences consist of the absence of a genealogy for Melchizedek; the homage and tithe Abraham paid Melchizedek; and the confirmation of Melchizedek’s priesthood by divine oath centuries after the Levitical priesthood was established by law.

The evidence that shows God’s design in terminating the temporal priesthood of Aaron and inaugurating the eternal priesthood of Melchizedek is irrefutable. Jesus, to whom the author indirectly referred and who at last is mentioned by name, has become high priest in Melchizedek’s order and is a “guarantee of a better covenant” (7:22).

This observation serves as a warning to the readers not to fall into the sin of unbelief, but to demonstrate their diligence in exhibiting the qualities of faith, hope, and love. The author singles out the virtue of hope and encourages them to make hope a priority in their spiritual lives. He commends them for their loving care shown to people in need and assures them that they are the recipients of the blessings of salvation. He exhorts them to cultivate hope. He points to Jesus, the forerunner who has entered heaven as high priest and who by his presence in heaven guarantees them entrance.

Hope is anchored in the finished work of Christ, who atoned for the sins of his people.

However, Jesus is superior to Aaron because Jesus “has gone through the heavens.” That is, he entered into the very presence of God, where the high priests merely entered the symbolical presence in the tabernacle or temple once a year. In his glorified human nature, Jesus has entered the presence of God. Fully acquainted with human weaknesses and temptations, he intercedes in our behalf when we approach the throne of God in prayer.

The author of Hebrews depicts Jesus in his role of high priest, fulfilling the responsibilities of the high priesthood of Aaron and assuming the priesthood in the order of Melchizedek.   As a priest in the order of Melchizedek, Jesus offered himself as a sacrifice for sin. This fulfilled the requirements of the Old Testament sacrificial system.

God appointed Jesus as high priest not when Jesus entered heaven, but prior to his coming to earth. According to Psalm 110:4 (“You are a priest forever, in the order of Melchizedek”; italics added), Jesus’ priesthood is eternal. He was already priest before he began his earthly life.

The first thirteen verses of this chapter form an introduction to the author’s discussion about the high priesthood of Jesus the Son of God. Already in 2:17-18 the author introduced this subject, which in succeeding chapters he fully develops and explains.

Psalm 95:7-10 is a unique portion of Scripture and is filled with the sad report of Israel’s rebellion and apostasy in the wilderness. The author of Hebrews warns his readers not to fall into the trap of unbelief which leads to a falling away from the living God. The writer stresses the responsibility of the Christian community in warning the individual believer not to turn away from God but to continue to be strong in the faith. The author applies the words of Psalm 95:7-10 directly to his hearers; for him the message is a matter of eternal life or eternal death.

One of those readers perhaps asked if Jesus, the divine Son of God, is unacquainted with human nature. The answer is given in the form of a lengthy quotation from Psalm 8. Jesus “was made a little lower than the angels” but now, because of his death, resurrection, and ascension, is “crowned with glory and honor.” Jesus fulfilled the words of Psalm 8 and through this fulfillment has obtained salvation for his people. No angel could have fulfilled the task that Jesus accomplished by “tast[ing] death for everyone.” He is one with his brothers because together they constitute the family of God. Jesus, the Son of God, is truly human and fully identifies with his brothers. Because of this identity, Jesus has “become a merciful and faithful high priest in service to God.” He sets his people free from sin and stands with them in their times of trial and temptation. Jesus sympathetically and at the same time intimately understands the problems believers face.

The Son of God is superior to angels, says the author of Hebrews. He writes not to discredit angels, but to direct attention to the exalted position of the Son. He proves his point by quoting from the Old Testament seven times, chiefly from the Book of Psalms. The author shows that the Son of God is eternal and unchangeable, and rules in royal splendor, seated at God’s right hand. Angels, by contrast, are ministering spirits who are told to serve the elect people of God.

In pleasing humility, ascribing all the glory to God alone, the apostle describes not what he has done but what Christ has accomplished through him in leading many Gentiles to God. He had been privileged to proclaim the gospel of Christ all the way from Jerusalem round about to Illyricum (Yugoslavia-Albania). By means of signs and wonders, performed through the power of the Holy Spirit, that work had been signally blessed. Paul had been a trail-blazer for the gospel. From the very beginning his purpose had been to proclaim the gospel in places and regions where Christ was not known (cf. Isa 52:15). That explains why he had not been able to make an earlier visit to Rome (verses 17-22).

