Greek Exegesis of Hebrews Chapter 2.

A Greek Exegesis of Hebrews Chapter Two.

2:1-4. Here he emphasizes the importance of hearing and obeying the final revelation. - Grant.  The peril of neglecting the new revelation through the Son. - Westcott.   The writer reasons from the less to the greater.  If the neglect and transgression of the old covenant (inferior as it was, as being only given by the intermediatory ministry of angels) was severely punished, what greater peril awaits the neglect of the new covenant, installed by the Son.

           

2:1.  `Dia touto'.  "For this cause," because of the superiority of the Son over the angels. -                               Westcott.

           

`Set', "must".  The impersonal `set' means "one must, it is necessary."

           

`Perissoteros', "more abundantly."  A comparative form of the adverb, `perissos', "beyond measure, exceedingly, abundantly."  "We must give the more excessive heed." - Dodd. Hering favours the elative sense here, rather than comparative.  Westcott agrees that the adverb expresses an absolute excess.

           

`Prosechein', "to give heed."  Present Infinitive `prosecho'. :-

1. "To turn to, bring to."

2. "To turn one's mind to, attend to, to give heed.

3.  "To attach or devote oneself to."

           

In view of the pre-eminent authority of the Son we are bound to continually pay closer attention to what we have heard.

           

`Tois akoustheisin', "the things heard."  Passive Aorist Participle (Dat.Pl) of `akouo'.  The Aorist gives the sense "to take things that were heard."

           

`Me' pote', "lest haply."

           

`Pararuomen', "drift away from," lit. "to be carried past, " and so lose.  Here we have a passive, 2nd Aorist Subjunctive of `parareo', "to flow by, drift away, slip by."  In Classical Greek, `pararreo', "I flow beside or past."  Hence "to slip aside."  It was used of an arrow slipping from the quiver; of snow slipping off; and in medical writers of food slipping aside into the windpipe. - Dodd.  Here it implies being carried away on the tide of temptation. - Nairne.  The idea is not that of simple forgetfulness, but of being swept along past the sure anchorage which is within reach. - Westcott.

           

2:2.  Note the attributive clause, `di' aggelon laletheis', "spoken by angels."  That the Mosaic legislation had been given by angels, is affirmed by other writers, see Gal.3:19; Acts 7:38,53. - Hering.

           

Every infringement of the Sinaitic legislation was severely punished - a legislation enacted by means of angels - how much more serious will the consequences of disregarding such a great salvation.

           

`Bebaios'.  This refers to the solemn ratification of the law by the nation of Israel.  See Exodus 24. - Rendall.

           

The function of angels in the revelation of the Law at Sinai is assumed, but without any disparaging tone, such as is heard in Paul's reference. - Moffatt.

           

`Parabasis', "transgression."  It signified "a going aside, a deviation."  In later writers, "an overstepping;" metaphor, "transgression."  Here a transgression of a positive command. - Hering.

           

`Parakoe', is neglect to obey.  It is a "hearing amiss," later, "as following inattention, disobedience."   Westcott takes `parabasis' as describing the actual transgression, a positive offence, and `parakoe' describes the disobedience which fails to fulfil an injunction, and so includes negative offences.

           

Misthapodosian', "retribution."

           

`Misthadosian', "payment of wages, recompense,

`meton'; of reward, of punishment, as in 2:2.      The law proved no dead letter in the history of God's people; it enforced pains and penalties for disobedience. - Moffatt.

           

2:3.  `Emeis'.  The `we' is most emphatic.  "We, who are sons, not servants." - Farrar.  Angels are mere servants, but we, who are sons, "how shall we escape?"

           

`Ekpheuxometha'.  Future Middle of `ekpheugo', "to flee away, escape.  "How shall we succeed in escaping?" - Farrar.

           

`Telikautes', "so great."  The Fem.Gen. of the adjective `telikoutos'.

           

`Amelesantes,' "having neglected."  The aorist participle of `ameleo', "to be careless, not to care; to be careless of, neglect."  The salvation is "so great," since its mediator is the Son.

           

`Archen labousa laleisthai', "having received, a beginning to be spoken," or "which was first proclaimed." - Marcus Dodds.  The R.S.V - "This salvation was not merely announced by the Lord's own lips." 

           

`Ebebaiothe', "It was attested."  Passive Aorist.

           

 `Bebaioo', "to confirm, establish, secure."  Passive as a legal term, "to guarantee," (the validity of a purchase), "establish," or "confirm" a title.

           

Westcott observes that the "salvation" and not merely the message of it was confirmed: the "salvation" was shown to be real in the experience of those who received it.  This salvation was first proclaimed by the Lord Himself, and His proclamation of salvation was guaranteed and transmitted by witnesses, who had heard Him, besides all this, God Himself authenticated it by signs, and wonders and various miracles.  Such signs and miracles and endowments of the Holy Spirit were characteristics of the new-born Church.

           

2:4.  `Sunepimarturountos', "bearing - joint - witness."  Present Participle of `sunepimartureo', "to join in attesting, bear witness together with."  This witness is present and not past. - Westcott.  Moffatt defines `sunepimarturoo' as "assent, corroborate."

           

`Merismois', "distribution, bestowals."  `Merismos', "a dividing, division."  R.S.V and N.E.B, - "gifts."  M.Dodds - distributions of the Holy Spirit."  The Genetive is objective, "the distributions consisting of the Holy Spirit."  No one thought himself possessed of the fulness of the Spirit, only a `meros."

           

`Thelesin', "according to His will."  God gives to each his particular gift.  The sovereignty of God determines the rights and duties of every individual.  We do not determine another man's ministry, that is, to usurp the Divine will.  The concept of the Christian Community is that each has his gift from God, who gives freely and without respect to the whims of men.

