~Search the Scriptures~ Letter to the Hebrews

for an overview of the thread see
post 63
http://www.christianforums.com/t7425687-4/#post53883292http://www.christianforums.com/t7425687-7/#post53883292


The letter to the Hebrews, following the questions put forth from the book "search the scriptures" Varcity Press. (unfortunately the book contains no answers so we'll have to struggle thru ourselves).

Intro

The epistle is an exhortation and warning to Jewish believers to continue in the faith of Christ and not fall back into Judaism. Christ is set forth as the fulfillment of the OT type and prophesy, and the faith and endurance of the Old testement saints is upheld as examples to believers.
Needless to say, the teaching of the epistle has a scope and value that is beyond what was of immediate concern to Jewish believers of the first century. It shows the new covenent, of which Jesus, the Son of God, is Mediator, to be not only superior to the first covenent, but the final and perfect religion, both as regards revelation (1:1-2:18) and redemption (3:1-10:18).
The epstle also contains practical teaching concerning life under the new covenent. It constitutes a divine call to all who have professed themselves as Christians to see that there faith is a reality, and to continue in it, and a very definate challenge to those who have not yet put there faith in Christ. It sets forth Christ very fully in His capacity as our High Priest, shows His divine nature, and yet points out the reality of His humility and suffering in human form in a way no other book does in the whole bible, the gospels not excepted.

The first section is from Hebrews 1:1-4 and will detail
1) the statements made about Christ in vs 2-3
2) what these statements tell us about His person and work
3) and in what ways he's greater than prophets and angels.

