The Epistle to the Hebrews: Commentary Series

By Terrance Jenkins, Edwin Wile and Linda Ratcliff

This is one of the most enlightening letters of the New Testament and was written, we believe, by one of the greatest biblical teachers of all time - the Apostle Paul. This letter emphasizes that we have a better covenant, a better High Priest, and a better hope. The Savior was prophesied to come for 100's of years before it came to pass. But it did happen in the fullness of time (Galatians 4:4) as the Incarnate Christ to give His life a ransom offering for the sin of the world. One highly respected pastor said that every pastor and others who are thinking of entering any form of ministry should have this books as required study.

• Language: English
• Publisher: Lulu.com
• Release date: May 17, 2024
• ISBN: 9781304348623

Book preview

Foreword

Linda A. Ratcliff, Th.D., Ed.D.

Founding President of Therapon University

St. Thomas, U. S. Virgin Islands

The Epistle to the Hebrews, part of a commentary series written by Terrance Jenkins, Ph. D., is a well-written scholarly study of the book of Hebrews. In this commentary, Dr. Jenkins breaks down the letter to the Hebrews chapter by chapter, sentence by sentence, often phrase by phrase, and even word by word as needed. Some might mistakenly consider this a completely academic study of the Epistle to the Hebrews, sensing the research that went behind the writing. But, at the same time, I could see the heart of the writer as he not only searched through concordances, commentaries, and textbooks for insight but also prayed and meditated on the verses before he began to write. 

I recommend that you read this text as I did, not more than one chapter at a time. After reading, set the writing to the side and ponder on what the author of Hebrews has to say to you personally at this time in history, and how Dr. Jenkins may have highlighted verses you have read before but never internalized. The Epistle to the Hebrews was written to the Hebrews at a time when they were under severe persecution. It was intended to not only encourage them but also to reassure them that their faith in Jesus as their Lord and Savior, the Messiah, was based in truth. I find it amazing that a text written so many centuries ago, to people enduring oppression in a society so completely different from ours, is still applicable to the issues that are prominent in today’s society and in our personal lives. I pray that you are blessed by reading this, may it touch your heart as it did mine, and may it have an impact on your daily decisions.

Linda Ratcliff, Th.D., Ed.D.

Introduction

This brief introduction will give the reader cause to lay aside any previously conceived ideas about this letter, who wrote it, to whom it was written, and the purpose for its writing, and begin to research for oneself whether what this writer has stated is correct or incorrect (Acts 17:11). One should never simply take things for granted just because a man or woman of God has said it – it’s time to be like the Bereans in Acts 17:11, who were more noble than those in Thessalonica, in that even though they received the word with all readiness of mind, they weren’t satisfied to accept it just because they were told – they searched (anakrinontes – examined, scrutinized, asked questions) the scriptures daily, whether those things were so.

This Epistle is a very deep well. I don’t think one can do justice in trying to gain the truth from it without spending a lifetime of study. Nonetheless, let the reader drink deeply and try to satisfy his thirst for more knowledge of God, His character, and His work in the believer's life. It may well be said that the entire letter to the Hebrews is written in 10:22, Let us draw near. Its central idea is the superiority of Jesus Christ over the Old Covenant implemented through Moses in that we now have been introduced to God by a better – and New Covenant, which supplies a new and free approach to God. While the work of Moses was centered on the worship of Jehovah through the Levitical priesthood and the continual offering of animal sacrifices, the work of this better priesthood is centered on Jesus Christ and His work as the one-time-for-all-time sacrifice for the sin of the world.