           

2:5-13.  This section adds a new note to the topic of the superiority of the Son in regards to angels, it is that of His humiliation below angels during the sojourn of His life here. As the destined Sovereign of Creation He takes His place as man, below angels for a brief time.  It is not to angels that all things are destined to be subjected, but to man.

           

The author of Hebrews underlines the Son's submission to the laws of human existence.  The writer describes this submission in terms of humiliation below angels.  The world to come shall not be ruled by angels, but they are regarded as guardians of the cosmic and biological order.  Christ became Man.  He entered the sphere of human existence with its lot of suffering.  In becoming Man, He became inferior to angels for a brief time, but as the heir of all this, He shall be forever their superior in the world to come.  Grant observes that His temporary subjection to this lower order of existence was for a purpose of:

           

a.  "Tasting death for everyone" 2:9, after which He was crowned with glory and honour.

           

b.  Becoming himself perfect through the suffering 2:10.

           

c.  The whole meaning of his humanity, his incarnation, his humiliation and death, is that in this way only could he become a merciful and faithful High Priest, expiate his people's sins, and help the tempted. - Grant.

           

2:5.  `Upetaxen', "He has subjected." Aorist of `upotasso', "to subject, put in subjection."  The world to come is subjected to man, i.e. to `the Man' Christ the Son of God.  Therefore it cannot be in subjection to angels.

           

2:6.  `Diemarturato', "attested, affirmed."  Aorist.  "Solemn assurance." - N.E.B.  `Pou tis', "somewhere."  `Pou', is here an indefinite adverb of place, "somewhere."

           

`Mimneske', "that art mindful."  Subjunctive of `mimnesko', "to remind."

           

`Episkepte', "thou carest."  Subjunctive.

            `

Episkeptomai',

(a) To inspect, examine.

(b) To visit, to visit with help.

(c) To visit with punishment.

           

The quotation is from Psa.8:4-6 (5-7), but the identity of the Psalm is not important to the author of Hebrews.  Note the `tis legon', "Someone speaking."  Whatever the passage or wherever the human speaker, the author is sure that the Holy Spirit bears witness through the words.  The words form a parallelism after the manner of Hebrew poetry and this would suggest that `man' and `Son of Man' are synonymous.  The Psalmist speaks of man in general, but in 2:7 the thought of the author of Hebrews moves from man in general to `The Man'.  The words have not been fulfilled in respect to man in general.

           

2:7.  `Elattosas', "thou didst make lower."  The Aorist of `elattoo', "to make less." 

           

`Brachu', neuter form of the adjective `brachus', "short."  `Brachu ti', "a short time." 

           

`Par', "than."  `Para' with Accusative, can sometimes mean, "in comparison with."  The writer of the Hebrews seems to take it as "temporarily," rather than "slighly."  See Moffatt, Hering.

           

2:8.  `En to gar upo taxai', "for in the subjecting."   Note the Indefinite Aorist.

           

`Anupotakton', "that is not subject," N.E.B.  `Anupotaktos', "not subject to rule."

           

Hering holds that the writer of this Epistle thinks of "the Man" - Man with a capital M - it is Christ, and is used in a theological sense.  The term "Son of Man" is used in the Gospels with a clear theological significance.  Paul also writes of the "Second man from heaven." 1.Cor.15:47.  

           

Hering appears to regard the Lord as already Man in His pre-existence. 

Hering takes `brachu' in 2:7 as signifying "for a little time."  See also R.S.V; N.E.B.

           

If angels were the rulers of the future age, then we could no longer believe in the Supremacy of the Son.  Man is crowned with glory and honour, this is his elevation to heaven, the ruler of the age to come.  Human nature is not "crowned with glory and honour." At present it is enslaved to death and Satan. - Moffatt.

           

`Outo', "not yet."  Negative adverb of time.  The promise to man has not yet been realised.  It assured to him a dominion absolutely and universal; and as yet he has no such dominion.  But the words of the Psalm have received a new fulfilment.  The Son of God has assumed the nature in which man was created.  In that nature - bearing its last sorrows - He has been crowned with glory.  The fruit if His work is universal. In "the Son of Man (Jesus)," then there is the assurance that man's sovereignty shall be gained. - Westcott.

           

The chapter indicates the significance and necessity that the Son of God become Man.

           

2:9.  The universal efficacy of His death resulting from the double fact of His humiliation and glorification. - Farrar.  The ideas of suffering and glory are linked.  First the Cross and then the Crown.  This is true also of discipleship.  The discipleship must take up the case of Jesus, the Celestial Man, the humiliation is undeserved and voluntary.

           

`Ton de ', "and him too." 

           

`Estephanomenon' and `elattomenon', are under the same article.  The picture is of one who stands ever before our view, as both humiliated and glorified.  `Elattomenon' "was made a little lower."  Perfect Passive Participle.   The word `estephanomenon', "Crowned."

           

The elevation of the `Man', Jesus, to heaven, is expressed as a Coronation, see Psa.24, and 110.  The Crown is the symbol of His Royal Power and Supernatural Dignity.  Jesus has been crowned with glory and honour.  These two terms are nearly synonymous here.  The first term "glory" declaring His supernatural and heavenly dignity, whilst "honour" expresses His authority above and over others.  But His crowning, his coronation, his elevation to glory, presupposes the Passion.

           

`Blepomen', "we see."  Present tense.  Rendall suggests that `blepomen' is substituted for the preceding `oromen', because Jesus is not visible, as man is visible, to the outward eye, but only to the eye of faith: for `blepein' describes a conscious effort to direct the eye to its object.  Westcott distinquishes the two words thus, `blepein' apparently expresses the particular exercise of the faculty of sight, Jn.1:29; while `oran' describes a continuous exercise of it.

           

`Iesoun'.  The name comes in emphatically as marking Him who, being truly Man, fulfilled the conception of the Psalmist of "one made a little lower than angels." - Westcott.

