Hebrews

An Introduction and Commentary

David G. Peterson, Eckhard J. Schnabel

• Publisher: IVP Academic
• Year: 2020
• eBook ISBN: 9780830850723

The letter to the Hebrews provides an amazing combination of warnings and assurances to encourage Christians to persevere in faith, hope, and love. The basis for this is a profound reflection on the person and work of Christ, viewed as the fulfilment of Old Testament Scripture. In this Tyndale commentary, David G. Peterson shows how the author expounds the implications of the gospel with pastoral insight and sensitivity, producing a "word of exhortation" that reaches across the centuries to speak to our lives today.

The Tyndale Commentaries are designed to help the reader of the Bible understand what the text says and what it means. The Introduction to each book gives a concise but thorough treatment of its authorship, date, original setting, and purpose. Following a structural Analysis, the Commentary takes the book section by section, drawing out its main themes, and also comments on individual verses and problems of interpretation. Additional Notes provide fuller discussion of particular difficulties.

In the new New Testament volumes, the commentary on each section of the text is structured under three headings: Context, Comment, and Theology. The goal is to explain the true meaning of the Bible and make its message plain.

COMMENTARY

1. GOD’S FINAL WORD IN HIS SON (1:1–4)

The author introduces his ‘word of exhortation’ (13:22) with ‘an elaborate display of rhetorical devices to gain his audience’s attention’ (Guthrie, Structure, p. 118), but with no personal greetings or expressions of thanksgiving and prayer for the recipients. One long sentence in Greek is broken into four by niv. God is the subject of the first part (vv. 1–2), where the focus is on his revelation in the prophets and in his Son. The Son is the subject of the second part (v. 3), where it is claimed that the one who shares in the glory, being and creative power of God made purification for sins in his earthly ministry and then sat down at God’s right hand in heaven. The concluding clause (v. 4) leads to an extended contrast between Christ and the angels (vv. 5–14), using a linked series of biblical quotations. This prepares for a warning about the danger of drifting from the message of salvation that was first announced by the Son (2:1–4). Topically, a symmetrical or chiastic pattern may be observed in 1:1–4:1

1–2a The Son contrasted with the prophets

2b The Son as messianic heir

2c The Son’s creative work

3a–b The Son’s threefold mediatorial relationship with God

3c The Son’s redemptive work

3d The Son as messianic king

4 The Son contrasted with the angels

A. The new revelation compared with the old (1:1–2a)

Context

Three comparisons are made with respect to the time of God’s speaking, the method by which he spoke and the recipients. The fullness and finality of the revelation in the Son is highlighted, but the author does not imply that the former revelation is outmoded and irrelevant. Rather, by his own use of Scripture he shows how ‘God’s self-disclosure in his Son is the climax and fulfillment of all previous revelation’ (Cockerill, p. 87; cf. Guthrie, ‘Hebrews’, pp. 919–995).

Comment

1–2a. From the author’s standpoint, the former revelation was given in the past, when God spoke to the spiritual ancestors of Christians (or ‘to the fathers’; cf. 6:13–15; 11:4–28; Acts 3:13, 25; Rom. 9:5; 1 Cor. 10:1). This communication came at many times and in various ways ‘in the prophets’ (en tois prophētais), referring to the writings of those who ‘spoke from God as they were carried along by the Holy Spirit’ (2 Pet. 1:19–21), that is, all the Old Testament Scriptures.2 Hebrews identifies certain prophets by name (e.g. Moses [Heb. 3:5; 7:14; 8:5] and David [4:7]), but mostly cites biblical texts as divine speech (e.g. 1:5–13; 2:12–13; 3:7–11). Passages are cited from the Law (e.g. Exod. 25:40 in 8:5), the Prophets (e.g. Jer. 31:31–34 in 8:8–12) and the Writings (e.g. Ps. 40:6–8 in 10:5–7). These span the whole era of Israel’s encounter with God and include different forms of communication such as promises (2 Sam. 7:14 in 1:5; Gen. 22:17 in 6:13–15), praises (Pss 45:6–7; 102:25–27 in 1:8–12), predictions (Ps. 110:1 in 1:13), warnings (Ps. 95:7–11 in 3:7–11), commands (Exod. 25:40 in 8:5) and encouragements (Prov. 3:11–12 in 12:5–6).