Hebrews 1
Introduction: God Has Spoken Fully and Finally in His Son
1:1 After God spoke long ago in various portions and in various ways to our ancestors through the prophets
　
From the opening verse we're told that God and not man has spoken in many ways thru the prophets. The Old Testament revelation came at different times and in various stages, a progressive revelation of God to men. In divers manners (polutropôs). "In many ways." Adverb from old adjective polutropos, in Philo, only here in N.T. The two adverbs together are "a sonorous hendiadys for 'variously'". God spoke by dream, by direct voice, by signs, in different ways to the different prophets. From all of these ways we get a perfect harmony of the plan of God.
　
Acts 10:43 About him all the prophets testify, that everyone who believes in him receives forgiveness of sins through his name."
　
Forgiveness of sins. See Luke 24:47; also Acts 14:23; 19:4; 9:42; 11:17; 16:31. The gospel is present in the prophetic promise, Rom 1:1-7. The message is in continuity with the ancient hope.
　
1:2 in these last days he has spoken to us in a son, whom he appointed heir of all things, and through whom he created the world.
1:3 The Son is the radiance of his glory and the representation of his essence, and he sustains all things by his powerful word, and so when he had accomplished cleansing for sins, he sat down at the right hand of the Majesty on high.
　
The Greek puts an emphasis on the quality of God’s final revelation. As such, it is more than an indefinite notion ("a son") though less than a definite one ("the son"), for this final revelation is not just through any son of God, nor is the emphasis specifically on the person himself. Rather, the focus here is on the nature of the vehicle of God’s revelation: He is no mere spokesman (or prophet) for God, nor is he merely a heavenly messenger (or angel); instead, this final revelation comes through one who is intimately acquainted with the heavenly Father in a way that only a family member could be. There is, however, no exact equivalent in English ("in son" is hardly good English style).
　
We're given a 7-fold description of his attributes
1) His son
2) heir of all things
3) He made the worlds
4) being the brightness of his glory and express image of his person
5) upholding all things by the word of his power
6) sitting down on the right hand of the majesty on High
7) inheriting a more excellent name than the angels by being made so much better than the angels
　
Speaking for God, He's the prophet; in purifying sins, He's the High Priest and sharing the throne as King.
No other before has been the law, prophet and king, altho some have had one or two of the titles.
　
Colosians 1
　
The Supremacy of Christ
　
1:15 He is the image of the invisible God, the firstborn over all creation,
1:16 for all things in heaven and on earth were created by him – all things, whether visible or invisible, whether thrones or dominions, whether principalities or powers – all things were created through him and for him.
1:17 He himself is before all things and all things are held together in him.
1:18 He is the head of the body, the church, as well as the beginning, the firstborn from among the dead, so that he himself may become first in all things.
1:19 For God was pleased to have all his fullness dwell in the Son
1:20 and through him to reconcile all things to himself by making peace through the blood of his cross – through him, whether things on earth or things in heaven.
　
Under the OT many ways and many persons were used in speaking to mankind, but in the NT Jesus becomes The Way and all is done thru the Son who fulfilled the law and the prophets and made the new covenent, a better covenent.
　
Matthew 26:28 for this is my blood, the blood of the covenant, that is poured out for many for the forgiveness of sins.
　
Grk "for this is my blood of the covenant that is poured out for many." In order to avoid confusion about which is poured out, the translation supplies "blood" twice so that the following phrase clearly modifies "blood," not "covenant."
　
Jesus’ death established the forgiveness promised in the new covenant of Jer 31:31. Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era as well as implimenting the symbolism of marraige.
　
Jeremiah31:31 "Indeed, a time is coming," says the Lord, "when I will make a new covenant with the people of Israel and Judah. 31:32 It will not be like the old covenant that I made with their ancestors when I delivered them from Egypt. For they violated that covenant, even though I was like a faithful husband to them," says the Lord.
　
Or "I was their master."There is a wordplay between the term "true master" and the name of the pagan god Baal. The pronoun "I" is emphatic, creating a contrast between the Lord as Israel’s true master/husband versus Baal as Israel’s illegitimate lover/master.
The metaphor of Yahweh as husband and Israel as wife is implicit in the repeated allusions to idolatry as spiritual adultery or prostitution. The best commentary on the faithfulness of God to his "husband-like" relation is seen in the book of Hosea, especially in Hos 1-3.
As the bridegroom to the church Jesus expects faithfulness also.
　
John 14:9 Jesus replied,18 "Have I been with you for so long, and you have not known me?
　
Exodus 25:8 25:8 Let them make for me a sanctuary, so that I may live among them.
　
John 1:14 Now the Word became flesh and took up residence among us.
　
Exodus 26:33 You are to hang this curtain under the clasps and bring the ark of the testimony in there behind the curtain. The curtain will make a division for you between the Holy Place and the Most Holy Place.
　
10:20 by the fresh and living way that he inaugurated for us through the curtain, that is, through his flesh,
　
(Christ opened the way through the curtain into the inner sanctuary) to an instrumental phrase (he did this through [by means of] his flesh in his sacrifice of himself), associating the two in an allusion to the splitting of the curtain in the temple from top to bottom (Matt 27:51; Mark 15:38; Luke 23:45). Just as the curtain was split, so Christ’s body was broken for us, to give us access into God’s presence.
　
Christ's essential dignity and His manifold wisdom are portrayed for us thru out this whole book. He is our seat of mercy in justifying our faith, our bread of life, in fact the whole bible speaks only of Him and His coming to die to restore us. Hebrews means rivercrosser and this book leads to the rest in the good land where good seed has been planted.... here to dwell and successfully abide with Him.
　
　

mont974x4 said:

Angels were essentially defied by the Jews. And who could blame? How would we react to having angels appear and bring messages to us like they did? It would be hard to ignore. To overcome this Jesus had to be proven to be so much better, so much higher, than the angels.

To start, Jesus was a son and he was not created. He was begotten. The closest we have in comparison to this concept today is the idea of a clone. Jesus was teh very essence of God the Father.

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The idea that Jesus first put forth to the first disciples was the idea of angels ascending and descending that they would be witnesses to, as Jacob saw in his dream at Bethel. The book of Hebrews keeps building on His character higher and higher. He's God manifested in the flesh~ Jn 1-14

Verses 5-15 how they confirm the statement of verse 4

Define for yourselves the ways in which what God says of Christ is different from what he says of angels.

NOTE: The emphasis placed on Christ's supperiority to angels, which to us seems obvious, is explained in the fact that, to the Jew, , one of the chief glories of the OT revelation was that it was given thru angels (see 2:2,2:7) Angels are created beings; they are God's servants; and their form and appearance suffer change and transformation at God's pleasure. Contrast the royal dominion and unchanging being of the Son (verses 8-12)

Hebrews 2:1-4

..reason why we need to pay closer attention to what we heard and sorting out the reasons stated, plus the warnings against the practical danger.