Paul informs the Romans that since his work of establishing churches in the eastern part of the Roman Empire is finished and since for many years he had been yearning to visit his fellow-believers in Rome, he plans to do so on his way to Spain. However, he cannot come immediately, for he must first of all supervise the handing over of a generous bounty which the Gentile believers of Macedonia and Achaia had been collecting for the needy saints in Jerusalem. He adds, “They were pleased to do it and, indeed, they owe it to them; for if the Gentiles have come to share in the Jews’ spiritual blessings, they owe it to the Jews to share with them their material blessings. When I have completed this task … I will go to you on my way to Spain. I know that when I come to you, I will come in the fulness of the blessing of Christ” (verses 23-29).

In need of the intercession of the church, Paul asks the Romans to remember him in prayer:

a. that he might be rescued from the plots of the unbelieving Jews:

b. that his ministry to Jerusalem-a ministry of benevolence-might be acceptable to the Jews, so that

c. his coming to the Romans might be a matter of joy, and, together with them, he might be refreshed.

This prayer was certainly answered, though not, in every respect, in a manner Paul had been able to foresee.

As to a, there was indeed a plot against his life by the Jews, but it was discovered in time, so that traveling plans were changed (Acts 20:3);

As to b, Acts 21:17 reports that the brothers in Jerusalem did indeed extend a hearty welcome to Paul and his companions, and glorified God when they heard Paul’s report about the results of mission work among the Gentiles. Whether the Jerusalem saints also received the generous collection with grateful enthusiasm is not reported.

As to c, that petition too was granted, though not at the time and in the manner Paul had envisioned. But see Acts 28:11-15: Phil. 1:12.

The little paragraph ends with the prayer-wish of verse 33 (verses 30-33).

The apostle warmly commends to the church Phoebe, a servant of the church at Cenchrea, a seaport of Corinth. In all probability she was the lady who delivered the letter to the Roman Church.

Next, he extends his own greetings to many persons-men and women, Gentile and Jewish believers-members of the Roman Church and known to Paul. The list of individuals to whom greetings are sent begins with Prisca and Aquila with whom Paul had made his home when this couple was still living in Corinth. They were tent-makers as was Paul. But of even greater importance was the fact that they were “fellow-workers in Christ Jesus.” So very loyal had they been to Paul that once they had even hazarded their lives for his sake. That may have happened during the riot of Ephesus described in Acts 19:23-41. But we cannot be certain about this.

Paul adds, “(Greet) also the church (that meets) at their house.” It seems that wherever Prisca and Aquila were living-whether in Corinth, Ephesus, or Rome-they were always inviting their fellow-believers to meet with them for the worship service.

Next, Paul sends greetings to Epenetus, “Asia’s firstfruits for Christ.” Among several others to whom greetings are extended is also Rufus. Paul adds, “and his mother and mine,” indicating that the mother of Rufus had been a mother to the apostle also; that is, had rendered motherly service to him. This Rufus reminds us of the Rufus mentioned in Mark 15:21, but whether the same person is indicated in both places is uncertain. At the conclusion of the list Paul writes, “All the churches of Christ extend greetings to you” (16:1-16).

Paul now tells the Roman church to watch out for false teachers. Let the members be on their guard, and this especially for two reasons: (a) by means of smooth talk and flattery these troublemakers try to deceive the hearts of the unsuspecting; and (b) the Roman believers should not spoil the good reputation (for obedience to the truth) they have gained everywhere. Using an expression that reminds us of a saying of Jesus (Matt. 10:16), the apostle adds, “I want you to be wise about what is good, and innocent about what is evil.” In addition to placing emphasis on the responsibility the Romans should shoulder, he comforts them by reminding them that God, in the exercise of his sovereignty, will crush Satan under their feet soon. He adds, “The grace of our Lord Jesus (be) with you” (verses 17-20).

The greetings which friends are sending to the Roman church follow. The greeters include Timothy, a very dear friend and fellow-worker of Paul; Tertius, the apostle’s secretary, to whom the apostle had dictated the letter; and Gaius, at whose home Paul was staying and who was ever ready to reveal his hospitality in the interest of the entire church (verses 21-23).

By means of a very impressive doxology, one which in many ways reflects the opening verses of the epistle, Paul brings his marvelous epistle to an appropriate close (verses 25-27).

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