Verse by Verse

¹¹ Therefore, if perfection were through the Levitical priesthood (for under it the people received the law), what further need was there that another priest should rise according to the order of Melchizedek, and not be called according to the order of Aaron?

¹² For the priesthood being changed, of necessity there is also a change of the law.

¹³ For He of whom these things are spoken belongs to another tribe, from which no man has officiated at the altar.

¹⁴ For it is evident that our Lord arose from Judah, of which tribe Moses spoke nothing concerning priesthood.

perfection (v.11) = completion, fulfillment of its role — If the Levitical priesthood could produce perfection, the Old Testament wouldn’t have mentioned the need of another priesthood. The role of the priesthood was to remove the obstacle, sin, which kept man from God. This the Levitical priesthood could not do, except in a temporary, typical fashion.

received the law (v.11) — Numbers 18:6

another priest (v.11) = another kind — Psalm 110:4

changed (v.12) = transpose, put one thing in place of another

The Levitical priesthood was united to the law, so removal of the one required removal of the other (v.12).

evident (v.14) = known to all

Lord (v.14) = God, Jehovah — The Jewish name for God is used of Jesus Christ.

arose from (v.14) — the tense indicates a permanent character

When the law was in effect, which required a Levitical priesthood, Jesus Christ couldn’t have been a priest because He was from Judah (v.14)  — King Uzziah, who was from the tribe of Judah, tried to perform priestly duties and was punished (2 Chronicles 26:16-21).

⁴ Now consider how great this man was, to whom even the patriarch Abraham gave a tenth of the spoils.

⁵ And indeed those who are of the sons of Levi, who receive the priesthood, have a commandment to receive tithes from the people according to the law, that is, from their brethren, though they have come from the loins of Abraham;

⁶ but he whose genealogy is not derived from them received tithes from Abraham and blessed him who had the promises.

⁷ Now beyond all contradiction the lesser is blessed by the better.

⁸ Here mortal men receive tithes, but there he receives them, of whom it is witnessed that he lives.

⁹ Even Levi, who receives tithes, paid tithes through Abraham, so to speak,

¹⁰ for he was still in the loins of his father when Melchizedek met him.

The writer now proceeds to show that Melchisedek was better than Abraham, in order that he might show that he was better than Levi, and thus better than Aaron. It follows therefore that if Melchisedek is superior to Aaron, his priesthood must be better than that of Aaron. Since that is the case, Messiah’s priesthood, being in the order of the priesthood of Melchisedek, must be better. That makes Messiah better than Aaron and, therefore, the New Testament He instituted, better than the First Testament, which Aaron was instrumental in bringing in. And that is the argument of the book of Hebrews, namely, that the new Testament in Jesus’ blood is superior to and takes the place of the First Testament in animal blood. — Wuest, page 128

consider (v.4) — a critical, discriminating inspection

even the patriarch (v.4) — the father of the Jews, Abraham, considered Melchizedek superior (patriarch = first father)

spoils (v.4) = the top of the heap — the best of the things gained from the enemy — usually reserved for offerings to deity

tithes (v.5) — Numbers 18:28-30; Deuteronomy 14:22, 27-29

according to the law (v.5) — paying tithes to Levitical priests was an obligation under the law and, therefore, no acknowledgment of inferiority, but Abraham tithed to Melchizedek under no law

The words “they that are of the sons of Levi, who receive the office of the priesthood” are in the Greek text “those out of the sons of Levi who receive the office of priest.” There should not be a comma after Levi in the Authorized Version. The point is that not all the sons of Levi became priests, but only those who belonged to the family of Aaron. These were given a special injunction to take tithes of their brethren, even though the latter, like them, were descended from a common ancestor, Abraham. — Wuest, page 129.

whose genealogy is not derived (v.6) — Melchizedek — He had no right to demand tithes, but he accepted them and gave Abraham his blessing . Both Abraham and Melchizedek recognized Melchizedek’s superiority.