This book (Hebrews), as are all the books of the Old Testament and Matthew, Mark, Luke, and John, is written from a Jewish perspective to predominantly Hebrew believers and should be interpreted with said people, culture, language, the reason and purpose for the writing of the work, and so forth in mind. Much debate has been posited about who wrote the Bible and/or various other books of the Bible to which I will not add speculation – at least not purposely. I will simply say what I believe to be a credible statement, which is that most of the books were written by Hebrew believers (prophets, kings) – I purposely said Hebrew believers because they were not all Jews from the tribe of Judah – they were Hebrews from Israel. Three were probably written by Gentiles – Luke, Job, and Nahum. Referring specifically to the Book of Hebrews, upon which we are now about to embark, this writer finds it quite difficult as a Gentile to put himself in the mind of a Hebrew, to try to think like a Hebrew and deduce the teaching of a Hebrew (Paul?) to Hebrews for Gentiles to understand. Why, you may ask? – Gentiles (for the most part) do not know what was involved in the Hebrew priesthood, the sacrifices, what each piece of the Tabernacle, the priest's clothing, and each sacrifice meant, and more, except what they have read or heard taught. We have not been taught the Scriptures from the Hebrew perspective but from the Gentile perspective, which makes quite a difference in our understanding.

The writer of the Hebrews presupposes those to whom he writes to have extensive knowledge of the Old Covenant, particularly the priesthood as described in Leviticus. He begins by saying that in various (sundry) times (or by portions as the word sundry means) God spoke – sometimes by prophets, sometimes by writings, sometimes by poetry but only parts of what He wanted to bring forth to the people at any specific time. He never revealed Himself fully to the people until He sent Jesus (Hebrews 1:2), the express image of Himself (Hebrews 1:3), to open the way into the Holy of Holies (Hebrews 10:19-20). Therefore, through His work as High Priest and sacrifice, we can now DRAW NEAR to God, which was ever the concern of God's people. The Old Covenant emphasized God's holiness and man’s sinfulness - a great gulf separated them. But this Epistle teaches us that the gulf has been bridged by Christ, and now we may draw near with full assurance of confidence that we will not be turned away from His presence.

As stated in an earlier paragraph, there has been much debate among scholars about who wrote this Epistle, and in the final analysis, many simply believe that no one can say with certainty who the human author was but agree that God is the Divine Author of the work. The book, though written to the Hebrews does not necessarily mean that it was written in Hebrew. Many believe it was probably written in Greek (??), while others believe it was written in Hebrew and translated into Greek, called the Septuagint. Eusebius (a Greek Christian scholar, c. 260 - c. 340) endorsed the view of Clement of Alexandria that the Epistle was written by Paul in Hebrew (unsigned through modesty), and translated carefully into Greek by Luke, as demonstrated by its stylistic similarity with Luke's Acts of the Apostles.

This writer agrees with JFB  that the writer of the Epistle was indeed the Apostle Paul. As we continue through this commentary, I will highlight various verses that I believe show Paul as the human author but, for now, I want to insert part of the JFB introduction to the letter. Note:

"The writer, though not inscribing his name, was well known to those addressed (Hebrews 13:19). In the Pauline method, the statement of subject and the division are put before the discussion; and at the close, the practical follows the doctrinal part. The ardor of Spirit in this Epistle, as in First John, bursting forth at once into the subject (without an inscription of name and greeting), the more effectively strikes the hearers. The date must have been while the temple was yet standing, before its destruction, AD 70; sometime before the martyrdom of Peter, who mentions this Epistle of Paul (2 Peter 3:15-16); at a time when many of the first hearers of the Lord were dead.

The supposed Alexandrian characteristics of the Epistle are probably because the Hebrews were generally then accustomed to the Alexandrian modes of thought of Philo,  and Paul, without coloring or altering Gospel truth to the Jews, became (in style) as a Jew, that he might win the Jews (1 Corinthians 9:20). This will account for its being recognized as Paul's Epistle in the Alexandrian and Jerusalem churches unanimously, to the Hebrews of whom probably it was addressed. Not one Greek father ascribes the Epistle to anyone except Paul, while in the Western and Latin churches, where it did not reach for some time, and was long doubted because of its anonymous form, and generally less distinctively Pauline style. Their reason for not accepting it as Paul's, or indeed as canonical for the first three centuries was negative with insufficient evidence for it, not positive evidence against it. The positive evidence is generally for its Pauline origin. In the Latin churches, because of their distance from the churches to whom the Hebrew letter was addressed, there was no generally received tradition on the subject. The Epistle was little known at all, therefore, we find it is not mentioned in the Canon of Muratori (the oldest known canon of the New Testament). When at last, in the fourth century, the Latins found that it was received as Pauline and authorized on good grounds in the Greek churches, they universally acknowledged it as such. 