           

`Dia', "because of." R.S.V.  Moffatt would construe `dia to pathema tou thanatou', with what follows, `doxe kai time estephanomenon', it gives the reason for the exaltation.  His suffering death was the ground of His exaltation.  The R.S.V. and N.E.B. support Moffatt's and Westcott's interpretation.  Hering also takes `dia' as "on account of."

           

The A.V. translates `dia' by "for."  This is supported by Nairne, who insists that the preposition has its "forward" sense, "crowned for purpose of."  Nairne refuses the meaning "in recompense for" death.  Rendall's note is interesting, he translates `dia', "for the sake of," and regards the sense as prospective.  Kendall's view has unusual features and deserves study.  Rendall notes that `suffering' is the keynote of the whole paragraph which extends from here to the end of the chapter.

           

These `sufferings ' are in harmony with the Father's scheme of redemption for man and they are essential qualifications for Christ's priesthood.

           

`Opos', "in order that, so that." Aorist Subjunctive.

           

`Geusetai', Might taste," Mid. "to taste."  The R.S.V. reads, "so that by the grace of God he might taste death for everyone." 

           

The second part of 2:9 has difficulties.  `Opos' with subjunctive has a final sense expressing purpose.  Hering asks, “How can we regard as the goal of the Coronation, the preceding statements?”  All sorts of corrections have been proposed.  Hering would attach the clause introduced by `opos' to `dia to pathema tou thanatou'.  This is the translation of the N.E.B. here.

           

Is `pantos' masculine or neuter?  From the point of view of Biblical theology, both views could be defended.  Spicq, and Hering favour the masculine, since the author's thoughts in their movement seem occupied with humanity.   Hering favours the reading `choris' to `chariti'.  "Separated from God, He tasted death for everyman."

           

2:10.  `Epeten gar auto', "For it was fitting that he." R.S.V.  Does this refer to Christ or God?  Hering believes it refers to God.  The N.E.B. clearly makes it refer to God.  Moffatt, Grant and Westcott.  But Nairne takes the reference to be to Christ.  But it seems to mean God, compare Rom.11:36.

           

`Di on', "Because of whom," "for whom."  `Di ou', "Through whom." `Ta panta', "The all things."

           

`Agagonta', "bringing," Aorist Participle of `ago' "I lead, bring."  Who is bringing the many sons to glory?  Is the reference to God or Christ?  Hering thinks that it is God who leads to salvation.  Christians are here seen as sons.  But why the aorist participle?  Hering suggests it is an inchoative aorist.  The act of leading had already commenced before Christ's `teleiosis', but it continues.  God leads the many sons to glory and Christ is the Leader.  `

Archegon', - Leader.

            `

Archegos', "beginning, originating."  God is the Originator of Salvation.  It is His plan and His undertaking.    But this adjective is used as a substantive:

           

a / founder, author.   

b / prince, leader.

Here it means `leader, pioneer'.  It is used as a military term.  He is the one who plans, carries out and completes their salvation.  There is surely an allusion to the captaincy of Joshua.  Christ is our captain, leader, example.  Our Leader has come to fulfil God's plans and designs.

           

`Teleiosai', "to perfect."  Aorist Infinitive.  The word is used "to consecrate as a priest."  It is used in Exodus, Leviticus and Deuteronomy.  It deals with the priestly consecration.  In fact, it is their only word for consecrating the priest.  It was through suffering He was consecrated to the priesthood.  As such He is the sanctifying Priest.

           

Peake criticizes Rendall and argues that it is not easy anywhere to assign it the sense "to consecrate."  Peake says there is no exclusive reference here to the High Priesthood of Christ. The idea is perfection in leadership.  The idea is very comprehensive and embraces the process and the goal.  Whatever contributed to His perfecting as Leader in Salvation is included in it.  The process involves all that varied human experience which qualified Him to be the Captain of His fellows.

           

Moffatt writes that the aorist participle is used adverbially, as often, to denote, "an action" evidently in a general way coincident in time with the action of the verb, yet not identical with it.  The aorist participle rather than the present is used, for the action is thought of, not as in progress, but as a simple event or fact.

           

2:11-13.  To die for everyone meant that Jesus had to enter human life and identify himself with men; suffering is the badge and lot of the race, and a saviour must be a sufferer, if He is to carry out God's saving purpose.  God's purpose of grace made it befitting, and indeed, inevitable that Jesus should suffer and die in fulfilling His function as a Saviour, and in this He made common cause with those whom He was to rescue.  Here we might say, that the idea is that it would not have done for God to save men by a method which stopped short of suffering and actual death. - Moffatt.  Moffatt takes the meaning of "to perfect," of the Leader as to make Him adequate, completely effective. 

           

Verse 11-13 underline the relationship between Christ the Sanctifier, and the Christians, those sanctified.  According to the Jewish conception, the priest ought to be of the same race as those to whom he ministers.  The humanity of Christ is important.  The angels could not be important.  They could not be valid priests among men.

           

2:11. `O te gar agiazon', "For both he that sanctifieth."  The discipline through which Christ reached perfection, is that through which He brings His people. - Westcott.

           

The Hebrew believers were becoming discouraged through their trials and sufferings.  They needed to learn that Christ was one with them in all such trials.  It was the path of consecration, and the path through which He consecrates His people.

           

`Agiazon' and `agiazomenoi', are participles used as substantives, devoid of all reference to time. - Moffatt.

           

`Oi agiazomenoi', "they that are sanctified."   Note the tense - present continuous.  Christ and those He leads are brothers.  To sanctify means to set apart as belonging to God, and is in contradistinction to `koinos', "belonging to everyone." Sanctification is that which enables men to approach God. - Dodds.  Here a priestly ministry more fully developed in 2:17.