received tithes/blessed (v.6) — both verbs have a tense that indicated permanence (of Christ’s priesthood)

promises (v.6) — Abraham received the covenant, but he is the receiver of blessing from Melchizedek

contradiction (v.7) = dispute — There is no room for dispute.

lesser (v.7) — in rank and office — Abraham was a prophet, Melchizedek was a priest and king

here (v.8) — the Levitical priesthood

there (v.8) — Genesis 14

mortal men (v.8) Melchizedek’s priesthood is superior because, unlike Levitical priests, its priest lives on

Levi (v.9) — The Levitical priesthood wasn’t better than, or a replacement for, Melchizedek’s, because Levi, in Abraham, paid tithes to Melchizedek

 so to speak (v.9) — roughly speaking

¹ For this Melchizedek, king of Salem, priest of the Most High God, who met Abraham returning from the slaughter of the kings and blessed him,

² to whom also Abraham gave a tenth part of all, first being translated “king of righteousness,” and then also king of Salem, meaning “king of peace,”

³ without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like the Son of God, remains a priest continually.

Melchizedek (v.1) — Genesis 14:18-20; Psalm 110:4

Salem (v.1) — later Jerusalem — the word means “peace”

Abraham gave (v.2) — Abraham acknowledged Melchizedek as a priest

king of righteousness (v.2) — This is what “Melchizedek” means

king of peace (v.2) — where he was from (Salem)

without father, without mother (v.3) — Some commentaries say that this simply means that his genealogy isn’t recorded in Scripture, but I was taught that it was evidence that he was the pre-incarnate Christ. In the Levitical priesthood, genealogy is very important.

made like (v.3) = likened to — to produce a facsimile

The language used of him [Melchizedek] is full of mystery. “Priest of the most high God” — a title of the Supreme as Lord of heaven and earth — “king of righteousness:” “king of peace;” “without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like unto the Son of God.” Whatever meaning may be placed upon these words with reference to the type, it is certain that their application to Christ is meant to teach that it is as Son of God that He is High-priest. — Anderson, pages 29-30

¹³ For when God made a promise to Abraham, because He could swear by no one greater, He swore by Himself,

¹⁴ saying, “Surely blessing I will bless you, and multiplying I will multiply you.”

¹⁵ And so, after he had patiently endured, he obtained the promise.

¹⁶ For men indeed swear by the greater, and an oath for confirmation is for them an end of all dispute.

¹⁷ Thus God, determining to show more abundantly to the heirs of promise the immutability of His counsel, confirmed it by an oath,

¹⁸ that by two immutable things, in which it is impossible for God to lie, we might have strong consolation, who have fled for refuge to lay hold of the hope set before us.

¹⁹ This hope we have as an anchor of the soul, both sure and steadfast, and which enters the Presence behind the veil,

²⁰ where the forerunner has entered for us, even Jesus, having become High Priest forever according to the order of Melchizedek.

promise to Abraham (v.13) — Genesis 12:2-3; Genesis 22:16-17; Numbers 14:21; Deuteronomy 32:40

The quote in verse 14 is from Genesis 22:17, after Isaac was born.

blessing I will bless you, multiplying I will multiply (v.14) — a Hebrew method of emphasis by repetition — I will do without fail, I will do without end

obtained the promise (v.15) — Isaac, a first step toward the ultimate fulfillment in Christ, so it doesn’t contradict Hebrews 11:13

thus (v.17) = this being so — with an oath, the question is settled

determining (v.17) — a desire based on reason, not emotion — God was willing to give an oath because of His understanding of human infirmity.

promise (v.17) = the promise — the one given to Abraham (v.14)

immutability (v.17) = not a turncoat

confirmed (v.17) = acted as a mediator — pledged (in this case) Himself as a witness to His own promise

two immutable things (v.18) — God’s promise and God’s oath

things (v.18) = accomplished facts

consolation (v.18) = encouragement — emphasis on “strong,” with the idea of an army or fortress

refuge (v.18) — a reference to the cities of refuge — Numbers 35:6-32; Deuteronomy 4:42