In these last days, however, the same God who spoke ‘in the prophets’ has spoken definitively and decisively ‘in his Son’. ‘The new revelation is a continuation of the old so far as God is the author of both. It is wholly new and separate in character so far as Christ is the Mediator of it’ (Westcott, p. 7). The Greek expression without an article (en hyiō) highlights the special character and significance of the personal revelation the Son brings.3 The Son’s speaking about eternal salvation is the focus in 2:3, but the Son also reveals the glory and being of God in his character and actions (1:3; 2:5–10; cf. John 1:14, 18). The meaning of the title ‘Son’ continues to be exposed in the rest of the chapter.

In these last days (lit. ‘at the end of these days’) reflects the biblical concept of two ages. The present evil age is coming to an end because the predicted era of judgment and salvation has been inaugurated by the coming of God’s Son (2:1–4; 5:9–10; 9:15, 26; cf. Mark 1:15).4 Nevertheless, full enjoyment of the benefits of that new era will come only with the return of Christ and the end of this created order (1:14; 4:9–11; 9:28; 10:36–37; 12:25–29; cf. Mark 8:38; 10:29–30). Those who trust in the Son and continue in his word belong to the coming world (2:5), but they must live in the overlap of the ages, enduring the challenges and testing that brings (3:1 – 4:16; 10:32–39; 12:1–17; 13:13–16). See Introduction 6c, ‘Eschatology and salvation’.

Theology

Fundamental to the argument of Hebrews is the conviction that God has revealed himself over the course of history in word and deed. Foundationally, God revealed his character and will to the prophets of Israel, who wrote over an extensive period the many forms of literature in the Old Testament (narratives, songs of praise, laments, prayers, genealogies, laws, oracles of judgment, predictions). Some of these prophetic writings are applied directly to Christians in Hebrews (3:7 – 4:11; 12:5–8), while others are used to describe the pattern of relating to God that was given to Israel and has now been fulfilled by Jesus (8:1–6; 10:1–18). Supremely, however, God has spoken at the climax of this period of revelation to the inheritors of these Scriptures through his Son. By implication, the Son is God’s final word to us, revealing all we need to know to experience the blessings of the promised era of salvation.

B. The nature and work of the Son (1:2b–3)

Context

The fullness and finality of the revelation given in the Son is affirmed in seven statements about his person and work. These reveal the pre-existence of the Son and prepare for the argument that he became fully human to provide eternal salvation for his people (2:10–18).5 The incarnation and atoning death of the Son is implied when it is said that he ‘provided purification for sins’. His heavenly ascension to be enthroned as messianic king is implied by the assertion that he ‘sat down at the right hand of the Majesty in heaven’.

Comment

2b–c. It might have been expected that the Son’s role in creation would be mentioned first, but the author begins by claiming that the Son is the one whom God appointed heir of all things. This prepares for the climactic statement about his heavenly enthronement (v. 3), which is supported and explained by Psalm 2:7 in verse 5 and Psalm 110:1 in verse 13. These are messianic texts, promising a universal dominion to God’s Son. As the incarnate Son, Jesus entered this dominion when he suffered and was exalted to reign at God’s right hand in heaven (cf. 12:2).6

The Son destined for universal dominion was the one through whom also [God] made the universe. Here and in 11:3 the Greek phrase tous aiōnas is translated the universe, but in 9:26 it is rendered ‘the ages’ (6:5, ‘the coming age’). Since it can have both temporal and physical applications, it serves to express the totality of God’s creation through the Son (John 1:3; 1 Cor. 8:6; Col. 1:16) and explains what is meant by his inheritance of all things. The Son who suffers and is raised up for us inherits what he was instrumental in making: the ‘whole created universe of time and space’ (Bruce, p. 47).