" In Whom I am well pleased"
1) God, the Father had said that at the baptism at the Jorden, when His public life was just beginning.
2) Repeated at the transfiguration, the closing of His public life. He was about to pass into the atoning sacrifice that culminated into glory away from the shadows.
"Here ye Him" Moses and Elijah were passed. No tabernacle built for Moses, his mission ended. "This is My Son" Elijah's work was over. No other voice was needed. One tabernacle only Peter, because only Jesus remains.
3) The Father spoke once more to speak of the glory when His earthly life was about to come to an end.

The purpose underlying the creation of mankind is far subliner than that of His servants, the angels. We're made in the Divine image in a way the angels never were. Jesus is the express image of God and we are built as channels thru which He can flow, because of that likeness. This is the ultimate work of Christ to built on the marred creation.
1) Restoration to God in justification
2) Restoration to the knowledge of God in sanctification
3) Restoration to the likeness of God in glorification.

The translation OT and NT of the word "image" suggests a definate resemblance, rather than an exact copy. However the language descripive of Christ is an aspect of his Person that's peculiar to Himself and in which mankind, by original creation, has no participation. "Express image of His being" Heb 1:3 defines an exact copy, an engraving.

That mankind is a mere shadow is the very dignity of our being in the fact that we're even so much as that. Like and unlike, suggesting an idea, but by no means explaining the mystery. Impossible to explain apart from the substance. Yet infinately less than the substance.
Nevertheless, the shadow is the image of mankind and indicates truth concerning the Majesty from on High.

excepts from 'Crises of the Christ'~ G. Campbell Morgan

Haha shameless...it's merely for my own edification. I've been meaning to study Hebrews for ages No one's called me 'maid' since the last time that was my username, now I remember why I changed it . When I had changed it to Evangelica I hadn't realised there was a demonination attached to the meaning and I prefer not to have assumptions made because of names or graphics.

Heb 2:1 (((( Why we ought to pay closer attention to what we heard ))))
Gr. pararreo, to flow beside or past. Listed only here. Lest we should let the truth slip away from us, it implies an unawareness of drifting past.
　
2 Samuel 22: 37 You enlarged my path under me;
So my feet did not slip.
　
Job 12:5 A lamp [or disaster] is despised in the thought of one who is at ease;
It is made ready for those whose feet slip.
　
Psalm 17:5 Uphold my steps in Your paths,
That my footsteps may not slip.


Hebrews 2:1 KJV

1Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip.

Why 'more earnest heed'?

Because God has spoken to us by His son,
because He is such a glorious personage
and because what He says is of such infinate value
to our eternal welfare.

More earnest heed to

Hearing- 2:1
Heeding- 3:12
Exhorting- 3:13
Fearing- 4:1
Laboring- 4:11
Coming- 4:16, 10:19-20
Leaving- 6:1
Showing- 6:11-12
Drawing- 10:22
Holding- 3:6, 10:23
Laying- 12:1
Looking- 12:2;15
Consideribg- 12:3
Lifting- 12:12
Making- 12:13
Following- 12:14
Going- 13:13
Obeying- 13:17

^^^ From posts above it's shown that we ought to move past justification by faith onto sanctification in knowledge that enlarges our stand thru revealations of grace.((('Human understanding has not revealed this but the Father has revealed it to you'))) This the essence of the church in Christianity.

What, according to scripture (e.g. Ps 8) is mankind's divinely intended destiny? (we've partly covered that at the top of the page.) How do we see God's purpose for mankind being brought to it's fulfillment? What path did the Son of God have to tread to make it possible for sinful mankind to share in this fulfillment? What, in consequences, can He now do for us?
Heb 2:5 to the end of the chapter.