If, among men, an oath ends disagreement, how much more so when the oath is made by God.

sure (v.19) = not unable to fall, not betraying confidence— a word with negative emphasis

steadfast (v.19) = firm, fixed — a word with positive emphasis

Both “sure” and “steadfast” (v.19) refer to the anchor which is within the veil

veil (v.19) — in the temple, in the presence of God

The word translated “forerunner” (v.20) was a nautical term used to designate a small boat. The mouths of many of the Greek harbors were not passable at low tide by ships of heavy drought on account of the sand bars, and so it was customary to place the anchor in the forerunner and, rowing over the bar, to cast it in the harbor, thus securing the ship until the tide should rise. The figure is readily applied to the soul’s relation to our ascended Lord, who now ministers in the Holiest on our behalf, a High Priest according to the order of Melchisedek. He has entered into the very presence of God as our Representative, and His presence there is the pledge that we shall soon follow. — Ironside, page 84

__________

Think of the situation [of the Jews] during the Great Tribulation: people are dying by the millions, the anti-christ is on the scene, one needs a mark to buy or sell, there are global plagues and wars raging around the planet, and all they have is something Jehovah said to Abraham forty centuries or so earlier. How very wonderful for them to have this book of Hebrews to restate the promises and reassure Israel of those promises made so long ago.

The “two immutable things” are identified in the immediate context as being

1. God who cannot lie giving

2. His (word) oath of promise

Consolation for those who flee for refuge is intended to remind the Hebrew reader of the cities of refuge described in their Old Testament. Let us remember that if a person took another’s life, not knowing what he had done, what would have been a murder charge was reduced to manslaughter and that person could seek a city of refuge, as in Numbers 23.

As Israel was in the act of murdering the Messiah that had been promised to them, Christ plead for them from the cross: Luke 23:34: Then said Jesus, Father, forgive them; for they know not what they do.

This would have effectively changed their murder charge to manslaughter, allowing them to seek refuge, as promised in this very passage. When they patiently endure to the end of the Tribulation and enter into that Millennial Kingdom rest, Christ will be there for them serving as their King of Kings and Lord of Lords. — McLean, pages 94-95

⁹ But, beloved, we are confident of better things concerning you, yes, things that accompany salvation, though we speak in this manner.

¹⁰ For God is not unjust to forget your work and labor of love which you have shown toward His name, in that you have ministered to the saints, and do minister.

¹¹ And we desire that each one of you show the same diligence to the full assurance of hope until the end,

¹² that you do not become sluggish, but imitate those who through faith and patience inherit the promises.

confident (v.9) — Greek usage indicates that the writer felt misgivings but overcame them

better things (v.9) — than that they crucified the Son again and put Him to shame (v.6)

labor (v.10) — not in many manuscripts

diligence (v.11) = strenuous endeavor

full (v.11) = full carrying

sluggish (v.12) — same word translated “dull” in Hebrews 5:11

⁴ For it is impossible for those who were once enlightened, and have tasted the heavenly gift, and have become partakers of the Holy Spirit,

⁵ and have tasted the good word of God and the powers of the age to come,

⁶ if they fall away, to renew them again to repentance, since they crucify again for themselves the Son of God, and put Him to an open shame.

⁷ For the earth which drinks in the rain that often comes upon it, and bears herbs useful for those by whom it is cultivated, receives blessing from God;

⁸ but if it bears thorns and briers, it is rejected and near to being cursed, whose end is to be burned.

Those who think the warning in these verses is hypothetical — Stam, KJV Commentary, Wuest

Those who think the warning is addressed to Jews who were never saved — Ironside, Vine, Pink, Wuest

Those who think the warning was to Jews saved under the Kingdom who could lose their salvation — McLean

After all, they were baptized by Christ with the heavenly gift of the Holy Spirit starting at Pentecost and continuing until Israel fell. They were the ones who had tasted the good word of God and the powers of the world to come, which happens to be the focus of the book of Hebrews according to Hebrews 2:5. These Hebrews are the ones with the God-given ability to walk in God’s statues (Ezekiel 36:27) because the law of God is written in their hearts (Jeremiah 31:31-34; Hebrews 8:8-10) and they have no need that any man teach them (1 John 2:27).