The author wrote this Epistle for the following reasons:

First, to exhort his Hebrew brethren to not abandon their faith in Christ (Hebrews 2:1-4; and second, to encourage them not to go back to the Old Law. To do this, he tried to show the superiority of Christ and the New Covenant (Hebrews 8:1-2, 6), with the keyword found throughout the Epistle being better.

A) Christ is better than the angels - Hebrews 1:4

B) We enjoy the bringing in of a better hope - Hebrews 7:19

C) Jesus has become the surety of a better covenant - Hebrews  7:22 

D) He is also the Mediator of a better covenant, which was established on better promises - Hebrews 8:6

E) The heavenly things benefit from better sacrifices - Hebrews 9:23

The Supremacy of Christ and The Superiority of the New Covenant are shown to be the main themes of this Epistle. Therefore, read it to be wise, study it to receive instruction and understanding, and eat it as you would your daily food to grow in the grace and knowledge of the God Who gave His one and only Son (Jesus Christ) for your redemption from sin. You will reap benefits from this Epistle that you will not receive from any other book in the Bible. Are you ready to begin this most exciting journey? I promise that I have the correct compass settings or GPS and you will not be led astray.

I pray that God almighty will give the reader a fresh revelation of Who He is, Who Jesus is, the sacrifice He has offered for you, and that the light of your soul will be forever turned on to His goodness for those who are obedient to His Word. Just as the Apostle said, My God will give you more than you could ask for or think about (Ephesians 3:20).

Chapter One

F. B. Meyer states, From the very beginning of this Epistle, we find that Christianity is greater than the Mosaic dispensation because it has been given through the Son, whereas the Law came through angels. Note: Acts 7:53 Who have received the law by the disposition of angels and have not kept it. The message of the Gospel is connected speech; that of the Law was broken syllables.

One of the objections by scholars about the author of this Epistle is that he dispenses with greetings and salutations typical of letters at that time. The Epistle to the Hebrews begins like a sermon, with the author declaring the superiority of Jesus and continuing to show the supremacy of Christ in this first chapter. While God spoke in times past to the fathers by the prophets, He now speaks to us through His Son. In chapter 2:1-4, this Epistle progresses like a sermon but ends like a letter. 

Hebrews 1:1, God, who at sundry times and in diver’s manners spake in time past unto the fathers by the prophets,

In times past God did not give a full or complete revelation of His will but gave it in portions (sundry times) in various ways and at various times – by visions, dreams, and various revelations - through the prophets (seers – proclaimers of the portion of the revelation as it was given to them). That was in the past but now as the opposite of that, He has given one entirely perfect revelation to us through His Son – Jesus Christ. Galatians 4:4 tells us that when God’s time had come to bring His plan to fruition and present His Son to the world – ending daily sacrifices – and having one sacrifice – one-time-for-all-time – He sent Jesus to be the propitiation (atonement) for our sins and those of the whole world. God spoke to us through His Son, Jesus (Hebrews 1:1-2) … whom He hath appointed heir of all things, by whom also He made the worlds;

Did you notice that it was after the mention of the Son that His inheritance is mentioned? The Apostle Paul makes it quite clear in Ephesians 3:11 that God appointed Jesus the heir long before He made the worlds (my paraphrase), according to the eternal purpose which he purposed in Christ Jesus our Lord (cp Proverbs 8:22). The Son is the firstborn, born before all things: the heir is a term relating to the creation which followed (Hebrews 1:6, 8), by whom He also made the worlds (cf. John 1:3) - Therefore the Son was before all worlds. His glory reaches from everlasting to everlasting, though God spake by Him to us only in these last days. (WOW!) God has spoken and continues to speak to us through His Son – JESUS – and, for those who accept Him as Redeemer, Sanctifier, Sustainer, Righteousness, and more, God has made us partakers of the Son’s heavenly inheritance.