Comparison to Habakkuk 2:
2:4 Look, the one whose desires are not upright will faint from exhaustion,12
but the person of integrity13 will live14 because of his faithfulness.15


12 The meaning of this line is unclear, primarily because of the uncertainty surrounding the second word, עֲפְּלָה (’apÿlah). Some read this as an otherwise unattested verb עָפַל (’afal, “swell&#8221 from which are derived nouns meaning “mound” and “hemorrhoid.” This “swelling” is then understood in an abstract sense, “swell with pride.” This would yield a translation, “As for the proud, his desires are not right within him” (cf. NASB “as for the proud one”; NIV “he is puffed up”; NRSV “Look at the proud!&#8221. A multitude of other interpretations of this line, many of which involve emendations of the problematic form, may be found in the commentaries and periodical literature. The present translation assumes an emendation to a Pual form of the verb עָלַף (’alaf, “be faint, exhausted&#8221. (See its use in the Pual in Isa 51:20, and in the Hitpael in Amos 8:13 and Jonah 4:8.) In the antithetical parallelism of the verse, it corresponds to חָיָה (khayah, “live&#8221. The phrase לֹא יָשְׁרָה נַפְשׁוֹ בּוֹ (lo’ yoshrah nafsho bo), literally, “not upright his desire within him,” is taken as a substantival clause that contrasts with צַדִּיק (tsadiq, “the righteous one&#8221 and serves as the subject of the preceding verb. Here נֶפֶשׁ (nefesh) is understood in the sense of “desire” (see BDB 660-61 s.v. נֶפֶשׁ for a list of passages where the word carries this sense).

13 Or “righteous.” The oppressed individuals mentioned in 1:4 are probably in view here.

14 Or “will be preserved.” In the immediate context this probably refers to physical preservation through both the present oppression and the coming judgment (see Hab 3:16-19).

15 Or “loyalty”; or “integrity.” The Hebrew word אֱמוּנָה (’emunah) has traditionally been translated “faith,” but the term nowhere else refers to “belief” as such. When used of human character and conduct it carries the notion of “honesty, integrity, reliability, faithfulness.” The antecedent of the suffix has been understood in different ways. It could refer to God’s faithfulness, but in this case one would expect a first person suffix (the original form of the LXX has “my faithfulness” here). Others understand the “vision” to be the antecedent. In this case the reliability of the prophecy is in view. For a statement of this view, see J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah (OTL), 111-12. The present translation assumes that the preceding word “[the person of] integrity” is the antecedent.

In this case the Lord is assuring Habakkuk that those who are truly innocent will be preserved through the coming oppression and judgment by their godly lifestyle, for God ultimately rewards this type of conduct. In contrast to these innocent people, those with impure desires (epitomized by the greedy Babylonians; see v. 5) will not be able to withstand God’s judgment (v. 4a).