           

`Ex enos pantes', "are all one." R.V.  "Have all one origin." R.S.V.  "Are all one stock." N.E.B.  "Have all one parentage." Schofield.  The Sanctifier and those being sanctified form one whole.     But to whom does the `ex enos' refer?  Is it neuter or masculine?  Hering prefers the masculine, but he does not follow Chrysostom in explaining it of God.  He rather prefers the view of Bengal, who wrote, "All men are one, Adam."  But Bengal understands this `one Adam' as Abraham, since the Epistle is written to descendants of Abraham.  Hering regards the statement as a strong repudiation of Docetism.  Hering is confident the `ez enos' is Adam.  (This view would be consistent with the strong emphasis upon the humanity of Christ that follows).

           

Hering rejects the reference to God, for all things owe their existence to Christ, and it would explain the participle relationship between Christ and men.  Grant explains it as sharers of one human origin.  They have a common parentage.

           

`Di en aitian', "for which cause."  "That is why." R.S.V.

           

`Ouk epaischunetai', "he is not ashamed."

           

2:12. To corroborate his teaching, our author quotes Psa.22:22.  (It is the Spirit of the Messiah that speaks in the Old Testament).  A Psalm that Jesus himself seems to make reference to, see Jn.17:6.  The Psalmist desires to proclaim the Name of the Lord to his brothers, his co-religionists, the pious in Israel.  But the author of Hebrews in a wider sweep embraces all devout men. Mk.3:34; Matt.25:40.  They who do the will of God are the brethren of Christ, and those whom He leads in praise are His brethren.  The words of the Psalm have a special fitness, for they speak of praise after deliverance from sufferings.

           

2:13.  The two following quotations are drawn from Isa.8:17 and 2.Sam.22:3.  The first expresses the faith of the Man Jesus, His faith in God, and the next quotation shows that it is a faith that He shares with His brothers. Jesus declares His continuous confidence in God.  He is the Author and Finisher of faith.  It is with unshaken resolve that He continues to trust God.

           

`Ego esomai', "I shall."  `Pepoithos', "put my trust."  Perfect Participle of `peitho'.  The second Perfect and Pluperfect have a Present meaning, "depend on, trust in, put one's confidence in," and "to be convinced, be sure, certain."

           

`Ta paidia', "the children," i.e. children of God.  If the passage stood alone, we would take it to mean "children of Christ."  The form of the words would suggest "little children," and emphasizes their feebleness. - Hering.  The feebleness of our faith is recognized, and He does not make too great a demand.  The Leader of the great congregation of faith recognizes the feebleness of the believing individuals.  He is foremost in faith, the Firstborn among the believing congregation.

           

2:14.  `Epei', "since."  `Kekoinoneken', "are sharers." Note the Perfect tense - "have shared and do share."  Perfect of `koinoneo', "share, have a share."  The children are partakers of blood and flesh.  They are a Consanguinity.

           

Peake is worthy of quoting, - "The author proceeds to show why the Son must assume flesh and blood.  It was because the "children" shared in them.  To be capable of death He must assume their nature.  He meets death on its own ground.  He comes to their help because He is already their brother; He does not become their brother by partaking of the flesh and blood.

           

`Ta paidia', "the children," i.e. the children of God and already brothers of the Son, with the claim of kinship upon Him. 

           

Salvation includes not only the forgiveness of sins, but also deliverance from the power of the Devil, expressly named as he who has the power of death.

           

`Paraplesios', "similar, likewise."  This adverb does not show clearly just how far the similarity goes.  But it is used in situations where no differentiation is intended, in the sense "in just the same way." - Bauer.

           

`Meteschen', "partook," Aorist of `metecho', "to share, have a share, participate.  

`Meteschen ton auton', = "he shared the same things," i.e. flesh and blood.

           

`Ina dia tou thanatou', "that through death."  As the essence of salvation is life, its negative aspect naturally involves emancipation from death. - Moffatt.

           

`Katargese', "he might bring to nought." R.V.  "He might break the power." N.E.B.  Aorist Subjunctive of `katargeo', "to make ineffective, powerless, idle," and "abolish, wipe out, set aside.

           

`Echonta', "who has."  Present Participle.  The Devil wields the power of death.  He has death at his command.  The Lord shared human nature that He might die and through death annul him who has the power of death.

           

2:15.  `Apallaxe toutous', "he might deliver them."  Aorist Subjunctive of `apallasso', "free, release." 

           

`Osoi', "as many."  `Dia pantos tou zen', "were all their lifetime."  `Tou zen' is a substantival infinitive.  The verbal phrase expresses the activity of life, and not only the abstract idea of life. - Westcott.

           

`Enochoi', "subject to."  `Enochos' with genetive = "subject to."  As a legal term, "liable, answerable, guilty.

           

2:16.  `Depou', "of course, surely, verily." 

           

`Epilambanetai', "doth he give help." R.V.  "That he is concerned." R.S.V.  "That he takes to himself." N.E.B.  "Take hold of." Darby. 

           

`Epilambanomai', (in N.T. only in Middle):

1.  "Take hold of, grasp, catch."

2.  "To catch." Fig., "take hold of (in order to make one's own),

               

"to be concerned with, to take an interest in, help."

           

The Son was not concerned with angels, seeking to help and save them, but his concern was to help and rescue man.  Moffatt thinks `epilambanomai' means "succour," not to "seize, grip."  He thinks its meaning corresponds to `Boethesai' in 2:18.  The reference to "the seed of Abraham" suggests that 2:11 refers to Abraham rather than Adam.  But Abraham is the prototype of all true believers of every race.

           

Westcott takes the verb to mean, laying hold of with a view to helping.  He therefore understands it of the purpose of the incarnation, and not the fact of incarnation.  But Westcott notes that the Greek Fathers and Versions give the meaning "to take hold of" in the sense of appropriating, i.e. He did not appropriate their nature.  However, the sense of "taketh hold of to help," is most in accordance with the usage of the word, - "he did not take hold of to help."  The Present Tense brings out the continuous efficacy of the help.  The verb does not express the nature or fact of the incarnation, but its intention.