The Man, Jesus Christ, the Son of God according to His human nature, has been appointed by God as the Heir of all things. It was God’s will that Christ, also according to His humanity, should be Lord over all and that all created things - the entire universe - should be subject to Him and be laid at His feet (cf. Psalm 2:8; 8:6; 1 Corinthians 15:27; Philippians 2:9-11). As the Son of God, also after His incarnation, He is the rightful Heir of the eternal God. That is one proof of the deity of Christ, which is supplemented by the statement that God made the worlds through Him, and created all the parts of the universe as we know it through His almighty power (John 1:3; Colossians 1:16).

3] 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."

Who being – that is Christ was, and is, the pre-existent and essential one collaborating with the Father and the Spirit in the creation of all things by the Word of His power for without Him was not anything made that was made (v. 3; John 1:3).

The brightness of his glory - Απαυγασμα της δοξης (apaugasma tēs doxēs) The resplendent outbeaming (the brilliance, splendor) of the radiant glory of God. Hesychius  interprets απαυγασμα by ᾑλιου φεγγος as the splendor of the sun. The same form of expression is used by an apocryphal writer in Wisdom 7:26, where, speaking of the uncreated wisdom of God, he says, For she is the brightness of the everlasting light, απαυγασμα γαρ εστι φωτος αΐδιου, and the unspotted mirror of the power of God, and the image of his goodness. The word αυγασμα is that which has splendor in itself, while απαυγασμα is the radiance emitted from it but the inherent brightness and the exhibited brilliance are radically and essentially the same.

The express image of his person - Χαρακτηρ της ὑποστασεως αυτου· (charaktēr tēs hypostaseōs autou) – The phrase translates literally as the character or exact expression of His substance. This presupposes that these words expound the former, for example, image expounds brightness, and person or substance, expounds glory. The hypostasis (undivided essence or substance) of God is that which is essential to Him as God, and the character or image is that by which all the likeness of the original becomes manifest. That is what happened when God became incarnate in flesh called Jesus, for all the fullness (essence, substance) of the (triune) Godhead dwelt in Him bodily (Colossians 2:9). I used to work at a place where we used steel dies to make an impression on certain materials that we produced making it clear that our company was the producer of the product. No one could put another imitation mark on that product to make it as though they produced it. In like manner, Christ was/is and always will be the express image (substance, essence) of the triune God. Therefore, when we accept God’s offer of Salvation by faith through Jesus Christ we are stamped with the seal (die) of the Holy Spirit, and our lives are changed so that everyone (including the devil) knows that we are marked by God and belong to Him. WOW! What a thought! We are stamped with the image of Christ by the Holy Spirit unto the day of redemption (Ephesians 4:30).

4] Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they.

The verse before us closely connects with the last clause of the previous verse and should probably read thus, when he had by himself purged our sins, sat down on the right hand of the Majesty on high; having become (genomenos) so much superior (tosoutō kreittōn) to the angels in that He being the Son completed His assignment on earth and by His sacrifice purged the sins of all who trust Him for salvation. As a result of His accomplishment, He has inherited a name so much more excellent than the angels. The glory which became His (Hebrews 1:3-4) is proportionate to and consonant with the more excellent (highly exalted) name which is His by essential right (Hebrews 1:2). The abruptness of verse 4 is to show the superiority of the Son of God (Messiah) of the new dispensation to the agents of the old – both the angels and Moses. Christ's superiority to the angels is first discussed, and the verses following show that we are to understand by this all the dignity and glory contained in the name SON OF GOD (cf. Psalm 2:7).

The writer of the Expositor’s Greek Testament says Hebrews 1:4, which is part of the last phrase of verse three introduces a subject, which continues to be more or less in view throughout chapters 1 and 2. The exaltation of the Mediator to the right hand of Sovereignty is in keeping with His designation as Son, a designation which marked Him as superior to the angels. The Proof is affirmed by the O. T. to this proof, and according as is the writer’s manner, a resulting admonition is attached in Hebrews 2:1-4. The remainder of chapter 2 is occupied with an explanation of the reasonableness of the incarnation and the suffering such incarnation involved. In other words, it explains why Christ, though greater than the angels, had to be made a little lower than them.