For the Holy Ghost-baptized Hebrew people to fall away from what their Messiah had provided them would be to put Christ to an open shame and would constitute blasphemy on the level of blaspheming the Holy Spirit Himself. — McLean, page 87

once (v.4) = once for all — without need of repetition

enlightened (v.4) — the truth was made clear

partakers (v.4) = hold with — the tense states a mere fact, not a finished act with continuing results

powers (v.5) — used of miracles

fall away (v.6) = to deviate from the right path, to turn aside — tense is “if they fell away”

to themselves (v.6) — so far as they are concerned

The apostate crucifies Christ on his own account by virtually confirming the judgment of the actual crucifiers, declaring that he, too, has made a trial of Jesus and found Him no true Messiah but a deceiver and therefore worthy of death. — Wuest, page 118

__________

In these verses (7-8) the writer presents an analogy in nature. The abundant and frequently renewed rain, represents the free and reiterated bestowal of spiritual enlightenment and impulse to these Hebrews. One piece of ground reacts by producing herbage good for food. This is the Hebrew who accepts the New Testament by faith. On the other hand, the ground that receives the same rain, but produces thorns and briers, is likened to the Hebrew who being the recipient of the pre-salvation work [sic — I don’t agree with him here and see no evidence of this in the text] of the Spirit, yet turns his back on Him and goes back to the First Testament sacrifices, the apostate who can look for nothing but certain judgment (10:26-31) — Wuest, page 119

I’m not convinced by any of the commentaries. I think, perhaps, that these Jews had been saved at Pentecost and received the Holy Spirit in the Kingdom sense. But now the Kingdom was being withdrawn. Some, I’m sure, moved on into the Body of Christ, but whether they did or not, they were being urged not to go back into dead Judaism but to maintain their faith in the risen Messiah.

¹ Therefore, leaving the discussion of the elementary principles of Christ, let us go on to perfection, not laying again the foundation of repentance from dead works and of faith toward God,

² of the doctrine of baptisms, of laying on of hands, of resurrection of the dead, and of eternal judgment.

³ And this we will do if God permits.

Therefore (v.1) — looking back to the fact that the Hebrews were spiritual babes

leaving (v.1) = lit. “having abandoned” — one cannot go on without first separating from that to which he is attached

principles (v.1) — should be “first principles” or “elementary principles” as the same word is translated in Hebrews 5:12 — They were to leave behind those things that Christ taught when He was on earth.

They had left Judaism years before, taking their stand with the “little flock” of Christ’s disciples. But a fresh and final departure was needed, for their occupation with the earthly Christ had inevitably brought them back into some aspects of Judaism: circumcision, the sabbath, the Jewish feast days and other aspects of “the Jews’ religion,” faithfully observed by Christ. They had taken a stand with Christ in “the camp” of Judaism; now the apostle urged them to take a further stand: “Let us go forth therefore unto Him without the camp, bearing His reproach” (Hebrews 13:13). — The Epistle to the Hebrews, by C.R. Stam, page 68

Therefore, from now on, we regard no one according to the flesh. Even though we have known Christ according to the flesh, yet now we know Him thus no longer (2 Corinthians 5:16).

Christ (v.1) — Messiah — none of His other names are used here, only His Jewish title

let us go on (v.1) = let us be carried along

perfection (v.1) = maturity — the same root word as “full age” in Hebrews 5:14.

dead works (v.1) — not “evil works,” but “religious” works associated with Judaism which could not save

faith toward God (v.1) — to be replaced by faith in the Lord Jesus Christ.  Let not your heart be troubled; you believe in God, believe also in Me (John 14:1).

