Verse by Verse

6 But now He has obtained a more excellent ministry, inasmuch as He is also Mediator of a better covenant, which was established on better promises.

7 For if that first covenant had been faultless, then no place would have been sought for a second.

8 Because finding fault with them, He says: “Behold, the days are coming, says the Lord, when I will make a new covenant with the house of Israel and with the house of Judah —

9 not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they did not continue in My covenant, and I disregarded them, says the Lord.

In chapter 7, the new covenant is seen to be better because it has a better priesthood. In chapter 8, the priesthood is seen to be better because it is part of a better covenant.

The first covenant couldn’t save (Romans 3:20) or sanctify (Romans 7:12-24), but it accomplished its purpose — to reveal sin (Romans 3:19-20) and point to Christ.

Since Christ is a priest in the heavenly temple, He has an office more exalted than that of the earthly priests; and this because the covenant under which He holds the office of priest excels the covenant enacted by Moses, in the blessing it ensures. — Vine, page 289.

The first covenant was never intended to be final (Galatians 3:23-25).

This new covenant is clearly a reaffirmation of the unconditional covenant made with Abraham, which the law, coming in centuries later, could not annul. During all the present years of wandering Israel and Judah are under the curse of that broken law. But in the regeneration, when they shall be gathered back to their own land and restored to the favor the Lord, this covenant of grace will be made with them.

It is most important to realize that nowhere are we told of a covenant made with the Church. In Romans 9:4 we learn that “the covenants” pertained to Israel. They were the chosen people with whom the Sinaitic covenant was made. According to the terms of that covenant they have forfeited all claim upon God’s favor. But He cannot deny Himself. He can never go back upon the covenant made with Abraham, but the terms of which He promised blessing unconditionally to Abraham’s seed. These promises He reiterates in the new covenant. — Ironside, page 99.

established (v.6) = lit. “enacted as a law”

The promise connected with the old covenant was conditional upon the fulfillment of its terms by the people. It offered life to those who kept the Law. The promise of life could not be fulfilled because they continued not in God’s covenant. The promises of the better covenant are absolute.He assumes Himself the entire responsibility of fulfilling its terms. Because Christ is the Mediator of this covenant, He will unfailingly carry out its conditions. — Vine, page 289.

faultless (v.7) = free from defect

Verses 8-12 are a quote from Jeremiah 31:31-34.

them (v.8) — Those (all) in Israel who failed under the first covenant.

There is a subtle delicacy of language in the insensible shifting of language from the covenant to the people. The covenant itself could hardly be said to be faultless, seeing that if failed to bind Israel to their God; but the true cause of failure lay in the character of the people, not in the law, which was holy, righteous, and good. The old covenant was faulty because it did not provide for enabling the people to live up to the terms or conditions of it. It was faulty inasmuch as it did not sufficiently provide against their faultiness.

It is important to note that the New Testament is not Christianity. The Book of Hebrews is not an argument the purpose of which is to prove that Christianity is superior to Judaism as seen in its founder, Christ. The First Testament was a covenant made with Israel. The New Testament is also a covenant made with Israel. God makes no covenants with the Gentiles. Israel is the chosen channel through which He brings salvation to the human race. The First Testament consisted of a system of sacrifices, symbolic in their import. The New Testament is a Sacrifice, the Lord Jesus at the Cross, actual in its character, and efficacious in its merits. The First Testament began at Genesis 3:21, and ended at the Cross. The New Testament began at the Cross and is an everlasting one (Hebrews 13:20). Christianity refers to the Mystical Body of Christ of which He is the Head. This Body is composed of all who are saved from [the salvation of Paul] to the Rapture. The New Testament made Christianity possible. The saints of the Church Age are saved through the blood of the sacrifice which was offered under the New Testament. That is the relationship between the New Testament and Christianity. — Wuest, page 144.

days are coming (v.18) = at some future period

make (v.8) = conclude, consummate

house of Israel and … the house of Judah (v.8) — all 12 tribes

covenant (v.9) = lit. “to place between two” — an arrangement between two parties

they did not continue (v.9) — in spite of their pledge (Exodus 19:5-8; Deuteronomy 5:27; 7:9-11)

continue (v.9) = persevere, hold fast, abide by

disregarded (v.9) = not to care for — God’s care became righteous anger at Israel’s sins.