           

`Spermatos 'Abraam'.  Christ took hold of `a seed of Abraham', that is, a true seed, those who are children of faith. - Westcott.  If Westcott is right on this point, it will put the passage in a different light.  Wickham does not appear to follow Westcott here, but observes that the Incarnation, is of a piece with the past history of their favoured race, one more intervention in its behalf.  But possibly both ideas are correct.  Moultain writes "For as to the `means', it was by becoming a child of Abraham that the Saviour "took hold of," our race to raise it up; and as to the `purpose', Paul teaches us that the seed of Abraham includes all who inherit Abraham's faith.  (In laying hold of the seed of Abraham to help them, the Lord brought into reality a new understanding of the seed of Abraham, which includes all who inherit Abraham's faith).

           

2:17.  `Othen', "therefore." R.S.V.  This adverb signifies "from where, whence, from which":

           

1. Of Place;    2. "From which fact,"   "for which reason," "therefore hence."

`Opheilen', "it behoveth (him).  Imperfect of `opheilo', "owe, be indebted."

`Ilaskesthai', "to make expiation."  The present infinitive `ilaskesthai' must be noticed.  The one, eternal act of Christ is here regarded in its continuous present application to men. - Dodds.

`Ilaskesthai tas amartias', an expression for pardon or expiation.  This removal of sins as an obstacle to fellowship with God comes under the function of `o agiazon'. - Moffatt.

           

2:18.  `Peponthen', "he has suffered."  Perfect of `pascho', "I suffer."  The tense fixes attention upon the permanent effect and not on the historic fact. - Westcott.

           

`Peirastheis', "having been tempted.  Passive Participle Aorist.  `Peirazomenois', "being tempted."  Present Passive Participle.

           

`Dunatai', "he is able." 

           

The Temptations, especially in view being temptations to avoid the suffering that led to the Cross.  This is the situation of the readers.  They are in danger of slipping into apostasy, of giving up their faith on account of the hardships involved. - Moffatt.

           

`Boethesai', "to help."  Aorist Infinitive.  The Aorist expresses the single, momentary, act of coming to help. - Westcott.

Hebrews Chapter 12.

Hebrews Chapter 12.

"Looking off." `Aphorao', means:-

           

1.  To look away from all else, fix one's gaze upon."  We must look away from ourselves.  We can become engrossed in ourselves.  This may discourage us, or it may tempt us to think that we have made real progress and relax our effort.  Don't let us waste our time, merely impressing ourselves or others with our attainments.

           

We are told whom we are to look away to, it is to Jesus.  It is not to the galleries of the heroes of faith that we fix our gaze.  Not to Moses - not to Elijah - but as we see the three disciples on the holy mount, by their experience, was to see no man save Jesus only.  They had no eyes for anyone or anything save Jesus.  It seems appropriate that the name of Jesus should be used, for the One who is now exalted before our gaze, is One who realised in fullness and completion the life of faith.

           

Our gaze must be fixed on "the Author and Finisher of our faith."  This is not merely a backward look, it is an upward and onward look, but it is to look at Jesus, who in His earthly life was the perfect exemplar of faith.  The saints of the past were witnesses to faith, but Jesus is the Author and Finisher of our faith.  The N.E.B. translates, "on whom faith depends from start to finish."

           

For the Author, some prefer `Pioneer', for His is One who trod the path of faith before us and trod it - completed it - to the end of the course.  He is the supreme pioneer of personal faith and trust in God.  He stands out, distinct from all others.  As the Founder, Pioneer, He is also the Leader.   It is possible, that the name Jesus, is intended to take us back to Joshua, and that we are to think of Jesus as the Leader, the Captain, the Standard Bearer, who leads His people to victory.

           

The second title belonging to Him is that He is the Finisher' of faith.  He not only speaks the first word, but also the last.  The Finisher or Perfecter of faith is not here referring to Jesus as the Fulfiller of the Divine promises as to the Christian faith or religion, though that may not be entirely excluded.  But, in Him, personal faith had its complete realisation, for He was the perfect embodiment of faith and, as such, He is the Consecrator, Perfecter, of the faith of those who believe.  It must include this idea: He perfects us in our religion.  We look away to One, who never failed in the course of faith, and we look to One who helps us as we run the race.  We need not fear, nor become discouraged, for He now stands in full view to the eye of faith, the One who is the Perfecter of faith.  "Who for the joy," etc.

           

The writer seems to suggest that the Cross was the supreme example and illustration of faith.  We are told what was the "joy set before Him."  It may refer to His exultation as the Mediator.  Now as the Mediator and High Priest, He occupies the supreme place of power and authority.  As occupying such a place, He can say, "Behold I and the children that God did give to me." (2:13).

           

He endured the Cross.   Endurance demands purpose, obedience, dedication to suffering.  Thousands suffered crucifixion but, concerning Jesus, it is written: He endured the Cross.  All that this meant to Him, we may not grasp; it was surely deeper than the shame which He despised.

           

He endured the Cross - He did not falter nor fail - He saw it all the way through, despising the stinging indignity.  Crucifixion was a terrible death, reserved for slaves and criminals - what resolution on His part - the shame that would have kept other men back - He despised. 

           

"Did sit down."  Perfect tense, ` kekathiken'.  The tense implies He sits there.  The right hand is the position of favour, honour and privilege.  The Throne of God is the final throne in the universe.  Compare the shame of crucifixion with the honour that now belongs to Him.  This was the goal that was His.

            12:3.  "Consider."  Compare your sufferings by the side of His.  Jesus suffered worse than anything you have to bear.  We must `nerve' ourselves then to endure, lest we grow weary and faint.  We must look at the One - consider Him - who had been through it all, and is set down at the right hand of the Throne of God.