In the Old Testament, washings, whether of people or things, are called “baptisms.” In Mark 7:1-5, where the subject is unquestionably that of washing, two Greek synonyms are used alternately five times: nipto, to rinse, and baptismos, to wash. This passage alone shows how erroneous it is to associate baptism with burial. Neither then, nor now have men ever buried their dead in water, except in burials at sea, which were unavoidable.

From our Lord’s earthly ministry through Pentecost, repentance and baptism were the very keys to the kingdom (Mark 1:4; Acts 2:38), but these Hebrews were now to go on from “the doctrine of baptisms” to the “one baptism” of Ephesians 4:5. By this “one baptism” the “one Spirit” baptizes believers into “one body.” (See 1 Corinthians 12:13, cf. Ephesians 4:5).

How can we possibly reconcile “the doctrine of baptisms” with the “one baptism” of Ephesians 4:5, especially when Hebrews 9:10 informs us that these “divers baptisms” were imposed on them until the time of reformation.” — Stam, page 72

laying on of hands (v.2) — a symbol of identification, as of a sinner with his sacrifice (Leviticus 16:21) or the high priest on a priest just entering into his official duties — to be replaced by unity and identification with Christ

resurrection/eternal judgment (v.2) — perhaps because these were elementary principles that should no longer have been subjects for debate

This doesn’t have much to do with this particular passage, but studying this passage made me think about it.

The Old Testament promises to Israel regarding the Kingdom, the land and the throne were:

1. Real but conditional — So, if Israel had accepted the Messiah, all the promises would have been fulfilled, but since the Messiah was rejected, Israel missed her chance. But this possibility is ruled out by Romans 11:25-27.

2. Types, pointing to a spiritual kingdom — But, the Jews, when Christ was on earth, thought the promises were real, and Jesus allowed them to think so during His ministry. He rode a literal colt into a literal city; He threw money changers out of a literal temple. So, if the promises were types, Christ allowed them to be misled,which isn’t possible.

3. Real and unconditional — The generation that rejected the Messiah missed out, but the promises will still be literally fulfilled to a future generation of Jews.

11 of whom we have much to say, and hard to explain, since you have become dull of hearing.

12 For though by this time you ought to be teachers, you need someone to teach you again the first principles of the oracles of God; and you have come to need milk and not solid food.

13 For everyone who partakes only of milk is unskilled in the word of righteousness, for he is a babe.

14 But solid food belongs to those who are of full age, that is, those who by reason of use have their senses exercised to discern both good and evil.

of whom (v.11) — Jesus Christ in His Melchizedekian priesthood

have become (v.11) = are become — at a point in the past they grasped the truth (Hebrews 6:4 — enlightened)

dull (v.11) = lazy, sluggish — same as “slothful” (Hebrews 6:12) — lit. “no push”

hard to explain (v.11) — not because of the subject but because of the audience

They should have been teachers, but they still needed to be taught.

by this time (v.12) — by reason of the time — considering how long they’d been receiving instruction

again (v.12) — refers to “need” (not to “teach”)

first principles (v.12) — elementary truths, rudimentary ideas

oracles (v.12) — utterances of revelation — see Acts 7:38; Romans 3:2

milk (v.13) — Adults drink milk, but it is not their exclusive diet as it is with babies

unskilled (v.13) = inexperienced

babe (v.13) = immature — in contrast with mature

by reason of use (v.14) — habitual practice

5 So also Christ did not glorify Himself to become High Priest, but it was He who said to Him: “You are My Son, today I have begotten You.”

6 As He also says in another place: “You are a priest forever  according to the order of Melchizedek”;

7 who, in the days of His flesh, when He had offered up prayers and supplications, with vehement cries and tears to Him who was able to save Him from death, and was heard because of His godly fear,

8 though He was a Son, yet He learned obedience by the things which He suffered.

9 And having been perfected, He became the author of eternal salvation to all who obey Him,

10 called by God as High Priest “according to the order of Melchizedek,”

Christ’s qualifications for priesthood parallel those of the Levitical priests — shown in reverse order. Although His qualifications parallel those of the Levitical priests, they are far superior.