The words “covenant” or “testament” refer in this epistle to one thing, the act of God providing for the salvation of the believing sinner through the blood atonement offered on Calvary’s Cross by the Lord Jesus. It is a covenant in the sense that it is an agreement on God’s part that He will give salvation to the sinner who will receive it by faith in the High Priest He has appointed. It is a last will or testament in the sense that God bequeaths salvation to the sinner who will receive it on the terms of the will, faith in the blood of Jesus. God, the divine Testator, dies to make the will effective. The words “covenant” and “testament” are used of one thing in this book, viewed from two angles.

The words “lead them by the hand,” speak of the fact that the First Testament was given to a people in its minority. Israel was treated as a minor. God put it under laws and regulations. If Israel behaved itself, it was rewarded, and if it misbehaved, it was punished. Israel was taught by object lessons as one would teach a child, for instance, the tabernacle, priesthood, offering, the gorgeous vestments of the high priest. — Wuest, page 145.

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The Law appears to be the mere ideal of a religious constitution, as it has never existed in fact: in practice, the Jews were almost throughout polytheists. The substance of their national feeling was formed by heathendom: the accidents only, by revelation. From the queen of heaven down to the abominations of the Phoenicians, and even Cybele, the Jews passed through every grade of paganism. In fact, there is no period of the history of Israel before the captivity, in which more or less idolatry was not united with the worship of Jehovah, except the time of David and the first years of Solomon, during which the influence of Samuel still continued to be felt. And when by the captivity idol-worship was completely eradicated from the people, as far at least as regards that part of it which returned, it is well-known that a hypocritical letter-worship got the mastery over them, which was morally very little better. — Wuest, page 146.

1 Now this is the main point of the things we are saying: We have such a High Priest, who is seated at the right hand of the throne of the Majesty in the heavens,

2 a Minister of the sanctuary and of the true tabernacle which the Lord erected, and not man.

3 For every high priest is appointed to offer both gifts and sacrifices. Therefore it is necessary that this One also have something to offer.

4 For if He were on earth, He would not be a priest, since there are priests who offer the gifts according to the law;

5 who serve the copy and shadow of the heavenly things, as Moses was divinely instructed when he was about to make the tabernacle. For He said, “See that you make all things according to the pattern shown you on the mountain.”

Verses 1-2 present the chief point of the book.

things we are saying (v.1) — should be “the things to be considered”

such a High Priest (v.1) — refers back to 7:26-27

is seated (v.1) — His offering was finished

minister (v.2) — one who serves in an official capacity

It is called “the true tabernacle,” not as in contrast to a false one, but as that which is abiding and real in its spiritual significance in contrast to the temporary and figurative tabernacle in the wilderness. Further, the heavenly tabernacle is the true one as being that which was originally designed in the eternal counsels of God, and is thus contrasted with that which was the work of human hands. — Vine, page 288.

offer (v.3 — first use) = continue offering

offer (v.3 — second use) = offer once

something to offer (v.3) — Himself (7:27; 9:12-14) — A priest is appointed to offer gifts and sacrifices. Therefore, to be a priest, he must have gifts and sacrifices to offer, and a sanctuary in which to offer them.

Christ could not be a priest on earth because the Mosaic law established the Levitical priesthood on earth and Christ could not be a Levitical priest. So, He must be a High Priest in heaven.

copy (v.5) = outline, suggestion

shadow (v.5) — an (imperfect) portrayal of a reality. It has not substance but is proof that there is a reality behind it.

Verse 5 sets forth three words that demonstrate the relation between the earthly and heavenly tabernacles. First, the earthly is called an example (Gr. hypodeigma), implying that it is a copy of model of the heavenly. This word is used again to express the relationship of the tabernacle furniture to the heavenly elements (9:23). It is an imitation of the heavenly. Second, the earthly is a shadow (Gr skia). This word suggests several further facts. A shadow requires the existence of the real thing from the beginning. The heavenly tabernacle has existed at least as long as its shadow — the earthly. A shadow also adds depth and perspective to the real. The Levitical priesthood with its Mosaic ritual is a shadow, but the reality is Christ (cf. Colossians 2:16-17). The third word, pattern (Gr typos), speaks to the opposite relationship — that of the heavenly to the earthly. The heavenly provided the stamp or imprint from which the earthly came. The pattern, or archetype, which Moses was to follow when building his tabernacle was that of the true tabernacle, spoken of in verse 2. Due to their presentation in the Old Testament, biblical types, such as the Mosaic tabernacle, are revealed before their antitype, which is found in the New. Their existence, however, is preceded by the antitype, as here with the heavenly tabernacle. — King James Bible Commentary, pages 1691-1692.

²⁶ For such a High Priest was fitting for us, who is holy, harmless, undefiled, separate from sinners, and has become higher than the heavens;

²⁷ who does not need daily, as those high priests, to offer up sacrifices, first for His own sins and then for the people’s, for this He did once for all when He offered up Himself.