Hebrews 1:5-14 shows Christ’s superiority to angels. Let’s briefly look at each verse and try to ascertain the meaning that the author is conveying to his readers.

Dr. Vincent in his Word Studies says, The writer proceeds to establish the superiority of the Son to the angels by O. T. testimony. It’s a mode of argument that does not appeal strongly to us.

Dr. F. F. Bruce  suggests that the quotations found in the Epistle are intended to show the surpassing excellence of Christ's name as outlined in Scripture. However, those quotations present difficulty in that they appear, in great part, to be used in a sense and with an application different from those which they originally had. All that can be said is, that the writer takes these passages as messianic, and applies them; accordingly, and that we must distinguish between the doctrine and the method of argumentation peculiar to the time and people.

Beginning with verse 5 we read, 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?

Unto which of the angels said God at any time,.. – In the O. T. angels were often referred to as sons of God but never was an individual angel called the son of God (cf. Psalm 89:6). Israel – the chosen nation - likewise had been referred to as son but no individual in the nation was called son, (cf. Exodus 4:22; Hosea 11:1).

The first quotation in this Epistle Thou art my Son is taken from Psalm 2:7, which when written was addressed as a congratulatory ode or composition to a king of Judah, declaring his coming triumph over the surrounding nations, and calling on them to render homage to the God of Israel. The king is called the Son of Jahveh (Yahweh – God of the Israelites) - and is said to be begotten on the day on which He is publicly recognized as king. Words of the same Psalm are quoted in Acts 13:33-35 as Paul refers to Christ’s death and resurrection. Again, the same application of those words is confirmed in Romans 1:3-4 where the apostle Paul says, Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh; 4] And declared (manifested, proved) to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead. He was put to death as a malefactor (criminal, thief) but by His resurrection, His innocence was demonstrated in that God put forth His miraculous power and raised that dead body (which had truly died a horrific and violent death) from the grave.

The Messiah had already been declared better than the angels for they are merely spirits sent to serve people who are going to be saved. Verse 14 of this chapter asks the question, Are they not all ministering spirits, sent to minister for them, who shall receive the inheritance of salvation. The Greek translation says that angels are spirits sent forth for service for the sake of those being about to inherit salvation. The Messiah came to die for the salvation of all who would believe in God and accept the free grace that is offered through the redeeming sacrifice of Him - only the eternal God could do that – not the angels or any other created being. Indeed, these ministering spirits may also become ministers of judgment as we see in the Book of Revelation, especially during the Great Tribulation (Revelation 15-16; 17:1-7).

Christ had been made a little lower than the angels (Hebrews 2:9) – but by His exaltation, He was made so much higher than the angels. Since this letter was written to the Hebrews, it was extremely important to observe this because the Jews gloried in their law, as it was delivered by the ministration of angels. How much more may we glory in the Gospel, which was given, not by the ministry of angels, but by the very Son of God! He (the Messiah) hath by inheritance being the Son of God a more excellent name than angels. Angels do not have the pre-eminence that Christ has and therefore cannot inherit all things – rather, they are themselves a portion of the Son's inheritance, whom they worship as their Lord.

Hebrews 1:6] And again, when he bringeth in the first-begotten into the world, he saith, And let all the angels of God worship him.

Much debate has occurred among scholars about this verse of Scripture – some believing it to be a quote from Psalm 2:7, others of a passage in Deuteronomy; still others think it may refer especially to the Second Coming of Christ because of the first phrase saying, And again when he bringeth in the first begotten… by translating the phrase Again, when he shall bring (making it future) in the first begotten… The verse should begin with When again rather than And again. If it is future, it refers to the Second Advent or the Second Coming of Christ to earth to set up His righteous Kingdom.