3. Three claims are made about the Son’s divine nature and continuing role in creation, and two are made about the achievement of his incarnate life and its consequence. First, a present-tense participle (ōn, ‘being’) points to his continuing existence as the radiance of God’s glory and the exact representation of his being. These descriptions are complementary, the first indicating that God’s glory radiates from the Son as light does from a source like the sun.7 God’s glory is equivalent to ‘all his goodness’ (Exod. 33:18–23) or his true character. This was revealed to Moses and his people in varying ways (e.g. Lev. 9:23; Num. 14:21–22), but it was supremely manifested in the person and work of the Lord Jesus (John 1:14; 11:40; 2 Cor. 4:4–6). The second expression indicates that the Son is a distinct identity (exact representation), who bears the perfect imprint of God’s being.8 In ordinary Greek usage, the word charactēr described an impression placed on an object, especially coins, which came to signify a representation or mark of ownership (BDAG). Here, the meaning is that the Son is the true embodiment of God as he really is (cf. 2 Cor. 4:4, ‘the image of God’; Col. 1:15, ‘the image of the invisible God’).

Another present-tense participle (pherōn, ‘bearing’) introduces the third claim about the Son sustaining all things by his powerful word.9 The author later affirms that ‘the universe was formed at God’s command’ (11:3). But the role of the Son in the process of creation was asserted in 1:2c, and his continuing involvement with the created order is revealed here (cf. Col. 1:17). The Son maintains and moves the universe of time and space forward to its God-appointed end (cf. John 1:1–4).

A change of tense signals a focus on the earthly ministry of the Son of God and its sequel. ‘The “timeless” description of the Son in v. 3ab is brought into relationship with the once-for-all acts of atonement and exaltation in v. 3cd’ (Cockerill, p. 96). After he had provided purification for sins alludes to his high-priestly work of making atonement for the sins of his people (2:17). The noun katharismos (purification) occurs only here in Hebrews, but the related verb kath...

Table of contents

• COVER
• TITLE PAGE
• DEDICATION
• CONTENTS
• GENERAL PREFACE
• AUTHOR’S PREFACE
• ABBREVIATIONS
• SELECT BIBLIOGRAPHY
• INTRODUCTION
• ANALYSIS
• COMMENTARY
• 1. GOD’S FINAL WORD IN HIS SON (1:1–4)
• 2. THE GREATNESS OF THE SON AND THE NEED TO PAY CAREFUL ATTENTION TO HIS MESSAGE (1:5 – 2:4)
• 3. THE SON’S INCARNATION, DEATH AND HEAVENLY EXALTATION IS THE MEANS OF OUR SALVATION AND THE BASIS OF HOPEFUL CONFIDENCE (2:5 – 3:6)
• 4. A WARNING NOT TO HARDEN OUR HEARTS IN UNBELIEF, TOGETHER WITH ENCOURAGEMENTS ABOUT THE WAY TO ENTER THE REST THAT THE SON HAS MADE POSSIBLE (3:7 – 4:13)
• 5. THE SON’S HIGH-PRIESTLY MINISTRY IS THE BASIS FOR PERSEVERING FAITH AND OBEDIENCE (4:14 – 5:10)
• 6. A CHALLENGE TO AVOID SLUGGISHNESS AND FULLY REALIZE THE HOPE SET BEFORE US (5:11 – 6:12)
• 7. THE HOPE CONFIRMED AND SECURED BY THE ENTRANCE OF OUR HIGH PRIEST INTO HEAVEN (6:13 – 7:28)
• 8. THE SUPERIOR MINISTRY OF OUR GREAT HIGH PRIEST (8:1 – 10:18)
• 9. REFLECTING ON THE PRIVILEGES WE HAVE AS CHRISTIANS AND RESPONDING APPROPRIATELY (10:19–39)
• 10. EXAMPLES OF PERSEVERING FAITH, CLIMAXING WITH A CHALLENGE TO REJECT SIN AND FOCUS ON JESUS ‘THE PIONEER AND PERFECTER OF FAITH’ (11:1 – 12:3)
• 11. CHALLENGES TO ENDURE SUFFERING AND PURSUE PEACE, HOLINESS AND GRATEFUL SERVICE TO GOD (12:4–29)
• 12. FINAL ENCOURAGEMENTS, BLESSINGS AND GREETINGS (13:1–25)
• NOTES
• PRAISE FOR THE TYNDALE COMMENTARIES
• ABOUT THE AUTHOR
• TYNDALE COMMENTARIES FROM INTERVARSITY PRESS
• COPYRIGHT