1. His priesthood is of a higher order

2. His suffering is without sin

3. His sacrifice is complete and final

Christ did not appoint Himself but was appointed by God (v.5).

You are My Son (v.5) — from Psalm 2:7 (see Hebrews 1:5)

Melchizedek (v.6) — he was a king-priest, as is Christ — from Psalm 110:4

Christ is compassionate due to His sufferings (Mark 14:34; Luke 22:44)

Christ offered the complete and final sacrifice for sin.

save Him from death (v.7) — saved “out from within” death — not saved from dying a physical death

was heard (v.7) — includes also that He was delivered — Psalm 22:24

fear (v.7) = careful and respectful handling — reverence for God’s will

Though He was a Son (v.8) = lit. “Son though He was” — emphasizing the eternal unity and dignity of His relationship with the Father

learned obedience (v.8) — experienced it

perfected (v.9) — not moral perfection, but fulfilling the requirements of a high priest and being exalted to glory

author (v.9) = cause

obey (v.9) = listen, then do what the word says — the obedience of faith

called (v.10) = addressed, saluted

Melchizadek (v.10) — Genesis 14:18-20 — Zechariah 6:13, Christ as a king-priest

The cup for Him in Gethsemane included two things, that He was to be made sin, and that the fellowship between Father and Son would be broken. Our Lord fully expected to be raised out from among the dead. Hence there was no need of such a petition. Furthermore, if He had prayed for escape from physical death, His prayer was not answered. And the writer to the Hebrews says that his prayer spoken of in 5:7 was answered, which shows that escape from physical death was not in the writer’s mind.

The prayer here was a petition to be saved out from under death. It was a prayer for resurrection, uttered on the Cross. It is believed, and with good reason, that our Lord uttered the entire 22nd Psalm while hanging on the Cross. It is His own description of what took place there. Verses 1-13 speak of His heart sufferings; those due to His abandonment by God in verses 1-6, those due to the fact that mankind spurned Him in verses 7-13. His physical sufferings are described in verses 14-18. His prayer for resurrection is recorded in verses 19-21, and His thanksgiving for answered prayer in verses 22-31.  — Wuest, pages 99-100.

1 For every high priest taken from among men is appointed for men in things pertaining to God, that he may offer both gifts and sacrifices for sins.

2 He can have compassion on those who are ignorant and going astray, since he himself is also subject to weakness.

3 Because of this he is required as for the people, so also for himself, to offer sacrifices for sins.

4 And no man takes this honor to himself, but he who is called by God, just as Aaron was.

taken from among men (v.1) — they had human natures

appointed for men (v.1) — on behalf of men, in their interests

for sins (v.1) = concerning — the sacrifice of Christ was concerning sin, but it was offered on the behalf of sinners

compassion (v.2) = a measured, balanced feeling — to moderate one’s feelings to avoid excesses of enthusiasm or impassivity — patience with other’s weakness without harshness or weepy sentiment — moderation, in contrast with “sympathize” in Hebrews 4:15, which refers to Christ as high priest

ignorant (v.2) — not innocent ignorance, but the lack of knowledge which could, and should, have been known

going astray (v.2) = wandering — departing from the will of God due to yielding to temptation

subject to (v.2) = lying around, surrounding, encircling

weakness (v.2) — the tendency to, and effects of sin

because of this (v.3) — consciousness of sin in others and in himself and an obligation to offer sacrifices for it

required (v.3) — obligation imposed — a moral obligation because of his appointment and his own sin

The high priest must be able to be moderate and tender toward the ignorant. The word is defined by its historical background. In Numbers 15:22-31 we learn that even sins committed through ignorance of God’s commandments must be atoned for (see also Hebrews 9:7). This was required by Levitical law as a means of educating the moral perception, also in order to show that sin and defilement might exist unsuspected, that God saw evil where men did not, and that His test of purity was stricter than theirs. — Wuest, page 97