            Christians ought then to consider and meditate on the Person and Destiny of Jesus, for His example shall preserve us from discouragement.

Hebrews Chapter 11.

Hebrews Chapter 11.

           

The Theme and Aim:    The theme and aim of the chapter is suggested by the words of 10:38-39.   The chapter is intended as an Exhortation to stand firm in faith.  The readers were in danger of drawing back and of withdrawing instead of progressing in faith.  They were in danger of letting go of faith as their life-principle.  Their assurance and conviction concerning spiritual realities were becoming stale, weary, lacking in zest.

The faith of Christ - the Christian faith - was the true Biblical faith, faith in God and His Word.  In this the Hebrew Christians were assured. 

           

The True Activity of Faith:   Faith is - the word `is' is emphatic, not as being strictly a definition of faith, but insisting upon reality and its characteristic activity.  The emphasis is on what faith does, rather than a definition of what it is essentially.  It describes its effects rather than its essence.

           

"Faith is the assurance of things hoped for, the conviction of things not seen."  Faith is a personal relation to God that is marked or characterised by certainty.  This certainty is to be distinguished from mere dogmatism on matters of opinion about distinctions of doctrine.  Its exercise and activity concerns the reality of the Christian Salvation and Hope. This certainty is not derived from our outward observation - the use of the natural senses - except as the means of communicating the Word of God to us. 

           

Faith depends on Divine Revelation - it is rather our response - our Reflex to God's Word.  Revelation has always demanded faith as our response - our acceptance of the Divine Revelation.  It provokes and calls forth faith.

Notes on the Greek:
    

11:1  `Upostasis'.  Bauer defines this word:-

         

1.  Substantial nature, essence, actual being, reality (often in contrast to what merely seems to be).

2.  Confidence, conviction, assurance, steadfastness.

In 11:1 with objective genitive, "faith is confident assurance of the things we hope for."  Abbott-  Smith defines - (from `uphistemi' "to set under, stand under, support).:-

1.  A support, base, foundation (in various senses);

2.  Substance (opposite to `phantasia, emphasis');

3.  Steadfastness, firmness,(hence) assurance confidence.

           

Abbott-Smith thinks `title deeds' may be the meaning of the word.

           

11:1.  This was suggested by M-M.  But Moffatt says that this might suggest the metaphor, the metaphor means `confident assurance'.  The R.S.V has "assurance."  The N.E.B. has "give substance, assurance."  Barclay has "faith means that we are certain of the things we hope for."  Moffatt's Note seems opposite to the meaning of the N.E.B.  It cannot be too emphatically pointed out that the writer did not mean that faith gave substance or reality to unseen hopes, though this is the interpretation of the Greek Fathers.

           

`Elegchos', Bauer defines as, Proof, proving (hence perhaps), inner conviction. `Pragmaton elegchos ou blepomenon', "a proving of (or conviction about) unseen things, conviction (of a sinner), reproof, correction, censure."   In the R.S.V. - `conviction'.  N.E.B. "makes us certain of realities we do not see."

           

`Pragmaton', Genative Plural of `pragma', "that which has been done, a deed, act."  Secondly, "that which is being done, (hence) a thing, matter, affair, a lawsuit." 

           

Hering has "realities."  

     

The Elders.  11:2.  The good testimony that has been Divinely given to the Elders is due to their faith.  The chapter is a demonstration of this fact.  It was an important Apologetic to the Jewish mind to be instructed in the Continuity of faith.  The Christian Religion was no novelty, but rather the Consummation of the faith of believing men of all ages. Far from faith being a novelty in Religion, it has always been fundamental to it and the great characteristic of the people of God at all times.  The spiritual history of men has been the history of the achievements and victories of faith.

           

God has borne witness - a favourable witness - to the elders because of their faith.  The Roll-call of the people of God is the Roll-call of Faith.

           

A Fundamental Presupposition of Religion.   Even the elementary and universal tenets of religion is a matter of faith, such as our belief in God as the Creator of all.

           

1:3. `Nooumen'  `Noeo' (from nous) "to perceive," (with the mind), "understand." 

            `

Katertisthai', Infinitive.  `Phainomenon' (compare `phenomenon).

           

11:4.  Abel.   "It was faith that enabled Abel to offer a more excellent sacrifice than Cain."  In what way did he offer a more excellent sacrifice?  The meaning is, probably, that faith gave Abel greater spiritual insight as to the kind of sacrifice that would please God.  There must have been some Revelation of truth that Abel's faith responded to and accepted. 

           

This Epistle says much about blood.    Its significance and importance - that without the shedding of blood there is no remission of sins.  Did Abel possess the insight of faith to bring a blood offering?   God bore witness to the excellence of his sacrifice - and though dead he still speaks a message to us, through the sacrifice he offered.

           

11:5.  Enoch.  The writer to the Hebrews is following the Septuagint when he says that Enoch pleased God.  The Hebrew tells us that he walked with God, but the two ideas are closely associated.  The man who walks with God pleases Him.  The two statements help us to understand the fullness of his fellowship with God.  Enoch was transferred from this world to God.  `Metatithemi'.  God took him for God desired a closer fellowship with Him.  Fellowship with God is realised in its fullness beyond this world.  Enoch exemplifies that man's true destiny is fellowship with God.  Enoch's transportation to fuller fellowship in heaven was a testimony to his having pleased God.  Faith being the principle of his life - the strength of his walk - the secret of his pleasing God.

           

Faith is Indispensable. 11:6.  If pleasing God is the aim of every religious exercise, such as worship, prayer, then faith is the one thing we cannot do without.  It is on the principle of faith that we please God.  It is central to all our yearnings Godward.  This faith necessarily involves two vital things:-

           

1.  Believe that God is - not only that He exists, but that He is the living God, great in power, holiness, love and truth.

           

2.  Believe in His intervention of human affairs.  He is sovereign and cannot be turned aside by men.  Unless we believe God cares, we must have little incentive to come to Him.