²⁸ For the law appoints as high priests men who have weakness, but the word of the oath, which came after the law, appoints the Son who has been perfected forever.

fitting for us (v.26) — meets our needs

holy (v.26) = free of defilement, but also gracious

harmless (v.26) = faithful and considerate — entirely free from unkindness, guile and malice

undefiled (v.26) = free from all taint. The Old Testament priest had to cleanse himself (Leviticus 16:4). Christ is pure.

separate from sinners (v.26) — a physical separation to heaven — also, distinct from them and vindicated by God by His resurrection and ascension

higher than the heavens (v.26) — expresses the degree of His exaltation

daily (v.27) — the priests’ need was daily, although their entrance into the Holy of Holies was only once a year

for His own sins (v.27) — Leviticus 4:2-3; 16:6

once (v.27) = once for all

offered up Himself (v.27) — 2 Corinthians 5:21; 1 Peter 2:24; John 10:18

infirmity (v.28) = weakness, morally, spiritually, physically

¹⁵ And it is yet far more evident if, in the likeness of Melchizedek, there arises another priest

¹⁶ who has come, not according to the law of a fleshly commandment, but according to the power of an endless life.

¹⁷ For He testifies: “ You are a priest forever according to the order of Melchizedek.”

¹⁸ For on the one hand there is an annulling of the former commandment because of its weakness and unprofitableness,

¹⁹ for the law made nothing perfect; on the other hand, there is the bringing in of a better hope, through which we draw near to God.

²⁰ And inasmuch as He was not made priest without an oath

²¹ (for they have become priests without an oath, but He with an oath by Him who said to Him: “ The LORD has sworn and will not relent, ‘ You are a priest forever according to the order of Melchizedek’”),

²² by so much more Jesus has become a surety of a better covenant.

²³ Also there were many priests, because they were prevented by death from continuing.

²⁴ But He, because He continues forever, has an unchangeable priesthood.

²⁵ Therefore He is also able to save to the uttermost those who come to God through Him, since He always lives to make intercession for them.

far more evident (v.15) — that the priesthood must be changed

another (v.15) — not just a different one, but another of a different type

law (v.16) = norm, standard

fleshly (v.16) = temporary, physical (here) — not carnal in the sense of sinful

Christ was not appointed priest because of physical descent, but because of His divine power which gives Him an endless life (v.16).

endless (v.16) = cannot be dissolved or disunited

power (v.16) = authority — cannot be broken or destroyed

Quote in verse 17 is from Psalm 110:4

God never swore that the Levitical priesthood would last forever, but He did swear that the Mechizedekian priesthood would (v.17).

The Greek word translated covenant (Greek diatheke) is used seventeen times in Hebrews, the first being here. During the New Testament era this was the exclusive word for a will or testament (a one-sided promise involving the death of the testator). The Greek word uniformly used to express a compact, or covenant (a two-sided agreement), was syntheke. Yet, the Old Testament word for covenant (Hebrew berit) consistently uses diatheke, though one might expect to see syntheke. The reason for this word usage arises from the fact that God’s covenants were not compacts or agreements made between equal parties. Thus diatheke more aptly expresses the one-sided nature of God’s covenants. This better covenant is a promise, not an agreement. It was established solely by God and confirmed with His oath. No one can annul it or the eternal salvation which it promises. Jesus Himself is the surety (Greek eggyos) of the covenant. He is not here presented as the mediator, but as the guarantor, of this better covenant. A mediator is one who gathers the two parties to devise an agreement. A guarantor is one who sees that the obligations of the covenant are carried out. — King James Bible Commentary, page 1690.

annulling (v.18) = setting aside, abolishing of something established

previous (v.18) — not only precedence in time, but of a preliminary character

commandment (v.18) — the law

weakness (v.18) — because it could not accomplish the goal

unprofitableness (v.18) — unserviceable — it could not bring about the purification of sinners (v.11)

made nothing perfect (v.19) — brought nothing to completion

draw near to God (v.19) — under the law, the people could not enter the presence of God in the Holy of Holies. Only the high priest could, and he only once a year. In Christ, we have constant, direct access to God.

surety (v.22) = guarantee, pledge

unchangeable (v.24) — not passed along from priest to priest. Christ’s priesthood cannot be transferred to another.

able to save (v.25) = has power to save

uttermost (v.25) = complete in every respect, time and degree

intercession (v.25) — intervention (His offering Himself as our sacrifice) and intercession

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

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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

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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.