When again – Having made the statement in the previous paragraph, maybe I should emphasize that from my perspective When again means in another passage of Scripture; when God brought the first-begotten (the Son, Jesus) into the world at His incarnation - Him who is before all creatures (cf. Proverbs 8:23-26); more excellent than all, and Heir or Lord of all, Psalm 2:6, 8). The appellation (designation, name) first-begotten includes that of Son, together with all the rights of primogeniture (inheritance or claim), which the first-begotten Son of God enjoys, in a manner not communicable to any other creature. Thus, at his incarnation, and being made a little lower than the angels (cf. Psalm 8:5; Hebrews 2:9) – yet He was so much higher than the highest angel (cf. Philippians 2:9) that God saith, Let all the angels of God worship him.

The Expositor’s Greek Testament translates Hebrews 1:6 (quite correctly) - ὅταν δὲ πάλιν εἰσαγάγῃ … When He shall again have brought the first-begotten into the world [of men], He (God) says, And let all God’s angels worship Him. Having shown that Son is a designation reserved for the Messiah and not given to any of the angels, the writer now advances a step and affirms a Scripture that shows the relation of angels to the Messiah is one of worship. It is not easy to determine whether πάλιν (again) merely indicates a fresh quotation (so Bleek, Bruce, etc.) as in Hebrews 1:5, or should be construed with εἰσαγάγῃ (He brings - future). Both the position of πάλιν and the tense of εἰσαγάγῃ seem to make for this construction. The phrase bringing in denotes something still in the future. Apparently, it is to the second Advent reference is made (cf. Hebrews 9:28, … and unto them that look for him shall he appear the second time without sin unto salvation").

J. N. Norton  writes in his book concerning Christ being worshipped by Angels:

I. The first thing the text teaches is that Christ is a proper object of Divine worship.

II. The text suggests a second point — that the incarnation of our ever-blessed Lord affords a special call upon all in earth and heaven to ascribe unto Him the honor which is due unto His name.

7] And of the angels he saith, Who maketh his angel’s spirits, and his ministers a flame of fire.

The Greek word Πνεύματα pneumata – can be translated as wind, breath, or spirit depending upon its usage and/or context. Fourteen (14) of twenty-three (23) translations that I checked for this verse have it translated as wind(s) while the rest have translated the word as spirit(s). Interpreters such as Delitzsch render Who maketh His messengers out of winds, saying that the writer’s point appears to be that even as material objects may be the messengers or angels of God, so to be an angel in the higher sense is to be no more than a minister of the Divine will. But the Son is one with the Divine will, and in doing that will does His own.

Another writer  explains it by saying, The meaning appears to be that God, employs His messengers for His varied purposes, and sends them forth in what manner He may please, clothing them with the appearance of the resistless wind or the devouring fire.

This writer, as well as the writer to the Hebrews, accepts the Septuagint (LXX) translation of the Hebrew Bible as it serves his purpose of exhibiting that the characteristic function of angels is service and that their form and appearance depend upon the will of God, which was the current Jewish view. Many of the sayings quoted by Schoettgen and Weber suggest that with some of the Rabbis, the belief in angels was little more than a way of expressing their faith in a spiritual, personal power behind the forces of nature. When they are sent on a mission to earth, they are wind: when they stand before God they are fire. In Judges 13, the essence of the encounter of Manoah with the angel after being asked his name - the angel said to Manoah, "I know not after what image I am made, for God changes us every hour; why, then, dost thou ask after my name?

Who maketh his angels - This implies, that angels are only creatures created by God for His service, whereas the Son is eternal (Hebrews 1:8); and the Creator Himself (Hebrews 1:10).

The word ministers (λειτουργοὺς leitourgous) in this verse doesn’t appear to mean preachers as we in the Western world understand it. Though it is a different word than that used for angels (ἀγγέλους angelous), it means the same as angels, and the sense of the whole is, that the attending entourage of God, when He manifests Himself with great power and glory, is like the winds (spirits) and the lightning (flaming fire). His angels are like them. They are prompt to do His will - rapid, quick, obedient in His service; they are in all respects subordinate to Him, and occupy, as the winds and the flashes of lightning do, the place