           

11:7.  Noah. 

a.  He believed God's word.  He did not disregard the warning.    

b.  He did something about it.  He prepared an ark for the salvation of his house.

c.  Through faith (the faith - that faith which did something), he condemned the world.  It may mean, that his faith, or active faith, was a testimony to the world of judgment to come.

d.  He became an heir of righteousness through faith.

           

11:8-17.  Abraham.   Abraham is distinguished as the man of faith:

           

The Obedience of faith.  Obedience was another great feature of Abraham, Faith always involves obedience.  Faith was the strength of his obedience when he heard the call of God.

           

The Venture of faith.   Faith is a venture - but it is a venture for and with God.  The path of faith is not one in which every step is clear from the beginning.  If that were so, it would no longer be faith but sight.  Abraham went forth not knowing whither he went.  He knew not what trials, what disappointments and dangers were in the way.  It was an adventure, full of risk and from the standpoint of reason the prospects were not good.

           

The Endurance of faith.   They became strangers, aliens and pilgrims in a strange land.  In ancient times life was always difficult in a foreign land.  The sojourn in a foreign land was a long one - continuing even in his grandson and death.  It was not that there was no opportunity to go back.  They could have done so, but never had any urge to return, for they were sure they were in the purpose of God.  They were sustained by a growing sense of the purpose of God, for His promise and purpose were not bounded by the land of Canaan.  God's promise had a larger meaning, its true significance would be realised beyond death.

           

Abraham, the dweller in tents, looked for a City - not an earthly one, but a City whose builder and maker is God.  A City worthy of Himself and could not be overthrown by men.  A City speaks of a settled state, and suggests strength, security, order, fellowship, wealth and culture.

           

He sojourned in the land that had been promised to him, but as a stranger there and not a possessor.  Clearly, he was never to become a possessor and would die an alien in the land of promise, but he never lost faith, for the promise of God had come to have a wider scope and deeper significance to him.  He looked for a City, he continued to manifest faith in God - his very willingness to remain a stranger, not returning to the land from whence he came, manifested his faith in the promise of God.  Thus his was a faith that anticipated the Christian interpretation of the promise, the promise that finds its fulfilment in Christ, our Great High Priest in heaven.  It was not to be expected that the full realisation of the promises would be on earth, but beyond death. How the principle is clearly illustrated that the fulfilment of God's purposes was beyond death and in spite of death.

           

The Crisis of faith.   This was the greatest test to his faith:-

a.  To sacrifice Isaac was to part with all that his faith had waited for.

b.  It was to obey God although the command was quite incomprehensible.

c.  In faith Abraham arose to some great fulfilment of the promise in resurrection.

           

The Chief Features of Faith are clear:-

1.  Looks beyond Death.  Faith believes God shall fulfil His promise in spite of death.  This is illustrated:-

a.  Abraham was as good as dead when Isaac was born.

b.  He reckoned on God who was able to raise Isaac up from the dead.

c.  Isaac blessed Esau and Jacob in things concerning the future.

d.  Jacob, when he was dying, blessed each of the sons of  Joseph.

e.  Joseph gave instructions to the children of Israel, what they should do with his bones when they left Egypt.

f.  The parents of Moses were determined to rear their child in spite of the king's edict.

           

2.  Worship is an expression of the confidence of faith.  Jacob dying, with little physical strength left, blessed each of the sons of Joseph, worshipped leaning on the head of his staff.

           

3.  Faith promotes the blessing of others:-

a.  It concerns itself with the blessing of others.

b.  It rises in power to bless others.

           

4.  Faith is a testing.   God honours faith and puts it to the test.  The testing of faith demands obedience and sacrifice.

           

11:23.   Moses.  No other man was so highly esteemed in Jewish opinion as was Moses.  The writer to the Hebrews beheld in Moses an illustrious instance of faith:

           

1.  The faith of Moses' parents.  They were but common people and ranked as slaves in Egypt, but the Divine Record makes them notable because of their faith.  Not lineage, worldly possessions, but their faith brought them a good report - a Divine attestation.  Their faith was distinguished for two things:-

           

a.  Conviction inspired by the child's  beautiful appearance.  The beauty of the child was a Divine Revelation to them, that God had a destiny for the babe.  Stephen describes the Child as `a star to God'.  Compare the Iliad and the words - "Hector's beloved, resembling a lovely star."  The faith of Moses' parents discerns the Divine purpose.

           

b.  Courage  to defy the king's edict that the children be slain.  Their convictions gave them courage and inspired them to do all they could to preserve the child, not only because of their love to the Child, but because they would preserve him for God.  They hid the child in an ark in the river - that might seem a dangerous place - they must have had a lot of faith in God.  Parents need much faith and must pray a great deal.  We have a stewardship to bring up our children for God.

           

2.  The Faith of Moses.  All the important decisions of his life were inspired by faith:-

           

a.  His refusal of a remarkable relationship.  He refused to be called the son of Pharaoh's daughter.  Natural affection may have suggested he owed much to her - he owed all to her.  Natural reason may have suggested that it was a relationship holding great opportunities.  It made him a great man in a great nation.  All the best Egypt had might become his.  Not only so, did it not appear providential that he should have been brought into such a relationship.  If he had a sentiment, an affection for his race, could he not help them best by remaining in the relationship that he had been providentially brought into?  Was it faith to go against Providence?

           

b.  His choice involved hardship and suffering.   It was a strange choice to make.  There must have been some insight, some impelling conviction that brought him to such a choice.  It was an impelling conviction - deeper than patriotism - stronger than sentiment - that they were God's people.  Natural appearances did not suggest this - rather, they appeared a down trodden race of slaves - it looked most unlikely that they should have any future.  But Moses had no doubt that they were God's People, and that for the people of God there must be a future - a great future.  He was certain that it is only the People of God who had a future.

           

c.  The ground of His choice.  He considered - esteemed - preferred the reproach of Christ greater riches than the treasures of Egypt.  The word reproach contains the idea of disgrace, reviling, abuse.  He preferred to suffer such reviling - live a life of such things - to enjoying the treasures of Egypt.

           

Why is it distinctly called the reproach of Christ?  Is it, because he was caught up in God's great soteriological purpose, or because such sufferings prefigured those of Christ.  Both these things are true, but almost certainly the writer of Hebrews thinks of the pre-existent Christ working out - all along - His great saving purpose.

           

The readers are exhorted to bear the reproach of Christ (13:10-14) - the reproach of Christ who suffered outside the City walls.  There the perfect sacrifice was offered, by which we are sanctified.  To go forth unto Him is to recognize that not inside but outside is where God's people are found.  The people of God as those who are associated with the crucified outside the walls of Judaism.    

           

d.  His final renunciation of Egypt.  This act of complete renunciation was an act of faith, not of fear.  His flight to Midian indicated his complete renunciation - his final rejection - of Egypt.  He made this flight of renunciation even though it incurred the king's wrath.

           

The book of Exodus indicates that he fled through fear arising the discovery of his slaying the Egyptian.  But this Epistle perceives another side - that his flight was more than fleeing from punishment.  The killing of the Egyptian was the occasion of his departure, but there was a deeper motive in the heart of Moses.  He had come to a moment in his life - a moment when he reached the crisis of his abandonment of Egypt.  This was an act of faith not of fear.  He was not afraid of incurring the king's anger in leaving Egypt. 

           

The writer refers to Moses' lack of fear of the anger of Pharaoh on his discovery of Moses' flight.  One has well expressed this paradoxical occasion in the words, "he feared and therefore fled"; "he feared not and therefore fled."

           

e.  The Endurance of faith.  The verb in the aorist pin-points his long years of Endurance in Midian.  `Kartereo', "to be steadfast, patient."  He continued on, when there was no visible means of support, and no visible incentive, for he endured as seeing Him who is invisible.

           

Moses had many lessons to learn and chiefly that he could do nothing in his own strength.  In the long years in Midian, he learned his own limitations, but he also learned more of

the Unseen Source of power, and that he must await God's time.

           

f.  The success of faith.  He celebrated the Passover.  The tense suggests its celebration was continuous.  It was an occasion of victory - the culmination of the years of waiting.

           

"By faith they crossed the Red Sea."  Moses is now the leader of a company.

           

The inferential particle with which this chapter opens is emphatic.  `Toilaroun'.  It emphatically brings home to us the lesson of chapter 11, that we press on and not let go our goal.  None have been so favoured as we are, with so great a cloud of witnesses, testifying to the worth of faith.  In chapter 11, we have traced faith's noble line, its glorious achievements and what it cost to bring faith down to us.

           

The likening of the life of faith to the runners in a stadium suggests the imagery of the amphitheatre with its many tiers of seats filled with spectators looking down at the runners.  The seats are filled by the champions of days gone by, keenly watching the contest.  It is not that the Old Testament heroes of faith are spectators now looking down on us, but they are likened to spectators in the amphitheatre, but it is not what they see in us, but what we see in them that the writer has in mind.  They are witnesses - actively witnessing - encouraging us to the true worth of the goal and witnessing to the power of faith, charging us not at any cost to become slothful.  In the presence of such a grand company of witnesses, can we do anything else but run well?  Let us prove that we too belong to faith's noble lineage.

           

This great cloud of witnesses "lies around us," `perikeimenon'.  It is a cloud that surrounds us.  Does not the cloud remind us of the presence and glory of God?  Does it not remind us of the Shekinah cloud that guided Israel?  There is light and refreshing strength in the witness of this cloud - great cloud - of faith's heroes.

           

We lay aside or put aside every handicap.  `Apothemenoi' is Aorist Participle Middle.  The figure is drawn from athletes stripping for the race.  They know too well that every encumbrance, every hindrance, must go.  The word `ogkos', "bulk, mass," was used by Greek medical writers for surplus weight.  It may therefore include the idea of training.  Runners must be fit to run.  They must train and gain fitness.  When an athlete prepares for the race, the rule that guides him as to what he must lay aside, is this thing a help or a handicap in the race?  The weight or handicap may be pride, fear, the spirit of slothfulness, hesitation to do what we know to be right, everything that separates us from God.

           

The "readily besetting," (eupistaton), sin is not the individual's peculiar vice, though most are troubled with some weakness that continually besets them, but the "close-clinging" sin is sin of every kind, and if there is any particular sin that is meant, it must surely refer to the slothfulness of faith that is the aim of the Epistle to correct.  This sin that handicaps so easily, not only hinders the Christian, but causes him to stumble.

           

"Let us run."  All the life of a Christian is likened to a race, a contest.  Running demands special effort and purpose.  To run successively we must have a goal.  There is a goal in the life of a Christian.  A life without a goal has no meaning, it is drab, lacking in interest, but the man with a goal is never bored.  But it is also important that the goal be worthwhile.  The Christian is striving for the goal that will not disappoint.   The means by which we run is clearly affirmed, it is through endurance.  When our footsteps begin to flag, we need endurance to continue. 

           

Endurance means that we do not relax our efforts, but run steadfastly with unflinching purpose.    Endurance suggests to us suffering.  Christ endured the Cross, that is, He suffered the agonies of the Cross and never lost sight of His goal.  The contest (agon) in which we run is before (proskeimenos) us.  Let us not think of the Christian life as an Escape with all our troubles behind us - they are before us.  God has set the combat before us, and, calls us to gain fresh victories.

           

The `race' A.V. is `contest' or `combat'.  The Greek word is related to our word `agony'.  The athlete, in order to gain his goal, submits himself to an agonizing effort.