net bible

Psalm 8
　
"What is man[kind]?" The singular noun אֱנוֹשׁ (’enosh, "man") is used here in a collective sense and refers to the human race.
　
　
"and you make him lack a little from [the] gods [or "God"]." The Piel form of חָסַר (khasar, "to decrease, to be devoid") is used only here and in Eccl 4:8, where it means "to deprive, to cause to be lacking." The prefixed verbal form with vav (ו) consecutive either carries on the characteristic nuance of the imperfect in v. 5b or indicates a consequence ("so that you make him…") of the preceding statement (see GKC 328 §111.m). Some prefer to make this an independent clause and translate it as a new sentence, "You made him…." In this case the statement might refer specifically to the creation of the first human couple, Adam and Eve (cf. Gen 1:26-27). The psalmist does appear to allude to Gen 1:26-27, where mankind is created in the image of God and his angelic assembly (note "let us make man in our image" in Gen 1:26). However, the psalmist’s statement need not be limited in its focus to that historical event, for all mankind shares the image imparted to the first human couple. Consequently the psalmist can speak in general terms of the exalted nature of mankind. The referent of אֱלֹהִים (’elohim, "God" or "the heavenly beings") is unclear. Some understand this as a reference to God alone, but the allusion to Gen 1:26-27 suggests a broader referent, including God and the other heavenly beings (known in other texts as "angels"). The term אֱלֹהִים is also used in this way in Gen 3:5, where the serpent says to the woman, "you will be like the heavenly beings who know good and evil." (Note Gen 3:22, where God says, "the man has become like one of us.") Also אֱלֹהִים may refer to the members of the heavenly assembly in Ps 82:1, 6. The LXX (the ancient Greek translation of the OT) reads "angels" in Ps 8:5 (this is the source of the quotation of Ps 8:5 in Heb 2:7).
　
　
"you crown him [with]." The imperfect verbal forms in this and the next line describe God’s characteristic activity.
　
　
Honor and majesty. These terms allude to mankind’s royal status as God’s vice-regents (cf. v. 6 and Gen 1:26-30).
　
　
"you cause [i.e., "permit, allow"] him to rule over the works of your hands."
　
　
The perfect verbal form probably has a present perfect nuance here. It refers to the continuing effects of God’s original mandate (see Gen 1:26-30).
　
　
"under his feet."
　
"and also the beasts of the field."
　
Placed everything under their authority. This verse affirms that mankind rules over God’s creation as his vice-regent. See Gen 1:26-30.
　
　
Using the poetic device of inclusio, the psalmist ends the psalm the way he began it. The concluding refrain is identical to v. 1.
　
8:1
O Lord, our Lord, how magnificent is your reputation throughout the earth!
　
To Paraphrase Heb 2:16-17 the author of Hebrews is saying " God's not concerned with angels, but with people. So Christ had to be like his brothers and sisters in their flesh to be their high priest and expediate their sins"
　
Christ didn't come to help angels and to the former Essenes, who thought that the Messiah was to come as an angel, the explaination of Him being incarnate as a true model and redeemer was needed.
　
Alluding also to the Sect of Qumran and a certain branch of Jewish theology the author espouses that the view that angels gave Moses the law (Heb 2:2) and is assumed in Stephen's speach also (Acts 7:38, 53) and which alludes to Essene beliefs (Damascus Document V, 18) is not completely repudiated in the book of Hebrews, but the beliefs that were contradictory to Christianity are clarified.
　
Hebrews 2:2
2For if the word spoken by angels was stedfast, and every transgression and disobedience received a just recompence of reward;
5For unto the angels hath he not put in subjection the world to come, whereof we speak.
6But one in a certain place testified, saying, What is man, that thou art mindful of him? or the son of man that thou visitest him?
7Thou madest him a little lower than the angels; thou crownedst him with glory and honour, and didst set him over the works of thy hands:
8Thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him.
16For verily he took not on him the nature of angels; but he took on him the seed of Abraham.
17Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people.
　
　
　

^^^ From posts above it's shown that we ought to move past justification by faith onto sanctification in knowledge that enlarges our stand thru revealations of grace.((('Human understanding has not revealed this but the Father has revealed it to you'))) This the essence of the church in Christianity.

.

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15.... But now we see not yet all things put under him.
16For verily he took not on him the nature of angels; but he took on him the seed of Abraham.
17Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people.

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reconciliation same word as atonement in NT

Romans 11:15
For if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead?

OT
Strongs
3722 Lev. 6:30, 8:15, 16:20; Eze 45:15,17;Dan 9:24
to cover, nullify, pardon, reconcile

reconciled: past tence only in NT future tense OT
604 Col 1:21-22
2644 Ro etc.

1259 Mt. 5:24 first be reconciled to your brother (to change thoroughly)

atonement 2643 2 Cor 5:11 same as reconciliation Romans 5:11

Ro 11:15
exchange; restore to the divine favor

2433 reconciliation Heb 2:17 (my bible says atonment)
same as 2436 propitious God being wonderfully gracious to atone for
and make reconciliation for sins

604
to reconcile fully
Colossians 1:22 (past tense)
But now he has reconciled you by Christ's physical body through death to present you holy in his sight, without blemish and free from accusation— 23if you continue in your faith, established and firm, not moved from the hope held out in the gospel. This is the gospel that you heard and that has been proclaimed


The High Priest was the one to give the atonement and Jesus in the heavenly tabernacle administers the atonement in the form of reconciliation to God when we come boldly to the throne of grace.


2 Corinthians 5

1For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens.

The Ministry of Reconciliation

17Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.

18And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation;
19To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation. 20Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God.


Romans 5:11 (King James Version)



11And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement.