Interpretive Study of Hebrews 5-9

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Hebrews Chapter 5

links to sentences in this chapter:

C5-S1 (Verse 1-2), C5-S2 (Verse 3), C5-S3 (Verse 4), C5-S4 (Verse 5), C5-S5 (Verse 6), C5-S6 (Verse 7-10), C5-S7 (Verse 11), C5-S8 (Verse 12), C5-S9 (Verse 13), C5-S10 (Verse 14)'.

Please use This link to see the chapter summary.

Chapter theme: the office of high priest.

Chapter Summary from Treasury of Scripture Knowledge.

1-10	The honour of our Saviour's priesthood.
11-14	Negligence in the knowledge thereof is reproved

The most used non-prepositional words in a chapter or epistle often gives a strong indication of the theme of the chapter or epistle. The most used non-prepositional word in this chapter are: 'HAVE (6), ALSO (4), AS (4), GOD (4), HIM (4), HIMSELF (4), PRIES't (4)'. Part of the theme of this chapter is how a priest is supposed to relate to God.

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C5-S1 (Verse 1-2) The purpose of the priesthood.

Equivalent Section: the priest represents men to God.

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

Equivalent Section: the priest is to deal with men properly.

First Step: the priest is to have compassion.

Who can have compassion on the ignorant,
and on them that are out of the way;.

Second Step: the priest is to recognize his own infirmity.

for that he himself also is compassed with infirmity..

Our sentence starts with the word For and explains why having Jesus the Son of God as our high priest would give us the ability to come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need. That was the conclusion of the prior chapter which this sentence is giving us a reason for because it starts with the word For. In addition, our sentence also starts this chapter and the rest of this chapter adds to the reason started by our current sentence.

Our sentence tells us the basic job of a priest. Our First Equivalent Section tells us that 'The priest represents men to God'. Our Second Equivalent Section tells us that 'The priest is to deal with men properly'. Thus, we see that the priest stands between God and man with his primary focus on representing man to God. This is different from the prophet stands between God and man with his primary focus on delivering God's message to men.

Most people know, and understand, the job of a priest as described in the First Equivalent Section but very few know or understand that the priest also has the responsibilities described in the Second Equivalent Section. However, if people think about it, it makes since for the priest to have the responsibilities described in the Second Equivalent Section. After all, many people go to a priest or a preacher for advice on the problems that they have in their life and people expect the priest or a preacher to have compassion and to help them with their ignorance. They also expect the priest or a preacher to help them get right with God when they know that they are out of the way and suffering the judgment of God upon their life.

If the reader really thinks about these things they would have to conclude that the things which the author says within this sentence really are not a surprise with the possible exception of the claim that the priest or a preacher is himself also is compassed with infirmity. Yet, if the reader is a priest or a preacher , or knows one well, then the reader should also have no problem understanding that the priest or a preacher also have personal infirmities, especially if you consider the true definition of that word.

The fact is that all people have some infirmities thus, the priest or a preacher not only is compassed with (his own) infirmities but he is also compassed with people who also have their own infirmities.

Please look at the next sentence which is added to this one by starting with the word And. In the next sentence we also see the word as, which means 'in the same way'. The next sentence tells us that the priest ought...to offer for sins for himself 'in the same way' as he does for the people. Both have sinned, and both must offer sacrifices for their sins.

Please see the note for Hebrews 4:14 about the word priest. That note has links to every place in Hebrews where We find this word along with a short note on the application within each verse. The functional definition is: 'One who represents men before God'.

Please see the notes for Romans C7S14; Romans C13S3 and 1Corinthians C7S20 about the word ordain / ordinance. The functional definition is: ' from order, order. 1. Properly, to set; to establish in a particular office or order; hence, to invest with a ministerial function or sacerdotal power; to introduce and establish or settle in the pastoral office with the customary forms and solemnities; as, to ordain a minister of the gospel'. We find forms of this word, in Hebrews, in: 5:1; 8:3; 9:1; 9:6 and 9:10. Please also see the note for Colossians 2S3 about the word order.

Please see the note for Romans 4:1 about the word pertain. The functional definition is: 'To belong; to be the property, right or duty of'.

Please see the note for 1Corinthians C8S7 about the word offer. The definition from Webster's 1828 is: 'Presented for acceptance or rejection; presented in worship or devotion; immolated; bid; presented to the eye or the mind'. We find forms of this word, in Hebrews, in: 5:1; 5:3; 5:7; 7:27; 8:3; 8:4; 9:7-10; 9:14; 9:25; 9:28; 10:1; 10:2; 10:5-6; 10:8; 10:10; 10:11-13; 10:14; 10:18; 11:4; 11:17 and 13:15.

Please see the note for 2:4 about the word gift. The functional definition is: 'A present; anything given or bestowed; anything, the property of which is voluntarily transferred by one person to another without compensation; a donation. It is applicable to anything movable or immovable'.

Please see the note for 1Corinthians C10S16 about the word sacrifice. The functional definition is: 'To offer to God in homage or worship, by killing and consuming, as victims on an altar; to immolate, either as an atonement for sin, or to procure favor, or to express thankfulness'. We find forms of this word, in Hebrews, in: 5:1; 7:27; 8:3; 9:9; 9:23; 9:26; 10:1 and 10:3.

Please see the note for Romans C7S26 about the word sin. The functional definition is: 'a violation of God's law' (1John 3:4). We find this exact phrase of sin unto death: in 1John 5:16; Romans 6:16. We see this doctrine dealt with in: Acts 5; Romans 5; 1Corinthians 8:11-LJC and Galatians C3-S26. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the note for Matthew 9:10 about the word sinners.

Please see the note for Romans C9S13 about the word compassion. The definition from Webster's 1828 is: ' A suffering with another. Compassion is a mixed passion, compounded of love and sorrow; at least some portion of love generally attends the pain or regret'. We find forms of this word, in Hebrews, in: 5:2 and 10:34.

Please see the notes for 1Corinthians C14S42; 2Corinthians 2:10-11 about the word ignorant. The functional definition is: 'lacking knowledge'.

Please see the note for 3:10 about the word way. The functional definition is: 'How we get from our present condition/place in life to the time that we face the judgment of God upon our life'.

Please see the note for Luke 19:43-44 about the word compass.. The functional definition for this word is: 'To look all around as in a complete circle. Also, to stretch; reach; extent; the limit or boundary of a space, and the space included; applied to time, space, sound, etc'. In this sentence, the application of this word is that our Lord Jesus Christ was surrounded by infirmity. He didn't just see all around but experienced all around.

Please see the note for 4:15 about the word infirmity. That note has links to every place in the Bible where We find this word along with a short note for each verse and the full definition from Webster's 1828 . The functional definition is: 'An unsound or unhealthy state of the body; weakness; feebleness'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'every. Heb 10:11; Ex 28:1-14; 29:1-37; Le 8:2 exp: Heb 8:3. is ordained. Heb 8:3 for men. Heb 2:17; Nu 16:46-48; 18:1-3 both. Heb 8:3; 9:9; 10:11; 11:4; Le 9:7,15-21
Who. Heb 2:18; 4:15 have compassion on. or, reasonably bear with. ignorant. Nu 15:22-29; 1Ti 1:13 them. Heb 12:13; Ex 32:8; Jg 2:17; Isa 30:11 is compassed. Heb 7:28; Ex 32:2-5,21-24; Nu 12:1-9; 20:10-12; Lu 22:32; 2Co 11:30; 12:5,9-10; Ga 4:13'.

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C5-S2 (Verse 3) The priest offers sacrifices for sins.

And by reason hereof he ought,
as for the people,
so also for himself,
to offer for sins..

Our sentence is added to the prior one by starting with the word And. In our sentence we also see the word as, which means 'in the same way'. Our sentence tells us that the priest ought...to offer for sins for himself 'in the same way' as he does for the people. Both have sinned, and both must offer sacrifices for their sins.

Please see the note for 2Corinthians 3:10 about the word reason. That note has the full definition from Webster's 1828 along with links from other commentators. The functional definition is: 'That which is thought or which is alleged in words, as the ground or cause of opinion, conclusion or determination'.

Please see the note for 5:1 about the word offer. The definition from Webster's 1828 is: 'Presented for acceptance or rejection; presented in worship or devotion; immolated; bid; presented to the eye or the mind'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'as. Heb 7:27; 9:7; Ex 29:12-19; Le 4:3-12; 8:14-21; 9:7; 16:6,15 General references. exp: Le 9:15'.

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C5-S3 (Verse 4) God chooses who is a priest.

And no man taketh this honour unto himself,
but he that is called of God,
as was Aaron..

Our sentence starts with the word And, which adds it to the prior two sentences and tells us more about the position of a priest. Simply put, no one decides that they can be a priest, or a preacher, but God decides who has that position. Our Author mentions Aaron as an example of the Levitical priesthood, since he was the first of that order of priests.

Please see the note for Romans C12S8 about the word honour. The functional definition is: ' the esteem due or paid to worth; high estimation'. Please also see the note for Romans C12S8 about the word dishonour.

Please see the note for 1Corinthians C1S3 about the word call. That note has links to notes in every New Testament book where there are links to every place where the particular book uses this word. The functional definition is: 'To command another to help or to cry for help, hence to pray (Ge 4:26)'. The main application is: 'an invitation to a relationship'. This word has many applications and the note referenced has a definition with many of those applications as well as links to other notes where this word is dealt with on this web site. Our particular sentence tells us that God called the saved into a special 'relationship'. Please also see the note for Romans 10:13; 2Thessalonians 3:1-LJC; Ephesians 5:8-LJC and 1John 4:14-LJC about the phrase call upon the Lord. The note for Romans 10:13 has links to every place in the Bible where we find the words call and Lord used together, along with a small note on each reference.

We find forms of the word Aaron occurring 352 times in 333 verses of the Bible and, in the New Testament, in: Luke 1:5; Acts 7:40; Hebrews 5:4; Hebrews 7:11 and Hebrews 9:4. Aaron is sometimes used to identify the literal physical man and sometimes used as an example of the Levitical priesthood. Our current sentence speaks of the literal man and, also, symbolically applies to the entire priesthood.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ex 28:1; Le 8:2; Nu 3:3; 16:5,7,10,35,40,46-48; 17:3-11; 18:1-5; 1Ch 23:13; 2Ch 26:18; Joh 3:27'.

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C5-S4 (Verse 5) God choose Christ.

First Step: Christ did not make Himself a priest.

So also Christ glorified not himself to be made an high priest;.

Second Step: God made Christ a priest.

but he that said unto him,
Thou art my Son,
to day have I begotten thee..

This verse starts with So also which means that what this sentence says is similar to what was said previously. The prior sentence gave us the principal that priests are chosen by God and not by man. Our sentence tells us that Christ was made a priest in a similar manner.

We need to review the context before looking at the structure of this sentence. That way, the two Steps will make sense.

Hebrews 5:1 starts with For, which means it is giving the reason for what was said before that. The reason starting in 5:1 goes through 5:4 and is before this verse. Therefore, 5:4 is the end of the prior discussion, about general truths related to someone being a priest. Our current sentence is the start of the equivalent discussion. It could be argued that everything from Hebrews 1:1 is included in what is similar to what our current sentence says, but if we start with 4:14 we will have sufficient for this comparison and contrast.

Our current verse starts with So also Christ glorified not himself to be made an high priest and 4:14 starts with Seeing then that we have a great high priest. So our common point is that the Son of God is our high priest. The note for 4:14 lists all of the places in this epistle where priest is used and that note should be looked at for the similarities. The main contrast is that 4:14 tells us that Jesus is our great high priest and this verse tells us that Christ is our high priest. Yes, the Son of God is Jesus (as said in 4:14 and elsewhere) and the Son of God is Christ. (Please see the Prophecy Fulfilled Section of the Doctrinal Study called Significant Gospel Events for links to where the Bible tells us this truth). However, as we have seen all throughout this study, the Bible makes a 100% division between the two roles of the Son of God. A man who is a father and a husband is not right if he tries to exercise his rights as a husband with his daughter. So also are we wrong if we expect the Son of God to exercise His rights as Christ through His role as Jesus.

Hebrews 5:1-4 tells us things that are the same for both roles (Jesus and Christ) because it starts with For every high priest. The word every means this is true for both roles as they exercise the office of high priest. However, Hebrews 4:14 says, For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin.. Therefore, in His role as Jesus, the Son of God can be touched with the feeling of our infirmities and was in all points tempted like as we are. Also, back in 2:17 we were told that Jesus became human to be a merciful and faithful high priest to make reconciliation for the sins of the people and to able to succour them that are tempted. However, in His role as Christ, the Son of God is became the author of eternal salvation unto all them that obey him; Called of God an high priest after the order of Melchisedec (5:9-10).

Many people make the error of believing that because Jesus loves them and can be touched with the feeling of our infirmities, that He'll understand and accept their excuses for not obeying and continuing in their sin. However, 5:9 tells us that Christ became the author of eternal salvation unto all them that obey him. Saved people who never obey him have a real big problem with their claim for eternal salvation. While Jesus understands and might not spank you, Christ has no problem with providing whatever level of punishment is required to bring obedience, even if it is death (Romans 5:21; 6:16; 7:13; 1John 5:16-17).

Further, in His role as Christ, the Son of God is a priest for ever after the order of Melchisedec (Hebrews 5:6). Hebrews 7:1-3 tells us that Melchisedec did not die and because Christ is a priest for ever after the order of Melchisedec and Christ abideth a priest continually (7:3). Yes, 6:20 tells us Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec. However, it is important to note that Jesus was made this type of priest. A man is not a husband until he is made a husband and he was not a husband before he was made one. Jesus had the title while He was paying the dowry to become Christ, but He was not Christ (did not have the rights and responsibilities) until He was ...made...both Lord and Christ. (Please see Acts 2:36 and the associated note).

So yes, Jesus was made an high priest for ever after the order of Melchisedec, after His resurrection and when He was ...made...both Lord and Christ. However, that was after His resurrection and He will never die again. So while He did die, that was before He was made an high priest for ever after the order of Melchisedec.

Moving on, we read in 8:4 : For if he were on earth, he should not be a priest, seeing that there are priests that offer gifts according to the law. The Son of God is our priest in heaven. He is acting as our priest both within His role as Jesus, where he brings compassion and understanding for our infirmities. He is acting as our priest both within His role as Christ, where he is doing whatever is required to bring about our obedience. The Son of God did not start acting as our priest until after he died because as an high priest for ever, He can not die again and still continue in His role as our high priest for ever.

A high priest represents men to God the Father and represents God the Father to men. Jesus is physically in heaven before the throne of God the Father representing us in our infirmities. He represents God too Father to men through His role as Christ, where He is doing whatever is required to teach us obedience. One role represents men to the Father while the other role represents the Father to men. People are led into doctrinal error when they think that the compassionate role represents the Father to us and think that the Father will continue to understand our ongoing sin without punishing us. Christ is the role that represents the Father to us and that role will do whatever is required to bring about our obedience and spiritual maturity.

Having considered the context and what led up to this sentence, we can now look at the structure of the sentence itself. Here we see two Steps where the First Step tells us that God made Christ as high priest and the Second Step tells us that this was possible because God said to day have I begotten thee. While God formed Adam from the dust of the ground, and formed Eve from a rib taken from Adam, Jesus Christ was begotten by God getting a literal physical woman pregnant to create a literal physical man in a way that there could be no honest question of God's Son being a literal physical man. We see this was necessary because 5:1 tells us every high priest taken from among men. Also, 5:3 tells us that the high priest must be like the people that He represents. Therefore, it was required that the son of God was begotten.

Please see the note for Hebrews C1-S1 about the word glory. The functional definition is: 'Abundance, wealth, treasure, and hence honour, dignity of God; of the mind or heart; Splendour, brightness, majesty of Jehovah , the infinite perfections of God'. Please also see the note for Matthew 17:1 about the phrase Jesus Christ return in glory. Think about the 'Mount of transfiguration'. Easton's Bible Dictionary defines glory as: '(Heb kabhod; Gr. doxa). (1.) Abundance, wealth, treasure, and hence honour (Ps 49:12); glory (Ge 31:1; Mt 4:8; Re 21:24,26). (2.) Honour, dignity (1Ki 3:13; Heb 2:7; 1Pe 1:24); of God (Ps 19:1; 29:1); of the mind or heart (Ge 49:6; Ps 7:5; Ac 2:46).

(3.) Splendour, brightness, majesty (Ge 45:13; Isa 4:5; Ac 22:11; 2Co 3:7); of Jehovah (Isa 59:19; 60:1; 2Th 1:9).

(4.) the glorious moral attributes, the infinite perfections of God (Isa 40:5; Ac 7:2; Ro 1:23; 9:23; Eph 1:12). Jesus is the "brightness of the Father's glory" (Heb 1:3; Joh 1:14; 2:11).

(5.) the bliss of heaven (Ro 2:7,10; 5:2; 8:18; Heb 2:10; 1Pe 5:1,10).

(6.) the phrase "Give glory to God" (Jos 7:19; Jer 13:16) is a Hebrew idiom meaning, "Confess your sins." the words of the Jews to the blind man, "Give God the praise" (Joh 9:24), are an adjuration to confess. they are equivalent to, "Confess that you are an impostor," "Give God the glory by speaking the truth;" for they denied that a miracle had been wrought'. The note in Romans provides the full definition from Webster's 1828 along with links from other commentators.

Please see the notes for Romans C15S15 and 2Corinthians 2:17 about the word speak. The functional definition is: 'To utter words or articulate sounds, as human beings; to express thoughts by words'. Please also see the note for 2Corinthians 3:12-14 about the word speech. Please see the note for Ephesians C4S15 about the phrase evil speaking. Please see the note for Romans 11:1 about the phrase I say.

Please see the note for Luke 1:5 about the word day. Easton's Bible Dictionary defines this word as: 'The Jews reckoned the day from sunset to sunset (Le 23:32). It was originally divided into three parts (Ps 55:17). "The heat of the day" (1Sa 11:11; Ne 7:3) was at our nine o'clock, and "the cool of the day" just before sunset (Ge 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (La 2:19); (2) from midnight till the cock-crowing (Jg 7:19); and (3) from the cock-crowing till sunrise (Ex 14:24). In the New Testament the division of the Greeks and Romans into four watches was adopted (Mr 13:35). (See Watches.) the division of the day by hours is first mentioned in Da 3:6,15; 4:19; 5:5. this mode of reckoning was borrowed from the Chaldeans. the reckoning of twelve hours was from sunrise to sunset, and accordingly the hours were of variable length (Joh 11:9). The word "day" sometimes signifies an indefinite time (Ge 2:4; Isa 22:5; Heb 3:8, etc.). In Job 3:1 it denotes a birthday, and in Isaiah 2:12; Acts 17:31; 2Timothy 1:18, the great day of final judgment.'. The functional definition, of the phrase last day is: '(end of the) Church Age. However, in the life of the individual, it can be used for the day that he dies'. Please see the note for Hebrews 3:13 about the word today. The functional definition is: 'obey immediately'. Please also see the note for Matthew 26:55 about the word daily. Please also see the notes for Philippians 1:6-LJC and 1Thessalonians 5:2 about the phrase day of. Please also see the note for 1Thessalonians 5:2 about the phrase day of the Lord. Please also see the note for John 20:1 about the phrase first day of the week. Please also see the note for Mark 2:28-LJC about the phrase Good Friday. Please also see the note for Galatians C4-S17 about the words birth / birthright / birthday.

Please see the note for 1:5 about the word begotten. The functional definition is: 'fathered upon a woman'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Christ. Joh 7:18; 8:54 thou. Heb 1:5; Ps 2:7; Mic 5:2; Joh 3:16; Ac 13:33; Ro 8:3 General references. exp: Heb 5:10'.

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C5-S5 (Verse 6) God made Christ a priest.

As he saith also in another place,
Thou art a priest for ever after the order of Melchisedec..

This sentence is quoting Psalms 110:4. We also see the same quote in: 5:6; 5:10; 6:20; 7:11; 7:17 and 7:21. Obviously, this is an important doctrinal consideration.

That Psalm equates Christ sitting on the right hand of God to His role as a high priest. The word As, which starts our sentence makes the truths of that Psalm similar to the truth of the prior sentence where we read that God said: Thou art my Son, to day have I begotten thee. Thus, we again see that His role as a high priest required Him to be begotten.

Please see the note for Hebrews 4:14 about the word priest. That note explains several functions of a priest. The functional definition is: 'One who represents men before God'.

Please see the note for Colossians C2-S3 about the word order. The functional definition is: 'Mandate; precept; command; authoritative direction'. Please also see the notes for Romans C7S14; Romans C13S3 and 1Corinthians C7S20 about the words ordain / ordinance. The functional definition is: ' from order, order. 1. Properly, to set; to establish in a particular office or order; hence, to invest with a ministerial function or sacerdotal power; to introduce and establish or settle in the pastoral office with the customary forms and solemnities; as, to ordain a minister of the gospel'.

Please see the notes for Hebrews 7:1 and Hebrews 7:22-LJC about the word Melchisedec. The functional definition is: 'a Christophny: an eternal priest at the time of Abraham'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Thou. Heb 5:10; 6:20; 7:3,15,17,21; Ps 110:4 Melchisedec. Ge 14:18-19 General references. exp: Heb 5:10; 7:17'.

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C5-S6 (Verse 7-10) Christ suffered so that He could represent people who suffer.

First Step: Christ lived in his flesh just like any other man.

Who in the days of his flesh,
when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death,
and was heard in that he feared;.

Second Step: Christ received no special treatment because of His position.

Though he were a Son,
yet learned he obedience by the things which he suffered;.

Third Step: Christ was made perfect.

And being made perfect,
he became the author of eternal salvation unto all them that obey him;.

Fourth Step: Christ was made a new type of priest.

Called of God an high priest after the order of Melchisedec..

This sentence is quoting Psalms 110:4. In addition, to the other evidence, given in the prior sentence, our author also provides evidence directly found in scripture. We see the same quote in: 6 verses of Hebrews. Obviously, this is an important doctrinal consideration. Please see the note for 5:6 for links to the 6 verses involved.

Our sentence tells us more about Christ, which is the role of the Son of God identified previously (C5-S4) and is matched with the Who that starts our sentence. Further, our sentence has four Steps which have the titles in the outline above, but which could also have the titles below.

Step One: 'Christ was afraid in His flesh but still obeyed'.
Step Two: 'Even though Christ was/is the Son, He still had to suffer in order to learn obedience and be made perfect'.
Step three: 'After He was made perfect, He became the author of eternal salvation unto all them that obey him'.
Step Four: 'Because He did what was required to be made perfect and to became the author of eternal salvation, God has made Him to be an high priest after the order of Melchisedec'.

Please note: our next sentence (Hebrews 5:11) says Of whom we have manythings to say, and hard to be uttered, seeing ye are dull of hearing. As hard as it is to understand the things taught about Melchisedec, and as much controversy as there is about what it said, this author is telling us that what we know is the simple stuff. Like the author, I am going to try to avoid the controversy. However, one of the simple things that is made clear in this epistle is that an high priest after the order of Melchisedec is an high priest for ever. He will not leave this position and no one else will replace Him.

in this sentence we have a couple of things stated that really mess up the doctrine believed by many Baptist. Unfortunately, there is error in the songs that we teach our children to sing. Among other children church songs with bad doctrine is the one that says there's nothing my God can't do'. And, yes, Matthew 19:26 and Mark 10:27 say ...With men this is impossible; but with God all things are possible and Luke 1:37 and 18:27 say similar things. However, Hebrews 6:18 says, ...That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation... These verses are not in conflict but the verses in the gospels make their statement with the understanding that the audience were Jews who understood the nature of God and knew to their souls that God will not lie or do anything that goes against His basic nature. Therefore, this qualifier was not required with the audience during the gospels. However, even as soon as the book of Hebrews was written the audiences no longer had this basic understanding. Therefore, this author could not assume understanding that Jesus did and we can not assume that understanding within our audiences today. We've all heard of the popular foolish question of Can God make a stone so big that he can't lift it?' So, there are some things that were understood by the audiences in earlier ages that are not understood today and we have to explicitly state things that earlier speakers could assume that their audiences understood.

For example, people preach God knows everything and there is nothing that He had to learn'. Yet this sentence says about the Son, who is God, ...learned he obedience... This comes down to the difference between intellectual knowledge and experiential knowledge. Ask any mother of multiple grown children if there are things that are impossible for a person to understand who has never been pregnant and has never raised children. The Bible definition commonly accepted for perfect is 'fully mature and complete'. This epistle (in 4:15) tells us that He is touched with the feeling of our infirmities. If you've never been a parent who had to burry a child, you can not honestly tell such a person that you know how they feel. Likewise, until Son became a weak human (for that he himself also is compassed with infirmity [5:2 ], etc), He could not truly say that He was touched with the feeling of our infirmities. Also, according to 9:6-10, God's Son ministers in the heavenly Tabernacle where him that did the service had to be perfect. These verses also tell us the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing. The first tabernacle was not destroyed until after God's Son was made perfectly the things which he suffered before His resurrection and ascension into heaven where the perfect Tabernacle waited for a perfect high priest.

Continuing with our main sentence, we are told that He feared (Matthew 26) and many places (see verses - Jesus) tell us that He experienced the same things in His flesh as all men experience in their flesh. He ...learned he obedience.. when He obeyed in spite of the fact that He feared and that experience perfected His ability to be touched with the feeling of our infirmities. That is why we learn that Jesus (God in human flesh) is currently in heaven being our great high priest (4:14, please see that note).

The wording of the third segment of this sentence tells us that the Son became the author of eternal salvation unto all them that obey him only after He was made perfect. It also gives us a very strong indication that He could not become the author of eternal salvation unless He first was made perfect by the things which he suffered.

Now, after considering a lot of the doctrinal error which this sentence disputes, we can consider the context and structure and details of our sentence.

First, every sentence from the start of the chapter through the next sentence are dealing with Christ being our high priest. Our next sentence tells us that the author wanted to say more but that his readers were not spiritually mature enough to receive the truths that he wanted to share. The remainder of the chapter tells us how we can know that someone can handle spiritual strong meat, or not. Then our next chapter starts with Therefore leaving the principles of the doctrine of Christ. The author deals with other subjects, besides the doctrine of Christ, for the remainder of the epistle. Therefore, the context of this sentence is really from the start of the chapter through the end of the next sentence.

We see four Steps with the First Step telling us how He cried and prayed to avoid what God the Father had planned because His flesh, like all flesh, was weak. Then our Second Step tells us what He received immediately as a result of God saying 'No!'. Our third Step tells us the new ministry that He received after He accepted God's will for Him the suffer in the flesh and our Fourth Step tells us the eternal reward that He received after He accepted God's will for Him the suffer in the flesh. This gives us the pattern that God uses when He requires us to suffer in the flesh for His kingdom and His glory. After we willingly suffer in the flesh for God's will, God always gives us a new ministry and an eternal reward. In our very next chapter (6:10) we read For God is not unrighteous to forget your work and labour of love, which ye have shewed toward his name, in that ye have ministered to the saints, and do minister. Thus, we see God's promise of eternal reward for those people who are willing to follow this pattern in their life.

In our First Step we read a reference the suffering of the Son of God in the mount of Olives, as reported in Matthew 26:39-46; Mark 14:35-42 and Luke 22:39-44. (Please see the Doctrinal Studies called Gospel Time Sequence, and the Prophecy Fulfilled Section of the Significant Gospel Events Study, for links to where the Bible tells us this truth). Our epistle is telling us how Christ had flesh just like ours and how He could understand our infirmities. Here we see the scriptural evidence provided.

In the Second Step we see that it does not matter who a person is nor what position they have, all must follow the same laws and patterns. Thus, anyone who claims an exemption from a law of God is teaching doctrinal error.

In our third Step we see that His experience made Him perfect ('fully mature and complete'). We also see that He could not do the ministry that God planned for Him until after He was made perfect. Thus, we also learn that we will not be given the ministry that God wants us to have until after we also learn what is required in order to do the ministry.

In our final Step we see the eternal reward that He was given. By faith we must keep our eyes on the promise of eternal reward, from God, in order to pass the test that God gives to us. Matthew 20:16 and Matthew 22:14 tell us For many are called, but few are chosen. Many are given God's test but only those who pass the test are chosen for the eternal reward.

Some days, within the Bible, are important but are not necessarily a 24-hour period. Our sentence uses the word days to speak of certain days between His conception and when He physically returned to heaven. Those days include, but are not limited to, there single day of the 'Last Supper' and His time within the garden before His crucifixion. Since our sentence uses the plural form of days, we can know that He prayed about the crucifixion more often than just the last day and yet still do as commanded. Please see the note for Luke 1:5 about the word day. Easton's Bible Dictionary defines this word as: 'The Jews reckoned the day from sunset to sunset (Le 23:32). It was originally divided into three parts (Ps 55:17). "The heat of the day" (1Sa 11:11; Ne 7:3) was at our nine o'clock, and "the cool of the day" just before sunset (Ge 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (La 2:19); (2) from midnight till the cock-crowing (Jg 7:19); and (3) from the cock-crowing till sunrise (Ex 14:24). In the New Testament the division of the Greeks and Romans into four watches was adopted (Mr 13:35). (See Watches.) the division of the day by hours is first mentioned in Da 3:6,15; 4:19; 5:5. this mode of reckoning was borrowed from the Chaldeans. the reckoning of twelve hours was from sunrise to sunset, and accordingly the hours were of variable length (Joh 11:9). The word "day" sometimes signifies an indefinite time (Ge 2:4; Isa 22:5; Heb 3:8, etc.). In Job 3:1 it denotes a birthday, and in Isaiah 2:12; Acts 17:31; 2Timothy 1:18, the great day of final judgment.'. The functional definition, of the phrase last day is: '(end of the) Church Age. However, in the life of the individual, it can be used for the day that he dies'. Please see the note for Hebrews 3:13 about the word today. The functional definition is: 'obey immediately'. Please also see the note for Matthew 26:55 about the word daily. Please also see the notes for Philippians 1:6-LJC and 1Thessalonians 5:2 about the phrase day of. Please also see the note for 1Thessalonians 5:2 about the phrase day of the Lord. Please also see the note for John 20:1 about the phrase first day of the week. Please also see the note for Mark 2:28-LJC about the phrase Good Friday. Please also see the note for Galatians C4-S17 about the words birth / birthright / birthday.

Please see the note for 2:14 about the word flesh. That note has the definition from Easton's Bible Dictionary. The functional definition is: 'in the Old Testament denotes (1) a particular part of the body of man and animals (Ge 2:21; 41:2; Ps 102:5, marg.) In the New Testament, besides these it is also used to denote the sinful element of human nature as opposed to the "Spirit" (Ro 6:19; Mt 16:17)'.

Please see the notes for Romans C15S25 and and the Doctrinal Study on Prayer about the word pray. The functional definition is: 'In worship, a solemn address to the Supreme Being, consisting of adoration, or an expression of our sense of God's glorious perfections, confession of our sins, supplication for mercy and forgiveness, intercession for blessings on others, and thanksgiving, or an expression of gratitude to God for his mercies and benefits'.

Please see the note for Philippians 4:6 about the word supplication. The functional definition is: ' Entreaty; humble and earnest prayer in worship'. In particular, please see the note for Ephesians 6:18 for the discussion of prayer and supplication.

Please see the note for 2Corinthians 10:3-6 about the word strong. The functional definition is: 'Very powerful; having great command'. We find forms of this word, in Hebrews, in: 5:7; 5:12; 5:14; 6:18 and 11:34.

Please see the note for Mark 1:3 about the word cry. Webster's 1828 defines this word as: 'Loud notorious exclamation as a crying sin or warning'.

Please see the note for 2Corinthians C2S4 about the word tears. Webster's 1828 dictionary define this word as: 'Tears are the limpid fluid secreted by the lacrymal gland, and appearing in the eyes, or flowing from them. A tear, in the singular, is a drop or a small quantity of that fluid. Tears are excited by passions, particularly by grief. this fluid is also called forth by any injury done to the eye. It serves to moisten the cornea and preserve its transparency, and to remove any dust or fine substance that enters the eye and gives pain'.

Please see the note for 1:14 about the word salvation. The functional definition is: 'to exclude. When used spiritually, it means to exclude from the damned by having God's life in you. When used physically, it means to exclude from what is endangering physical life' . Please also see the notes for 2Thessalonians 2:13-LJC and Hebrews 12:2-LJC about the phrase salvation through sanctification. Please also see the note for John 8:30 about the phrase non-saving belief please also see the note for James 1:21 about the phrase save your soul. Please also see the note for Romans C11S30 about the phrase all Israel shall be saved. Please also see the notes under the main Menu item called Salvation.

Please see the note for 2:9 about the words die /dead /death. That note has several links to other notes where We find this word used within the Bible. There is a lot of error that is believed about this word and the reader should thoroughly study what the Bible actually says. The functional definition is: 'an ongoing process of corruption which starts at conception and continues after the soul and spirit leave the body in physical death. It is eternal separation from God, and the eternal corruption which results, in spiritual (second) death'.

Please see the notes for 1Corinthians C12S14 and Galatians C3-S7 about the word hear. Webster's 1828 dictionary defines this word as: 'Perceiving by the ear. This word is often used symbolically for hearing the spiritual message of the word of God, as sound. 1. Listening to; attending to; obeying; observing what is commanded. 2. Attending to witnesses or advocates in a judicial trial; trying'. Please see the note for Mark 4:9 about the phrase He that hath ears to hear, let him hear.

Please see the note for 2:15 about the word fear. The Bible teaches us that we are to not fear anything nor any being but our Lord. The true Biblical definition of Godly fear is: 'an absolute knowledge that God will hurt me if I deliberately disobey His command'.

Please see the note for 1Corinthians 14:31 about the word learn. The functional definition is: 'To gain knowledge of; to acquire knowledge or ideas of something before unknown. We learn the use of letters, the meaning of words and the principles of science. We learn things by instruction, by study, and by experience and observation. It is much easier to learn what is right, than to unlearn what is wrong'.

Please see the note for 2:2 about the word obey / obedience. The functional definition is: 'To comply with the commands, orders or instructions of a superior, or with the requirements of law, moral, political or municipal; to do that which is commanded or required, or to forbear doing that which is prohibited'.

Please see the note for 2:9 about the word suffer. The functional definition is: 'To feel or bear what is painful, disagreeable or distressing, either to the body or mind; to undergo'.

Please see the note for 2:10 about the word perfect. The functional definition is: 'Properly, whole, entire or perfect, in a moral sense. Hence, pure in heart, temper or dispositions; free from sin and sinful affections'. A shorter form of that definition is: 'achieved maturity'.

We find the word author in: 1Corinthians 14:33; Hebrews 5:9; Hebrews 12:2. The functional definition for this word is: 'one who brings or causes to come forth'. Please also see the note for 2Corinthians 10:8-9 about the word authority.

Please see the note for 2Corinthians 4:17-18 about the word eternal. The functional definition is: 'Without beginning or end of existence'. We find forms of this word, in Hebrews, in: 5:9; 6:2; 9:12; 9:14 and 9:15.

Please see the note for 2:11 about the word call. The functional definition is: 'an invitation to a relationship'. This word has many applications and the note referenced has a definition with many of those applications as well as links to other notes where this word is dealt with on this web site. Our particular sentence tells us that God called His Son to a particular 'relationship'.

Please see the note for Hebrews 4:14 about the word priest. That note explains several functions of a priest. The functional definition is: 'One who represents men before God'.

Please see the notes for Hebrews 7:1 and Hebrews 7:22-LJC about the word Melchisedec. The functional definition is: 'a Christophny: an eternal priest at the time of Abraham'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the. Heb 2:14; Joh 1:14; Ro 8:3; Ga 4:4; 1Ti 3:16; 1Jo 4:3; 2Jo 1:7 when. Ps 22:1-21; 69:1; 88:1; Mt 26:28-44; Mr 14:32-39; Le 2:2; 4:4-14; Joh 17:1 with. Mt 27:46,50; Mr 15:34,37 exp: Mr 9:24. tears. Isa 53:3,11; Joh 11:35 unto. Mt 26:52-53; Mr 14:36 and. Heb 13:20; Ps 18:19-20; 22:21,24; 40:1-3; 69:13-16; Isa 49:8; Joh 11:42; 17:4-5 in that he feared. or, for his piety. Heb 12:28; Mt 26:37-38; Mr 14:33-34; Lu 22:42-44; Joh 12:27-28 General references. exp: Le 2:16; 16:18; Ps 66:19; 86:7; Mr 1:35.
he were. Heb 1:5,8; 3:6 yet. Heb 10:5-9; Isa 50:5-6; Mt 3:15; Joh 4:34; 6:38; 15:10; Php 2:8 General references. exp: Le 16:18; Isa 50:5.
being. Heb 2:10; 11:40; Da 9:24; Lu 13:32; Joh 19:30 (Gr) he became. Heb 12:2; Ps 68:18-20; Isa 45:22; 49:6; Ac 3:15 (margin) Ac 4:12 eternal. Heb 2:3; 9:12,15; Ps 45:17; 51:6,8; 2Th 2:16; 2Ti 2:10; 1Jo 5:20; Jude 1:21 unto. Heb 11:8; Isa 50:10; 55:3; Zec 6:15; Mt 7:24-27; 17:5; Ac 5:32; Ro 1:5; 2:8; 6:17; 10:16; 15:18; 2Co 10:5; 2Th 1:8; 1Pe 1:22 exp: 1Pe 1:2. General references. exp: Isa 1:19.
General references. Heb 5:5-6; 6:20 exp: Heb 7:17'.

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C5-S7 (Verse 11) People refuse to listen to certain truths about Christ.

Of whom we have manythings to say,
and hard to be uttered,
seeing ye are dull of hearing..

This sentence ends what our chapter has been telling us about Christ being a high priest and starts the comments by the author on the difference between saved people who can handle strong meat and those saved people who can't.

Our author says that he could say more on this subject but won't because his audience can't handle the truth. Instead he will go onto other subjects.

Please also see the note for Matthew 13:34-35 about the word utter. Webster's 1828 defines this word as: 'speak; to pronounce; to express; as, to utter words; to utter sounds. 2. to disclose; to discover; to divulge; to publish. He never utters a syllable of what I suppose to be intended as a secret. 3. to sell; to vend; as, to utter wares. this is obsolete, unless in the law style. 4. to put or send into circulation; to put off, as currency, or cause to pass in commerce; as, to utter coin or notes. A man utters a false note, who gives it in payment, knowing it to be false'. Please also see the note for 1Corinthians 1:4-8 about the word utterance.

Please see the note for 2:8 about the word see / sight. The functional definition is: 'The act of seeing; perception of objects by the eye; view. This word is often used symbolically for spiritual understanding'.

We find forms of the word dull in: Matthew 13:15; Acts 28:27; Hebrews 5:11. Webster's 1828 defines this word as: 'a. G. 1. Stupid; doltish; blockish; slow of understanding; as a lad of dull genius. 2. Heavy; sluggish; without life or spirit; as a surfeit leaves a man very dull. 3. Slow of motion; sluggish; as a dull stream. 4. Slow of hearing or seeing; as dull of hearing; dull of seeing. 5. Slow to learn or comprehend; unready; awkward; as a dull scholar. 6. Sleepy; drowsy. 7. Sad; melancholy. 8. Gross; cloggy; insensible; as the dull earth. 9. Not pleasing or delightful; not exhilarating; cheerless; as, to make dictionaries is dull work. 10. Not bright or clear; clouded; tarnished; as, the mirror is dull. 11. Not bright; not briskly burning; as a dull fire. 12 Dim; obscure; not vivid; as a dull light. 13. Blunt; obtuse; having a thick edge; as a dull knife or ax. 14. Cloudy; overcast; not clear; not enlivening; as dull weather. 15. With seamen, being without wind; as, a ship has a dull time. 16. Not lively or animated; as a dull eye.
DULL, v.t. 1. to make dull; to stupify; as, to dull the senses. 2. to blunt; as, to dull a sword or an ax. 3. to make sad or melancholy. 4. to hebetate; to make insensible or slow to perceive; as, to dull the ears; to dull the wits. 5. to damp; to render lifeless; as, to dull the attention. 6. to make heavy or slow of motion; as, to dull industry. 7. to sully; to tarnish or cloud; as, the breath dulls a mirror.
DULL, v.i. to become dull or blunt; to become stupid.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'we. 1Ki 10:1; Joh 6:6; 16:12; 2Pe 3:16 dull. Isa 6:10; Mt 13:15; Mr 8:17-18,21; Lu 24:25; Ac 28:27 General references. exp: Le 11:22; Mr 7:18'.

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C5-S8 (Verse 12) This is because of spiritual immaturity.

First Step: the spiritual maturity that they should have.

For when for the time ye ought to be teachers,
ye have need that one teach you again which be the first principles of the oracles of God;.

Second Step: the spiritual maturity that they do have.

and are become such as have need of milk,
and not of strong meat..

Starting in C5-S7, and continuing through the end of the chapter, the author is telling us about the difference between saved people who can handle strong meat and those saved people who can't.

Our sentence starts with the word For and tells why the author, in the prior sentence, said he could not tell us some things. Basically, there are lots of people who have been saved for some time but do not know basic spiritual truths. One simple evidence of this is their failure to lead others to salvation and even their failure to do basic things like hand out tracts. Also, while they claim to be Christians, their casual acquaintances and neighbors would not testify of that because they have not seen any evidence within their lifestyle . The failure to do these basic things verifies the claim by the author that ye have need that one teach you again which be the first principles of the oracles of God.

Our Second step starts with the word and, which means that this result is added to a lifestyle where the saved person does not do the basic things of a true Christian lifestyle . When we refuse to obey and do what is commanded, we lose the things that God gave us and, as the author says, are become such as have need of milk, and not of strong meat. The simple evidence of this is someone who, when shown a truth from the Bible, declares 'I don't believe you!' and refuses to pray and research the thing for themselves. Acts 17:11 says, These were more noble than those in thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so. Even lost people will search the scriptures daily, (to see) whether those things were so. When someone claims to be a true Christian, but refuses to do this basic activity and chooses to believe their religious traditions, they have become like God's people who were led to cry crucify Him (Matthew 27; Mark 15; Luke 23; John 19) about the Son of God. The Spirit of God uses the word of God to show the child of God the will of God. However, the child of God who refuses to prayerfully search their Bible when they are told that their belief goes against the Bible will be led into doctrinal error. They will be, as the author says, are become such as have need of milk, and not of strong meat.

Please see the note for 1Corinthians C12S27 about the word teach. The functional definition is: 'To instruct; to inform; to communicate to another the knowledge of that of which he was before ignorant'. Please also see the note for John 3:2 about the word teacher. Please also see the Study called False things According to the Bible about 'false teachers'.

Please see the note for 4:16 about the word need. The functional definition is: 'Want; occasion for something; necessity; a state that requires supply or relief. It sometimes expresses urgent want; pressing exigency'.

We find the word principles only in: our current sentence and in 6:1. Webster's 1828 dictionary defines this word as: 'In a general sense, the cause, source or origin of anything; that from which a thing proceeds; as the principle of motion; the principles of action. 2. Element; constituent part; primordial substance. Modern philosophers suppose matter to be one simple principle, or solid extension diversified by its various shapes. 3. Being that produces anything; operative cause. The soul of man is an active principle. 4. In science, a truth admitted either without proof, or considered as having been before proved. In the former sense, it is synonymous with axiom; in the latter, with the phrase, established principle. 5. Ground; foundation; that which supports an assertion, an action, or a series of actions or of reasoning. On what principle can this be affirmed or denied? He justifies his proceedings on the principle of expedience or necessity. He reasons on sound principles. 6. A general truth; a law comprehending many subordinate truths; as the principles of morality, of law, of government, etc. 7. Tenet; that which is believed, whether truth or not, but which serves as a rule of action or the basis of a system; as the principles of the Stoics, or of the Epicureans. 8. A principle of human nature, is a law of action in human beings; a constitutional propensity common to the human species. thus, it is a principle of human nature to resent injuries and repel insults.
PRIN'CIPLE, v.t. to establish or fix in tenets; to impress with any tenet, good or ill; chiefly used in the participle. Men have been principled with an opinion, that they must not consult reason in things of religion. 1. to establish firmly in the mind'. The International Standard Bible Encyclopedia defines this word as: 'prin'-si-p'-lz: Found twice (Heb 5:12; 6:1). the Greek word (stoicheion) is also translated in the King James Version as "elements" and "rudiments." As rendered in He, its meaning is clearly related to the elementary knowledge of Christian truth or doctrine. See ELEMENTS ; RUDIMENTS '.

We find forms of the word oracle in: 2Samuel 16:23; 1Kings 6:5; 1Kings 6:16; 1Kings 6:19-23; 1Kings 6:31; 1Kings 7:49; 1Kings 8:6; 1Kings 8:8; 2Chronicles 3:16; 2Chronicles 4:20; 2Chronicles 5:7; 2Chronicles 5:9; Psalms 28:2; Acts 7:38; Romans 3:2; 5:12 and 1Peter 4:11. Easton's Bible Dictionary defines this word as: 'In the Old Testament used in every case, except 2Sa 16:23, to denote the most holy place in the temple (1Ki 6:5,19-23; 8:6). In 2Sa 16:23 it means the word of God. A man inquired "at the oracle of God" by means of the Urim and thummim in the breastplate on the high priest's ephod. In the New Testament it is used only in the plural, and always denotes the word of God (Ro 3:2; Heb 5:12, etc.). the Scriptures are called "living oracles" (comp. Heb 4:12) because of their quickening power (Ac 7:38)'.

Please see the note for 1Corinthians C3S2 about the word milk. That note has links to every place in the New Testament where We find this word, a note for each usage, links from other commentators, the full definition from Webster's 1828 and a comparison to meat. The functional definition is: 'preprocessed and easily digested spiritual food'.

Please see the note for 5:7 about the word strong. The functional definition is: 'Very powerful; having great command'.

Please see the notes for 1Corinthians C6S19 and Hebrews 13:8-LJC about the word meats. The note for 1Corinthians 6:13 has some discussion of the application of this word as a symbol for the spiritual, along with the full definition from Webster's 1828 . The note for Hebrews 13:8-LJC, which has links to every place in the New Testament where there is any form of this word along with a small discussion of the application of this doctrine. Please also see the note for Hebrews 13:9, which provides links to every place in the Bible where the literal word meats (plural) is used along with a short note on the doctrine of each usage. Please note that the usage of the plural word is not the same as the usage of the singular, even though the plural and the singular have the same basic definition. The functional definition is: ' Food in general; anything eaten for nourishment, either by man or beast'. However, as we see in this sentence, this word is also used symbolically for spiritual food. We find forms of this word, in Hebrews, in: 5:12; 5:14; 9:10; 12:16 and 13:9.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'for the. Mt 17:17; Mr 9:19 teachers. Ezr 7:10; Ps 34:11; 1Co 14:19; Col 3:16; Tit 2:3-4 teach. Isa 28:9-10,13; Php 3:1 exp: Jer 31:34. The first. Heb 6:1 the oracles. 2Sa 16:23; Ac 7:38; Ro 3:2; 1Pe 4:11 as have. Heb 5:13; Isa 55:1; 1Co 3:1-3; 1Pe 2:2 General references. exp: Job 32:7; Mt 15:16'.

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C5-S9 (Verse 13) Spiritual babes can handle only milk.

Equivalent Section: Evidence of spiritual immaturity.

For every one that useth milk is unskilful in the word of righteousness:.

Equivalent Section: Why evidence proves truth.

for he is a babe..

Starting in C5-S7, and continuing through the end of the chapter, the author is telling us about the difference between saved people who can handle strong meat and those saved people who can't.

Our sentence starts with the word For and gives us the evidence that someone is a spiritual babe who have need of milk, and not of strong meat. Our First Equivalent Section says every one that useth milk is unskilful in the word of righteousness, but it could be turned around to say every one that...is unskilful in the word of righteousness useth milk and is a spiritual babe.

Please note the th on the word useth. This is not a one time use nor is it an occasional use but is someone who 'keeps on keeping on' using (the) milk (of the word of God).

We know that someone is unskilful in the word of righteousness when they need someone else to find the answers to life for them or they live a life of unrighteousness. As we see in many other places of the Bible, and as seen in other applications, our works prove our level of spiritual maturity.

Our Second Equivalent Section starts with the word For and tells us the evidence that someone who has need of milk, and not of strong meat does so because they are a spiritual babe. It also tells us that anyone who is unskilful in the word of righteousness is a spiritual babe.

We find forms of the words skill / unskilful in: 1Kings 5:6; 2Chronicles 2:7-8; 2Chronicles 34:12; Ecclesiastes 9:11; Daniel 1:17; Daniel 9:22; Hebrews 5:13. Webster's 1828 defines skill as: 'n. Calleo, that is to strain, stretch, reach, and with to perfect, that is, to make sound, or to reach the utmost limit. the sense of folly, error, sin, preverseness, is from wandering, deviation. 1. the familiar knowledge of any art or science, united with readiness and dexterity in execution or performance, or in the application of the art or science to practical purposes. thus we speak of the skill of a mathematician, of a surveyor, of a physician or surgeon, of a mechanic or seaman. So we speak of skill in management or negotiation. 2. Any particular art'. Webster's 1828 defines unskilful as: 'a. Not skillful; wanting the knowledge and dexterity which are acquired by observation, use and experience; as an unskillful surgeon; an unskillful mechanic; an unskillful logician'.

Please see the note for Colossians 2S2 about the word word. The functional definition is: 'a single component part of human speech or language'. However, the word of God is the holy scriptures and in the English language, it is only the KJV-1611. Please also see the notes for Romans C10S22 and Word in 1John about the phrase word of God. Please also see the note for John 1:1 for an extensive note explaining the differences, and similarities, between the capitalized and the non-capitalized word word. When a Bible reference uses an uppercase word, it is referring to Jesus Christ. The uppercase makes this a formal name of the Son of God. However, while the exact definition is different, the properties are spiritually similar to the lowercase word. Please also see the note for 1Thessalonians 1:8 about the phrase word of the Lord. Please note that the word of the Lord is a sub-set of the word of God. the word of God contains all of God's written truth including recording the lies of Satan. The word of the Lord is that part of the word of God which will be used to judge us. The lies from Satan are not included within the word of the Lord.

Please see the notes for Romans C1S10 and Galatians C2-S16 about the word righteous / righteousness. The functional definition is: 'doing the right thing, the right way, at the right time and for the right reason'. Please also see the notes for Philippians 1:9-11 and James 3:18 about the phrase fruit of righteousness. Please also see the note for Romans C4S7 about the phrase imputeth righteousness. Please also see the note for Romans C2S5 about the phrase obeying unrighteousness. Please also see the note for Ephesians 4:7-LJC about the phrase righteousness of the Law. Please also see the notes for Romans C3S7 and Romans C1S16 about the word unrighteousness.

Please see the note for Luke 1:41-42 about the word babe. Easton's Bible Dictionary defines this word as: 'used of children generally (Mt 11:25; 21:16; Lu 10:21; Ro 2:20). It is used also of those who are weak in Christian faith and knowledge (1Co 3:1; Heb 5:13; 1Pe 2:2). In Isa 3:4 the word "babes" refers to a succession of weak and wicked princes who reigned over Judah from the death of Josiah downward to the destruction of Jerusalem. '.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'is unskilful. Gr. hath no experience. The word. Ps 119:123; Ro 1:17-18; 10:5-6; 2Co 3:9; 2Ti 3:16 he. Isa 28:9; Mt 11:25; Mr 10:15; Ro 2:20; 1Co 13:11; 14:20; Eph 4:14; 1Pe 2:2'.

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C5-S10 (Verse 14) We must exercise our spiritual senses in order to grow.

But strong meat belongeth to them that are of full age,
even those who by reason of use have their senses exercised to discern both good and evil..

Starting in C5-S7, and continuing through the end of the chapter, the author is telling us about the difference between saved people who can handle strong meat and those saved people who can't.

Our sentence starts with the word But, which means it is continuing the same subject as the prior sentence while going in a different direction. C5-S7 through the prior sentence has been giving the evidence that a saved person is a spiritual babe. Our current sentence gives us the evidence that a saved person are of full (spiritual) age. We see two evidences in our sentence.

they use have their (spiritual) senses (are) exercised
they can discern both good and evil

The title of our sentence is 'We must exercise our spiritual senses in order to grow'. However, our prior sentences made it clear that if we fail to regularly 'exercise our spiritual senses', we not only will fail to grow but will actually become less spiritually mature until we return to being spiritual babes.

There are a few evidences of this that I have seen. These evidences include:.

People start spouting about their religious credentials when given a Biblical truth which they refuse to accept and obey. If their credentials actually made them qualified then they could answer from the word of God. The only reason to use the weaker argument of religious credentials is that they do not have an answer from the word of God. This type of argument proves that they do not have their senses exercised to discern both good and evil.
People start quoting religious doctrine and their favorite religious leader. This person is using the same doctrinal error as used by the religious leaders who got people to crucify our Lord.
People start arguing 'Everybody knows'. This is an argument based upon the wisdom of this world, which the first 3 chapters of 1Corinthians tells us is the opposite from the wisdom of God.
They answer with: 'Well I believe.'. They just proved that they believe the lie of Satan for 'original sin' when he promised that we could be as gods, knowing good and evil. God's answer to that foolishness was death.

Someone who truly has their (spiritual) senses exercised to discern both good and evil has no problem answering from the word of God so that they give God's answer instead of their own. Even when they can't answer right away, they should have no problem promising to prayerfully search the word of God for an answer even while they refuse to answer based upon anything other than the word of God.

Please see the note for 5:7 about the word strong. The functional definition is: 'Very powerful; having great command'.

Please see the note for Philippians 4:18 about the word full. Please also see the note for Colossians 2:9 about the word fullness. The functional definition is: 'Replete; having within its limits all that it can contain'. We find forms of this word, in Hebrews, in: 5:14; 6:11; 10:22; 10:26; 10:34 and 12:17. Please also see the note for Colossians 2S6 about the word fullness.

Please see the note for John 9:20-21 about the word age (singular). The functional definition for this word is: 'the period of someone's life along with the expected the maturity that should come from life experiences'.

Please see the note for Mark 10:42 about the word exercise. The functional definition for this word is: 'Use; practice; the exertions and movements customary in the performance of business; as the exercise of an art, trade, occupation, or profession'.

Please see the note for 1Corinthians C11S33 about the word discern. The functional definition is: 'Distinguishing; seeing; discovering; knowing; judging'.

In the Bible, good is used for 'what comes from God'. The devil, the world and our own flesh fight against anything that 'comes from God'. We find forms of this word, in Hebrews, in: 5:14; 6:5; 9:11; 10:24; 10:34; 11:2 and 11:12. Please see the notes for Romans C7S16; Romans C11S26 and 2Corinthians 5:10 about the word good. Please see the note for Romans C11S26 about the word goodness. Please see the note for Mark 2:28-LJC about Good Friday.

Please see the note for Romans 7:19 about the word evil. Please also see the note for Ephesians C4S15 about evil speaking. Please also see the note for Philippians 3:2 about evil workers. Please also see the note for Romans C1S16 about inventors of evil thing. The functional definition is: 'to be unjust or injurious, to defraud. Both the source and consequence of things which people consider to be really really bad. The source and / or result can be natural or spiritual or any combination thereof. However, even what seems to be a natural source can actually be caused by a devil, especially when the recipient is a child of God. In all cases the result is deliberately intended and caused, which is what separates evil from the accidental'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'of full age. or, perfect. Mt 5:48; 1Co 2:6; Eph 4:13; Php 3:15; Jas 3:2 (Gr) use. or, an habit, or, perfection. Their. Job 6:30; 12:11; 34:3; Ps 119:103; Song 1:3; 2:3; Mt 6:22-23; Eph 1:18 to discern. Ge 3:5; 2Sa 14:17; 1Ki 3:9,11; Isa 7:15; Ro 14:1 (Gr) 1Co 2:14-15; Php 1:9-10 (Gr) 1Th 5:21'.

Home Start of Chapter Chapter Summary

Hebrews Chapter 6

links to sentences in this chapter:

C6-S1 (Verse 1-2), C6-S2 (Verse 3), C6-S3 (Verse 4-6), C6-S4 (Verse 7-8), C6-S5 (Verse 9), C6-S6 (Verse 10), C6-S7 (Verse 11-12), C6-S8 (Verse 13-14), C6-S9 (Verse 15), C6-S10 (Verse 16), C6-S11 (Verse 17-20)'.

Please use This link to see the chapter summary.

Chapter theme: Our life should produce better results.

Chapter Summary from Treasury of Scripture Knowledge.

1-10	He exhorts not to fall back from the faith;
11	but to be stedfast,
12	diligent, and patient to wait upon God;
13-20	because God is most sure in his promise.

The most used non-prepositional words in a chapter or epistle often gives a strong indication of the theme of the chapter or epistle. The most used non-prepositional word in this chapter are: 'GOD (9), HAVE (7), AN (6), BY (6), WHICH (6), thEM (4), DO (3)'. Part of the theme of this chapter that God expects the saved to do what they are told.

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C6-S1 (Verse 1-2) Go past the principles of the doctrine of Christ.

First Step: Recognize the need for deeper doctrines.

Therefore leaving the principles of the doctrine of Christ,
let us go on unto perfection;.

Second Step: Name doctrines assumed to be understood.

not laying again the foundation of repentance from dead works,
and of faith toward God,
Of the doctrine of baptisms,
and of laying on of hands,
and of resurrection of the dead,
and of eternal judgment..

Our sentence starts with Therefore, which means that this chapter is a conclusion which is based upon prior chapters. Understanding those prior chapters is important because this chapter deals with doctrine which is taken out of context in order to justify doctrinal error. Keeping the context in mind is critical to proper understanding of this chapter. Our next sentence also starts with And, which means it is added to this sentence. Then, our sentence after that starts with For, which means it gives a reason why what is said in the first two sentences of this chapter is true. When we look beyond that sentence we see that every sentence in this chapter, except the last, starts with one of the connecting worse of: And, But, or For. Then our last sentence starts with Wherein, which means that what it says is in all that has been said before it. Therefore, all of the sentences within this chapter need to be considered together in order to keep things within the context. In addition, there are sentences within this chapter which are twisted out of their true meaning in order to support doctrinal error. Therefore, understanding the context of the entire chapter is critical proper understanding of each sentence within this chapter.

Within our sentence, which starts this chapter, we see two Steps. The First Step tells us that we have to understand the principles of the doctrine of Christ before we can go on unto perfection by applying them to our personal lives. The Second Step tells us six doctrines of Christ that we need to understand before we go onto stronger doctrines. The author assumes that the reader understands about these six doctrines and moves on.

Please see the note for this sentence, within the Lord Jesus Christ Study, for an explanation of how Christ is the role of the Son of God that He uses to bring spiritual maturity to saved people after their initial profession. In order for us to accept all of the doctrines found in the first 5 chapters of Hebrews, we must accept the doctrine that Christ teaches us. Our sentence gives us a different list of doctrines, but what was said in the first 5 chapters must also be included because of contextual requirements.

So we have 5 basic doctrines laid out in the first five chapters of this epistle that the author says are part of the doctrine of Christ. Then in this sentence, he also names six other basic doctrines for spiritually maturing in Christ. Briefly, not laying again the foundation of repentance from dead works deals with the basic doctrine of repentance. The religious teach a false definition of repentance including tell God you're sorry for your sin. Notice that the author says true repentance is from dead works. That implies what we see many other places in the Bible, which is repentance towards God and not towards keeping religious rules. The Biblical definition of repentance is 'A turning away from the attitudes and actions of sin and turning towards God and accepting His attitudes and actions about sin'.

Faith toward God is talking about taking action based upon promises of God found in the Bible. It also means finding out what God truly requires, such as stopping our sinning, and doing all that God requires in order to receive His promises. Again, we find religion telling people that they can receive the promises of God without meeting His requirements. For example, religion tells people that ' the fear of the Lord' means ' respect for our Lord' and that they can sit on their ' blessed assurance' and receive the promises for ' fearing' God because they respect God. Then the religious leaders can't understand why people leave their religion and call the God of the Bible a liar. Please see the paper on The fear of the Lord for more details.

The doctrine of baptisms is another thing that religion messes up including telling people that they are spiritually saved by baptism. They use 1Peter 3:21 where Peter is actually talking about being saved from destruction in this life. (Please see the note for 1Peter 3:21.) As shown in the notes for Romans 6 and elsewhere, true Biblical baptism is a means of identification and should be considered the spiritual equivalent to marriage. In marriage, the two people publicly identify with each other for the rest of their lives in a special personal intimate relationship. In baptism the saved person publicly identifies themselves with Christ for the rest of their life in a special personal intimate relationship. (Please see the note for Romans 6:3 in the Book Study on Romans, which provides links to every place in the Bible where baptism is used along with notes on those places in the Bible. That note gives the true Biblical doctrine for baptism.)

James tells us that laying on of hands is used to receive special blessings like healing. James also tells us that A double minded man is unstable in all his ways (James 1:8) and let not that man think that he shall receive anything of the Lord (James 1:7). There is more involved in the doctrine of laying on of hands, but these blessings all require us to stop our sinning in order to receive them. The laying on of hands is also used to show church approval of someone's spiritual maturity and their readiness to take on an independent ministry for God.

The doctrine of resurrection of the dead would seem to be less of a problem today than it was in the early church, but there is still just as much of a problem only with a different emphasis. Where they apparently had more people denying the resurrection, we have more promising it for following their religious rules instead of because we have a personal relationship with the Son of God. Included in the doctrine of the resurrection of the dead is our currently changed life where we go from non-responsive to the promptings from God (dead) to being responsive to the promptings from God (resurrection).

Finally, the doctrine of eternal judgment is one of the major doctrines to be twisted into error, especially in regards to Christ. The doctrine of eternal judgment is not just getting out of Hell but includes the rewards and/or punishments received in heaven or the Lake of Fire (Revelation 20:10-15). The judgment received at the judgment seat of Christ (Please see the notes for Romans 14:10 and 2Corinthians 5:10-11) can be eternal and the terror of the Lord (2Corinthians 5:11), which is only received by saved people who are already in heaven, will last for at least 1,000-years. Please see those verses and associated notes for more details.

All of these doctrines are things that increase understanding and blessings in direct proportion to spiritual maturity and none of them are understood by those who just made a profession. In addition, some saved people (apparently) never understand some of these doctrines. That's why they are the doctrine of Christ and not the doctrine of 'some other role of the Son of God'.

Please see the note in the Romans intro about the word therefore. The functional definition is: 'what follows the therefore is a future result that is based upon what came before the therefore and only seen there'.

We find the word principles only in: our current sentence and in 5:12. Webster's 1828 dictionary defines this word as: 'In a general sense, the cause, source or origin of anything; that from which a thing proceeds; as the principle of motion; the principles of action. 2. Element; constituent part; primordial substance. Modern philosophers suppose matter to be one simple principle, or solid extension diversified by its various shapes. 3. Being that produces anything; operative cause. The soul of man is an active principle. 4. In science, a truth admitted either without proof, or considered as having been before proved. In the former sense, it is synonymous with axiom; in the latter, with the phrase, established principle. 5. Ground; foundation; that which supports an assertion, an action, or a series of actions or of reasoning. On what principle can this be affirmed or denied? He justifies his proceedings on the principle of expedience or necessity. He reasons on sound principles. 6. A general truth; a law comprehending many subordinate truths; as the principles of morality, of law, of government, etc. 7. Tenet; that which is believed, whether truth or not, but which serves as a rule of action or the basis of a system; as the principles of the Stoics, or of the Epicureans. 8. A principle of human nature, is a law of action in human beings; a constitutional propensity common to the human species. thus, it is a principle of human nature to resent injuries and repel insults.
PRIN'CIPLE, v.t. to establish or fix in tenets; to impress with any tenet, good or ill; chiefly used in the participle. Men have been principled with an opinion, that they must not consult reason in things of religion. 1. to establish firmly in the mind'. The International Standard Bible Encyclopedia defines this word as: 'prin'-si-p'-lz: Found twice (Heb 5:12; 6:1). the Greek word (stoicheion) is also translated in the King James Version as "elements" and "rudiments." As rendered in He, its meaning is clearly related to the elementary knowledge of Christian truth or doctrine. See ELEMENTS ; RUDIMENTS '.

Please see the notes for 1Corinthians C14S6 and 2Timothy C3S10 about the word doctrine. The functional definition is: 'Literally 'teaching,' usually means the substance of what is taught, but in some passages (as Mr 4:2) it means 'act of teaching,' and in others (Mt 7:28-29.) 'manner of teaching'. Please also see the Lord Jesus Christ Overview for more on the doctrine of Christ.

The word let makes this a command which has the power of creation behind it because Genesis tells us that the action verb used by God is creation was let.

Please see the note for 1:10 about the word foundation. The functional definition is: 'The basis or ground work, or anything; that on which anything stands, and by which it is supported'.

Please see the note for Romans 11:29 for links to every place in the Bible where the word repentance is used. The functional definition is: 'A turning away from the attitudes and actions of sin and turning towards God and accepting His attitudes and actions about sin'.

Please see the note for 2:9 about the words die /dead /death. That note has several links to other notes where We find this word used within the Bible. There is a lot of error that is believed about this word and the reader should throughly study what the Bible actually says. The functional definition is: 'an ongoing process of corruption which starts at conception and continues after the soul and spirit leave the body in physical death. It is eternal separation from God, and the eternal corruption which results, in spiritual (second) death'.

Please see the notes for Romans C9S8; 1Corinthians C3S13; Galatians C2-S10 and Philippians 1:1 about the word works. Please see the note for Romans C3S27 about the phrase law of works. Please see the note for Philippians 3:2 about the phrase evil workers. Please see the note for Romans C11S10 about the phrase works are seen of men. Please see the notes for Romans 8:1-LJC; Galatians C5-S6 and Revelation 19:2-LJC about the phrase judged by works. The basic Biblical definition of work is: 'to move, or to labor'.

Please see the note for 2:17 about the words faith and faithful. Please also see all of the notes for Chapter 11. The functional definition for the word faith is: 'an action word that is based upon a belief in a promise found within the Bible with the action dictated by the Bible and the understanding that our action does not force God to act nor determines when or how God acts but proves that of our own free will we are giving God permission to act in and through our life to do what He promised within His Word'. The functional definition for the word faithful is: 'Firm in adherence to the truth and to the duties of religion. Full of faith, trustful, and not simply trustworthy. being true to oneself, to one's nature, to any promise given, and to any trust committed'. It should be obvious that these two words are very strongly linked.

Please see the note for Romans 6:3 in the Book Study on Romans, which provides links to every place in the Bible where baptism is used along with notes on those places in the Bible. That note gives the true Biblical doctrine for baptism. There we learn that baptism is used for 'identified with' in the way that these people were claiming to be 'identified with' various preachers. This 'identity' also included obedience and recognition of the person who they were 'identified with' as their personal Lord.

Please see the note for 1:10 about the word hand. The functional definition has many applications but most can be included in this: 'Symbol of skill, energy, and action'.

Please see the note for 1Corinthians C15S32 about the word raise / resurrection. Please also see the Prophecies and Prophecy Fulfilled Sections for Bible references to resurrection. Please see the note for Romans C8S11 about the resurrection of Christ. Please see the note for Romans C8S11 about the resurrection of Jesus. This subject is dealt with, within 1Thessalonians, in 1:10 and 4:16.

Please see the note for 5:9 about the word eternal. The functional definition is: 'Without beginning or end of existence'.

Please see the notes for Romans C2S2 and Philippians 1:9-11 about the word judgment. Please also see the notes for Romans C14S16 and 2Corinthians 5:10 about the judgment Seat of Christ (Romans 14:10; 2Corinthians 5:10-11). Please also see the notes for Romans 8:1-LJC; 1Corinthians 1:10 and Revelation 19:2-LJC about the word judge. Please also see the notes for Romans 14:8-LJC and 2Thessalonians 1:9-LJC about the phrase judgment without mercy. Please also see the note for 1Corinthians C4S5 about the phrase we are to judge. Please also see the notes for Romans 8:1-LJC; Galatians C5-S6 and Revelation 19:2-LJC about the phrase judged by works. Please also see the note for Ephesians C5S6 about the phrase judgment by us. We find forms of this word, in 6:2; 9:27; 10:27; 10:30; 11:11; 12:23 and 13:4.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'leaving. Heb 5:12-14 principles of the doctrine. or, word of the beginning. Mr 1:1; Joh 1:1-3; 1Ti 3:16 let. Heb 7:11; 12:13; Pr 4:18; Mt 5:48; 1Co 13:10; 2Co 7:1; Eph 4:12; Php 3:12-15; Col 1:28; 4:12; Jas 1:4; 1Pe 5:10; 1Jo 4:12 laying. Mt 7:25; Lu 6:48; 1Co 3:10-12; 1Ti 6:19; 2Ti 2:19 repentance. Isa 55:6-7; Eze 18:30-32; Zec 12:10; Mt 3:2; 4:17; 21:29,32; Mr 6:12; Ac 2:38; 3:19; 11:18; 17:30; 20:21; 26:20; 2Co 7:10; 2Ti 2:25-26 dead. Heb 9:14; Ga 5:19-21; Eph 2:1,5 exp: Col 2:13. faith. Heb 11:6; Joh 5:24; 12:44; 14:1; 1Pe 1:21; 1Jo 5:10-13
the doctrine. Heb 9:10; Mr 7:4,8; Lu 11:38 (Gr) Mt 3:14; 20:22-23; 28:19; Mr 16:16; Lu 3:16; 12:50; Joh 1:33; 3:25-26; 4:1-2; Ac 2:38,41; 8:12-13,16,36-38; 10:47; 16:15,33; 19:2-5; Ro 6:3-4; 1Co 1:12-17; 10:2; 12:13; Col 2:12; 1Pe 3:20-21 laying. Ac 6:6; 8:14-18; 13:3; 19:6 resurrection. Heb 11:35; Isa 26:19; Eze 37:1-14; Da 12:2; Mt 22:23-32; Lu 14:14; Joh 5:29; 11:24-25; Ac 4:2; 17:18,31-32; 23:6; 24:15,21; 26:8; Ro 6:5; 1Co 15:13-57; Php 3:21; 1Th 4:14-18; 2Ti 2:18 eternal. Ec 12:14; Mt 25:31-46; Ac 17:31; 24:25; Ro 2:5-10,16; 2Co 5:10; 2Pe 3:7; Jude 1:14-15; Re 20:10-15'.

Home Start of Chapter Chapter Summary

C6-S2 (Verse 3) .Get God's permission.

And this will we do,
if God permit..

Our sentence starts with the word And, which means it is adding to what was said in the prior sentence. In addition, as explained in the first note for this chapter (6:1), every sentence in this chapter starts with a connecting word, which means that everything said in this chapter is connected together. Therefore, understanding the context of the entire chapter is critical proper understanding of each sentence within this chapter.

James 4:15 says, For that ye ought to say, If the Lord will, we shall live, and do this, or that. We also see Paul say this in 1Corinthians 4:19.

The meaning of the word wilt, does not match what is found in a man-written dictionary. The true Biblical meaning is: 'The will applied at a lifestyle level. That is: a decision of will which does not change throughout the life.'. Please also see the note for Philippians 1:15-17 about the word will. The functional definition for this word is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'. Please also see the note for Philippians 1:15-17 about the word will. The functional definition for this word is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'. Please also see the note for 1Peter 2:15 about the phrase will of God. That note has links to every place in the Bible where we find this phrase along with notes on each reference. In particular, that note explains that the good, and acceptable, and perfect, will of God are not three different levels of the will of God but, in fact, are three attributes of the single will of God. As that note explains, there is only one will of God for each circumstance in life but we receive variable rewards or punishment based upon how well we obey the will of God or how much we disobey the will of God. Please also see the Message called The Will of God for the application of these verses in the life of the believer.

Please see the note for Acts 26:1 about the word permit. Webster's 1828 defines this word as: 'v.t. L. permitto; per and mitto, to send. 1. to allow; to grant leave or liberty to by express consent. He asked my leave and I permitted him. 2. to allow by silent consent or by not prohibiting; to suffer without giving express authority. the laws permit us to do what is not expressly or impliedly forbid. What God neither commands nor forbids, he permits with approbation to be done or left undone. 3. to afford ability or means. Old age does not permit us to retain the vigor of youth. the man's indigence does not permit him to indulge in luxuries. 4. to leave; to give or resign. Let us not aggravate our sorrows, But to the gods permit the event of things. The latter sense is obsolete or obsolescent.
PERMIT', n. A written license or permission from the custom house officer or other proper authority, to export or transport goods or to land goods or persons. 1. Warrant; leave; permission.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'if. Ac 18:21; Ro 15:32; 1Co 4:19; 16:7; Jas 4:15'.

Home Start of Chapter Chapter Summary

C6-S3 (Verse 4-6) Why God might not allow some to understand.

First Step: We can not get saved twice.

For it is impossible for those who were once enlightened,
and have tasted of the heavenly gift,
and were made partakers of the Holy Ghost,
And have tasted the good word of God,
and the powers of the world to come,
If they shall fall away,
to renew them again unto repentance;.

Second Step: Results of that doctrinal error.

seeing they crucify to themselves the Son of God afresh,
and put him to an open shame..

As explained in the first note for this chapter (6:1), every sentence in this chapter starts with a connecting word, which means that everything said in this chapter is connected together. Therefore, understanding the context of the entire chapter is critical proper understanding of each sentence within this chapter.

Please note that the doctrine in this sentence matches what is found in Matthew 7:21 and Matthew 12:43-45 and 2Peter 2:20-23. Please also see those verses and the notes for those verses about this doctrine.

In addition, to considering those sentences and notes, please see the note for this sentence within the Lord Jesus Christ Study. It is good sized and gives several doctrinal arguments showing how that the people who believe that they can 'lose their salvation' do not have the character of the Son of God and are also preaching that the Son of God does not have the character of God. This is the character that does all things perfectly and says that people who refuse to let Him give them His character are not really His. They are not truly saved but are liars claiming what God has not given to them.

Our sentence starts with the word For and explains why the prior sentence said And this will we do, if God permit. Our current sentence tells us why God might not permit. However, 1Corinthians 2:14 says, But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. God does not have to restrict putting things into His word in order to tell His disciples a truth while it is rejected by the lost and carnal. This was one of the reasons that Jesus taught in parables (Matthew 13:11; Mark 4:11; Luke 8:10). (Please also see the Table called Parables of the New Testament).

Our sentence makes it very definite that we can not lose and regain salvation. Please notice that our sentence says If they shall fall away. People who have 'eternal security' can die but they can not fall away ('lose their salvation'). In addition, our sentence tells us that the people who believe that they can 'lose their salvation' can not renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame. The truth is that people who believe in losing and regaining salvation have been deceived and probably were never saved in the first place. The only way that someone could 'lose their salvation' is if they could overcome God and take away the eternal salvation (5:9) which He provides, or if their 'salvation' was dependent upon them, which means that they are not really saved. Neither is possible and the prior chapter already dealt with this doctrine.

Please notice that every phrase of the First Step, within our sentence, except the last two phrases are speaking of spiritual things which are done for saved people. enlightened, heavenly gift, Holy Ghost, word of God, and powers of the world to come are all spiritual in nature. Thus, we see that the entire argument about eternal salvation is an argument about spiritual things. The people who argue that someone could 'lose their salvation' all base their arguments on physical religious activities, which do not control spiritual realities.

In our Second Step we see the author say seeing they crucify to themselves the Son of God afresh. If people don't understand legal principles they will not understand this. However, the Bible says that the Lord shall judge the world with righteousness (Psalms 9:8; Psalms 96:10; Psalms 96:13; Psalms 98:9; Acts 17:31; Romans 3:6). That means that the Lord can not violate legal principles when He judges. Since the death of Jesus is used when we first get saved, it can not be used again for a second salvation without violating righteous legal principles. That is why our Second Step says seeing they crucify to themselves the Son of God afresh. There would have to be a new crucifixion for each new salvation in order for God to maintain righteous legal principles.

In addition, to requiring multiple crucifixions, our Second Step also says that they would put him to an open shame. Requiring multiple salvations proves that His initial salvation was not sufficient and complete. This is the main goal of the devil in getting people to teach this doctrinal error. Saved people are to give God glory but Satan loves to get them to cause Him shame.

Please see the note for Mark 10:27 about the word impossible. Webster's 1828 defines this word as: 'That cannot be. It is impossible that two and two should make five, or that a circle and a square make five, or that a circle and a square should be the same thing, or that a thing should be, and not be at the same time. there are two kinds of impossibilities; physical and moral. that is a physical impossibility, which is contrary to the law of nature. A thing is said to be morally impossible, when in itself it is possible, but attended with difficulties or circumstances which give it the appearance of being impossible''. Please also see the note for Mark 10:27 about the word possible.

We find forms of the word enlightened only in: 1Samuel 14:27; 1Samuel 14:29; Job 33:30; Psalms 18:28; Psalms 19:8; Psalms 97:4; Ephesians 1:18 and Hebrews 6:4. Webster's 1828 dictionary defines this word as: 'Rendered light; illuminated; instructed; informed; furnished with clear views'. Thompson Chain Topics provides links for this word as: 'Ps 18:28; 119:130; Pr 29:13; Isa 29:18; 60:19; Ac 26:18; 2Co 4:6; Eph 1:18; 1Pe 2:9. See Spirit; Teacher. See Instruction. See Inspiration. See Revelations, Devine'.

Please see the notes for Romans C13S15; 2Corinthians 4:3-4 and Ephesians C5S6 about the word light. The functional definition is: 'The spiritual gift from God that overcomes spiritual darkness from sin and Satan. Spiritual light allows us to see and understand things from God's view. Spiritual light allows us to see how to walk, work and live in this world in a Godly way'. Please also see the note for John 11:9-LJC about the phrase Jesus is our light.

Please see the note for Colossians 2S11 about the word taste. The functional definition is: 'To perceive by means of the tongue; to have a certain sensation in consequence of something applied to the tongue'.

Please see the note for 1:10 about the word heaven. The functional definition is: 'The phrase "heaven and earth" is used to indicate the whole universe (Ge 1:1; Jer 23:24; Ac 17:24). According to the Jewish notion there were three heavens, (a) the firmament, as "fowls of the heaven" (Ge 2:19; 7:3,23; Ps 8:8, etc.), "the eagles of heaven" (La 4:19), etc. (b) the starry heavens (De 17:3; Jer 8:2; Mt 24:29). (c) "The heaven of heavens," or "the third heaven" (De 10:14; 1Ki 8:27; Ps 115:16; 148:4; 2Co 12:2)'.

Please see the note for Ephesians C5S5 about the word partakers. The functional definition is: 'One who has or takes a part, share or portion in common with others; a sharer; a participator; usually followed by of'. Please also see the note for Romans C15S22 about the word partake.

Please see the Word Study on Holy Ghost for links to every place in the Bible where we find the phrase Holy Ghost. There is a Biblical doctrinal difference between the use of the phrase Holy Ghost and God's Holy Spirit, but I can not specify what that doctrinal difference is at this time. Both are identifiers of the third Person within the Trinity. Please see the link for God's Holy Spirit for links to the various applications where this other identifier of the third Person is used. The phrase Holy Ghost only occurs within the New Testament. Please also see the note for 3:1 about the word holy. The functional definition is: 'Properly, whole, entire or perfect, in a moral sense. Hence, pure in heart, temper or dispositions; free from sin and sinful affections. Applied to the Supreme Being, holy signifies perfectly pure, immaculate and complete in moral character; and man is more or less holy, as his heart is more or less sanctified, or purified from evil dispositions'.

Please see the note for 5:14 about the word good. In the Bible, good is used for 'what comes from God'. The devil, the world and our own flesh fight against anything that 'comes from God'.

Please see the note for 1:1-4 about the word power. The functional definition is: 'The primary sense of the verb is to strain, to exert force. 1. In a philosophical sense, the faculty of doing or performing anything; the faculty of moving or of producing a change in something; ability or strength. Power might be physical, spiritual, emotional, moral, religious or of some other nature'.

Please see the note for 1:1-4 about the word world. The functional definition is: 'The world is not the earth but is all of the people in the earth and often is used for the majority opinion / thought process. That opinion / thought process is the result of lost people thinking that they know better than God does and believe Satan's lie'.

Please see the notes for Romans C14S5 and 1Timothy 3:7 about the word fall. The functional definition is: 'apostasy: unexpectedly moving from a high spiritual position to a low spiritual position'.

Please see the note for Colossians 3:10 about the word renew. The functional definition is: 'Made new again; repaired; re-established; repeated; revived; renovated; regenerated'.

Please see the note for 1Corinthians 1:13 about the word crucified. The functional definition for this word is: 'To put to death by nailing the hands and feet to a cross or gibbet. Spiritually, this means to accept the suffering of Jesus Christ because you truly represent God in this sinful world'

Please see the note for John 18:20 about the word open / openly. The functional definition for this word is: 'Unclosed; not shut'.

Please see the note for 2:11 about the word ashamed. The functional definition is: ' Affected by shame; abashed or confused by guilt or a conviction of some criminal action or indecorous conduct, or by the exposure of some gross errors or misconduct, which the person is conscious must be wrong, and which tends to impair his honor or reputation'. Please also see the note for Romans C10S12 about the phrase faith makes us not ashamed.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'it is. Heb 10:26-29; 12:15-17; Mt 5:13; 12:31-32,45; Lu 11:24-26; Joh 15:6; 2Ti 2:25; 4:14; 2Pe 2:20-22; 1Jo 5:16 were once. Heb 10:32; Nu 24:3,15-16 and have. Mt 7:21-22; Lu 10:19-20; Joh 3:27; 4:10; 6:32; Ac 8:20; 10:45; 11:17; Ro 1:11; 1Co 13:1-2; Eph 2:8; 3:7; 4:7; 1Ti 4:14; Jas 1:17-18 partakers. Heb 2:4; Ac 15:8; Ga 3:2,5 General references. exp: Le 14:43; Mr 3:28; Lu 12:10; 14:30; Jude 1:22.
tasted. Mt 13:20-21; Mr 4:16-17; 6:20; Lu 8:13; 1Pe 2:3; 2Pe 2:20 the powers. Heb 2:5 General references. exp: Le 14:43; Mr 3:28; Lu 12:10; 14:30; 1Pe 2:3; Jude 1:22.
to renew. Heb 6:4; Ps 51:10; Isa 1:28; 2Ti 2:25 they crucify. Heb 10:29; Zec 12:10-14; Mt 23:31-32; Lu 11:48 an open. Heb 12:2; Mt 27:38-44; Mr 15:29-32; Lu 23:35-39 General references. exp: Le 14:43; Mr 3:28; Lu 12:10; 14:30; 1Pe 2:3; Jude 1:22'.

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C6-S4 (Verse 7-8) Evidence of this truth from nature.

Equivalent Section: Good plants are blessed by God.

For the earth which drinketh in the rain that cometh oft upon it,
and bringeth forth herbs meet for them by whom it is dressed,
receiveth blessing from God :.

Equivalent Section: Treatment of plants which are rejected.

First Step: Some plants are not blessed.

But that which beareth thorns and briers is rejected,
and is nigh unto cursing;.

Second Step: Result of not being a blessing.

whose end is to be burned..

If our life brings a curse from God then we are rejected. Our sentence uses the truths about plants to symbolically teach us about God saving people or rejecting them. Once more we see our chapter correcting a doctrinal error. There are people who preach 'You can always come to God for salvation' but the truth from the Bible is And the LORD said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years. (Genesis 6:3). In addition, we read several places where someone's heart was hardened and Romans 3:11 says, There is none that understandeth, there is none that seeketh after God. Unless God goes after the sinner, they will not get saved. If, as our sentence says, someone is rejected by God, they will not get saved.

Our sentence starts with the word For and gives us a reason why the prior sentence is true. Please see the note for the prior sentence within the Lord Jesus Christ Study which uses this sentence as it explains the character of the Son of God and how people who are willing to accept His character become blessings, like our First Equivalent Section talks about. However, people who follow doctrinal error which prevents them from receiving the character of the Son of God are rejected as our Second Equivalent Section talks about.

Please see the note for 1:10 about the word earth. The functional definition is: 'All of this physical world including the influence it has on us. At times the application will focus on only part of the whole'.

Please see the note for Mark 14:23 about the word drink / drank. Easton's Bible Dictionary defines this word as: 'The drinks of the Hebrews were water, wine, "strong drink," and vinegar. their drinking vessels were the cup, goblet or "basin," the "cruse" or pitcher, and the saucer. Todrink water by measure (Eze 4:11), and to buy water to drink (La 5:4), denote great scarcity. to drink blood means to be satiated with slaughter. The Jews carefully strained their drinks through a sieve, through fear of violating the law of Le 11:20,23,41-42. (See Mt 23:24. "Strain at" should be "strain out.")'. The symbolic meaning was well understood in the ancient cultures and is still considered significant by many religions of today.

Please see the note for Matthew 5:44-45 about the word rain. Fausset's Bible Dictionary defines this word as: '"violent rain" or generically "the early and latter rain" (Jer 5:24; Joe 2:23). Yoreh, "the early rain of autumn"; malkosh, "the latter rain of spring" (Pr 16:15; Job 29:23; Jer 3:3; Ho 6:3; Zec 10:1). Rebibim, from rab "many," from the multitude of drops; "showers" (De 32:2). Zerem, "violent rain," "hailstorm" (Job 24:8). Sagrir only in Pr 27:15. As compared with Egypt, Palestine was a land of rain (De 11:10-11), but for six months no rain falls so that "rain in harvest" and "thunder" were marvelous phenomena, and out of time and place (Pr 26:1; 1Sa 12:16-18). the early rain begins gradually, the latter end of October or beginning of November. Generally from the W. or S.W. (Lu 12:54); the wind then changes to the N. or E. At no period in the winter, from the end of October to the end of March, does rain entirely cease. In January and February snow falls, but lies only a short time.
"The early rain" means the first autumnal showers which prepare the arid soil for the seed; "the latter rain" the later spring showers, especially in March, which bring forward the crop toward harvest (Jas 5:7; Pr 16:15). Showers fall occasionally in April and May. God claims as His peculiar prerogative the sending or withholding of rain, which He made dependent on the obedience or disobedience of Israel (Le 26:3-5,19; De 11:13-15; 28:23-24; Jer 3:3; 5:24; 14:22). "The latter rain in the first (month)" in Joe 2:23 means in the month when first it is needed; or else, as Vulgate and Septuagint, "as at the first" (compare Isa 1:26; Ho 2:15; Mal 3:4); or in Nisan or Abib, the Passover month, the first, namely, the end of March and beginning of April. the departure of winter was marked by the cessation of rain (Song 2:11-13). Rain is the beautiful image of the Spirit's refreshing influences in Messiah's kingdom (Ho 6:3; 2Sa 23:4; Ps 72:6)'.

Please see the note for Romans C14S2 about the word herb. The functional definition is: 'plant matter that is consumed as food'.

Please see the note for Romans 1:27 about the word meet. Men define this word as: 'come together', but the Biblical meaning is: 'come together and match in every area'.

We find forms of the word dressed in: Genesis 18:8; Leviticus 7:9; 1Samuel 25:18; 2Samuel 12:4; 2Samuel 19:24; 1Kings 18:26; Hebrews 6:7. Webster's 1828 defines this word as: 'Adjusted; made straight; put in order; prepared; trimmed; tilled; clothed; adorned; attired'.

Please see the note for 2:2 about the word receive. The functional definition is: 'To take, as a thing offered or sent; to accept'. In addition, please see the note for Matthew 10:41, which explains that in order to truly receive a person, we must receive their character as our own.

Please see the notes for Galatians C3-S10 about the word bless. The functional definition is: 'receiving, or wishing another to receive, the spiritual good from God which produces spiritual joy even while it might make us less happy in the flesh'. We find forms of this word, in Hebrews, in: 6:7; 6:14; 7:1; 7:6; 7:7; 11:20; 11:21 and 12:17.

Please see the note for 2:4 about the word bear (verb). The functional definition is: 'to carry a load over a period of time'.

Please see the note for John 19:2 about the word thorn. Easton's Bible Dictionary defines this word as: '(1.) Heb heed (Pr 15:19), rendered "brier" in Mic 7:4. Some thorny plant, of the Solanum family, suitable for hedges. this is probably the so-called "apple of Sodom," which grows very abundantly in the Jordan valley. "It is a shrubby plant, from 3 to 5 feet high, with very branching stems, thickly clad with spines, like those of the English brier, with leaves very large and woolly on the under side, and thorny on the midriff." (2.) Heb kotz (Ge 3:18; Ho 10:8), rendered akantha by the LXX. In the New Testament this word akantha is also rendered "thorns" (Mt 7:16; 13:7; Heb 6:8). the word seems to denote any thorny or prickly plant (Jer 12:13). It has been identified with the Ononis spinosa by some. (3.) Heb na'atzutz (Isa 7:19; 55:13). this word has been interpreted as denoting the Zizyphus spina Christi, or the jujube-tree. It is supposed by some that the crown of thorns placed in wanton cruelty by the Roman soldiers on our Saviour's brow before his crucifixion was plaited of branches of this tree. It overruns a great part of the Jordan valley. It is sometimes called the lotus-tree. "The thorns are long and sharp and recurred, and often create a festering wound." It often grows to a great size. (See Crown of thorns.) (4.) Heb atad (Ps 58:9) is rendered in the LXX. and Vulgate by Rhamnus, or Lycium Europoeum, a thorny shrub, which is common all over Palestine. From its resemblance to the box it is frequently called the box-thorn.'. Please also see the note for 2Corinthians 12:7 about the phrase thorn in the flesh. Please also see the note for Matthew 7:16 about the phrase thistles and thorns.

Please see the note for John 12:48 about the word reject. Webster's 1828 defines this word as: 'to throw away, as anything useless or vile. 2. to cast off. Have I rejected those that me ador'd? 3. to cast off; to forsake. Jer. 7. 4. to refuse to receive; to slight; to despise. Because thou has rejected knowledge, I will reject thee. Hos. 4. 1Sam. 15. 5. to refuse to grant; as, to reject a prayer or request. 6. to refuse to accept; as, to reject an offer'.

Please see the note for Galatians C1-S4 about the word curse. The functional definition is: 'Doomed to destruction or misery'. The word accursed is similar the word curse. The difference is that something which is accursed has that state permanently While a curse can be removed. Further, When someone is accursed, they spread the curse to everything associated with them like leprosy did.

Please see the note for 3:6 about the word end. The functional definition is: 'outcome, i.e., death'.

Please see the note for Luke 24:32 about the word burn. Webster's 1828 defines this word as: 'The primary sense is, to rage, to act with violent excitement. 1. to consume with fire; to reduce to ashes by the action of heat or fire; frequently with up; as, to burn up wood. 2. to expel the volatile parts and reduce to charcoal by fire; as, to burn wood into coal. Hence, in popular language, to burn a kiln of wood, is to char the wood. 3. to cleanse of soot by burning; to inflame; as, to burn a chimney; an extensive use of the word. 4. to harden in the fire; to bake or harden by heat; as, to burn bricks or a brick kiln. 5. to scorch; to affect by heat; as, to burn the clothes or the legs by the fire; to burn meat or bread in cookery. 6. to injure by fire; to affect the flesh by heat. 7. to dry up or dissipate; with up; as, to burn up tears. 8. to dry excessively; to cause to wither by heat; as, the sun burns the grass or plants. 9. to heat or inflame; to affect with excessive stimulus; as, ardent spirits burn the stomach. 10. to affect with heat in cookery, so as to give the food a disagreeable taste. Hence the phrase burnt to. 11. to calcine with heat or fire; to expel the volatile matter from substances, so that they are easily pulverized; as, to burn oyster shells, or lime-stone. 12. to affect with excess of heat; as, the fever burns a patient. 13. to subject to the action of fire; to heat or dry; as, to burn colors. Toburn up, to consume entirely by fire. Toburn out, to burn till the fuel is all consumed.
BURN, v.i. to be on fire; to flame; as, the mount burned with fire. 1. to shine; to sparkle. O prince! O wherefore burn your eyes? 2. to be inflamed with passion or desire; as, to burn with anger or love. 3. to act with destructive violence, as fire. Shall thy wrath burn like fire? 4. to be in commotion; to rage with destructive violence. The groan still deepens and the combat burns. 5. to be heated; to be in a glow; as, the face burns. 6. to be affected with a sensation of heat, pain or acidity; as, the heart burns. 7. to feel excess of heat; as, the flesh burns by a fire; a patient burns with a fever. Toburn out, to burn till the fuel is exhausted and the fire ceases.
BURN, n. A hurt or injury of the flesh caused by the action of fire. 1. the operation of burning or baking, as in brickmaking; as, they have a good burn.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the earth. De 28:11-12; Ps 65:9-13; 104:11-13; Isa 55:10-13; Joe 2:21-26; Jas 5:7 by. or, for. receiveth. Ge 27:27; Le 25:21; Ps 24:5; 65:10; 126:6; Isa 44:3; Eze 34:26; Ho 10:12; Mal 3:10 General references. exp: Le 14:43; De 11:11; Mr 3:28; Lu 12:10; 14:30; Jude 1:22.
beareth. Heb 12:17; Ge 3:17-18; 4:11; 5:29; De 29:28; Job 31:40; Ps 107:34; Isa 5:1-7; Jer 17:6; 44:22; Mr 11:14,21; Lu 13:7-9 whose. Heb 10:27; Isa 27:10-11; Eze 15:2-7; 20:47; Mal 4:1; Mt 3:10; 7:19; 25:41; Joh 15:6; Re 20:15 General references. exp: Le 14:43; Mr 3:28; Lu 12:10; 14:30; 23:31; Jude 1:22'.

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C6-S5 (Verse 9) Truly saved produce better things.

But,
beloved,
we are persuaded better things of you,
and things that accompany salvation,
though we thus speak..

Our sentence starts with the word But, which continues the subject from the prior sentence while going in a different direction. The prior sentence talked about people who believed the doctrinal error of 'losing and getting salvation again' with the author saying that such people were like thorns and briers and were rejected by God and were nigh unto cursing. Now in this sentence the author says But, beloved, we are persuaded better things of you because they rejected the doctrinal error spoken about earlier in this chapter. Indeed, we also know this because our sentence says But, beloved, we are persuaded better things...that accompany salvation. The author finishes the sentence with though we thus speak in order to assure the reader that he is just warning them about this doctrinal error and not accusing them of having accepted it. In addition, to what is said in this sentence, we see the same confidence expressed in the next sentence, which is attached to this one by starting with the word For.

Please see the notes for Romans 8:39-LJC; Galatians C5-S14; Philippians 1:9-11; love in 1John and 2John 1:3-LJC about the word love. Please also see the note for Revelation 8:35-LJC for a table which divides the various roles of God and gives Bible references for how God loves us through each of His roles. Please also see the note for 1John C3S26 about the phrase love one another. Please see the note for 1John C4S13 about the phrase perfect love. Please see the note for Romans C9S23 about the word beloved.

Please see the note for Romans C8S40 about the word persuade. The definition from Webster's 1828 is: 'Influenced or drawn to an opinion or determination by argument, advice or reasons suggested; convinced; induced'.

We find forms of the word accompany in: 2Samuel 6:4; Acts 10:23; Acts 11:12; Acts 20:4; Acts 20:38; Hebrews 6:9. Webster's 1828 defines this word as: ', v.t. See Company. 1. to go with or attend as a companion or associate on a journey, walk, etc; as a man accompanies his friend to church, or on a tour. 2. to be with as connected; to attend; as pain accompanies disease'. Please also see the note for John 6:5 about the word company.

Please see the note for Hebrews C1-S1 about the word speak / spoken. The functional definition is: 'To utter words or articulate sounds, as human beings; to express thoughts by words'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'beloved. Heb 6:4-6,10; 10:34,39; Php 1:6-7; 1Th 1:3-4 things. Heb 2:3; 5:9; Isa 57:15; Mt 5:3-12; Mr 16:16; Ac 11:18; 20:21; 2Co 7:10; Ga 5:6,22-23; Tit 2:11-14'.

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C6-S6 (Verse 10) Why saved are supposed to produce better things.

For God is not unrighteous to forget your work and labour of love,
which ye have shewed toward his name,
in that ye have ministered to the saints,
and do minister..

Our sentence starts with the word For and tells us why the author, in the prior sentence, said: But, beloved, we are persuaded better things of you. Here he talks about your work and labour of love and how they personally (ye) have ministered to the saints, and do minister. Also, the author says that their motivation is shown by the fact that they personally (ye) have shewed toward his (Christ's) name.

As already mentioned in the notes for this epistle, we see, once more, that our works testify of our heart. Basically, the author is saying that people who believe the doctrinal error about 'losing your salvation' do not have the evidence from works which these people have.

In addition, to their testimony, which comes from their works, the author assures them of eternal reward which is based upon those works. Please notice the phrase For God is not unrighteous to forget. The author mentions three things which God will not forget, which are your work and labour of love, what they personally (ye) have shewed toward his (Christ's) name, how they personally (ye) have ministered to the saints, and how they personally (ye) continue to minister to the saints. All of this implies eternal rewards for all of these things and the next sentence, which is added to this sentence by starting with an And, makes that eternal reward even more clear.

Please see the note for Psalms 119:16 about the word forget. Webster's 1828 dictionary defines this word is: 'v.t. pret. forgot. forgat, obs. 1. to lose the remembrance of; to let go from the memory. Bless the Lord, O my soul, and forget not all his benefits. Ps. 103. 2. to slight; to neglect. Can a woman forget her sucking child? Yea, they may forget, yet will I not forget thee. Is. 49'.

Please see the note for Luke 10:2 about the word labourer. Webster's 1828 defines this word as: 'One who labors in a toilsome occupation; a man who does work that requires little skill, as distinguished from an artisan.'. Please also see the note for Philippians 4:3 about the word fellowlabourers. Please also see the notes for 1Corinthians C3S9 and 1Corinthians C4S13 about the word labour. The functional definition is: 'Exertion of muscular strength, or bodily exertion which occasions weariness; particularly, the exertion of the limbs in occupations by which subsistence is obtained, as in agriculture and manufactures'. The main application, within the Bible, is: 'work of God's ministry'. Please also see the note for Philippians 4:3 about the word fellowlabourers. Please also see the Message called Labor for Everlasting Life which is based upon this sentence and the next couple of sentences. Please also see the Message called Labourers for the Harvest.

Please see the note for 1:9 about the word love. It has links to several notes where this doctrine is discussed.

The word shewed is just a different spelling for the word showed. Please see the note for Colossians 2S8 about the word shew. The functional definition is: 'To exhibit or present to the view of others'. We find forms of this word, in Hebrews, in: 6:10; 6:11; 8:5 and 9:2.

Please see the note for 1:1-4 about the word name. The functional definition is: 'by way of the power associated with the name'.

Please see the note for 1:7 about the word minister. The functional definition is: 'a chief servant; hence, an agent appointed to transact or manage business under the authority of another; in which sense, it is a word of very extensive application'.

Please see the note for Romans 16:1 for a dictionary definition of the word saint and links to every place in Romans where this word is used. It is used in Hebrews in: 6:10 and, 13:24. It is used to identify saved people who have a testimony to back their claim of salvation.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'For. Pr 14:31; Mt 10:42; 25:40; Joh 13:20 exp: Ec 11:1; Jer 31:16; Mt 5:7. God. De 32:4; Ro 3:4-5; 2Th 1:6-7; 2Ti 4:8; 1Jo 1:9 exp: Ex 1:20; Heb 12:23. Toforget. Ne 5:19; 13:22,31; Ps 20:3; Jer 2:2-3; 18:20; Ac 10:4,31 work. 1Co 13:4-7; Ga 5:6,13; 1Th 1:3; 1Jo 3:17-18 exp: Php 2:12. which. Heb 13:16; Pr 14:31; Mt 10:42; 25:35-40; Mr 9:41; Ac 2:44-45; 4:34-35; 9:36-39; 11:29; Ro 12:13; 15:25-27; 1Co 16:1-3; 2Co 8:1-9; 9:1,11-15; Ga 6:10; Php 4:16-18; Col 3:17; 1Ti 6:18; 2Ti 1:17-18; Phm 1:5-7; Jas 2:15-17; 1Jo 3:14-17 General references. exp: Ru 2:16; Mt 5:42; Heb 13:1'.

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C6-S7 (Verse 11-12) How we are to act and show that we are saved.

Equivalent Section: Keep on keeping on.

And we desire that every one of you do shew the same diligence to the full assurance of hope unto the end:.

Equivalent Section: Don't be lazy.

That ye be not slothful,
but followers of them who through faith and patience inherit the promises..

Our sentence starts with the word And, which adds it to the prior sentence. The prior sentence told us about our eternal reward and this sentence encourages us to do what will increase that reward as much as possible.

Our chapter started with the author saying that he was going beyond basic doctrines. Then he showed us that 'losing your salvation' was doctrinal error. After that, he said that not only are we assured of salvation but we are also assured of eternal rewards for what we do to help build the kingdom of God while we are in this life.

Based upon these assurances, our author adds this sentence to encourage us to do all we can to build God's kingdom and to increase our eternal reward. Satan gets people to do all they can to discourage God's people from serving God and he uses subtle doctrinal error. If we believe that we can serve God all of our life and yet 'lose our salvation' at the last minute, then our entire life can be wasted. With that possibility, most people limit what they do for God and spend most of their life pursuing other things. The same is true if we believe we can lose our eternal reward or if we believe that everyone gets the same 'mansion' and that there is no relationship between what we do for God and how much eternal rewards we receive. Another of these subtil doctrinal errors is the belief that we should only serve God 'to show our love for God' and not for the eternal rewards. All of these, and more, are doctrinal errors designed to get us to stop serving God in obedience to His command. The fact is that we are commanded to lay up for yourselves treasure in heaven (Matthew 6:20; Matthew 19:21; Mark 10:21; Luke 12:33; Luke 18:22). in this sentence, our author is encouraging us to obey this command from our Lord and God.

Two of the remaining sentences within our chapter start with For, which mean that they are giving reasons why this sentence is true. Another of the sentences starts with And, which adds it to the sentence which precedes it. In addition, our last sentence starts with Wherein, which means it is telling us what God did within the oath which we were told about in the second last sentence. What all of this means is that all of the rest of this chapter is giving us reasons why this sentence is true and we need to consider all of them together in order to get the full contextual consideration that God wants us to have when we try to understand our current sentence. With that in mind, please read the rest of this chapter before continuing. What you will find is reference to the promise from God which is the basis of our salvation and an oath from God which gives us a double-assurance of receiving the promise of God.

Basically, our sentence is telling us the required action of all saved people who truly expect God to keep His promise of eternal salvation (5:9). Once we understand that our sentence is telling us our responsibilities that result from our accepting God's promise of eternal salvation, we should understand how important it is that we obey the commands of our sentence.

The main emphasis of our First Equivalent Section is to shew the same diligence...unto the end. If we are not diligent then we really do not believe God's promise to do our part to receive all that God wants to give us. The same is true if we quit, or even just reduce our diligence, before the end. In addition, we are instructed to keep the full assurance of hope because, without it, we will not be able to shew the same diligence...unto the end.

Since we are to keep the full assurance of hope, we need to remember that hope is 'an action word like faith. However, where faith is based upon a promise found within the word of God, hope is based upon the character of God'. (Please see the note for 3:5-6 about the word hope.) As we see in the remaining sentences of this chapter, God backs His promise eternal salvation with His own character as demonstrated by giving an oath. However, such strong assurance also demands a similar response from us or our (lack of/wrong) action shows a denial of God's oath and slander against the character of God. Thus, our First Equivalent Section is telling us the required action which will bring honor to God and prove that we truly do have the hope which saves us (For we are saved by hope Romans 8:24).

Now that we have looked at the First Equivalent Section, we can consider the Second Equivalent Section, which tells us 'Don't be lazy'. The second phrase, of our Second Equivalent Section, tells us to be followers of Godly people in the ministry. This eliminates any claim that people don't know what to do. Also, in the Gospel of John, we see that Jesus gave three different answers when the religious leaders asked Him for His witness. He gave different combinations each time challenged, but they were basically the same answers. The miracles that He did witnessed that God was in His personal life. The word of God and the Spirit of God witnessed that He interpreted the Bible correctly. Finally, Godly men, like Moses, Elijah and John the Baptist witnessed that His ministry was Godly and that He followed the example of other Godly men when He did His ministry. That is what our Second Equivalent Section is telling us to do. We are to follow the example of Godly people when we do a ministry for God.

The last thing we need to consider is the phrase ye be not slothful. Regardless of what others may or may not do, 'each and every one of us personally' (ye) are to obey this command. It is not enough to do the right thing but we need to do it with the right attitude.

Please see the notes for Romans C10S1; 2Corinthians 5:2-3; Galatians 4:19-20 and Philippians 1:23-24 about the word desire. The functional definition is: 'An emotion or excitement of the mind, directed to the attainment or possession of an object from which pleasure, sensual, intellectual or spiritual, is expected; a passion excited by the love of an object, or uneasiness at the want of it, and directed to its attainment or possession'.

The word shew is just a different spelling for the word show. Please see the note for 6:10 about the word shew. The functional definition is: 'To exhibit or present to the view of others'.

Please see the note for 2Corinthians 8:7 about the word diligence. The functional definition is: 'Steady application in business of any kind; constant effort to accomplish what is undertaken; exertion of body or mind without unnecessary delay or sloth; due attention; industry; assiduity'.

Please see the note for 5:14 about the word full. The functional definition is: 'Replete; having within its limits all that it can contain'.

Please see the note for Colossians C2S1 about the word assurance. The functional definition for this word is: 'The act of making a declaration in terms that furnish ground of confidence'. Please also see the note for Acts 2:36 about the words assure / assuredly. Please also see the Message called True Biblical Assurance. As explained in that Message, 'True assurance comes only from God through our ongoing personal relationship with Jesus Christ'. As explained in that Message, 'True assurance comes only from God through our ongoing personal relationship with Jesus Christ'. Please also see the message called Assurance, True Biblical.

The word hope was dealt with above.

Please see the note for 3:6 about the word end. The functional definition is: 'outcome, i.e., death'.

Please see the note for Romans C12S8 about the word slothful. The definition FROM Webster's 1828 is: ' Inactive; sluggish; lazy; indolent; idle. He that is slothful in his work, is brother to him that is a great waster'.

Please see the note for 1Corinthians C4S16 about the word follow. The functional definition is: 'To go after or behind; to walk, ride or move behind, but in the same direction'. Please see the note for Romans C14S25 about the phrase follow after.

Please see the note for 2:17 about the words faith and faithful. The functional definition of the word faith is: 'an action word that is based upon a belief in a promise found within the Bible with the action dictated by the Bible and the understanding that our action does not force God to act nor determines when or how God acts but proves that of our own free will we are giving God permission to act in and through our life to do what He promised within His Word'. The functional definition of the word faithful is: 'Firm in adherence to the truth and to the duties of religion. Full of faith, trustful, and not simply trustworthy. being true to oneself, to one's nature, to any promise given, and to any trust committed'.

Please see the notes for Romans C5S2 and Colossians C1S3 about the word patience. The functional definition is: 'The suffering of afflictions, pain, toil, calamity, provocation or other evil, with a calm, unruffled temper; endurance without murmuring or fretfulness'. Please also see the note for Romans C12S8 about the word patient.

Please see the note for 1:1,4 about the word heir / inherit. The functional definition is: 'The man who succeeds, or is to succeed another in the possession of lands, tenements and hereditaments, by descent; the man on whom the law casts an estate of inheritance by the death of the ancestor or former possessor; or the man in whom the title to an estate of inheritance is vested by the operation of law, on the death of a former owner'.

Please see the note for 4:1 about the word promise. The functional definition is: 'In a general sense, a declaration, written or verbal, made by one person to another, which binds the person who makes it, either in honor, conscience or law, to do or forbear a certain act specified; a declaration which gives to the person to whom it is made, a right to expect or to claim the performance or forbearance of the act'. Please see the section called Promises in the Doctrinal Study called Significant New Testament Events.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'we desire. Ro 12:8,11; 1Co 15:58; Ga 6:9; Php 1:9-11; 3:15; 1Th 4:10; 2Th 3:13; 2Pe 1:5-8; 3:14 to the. Heb 3:6,14; 10:22; Isa 32:17; Col 2:2; 1Th 1:5; 2Pe 1:10; 1Jo 3:14,19 of hope. Heb 6:18-20; Ro 5:2-5; 8:24-25; 12:12; 15:13; 1Co 13:13; Ga 5:5; Col 1:5,23; 2Th 2:16-17; 1Pe 1:3-5,21; 1Jo 3:1-3 unto. Heb 3:6,14; 10:32-35; Mt 24:13; Re 2:26 exp: Joh 13:1. General references. exp: De 6:17; Ec 10:18; Lu 14:30; 21:19; Heb 13:1.
ye. Heb 5:11 (Gr) Pr 12:24; 13:4; 15:19; 18:9; 24:30-34; Mt 25:26; Ro 12:11; 2Pe 1:10 but. Heb 12:1; 13:7; Song 1:8; Jer 6:16; Ro 4:12; Jas 5:10-11; 1Pe 3:5-6 exp: Ga 3:18. faith. Heb 6:15; 10:36; 11:8-16; Lu 8:15; Ro 2:7; 8:25-26; 1Th 1:3; Re 13:10; 14:12 inherit. Heb 1:14; 10:36; 11:9,17,33; Mt 22:32; Lu 16:22; 20:37-38; 1Jo 2:25; Re 14:13 General references. exp: Pr 2:20; 26:14; Heb 6:15'.

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C6-S8 (Verse 13-14) God gave a promise to Abraham.

For when God made promise to Abraham,
because he could swear by no greater,
he sware by himself,
Saying,
Surely blessing I will bless thee,
and multiplying I will multiply thee..

This sentence is referring to Genesis 22:15-18 which tells us that God sware to bless Abraham for because thou hast done this thing, and hast not withheld thy son, thine only son. Our author uses this incident as the greatest example in the Bible of God giving a promise to someone who did what God commanded even though it took great hope in God. Our next sentence says: And so, after he had patiently endured, he obtained the promise. thus, we see that the Bible tells us that God keeps His promises. In addition, our last sentence tells us that our eternal salvation, and everything attached to it, are within this oath that God made.

We see God keeping His promise to Surely blessing I will bless thee, and multiplying I will multiply thee in all that God did for the descendants of Abraham even though they kept turning away from God and living lives of sin. The complete fulfillment of God's promise to Abraham will not happen until the 1,000-years reign of Christ.

Please see the note for 2:16 about Abraham. Abraham is called 'the father of the faithful'.

Please see the note for 3:11 about the word swear / sware. The functional definition is: 'To affirm or utter a solemn declaration, with an appeal to God for the truth of what is affirmed'. While the Bible tells us to not swear, we see that God does but only to let men know how serious He is about something that we can not believe while we use the mind of our flesh and of the world.

Please see the note for 6:7 about the word bless. The functional definition is: 'receiving, or wishing another to receive, the spiritual good from God which produces spiritual joy even while it might make us less happy in the flesh'.

Please see the note for 2Corinthians 9:8-11 about the word multiply. The functional definition is: 'To increase in number with multiple additions'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he sware. Heb 6:16-18; Ge 22:15-18; Eze 32:13; Ps 105:9-10; Isa 45:23; Jer 22:5; 49:13; Mic 7:20; Lu 1:73 General references. exp: Ge 22:16; Mic 7:20; Re 10:6.
multiplying. Ge 17:2; 48:4; Ex 32:13; De 1:10; Ne 9:23 General references. exp: Ge 22:16; Mic 7:20'.

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C6-S9 (Verse 15) Abraham obtained the promise.

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

Our sentence starts with the word And, which adds it to the prior sentence. Please see the note above for contextual requirements. We see this verse fulfilled in Exodus 1:7.

Please see the note for Romans C12S8 about the word patient. The functional definition is: ' Having the quality of enduring evils without murmuring or fretfulness; sustaining afflictions of body or mind with fortitude, calmness or Christian submission to the divine will'. Please also see the notes for Romans C5S2 and Colossians C1S3 about the word patience.

We find forms of the word endure occurring 99 times in 97 verses of the Bible and, in the New Testament, in: Matthew 10:22; Matthew 24:13; Mark 4:17; Mark 13:13; John 6:27; Romans 9:22; 1Corinthians 13:7; 2Corinthians 1:6; 2Thessalonians 1:4; 2Timothy 2:3; 2Timothy 2:10; 2Timothy 3:11; 2Timothy 4:3; 2Timothy 4:5; Hebrews 6:15; Hebrews 10:32; Hebrews 10:34; Hebrews 11:27; Hebrews 12:2; Hebrews 12:3; Hebrews 12:7; Hebrews 12:20; James 1:12; James 5:11; 1Peter 1:25; 1Peter 2:19. Webster's 1828 dictionary defines this word as: 'to last; to continue in the same state without perishing; to remain; to abide. The Lord shall endure forever. Ps.9. He shall hold it his house fast, but it shall not endure. Job.8. 2. to bear; to brook; to suffer without resistance, or without yielding. How can I endure to see the evil that shall come to my people? Esther 8. Can thy heart endure, or thy hands be strong? Ezek. 22. ENDU'RE, v.t. to bear; to sustain; to support without breaking or yielding to force or pressure. Metals endure a certain degree of heat without melting. Both were of shining steel, and wrought so pure. As might the strokes of two such arms endure. 1. to bear with patience; to bear without opposition or sinking under the pressure. Therefore, I endure all things for the elect's sake. 2 Tim 2. If ye endure chastening, God dealeth with you as with sons. Heb.12. 2. to undergo; to sustain. I wish to die, yet dare not death endure. 3. to continue in. Not used'.Thompson Chain Topics provides links for this word as: 'Those things that abide: Divine Supplies: 1Ki 19:8. Spiritual Food: Joh 6:27. Spiritual Works: 1Co 3:14. The three Graces: 1Co 13:13. The Unseen things: 2Co 4:18. The Spiritual Kingdom: Heb 12:27; 1Pe 1:25'.

Please see the note for 4:16 about the word obtained. The functional definition is: 'Gained; procured; acquired'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Heb 6:12; Ge 12:2-3; 15:2-6; 17:16-17; 21:2-7; Ex 1:7; Hab 2:2-3; Ro 4:17-25 exp: Mic 7:20; Lu 21:19'.

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C6-S10 (Verse 16) Men swear an oath...to...end of all strife.

Equivalent Section: the being sworn by must be greater.

For men verily swear by the greater:.

Equivalent Section: the greater punishes the violator of the oath.

and an oath for confirmation is to them an end of all strife..

Our sentence starts with the word For and says why the second prior sentence told us that God swore. Our Second Equivalent Section says an oath for confirmation is to them an end of all strife. Abraham was upset with God for God demanding that Abraham sacrifice his son Isaac, even if Abraham accepted God's will. Our author is saying that God swore to Abraham to end Abraham's upset.

Our First Equivalent Section says For men verily swear by the greater and this explains why (For) the second prior sentence says when God made promise to Abraham, because he could swear by no greater, he sware by himself. Once Abraham received God's oath, he patiently endured, as our prior sentence says. Since he patiently endured, Abraham proved his hope in the character of God and in the promise of God. As a result, according to our prior sentence, Abraham obtained the promise. With all of this analysis, it is hoped that the reader understands how these sentences are all tied together.

Please see the note for Matthew 16:28 about the word verily and for the phrase verily, verily. When Jesus, or another Bible author, say or write the word verily, they are saying that they have verified the truth of what they are saying and they are also telling the listener / reader to also verify the truth of what they say or write. When we see the word verily used twice in a row the sentence is fulfilling the legal requirement which is necessary to present something which everyone must believe. Thus, every place, where we see the phrase verily, verily, is a precept and is something which God will use as His law when He judges us.

Please see the note for Mark 6:26 about the word oath. Easton's Bible Dictionary defines this word as: 'a solemn appeal to God, permitted on fitting occasions (De 6:13; Jer 4:2), in various forms (Ge 16:5; 2Sa 12:5; Ru 1:17; Ho 4:15; Ro 1:9), and taken in different ways (Ge 14:22; 24:2; 2Ch 6:22). God is represented as taking an oath (Heb 6:16-18), so also Christ (Mt 26:64), and Paul (Ro 9:1; Ga 1:20; Php 1:8). the precept, "Swear not at all," refers probably to ordinary conversation between man and man (Mt 5:34,37). But if the words are taken as referring to oaths, then their intention may have been to show "that the proper state of Christians is to require no oaths; that when evil is expelled from among them every yea and nay will be as decisive as an oath, every promise as binding as a vow'.

Please see the note for Galatians C3-S16 about the word confirm. The functional definition is: 'To make firm, or more firm; to add strength to; to strengthen; to settle or establish'. That note has links to every place where We find this word.

Please see the note for 3:6 about the word end. The functional definition is: 'outcome, i.e., death'.

Please see the notes for Romans C13S16 and Galatians C5S20 about the word strife. The functional definition is: ' Exertion or contention for superiority; contest of emulation, either by intellectual or physical efforts'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'swear. Heb 6:13; Ge 14:22; 21:23; Mt 23:20-22 exp: Ge 24:3; 25:33; 1Sa 24:21. an oath. Ge 21:30-31; 31:53; Ex 22:11; Jos 9:15-20; 2Sa 21:2; Eze 17:16-20 General references. exp: Ge 21:24; Isa 54:9; Mic 7:20; Lu 1:73'.

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C6-S11 (Verse 17-20) God swore an oath to give us greater assurance of the promise.

Equivalent Section: Why God swore an oath.

Wherein God,
willing more abundantly to shew unto the heirs of promise the immutability of his counsel,
confirmed it by an oath:.

Equivalent Section: Why we should not doubt.

That by two immutable things,
in which it was impossible for God to lie,
we might have a strong consolation,
who have fled for refuge to lay hold upon the hope set before us:.

Equivalent Section: Why we should follow Jesus.

First Step: God's oath is our assurance of everything.

Which hope we have as an anchor of the soul,
both sure and stedfast,
and which entereth into that within the veil;.

Second Step: Jesus showed us how this works.

Whither the forerunner is for us entered,
even Jesus,
made an high priest for ever after the order of Melchisedec..

Our sentence starts with the word Wherein, which means it is telling us what God did within the oath which we were told about in the second last sentence. Our sentence has three Equivalent Sections which tell us why we should believe, and act, upon God's counsel. The First Equivalent Section tells us that we have two assurances from God to base our belief upon. Our Second Equivalent Section tells us that these two things are backed by the character of God. Our third Equivalent Section tells us that these two things are backed by the character of Jesus.

Our third Equivalent Section tells us that the literal physical man named Jesus has already faced death while having hope in the promises of God and is now in heaven as our high priest for ever after the order of Melchisedec. God uses Jesus to show us how to act within our flesh. Our sentence tells us how He acted and of the reward that He received and the author expects us to follow His example in order to receive our eternal reward also.

Our First Equivalent Section says that God did what He did for the heirs of promise. That's us. God didn't do this for Abraham but for the people who followed the faith of Abraham.

Webster's 1828 dictionary defines immutable as: 'unalterable; not capable or susceptible of change'. This word is only used within the Bible in this one sentence that is here in Hebrews. We are told about this immutability twice so that we know it is a doctrine that all saved are to believe. In addition, we are told that there are two immutable things upon which we are to base our hope: God...confirmed (the promise) by an oath and it was impossible for God to lie.

These two things are what God tells us to flee for refuge to lay hold upon the hope set before us. These two things give us strong consolation. But if that wasn't enough, our third Equivalent Section tells us that Jesus is the forerunner, which means that He already went this way, as a literal physical man, and shows us that it is possible. The word forerunner means that there is an expectation that others will follow.

Our third Equivalent Section also tells us that Jesus not only shows us the way, but He us there acting as our high priest in order to clear any problems that we have with following Him. The only requirement is that we do follow. If not, we lose all of the blessings and protection, as the author already explained in prior chapters.

Please see the note for Philippians 1:25-26 about the word abundant. The functional definition is: 'Plentiful; in great quantity; fully sufficient'.

Please see the note for Romans C11S38 about the word counselor. The functional definition is: 'Any person who gives advice; but properly one who is authorized by natural relationship, or by birth, office or profession, to advice another in regard to his future conduct and measures'. Please also see the note for Romans C11S38 about the word counselor.

Please see the note for Galatians C3-S16 about the word confirm. The functional definition is: 'To make firm, or more firm; to add strength to; to strengthen'. That note has links to every place where We find this word.

Please see the note for Galatians C1-S15 about the word lie. The functional definition is: 'an intentional violation of the truth'.

Please see the note for 5:7 about the word strong. The functional definition is: 'Very powerful; having great command'.

Please see the note for Romans C15S5 about the word consolation. That note has links to every place in the Bible where We find this word along with a small note on each usage and an explanation of how the Bible uses this word. The functional definition is: 'Comfort; alleviation of misery, or distress of mind; refreshment of mind or spirits'.

Please see the note for Luke 8:34 about the words flee / fled. The word fled is thge past-pense form of the word flee. Webster's 1828 defines the word flee as: 'to run with rapidity, as from danger; to attempt to escape; to hasten from danger or expected evil. the enemy fled at the first fire. Arise, take the young child and his mother, and flee into Egypt. Matt. 2. 2. to depart; to leave; to hasten away. Resist the devil, and he will flee from you. James 4. 3. to avoid; to keep at a distance from. Flee fornication; flee from idolatry. 1Cor. 6:10. Toflee the question or from the question, in legislation, is said of a legislator who, when a question is to be put to the house, leaves his seat to avoid the dilemma of voting against his conscience, or giving an unpopular vote. In the phrases in which this verb appears to be transitive, there is really an ellipsis'.

Please see the note for 3:6 about the word hold. The definition from Webster's 1828 dictionary is: 'Stopping; confining; restraining; keeping; retaining; adhering; maintaining, etc.
Hold; influence; power over'.

Please see the notes for Romans C4S18; 1Corinthians C13S10 and Philippians 1:19-20 about the word hope. The functional definition is: 'This is an action word like faith. However, where faith is based upon a promise found within the word of God, hope is based upon the character of God'.

We find forms of the word anchor occurring only in Acts 27:29-30; Acts 27:40 and our current sentence. Ancient anchors were like modern ones and used to hold a ship and keep it from drifting into danger.

Please see the note for 4:12 about the word soul. The functional definition is: 'The long-term result of the short-term actions of our heart in deciding how we will think, how we will act emotionally to circumstances of life and how we will decide the issues of life'. Please also see the note for James 1:21 about the phrase save your soul.

Please see the note for 1Corinthians C15S54 about the word stedfast. Webster's 1828 dictionary defines this word as: 'stead and fast. 1. Fast fixed; firm; firmly fixed or established; as the stedfast globe of earth. 2. Constant; firm; resolute; not fickle or wavering. Abide stedfast to thy neighbor in the time of his trouble. Him resist, sted fast in the faith. 1 Peter 5. 3. Steady; as stedfast sight'.

Please see the note for John 10:9 about the word enter. The functional definition for this word is: 'to leave one place and go into another place'.

Please see the note for Mark 15:38 about the word veil. The functional definition for this word is: 'An ample outer robe, drawn over the face when required'.

Please use This link to see the 'Minor Titles of the Son of God' found within the Bible along with links to where the Bible uses those titles. The titles in this sentence are Forerunner and Higth priest.

Please see the notes for Hebrews 7:1 and Hebrews 7:22-LJC about the word Melchisedec. The functional definition is: 'a Christophny: an eternal priest at the time of Abraham'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'more. Ps 36:8; Song 5:1; Isa 55:7; Joh 10:10; 1Pe 1:3 the heirs. Heb 6:12; 11:7,9; Ro 8:17; Ga 3:29; Jas 2:5; 1Pe 3:7 the immutability. Heb 6:18; Job 23:13-14; Ps 33:11; Pr 19:21; Isa 14:24,26-27; 46:10; 54:9-10; 55:11; Jer 33:20-21,25-26; Mal 3:6; Ro 11:29; Jas 1:17 confirmed it. Gr. interposed himself. Heb 6:16; Ge 26:28; Ex 22:11 General references. exp: De 32:40; Ps 105:9; Isa 54:9; Mic 7:20; Lu 1:73.
two. Heb 3:11; 7:21; Ps 110:4; Mt 24:35 impossible. Nu 23:19; 1Sa 15:29; Ro 3:4; 2Ti 2:13; Tit 1:2; 1Jo 1:10; 5:10 we might. Isa 51:12; 66:10-13; Lu 2:25; Ro 15:5; 2Co 1:5-7; Php 2:1; 2Th 2:16-17 who. Heb 11:7; Ge 19:22; Nu 35:11-15; Jos 20:3; Ps 46:1; 62:8; Isa 32:1-2; Zec 9:12; Mt 3:7; 2Co 5:18-21; 1Th 1:10 lay. 1Ki 2:28; Pr 3:18; 4:13; Isa 27:5; 56:4; 64:7; 1Ti 6:12 the hope. Col 1:5,23,27; 1Ti 1:1 exp: 1Pe 3:15. set. Heb 12:1-2; Ro 3:25 General references. exp: Ge 7:7; De 4:42; 32:40; Jos 21:45; Ps 56:10; Pr 27:12; Isa 54:9; Mic 7:20.
as an. Ac 27:29,40 both. Ps 42:5,11; 43:5; 62:5-6; 146:5-6; Isa 12:2; 25:3-4; 28:16; Jer 17:7-8; Ro 4:16; 5:5-10; 8:28-39; 1Co 15:58; 2Ti 2:19 entereth. Heb 4:16; 9:3,7; 10:20-21; Le 16:2,15; Mt 27:51; Eph 2:6; Col 3:1 General references. exp: Mr 15:38.
the forerunner. Heb 2:10; Joh 14:2-3 for. Heb 1:3; 4:14; 8:1; 9:12,24; 12:2; Ro 8:34; Eph 1:3,20-23; 1Pe 3:22; 1Jo 2:12 an. Heb 3:1; 5:6,10; 7:1-21 exp: Heb 10:21. General references. exp: Heb 5:10; 7:17.'

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Hebrews Chapter 7

links to sentences in this chapter:

C7-S1 (Verse 1-3), C7-S2 (Verse 4), C7-S3 (Verse 5-6), C7-S4 (Verse 7), C7-S5 (Verse 8), C7-S6 (Verse 9), C7-S7 (Verse 10), C7-S8 (Verse 11), C7-S9 (Verse 12), C7-S10 (Verse 13), C7-S11 (Verse 14), C7-S12 (Verse 15-16), C7-S13 (Verse 17), C7-S14 (Verse 18), C7-S15 (Verse 19), C7-S16 (Verse 20-22), C7-S17 (Verse 23-24), C7-S18 (Verse 25), C7-S19 (Verse 26-27), C7-S20 (Verse 28)'.

Please use This link to see the chapter summary.

Chapter theme: Jesus is a priest for ever after the order of Melchisedec..

Chapter Summary from Treasury of Scripture Knowledge.

1-10	Christ Jesus is a priest after the order of Melchisedec;
11-28	and so far more excellent than the priests of Aaron's order.

The most used non-prepositional words in a chapter or epistle often gives a strong indication of the theme of the chapter or epistle. The most used non-prepositional word in this chapter are: 'AFTER (8), MADE (8), PRIES't (8), BY (7), LAW (7), WHO (7), ABRAHAM (6)'. This chapter uses how Abraman related to Melchisedec in order to teach us about his priesthood.

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C7-S1 (Verse 1-3) Melchisedec is a type of priest continually.

First Step: Identify Melchisedec.

For this Melchisedec,
king of Salem,
priest of the most high God,
who met Abraham returning from the slaughter of the kings,
and blessed him;.

Second Step: Identify his importance.

To whom also Abraham gave a tenth part of all;.

Third Step: Identify what He was.

first being by interpretation King of righteousness,
and after that also King of Salem,
which is,
King of peace;.

Fourth Step: Identify His source.

Without father,
without mother,
without descent,
having neither beginning of days,
nor end of life;.

Fifth Step: Identify His likeness.

but made like unto the Son of God;
abideth a priest continually..

Our sentence starts with For this Melchisedec because the prior chapter ended telling us that Jesus was made an high priest for ever after the order of Melchisedec. The rest of this chapter explains what Melchisedec was like and how his priesthood was better than the Levitical priesthood and how that shows us that the priesthood of Jesus is also better than the Levitical priesthood. With that general context in mind, we can look at out current sentence which introduces us to Melchisedec.

Please see the note for this sentence within the Lord Jesus Christ Study as it is sizable and shows how chapter 6 and 7 are related to Melchisedec having a position as king. That note also references several other places in the Bible which are related to the truths of our sentence. Among other things, it explains how our sentence using a lowercase king and an uppercase King is evidence of a 'Christophny'. That is: Melchisedec is an Old Testament appearance of the Son of God.

The First Step is a quote from Genesis 14:18-19, which is where we first read about Melchisedec. Please note, in Genesis 14:18-19 and Psalms 110:4 his name is spelled Melchizedek. These two places, along with Hebrews, are the only places in the Bible where we read about Melchisedec. As our Step title says, this 'Identifies Melchisedec' by referencing the first mention of him within the Bible.

The Second Step is a quote from Genesis 14:20, which is where we first read: And he (Abraham) gave him (Melchisedec) tithes of all. A lot of people miss an important truth here. Abraham and his men had just had a running battle where they had to catch an enemy first. You don't load your pockets with gold before that sort of activity. You only take what you need for battle. The tithe can from the goods that originated in Sodom. Abraham had the people of Sodom pay a tithe in recognition that God delivered them and had them pay for the food eaten and pay a mercenary fee to and the portion of the men which went with me. However, Abraham took nothing and gave his reason as: lest thou shouldest say, I have made Abram rich. As our Step title says, this 'Identifies his importance' since Abraham paid him titles, as pointed out by the author in the next sentence.

The third Step is an interpretation of Psalms 110:4 when it says King of righteousness. (The author literally says that this is an interpretation.) the author also gives us the interpretation of Salem, which is peace. Please see the note for this sentence within the Lord Jesus Christ Study for more details on these titles. Since they both use a capitalized King, these titles refer to the Son of God, who is God in human flesh. Since our First Step used a lowercase king, we know that He was a literal physical man. By putting together the truth of these two steps, we see that we have a 'Christophny'. As our Step title says, this 'Identifies what He was'.

The Fourth Step is what causes all kinds of arguments since this is the only place in the Bible where these attributes are applied to Melchisedec. We can not deny these facts, since they are in the Bible. Neither can we properly build a doctrine based upon these facts, since they are literally said only once within the Bible. There is no question about the truth that these facts identify a being who was not born as a physical man. In addition, we have places like Joshua 5:14 which says And he said, Nay; but as captain of the host of the LORD am I now come. And Joshua fell on his face to the earth, and did worship, and said unto him, What saith my lord unto his servant? Here, and elsewhere in the Bible, we see a physical manifestation of a spiritual being. Thus, what we see in our Fourth Step is in keeping with other places in the Bible when we accept that it is identifying a physical manifestation of a spiritual being. This also matches the prior Step which showed that He was a 'Christophny'. As our Step title says, this 'Identifies His source', which was heaven as a spiritual being.

The Fifth Step once more identifies him as a 'Christophny' when it says that He was made like unto the Son of God. Please see the note for this verse within the Lord Jesus Christ Study for more details. (Please note: this is a different link and different note from the one provided above.)

Please see the note for Hebrews 7:22-LJC about the word Melchisedec. That note shows several places in Hebrews where he is talked about and shows several characteristice of him. The functional definition is: 'a Christophny: an eternal priest at the time of Abraham'. The Morrish Bible Dictionary defines Melchisedec as: 'King of Salem and priest of the most high God. He came forth to meet Abraham after he had rescued Lot and those taken with him. Melchisedec brought forth bread and wine, and blessed Abraham, and Abraham gave to him tithes of all. He was a type of Christ as a royal-priest: "King of righteousness and king of peace," as He will be in the Millennium. Melchisedec was a priest of an entirely different order from that of Aaron, which passed from father to son. there is no mention of his progenitors, nor of any descendant: "without father, without mother, without genealogy; having neither beginning of days nor end of life:" being thus a beautiful type of the Son of God, who has been called by God to be "a priest for ever after the order of Melchisedec." Nothing is said of any sacrifice being offered by Melchisedec to God: he rather brought forth from God that which symbolises life and joy (cf. Joh 6:51; 2:1-10), and blessed him that had the promises. So when Christ comes it will not be to put away sin by sacrifice; but to refresh and bless His people. Blessing characterises the Melchisedec priesthood of Christ. Ge 14:18-20; Ps 110:4; Heb 5:6,10; 6:20; 7:1-21.' Smith's Bible Dictionary defines Melchisedec as: '(king of righteousness), king of Salem and priest of the most high God, who met Abram in the valley of Shaveh, which is the king's valley, bought out bread and wine, blessed him, and received tithes from him: Ge 14:18-20. The other places in which Melchizedek is mentioned are: Ps 110:4. where Messiah is described as a priest forever, "after the order of Melchizedek," and where these two passages of the Old Testament are quoted, and the typical relation of Melchizedek to our Lord is stated at great length. there is something surprising and mysterious in the first appearance of Melchizedek, and in the subsequent reference to him. Bearing a title which Jews in after ages would recognize as designating their own sovereign, bearing gifts which recall to Christians the Lord's Supper, this Canaanite crosses for a moment the path of Abram, and is unhesitatingly recognized as a person of higher spiritual rank than the friend of God. Disappearing as suddenly as he came, he is lost to the sacred writings for a thousand years. Jewish tradition pronounces Melchizedek to be a survivor of the deluge, the patriarch Shem. the way in which he is mentioned in Genesis would rather lead to the inference that Melchizedek was of one blood with the children of Ham, among whom he lived, chief (like the king of Sodom) of a settled Canaanitish tribe. the "order of Melchizedek," in: Ps 110:4. is explained to mean "manner" = likeness in official dignity = a king and priest. the relation between Melchizedek and Christ as type and antitype is made in the Epistle to the Hebrews to consist in the following particulars: Each was a priest, (1) not of the Levitical tribe; (2) superior to Abraham; (3) whose beginning and end are unknown; (4) who is not only a priest, but also a king of righteousness and peace. A fruitful source of discussion has been found in the site of Salem'.

Please use This link to see the 'Minor Titles of the Son of God' found within the Bible along with links to where the Bible uses those titles. The title in this sentence is Melchizedek.

Please see the note for 2:16 about Abraham. Abraham is called 'the father of the faithful'.

Please see the note for Acts 8:32 about the word slaughter. Webster's 1828 defines this word as: 'slaw'ter See Slay. 1. In a general sense, a killing. Applied to men, slaughter usually denotes great destruction of life by violent means; as the slaughter of men in battle. 2. Applied to beasts, butchery; a killing of oxen or other beasts for market.
SLAUGHTER, v.t. slaw'ter. 1. to kill; to slay; to make great destruction of life; as , to slaughter men in battle. 2. to butcher; to kill for the market; as beasts'.

Please see the note for Hebrews 7:5-6 about the word tithe. Please see the note for Hebrews 7:5-6 about the word tenth.

Please see the note for 1Corinthians C12S8 about the word interpret. That note has links to every place in the New Testament where we find forms of this word, the full deinition from Webster's 1828 and links from other commentators. The functional definition is: 'To explain the meaning or words to a person who does not understand them; to expound; to translate unintelligible words into intelligible ones'.

Please see the notes for Romans C12S16 and Galatians C1-S1 about the word peace. Please also see the Gospel of Peace in the Word Study on Gospel. The note in Romans has links to all (several) of the verses in Romans where this word is found along with the fill definition from Webster's 1828 and more. The functional definition is: 'peace. is a fruit of the Spirit (Ephesians 5:21). Galatians 6:16 tells us that only those saved people who walk according to this rule will have peace'. The functional definition, from Webster's 1828 is: 'In a general sense, a state of quiet or tranquility; freedom from disturbance or agitation; applicable to society, to individuals, or to the temper of the mind'. We find forms of this word, in Hebrews, in: 7:1; 11:31; 12:11; 12:14 and 13:20. Please see the notes for Philippians 4:7 and Colossians 3:15 about the phrase peace of God. Please see the notes for Romans 10:15 and Hebrews 12:14-LJC about the phrase peace with God.

Please see the note for 1:5 about the word father. The functional definition is: 'the man who passes his character to the son'.

Please see the note for Mark 1:30 about the word mother. Morrish Bible Dictionary defines this word as: 'The law commanded that honour was to be paid to a mother as well as to a father. In nearly all cases the mothers of the kings of Israel are mentioned as well as the fathers. the wise woman who appealed to Joab as 'a mother in Israel,' was at once listened to. 2Sa 20:19. A mother has naturally great influence over her children, whether for good or evil, as Jochebed the mother of Moses, and Jezebel the mother of Athaliah. the children of the virtuous woman arise and call her blessed. Pr 31:28. Timothy had a faithful mother and grandmother. 2Ti 1:5. there are also 'mothers' in the church, who have the Lord's interests at heart in the welfare of the saints, as Paul called the mother of Rufus his own mother also. Ro 16:13'.

Please see the note for John 1:1 about the word beginning. The functional definition for this word is: 'First entering upon; commencing; giving rise or original; taking rise or origin'.

Please see the note for 3:6 about the word end. The functional definition is: 'outcome, i.e., death'.

Please see the note for Philippians 1:19-20 about the word life. That note has the definition from Webster's 1828 and links from other commentators. Please also see the notes for Life in 1John about the word life. Please see the notes for Hebrews 1:8-LJC and Philippians 1:27-LJC about the phrase life everlasting. We find the phrase eternal life in: 6:12 and 6:19. Please see the note for Romans C10S15 about the phrase belief changes life. Please also see the notes for Romans C14S11; Galatians C2-S14 and Philippians 1:21 about the word live. Please also see the note for Colossians C3S4 about the phrase Christ lives through us. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C9S28 about the phrase live / walk by faith.

Please see the note for 1Corinthians C7S9 about the word abide. The functional definition is: 'To continue; to be; to dwell, rest, continue, stand firm, or be stationary for anytime indefinitely'.

Please see the note for Philippians 1:25-26 about the word continue. The functional definition for this word is: 'To remain in a state, or place; to abide for any time indefinitely'. Please also see the note for James 1:25 about the word continueth. The functional definition for this word is: 'A lifestyle of continuing'. The difference being that we can continue something once but later cease it while if we continueth the same thing then we never cease it. Please also see the notes for 1Corinthians 7:5 about the word incontinent. We find forms of this word, in Hebrews, in: Hebrews 7:3; Hebrews 7:23-24; Hebrews 8:9; Hebrews 10:1; Hebrews 13:1; Hebrews 13:14 and Hebrews 13:15. Please also see the note for James 1:25 about the word continueth. Please also see the note for 1Corinthians 7:5 about the word incontinent.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'this. Heb 6:20; Ge 14:18-20 Salem. Ps 76:2 the most. Ps 57:2; 78:35,56; Da 4:2; 5:18,21; Mic 6:6; Mr 5:7; Ac 16:17 the slaughter. Ge 16:14-16; Isa 41:2-3 General references. exp: Nu 6:23.
a tenth. Ge 28:22; Le 27:32; Nu 18:21; 1Sa 8:15,17 King of righteousness. 2Sa 8:15; 23:3; 1Ki 4:24-25; 1Ch 22:9; Ps 45:4-7; 72:1-3,7; 85:10-11; Isa 9:6-7; 32:1-2; 45:22-25; Jer 23:5-6; 33:15-16; Mic 5:5; Lu 2:14; Ro 3:26; 5:1-2; Eph 2:14-18
Without father. that is, as the Syria renders, "Whose father and mother are not inscribed among the genealogies; and therefore it was not known who he was." descent. Gr. pedigree. Ex 6:18,20-27; 1Ch 6:1-3 exp: Heb 7:6. a priest. Heb 7:17,23-28'.

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C7-S2 (Verse 4) Consider how important he was.

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

All of the sentences after C7-S2 through C7-S6 start with the word And. All are added to C7-S2. In addition, C7-S7 starts with the word For and tells why the prior sentences are true. At a minimum, all of these sentences need to be considered together in order to have contextual integrity because they all start with connecting words. All are telling how great this man (Melchisedec) was.

Our sentence starts with the word Now, which means: 'after understanding what was just said'. Most people don't really think about what was said in the prior sentence and, therefore, have less appreciation of what is said here than the author intends. Basically, only a 'Christophny' could be so great that Abraham recognized Him as more of a 'man of God' than Abraham was.

Since our sentence points out that Abraham gave the tenth of the spoils, the author wants us to realize that Abraham recognized Him as more of a 'man of God' than Abraham was. The author is going to show us that Melchisedec had a better priesthood than the Levitical Priesthood and, therefore, Christ has a better priesthood than the Levitical Priesthood. But, we need to realize the relative importance between Abraham and Melchisedec if we are going to completely understand what the author is trying to tell us.

Please see the note for John 11:49-50 about the word consider. The functional definition for this word is: 'To fix the mind on, with a view to a careful examination; to think on with care; to ponder; to study; to meditate on'.

Please see the note for Acts 2:29 about the word patriarch. The Morrish Bible Dictionary defines this word as: 'Head of a family, applied in the N.T. to Abraham, Isaac, and Jacob as ancestors of the Israelites, and to the twelve sons of Jacob. David also is thus designated. Ac 2:29; 7:8-9; Heb 7:4. In other passages the same persons are called 'the fathers.''.

Please see the note for 2:16 about Abraham. Abraham is called 'the father of the faithful'.

Please see the note for Hebrews 7:5-6 about the word tithe. Please see the note for Hebrews 7:5-6 about the word tenth.

Please see the note for Colossians 2S5 about the word spoil. The functional definition is: 'To plunder; to strip by violence; to rob; with of; as, to spoil one of his goods or possessions'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the patriarch. Ac 2:29; 7:8-9 Abraham. Ge 12:2; 17:5-6; Ro 4:11-13,17-18; Ga 3:28-29; Jas 2:23 gave. Ge 14:20'.

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C7-S3 (Verse 5-6) He was a greater than any priest of Levi.

Equivalent Section: Levitical priests receive tithes but paid them to Melchisedec.

And verily they that are of the sons of Levi,
who receive the office of the priesthood,
have a commandment to take tithes of the people according to the law,
that is,
of their brethren,
though they come out of the loins of Abraham:.

Equivalent Section: Melchisedec has evidence of being greater.

But he whose descent is not counted from them received tithes of Abraham,
and blessed him that had the promises..

Our sentence has two Equivalent Sections with the Second Equivalent Section starting with the word but, which follows the colon. That makes the two Equivalent Sections polar opposites for the subject of this sentence, which is haw tithes relate to Abraham.

As the note for this sentence, within the Lord Jesus Christ Study, points out, the sons of Levi includes all of the people allowed to work in the Temple, but not all of those people were allowed to be priests. Since our first phrase has the sons of Levi, and our second phrase adds the additional qualifier of: who receive the office of the priesthood, our author is making this distinction even while limiting the rest of the First Equivalent Section to those people who receive the office of the priesthood. This is important since lots of people like to argue about what the Bible teaches concerning the tithe. Our First Equivalent Section says who receives the tithe and, therefore, who is responsible for it. That means all other people have no say in how the tithe is spent.

Our sentence also tells us that the tithe comes from their brethren, which means God's people. While the main message of our sentence is the distinction of who receives tithes, it should be noted that Abraham did not give tithes to the Levitical Priesthood but did give them to Melchisedec, whom our chapter gives the Godly titles of King of righteousness, King of Salem, and King of peace. Symbolically, the Levitical Priesthood represents religious rules and keeping them to have peace with God. However, Melchisedec is a type of Christ and represents having a personal relationship wit God in order to have peace with God. Within our sentence we see Abraham associated with Melchisedec (a personal relationship with God) and not with the Levitical Priesthood (keeping religious rules). That said, other places in the Bible make this distinction in a much clearer fashion. I just wanted to point out some of the symbolism found within this sentence.

In our First Equivalent Section we see the sons of Levi, who receive the office of the priesthood. In our Second Equivalent Section we see he whose descent is not counted from them. Both received the right to take tithes based upon their descent. It was an inherited privilege. In Eastern cultures this is better understood than in Western cultures because of the cultural differences in how relationships, especially family relationships, are viewed. Forthose who might have trouble understanding this, just accept it as a given that many very important things within the Bible are based upon a relationship. Even our salvation is. We do not go the heaven because our sins are forgiven but we have our sins forgiven and we go to heaven because we accept an ongoing personal relationship with God through our Lord Jesus Christ. Thus, the critical difference between these two Equivalent Sections is based upon the family relationship of the people involved. As pointed our in the paragraph above, the Levitical priesthood had a religious family relationship with God while Abraham had a faith based family relationship with God.

With this in mind, we can look very lightly at the doctrine of the tithe. (There is not enough time nor room to cover all of it here.) in this chapter we see that the tithe is a tenth. While I will not develop the doctrine not provide the links, I will state that other places in the Bible make it clear that the tithe is a tenth of all that God provides. That is not 'net' nor is it 'gross' nor is it limited to 'cash' but includes a tenth of even 'benefits' which you choose to not use. People refuse to tithe on their 'benefits' and then wonder why they lose them or have to pay part of the cost for them. When we refuse to recognize, and be thankful for, what God provides, we have no right to complain when God stops providing them.

That said, the tithe is an acknowledgement of God's provision as part of His responsibilities in this personal relationship that we have with Him. While there is much more to this doctrine, we will limit the comments to the association between the tithe and our relationship with God, since the emphasis of our current sentence is on this association.

Please see the note for 2:6 for links to every place in the Bible where we find the non-capitalized word son used. The functional definition is: 'a son receives the character of the father'. Our sentence tells us that the sons of Levi...received the office of the priesthood from their father Levi.

Please see the note for Luke 1:8-9 about the word office. The functional definition for this word is: 'particular duty, charge or trust confered by public authority and for a public purpose; an employment undertaken by commission or authority from government or those who administer it. thus, we speak of the office of secretary of state, of treasurer, of a judge, of a sheriff, of a justice of the peace, etc. Offices are civil, judicial, ministerial, executive, legislative, political, municipal, diplomatic, military, ecclesiastical, etc'. Please also see the note for John 7:32 about the word officer.

Please see the note for Romans 7:8 about the word commandment. The functional definition for this word is: 'a mandate; an order or injunction given by authority; charge'. Please note that a commandment is not always written down and often comes through the human person that God has placed in authority over us. Please see the note for Psalms 119:4 for the use of the word commandment within this Psalm and considerations from several other places within the Bible. Please see the note for Romans C7S11 about the word commandment. Please see the Doctrinal Study on the use Ten Commandments for links to where they are dealt with in the word of God. Please use This link to see the 'Ten (10) Commandments' and references to them in the New Testament. Please also see the note for 1John 5:2 about the phrase keep his commandments. We find forms of this word, in Hebrews, in: 7:5; 7:16; 7:18; 11:22; 11:23 and 12:20.

We find forms of the word tithe occurring 40 times in 32 verses of the Bible and, in the New Testament, in: Matthew 23:23; Luke 11:42; Luke 18:12; Hebrews 7:5-6; Hebrews 7:8 and Hebrews 7:9. Webster's 1828 dictionary defines this word as: 'The tenth part of anything; but appropriately, the tenth part of the increase annually arising from the profits of land and stock, allotted to the clergy for their support. Tithes are personal, predial, or mixed; personal, when accruing from labor, art, trade and navigation; predial, when issuing from the earth, as hay, wood and fruit; and mixed, when accruing from beasts, which are fed from the ground'.

We find forms of the word tenth occurring 81 times in 68 verses of the Bible and, in the New Testament, in: John 1:39; 7:2; 7:4; Revelation 11:13; Revelation 21:20. The tenth was paid as the tithe.

Torrey's Topical Textbook provides references for the word tithe as: 'The tenth of anything: 1Sa 8:15,17. Antiquity of the custom of giving to God's ministers: Ge 14:20; Heb 7:6. Considered a just return to God for His blessings: Ge 28:22. Under the law belonged to God: Le 27:30. CONSISTED OF A TENTH: . Of all the produce of the land: Le 27:30. Of all cattle: Le 27:32. Of holy things dedicated: 2Ch 31:6. Given by God to the Levites for their services: Nu 18:21,24. The tenth of, offered by the Levites as an heave offering to God: Nu 18:26-27. The tenth of, given by the Levites to the priests as their portion: Nu 18:26,28. Reasonableness of appointing, for the Levites: Nu 18:20,23-24. When redeemed to a fifth part of the value added: Le 27:31. Punishment for changing: Le 27:33. The Jews slow in giving: Ne 13:10. The Jews reproved for withholding: Mal 3:8. The pious governors of Israel caused the payment of: 2Ch 31:5; Ne 13:11-12. Rulers appointed over, for distributing: 2Ch 31:12; Ne 13:13. The Pharisees scrupulous in paying: Lu 11:42; 18:12. A SECOND: Or its value yearly brought to the tabernacle and eaten before the Lord: De 12:6-7,17-19; 14:22-27. Tobe consumed at home every third year to promote hospitality and charity: De 14:28; 26:12-15'.

Please see the note for Philippians 2:1 about the word accord. The functional definition for this word is: 'Agreeing; harmonizing when two notes are in a music chord, they move together, up or down, to the next note'. Please also see the note for Psalms 119:23 about the phrase according to works.

The functional definition of the word law is: 'A written code or rule that is enforced by God or some government'. Please also see the following notes about law: law of works: Romans C3S27. kinds of laws that apply to us tday: Romans C3S31; 1Corinthians 9:21-LJC. Law defined: Romans C6S16; 1Corinthians C6S1. religious part of Moses' law: Hebrews 19:29-LJC. righteousness of the Law: Ephesians 4:7-LJC. Law and faith: Romans C3S25. Mosaic Law added: Galatians C3S22. We find forms of the word law occurring in Hebrews, in: We find forms of this word, in Hebrews, in: 7:5; 7:11; 7:12; 7:16; 7:19; 7:28; 8:4; 8:10; 9:19; 9:22; 10:1; 10:8; 10:16 and 10:28.

Please see the note for 2:11 about the word brethren. The functional definition is: 'Spiritually used for God's people: the Jews and the people are saved, baptized and active members of the church'. Please use This link to see the 'Minor Titles of the Son of God' found within the Bible along with links to where the Bible uses those titles. This title is brother.

Please see the note for Mark 1:6-7 about the word loins. The functional definition for this word is: 'The part of man that is used to prefigure the seat of strength'.

Please see the note for 2:16 about Abraham. Abraham is called 'the father of the faithful'.

Please see the note for 3:3 about the word account / count. The functional definition is: 'A computation or mode of reckoning; applied to other things, than money or trade; as the Julian account of time'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'who. Heb 5:4; Ex 28:1; Nu 16:10-11; 17:3-10; 18:7,21-26 to take. Le 27:30-33; Nu 18:26-32; 2Ch 31:4-6; Ne 13:10 come. Heb 7:10; Ge 35:11; 46:26; Ex 1:5; 1Ki 8:19 General references. exp: Le 27:30; Heb 7:10.
descent. Gr. pedigree. Heb 7:3 received. Heb 7:4; Ge 14:19-20 exp: Heb 11:17. had. Heb 6:13-15; 11:13,17; Ge 12:2,13; 13:14-17; 17:4-8; 22:17-18; Ac 3:25; Ro 4:13; 9:4; Ga 3:16 General references. exp: Le 27:30; Jos 22:6; Mr 7:20'.

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C7-S4 (Verse 7) He was greater than Abraham
And without all contradiction the less is blessed of the better.

Our sentence is telling us that, since without all contradiction the less is blessed of the better, Melchisedec was better Abraham. This matches with Melchisedec being a 'Christophny'.

We find forms of the word contradiction only in Acts 13:45; our current sentence and Hebrews 12:3. Webster's 1828 dictionary defines this word as: 'An assertion of the contrary to what has been said or affirmed; denial; contrary declaration. 2. Opposition, whether by words, reproaches or attempts to defeat. Consider him that endured such contradiction of sinners against himself. Hebrews 12. 3. Direct opposition or repugnancy; inconsistency with itself; incongruity or contrariety of things, words, thoughts or propositions. these theorems involve a contradiction. If we perceive truth, we thereby perceive whatever is false in contradiction to it'. In other words, there is nothing which can be said which is truer and which is also in opposition to the statement of this sentence. Please also see the note for Gallatians 5:17 about the word contrary. The functional definition is: 'Opposite; adverse; moving against or in an opposite direction'. Please also see the note for Gallatians 2:6-9 about the word contrariwise.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'without. 1Ti 3:16 the less. Heb 11:20-21; Ge 27:20-40; 28:1-4; 47:7-10; 48:15-20; 49:28; Nu 6:23-27; De 32:1; 2Sa 6:20; 1Ki 8:55; 2Ch 30:27; Lu 24:50-51; 2Co 13:14 General references. exp: Ge 47:10; Le 27:30; Nu 6:23; Jos 22:6'.

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C7-S5 (Verse 8) He was an early manifestation of Christ.

First Step: Levitical priests die.

And here men that die receive tithes;.

Second Step: Melchisedec still lives.

but there he receiveth them,
of whom it is witnessed that he liveth..

With this sentence we are back to doctrine about the tithe. Since money is so important to most people, the tithe. is useful for teaching people who is more important than another person. Christ, as symbolized by Melchisedec, is more important than any religious person.

Please see the note for 2:9 about the words die /dead /death. That note has several links to other notes where We find this word used within the Bible. There is a lot of error that is believed about this word and the reader should thoughaly study what the Bible actually says. The functional definition is: 'an ongoing process of corruption which starts at conception and continues after the soul and spirit leave the body in physical death. It is eternal separation from God, and the eternal corruption which results, in spiritual (second) death'.

Please see the note for Hebrews 7:5-6 about the word tithe. Please see the note for Hebrews 7:5-6 about the word tenth.

Please see the note for Hebrews 11:4 about the word witness. The functional definition is: 'someone who is qualified to testify in court and is available to do so if the court requests'. Please also see the notes for 2Corinthians 13:1 and Colossians C3S13 about the phrase two or three witnesses. The functional definition is: 'Basically, if the Bible literally says something in at least two places, that is a law that will be enforced by the court of God and is something that all must accept and obey'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'men. Heb 7:23; 9:27 he liveth. Heb 3:16; 5:6; 6:20; 9:24-25; Joh 11:25-26; 14:6,19; Re 1:18 General references. exp: Le 27:30'.

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C7-S6 (Verse 9) Levi paid tithes to Him through Abraham.

And as I may so say,
Levi also,
who receiveth tithes,
payed tithes in Abraham..

People might think that they can doubt this sentence but we need to remember the context. Remember that only people who receive the office of the priesthood can take tithes (C7-S3). Those people not only had to be sons of Levi, but they also had to be sons of Aaron. Thus, we see that people who can take tithes inherited that position and tithes are connected to our inheritance. Therefore, sons of Levi also inherited the fact that Abraham paid tithes to Melchisedec. This inherited truth shows the accuracy of this sentence.

This truth is also explained in the next sentence which starts with the word For.

Please see the note for Hebrews 7:5-6 about the word tithe. Please see the note for Hebrews 7:5-6 about the word tenth.

Please see the note for Matthew 5:26 about the words paid / pay. Webster's 1828 defines this word as: 'To discharge a debt; to deliver to a creditor the value of the debt, either in money or goods, to his acceptance or satisfaction, by which the obligation of the debtor is discharged. 2. to discharge a duty created by promise or by custom or by the moral law; as, to pay a debt of honor or of kindness. You have paid down More penitence, than done trespass. 3. to fulfill; to perform what is promised; as, to pay one's vows. 4. to render what is due to a superior, or demanded by civility or courtesy; as, to pay respect to a magistrate; to pay due honor to parents. 5. to beat. Forwhich, or pay me quickly, or I'll pay you. 6. to reward; to recompense; as, to pay for kindness with neglect. Topay for, to make amends; to atone by suffering. Men often pay for their mistakes with loss of property or reputation, sometimes with life.
1. to give an equivalent for anything purchased. Topay, or pay over, in seamen's language, to daub or besmear the surface of any body, to preserve it from injury by water or weather. Topay the bottom of a vessel, to cover it with a composition of tallow, sulphur, rosin, etc.; to bream. Topay a mast or yard, to besmear it with tar, turpentine, rosin, tallow or varnish. pay a seam, to pour melted pitch along it, so as to defend the oakum. Topay off; to make compensation to and discharge; as, to pay off the crew of a ship. Topay out, to slacken, extend or cause to run out; as, to pay out more cable.
PAY, v.i. to pay off, in seamen's language, is to fall to leeward, as the head of a ship. Topay on, to beat with vigor; to redouble blows. Colloquial.
PAY, n. Compensation; recompense; an equivalent given for money due, goods purchased or services performed; salary or wages for services; hire. the merchant receives pay for goods sold; the soldier receives pay for his services, but the soldiers of the American revolution never received full pay. 1. Compensation; reward. Here only merit constant pay receives--'. That note also deals with the word paid, in: which is defined as: 'pret. and pp. of pay; paid for payed.'.

Please see the note for 2:16 about Abraham. Abraham is called 'the father of the faithful'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'payed. Heb 7:4; Ge 14:20; Ro 5:12 (margin) General references. exp: Le 27:30'.

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C7-S7 (Verse 10) Levi is a son of Abraham who paid tithes to Melchisedec.

For he was yet in the loins of his father,
when Melchisedec met him..

This sentence which starts with the word For and explains why the prior sentence is true. Please see the note above for the explanation of this sentence,

Please see the note for Mark 1:6-7 about the word loins. The functional definition for this word is: 'The part of man that is used to prefigure the seat of strength'.

Please see the note for 1:5 about the word father. The functional definition is: 'the man who passes his character to the son'.

Please see the notes for Hebrews 7:1 and Hebrews 7:22-LJC about the word Melchisedec. The functional definition is: 'a Christophny: an eternal priest at the time of Abraham'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Heb 7:5; Ge 35:11; 46:26; 1Ki 8:19'.

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C7-S8 (Verse 11) The Mosaic Law could not bring perfection.

If therefore perfection were by the Levitical priesthood,
(for under it the people received the law),
what further need was there that another priest should rise after the order of Melchisedec,
and not be called after the order of Aaron?.

C7-S8 starts with an If and tells us conditions which are required for perfection and makes it clear that the Levitical priesthood and Mosaic Law did not meet those conditions. The next 9 sentences start with For or And while giving us several reasons why the priesthood of the Son of God and the relationship with Him can provide perfection. C7-S18 provides the conclusion of all of these sentences when it says: Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them. With this in mind, we must consider all that is said within all of these sentences as a single unit in order to have proper contextual consideration.

Our sentence is a conditional question. In order to have the results, the condition must be met. The condition which must be met is: perfection were by the Levitical priesthood. Or, another what of saying the required condition is: perfection were by the (Mosaic) Law, since our second phrase says that the law was received under the Levitical priesthood. That makes the Levitical priesthood the foundation of the (Mosaic) Law and something which can not be supported by a foundation can not be supported by anything built upon that foundation.

10 out of 16 chapters in Romans deal with the law. As seen in the note for 7:5, and several other places in the New Testament deal with the law. In all of these places we are told over and over again, and in many different ways and with many different proofs, that the law can not provide perfection. It can only condemn. is: In addition, accounts in the Old Testament, such as the one about the sons of Aaron, tell us that the Levitical priesthood did not achieve perfection. Therefore, they could not provide to others what they could not provide for themselves. As a result, we conclude that neither the Levitical priesthood, not the law, could provide perfection. With this conclusion, we must agree with the point that the author is making with his rhetorical question. There was a further need (for) another priest (Who) should rise after the order of Melchisedec, and not be called after the order of Aaron.

The main purpose of this sentence is to point out the differences between the two priesthoods and point out the inadequacy of the Levitical priesthood.

We find forms of the word Levite occurring 294 times in 266 verses of the Bible and, in the New Testament, in: Mr 2:14; Lu 3:24,29; Lu 5:27,29; Heb 7:5,9; Re 7:7. Luke 10:32; John 1:19; Acts 4:36; Hebrews 7:11. Easton's Bible Dictionary defines this word as: 'a descendant of the tribe of Levi (Ex 6:25; Le 25:32; Nu 35:2; Jos 21:3,41). this name is, however, generally used as the title of that portion of the tribe which was set apart for the subordinate offices of the sanctuary service (1Ki 8:4; Ezr 2:70), as assistants to the priests. When the Israelites left Egypt, the ancient manner of worship was still observed by them, the eldest son of each house inheriting the priest's office. At Sinai the first change in this ancient practice was made. A hereditary priesthood in the family of Aaron was then instituted (Ex 28:1). But it was not till that terrible scene in connection with the sin of the golden calf that the tribe of Levi stood apart and began to occupy a distinct position (Ex 32). the religious primogeniture was then conferred on this tribe, which henceforth was devoted to the service of the sanctuary (Nu 3:11-13). they were selected for this purpose because of their zeal for the glory of God (Ex 32:26), and because, as the tribe to which Moses and Aaron belonged, they would naturally stand by the lawgiver in his work. The Levitical order consisted of all the descendants of Levi's three sons, Gershon, Kohath, and Merari; whilst Aaron, Amram's son (Amram, son of Kohat), and his issue constituted the priestly order. The age and qualification for Levitical service are specified in Nu 4:3,23,30,39,43,47. They were not included among the armies of Israel (Nu 1:47; 2:33; 26:62), but were reckoned by themselves. they were the special guardi and of the tabernacle (Nu 1:51; 18:22-24). the Gershonites pitched their tents on the west of the tabernacle (Nu 3:23), the Kohathites on the south (Nu 3:29), the Merarites on the north (Nu 3:35), and the priests on the east (Nu 3:38). It was their duty to move the tent and carry the parts of the sacred structure from place to place. they were given to Aaron and his sons the priests to wait upon them and do work for them at the sanctuary services (Nu 8:19; 18:2-6). As being wholly consecrated to the service of the Lord, they had no territorial possessions. Jehovah was their inheritance (Nu 18:20; 26:62; De 10:9; 18:1-2), and for their support it was ordained that they should receive from the other tribes the tithes of the produce of the land. forty-eight cities also were assigned to them, thirteen of which were for the priests "to dwell in", i.e., along with their other inhabitants. Along with their dwellings they had "suburbs", i.e., "commons", for their herds and flocks, and also fields and vineyards (Nu 35:2-5). Nine of these cities were in Judah, three in Naphtali, and four in each of the other tribes (Jos 21). Six of the Levitical cities were set apart as "cities of refuge" (q.v.). thus the Levites were scattered among the tribes to keep alive among them the knowledge and service of God. (See Priest.)'.

The functional definition of the word law is: 'A written code or rule that is enforced by God or some government'. Please see the note for 7:5 about the word law. Please also see the following notes about law: law of works: Romans C3S27. kinds of laws that apply to us tday: Romans C3S31; 1Corinthians 9:21-LJC. Law defined: Romans C6S16; 1Corinthians C6S1. religious part of Moses' law: Hebrews 19:29-LJC. righteousness of the Law: Ephesians 4:7-LJC. Law and faith: Romans C3S25. Mosaic Law added: Galatians C3S22.

Please see the note for Colossians 2S7 about the word rise. The functional definition is: 'To move to pass upward in any manner; to ascend'. Please also see the note for John 20:2-LJC about risen Jesus is Lord.

Please see the note for Colossians C2-S3 about the word order. The functional definition is: 'Mandate; precept; command; authoritative direction'. Please also see the notes for Romans C7S14; Romans C13S3 and 1Corinthians C7S20 about the words ordain / ordinance. The functional definition is: 'from order, order. 1. Properly, to set; to establish in a particular office or order; hence, to invest with a ministerial function or sacerdotal power; to introduce and establish or settle in the pastoral office with the customary forms and solemnities; as, to ordain a minister of the gospel'.

Please see the notes for Hebrews 7:1 and Hebrews 7:22-LJC about the word Melchisedec. The functional definition is: 'a Christophny: an eternal priest at the time of Abraham'.

Please see the note for Hebrews 5:4 about Aaron. The functional definition for this word is: 'Brother of Moses, first priest, and is sometimes used as an example of the Levitical priesthood. Our current sentence compares the mortal priesthood of Aaron to the immortal priesthood of Melchisedec and of our Lord Jesus Christ.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'perfection. Teleiosis G5050, completion, or fulfilment of the plan and purpose of God. Heb 7:18-19; 8:7,10-13; 10:1-4; Ga 2:21; 4:3,9; Col 2:10-17 what. Heb 7:26-28 another. Heb 7:15,17,21; 5:6,10; 6:20 General references. exp: Nu 20:26'.

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C7-S9 (Verse 12) The law is linked to the priesthood.

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

Our sentence starts with the word For and tells us why the Levitical priesthood was found inadequate. The foundation of the Mosaic Law was the Levitical priesthood, as explained in the note above. The Mosaic Law did not provide perfection, as explained in the note above. Therefore, in order for God to give His people perfection, God had to change the Mosaic Law and the Levitical priesthood which was the foundation of the Mosaic Law.

I once found, but will not hunt for it now, a verse which said that God offered what we have in the church age to His people. This was before He gave them the Mosaic Law and the Levitical priesthood. However, they were afraid of a personal relationship with God and demanded a go-between. So, God did not make an error giving His people the Mosaic Law and the Levitical priesthood, He gave them what they demanded until they learned better and accepted what God tried to give them from the beginning.

Please see the note for 1Corinthians 12:22 about the word necessary. The note for that verse has links to every place in the Bible where we find forms of this word along with the full definition from Webster's 1828 . The functional definition is: 'That must be; that cannot be otherwise; indispensably requisite. It is necessary that every effect should have a cause'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'a change. Isa 66:21; Jer 31:31-34; Eze 16:61; Ac 6:13-14'.

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C7-S10 (Verse 13) Our new priest is not from Levi.

For he of whom these things are spoken pertaineth to another tribe,
of which no man gave attendance at the altar..

Our phrase of: he of whom these things are spoken is speaking about the Son of God, Who was identified at the start of this chapter. Our sentence starts with the word For because it is explaining the phrase the priesthood being changed in the prior sentence. The priesthood was an inherited position given only to the sons of Levi who were also the sons of Aaron.

Our sentence says that he of whom these things are spoken / the Son of God pertaineth to another tribe, which is Judah (8:8). No one from Judah gave attendance at the altar, which is what our second phrase says. The main message of our sentence is the proof that the Son of God was not one of the sons of Levi nor was He one the sons of Aaron. Thus, His priesthood could not be part of the Levitical priesthood.

Please see the note for 1:2 about the word speak / spoken. The functional definition is: 'To utter words or articulate sounds, as human beings; to express thoughts by words'.

Please see the note for Romans 4:1 about the word pertain. The functional definition is: 'To belong; to be the property, right or duty of'.

Please see the note for Matthew 24:29 about the word tribe. Webster's 1828 defines this word as: 'A family, race or series of generations, descending from the same progenitor and kept distinct, as in the case of the twelve tribes of Israel, descended from the twelve sons of Jacob.'.

Please see the note for 1Timothy 4:13 about the word attendance. The functional definition is: 'The act of waiting on, or serving'.

Please see the note for 1Corinthians C9S22 about the word altar. The functional definition is: ' any structure of earth (Ex 20:24) or unwrought stone (Ex 20:25) on which sacrifices were offered. Also used symbolically for a heart attitude of dedicating a life to the service of God. Used in Heb 13:10 for the sacrifice offered upon it--the sacrifice Christ offered'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'of which. Nu 16:40; 17:5; 2Ch 26:16-21'.

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C7-S11 (Verse 14) Our Lord came from a different tribe.

For it is evident that our Lord sprang out of Juda;
of which tribe Moses spake nothing concerning priesthood..

Please see the note for this sentence within the Lord Jesus Christ Study which explains that the Son of God is our priest in His roles as Lord (here) and as Jesus (6:20) and as Christ (5:5-6). All three of the main roles of the Son of God are involved in His priesthood.

Our sentence starts with the word For and adds another reason why our Lord is not part of the Levitical priesthood. As already explained in the note above, the Levitical priesthood was an inherited position. Therefore, since our Lord sprang out of Juda, He could not inherit a position within the Levitical priesthood.

Please see the note for Galatians C3-S1 about the words evidence / evidently. The functional definition is: 'learly; obviously; plainly; in a manner to be seen and understood; in a manner to convince the mind; certainly; manifestly'.

Please see the note for Luke 8:7 about the word sprang. The functional definition for this word is: 'pret. and pp. of spring. the man sprung over the ditch; the mast is sprung; a hero sprung from a race of kings'.

Please see the note for 3:2 about the word Moses. Moses is mainly used symbolically to identify the Mosaic Law and any set of religious rules which people try to follow as a substitute for the ongoing personal relationship which is identified as Christ within the Bible. Such substitution is always wrong and leads to judgment of God's children and an eternity in the lake of fire (Romans 1:3-LJC) for the lost.

Please see the note for Romans 11:1 about the phrase I say. The functional definition is: 'Uttering in articulate sounds or words; speaking; telling; relating; reciting'. Please also see the note for Revelation 1:8 about the word saith. Please also see the note for Romans C10S28 about the word gainsaying. Please also see the note for Matthew 26:1 about the word sayings (plural). Please also see the notes for Romans C15S15 and 2Corinthians 2:17 about the word speak. Please also see the note for 2Corinthians 3:12-14 about the word speech. Please also see the notes for Ephesians C4S15 and 1Peter 2:1 about the phrase evil speaking. The words speaketh and saith mean that the person 'keeps on keeping on doing the saying'.

Please see the note for Romans 1:1 about the word concern. The functional definition is: 'Pertaining to; regarding; having relation to'. We also find this word, in this book, in: Hebrews 11:20 and Hebrews 11:22.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Our Lord. Lu 1:43; Joh 20:13,28; Eph 1:3; Php 3:8 sprang. Ge 46:12; 49:10; Ru 4:18-22; Isa 11:1; Jer 23:5-6; Mic 5:2; Mt 1:3-16; Lu 2:23-33; 3:33; Ro 1:3; 2:3; Re 5:5; 22:16 General references. exp: Nu 26:22; Jg 1:2'.

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C7-S12 (Verse 15-16) Our Lord is a priest...after the power of an endless life.

Equivalent Section: Further evidence.

And it is yet far more evident:.

Equivalent Section: He is like Melchisedec and not like human priests.

for that after the similitude of Melchisedec there ariseth another priest,
Who is made,
not after the law of a carnal commandment,
but after the power of an endless life..

Our sentence starts with the word And, which adds it to the reason found in the prior sentence. While the author has given conclusive evidence to support his contention, he says that what he is adding in this sentence is far more evident. That is what our First Equivalent Section literally tells us while the Second Equivalent Section provides that greater evidence.

Our Second Equivalent Section tells us that the priesthood is after the similitude of Melchisedec (the same type as Melchisedec had). Further, our Second Equivalent Section makes the distinction between the two priesthoods to be the difference between the law of a carnal commandment and the power of an endless life.

The word carnal is defined as: 'according to the flesh; in a manner to gratify the flesh or sensual desire'. The main problem that God had with the way that the Jews kept the Mosaic Law was that they kept the religious rules in their flesh but refused to understand the spirit of the law (Romans 7:6; Romans 7:14; Romans 8:2; Romans 8:4; Galatians 3:2; Galatians 3:5; Galatians 5:18). As taught in these chapters of Romans and Galatians, keeping religious rules (the law of a carnal commandment) does not save us nor does it make us perfect. However, when we accept the Son of God as our personal Lord God gives us endless life. The power of an endless life comes from God through the indwelling Holy Spirit, which is part of the New Covenant that is explained in the next chapter.

Please see the note for Romans 5:14 about the word similitude. Webster's 1828 defines this word as: 'demuth, 'likeness, representation.' 2Ch 4:3; Da 10:16; Ho 12:10. 2. tabnith, 'pattern, form, structure.' Ps 106:20; 144:12. 3. temunah, 'form, appearance,' which may not imply likeness. Nu 12:8; De 4:12,15-16. 4. three words derived from á½…Î¼Î¿Î¹Î¿Ï‚, 'like, similar.' Ro 5:14; Heb 7:15; Jas 3:9'.

Please see the notes for Hebrews 7:1 and Hebrews 7:22-LJC about the word Melchisedec. The functional definition is: 'a Christophny: an eternal priest at the time of Abraham'.

Please see the note for Mark 10:1 about the word arise / arose. The functional definition for this word is: 'To ascend, mount up or move to a higher place; as, vapors arise from humid places. to begin; to spring up; to originate'. Please also see the note for John 20:2-LJC about risen Jesus is Lord.

Please see the note for Romans C8S5 about the word carnal. It has links to every place in the Bible where we find forms of this word along with the full definition from Webster's 1828 . The functional definition of it is: 'according to the flesh; in a manner to gratify the flesh or sensual desire'. The application, from our sentence, is that our Lord Jesus Christ was not made a priest according to religious rules but according to the spiritual. Therefore, He is not controlled by religious rules.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'after. Heb 7:3,11,17-21; Ps 110:4 General references. exp: Heb 7:17.
the law. Heb 9:9-10; 10:1; Ga 4:3,9; Col 2:14,20 exp: Eph 2:15. The power. Heb 7:3,17,21,24-25,28; Re 1:18 General references. exp: Le 8:34'.

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C7-S13 (Verse 17) The scripture testifies of His nature.

For he testifieth,
Thou art a priest for ever after the order of Melchisedec..

Please see the note for Galatians 5:3 about the word testify. The functional definition for this word is: 'To make a statement which is intended to be used in a court of law if necessary'. Please also see the note for 1Corinthians C11S29 about the word testament. Please also see the note for Hebrews 9:15 about the words new testament. Please also see the note for Psalms 119 about the words testimony / testimonies. The functional definition is: 'statements that are used in a court of law to judge the legality of someone's actions'. Please also see the Study called the Testimony of God Please also see the note for Matthew 19:21 about the phrase testimonies of the LORD.

Please see the note for Colossians C2-S3 about the word order. The functional definition is: 'Mandate; precept; command; authoritative direction'. Please also see the notes for Romans C7S14; Romans C13S3 and 1Corinthians C7S20 about the words ordain / ordinance. The functional definition is: 'from order, order. 1. Properly, to set; to establish in a particular office or order; hence, to invest with a ministerial function or sacerdotal power; to introduce and establish or settle in the pastoral office with the customary forms and solemnities; as, to ordain a minister of the gospel'.

Please see the notes for Hebrews 7:1 and Hebrews 7:22-LJC about the word Melchisedec. The functional definition is: 'a Christophny: an eternal priest at the time of Abraham'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Heb 7:15,21; 5:6,10; 6:20; Ps 110:4'.

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C7-S14 (Verse 18) Why God changed things.
For there is verily a disannulling of the commandment going before for the weakness and unprofitableness thereof.

Our sentence is telling us why God replaced the Mosaic Law. It had weakness and unprofitableness. It could not make God's people perfect. It could not change lives. It could not save. The next sentence adds another reason which matches what has been said in these notes.

Please see the note for Galatians C3S16 about the word disannulleth. That note has links to every place in the Bible where we find any form of this word along with a short note for each usage. The functional definition is: 'dis and annul. in this instance, the prefix dis is improperly used, and of no effect. But its use is well established. to annul; to make void; to deprive of authority or force; to nullify; to abolish; as, to disannul a law or an ordinance'.

Please see the note for Luke 1:76 about the phrase go before. This phrase is used for 'lead the way as in a guide and also as a herald of an important person'.

Please see the notes for Romans C14S2 and 1Corinthians C4S12 about the word weak. The functional definition is: 'The primary sense of the root is to yield, fail, give way, recede, or to be soft'. In our sentence we see that the law 'yielded' to sin.

Please see the note for Matthew 25:30 about the word unprofitable. Webster's 1828 defines this word as: 'Bringing no profit; producing no gain beyond the labor, expenses and interest of capital; as unprofitable land; unprofitable stock; unprofitable employment. 2. Producing no improvement or advantage; useless; serving no purpose; as an unprofitable life; unprofitable study. Job. 15. 3. Not useful to others. 4. Misimproving talents; bringing no glory to God; as an unprofitable servant. Matt. 25 '. Please also see the notes for 1Corinthians C13S3 and 2Timothy C3S10 about the word profit. The functional definition for this word is: 'to proceed forward, to advance'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'a disannulling. Heb 7:11-12; 8:7-13; 10:1-9; Ro 3:31; Ga 3:15,17 the weakness. Heb 7:19; 8:7-8; 9:9-10; 10:1-4; 13:9; Ac 13:39; Ro 8:3; Ga 4:9,21; 1Ti 4:8'.

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C7-S15 (Verse 19) How the law failed.

First Step: Law can not do what hope can do.

For the law made nothing perfect,
but the bringing in of a better hope did;.

Second Step: Hope beings us close to God.

by the which we draw nigh unto God..

This sentence explains why the Mosaic Law could not bring us to God. As explained in Romans (see notes above for references), the Mosaic Law could only condemn. Our sentence tells us that the bringing in of a better hope did make us perfect. That is because our hope is in a personal relationship with the Son of God and he is what makes us perfect.

Our Second Step tells us that we draw nigh unto God by the hope that the Son of God gives to us.

Please see the note for Matthew 15:7-8 about the words draw / drawn. The functional definition for this word is: 'to pull'. That note has the definitions from Webster's 1828 , which like mose man written dictionaries, are actually many applications. When the th is added to the word (draweth), 'it is a life-stype action'. The word drawn is the past-tense form of the word draw. Please also see the note for Matthew 15:7-8 about the word drew is: 'another past-tense form of the word draw'. Please also see the note for Galatians C2-S7 about the word withdrew. The functional definition for this word is: 'v.t. with and draw. 1. to take back; to take from. It is impossible that God should withdraw his presence from anything. We say, to withdraw capital from a bank or stock in trade, to withdraw aid or assistance. 2. to recall; to cause to retire or leave; to call back or away. France has withdrawn her troops from Spain.
WITHDRAW, v.i. to retire; to retreat; to quit a company or place. We withdrew from the company at ten oclock. She from her husband soft withdrew'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the law. Heb 7:11; 9:9; Ac 13:39; Ro 3:20-21; 8:3; Ga 2:16 exp: Ga 3:24. made. Ouden G3762 eteleiosen, completed nothing; it was the introduction, but not the completion. The bringing in. or, it was the bringing in. Ga 3:24 a better. Heb 6:18; 8:6; 11:40; Joh 1:17; Ro 8:3; Col 1:27; 1Ti 1:1 we. Heb 4:16; 10:19-22; Ps 73:28; Joh 14:6; Ro 5:2; Eph 2:13-18; 3:12 General references. exp: Nu 19:21'.

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C7-S16 (Verse 20-22) Jesus made a surety of a better testament.

The included section of this sentence is separated below.

Equivalent Section An oath makes a better testament.

And inasmuch as not without an oath he was made priest:.

Equivalent Section No end makes a better testament.

(See Below):.

Equivalent Section Jesus makes a better testament.

By so much was Jesus made a surety of a better testament..

Below is the part of the sentence from the parenthesis.

First Step: Levitical priests do not have an oath backing their office.

(For those priests were made without an oath;.

Second Step: Christ has an oath backing His office.

but this with an oath by him that said unto him,
The Lord sware and will not repent,
Thou art a priest for ever after the order of Melchisedec).

Please see the note for this sentence within the Lord Jesus Christ Study. It goes from 7:1 through the end of Chapter 11 and details all of the ways, that I have found, within this epistle where we are told how the priesthood of the Son of God is better than the Levitical priesthood.

Our sentence starts with And, which adds it to the prior sentence which told us that having a better hope made us perfect while the (Mosaic) Law made nothing perfect. Remember that back in C7-S8 we were told that the priesthood was the foundation of the law. in this sentence, we are told why the priesthood of Jesus is better. Since the foundation is better, the results from that foundation is also better.

Our sentence has three Equivalent Sections with the Second Equivalent Section being an included part of the sentence. The included part is necessary to convey the message of the original sentence when the word-by-word translation fails to convey the entire message.

The Second Equivalent Section includes a quote of Psalms 110:4. In addition, to the other evidence, given in the prior sentence, our author also provides evidence directly found in scripture. We see the same quote in: 6 verses of Hebrews. Obviously, this is an important doctrinal consideration. Please see the note for 5:6 for links to the 6 verses involved.

Our First Equivalent Section tells us that the Son of God was made a priest when He swore an oath, which is making a spiritual covenant. The Son of God and God the Father made this covenant together for the benefit of man when Abraham was saved by faith. The Son of God had to become a priest to take care of the problems which would come up in the lives of sinful men. He had to take care of them because of our faith. in Him.

Our Second Equivalent Section is the included part. It tells us that the Son of God was made a priest for ever after the order of Melchisedec because of the oath while the Levitical priesthood died not have an oath and, therefore, had an inferior priesthood. In addition, Jesus became a priest by an oath and the Leviticus priests became priests by inheritance. Jesus and the Leviticus priests are different types of priests because they were made priests different ways.

Our third Equivalent Section tells us that Jesus Himself was the surety. That means that He personally backed the testament with His life, which is part of the reason that He had to die for our sins. We find forms of the word surety in: Genesis 15:13; Genesis 18:13; Genesis 26:9; Genesis 43:9; Genesis 44:32; Job 17:3; Psalms 119:122; Proverbs 6:1; Proverbs 11:15; Proverbs 17:18; Proverbs 20:16; Proverbs 27:13; Acts 2:11; Hebrews 7:22. Easton's Bible Dictionary defines this word as: 'one who becomes responsible for another. Christ is the surety of the better covenant (Heb 7:22). In him we have the assurance that all its provisions will be fully and faithfully carried out. Solomon warns against incautiously becoming security for another (Pr 6:1-5; 11:15; 17:18; 20:16)'.

Nave's Topical Bible provides references for the word surety as: 'Ge 44:32; Ex 22:26-27; De 24:10-13; Pr 6:1-5; 11:15; 17:18; 20:16; 22:26; 27:13; Eze 18:7,12; 33:15; Am 2:8'.

Our sentence talks about an oath, which is used in court to make the person legally liable if they lie or violate their oath. Our sentence also talks about a testament, which is legal document. It also talks about the priesthood, which we were told was the foundation of the Law (earlier in this chapter). Thus, with all of these, we see a lot of legal precepts involved in this discussion. Unfortunately, lots of people who have no idea what legal principles are like or how they work try to claim to be experts about the things spoken in this epistle. However, anyone who claims to be an 'expert' on ohis epistle, while ignoring the legal principles involved, only proves himself to be a Biblical fool.

While I could cover more of the details within this sentence, the most important were covered above or within the note for this sentence within the Lord Jesus Christ Study. Please see that note for more details.

Please see the note for 1Corinthians C11S29 about the word testament. The functional definition is: 'The Bible doctrinally uses testament for the legal document called a 'Last Will and Testament'. We find forms of this word, in Hebrews, in: 7:22; 9:15; 9:16; 9:17; 9:18 and 9:20.

Please see the note for Romans C11S32 about the word repentance. The functional definition is: 'A turning away from the attitudes and actions of sin and turning towards God and accepting His attitudes and actions about sin'. when this word is applied to God, we are being told that nothing will make God change His mind.

Please see the notes for Hebrews 7:1 and Hebrews 7:22-LJC about the word Melchisedec. The functional definition is: 'a Christophny: an eternal priest at the time of Abraham'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'an oath. or, swearing of an oath. The Lord. Heb 7:17; Ps 110:4 sware. Heb 6:16-18 General references. exp: Heb 7:17.
a surety. Ge 43:9; 44:32; Pr 6:1; 20:16 of a. Heb 8:6-12; 9:15-23; 12:24; 13:20; Da 9:27; Mt 26:28; Mr 14:24; Lu 22:20; 1Co 11:25 testament. Rather covenant, diatheke G1242'.

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C7-S17 (Verse 23-24) Jesus has an unchangeable priesthood.

Equivalent Section: there had to be many Levitical priests.

And they truly were many priests,
because they were not suffered to continue by reason of death:.

Equivalent Section: there is only one Jesus.

But this man,
because he continueth ever,
hath an unchangeable priesthood..

Our sentence is added to the prior since it starts with the word And. The prior was telling us how that the priesthood of the Son of God is better than the Levitical priesthood. Now our sentence is telling us that, in addition to reasons already given, having an unchangeable priesthood, because the priest never dies (continueth ever) is better than a priesthood that is always changing because the priest in charge is always changing. Anyone who has ever been affected by the boss changing should be able to understand what is said in this sentence.

Please see the note for 3:19 about the word because. The functional definition is: 'provides a effect where the effect and effect are both in the past. Because is a compound word which is created by combining being with cause'.

Please see the note for 2:9 about the word suffer. The functional definition is: 'To feel or bear what is painful, disagreeable or distressing, either to the body or mind; to undergo'.

Please see the note for 2:9 about the words die /dead /death. That note has several links to other notes where We find this word used within the Bible. There is a lot of error that is believed about this word and the reader should thoughaly study what the Bible actually says. The functional definition is: 'an ongoing process of corruption which starts at conception and continues after the soul and spirit leave the body in physical death. It is eternal separation from God, and the eternal corruption which results, in spiritual (second) death'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'were. Heb 7:8; 1Ch 6:3-14; Ne 12:10-11 General references. exp: Nu 20:26; Zec 1:5.
But. Ho de G1161, But he, that is, Christ, because "he continueth ever," hath aparabatos G531 hierosune G2420, "a priesthood that passeth not away from him." he continueth. Heb 7:8-25,28; 13:8; Isa 9:6-7; Joh 12:34; Ro 6:9; Re 1:18 hath. 1Sa 2:35 an unchangeable priesthood. or, a priesthood which passeth not from one to another. General references. exp: Nu 20:26; Zec 1:5'.

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C7-S18 (Verse 25) Jesus provides a salvation that does not end.

Wherefore he is able also to save them to the uttermost that come unto God by him,
seeing he ever liveth to make intercession for them..

C7-S8 starts with an If and tells us conditions which are required for perfection and makes it clear that the Levitical priesthood and Mosaic Law did not meet those conditions. The next 9 sentences start with For or And while giving us several reasons why the priesthood of the Son of God and the relationship with Him can provide perfection. Our current sentence starts with Wherefore and provides the conclusion of all of these sentences. With this in mind, we must consider all that is said within all of these sentences as a single unit in order to have proper contextual consideration.

This sentence is the conclusion of the entire chapter. The next two sentences both start with the word For and give us additional reasons why this conclusion is true. Therefore, the true full context of this sentence is the entire chapter and what is said throughout the chapter. This is important to understand because this sentence is used to preach a message that is quite popular, and even has a Biblical basis, but which does not match the proper interpretation of this sentence. Satan loves this sort of thing. God's preachers are preaching a popular message that matched the truth of the Bible even while convincing God's people that it is OK to take the Bible verses out of context and preach that they say something different than what they actually say. Then when they start objecting to Satan's preachers taking the Bible verses out of context, they wonder why God's people politely ignore what they say. When they preached the popular message out of context, they proved themselves to be hypocrites and lost their own credibility.

One popular preaching about this sentence is that this is telling us no matter how bad we are ('gutter-most') we are, He has to make intercession for us. That is not in keeping of the context of what is said here and actually distracts people from the true message. Where the Levitical priesthood failed men, the Son of God, as our high priest will never fail us. The proper interpretation of this verse is that us no matter how long He has to make intercession for us, He will continue to do so and make sure that we get to heaven, because that is why he ever liveth. Our salvation isn't dependent upon us and our 'cleaning up our life' but is dependent upon the priesthood of Jesus Christ. He is the one that changes us to clean up our life. The emphasis is not on how bad we were but on how Long He represents us before God.

For those people who might doubt what I wrote here, look at the next sentence. It starts with the word For and says why this sentence is true. Now look at the Second Step of the First Equivalent Section which is titles 'Realize how long his finished work lasts'. That sentence literally tells us Who needeth not daily, as those high priests, to offer up sacrifice. The word daily is a time-sequence word, not a measure of effort. The phrase to the uttermost is a time-sequence phrase and not a measure of effort.

The emphasis of our sentence is: that come unto God by him. This entire chapter is making the distinction between the Levitical priesthood and the priesthood of the Son of God. The prior sentence talked about people in the Levitical priesthood dying and that is contrasted with the Son of God...ever liveth. We aren't going to spend most of our life depending on a priest to represent us before God only to have him die before us and be replaced by another priest who doesn't know us nor care about us. The Son of God will still be making intercession for us when we arrive at heaven.

All throughout this chapter the author is telling us to trust the Son of God as our high priest.

Please see the note in the Romans intro about the word wherefore. The functional definition is: 'what follows the wherefore is a future result that is based upon what came before the wherefore and seen wherever you look'.

Please see the note for Matthew 5:26 about the word uttermost. Webster's 1828 defines this word as: 'utter and most. Extreme; being in the furthest, greatest or highest degree; as the uttermost extent or end; the uttermost distress.
UT'TERMOST, n. the greatest. the uttermost we can do is to be patient. to the uttermost, in the most extensive degree; fully. Heb. 8''.

Please see the note for Romans C8S25 about the word intercession. The functional definition is: ' the act of interceding; mediation; interposition between parties at variance, with a view to reconciliation; prayer or solicitation to one party in favor of another, sometimes against another'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he is. Heb 2:18; 5:7; Isa 45:22; 63:1; Da 3:15,17,29; 6:20; Joh 5:37-40; 10:29,30; Eph 3:20; Php 3:21; 2Ti 1:12; Jude 1:24 to the uttermost. or, evermore. come. Heb 7:19; 11:6; Job 22:17; 23:3; Ps 68:31-32; Isa 45:24; Jer 3:22 by him. Heb 13:15; Joh 14:6; Ro 5:2; Eph 2:18; 3:12; 1Jo 2:1-2 ever. Heb 7:8,16,24 to make. Heb 9:24; Isa 53:12; 59:16; Da 9:16; Joh 14:13,16; 16:23-24; 17:9-26; Ro 8:34; 1Ti 2:5; 1Jo 2:1-2; Re 8:3-4 General references. exp: Ex 37:25; 40:26; Ps 21:2; Lu 19:10'.

Home Start of Chapter Chapter Summary

C7-S19 (Verse 26-27) Jesus made a sacrifice that does not have to be repeated.

Equivalent Section: Details about greatness.

First Step: Realize how great our priest is.

For such an high priest became us,
who is holy,
harmless,
undefiled,
separate from sinners,
and made higher than the heavens;.

Second Step: Realize how long his finished work lasts.

Who needeth not daily,
as those high priests,
to offer up sacrifice,
first for his own sins,
and then for the people's:.

Equivalent Section: Simple summary.

For this he did once,
when he offered up himself..

Our sentence and the next sentence both start with the word For and explain why the conclusion of the chapter, in the prior sentence, is true. God is always righteous. As a result, everything that God does must be done in a righteous. way.

Our Second Equivalent Section gives us a 'Simple summary' while our First Equivalent Section gives us a the details of that summary. The main point of our Second Equivalent Section is the word once. Because what He did was righteous and perfect there was no need for a 'Do Over'. That is the main emphasis of our whole chapter. The Son of God, as our high priest does everything in a way that is righteous and perfect. What He does lasts forever, which is the true interpretation of our chapter conclusion when it says Wherefore he is able also to save them to the uttermost that come unto God by him. He still has to make intercession for us because we still sin, but that does not change the eternal security of the salvation which He provided when we first accepted Him as our personal Lord.

With that in mind, along with the fact that our First Equivalent Section says the same thing, but a different way, as the Second Equivalent Section, we can look at the details of the First.

In our First Equivalent Section we see two Steps with the titles of: 'Realize how great our priest is' and 'Realize how long his finished work lasts'. We can know that it is the character of the Son of God which causes Him to do everything righteously and perfect. That is, essentially, what our First Step tells us and the Second Step tells us the results that He gets, which no other man can produce, because He is always righteous and perfect.

The first phrase, in our First Step, says such an high priest became us. John 1:14 tells us that the Son of God was made flesh. The verses document has links to every place in the New Testament where we find the phrase Son of man. These and other places in the Bible, such as 2John and 3John teach us the doctrine of the humanity of the Son of God. This doctrine is often neglected but essential and is what our phrase is referring to. When the Son of God became us, He left all of His power and glory in heaven to become a weak human being and did so for the purpose of dying for our sins because, as God, He could not die. He became us, to pay for our sins and, as 4:15 tells us, For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin.. He became us to be touched with the feeling of our infirmities and properly represent us before God the Father.

Our second phrase tells us that He is holy. Please see the note for 3:1 about the word holy. The functional definition is: 'Properly, whole, entire or perfect, in a moral sense. Hence, pure in heart, temper or dispositions; free from sin and sinful affections. Applied to the Supreme Being, holy signifies perfectly pure, immaculate and complete in moral character; and man is more or less holy, as his heart is more or less sanctified, or purified from evil dispositions'. The main emphasis, in this phrase, is that He is: 'perfect in a moral sense. He is perfectly pure, immaculate and complete in moral character; and man is more or less holy, as his heart is more or less sanctified, or purified from evil dispositions'. When applied to the character of the Son of God, we see that we can trues anything that He does in our life, especially when we don't understand what He is doing. Hope is like faith except that it is based upon the character of God instead of on a promise found within the word of God. Because He is holy we can know that what He does in our life is for God's glory and our good and we can hope for eternal rewards in proportion to how much we suffer in the flesh for the kingdom of Go and for God's glory. Because He is holy, we can 'charge Hell with a squirt gun in our hand', out only if He tells us to do so.

Our third phrase tells us that He is harmless. This word only occurs three times in the Bible.

Matthew 10:16 says: Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves. In context, Jesus promised the judgment of God upon anyone who harmed them but they were to personally remain harmless and prove that they trusted God for their protection.
Philippians 2:14-16 says: Do all things without murmurings and disputings: that ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world; Holding forth the word of life; that I may rejoice in the day of Christ, that I have not run in vain, neither laboured in vain.. Please see the note for this sentence within the Book Study on Philippians. This sentence tells us the do the opposite of what the world and our flesh demand in order to highlight the difference that a true relationship with God makes. This sentence tells us that our doing anything but being harmless interferes with our Holding forth the word of life and testifies that everyone involved in our salvation and our sanctification have laboured in vain.
Our current sentence tells us that The Son of God, as our high priest is harmless. He is our example of how to live and He represents us before God the Father to get us protection and blessings. However, since the Bible values the spiritual far above the physical this does not mean that we will not suffer physically but does mean that He will not harm us spiritually. In addition, any physical harm that He allows will have greater spiritual reward attached to it.

Our next phrase is the word undefiled. The functional definition is: 'To make unclean; to render foul or dirty; in a general sense. 2. to make impure; to render turbid'. With the prefix of un added to the start of the word defiled, we know that none of this definition fits our high priest. The Second Step of our First Equivalent Section literally explains this truth. In addition, C5-S2 says, that most priests had to so also for himself, to offer for sins. However, since The Son of God, as our high priest is undefiled, He didn't have to do this. Further, C7-S19 says, that He needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's: for this he did once, when he offered up himself. Finally, Chapters 9-11 explain more on this subject of offering. However, the main point is that our high priest does not have to bring continuous offerings because, unlike other priests, He is undefiled.

Since The Son of God, is in heaven acting as our high priest, He is separate from sinners. There are a lot of applications which can be developed from this but I will stick to a single one. The Son of God, as our high priest, is acting within his role as Christ. Christ never deals with the lost. When the saved sin, Christ works with them to get them to 'stop their sinning', which fits within the Bible doctrine that God does not call us sinners so long as we are working with Christ 'stop our sinning'. Finally, if we refuse to work with Christ, then we must leave Him, which still means that He is separate from sinners.

Please see the links below from the Treasury of Scripture Knowledge about our last phrase of: made higher than the heavens. Basically, as our epistle said earlier, He is the Creator and a someone who builds something is greater than the thing which is made. Our phrase is telling us that it does not matter what we find in this physical universe which we think is great, the Son of God is greater.

Our Second Step has a title of: 'Realize how long his finished work lasts'. There is not a need to go through this Step piece-by-piece because it is clear on the surface. What is not clear, and is easily missed, is the consequence of this Step. Those high priests (had) to offer up sacrifice (daily) for his own sins. Their offering only lasted until they sinned again. However, since The Son of God is undefiled, His sacrifice never has to be replaced. That is why our Step says Who needeth not daily...to offer up sacrifice...For this he did once, when he offered up himself.

Please see earlier in this note about the words: holy and harmless.

Please see the notes for 1Corinthians 3:17 and James 3:6 about the word defile. The note in 1Corinthians has the full definition from Webster's 1828 along with an explanation of how this word is used within the New Testament. The note in James has links to every place in the New Testament where we find forms of this word. The functional definition is: 'To make unclean; to render foul or dirty; in a general sense. 2. to make impure; to render turbid'. We find forms of this word, in Hebrews, in: 7:26; 12:15 and 13:4.

Please see the note for Romans 1:1 about the word separate. The functional definition is: 'Divided; parted; disunited; disconnected'.

Please see the note for Matthew 26:55 about the word daily. Webster's 1828 defines this word as: 'a. Happening or being every day; done day by day; bestowed or enjoyed every day; as daily labor; a daily allowance. Give us this day our daily bread. Lord's Prayer
DA'ILY, adv. Every day; day by day; as, a thing happen daily'. Please also see the notes for Philippians 1:6-LJC and 1Thessalonians 5:2 about the phrase day of. Please also see the note for 1Thessalonians 5:2 about the phrase day of the Lord. Please also see the note for John 20:1 about the phrase first day of the week.

Please see the note for Luke 1:5 about the word day. Easton's Bible Dictionary defines this word as: 'The Jews reckoned the day from sunset to sunset (Le 23:32). It was originally divided into three parts (Ps 55:17). "The heat of the day" (1Sa 11:11; Ne 7:3) was at our nine o'clock, and "the cool of the day" just before sunset (Ge 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (La 2:19); (2) from midnight till the cock-crowing (Jg 7:19); and (3) from the cock-crowing till sunrise (Ex 14:24). In the New Testament the division of the Greeks and Romans into four watches was adopted (Mr 13:35). (See Watches.) the division of the day by hours is first mentioned in Da 3:6,15; 4:19; 5:5. this mode of reckoning was borrowed from the Chaldeans. the reckoning of twelve hours was from sunrise to sunset, and accordingly the hours were of variable length (Joh 11:9). The word "day" sometimes signifies an indefinite time (Ge 2:4; Isa 22:5; Heb 3:8, etc.). In Job 3:1 it denotes a birthday, and in Isaiah 2:12; Acts 17:31; 2Timothy 1:18, the great day of final judgment.'. The functional definition, of the phrase last day is: '(end of the) Church Age. However, in the life of the individual, it can be used for the day that he dies'. Please see the note for Hebrews 3:13 about the word today. The functional definition is: 'obey immediately'. Please also see the notes for Philippians 1:6-LJC and 1Thessalonians 5:2 about the phrase day of. Please also see the note for 1Thessalonians 5:2 about the phrase day of the Lord. Please also see the note for John 20:1 about the phrase first day of the week.

Please see the note for 5:1 about the word sacrifice. The functional definition is: 'To offer to God in homage or worship, by killing and consuming, as victims on an altar; to immolate, either as an atonement for sin, or to procure favor, or to express thankfulness'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'such. Heb 7:11; 8:1; 9:23-26; 10:11-22 became. Heb 2:10; Lu 24:26,46 holy. Heb 4:15; 9:14; Ex 28:36; Isa 53:9; Lu 1:35; 23:22,41,47; Joh 8:29; 14:30; Ac 3:14; 4:27; 2Co 5:21; 1Pe 1:19; 2:22; 1Jo 2:2; 3:5; Re 3:7 made. Heb 1:3; 4:14; 8:1; 12:2; Ps 68:18; Mt 27:18; Mr 16:19; Eph 1:20-22; 4:8-10; Php 2:9-11; 1Pe 3:22; Re 1:17-18 General references. exp: Le 15:14; De 9:20; Lu 18:19.
daily. Heb 10:11; Ex 29:36-42; Nu 28:2-10 first. Heb 5:3; 9:7; Le 4:3-35; 9:7-24; 16:6,11 and then. Le 4:13-16; 9:15; 16:15 this. Heb 9:12,14,25,28; 10:6-12; Isa 53:10-12; Ro 6:10; Eph 2:22; Tit 2:14 General references. exp: Le 8:34; 16:5; De 9:20'.

Home Start of Chapter Chapter Summary

C7-S20 (Verse 28) God's Son...is consecrated for evermore.

First Step: Limits of Law.

For the law maketh men high priests which have infirmity;.

Second Step: An oath does not have limit.

but the word of the oath,
which was since the law,
maketh the Son,
who is consecrated for evermore..

Our sentence and the prior sentence both start with the word For and explain why the conclusion of the chapter, in the second prior sentence (7:25), is true. Our sentence says maketh the Son with the assumed phrase of: to be a priest. (This is based upon the rest of the sentence, which compares the Son to men and on the context of the rest of the chapter which does the same.) Where our sentence says that men...have infirmity, it says that the Son..is consecrated for evermore. The word but, within our sentence, gives us an exception. The exception to the problem of the law maketh men high priests is the Son and His being made a high priest but an oath. Since this sentence is the end of the summary for this chapter, all of the details supporting this summary were presented earlier within the chapter. Please see all of the notes above if you have any question about the doctrine of this sentence.

Please see the note for this sentence, within the Lord Jesus Christy Study, for why this sentence uses the word Son.

Please see the note for Hebrews 10:20 about the word consecrate. The functional definition is: 'Made sacred by ceremonies or solemn rites; separated from a common to a sacred use; devoted or dedicated to the service and worship of God; made venerable'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the law maketh. Heb 5:1-2; Ex 32:21-22; Le 4:3 the word. Heb 7:21; Ps 110:4 maketh the. Heb 7:3; 1:2; 3:6; 4:14; 5:5,8 who. Heb 7:21,24 consecrated. Gr. perfected. Heb 2:10; 5:9; Lu 13:32; Joh 19:30 (Gr) General references. exp: Le 16:5; De 9:20. '.

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Hebrews Chapter 8

links to sentences in this chapter:

C8-S1 (Verse 1-2), C8-S2 (Verse 3), C8-S3 (Verse 4-5), C8-S4 (Verse 6), C8-S5 (Verse 7), C8-S6 (Verse 8-9), C8-S7 (Verse 10-11), C8-S8 (Verse 12), C8-S9 (Verse 13), C8-S10 (Verse 13)'.

Please use This link to see the chapter summary.

Chapter theme: A better covenant and a better testament.

Chapter Summary from Treasury of Scripture Knowledge.

1-6	By the eternal priesthood of Christ the Levitical priesthood of Aaron is abolished
7-13	and the temporal covenant with the fathers, by the eternal covenant of the Gospel.

The most used non-prepositional words in a chapter or epistle often gives a strong indication of the theme of the chapter or epistle. The most used non-prepositional word in this chapter are: 'COVENAN't (7), SAITH (6), thEIR (6), thEM (6), WILL (6), LORD (5), HAVE (4)'. Part of the theme of this chapter is how our Lord gave us a better covenant.

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C8-S1 (Verse 1-2) Summarize what has been said before going on.

Equivalent Section: Summarize the prior chapter.

Now of the things which we have spoken This is the sum:.

Equivalent Section: Summarize our high priest.

First Step: Recognize our high priest.

We have such an high priest,
who is set on the right hand of the throne of the Majesty in the heavens;.

Second Step: Recognize where He serves.

A minister of the sanctuary,
and of the true tabernacle,
which the Lord pitched,
and not man..

Our sentence starts with the word Now, which means 'After understanding what was said prior to this'. Our sentence has two Equivalent Sections with the First Equivalent Section literally telling us that the author is giving us a summary (of the things which we have spoken this is the sum). Our Second Equivalent Section also is a summary but also identifies several subjects which he has discussed. The author gives us this summary before he goes into the rest of Chapter 8 where he tells us how this new priesthood of Jesus Christ gives us a new covenant / testament. After that discussion, the author considers other results of the priesthood of Jesus Christ in chapters 9 and 10. He gives us many details about how God made things better for us in the New Testament as compared to what God's people had under the Old Testament and religious part of the Mosaic Law. In total, the author spends 10 chapters telling us how much better we have it before he deals with our responsibilities in chapter 11 through the end of this epistle.

Of the several subjects which the author deals with, the priesthood of Jesus Christ is first within our sentence. The note for 7:22, within the Lord Jesus Christ Study, provides links to several verses which give us a quick overview of how the priesthood of Jesus Christ is so much better than that of the Levitical priesthood. The so much better is part of the summary found within our sentence. In addition, 7:11 tells us that the law is based upon the priesthood. Therefore, as a result of changing the priesthood, the law is also changed and we no longer keep the religious part of the Mosaic law.

Next, please notice that the second phrase within the First Step of our Second Equivalent Section tells us that the Son of God is set on the right hand of the throne of the Majesty in the heavens and is taking care of the sins which we do after our initial profession. from this highly favored position He deals with the accusations which Satan makes against us because of our ongoing sins. (Revelation 12:10). 1John 2:1 tells us My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world. thus, we see that the author mentions, in summary, what 1John deals with in more detail.

In addition, to telling us how Jesus Christ has a better priesthood, the author also says that He serves in a better sanctuary. Within our sentence we see that the Second Equivalent Section has two Steps with each Step providing a summary of the two main functions that a high priest has. In the First Step Jesus Christ is representing us before the Father and dealing with our ongoing sins. In the Second Step He is leading our worship. Many people want God to forgive their sins but neglect the equally important requirement of our praise, thanksgiving and worship.

With what has been said so far in mind, we can look a little closer at the details of our Second Step where Jesus Christ acts as our high priest in our worship. He does so within the sanctuary. Webster's 1828 dictionary defines sanctuary as:

A sacred place; particularly among the Israelites, the most retired part of the temple at Jerusalem, called the Holy of Holies, in which was kept the ark of the covenant, and into which no person was permitted to enter except the high priest, and that only once a year to intercede for the people. The same name was given to the most sacred part of the tabernacle. Leviticus 4.
The temple at Jerusalem. 2Chron. 20.
A house consecrated to the worship of God; a place where divine service is performed. Ps. 73.
In catholic churches, that part of a church where the altar is placed, encompassed with a balustrade.
A place of protection; a sacred asylum.

Notice, in the definition above, the reference to the Holy of Holies and to protection. This equating of sanctuary to the Holy of Holies also fits what we find in Chapter 9. In the Temple, the Holy of Holies represented the throne of God where the Leviticus high priest could only enter once a year but where the Son ministers continuously. We also see this explained in more detail in Hebrews 10. The high priest could not enter unless he had a blood sacrifice and he had to be cleansed from his sins first. As a minister and high priest of the sanctuary, the Son of God (7:28) works for our good and for our forgiveness for our ongoing sins. He provides for our protection from the just recompense (10:26-31) for our sins. He also presented the sacrifice of our praise and worship.

In the Old Testament only the high priest could enter the sanctuary and then only once a year. Jesus Christ gives us constant access. As we can see in the Psalms which reference this word, we are to go there only with praise and thanksgiving. However, that is where we get special protection. Even a small child knows to run to Mommy and say 'I love you mommy' when they want special protection. God made children this way to teach us to do the same with our God.

We find the word sanctuary, within the New Testament only in Hebrews and within this epistle only here and the next chapter which says it is part of the tabernacle and in Chapter 13 where we are told the application within our life. Part of that application is 13:6 which says The Lord is my helper, and I will not fear what man shall do unto me. Also, Also, 13:13 which says Let us go forth therefore unto him without the camp, bearing his reproach.. Then we see that 13:15 says, By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name. Basically, our sanctuary in heaven is to empower us to boldly praise our God and witness to men without fear because nothing in this world can overcome the eternal protection that God's sanctuary provides.

Our sentence also tells us that the Son of God ministers in the true tabernacle which the Lord pitched, and not man. This is making a contrast between the tabernacle that God had Moses build which we are told about in Exodus 25 through Exodus 28 and 8:5 tells us that the Tabernacle on Earth was not the true tabernacle but a copy. God had Moses make it according to the pattern for the true tabernacle, which is in heaven. Jesus Christ is also in heaven, where He ministers in the true tabernacle which the Lord pitched.

While none of us have seen the true tabernacle, we know what it is like because God gave the pattern to Moses. Basically, the entire next chapter tells us about this word. In the next chapter we see that the tabernacle is strongly tied to the new covenant, the new testament and our eternal redemption. This is where He offered His blood, for the redemption of the transgressions. This is where He acts as the mediator of the new testament.

In addition, to the next chapter, and within the New Testament, we find the word tabernacle in Acts, 2Corinthians, Hebrews, 2Peter and in Revelation. In Acts, Stephen uses this word in his testimony against the false worship of the Jewish religious leaders. 2Corinthians and 2Peter uses this word for our current body which is the temporary structure of our soul until death or the 'Rapture'. In Revelation we are told that there will be a tabernacle in the new earth and we are told that it is called the tabernacle of the testimony.

Basically, how we live in this temporary body is a testimony of our true beliefs. The tabernacle is where our true testimony is presented before God. The Son of God is a minister in the true tabernacle where He gets us blessings for the testimony of our true service to God.

The last two phrases of our Second Step are: which the Lord pitched, and not man. As explained in the note for this sentence within the Lord Jesus Christ Study, God the Father pitched...the true tabernacle in heaven. That is where Jesus Christ is acting as our high priest right now. We can go to Him any time and from anywhere. In the Old Testament the people had to go to Jerusalem and wait for an available priest. The high priest could only enter the sanctuary once a year but where the Son of God ministers continuously. In 1Samuel 4:2 we are told that the glory of God left the Tabernacle but it will never leave the true tabernacle that is in heaven. Thus, we see that the true tabernacle itself is considerably better than what God's people had in the Old Testament.

Please see the note for 1:2 about the word speak / spoken. The functional definition is: 'To utter words or articulate sounds, as human beings; to express thoughts by words'.

Please see the note for 1:10 about the word hand. The functional definition has many applications but most can be included in this: 'Symbol of skill, energy, and action'. Please also see the note for Mark 16:19 about the phrase right hand of God.

Please see the note for 1:8 about the word throne. Easton's Bible Dictionary defines this word as: 'a royal chair or seat of dignity (De 17:18; 2Sa 7:13; Ps 45:6); an elevated seat with a canopy and hangings, which cover it. It denotes the seat of the high priest in 1Sa 1:9; 4:13, and of a provincial governor in Ne 3:7; Ps 122:5. the throne of Solomon is described at length in 1Ki 10:18-20'.

Please see the note for Hebrews 1:3 about the word Majesty. Webster's 1828 defines this word as: ', n. L. majestas, from the root of magis, major, more, greater. 1. Greatness of appearance; dignity; grandeur; dignity of aspect or manner; the quality or state of a person or thing which inspires awe or reverence in the beholder; applied with peculiar propriety to God and his works. Jehovah reigneth; he is clothed with majesty. Ps.93. The voice of Jehovah is full of majesty. Ps.29. It is applied to the dignity, pomp and splendor of earthly princes. When he showed the riches of his glorious kingdom--the honor of his excellent majesty many days-- Esth.1. 2. Dignity; elevation of manner. The first in loftiness of thought surpass'd, the next in majesty-- 3. A title of emperors, kings and queens; as most royal majesty; may it please your majesty. in this sense, it admits of the plural; as, their majesties attended the concert'.

We find forms of the word sanctuary occurring 137 times in 132 verses of the Bible but only within Hebrews within the New Testament. We find the word sanctuary in Hebrews, in: 8:2; 9:1; 9:2 and 13:11. The definition from Webster's 1828 was provided above. Easton's Bible Dictionary defines it as: 'denotes, (1) the Holy Land (Ex 15:17; comp. Ps 114:2); (2) the temple (1Ch 22:19; 2Ch 29:21); (3) the tabernacle (Ex 25:8; Le 12:4; 21:12); (4) the holy place, the place of the Presence (Gr. hieron, the temple-house; not the naos, which is the temple area, with its courts and porches), Le 4:6; Eph 2:21, R.V., marg.; (5) God's holy habitation in heaven (Ps 102:19). In the final state there is properly "no sanctuary" (Re 21:22), for God and the Lamb "are the sanctuary" (R.V., "temple"). All is there hallowed by the Divine Presence; all is sancturary'.

Thompson Chain Topics provides references for the word sanctuary as: 'See Tabernacle: Attendance upon, Reasons for: the Divine Command: De 12:5; 16:16. Blessing Pronounced upon: Ps 84:4; 122:4. A Refuge in Times of Trouble: Isa 37:1,14. A Place of Instruction: Mic 4:2. A Comfort in Old Age: Lu 2:36-37. The Example of Christ: Lu 4:16; 18:10. The Example of the Apostles: Lu 24:52-53; Joh 7:14; Ac 2:46; 3:1. See Synagogues: See Church; Attendance'.

Nave's Topical Bible provides references for the word sanctuary as: '(The Holy of Holies) In the tabernacle: Heb 9:2 Divine dwelling place: Ex 25:8. Reverence for: Le 19:30; 26:2. In the charge of high priest: Ex 27:21; Le 24:3; Nu 18:5. The Holy Place in the temple: La 2:7,20; Eze 42:20. FIGURATIVE: Eze 11:16. Symbolical: Heb 8:2,5. See TABERNACLE: See TEMPLE'.

Please see the note for 2Corinthians 5:1 about the word tabernacle. That note has the full definition from Webster's 1828 along with links from other commentators. The functional definition is: ' A temporary habitation'. We find forms of this word, in Hebrews, in: 8:2; 8:5; 9:2; 9:3; 9:6; 9:8; 9:11; 9:21 and 13:10.

Please use This link to see the 'Minor Titles of the Son of God' found within the Bible along with links to where the Bible uses those titles. The title in this sentence is minister of the sanctuary, and of the true tabernacle.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'sum. Or, chief, principal point, in both which senses kephalaion G2774 is used by profane writers. We have. Heb 7:26-28 who. Heb 1:3,13; 10:12; 12:2; Eph 6:20; Col 3:1; Re 3:21 the Majesty. 1Ch 29:11; Job 37:22; Ps 21:5; 45:3-4; 104:1; 145:12; Isa 24:14; Mic 5:4 General references. exp: Heb 10:12.
minister. Heb 9:8-12; 10:21; Ex 28:1,35; Lu 24:44; Ro 15:8 the sanctuary. or, holy things. The true. Heb 9:11,23-24 which. Heb 11:10; 2Co 5:1; Col 2:11'.

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C8-S2 (Verse 3) Every priest must have a gift to offer.

Equivalent Section: the job of a priest.

For every high priest is ordained to offer gifts and sacrifices:.

Equivalent Section: Christ does the job of a priest.

wherefore it is of necessity that this man have somewhat also to offer..

Our sentence starts with the word For, which means it tells us why the Son of God is our high priest. This may seem backwards but the opposite of what is said here is also true. The Son of God could not offer (the) sacrifice of His blood if He was not our high priest. In 1Samuel 13 Saul made a sacrifice because Samuel was late coming and, as a result, God refused to confirm the kingdom on Saul. Jesus Christ is our Lord as well as being our high priest and He had to be our high priest when He offered His blood or He could have lost His position as our Lord.

In addition, to His having to be our high priest in order to offer His blood, our sentence says that He had to have something to offer in order to be high priest. Back in 7:11 we saw that the law was under the authority of the priesthood and that the law could not be changed unless the priesthood was also changed. In addition, 8:8-9 tells us that the covenant was also under the authority of the priesthood and that we could not get a new covenant without a change to the priesthood. Further, 9:15-20 also tells us that the testament is also under the authority of the priesthood and that we could not get a new testament without a change to the priesthood. Thus, we see so manythings are dependent upon the priesthood of Jesus Christ. Since His priesthood required Him to have a sacrifice, we also see that all of these things are dependent upon His offering His blood.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'every. Heb 5:1; 7:27 have. Heb 9:14; 10:9-12; Joh 6:51; Eph 5:2; Tit 2:14'.

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C8-S3 (Verse 4-5) He was not a priest on Earth.

Equivalent Section: God's Son was not a priest on earth.

For if he were on earth,
he should not be a priest,
seeing that there are priests that offer gifts according to the law:.

Equivalent Section: Earthly priests are only an example of spiritual truths.

Who serve unto the example and shadow of heavenly things,
as Moses was admonished of God when he was about to make the tabernacle:.

Equivalent Section: Earthly patterns must reflect the spiritual.

for,
See,
saith he,
that thou make all things according to the pattern shewed to thee in the mount..

Our sentence has three Equivalent Sections but the main message is simple. The tabernacle that Moses built, and everything related to it, were meant to be symbolically understood (unto the example and shadow of heavenly things). The Jews failed to understand this and many religious people today still don't understand. The physical religious activities are only there to teach us about the spiritual things which have the true value. The physical must be according to the pattern is order to properly teach us about the spiritual.

Our First Equivalent Section tells us that God's Son is not a priest...on earth but is one in the true tabernacle that is in heaven. Our Second Equivalent Section tells us that what was on earth was only the example and shadow of heavenly things. Our third Equivalent Section tells us that the earthly had to be according to the pattern under to be a proper symbol. Please see the links from the Treasury of Scripture Knowledge (below) for places in the Bible where we see men say that God gave them the pattern that they followed.

Please see the note for Hebrews 4:14 about the word priest. That note explains several functions of a priest. The functional definition is: 'One who represents men before God'.

Please see the notes for Romans C16S21 and 2Timothy C1-S2 about the word serve. The functional definition is: 'To work for; to bestow the labor of boky and mind in the employment of another'.

Please see the note for 1Corinthians C10S3 about the word example / ensample. The functional definition is: 'A pattern; a copy; a mode; that which is proposed to be imitated'.

Please see the note for Colossians 2S9 about the word shadow. The functional definition is: 'An imperfect and faint representation; opposed to substance'.

Please see the notes for Romans C15S12 and Ephesians C6S3 about the word admonition. The functional definition is: 'Gentle reproof; counseling against a fault; instruction in duties; caution; direction'.

Please see the note for 8:2 about the word tabernacle. The functional definition is: ' A temporary habitation'.

Please see the note for Titus 2:7-8 about the word pattern. The functional definition is: 'An original or model proposed for imitation; the archetype; an exemplar; that which is to be copies or imitated, either in things or in actions; as the pattern of a machine; a pattern of patience. Christ was the most perfect pattern of rectitude,patience and submission ever exhibited on earth'.

The word shewed is just a different spelling for the word showed. Please see the note for 6:10 about the word shew. The functional definition is: 'To exhibit or present to the view of others'.

Please see the note for John 6:3 about the word mountain. Webster's 1828 dictionary defines this word as: 'A large mass of earth and rock, rising above the common level of the earth or adjacent land, but of no definite altitude. We apply mountain to the largest eminences on the globe; but sometimes the word is used for a large hill. In general, mountain denotes an elevation higher and larger than a hill; as the Altaic mountains in Asia, the Alps in Switzerland, the Andes in South America,the Allegheny mountains in Virginia, the Catskill in New York, the White mountains in New Hampshire, and the Green mountains in Vermont. the word is applied to a single elevation, or to an extended range'. Please also see the note for Matthew 17:1-LJC about the phrase Mount of Transfiguration. Please also see the note for John 8:1 about the phrase Mount of Olives / Mount of Olivet. Forms of this word are used, in this Gospel, in: Hebrews 8:5; Hebrews 11:38; Hebrews 12:18; Hebrews 12:20; Hebrews 12:22.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he should. Heb 7:11-15; Nu 16:40; 17:12-13; 18:5; 2Ch 26:18-19 there are priests. or, they are priests. gifts. Doron G1435, gifts, or offerings, comprehended propitiatory sacrifices as well as freewill-offerings. Heb 11:4
unto. Hupodeigmati kai G2532 skia G4639, or, "with the representation and shadow," as Dr. Macknight renders. The example. Heb 9:9,23-24; 10:1; Col 2:17 See. Ex 25:40; 26:30; 27:8; Nu 8:4; 1Ch 28:12,19; Ac 7:44 exp: Heb 12:25. pattern. Tupos G5179, type, plan, or form'.

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C8-S4 (Verse 6) He makes everything better.

But now hath he obtained a more excellent ministry,
by how much also he is the mediator of a better covenant,
which was established upon better promises..

Here we are told the result after (now) Jesus Christ offered the sacrifice of His Blood which (result) was not available before (But). We also see, within our sentence, that there are better promises which are the basis of a more excellent ministry which produced a better covenant. Our next four sentences starts with the word For and continues to tell us why a better covenant is desirable. After that we have the conclusion of our chapter, which is that the new covenant replaced the old. With this context, we can see that the theme of the entire chapter is how the new covenant is better than the old.

The better promises were given in Joel 2:28-32 as explained by Peter at Pentecost in Acts 2:14-21. In addition, John 16:5-7 tells us But now I go my way to him that sent me; and none of you asketh me, Whither goest thou? But because I have said these things unto you, sorrow hath filled your heart. Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. Most people concentrate on what Jesus said that the Holy Spirit would do. However, within our current epistle, especially in Chapters 7 and 8, we learn that everything which we have during the church age depends upon the Son of God being our high priest. He could not take up that position and responsibility until He returned to heaven where He performs the ministry. With this in mind, we can see the benefit to us which is a result of His obtaining a more excellent ministry.

Please see the note for 4:16 about the word obtained. The functional definition is: ' Gained; procured; acquired'.

Please see the note for Philippians 1:9-11 about the word excellent. The functional definition is: 'Being of great virtue or worth and distinguished for superior attainments'.

Please see the note for 1:7 about the word ministy. The functional definition is: 'a chief servant; hence, an agent appointed to transact or manage business under the authority of another; in which sense, it is a word of very extensive application'.

Please use This link to see the 'Minor Titles of the Son of God' found within the Bible along with links to where the Bible uses those titles. The title in this sentence is Mediator.

Please see the notes for Galatians C3-S19 about the word covenant. The functional definition is: 'a spiritual contract enforced by the court of God'. We find forms of this word, in Hebrews, in: 8:6; 8:7; 8:8-9; 8:10; 8:13; 9:1; 9:4; 10:16; 10:29; 12:24 and 13:20. Please also see the note for Romans C1S16 about covenant breakers.

Please see the note for Matthew 18:16 about the word establish. Webster's 1828 defines this word as: 'to set and fix firmly or unalterably; to settle permanently. I will establish my covenant with him for an everlasting covenant. Gen.17. 2. to found permanently; to erect and fix or settle; as, to establish a colony or an empire. 3. to enact or decree by authority and for permanence; to ordain; to appoint; as, to establish laws, regulations, institutions, rules, ordinances, etc. 4. to settle or fix; to confirm; as, to establish a person, society or corporation, in possessions or privileges. 5. to make firm; to confirm; to ratify what has been previously set or made. Do we then make void the law through faith? God forbid; yea, we establish the law. Rom.3. 6. to settle or fix what is wavering, doubtful or weak; to confirm. So were the churches established in the faith. Acts.16. Tothe end he may establish your hearts unblamable in holiness. l thess.3. 7. to confirm; to fulfill; to make good. Establish thy word to thy servant. Ps.119. 8. to set up in the place of another and confirm. Who go about to establish their own righteousness. Rom.10.'. Please also see the note for Romans 16:25-27 which gives links to every place in the New Testament that uses any form of the word stablish and provides the definition from Webster's 1828 . Please also see the notes for 1Thessalonians 3:13; 2Thessalonians 2:17; 3:3 and James 5:8-LJC about this word. The functional definition is: 'To fix; to settle in a state for permanence; to make firm. In lieu of this, establish is now always used'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'obtained. Heb 8:7-13; 2Co 3:6-11 the mediator. Heb 7:22; 12:24; Ga 3:19-20 exp: Heb 9:15. covenant. or, testament. Heb 7:22; 9:15-20 was established. Nomotheteo G3549, "was ordained (or established) by law." upon. Heb 8:10-12; Ro 9:4; Ga 3:16-21; Tit 1:2; 2Pe 1:4'.

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C8-S5 (Verse 7) The first covenant had faults.

For if that first covenant had been faultless,
then should no place have been sought for the second..

8:6 told us that the Son of God hath he obtained a more excellent ministry where he is the mediator of a better covenant. Then every sentence until 8:13 start with the word For and tell us why we have a better covenant with the last two sentences of our chapter providing the conclusion. Thus, we see that the theme of our chapter is a better covenant.

Here we are told that the first covenant had a fault. As a result, God sought for the second. The fact is that God offered His people the second but they refused it because they were scared of having a personal relationship with God. And a result, as Romans explains, God gave the Mosaic Law until His people could mature enough to accept a personal relationship with Him.

Please see the notes for Galatians C3-S19 about the word covenant. The functional definition is: 'a spiritual contract enforced by the court of God'. Please also see the note for Romans C1S16 about covenant breakers.

Please see the note for James 5:16 about the word fault. The functional definition is: 'Properly, an erring or missing; a failing; hence, an error or mistake; a blunder; a defect; a blemish; whatever impairs excellence; applied to things'.

Please see the notes for 1Corinthians C10S24 and The S and P's of 2Timothy 1 about the word seek. The functional definition is: 'To go in search or quest of; to look for; to search for by going from place to place'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'had. Heb 8:6; 7:11,18; Ga 3:21 General references. exp: De 29:14'.

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C8-S6 (Verse 8-9) God's people did not keep the Mosaic covenant.

Equivalent Section: the New Covenant was made because of faults with the First Covenant.

For finding fault with them,
he saith,
Behold,
the days come,
saith the Lord,
when I will make a new covenant with the house of Israel and with the house of Judah:.

Equivalent Section: Why the First Covenant had faults.

First Step: the New is different.

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;.

Second Step: God's people did not keep the First.

because they continued not in my covenant,
and I regarded them not,
saith the Lord..

Most of this sentence is a direct quote of Jeremiah 31:31-34. We also see similar promises in other places of the Bible with the Treasury of Scripture Knowledge (below) provides links to those places. In fact, most of Hebrews 8:8 through 8:11 is a quote of Jeremiah 31:31-34. It also references Hosea 2:23 and Zechariah 8:8 and Ezekiel 11:19; 36:26-27 and teaches the same doctrine as found in John 4:10, 14, 23-24; 6:45; 2Corinthians 3:3, 6-18; 8:9, 10, 18; Colossians 1:21; Ephesians 1:17-18; 1Thessalonians 4:9; 5:1; James 1:18, 21; 1Peter 1:23; 2:5; 1John 2:3-4, 12-14; Revelation 1:6 and other verses.

Simply put, God's people did not keep His covenant. Therefore, He found fault with the covenant that He had with them. As a result, God removed that covenant which required people to keep religious rules and replaced it with a new covenant where we have the indwelling Holy Spirit to direct our attitudes and actions.

Religious people prefer to have rules that they think they can ignore if they have an excuse. However, the indwelling Holy Spirit lets God's people know that no excuses are acceptable. Even though God knew it wouldn't work to give them the Mosaic law, He gave them the desire of their heart, just like He gave then a king. He tried warning them. They wouldn't listen. So He gave then what they asked for and let them suffer with the consequences. Now that he proved that keeping religious rules doesn't work, He got rid of that covenant and created a new one that requires us having faith that God's Son will keep the requirements of the covenant for us. (Please also see Matthew 26:28; Mark 14:24; Luke 22:20; 1Corinthians 11:25; 2Corinthians 3:6; 5:17 and Hebrews 9:15, along with their related notes.)

Please note: there are two different notes for this sentence within the Lord Jesus Christ Study as each reference is quoting a different section from Jeremiah and the first reference is dealing with the new covenant while the second reference is dealing with the old covenant. Most of Hebrews 8:8 through 8:11 is a quote of Jeremiah 31:31-34. However, the phrase I regarded them not, saith the Lord, within our Second Equivalent Section, is a reference to passages found in Jeremiah 11.

Our sentence has two Equivalent Sections with the First Equivalent Section telling us that God replaced the first covenant and the Second Equivalent Section telling us 'Why the First Covenant had faults'.

In our First Equivalent Section we see that God did not blame His people even though the first covenant was what they demanded. Here is wisdom: when you want to find fault find a solution instead. The fault was that God's people believed that the first covenant provided what it could not provide. As Romans explains, the Mosaic Law can not make us righteous but only makes us guilty of violating the law. As Romans also explains, it takes God's grace to make us righteous. The new covenant allows God to give us grace...through faith (Ephesians 2:8-9.

In our First Equivalent Section we see the phrases Behold, the days come, saith the Lord. One thing that people have a hard time accepting is that God knows the perfect time to do everything. We don't. Just as there are many people today who wish that God would do things when they want, so also do I imagine that people in the past were anxious for the new covenant even though they did not really understand what details would be involved within it.

Within our Second Equivalent Section we see two Steps with the First Step identifying the covenant that would be replaced, and telling us that the replacement would be different. The Second Step tells us why (because) God is replacing the first covenant.

The phrase in the day when I took them by the hand to lead them out of the land of Egypt identifies this covenant as the Mosaic law. Remember that when they first left Egypt God took them to the mount to establish His relationship with them before they went into the Promissed Land. This is symbolic of our leaving the world first, accepting God as our Lord, in salvation, second and then having a life led by God and blessed by God, as symbolized by the Promissed Land. Of course, they would have to go through the Jordan river, which symbolizes baptism. Unfortunately, as our Second Step says, they continued not in my covenant.

our Second Step tells us that God regarded them not...because they continued not in my covenant. It is foolish for people to think that they will get God's blessings while they live a life of disobedience and act like the Jews did after refusing to go into the Promised Land. Unfortunately, there are many people who make a profession but refuse to get baptized and join the church all while expecting the blessings of God which are only given in the Promised Land.

Please see the note for Colossians C2S3 about the word behold. The functional definition is: ' to fix the eyes upon; to see with attention; to observe with care'.

Please see the note for 3:2 about the word house. The functional definition is: 'In a general sense, a building or shed intended or used as a habitation or shelter for animals of any kind; but appropriately, a building or edifice for the habitation of man; a dwelling place, mansion or abode for any of the human species'.

Please see the note for 2Corinthians 3:7-8 about the phrase children of Israel. The Bible uses Israel 'the Jews from a spiritual perspective' and Jacob 'the Jews from a worldly perspective'.

Please see the note for John 7:3 about the words Jewry / Judaea / Judea / Judah. The Morrish Bible Dictionary defines these words as: 'This name occurs in Ezr 5:8 for the territory of Judah; in Da 5:13 the same is called JEWRY. In the N.T. the name at times refers to a much larger district, including all south of about 32 5' N with the plain on the west border of the land to mount Carmel as generally shown on N.T. maps. the land was thus divided by Rome, with Samaria in the centre, and Galilee in the north. In Lu 3:1 Judaea embraces the above and Samaria; but in other passages a smaller area than the above is implied. Ac 12:19 speaks of Herod going down from Judaea to Caesarea, whereas Caesarea would be part of the Judaea of the Romans. Paul, in Ga 1:22; 1Th 2:14, speaks of the 'churches of Judaea' which would seem to embrace the whole of Palestine. the context will almost always show the extent of the district intended. It is called JEWRY in Lu 23:5; Joh 7:1.'. the functional definition is: 'The area of land generally associated with the Southern Kingdom and religious control by Jewish rulers but which varies in size from one reference to another'.

Please see the note for 1:5 about the word father. The functional definition is: 'the man who passes his character to the son'.

Please see the note for 1:10 about the word hand. The functional definition has many applications but most can be included in this: 'Symbol of skill, energy, and action'.

Please see the note for Mark 13:11 about the word lead (verb). The functional definition for this word is: 'To guide by the hand; to guide or conduct by showing the way; to direct'.

Please see the note for Mark 10:30 about the word land. The functional definition for this word is: 'Earth, or the solid matter which constitutes the fixed part of the surface of the globe, in distinction from the sea or other waters, which constitute the fluid or movable part'.

Please see the note for 3:16 about the word Egypt. While Egypt is a physical country on this Earth, it is used for a type of the world (way of thinking, etc) within the Bible.

Please see the notes for Romans C14S9 and Philippians 2:29-30 about the word regard. The functional definition is: ' to look towards; to point or be directed'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he saith. Jer 31:31-34 the days. Heb 10:16-17; Jer 23:5,7; 30:3; 31:27,31-34,38; Lu 17:22 a new. Heb 9:15; 12:24; Mt 26:28; Mr 14:24; Lu 22:20; 1Co 11:25; 2Co 3:6 exp: Heb 8:13. covenant. Isa 55:3; Jer 32:40; 33:24-26; Eze 16:60-61; 37:26 General references. exp: De 5:3; 29:14; Lu 5:38; Heb 10:16.
the covenant. Heb 9:18-20; Ex 24:3-11; 34:10,27-28; De 5:2-3; 29:1,12; Ga 3:15-19; 4:24 I took. Ge 19:16; Job 8:20 (margin) Song 8:5; Isa 41:13; 51:18; Mr 8:23; Ac 9:8; 13:11 to lead. Ex 19:4-5; Ps 77:20; 78:52-54; 105:43; 136:11-14; Isa 40:11; 63:9,11-13 they continued. Ex 32:8; De 29:25; 31:16-18; Jos 23:15-16; 2Ki 17:15-18; Ps 78:10,11,57; Isa 24:5-6; Jer 11:7-8; 22:8-9; 31:32; Eze 16:8,59; 20:37-38 regarded. Jg 10:13-14; La 4:16; Am 5:22; Mal 2:13 General references. exp: De 5:3; 29:14; Lu 5:38; Heb 10:16'.

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C8-S7 (Verse 10-11) God will deal with His people differently under the New Covenant.

Equivalent Section: God specifies change.

First Step: God announced a New Covenant.

For this is the covenant that I will make with the house of Israel after those days,
saith the Lord;.

Second Step: God specified the change.

I will put my laws into their mind,
and write them in their hearts:.

Equivalent Section: God maintains the personal relationship.

and I will be to them a God,
and they shall be to me a people:.

Equivalent Section: God expects different results.

And they shall not teach every man his neighbour,
and every man his brother,
saying,
Know the Lord :.

Equivalent Section: God will deal with all saved the same way.

for all shall know me,
from the least to the greatest..

Most of Hebrews 8:8 through 8:11 is a quote of Jeremiah 31:31-34. It also references Ezekiel 11:19; 36:26-27 and Hosea 2:23 and Zechariah 8:8. This sentence is comparing the God's new covenant to the old one, which was the Mosaic Law, as we saw in prior sentences and associated notes. Please see the note above for more New Testament references where this doctrine is also taught in other places.

Under God's old covenant the sins of God's people weren't blotted out but the payment for them was only put off from one year to the next by the sacrifices. However, as the author explains in the very next chapter, the Son of God brought a better sacrifice that not only put off the payment for sins but completely paid for them. God is the righteous judge (2Timothy 4:8) of the universe and ...sin is the transgression of the law (1John 3:4). As such, God can not have fellowship with sinners while they are charged with a crime (sin) that has to be judged in His court. Under God's old covenant the sins of God's people weren't blotted out and He couldn't have fellowship with them. Under God's new covenant the sins of God's people are blotted out. Therefore, He can have fellowship with His people. That's what He means by the phrase I will be to them a God, and they shall be to me a people in this sentence.

As a result of this new personal relationship, God is going to give each of His people His Spirit (Romans 8 including 8:11 which says ...But if the Spirit of him that raised up Jesus from the dead dwell in you). Because God's Spirit dwell in each of us, this sentence tells us I will put my laws into their mind, and write them in their hearts. God does not take away anyone's free will, especially not His children's free will. Just because we have God's Law in our mind and heart, God does not force us to follow them. We have to choose to find what God wants us to do and choose to follow God's will. However, God knows our heart and John 2:24 says, But Jesus did not commit himself unto them, because he knew all men. God does not commit himself (give the new covenant / save) people who will not commit themselves to God's new covenant in their heart. So God only will put my laws into their mind, and write them in their hearts for those people who, from their heart, will commit themselves to keeping God's new covenant.

This sentence concludes with And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest. We read essentially the same thing in 1John 2:20 and 1John 2:27. There we read But ye have an unction from the Holy One, and ye know all things. Further, since God will put my laws into their mind, and write them in their hearts, we do not need to get His laws in us, we just need to learn what he put there and be encouraged to keep our personal commitment to God's new covenant. That is, we need to encourage each other to find the truth and to overcome temptation and do what we know is right. Saved people know the truth in their heart when they hear it and they know it when they read it in the Bible. The people under God's old covenant didn't have that. Many places in the New Testament tell us the same thing as has been written here. Please see John 4:10, 14, 23-24; 6:45; 2Corinthians 3:3, 6-18; 8:9, 10, 18; Colossians 1:21; Ephesians 1:17-18; 1Thessalonians 4:9; 5:1; James 1:18, 21; 1Peter 1:23; 2:5; 1John 2:3-4, 12-14; Revelation 1:6. These verses, and their associated notes, and many more verses in the New Testament tell us of the blessings which we have from the Indwelling Spirit and how we can be taught directly by God. 'The Spirit of God uses the word of God to show the child of God the will of God.'

With this context (within the Bible and this epistle) in mind, we can now look at the details of our sentence. Within our sentence we see four Equivalent Sections telling us about the new covenant from four different perspectives.

In our First Equivalent Section we see two Steps where God said what he would do before He did it. (Please see the verse references above for where we find this in the Old Testament.) In the First Step God says that He will change the covenant with His people and the Second Step tells us the specific change. Any saved person living during the church age understands this due to personal experience. However, at the time that the prophets first spoke, only prophets experienced this and then only part of the time. Most people had to travel for one or more days in order to reach Jerusalem and then there was time involved with a ceremony and going through a priest who may or may not have an answer from God for the person. The best they had was trying to figure out the Old T4estament, which was full of symbols, and do so without help from God's Holy Spirit.

One thing to keep in mind is that the house of Israel is speaking about 'God's people from a spiritual perspective'. The Jews were positive that this was limited to them but God said, in other places, that He would include the Gentiles. Thus, within our quote, the house of Israel is actually speaking about all saved who have a spiritual perspective.

In our Second Equivalent Section we see God claiming a personal relationship with His people. Under the Old Testament, God's people had a religious and indirect relationship with God because the priests and prophets stood between God and His people. Here we see that God will remove the middle-men.

In our third Equivalent Section we see that all saved will be capable of teaching others about the Lord. That knowledge and ability will no longer be limited to the priests and prophets.

In our Fourth Equivalent Section we see why all of the rest of this sentence is true. Here we see that all (saved) shall know me, from the least to the greatest. This matches (Acts 10:34; Romans 2:11; Ephesians 6:9; Colossians 3:25 and 2:1. Also explained in the notes for Romans 14:10-LJC; Romans C7S3 and Romans C10S13), which tell us God is no respecter of persons.

Please see the note for 2Corinthians 3:7-8 about the phrase children of Israel. The Bible uses Israel 'the Jews from a spiritual perspective' and Jacob 'the Jews from a worldly perspective'.

Please see the notes for Romans C11-S37; Romans C12-S2; 2Corinthians C1S9 about the word mind. Please see the note for Philippians 2:5-8 about the phrase mind Jesus. The functional definition is: ' Intention; purpose; design'. Please see the note for Philippians 2:5-8 for links to every place in the Bible where we find the words mind and Jesus used together and links to every place in the Bible where we find the words mind and Christ used together. Please see the note for 1Corinthians 1:10 for links which use mind with Jesus Christ. Please also see the notes for Romans 15:5-6 about the word likeminded. .

We find forms of the word write occurring 429 times in 400 verses of the Bible, 207 times in 194 verses of the New Testament, and, in Hebrews, in: 8:10; 10:7; 10:16;12:23; 13:22 and 13:25. The functional definition is: 'To form by a pen on paper or other material, or by a graver on wood or stone; as, to write the characters called letters; to write figures'. Please also see the notes for Romans C15S13; 2Corinthians 1:13-14; Galatians C3-S12 and John 20:31-LJC about the word write. Please also see the notes for Prove; Ephesians C1S3 and Romans C3S15 about the phrase it is written. Please also see the note for Romans 4:23-25 about the word written. In addition, please see the note for John 6:45 for links to where we find the phrases It is written or have ye not read.

Please see the note for 3:7-12 about the word heart. The functional definition is: 'Our heart controls the same things as our soul only where the soul deals with the long term the heart deals with the short term and we control our heart directly while the soul is the accumulated actions of our heart. Both are the way we think (mind), the way we emotionally respond to circumstances (emotions) and the method we use to make decisions (will).'

Please see the notes for Mark 12:31 and Romans 15:2 about the word neighbour. The American Tract Society Dictionary defines this word as: 'At the time of our Savior, the Pharisees had restrained the meaning of the word "neighbor" to those of their own nation, or to their own friends; holding, that to hate their enemy was not forbidden by the law, Mt 5:43. But our Savior informed them that the whole world was neighbors; that they ought not to do to another what they would not have done to themselves; and that this charity extended even to enemies. See the beautiful parable of the Good Samaritan, the real neighbor to the distressed, Lu 10:29'.

Please see the notes for 1Corinthians C6S10 and Galatians C1-S1 about the word brother. Please see the note for Romans C12-S8 about the word brotherly. Please see the note for Matthew 1:2 about the word brethren. The functional definition is: 'Spiritually used for God's people: the Jews and the people are saved, baptized and active members of the church'.

Please see the note for 3:10 about the word know. There are different levels of knowledge which can vary based upon their source, how the knowledge is obtained and more. True Biblical knowledge includes the most intimate and personal type of knowledge which comes from personal experience.

Please see the note for Luke 7:28 about the word least. Webster's 1828 defines this word as: 'a. Smallest; little beyond others, either in size or degree; as the least insect; the least mercy. Least is often used without the noun to which it refers. "I am the least of the apostles," that is, the least apostle of all the apostles. 1Cor. 15.
LEAST, adv. 1. In the smallest or lowest degree; in a degree below all others; as, to reward those who least deserve it. At least, At the least, to say no more; not to demand or affirm more than is barely sufficient; at the lowest degree. If he has not incurred a penalty, he at least deserves censure. He who tempts, though vain, at least asperses the tempted with dishonor. 2. to say no more. Let useful observations be at least a part of your conversation. The least, in the smallest degree. His faculties are not in the least impaired. At leastwise, in the sense of at least, is obsolete'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'This is. Heb 10:16-17 I will put. Gr. I will give. Ex 24:4,7; 34:1,27; De 30:6; Jer 31:33; 32:40; Eze 11:19; 36:26-27; 2Co 3:3,7-8; Jas 1:18,21; 1Pe 1:23 in. or, upon. I will be. Heb 11:16; Ge 17:7-8; Song 2:16; Jer 24:7; 31:1,33; 32:38; Eze 11:20; 36:28; 37:27; 39:22; Ho 1:10; 2:23; Zec 8:8; 13:9; Mt 22:32; 1Co 6:16 exp: 2Co 6:16. They shall. Ex 19:5-6; Ro 9:25-26; Tit 2:14; 1Pe 2:9 exp: Re 21:3. General references. exp: Ex 32:16; De 29:14; Jer 30:22; 32:38; Lu 5:38; Heb 10:16.
they shall. Isa 2:3; 54:13; Jer 31:34; Joh 6:45; 1Jo 2:27 Know the. 2Ki 17:27-28; 1Ch 28:9; 2Ch 30:22; Ezr 7:25 for all. Isa 54:13; Jer 24:7; Eze 34:30; Hab 2:14; 1Jo 5:20 from. Jer 6:13; 42:1,8; 44:12; Ac 8:10 General references. exp: De 29:14; Jer 23:35; Lu 5:38; Heb 10:16'.

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C8-S8 (Verse 12) God promises mercy and forgiveness with the new covenant.

For I will be merciful to their unrighteousness,
and their sins and their iniquities will I remember no more..

This verse needs to be understood in context of the entire Bible. Some use it to claim that God's people can do all of the sinning that they want with no consequences. That, obviously, goes against what is found all throughout this web page. Others claim that there are conflicts in the Bible and will use this sentence to claim that it says opposite of what we read elsewhere. The truth, which has no conflict anywhere in the Bible, is that God is merciful to (His people's) unrighteousness when they truly Biblically repent. This sentence is not in conflict with the requirement to truly Biblically repent (Luke 13:3; Luke 13:5; Revelation 2:5; Revelation 2:22). The only basis for a claim that uses this sentence is that it is silent on the subject, not that it opposes true Biblical repentance. We need to be careful about claiming that the Bible allows or rejects something when our reference is only silent.

In Hebrews 12:14-17 we are warned about Esau who did not receive mercy. That incident is also explained in the note for Romans 9:13. We could go into several other places of the Bible but the truth is that the context should make this clear to everyone. Within this sentence, God is talking about people who have accepted His new covenant. In addition, C8-S6 said because they continued not in my covenant, and I regarded them not, saith the Lord. People who claim to have accepted God's new covenant, but who also refuse to continue in it will not be regarded (by) the Lord and will not receive His mercy (for) their unrighteousness.

Another way that people misinterpret this verse is to claim their sins and their iniquities will (God) remember no more is for right now. People like to quote Psalms 103:12 (As far as the east is from the west, so far hath he removed our transgressions from us.) and claim that it means God has removed the consequence of our sin, but what it literally says is that God has removed our transgressions from us. That means we 'stop our sinning'. It does not mean that we can sin with utter disregard of the consequences because God removes all consequences no matter how we sin. The fact is that the Bible tells us that God brings a judgment of sickness and death to His children who refuse to 'stop their sinning'. Yes, God does make this promise but it does not say that God will do it before He wipes away all tears from their eyes (Revelation 21:4).

Please see the note for 2:17 about the word mercy. The functional definition is: 'not getting the punishment you deserve'.

Please see the note for James 6:6 about the word iniquity. The functional definition is: 'ongoing lifestyle sins'.

Please see the note for 1Corinthians C11S28 about the word remembrance. The functional definition is: ' the retaining or having in mind an idea which had been present before, or an idea which had been previously received from an object when present, and which recurs to the mind afterwards without the presence of its object'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Heb 10:16-17; Ps 25:7; 65:3; Isa 43:25; 44:22; Jer 33:8; 50:20; Mic 7:19; Ac 13:38-39; Ro 11:27; Eph 1:7; Col 1:14; 1Jo 1:7-9; 2:1-2; Re 1:5 exp: De 29:14; Lu 5:38'.

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C8-S9 (Verse 13) God replaced the old covenant with the new.

In that he saith,
A new covenant,
he hath made the first old..

Simply put, the new covenant replaces the old. It is not added alongside of the old. People who are trying to claim that they can hold God to their perversion of what God has replaced are Biblical fools. Just look at the next sentence if you have any problem with what I write here.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'A new. Heb 8:8 he hath. Heb 7:11-12,18-19; 9:9-10'.

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C8-S10 (Verse 13) God is ready to let the old vanish away
Now that which decayeth and waxeth old is ready to vanish away.

Supposedly, this epistle was written before God had the Roman Army destroy the Temple in Jerusalem. It is not possible to keep the old unless you can offer blood sacrifices and that it not possible with no Temple. Thus, when this epistle was written, the old was ready to vanish away and since the writing of this epistle, it has vanished away.

Please see the note for Luke 2:40 about the word waxed. The only part of the definition, from Webster's 1828 , that applies is: 'to increase in size; to grow; to become larger; as the waxing and the waning moon.
2. to pass from one state to another; to become; as, to wax strong; to wax warm or cold; to wax feeble; to wax hot; to wax old; to wax worse and worse.'.

We find forms of the word vanish in: Job 6:17; Job 7:9; Isaiah 51:6; Jeremiah 49:7; Luke 24:31; 1Corinthians 13:8; Hebrews 8:13; James 4:14. Webster's 1828 defines this word as: 'The primary sense is to withdraw or depart. 1. to disappear; to pass from a visible to an invisible state; as, vapor vanishes from the sight by being dissipated. Light vanishes, when the rays of the illuminating body are intercepted; darkness vanishes before the rising sun. 2. to disappear; to pass beyond the limit of vision; as, a ship vanishes from the sight of spectators on land. 3. to disappear; to pass away; to be annihilated or lost. How cheering is the well founded hope of enjoying delights which can never vanish!'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'ready. Isa 51:6; Mt 24:35; 1Co 13:8; 2Co 5:17 General references. exp: Nu 29:17; Lu 5:38'.

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Hebrews Chapter 9

links to sentences in this chapter:

C9-S1 (Verse 1), C9-S2 (Verse 2), C9-S3 (Verse 3-5), C9-S4 (Verse 6), C9-S5 (Verse 7-10), C9-S6 (Verse 11-12), C9-S7 (Verse 13-14), C9-S8 (Verse 15), C9-S9 (Verse 16), C9-S10 (Verse 17), C9-S11 (Verse 18), C9-S12 (Verse 19-20), C9-S13 (Verse 21), C9-S14 (Verse 22), C9-S15 (Verse 23), C9-S16 (Verse 24-26), C9-S17 (Verse 27-28)'.

Please use This link to see the chapter summary.

Chapter theme: Christ shed His blood to give a better testament.

Chapter Summary from Treasury of Scripture Knowledge.

1-10	The description of the rites and bloody sacrifices of the law;
11-28	which are far inferior to the dignity and perfection of the blood and sacrifice of Christ.

The most used non-prepositional words in a chapter or epistle often gives a strong indication of the theme of the chapter or epistle. The most used non-prepositional word in this chapter are: ' BLOOD (12), WHICH (11), ALL (7), INTO (7), BY (6), FIRS't (6), TABERNACLE (6)'. Part of the theme of this chapter is how Christ has a better priesthood, the law and the covenant and how His blood in heaven is more effective than the blood on sacrifices here in Earth.

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C9-S1 (Verse 1) The truth about the first covenant.

Then verily the first covenant had also ordinances of divine service,
and a worldly sanctuary..

Our sentence starts with the word Then, which means it is telling us 'what comes as a result of the prior statements'. Since this sentence is also the first in a new chapter, it is introducing the entire chapter which is actually giving a detailed explanation of the results of the prior sentences. In the prior chapter we were told how God changed the priesthood, the law and the covenant because God found fault (C8-S6) with the old. Thus, this chapter is telling us the differences between the old and the new ordinances of divine service, and...sanctuary that are the direct result of God changing the priesthood, the law and the covenant.

Our next sentence starts with the word For and the sentence after that starts with the word And, which adds it to the next sentence. Combined, they give us the details of what was in the tabernacle. The sentence after that starts with the word Now, which means 'after understanding what came prior'. The sentence after that starts with the word But, and continues the subject of the sentence with the Now while going in a different direction. Our sentences before the Now told us about the physical aspect of the tabernacle, while the sentences after the Now, tell us about how the priests used those items. The sentence after that (C9-S6) starts with the word But and tells us how the priesthood of Christ is different. All of these together are related to our current sentence starting with the word For. All of the sentences are started with connecting words, as shown, which means that are all part of what the author is telling us is the reason why the old ordinances of divine service, and a worldly sanctuary were replaced with the new. While I could have continues showing the connection of sentences within this chapter, it is hoped that the reader will understand that this type of connection continues further and will look at all of the sentences and notes for this chapter as a single related unit.

We find forms of the word divine occurring 33 times in 32 verses of the Bible and, in the New Testament, in: Acts 16:16; Hebrews 9:1; 2Peter 1:3-4. Webster's 1828 defines this word as: 'a. L., a god. 1. Pertaining to the true God; as the divine nature; divine perfections. 2. Pertaining to a heathen deity, or to false gods. 3. Partaking of the nature of God. Half human, half divine. 4. Proceeding from God; as divine judgments. 5. Godlike; heavenly; excellent in the highest degree; extraordinary; apparently above what is human. in this application the word admits of comparison; as a divine invention; a divine genius; the divinest mind. A divine sentence is in the lips of the king. Proverbs 16. 6. Presageful; foreboding; prescient. Not used. 7. Appropriated to God, or celebrating his praise; as divine service; divine songs; divine worship.
DIVINE, n. 1. A minister of the gospel; a priest; a clergyman. The first divines of New England were surpassed by none in extensive erudition, personal sanctity, and diligence in the pastoral office. 2. A man skilled in divinity; a theologian; as a great divine.
DIVINE, v.t. L. 1. to foreknow; to foretell; to presage. Darst thou divine his downfall? 2. to deify. Not in use.
DIVINE, v.i. 1. to use or practice divination. 2. to utter presages or prognostications. The prophets thereof divine for money. Micah 3. 3. to have presages or forebodings. Suggest but truth to my divining thoughts-- 4. to guess or conjecture. Could you divine what lovers bear'. The Morrish Bible Dictionary defines this word as: 'In 2Pe 1:3-4, the word is θεῖος, 'of or pertaining to God.' His divine power hath given us all things that pertain to life and godliness; also, through the communication of exceeding great and precious promises, believers become partakers of the divine nature. In Heb 9:1 the word is λατρεία, 'ordinances of service' (the word 'divine' is better left out, though it was God who gave the O.T. ritual) the same word is translated 'service' in Joh 16:2; Ro 9:4; Rom.12:1'. Please also see the note for Acts 16:16 about the word divination.

Thompson Chain Topics provides references for the word divine as: 'Divine: Ability: (Special References to Divine Ability): Able to Deliver: Da 3:17. Toraise up children from stones: Lu 3:8. Tofulfil promises: Ro 4:21. Tomake grace abound: 2Co 9:8. Todo exceeding abundantly: Eph 3:20. Tosubdue all things: Php 3:21. Toguard the soul's treasures: 2Ti 1:12. Tosave to the uttermost: Heb 7:25. Tokeep from falling: Jude 1:25. Appearances: (of God to Men): Ge 12:7; 17:1; 18:1; 26:2; 35:9; Ex 3:16; 1Ki 3:5; 9:2; 2Ch 3:1. Arm: (Powerful): Ex 6:6; De 33:27; Job 40:9; Ps 89:13; 98:1; Isa 51:5; 53:1; 62:8; 63:12; Ac 13:17. Attraction: General References to: Song 1:4; Jer 31:3; Ho 11:4; Joh 6:44; 12:32. Examples of Men Seeking Christ: Mr 1:37; Lu 4:42; 19:3; Joh 6:24; 12:21. Awakening: (figurative): Ps 7:6; 35:23; 44:23; 73:20; 78:65; 80:2; Isa 51:9. Balances: Job 31:6; Pr 16:2; Isa 40:12; Da 5:27; Re 6:5. Call: to Repentance and a Righteous Life: Jer 35:15; Eze 33:11; Ho 6:1; Mt 22:3; Lu 14:17; 2Co 5:20; Re 3:20. Call to Leadership, examples of: Abraham: Ge 12:1. Moses: Ex 3:10; 28:1; 31:2. Gideon: Jg 6:14. Elisha: 1Ki 19:19. Isaiah: Isa 6:8; Jer 1:4; Jon 1:2; Ac 13:2; 16:10. Paul: Ac 26:16. Universality of: Isa 45:22; 55:1; Mt 22:9; Joh 7:37; Ro 10:12; 1Ti 2:4; Re 22:17. Refused by Men: Ps 81:11; Pr 1:24; Isa 65:12; 66:4; Jer 7:13; Ho 9:17; Mt 22:3; Joh 5:40; Ro 10:21. ToDecision: De 30:15; Jos 24:15; Ru 1:15; 1Ki 18:21; Mt 27:17; Mr 10:21; Lu 16:13; Joh 6:67. See Choose, Exhortations to. See Exhortations. Care: Watches over Life with Infinite Care: Ps 115:12; Mt 6:32; Lu 12:7; 1Pe 5:7. Christ: SCRIPTURAL TESTIMONY concerning his divinity: His Own Words: Lu 22:69-70; Joh 10:30,37-38; 12:45; 14:7-10; 16:15. Testimony of the Apostles: Mt 16:16; Joh 1:1-2; Ro 1:4; 9:5; Col 1:15; 2:9; 1Ti 3:16; 6:15; Heb 1:3; Re 19:16. Claims: Upon All the Possessions of Men: Nu 3:13; De 26:2; 1Ki 17:13; Mt 6:33. Commands: Of God, Examples of: Ex 4:6; 6:11; 7:19; 8:5; 9:8; 10:12; 11:2; 12:3; Nu 1:2; 35:2; Jos 6:3. Of Christ: Mt 28:20; Joh 13:34; 14:15,21; 15:10,14; Ac 10:42; 1Jo 3:23. Special to Individuals.: See Divine; Direction. Commendation: (Of persons by Christ): the Syrophenician Woman: Mt 15:28. Mary of Bethany: Mr 14:6. A Centurion: Lu 7:9. John the Baptist: Lu 7:28. A Poor Widow: Lu 21:3. See Encouragement. Companionship: Ex 3:7; De 30:3; 2Ch 36:15; Ps 78:38; 86:15; Jer 12:15; La 3:32; Ho 11:4; Mic 7:19. Condescension: Ps 113:6; 136:23; 138:6; Isa 57:15; Mt 9:11; Lu 1:48; Joh 13:4; 20:20,27. Constancy: De 4:31; 31:6; Jos 1:5; Isa 41:17; 42:16; 44:21; 46:4; 49:15; 54:10; Joh 13:1; 14:18; Heb 13:5. Contempt: Ps 2:4; 37:13; 59:8; Pr 1:26; 3:34. Control: Manifested in the Control of Men: 2Ki 19:28; Job 12:19; Pr 21:1; Isa 37:29; 44:25; Eze 29:4; 38:4; 39:2. Counsel: Ps 16:7; 73:24; Isa 11:2; 28:29; Jer 32:19; Re 3:18. Counsels: Immutable: Ps 33:11; Pr 19:21; Isa 14:27; 25:1; 46:10; Jer 4:28; Da 4:35; Ac 5:39; Eph 1:11; Heb 6:17. Curse: (sinners under): Ge 3:17; 4:11; De 11:28; 27:15; 28:16; Jos 6:26; Jg 5:23; Jer 11:3; Mal 3:9; Ga 3:10. Defence: Ps 5:11; 31:2; Isa 31:5; 37:35; Zec 9:15; 12:8. See Divine; Helper. Delays: Try men's courage and patience: Ps 13:1; 40:17; 69:3; 119:82; Joh 11:6,21; Jas 5:7; 2Pe 3:9. Deliverer: (God as): 1Sa 17:37; 2Sa 22:2; Ps 18:17; 34:4; 56:13; Isa 46:4; Jer 1:8; Da 6:27; 2Co 1:10; 2Ti 4:18; Heb 2:15. Demonstration: 1Sa 17:46; 1Ki 18:38; Mt 27:54; Mr 2:10; Joh 20:27. Direction: (Explicit Instructions given): as to Leaving old associations: Ge 12:1. Returning home: Ge 31:3. Assuming Leadership: Ex 3:10. Forward Movements: Jos 1:2. Waging Warfare: Jg 6:14; 2Sa 5:19. Finding Supplies: 1Ki 17:3-4,9. Coming out from retirement: 1Ki 18:1. Anointing leaders: 1Ki 19:15. Pronouncing judgments: 1Ki 21:18-19; 2Ki 1:3. Displeasure: On account of sin: Nu 11:1; Ps 2:5; 60:1; Isa 59:15; Zec 1:2,15; Mr 10:14. Equity: Ps 98:9; 99:4; Isa 11:4. Excellencies: Job 37:23; Ps 8:1; Isa 12:5; 28:29. Faithfulness: Of God: De 7:9; 9:5; 1Ki 8:56; Ps 36:5; 89:1; 105:8; 1Co 1:9; Heb 6:18; 1Pe 4:19. Of Christ: 1Th 5:24; 2Th 3:3; 2Ti 2:13; Heb 2:17; 10:23; Re 1:5; 19:11. Favour: Examples of: Ge 4:4; 6:8; 39:21; Ex 2:25; 33:12; 1Sa 2:26; 2Ki 13:23; Job 33:26; Pr 3:4; 8:35; 12:2; 18:22; Lu 1:30; 2:52; Ac 7:46. Invoked: Ge 43:29; Nu 6:25; Ps 31:16; 67:1; 80:3; 119:135; Isa 33:2; Da 9:17. Promised to Saints: Ps 89:17; Isa 30:18; 60:10; 62:4; 65:19; Jer 32:41; Ho 1:10; Am 5:15; Zep 3:17. The Possession of, Characterized as "Pleasing God": Renders Life Secure: Pr 16:7. A Characteristic of Christ: Mt 3:17; Joh 8:29. The Aim of the True Minister: 1Th 2:4. The Christian Duty: 1Th 4:1. Enoch an Example of: Heb 11:5. Benevolence a means of: Heb 13:16; 1Jo 3:22. Fellowship: With Christ: Found in Spiritual Assemblies: Mt 18:20. In the Communion of Saints: Lu 24:15. Warms the Heart: Lu 24:32. Leaves its Impress upon the Life: Ac 4:13. Believers Called to: 1Co 1:9. Testimony an Aid to: 1Jo 1:3. Spiritual Receptivity the Condition of: Re 3:20. Moses' Fellowship with God: Ex 19:3,20; 20:21; 24:2; 25:22; 33:9; Le 1:1. Forbearance: Ge 18:32; Ne 9:30; Jon 4:11; Ac 17:30; Ro 2:4; 3:25; 10:21. Friendship: Of Christ: Joh 11:5,35-36; 13:23; 15:15. Of God: Ex 33:11; Nu 12:8; De 34:10; 2Ch 20:7; Jas 2:23. Gentleness: Ps 18:35; Isa 40:11; 42:3; 2Co 10:1. Hand: Upon Men for Blessing: 2Ch 30:12; Ezr 7:9; 8:18; Ne 2:18; Ps 37:24; 104:28; Joh 10:28. Upon Men for Chastisement and punishment: Ex 7:5; De 2:15; Ru 1:13; 1Sa 5:6; Job 2:10; 19:21; Ps 32:4; Ac 13:11. Mighty: De 5:15; Jos 4:24; Ps 89:13; 98:1; 118:15; Isa 59:1; Joh 10:29; 1Pe 5:6. See God's ; Power. Hearing: (God attentive to the Prayers of the Saints): 2Sa 22:7; Ps 34:15; 94:9; Isa 59:1; 65:24; Jas 5:4; 1Pe 3:12. Helper: (God as helper of his people): De 33:29; 2Ch 25:8; Ps 27:9; 28:7; 40:17; 54:4; 116:6; Isa 41:10; 50:9; Heb 13:6. Image: Man made in the divine image: Ge 1:26-27; 5:1; 9:6; 1Co 11:7; Jas 3:9. Christ the image of God: 2Co 4:4; Php 2:6; Col 1:15; Heb 1:3. Indignation: Ps 69:24; 78:49; 102:10; Isa 10:5,25; 13:5; 26:20; 30:27; Jer 10:10; Na 1:6; Heb 10:27; Re 14:10. See Divine; Vengeance. Invitations: thE "COMES" OF God's WORD: Come into a place of Safety: Ge 7:1. Come to a Goodly Fellowship: Nu 10:29. Come for Personal Cleansing: Isa 1:18. Come for a Satisfying Portion: Isa 55:1. Come for Rest of Soul: Mt 11:28. Come at the King's urgent Invitation: Mt 22:4. Come to the Gospel Feast: Lu 14:17. Come at the three-fold Call: Re 22:17. DIVINE PLEADINGS: Pr 1:24; Isa 1:18; 55:1; Eze 18:31; Mic 6:3; Mt 23:37; Ro 10:21; 2Co 5:20. DIVINE CALL: to Repentance and a Righteous Life: Jer 35:15; Eze 33:11; Ho 6:1; Mt 22:3; Lu 14:17; 2Co 5:20; Re 3:20. Call to Leadership, examples of: Abraham: Ge 12:1. Moses: Ex 3:10; 28:1; 31:2. Gideon: Jg 6:14. Elisha: 1Ki 19:19. Isaiah: Isa 6:8; Jer 1:4; Jon 1:2; Ac 13:2; 16:10. Paul: Ac 26:16. Universality of: Isa 45:22; 55:1; Mt 22:9; Joh 7:37; Ro 10:12; 1Ti 2:4; Re 22:17. Refused by Men: Ps 81:11; Pr 1:24; Isa 65:12; 66:4; Jer 7:13; Ho 9:17; Mt 22:3; Joh 5:40; Ro 10:21. ToDecision: De 30:15; Jos 24:15; Ru 1:15; 1Ki 18:21; Mt 27:17; Mr 10:21; Lu 16:13; Joh 6:67. Jealousy: Ex 20:5; 34:14; De 4:24; 29:20; Jos 24:19; 1Ki 14:22; 1Co 10:22. See Service; Undivided. Justice: De 32:4; Ps 103:6; Pr 16:11; Isa 45:21; Zep 3:5; Joh 5:30; Ro 2:2; Re 15:3. Keeper: (Keeps the Saints): the Pilgrim's Companion: Ge 28:15; Ps 34:20. The Sleepless Watchman: Ps 121:4. The Protecting Father: Joh 17:11; Php 4:7; 2Th 3:3. The Almighty Guardian: 2Ti 1:12; 1Pe 1:5; Jude 1:24; Re 3:10. See Preservation. Leader: (How and where he leads his People): In Difficult Places, for testing: De 8:2. Like a Mother Bird teaching her Young to Fly: De 32:11-12. In a Plain Path: Ps 27:11; 60:9. Like a Shepherd: Ps 77:20. No Place beyond the Reach of his Hand: Ps 139:9-10; Pr 20:24; Isa 63:14. Steadily toward the Cross: Mr 10:32. Tothe Border of the Unseen: Lu 24:50-51. Mercy: General References to Divine Mercy: De 4:31; 2Sa 24:14; Ps 86:5. Eternal: Ps 103:17; 106:1. Boundless: Ps 108:4; 119:64. Prolongs Life: La 3:22-23. Encourages to Penitence: Joe 2:13. Forgives Sin: Mic 7:18; Lu 1:50; Eph 2:4. Makes Salvation Possible: Tit 3:5. Examples of Divine: Ge 18:26; 19:16; Ezr 9:13; Ne 9:17,31; Ps 103:11. Messenger: Name applied to Jesus: Mt 21:37; Joh 6:38; 7:29; 8:42; 9:4; 10:36; 17:8,21. See Mission; Christ's. Nearness: General References to: Ps 16:8; 34:18; 119:151; 145:18; Isa 50:8; Jer 23:23; Ac 17:27. Omniscience: Of Christ: Joh 2:24; 16:30; 21:17; Ac 1:24. Of God: Job 26:6; 31:4; 34:21; Ps 147:5; Heb 4:13; 1Jo 3:20. Overshadowing: (Shelters God's People): In the Rock of Ages: Ex 33:22; De 32:11. In Time of Trouble: Ps 57:1; 63:7; 91:1; 121:5; Song 2:3. A Refuge from the Storm: Isa 25:4; 32:2. In the Shadow of His Hand: Isa 51:16. Under the Shadow of His Wings: Mt 23:37. Ownership: Of the Natural World: Ex 19:5; Le 25:23; 1Ch 29:14; Ps 24:1; 50:10; 60:7; 89:11; Hag 2:8. Of the Souls of Men: De 32:6; Song 2:16; Eze 18:4; Ro 14:8; 1Co 6:19. Gives God Priority of Claim: Upon All the Possessions of Men: Nu 3:13; De 26:2; 1Ki 17:13; Mt 6:33. First-born set apart as Belonging to God: Ex 13:2; 34:19; Le 27:26; Nu 3:13; De 21:17; Ne 10:36. First - fruits demanded: Ex 22:29; Le 2:12; Nu 18:12; De 18:4; 26:2; Ne 10:35; Pr 3:9; Ro 11:16; 16:5; 1Co 15:20; Jas 1:18. See Tithes, Giving of: Perfection: of God: De 32:4; 2Sa 22:31; Ps 18:30; Ec 3:14; Mt 5:48. of Christ: Joh 1:14; 19:4; Heb 2:10; 5:9; 7:28. See Christ; Fulness of. Plan: (of the tabernacle and temple): Ex 25:40; 26:30; 27:8; Nu 8:4; 1Ch 28:12,19; Ac 7:44; Heb 8:5. Pleadings: Pr 1:24; Isa 1:18; 55:1; Eze 18:31; Mic 6:3; Mt 23:37; Ro 10:21; 2Co 5:20. See Repentance. Power: CHRIST'S POWER: Saving: Isa 63:1. Pardoning: Mt 9:6. Infinite: Mt 28:18. Over Nature: Lu 8:25. Over his own Life: Joh 10:18. Life-giving: Joh 17:2. Wonder-working: Ac 10:38. Demonstrated by his Resurrection: Ro 1:4; Heb 1:3. POWER OF GOD: (Is Infinite): Job 42:2; Ps 115:3; 135:6; Isa 43:13; Hab 3:6; Mt 19:26; Mr 14:36; Lu 1:37; Re 19:6. Preparation: (Divine Preparation for the Needs of Believers): Overflowing Blessings: Ps 23:5. Treasures of Goodness: Ps 31:19; 63:10; Isa 64:4; Jon 4:6. A Spiritual Feast: Mt 22:4. A Glorious Inheritance: Mt 25:34; Lu 2:31; 14:17. A Heavenly Home: Joh 14:2; 1Co 2:9; Heb 11:16. Presence: thE DIVINE PRESENCE a comfort to the saints: In the Pilgrimage of Life: Ge 28:15; 31:3; Ex 3:12; 29:45. Affords Rest: Ex 33:14; Le 26:12. Gives Courage in Life's Battles: De 20:1. A Comfort in Trials: Isa 43:2; Zec 2:10. Assured to the Smallest Assembly of Believers: Mt 18:20. Unto the End: Mt 28:20. A Terror to Evil Does: Ge 3:8; Job 23:15; Ps 68:2; 139:7; Jer 5:22; Jon 1:3. Promises: Characteristics of: Unfailing: 1Ki 8:56. Assured by Divine Ability: Ro 4:21. Grounded in Christ: 2Co 1:20; 7:1. Of Infinite Value: 2Pe 1:4. Culminate in Everlasting Life: 1Jo 2:25. Promises to the Afflicted: Job 11:16. Brighter Days: Ps 30:5. Deliverance: Ps 34:19-20. Divine Care in Sickness: Ps 41:3; 50:15; 94:12; 138:7. Comfort of God's Presence: Isa 43:2. An Eternal Home: Joh 14:1-2. All things work for the Believer's Good: Ro 8:28; 2Co 4:17. Sufficiency of Divine Grace: 2Co 12:9. Fellowship in Christ's Sufferings: 1Pe 4:12-13. Membership in the Company of the Redeemed: Re 7:13-14. Final Deliverance from Sorrow and Pain: Re 21:4. ToBelievers: Bodily Supplies: Ps 37:3. Unlimited Blessings: Mr 9:23. Answers to Prayer: Mr 11:24. Removal of Obstacles: Lu 17:6. Divine Sonship: Joh 1:12. Eternal Life: Joh 3:14-15; 5:24. Spiritual Fulness: Joh 6:35; 11:26. Spiritual Light: Joh 12:46. Power for Service: Joh 14:12. Salvation: Ro 1:16; 1Pe 2:6. Tothe Humble: Ps 138:6; Isa 66:2; Lu 9:48; 14:11; Jas 4:6; 1Pe 5:5. Tothe Liberal: Ps 41:1; Pr 3:9-10; 11:25; 22:9; 28:27; Ec 11:1; Isa 58:10; Lu 6:38; 14:14; 2Co 9:7. Tothe Obedient: Ex 20:6; 23:22; De 4:40; 11:27; 1Ki 11:38; Isa 1:19; Mr 3:35; Lu 11:28; Joh 7:17; 14:23. Tothe Penitent: Ps 34:18; Jer 3:22; Joe 2:13; Mic 7:18; Lu 6:21; 15:7; Ac 2:38; 3:19. Tothe Poor: Job 5:15. Divine Protection: Ps 12:5; 14:6; 68:10; 69:33; 109:31; 140:12; Isa 11:4. An Overshadowing Providence: Isa 25:4. Answer to Prayer: Isa 41:17. Heavenly Inheritance: Jas 2:5. See Widow and Fatherless. ToSeekers: De 4:29; 2Ch 7:14; Pr 8:17; Jer 29:13; Lu 11:9; 18:7; Joh 14:14. Promises to the Tempted: Power to Tread on Evil forces: Lu 10:19. Safety through Christ's Intercession: Lu 22:31-32. The Bruising of the Serpent's Head: Ro 16:20. Provision of a Way of Escape: 1Co 10:13. Succour in the Trying Hour: Heb 2:18. Final Victory: Jas 4:7; 1Jo 4:4; Re 3:10. Enthronement with Christ: Re 3:21. Special Promises to Religious Workers: Da 12:3; Mr 9:41; Ro 2:10; 1Co 3:14; 15:58; Heb 6:10; Jas 1:25. Protection: Promised to Believers: 2Ch 16:9; Ps 34:7; 41:2; 91:4; 125:2; Zec 2:5; Lu 21:18. Examples of: Ge 35:5; Ex 14:20; 2Ki 6:17; Ezr 8:31; Da 6:22; Re 7:3. Providence: General References to: Job 38:41; Ps 121:3; Mt 5:45; 6:26; 10:29. Purposes: Irresistible: Isa 14:27. Sure of Fulfilment: Jer 51:29. Seen in his choice of Instruments: Ac 26:16. Revealed in the Gospel: Eph 1:9. Eternal in Christ: Eph 3:11. Involves the Overthrow of Satan: 1Jo 3:8. Refuge: Ex 33:22; De 33:27; Ps 27:5; 31:20; 46:1; 71:3; Pr 14:26; 18:10; Isa 25:4; Zec 9:12. Reproof: Divine, General References to: Ps 9:5; 45:5; 50:21; 105:14; 119:21; Isa 17:13; Zec 3:2; Lu 9:55; 2Th 2:8; Re 2:16; 19:15. Despised: Pr 1:25; 5:12; 10:17; 12:1; 15:10; 29:1; Am 5:10; Joh 7:7. Administered by Christ: to Peter: Mr 8:33. Tothe Eleven, disbelieving in his Resurrection: Mr 16:14. Tothe Disciples Powerless to Heal the Demoniac: Lu 9:41; 24:25. Tothe Seekers after Loaves and Fishes: Joh 6:26. Tothose who Criticised Mary: Joh 12:7; Re 3:19. Requirements: General References to: De 10:12; Mic 6:8; Zec 7:9; 8:16; Mt 19:17. Spiritual Necessities emphasized by Christ: Inward Righteousness: Mt 5:20. A Childlike Spirit: Mt 18:3. Repentance: Lu 13:2-3. The New Birth: Joh 3:5; 4:24; 6:53; 8:24; Ac 4:12; Heb 9:22; 11:6; 12:14. Restraints: Exercised over the Righteous: 1Sa 25:39; 1Ch 4:10; Ps 19:13; 141:3; Lu 11:4; Joh 17:15. Exercised over the Wicked: 2Ki 19:28; Ps 32:9; 76:10. Revelation: Joh 13:7; 16:13; 1Co 13:12. Sonship: Mt 2:15; 3:17; 8:29; 14:33; 17:5; Mr 1:1; Lu 1:35; Joh 1:34; 3:18; 9:35; 10:36; 11:27; Ac 9:20; Heb 10:29; 1Jo 4:14. Statutes: General References to: Ex 15:26; Le 26:46; De 4:5; 16:12; 1Ki 3:14; Ps 19:8; 119:12,54. Supplies: (Examples of Plentiful Supplies Furnished in Time of Need): forIsrael in the wilderness: De 2:7. ForElijah in the time of famine: 1Ki 17:6,16. ForElijah in the wilderness: 1Ki 19:6. Forthe army of the three kings: 2Ki 3:20. Forthe prophet's widow: 2Ki 4:6. ForSamaria in the time of famine: 2Ki 7:8. Forthe multitude that followed Christ: Mt 14:20. Forthe Saints: Php 4:19. Support: (Supports the Weak): Ex 19:4; De 1:31; 33:27; Ps 18:35; 37:17; 41:12; 91:12; Isa 41:10; 46:4; 63:9. Sympathy: (for human frailties and sorrows): Ps 78:39; 103:13; Isa 63:9; Mt 26:41; Joh 11:35-36; Heb 4:15. Teacher: Christ as: Mt 4:23; 5:2; 7:29; Mr 6:34; Lu 4:15; 5:3; Joh 3:2; 7:14; 8:2. God as: Ex 4:15; De 4:36; Ps 25:12; 32:8; 71:17; 94:10; Isa 2:3; 28:26; 48:17; 54:13; Jer 32:33; Mic 4:2. See Instruction. Tokens: Ge 9:12; 17:11; Ex 12:13; 13:16; Nu 17:10; Mt 3:16. See Signs Given. Vengeance: De 32:35; Ps 94:1; Eze 25:17; Mic 5:15; Na 1:2; Ro 12:19; 2Th 1:8; Heb 10:30. Vision: Comprehends all Human Life: Ge 6:5; Ex 3:9; 2Sa 22:28; 2Ch 16:9; Ps 11:4; 34:15; 139:16; Jer 32:19; Am 9:8; Zec 4:10. Of Christ, full of Compassion: Lu 7:13; 19:5; Joh 5:6; 11:33. Ways: Ps 18:30; 145:17; Isa 55:9; Da 4:37; Ho 14:9; Hab 3:6; Ro 11:33; Re 15:3. Will: (Submission to the Divine Will): the Result of Inward Law: Ps 40:8. Prayer Essential to: Ps 143:10; Mt 6:10. Establishes a Divine Relationship: Mt 12:50. Christ the Perfect Example of: Mt 26:42; Joh 5:30. Tends to Spiritual Knowledge: Joh 7:17; Ac 21:14; Ro 12:2. Whole-hearted Required: Eph 6:6; Heb 13:21. The Rule of Every-day Life: Jas 4:15; 1Jo 2:17. Witness: (The Father Bears Witness): Mt 3:17; 17:5; Joh 5:32,37; 8:18; 1Jo 5:9. Worthiness: 2Sa 22:4; Re 4:11; 5:12'.

Please see the note for Philippians 2:17 about the word service. The functional definition is: ' labor of body or of body and mind, performed at the command of a superior, or the pursuance of duty, or for the benefit of another'.

Please see the note for Hebrews 8:2 about the word sanctuary. The functional definition is: 'a part of the tabernacle which represents our personal fellowship with God and provides for our protection'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the first. Heb 8:7,13 exp: Heb 9:15. had. Heb 9:10; Le 18:3-4,30; 22:9; Nu 9:12; Eze 43:11; Lu 1:6 ordinances. or, ceremonies. and. Heb 9:10-11; 8:2; Ex 25:8; Col 2:8'.

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C9-S2 (Verse 2) .

First Step: the tabernacle was worldly.

For there was a tabernacle made;.

Second Step: the furniture of the tabernacle was worldly.

the first,
wherein was the candlestick,
and the table,
and the shewbread;.

Third Step: the place was for protection by God.

which is called the sanctuary..

The note for 9:1 explains how all of the sentences within this chapter are connected and how all of them need to be considered as a single unit which gives a detailed explanation why the old ordinances of divine service, and a worldly sanctuary were replaced with the new. Our sentence starts with the word For and starts the multi-sentence explanation of why this doctrinal fact is true. Please keep in mind that the first few sentences describe the old so that the reader has a basis for the comparison.

In addition, to what was in that note, we see that this sentence, and the next sentence,mention the items that were within the tabernacle, but do not go into their replacements within the new. That is because they had a symbolic purpose and going into the symbolism would distract from the message of this chapter. I will lightly touch on the symbolism and then move on. Since these items were symbolic, the new does not have the replacement symbols but the actual things which were symbolized within the old.

We see three Steps within our sentence. The there, within our First Step, refers to the worldly sanctuary of the prior sentence since the worldly sanctuary is the first (of two) rooms within the tabernacle, which is mentioned within our First Step. We also see that our next two Steps literally tell us that the sanctuary was part of the tabernacle. That is: our Second Step tells us what was in the sanctuary and our third Step tells us that the part of the tabernacle, which is being described, is called the sanctuary. Thus, we see that all of our sentence is describing the sanctuary.

It is important to note that this sentence, combined with the next sentence, make it clear that the sanctuary was the first chamber within the tabernacle, and not the second as claimed by dictionaries and as commonly taught within Bible Schools. The second chamber (And after the second veil, the tabernacle which is called the Holiest of all) had very limited access (C9-S3). In the Church Age only the Son of God, as our high priest, (4:14) is allowed to enter the one that is in heaven (C9-S1) and the worldly sanctuary (C9-S16) no longer exists.

Please also note that the brasen altar and the laver were in the tabernacle of the congregation which was outside of the tabernacle. Symbolically, that means that we are to do our sacrifice and service for God, and are to clean up our life before we enter the sanctuary for personal fellowship. This does not mean that we have to reach a certain spiritual maturity level before we can have fellowship but our sacrifice, service and cleansing must match our level of spiritual maturity. A parent fellowships with their child when they are infant, child, teen and adult, but the expectations increase with maturity. The same is true with God.

That said about the more general aspects of our sentence, we need to realize that the author specifically mentions the candlestick, and the table, and the shewbread in our Second Step. These symbolically speak about fellowship, which was mentioned in the prior paragraph. Specifically, the table is mainly used for fellowship. (Please see the message on Philippians 1:3-7 about Fellowship in the Gospel.) the shewbread symbolically represents our spiritual food, which is the word of God (Deuteronomy 8:3; Matthew 4:4; Luke 4:4). The candlestick symbolically represents our spiritual light, which comes from God through His Holy Spirit (Daniel 5:11-14; Ephesians 5:8-10; 1John chapters 1 and 2; Revelation 4:5). With light, food and a table to fellowship around, the reader should be able to understand the symbolism that is within these items of the sanctuary.

We need to deal with one more thing before moving on. A sanctuary is also 'a place of protection and safety'. Infants need the greatest 'a place of protection and safety' and while adults need it less, they do need it sometimes. More often, adults just need the assurance that it exists. Likewise, parents fellowship different ways as the children mature. Thus, we see that the sanctuary stays the same but the protection that it offers decreases as our fellowship increases and both are proportionally related to our spiritual maturity.

Please see the note for 8:2 about the word tabernacle. The functional definition is: 'A temporary habitation'.

Please see the note for Luke 1:63 about the word table. The functional definition for this word is: 'a surface used for eating, writing and similar functions'.

We find forms of the word shewbread in: Exodus 25:30; Exodus 35:13; Exodus 39:36; Numbers 4:7; 1Samuel 21:6; 1Kings 7:48; 1Chronicles 9:32; 1Chronicles 23:29; 1Chronicles 28:16; 2Chronicles 2:4; 2Chronicles 4:19; 2Chronicles 13:11; 2Chronicles 29:18; Nehemiah 10:33; Matthew 12:4; Mark 2:26; Luke 6:4; Hebrews 9:2. Easton's Bible Dictionary defines this word as: 'Ex 25:30 (R.V. marg., "presence bread"); 1Ch 9:32 (marg., "bread of ordering"); Nu 4:7: called "hallowed bread" (R.V., "holy bread") in 1Sa 21:1-6. This bread consisted of twelve loaves made of the finest flour. they were flat and thin, and were placed in two rows of six each on a table in the holy place before the Lord. they were renewed every Sabbath (Le 24:5-9), and those that were removed to give place to the new ones were to be eaten by the priests only in the holy place (see 1Sa 21:3-6; comp. Mt 12:3-4). The number of the loaves represented the twelve tribes of Israel, and also the entire spiritual Israel, "the true Israel;" and the placing of them on the table symbolized the entire consecration of Israel to the Lord, and their acceptance of God as their God. the table for the bread was made of acacia wood, 3 feet long, 18 inches broad, and 2 feet 3 inches high. It was plated with pure gold. Two staves, plated with gold, passed through golden rings, were used for carrying it.'.

Please see the note for 2Corinthians 9:8-11 about the word bread. The functional definition is: 'sustenance of man,'. When we put the word shew with the word bread, what we have is a symbolic display of God's promise to provide the needs of his people. However, by placing it where it was within the tabernacle, God was limiting this promise to those people who maintained their fellowship with Him and excluding those who were in the outer court.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'a tabernacle. Ex 26:1-30; 29:1,35; 36:8-38; 39:32-34; 40:2,18-20 the first. Ex 25:23-40; 26:35; 37:10-24; 39:36-38; 40:4,22-24 the table. Ex 40:4; Le 24:5-6 exp: Ex 26:35. The shewbread. Ex 25:23,30 the sanctuary. or, holy. Ex 26:33 General references. exp: Ex 40:23. '.

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C9-S3 (Verse 3-5) The tabernacle also had the Holiest of all.

First Step: Recognize the division within the tabernacle.

And after the second veil,
the tabernacle which is called the Holiest of all;.

Second Step: What was in the Holiest.

Which had the golden censer,
and the ark of the covenant overlaid round about with gold,
wherein was the golden pot that had manna,
and Aaron's rod that budded,
and the tables of the covenant;.

Third Step: Recognize symbolism of Holiest.

And over it the cherubims of glory shadowing the mercyseat;.

Fourth Step: Recognize limits of writing.

of which we cannot now speak particularly..

The note for 9:1 explains how all of the sentences within this chapter are connected and how all of them need to be considered as a single unit which gives a detailed explanation why the old ordinances of divine service, and a worldly sanctuary were replaced with the new. Please keep in mind that the first few sentences describe the old so that the reader has a basis for the comparison.

In addition, to what was in that note, we see that this sentence, and the prior sentence, mention the items that were within the tabernacle, but do not go into their replacements within the new. That is because they had a symbolic purpose and going into the symbolism would distract from the message of this chapter. I will lightly touch on the symbolism and then move on. Since these items were symbolic, the new does not have the replacement symbols but the actual things which were symbolized within the old.

Our sentence has four Steps that describe the Holiest of all and our sentence is added to the prior, which described the sanctuary, by starting with the word And. As explained in the note above, there is symbolism within these sentences. In the Church Age (today), the Son of God, as our high priest, (4:14) is allowed to enter the Holiest of all, that is in heaven (C9-S1). The items, which were in the Holiest of all, symbolically represented things which the Son of God provides for us within the new testament that were not available to God's people within the old. Our currant sentence is mentioning it and we will only lightly touch on the symbolism, which our author does not explain at all.

Many people have noted that within the worldly sanctuary the second veil was rent in twain from the top to the bottom (Matthew 27:51; Mark 15:38 and Luke 23:45). This type of rent could only be done by God. They have also noted that, symbolically, it meant that the way to God the Father was open to all. However, that is not exactly correct. John 14:6 says: Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me. and we already noted that the Son of God is the only one who can go into the Holiest of all, which is in heaven.

In order to have what the Son of God provides within the Holiest of all, we must first meet the requirements to enter the sanctuary. One of those requirements is the fact that only the priests were allowed to enter the sanctuary. They were symbolic of the saved under the new testament. Therefore, only saved are allowed to enter the sanctuary today. In addition, the priests had to do service, offer sacrifice and clean up at the laver before they could enter. Likewise, the saved must do the same. Failure to do so is one of the reasons why the saved do not enjoy the blessings of this relationship (James 4:2). Further, the priests had to reach a certain level of physical maturity before they could even be a priest. Therefore, the saved also have to reach a certain level of spiritual maturity before they can act as priests. Yes, Revelation 1:6 and Revelation 5:10 do say And hath made us kings and priests unto God and his Father, but that does not remove the other requirements for our being allowed to do the functions of a priest. Failure of God's people to meet those requirements is one reason why God does not answer their prayers.

Having dealt with the First Step, we can move onto the symbolism of the Second Step. Like the Second Step of the prior sentence, this Step mentions the items found here without dealing with the symbolism. I will provide what I believe they symbolize, without giving references, and anyone who has references can send me corrections based upon proper Bible references.

The golden censer is supposed to symbolize the prayers of the saints and is part of proper worship. The Holy Ghosts perfects our prayers and delivers them to the Son of God who presents them to God the Father. These are in the Holiest of all to let us know that God the Father provides the authority and power that are required to answer our prayers. They also are presented there as part of the worship which is due to God the Father.

Please see the note for 2Corinthians 11:25 about the word rod. The American Tract Society Dictionary defines this word as: 'An offshoot from the trunk of a tree, Ge 30:37; Isa 11:1; Eze 37:15-22. It also denotes a staff, used by one walking, Isa 3:1; Eze 29:6; by a diviner, Ho 4:12; by a surveyor, Ps 74:2; by a shepherd, Le 27:32; Zec 11:10-14; as an instrument of correction, Pr 23:13; 29:15; as a sceptre, Es 8:4; Isa 14:5; and as a symbol of power, Ps 2:9, support and direction, Ps 23:4'.

Please see the note for Luke 1:63 about the word table. The functional definition for this word is: 'a surface used for eating, writing and similar functions'.

The ark of the covenant is symbolizes the container of our covenant with God. This, symbolically, represents God giving us His Holy Spirit as part of the covenant within the new testament. We are that container today but the ark of the covenant was in the Holiest of all to assure us that God the Father has a constant reminder of His covenant with us. We have assurance that our covenant, and salvation, is safe for eternity because it is with God the Father. (Please note: while we can not lose our salvation we can lose the assurance of it if we do not maintain our personal relationship with God within which we receive constant reassurance of our salvation.) In addition, the ark of the covenant was seen as the physical representation of God's power, in the Old Testament. However, it only worked when God's people obeyed God. Likewise, it symbolizes God's power working in and through our personal life so long as we 'trust and obey'.

The golden pot that had manna symbolizes God's provision for His people. It is with God the Father to assure us that he has not forgotten His commitment to provide all of our needs. God's people did not have their needs met when they rejected God's provision and demanded something different. Likewise, it is our own fault when we think that God has not provided for us, even when we don't understand what and how God has provided. It must be noted that God's people were in rebellion and being killed for their sin and, even so, God provided for them. God's blessings are dependent, somewhat, upon our 'trusting and obeying', but our basic provision is not.

The Aaron's rod that budded symbolizes God's protection. This occurred when religious leaders challenged Aaron's position and authority. Like God's provision, God's protection is based upon our relationship with Him and our staying in the position that God places us. So long as we are submissive to those who have the rule over us (Hebrews 13:7, 17 and 24), God will protect us. However, like the man that Paul told the church to put out (in 1Corinthians 5), we lose our protection when we refuse to Obey them that have the rule over you, and submit yourselves.

The tables of the covenant symbolizes 'the Ten Commandments', which are 'the Table of Contents' for the Mosaic Law. As already mentioned and explained within this epistle, the Mosaic Law has been replaced by the law of Christ. Once more we are assured that it will not go away nor change because God the Father protects it. One doctrinal error taught and believed by many is that the Church replaces the Jews. That is wrong in many ways but basic truth, which the author told us in Chapter 7, is that God changed the priesthood, the law, and the blessings which resulted from them. Thus, everything which the church has is new and different, not a replacement of the old which was given to the Jews.

The third Step tells us about the cherubims of glory and the mercyseat. The mercyseat symbolizes God's place of judgment where we can receive mercy after we plead guilty to our sin and agree to truly Biblically repent. However, people who refuse to do as God commands, such as those who refuse to confess or who refuse to Biblically repent, do not receive mercy. Every court also has 'officers of the court' who enforce the judgments of the judge. The cherubims of glory symbolizes the 'officers of the court' enforce His judgments. There is a separate doctrine on angels, and much doctrinal error about them, which will not be developed within this note.

Thus, we see that our sentence tells us about the symbolic representation of God's court room with the last Step telling us that the author said of which we cannot now speak particularly. With the minor explanation of the symbolism that is here, so that the reader can understand what this sentence is describing, we will move on. The important thing to understand about this sentence and the prior is that the author mentioned these parts of the tabernacle of that we would know that they were important, but only symbolic of what is actually provided within the new testament. Therefore, since we have the actual, within the new testament, we no longer need the symbolic and it is OK that God got rid of the symbolic so that people would turn to the actual.

Please see the note for Mark 15:38 about the word veil. The functional definition for this word is: 'An ample outer robe, drawn over the face when required'.

Please see the note for 8:2 about the word tabernacle. The functional definition is: ' A temporary habitation'.

Please see the notes for Romans C7S16; 1Corinthians C3S17; Philippians 1:3-7; Colossians C1S6 about the word holy. Please see the note for 1John C2S25 about the phrase Holy One. The functional definition of unholy is: 'not holy, not obedient to the Holy One'. Please also see the note for 3:1 about the word holy. The functional definition is: 'Properly, whole, entire or perfect, in a moral sense. Hence, pure in heart, temper or dispositions; free from sin and sinful affections. Applied to the Supreme Being, holy signifies perfectly pure, immaculate and complete in moral character; and man is more or less holy, as his heart is more or less sanctified, or purified from evil dispositions'.

Please see the note for 1Corinthians C3S13 about the word gold. The functional definition is: 'A precious metal of a bright yellow color, and the most ductile and malleable of all the metals. It is the heaviest metal except platina; and being a very dense, fixed substance, and not liable to be injured by air, it is well fitted to be used as coin, or a representative of commodities in commerce. Its ductility and malleability render it the most suitable metal for gilding'.

We find forms of the word censer in: Leviticus 10:1; Leviticus 16:12; Numbers 4:14; Numbers 16:6; Numbers 16:17; Numbers 16:18; Numbers 16:37; Numbers 16:39; Numbers 16:46; 1Kings 7:50; 2Chronicles 4:22; 2Chronicles 26:19; Ezekiel 8:11; Hebrews 9:4; Revelation 8:3; Revelation 8:5. Easton's Bible Dictionary defines this word as: 'the vessel in which incense was presented on "the golden altar" before the Lord in the temple (Ex 30:1-9). the priest filled the censer with live coal from the sacred fire on the altar of burnt-offering, and having carried it into the sanctuary, there threw upon the burning coals the sweet incense (Le 16:12-13), which sent up a cloud of smoke, filling the apartment with fragrance. the censers in daily use were of brass (Nu 16:39), and were designated by a different Hebrew name, miktereth (2Ch 26:19; Eze 8:11): while those used on the day of Atonement were of gold, and were denoted by a word (mahtah) meaning "something to take fire with;" LXX. pureion = a fire-pan. Solomon prepared for the temple censers of pure gold (1Ki 7:50; 2Ch 4:22). the angel in the Apocalypse is represented with a golden censer (Re 8:3,5). Paul speaks of the golden censer as belonging to the tabernacle (Heb 9:4). the Greek word thumiaterion, here rendered "censer," may more appropriately denote, as in the margin of Revised Version, "the altar of incense." Paul does not here say that the thumiaterion was in the holiest, for it was in the holy place, but that the holiest had it, i.e., that it belonged to the holiest (1Ki 6:22). It was intimately connected with the high priest's service in the holiest.
The manner in which the censer is to be used is described in Nu 4:14; Le 16:12'.

Please see the note for Luke 17:27 about the word ark. The functional definition for this word is: 'A chest or box of various size used to protect what is inside. The ark of Noah was considerably larger than the ark that Moses was put into and larger than the Ark of God.'.

Please see the note for Hebrews 5:4 about Aaron. The functional definition for this word is: 'Brother of Moses, first priest, and is sometimes used as an example of the Levitical priesthood. Our current sentence tells us that mortal men can not appoint themselves to God's priesthood nor can they challenge the authority of God's priesthood in our Lord Jesus Christ.

Please see the note for Colossians 2S9 about the word shadow. The functional definition is: 'An imperfect and faint representation; opposed to substance'.

Please see the note for 2:17 about the word mercy. The functional definition is: 'not getting the punishment you deserve'.

Please see the note for Acts 21:19 about the word particularly. Webster's 1828 defines this word as: 'n. Distinct notice or specification of particulars. --Even descending to particularities, what kingdoms he should overcome. 1. Singleness; individuality; single act; single case. 2. Petty account; minute incident. Tosee the titles that were most agreeable to such an emperor--with the like particularities-- 3. Something belonging to single persons. 4. Something peculiar or singular. I saw an old heathen altar with this particularity,that it was hollowed like a dish at one end, but not the end on which the sacrifice was laid. 5. Minuteness in detail. He related the story with great particularity'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the second. Heb 6:19; 10:20; Ex 26:31-33; 36:35-38; 40:3,21; 2Ch 3:14; Isa 25:7; Mt 27:51 the Holiest. Heb 9:8; 10:19; 1Ki 8:6
the golden. Le 16:12; 1Ki 7:50; Re 8:3 the ark. Ex 25:10-16; 26:33; 37:1-5; 39:35; 40:3,21 exp: 1Sa 4:3; Re 11:19. was. Ex 16:33-34 and Aaron's. Nu 17:5,8,10; Ps 110:2-3 and the. Ex 25:16,21; 26:33; 34:29; 40:3,20-21; De 10:2-5; 1Ki 8:9,21; 2Ch 5:10 General references. exp: Ex 16:33; 25:16.
over. Ex 25:17-22; 37:6-9; Le 16:2; Nu 7:89; 1Sa 4:4; 1Ki 8:6-7; 2Ki 19:15; Ps 80:1; 99:1; Eph 3:10; 1Pe 1:12 the mercy-seat. Heb 4:16; Le 16:2,13; 1Ch 28:11 General references. exp: Ex 37:6. '.

Home Start of Chapter Chapter Summary

C9-S4 (Verse 6) Regular priests only went into part of the tabernacle.

Now when these things were thus ordained,
the priests went always into the first tabernacle,
accomplishing the service of God ..

The note for 9:1 explains how all of the sentences within this chapter are connected and how all of them need to be considered as a single unit which gives a detailed explanation why the old ordinances of divine service, and a worldly sanctuary were replaced with the new. Please keep in mind that the first few sentences describe the old so that the reader has a basis for the comparison.

Our sentence starts with the word Now, which means: 'after you understand what was just said'. Our chapter is giving us the physical order (these things were thus ordained) of the physical tabernacle, which controlled the order of what the priests did. It has already been mentioned in several notes above that the priests had to do the service of God. In order to do (accomplish) this, our sentence tells us that the priests went always into the first tabernacle. However, that required them to have already offered sacrifice at the brasen altar and to have cleaned up at the laver. Thus, we see the symbolism that we must sacrifice and clean up our life before we can serve God. We also see that the physical order of the tabernacle was mentioned by the author in order to point out the proper order of our doing things for God.

Please see the note for Hebrews 4:14 about the word priest. That note explains several functions of a priest. The functional definition is: 'One who represents men before God'.

Please see the note for Matthew 28:19 about the words alway / always. The functional definition for this word is: 'Perpetually; throughout all time; as, God is always the same. 2. Continually; without variation. the word "always" (plural) is used for several never ending continuances'.

Please see the note for 8:2 about the word tabernacle. The functional definition is: ' A temporary habitation'.

Please see the note for John 19:28 about the word accomplish. The functional definition for this word is: 'to complete; to finish entirely'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the priests. Ex 27:21; 30:7-8; Nu 28:3; 2Ch 26:16-19; Da 8:11; Lu 1:8-11'.

Home Start of Chapter Chapter Summary

C9-S5 (Verse 7-10) Only the high priest alone once every year into the Holiest of all.

Equivalent Section: Limited access to Holiest.

But into the second went the high priest alone once every year,
not without blood,
which he offered for himself,
and for the errors of the people:.

Equivalent Section: the symbolic meaning of the limited access.

The Holy Ghost this signifying,
that the way into the holiest of all was not yet made manifest,
while as the first tabernacle was yet standing:.

Equivalent Section: Limited access had symbolic meaning.

First Step: the service was symbolic.

Which was a figure for the time then present,
in which were offered both gifts and sacrifices,
that could not make him that did the service perfect,
as pertaining to the conscience;.

Second Step: the end of the symbolism.

Which stood only in meats and drinks,
and divers washings,
and carnal ordinances,
imposed on them until the time of reformation..

The note for 9:1 explains how all of the sentences within this chapter are connected and how all of them need to be considered as a single unit which gives a detailed explanation why the old ordinances of divine service, and a worldly sanctuary were replaced with the new. Please keep in mind that the first few sentences describe the old so that the reader has a basis for the comparison.

Our sentence starts with the word But, which means it is continuing the subject of the prior sentence while going in a different direction. The prior sentence told us the service done by priests in the first part of the physical tabernacle, and how they went always into the first tabernacle. Our current sentence is continuing the subject of the service done by priests but is now talking about what was done in the second part of the physical tabernacle, and how only the high priest went in and that he did so only once every year. Thus, while the subject of service stays the same, we have a change in who, where and when.

Our sentence has three Equivalent Sections which tell us about the service done by priests in the first part of the physical tabernacle. The Second Equivalent Section and the third Equivalent Section make it clear that what the priests did was symbolic. They also make it clear that God is done with this symbolism. Specifically, the Second Equivalent Section says while as the first tabernacle was yet standing and both the Tabernacle and the Temple (Tabernacle in stone) are gone. Therefore, the time period specified in the while is past. The third Equivalent Section says imposed on them until the time of reformation. Part of what was imposed was control of meats eaten and we are told that that time is past (1Corinthians 6:13; 1Timothy 4:3; Hebrews 13:9). In addition, the third Equivalent Section specifically says until the time of reformation. When we look at what the Bible actually says then we can see that that time is the Church Age since many (not all) people who claim to be Christian actually fulfill the Biblical meaning of this word.

We find forms of the word reform only in our current sentence and in Leviticus 26:23. In Leviticus God is telling His people all of the punishments which He will bring on them if they refuse to obey. Thus, by the context, we see that the word reform means 'formed again to live like God originally intended'. Webster's 1828 dictionary defines the word reformation as: 'the act of reforming; correction or amendment of life, manners, or of anything vicious or corrupt; as the reformation of manners; reformation of the age; reformation of abuses. 2. By way of eminence, the change of religion from the corruptions of popery to its primitive purity, begun by Luther, A.D. 1517'. The Morrish Bible Dictionary defines the word reformation as: 'The Greek word is from 'to amend, make right.' Hence the 'time of reformation,' or 'setting things right.' the thought is taken up from the prophets and will be fulfilled in the kingdom, and implies the setting in order of things on earth according to the mind of God. Christianity is in view and anticipation of this. Heb 9:10. the Greek verb occurs in the LXX in Isa 16:5; 62:7; Jer 7:3,5'.

Thompson Chain Topics provides links for this word as: 'Reformers, Courageous: Rebuke sinful rulers: Nathan before King David: 2Sa 12:7. Elijah before King Ahab: 1Ki 21:20. Micaiah before King Ahab: 1Ki 22:14. Elisha before King Jehoram: 2Ki 3:14. Daniel before King Belshazzar: Da 5:22. John the Baptist before Herod: Mt 14:4. Peter and John before the Sanhedrin: Ac 4:18-20. Stephen before the Council: Ac 7:51. ThE INCORRUPTIBILITY OF reformers in Refusing Gifts: 1Ki 13:8; 2Ki 5:15-16; Da 5:17. Reforms, Religious Names of Men Under whose Leadership Reforms Occurred: Asa: 1Ki 15:12. Jehu: 2Ki 10:27. Jehoiada: 2Ki 11:18. Josiah: 2Ki 23:4. Jehoshaphat: 2Ch 19:3. Hezekiah: 2Ch 31:1. Manasseh: 2Ch 33:15; 34:33. Ezra: Ezr 10:3. Nehemiah: Ne 13:19. Idols Put Away: Ge 35:2; Jos 24:14; 1Sa 7:3; 1Ki 15:12; 2Ki 3:2; 23:24; 2Ch 15:8. The Temple Cleansed: 2Ch 29:15; Ne 13:9; Da 8:14; Mt 21:12; Joh 2:15'.

Thus, we can see that there were times when men imposed reform but that the true time that God was speaking of is when He imposed reform through giving His Holy Spirit to indwell the saved and change their way of living.

We've seen that our sentence is telling us about service done by Levitical priests which was symbolic in nature and only lasted until the Church Age. Thus, the time of these acts is past and the time for what the rest of our chapter describes is now. The author mentions these things here to show us the link to the Old Testament which is the basis for the New Testament and the Biblical basis for what the author is going to tell us later.

Returning to our sentence to look at the details, the Second Equivalent Section is probably the simplest to use in order to understand the message of this sentence. (All three Equivalent Sections give the same message but say it from different perspectives.) In our Second Equivalent Section we see the phrase This signifying. The word this refers to the First Equivalent Section where we are told about the physical religious activities of the high priest alone once every year. The word signifying lets us know that the physical religious acts, which were described in the First Equivalent Section, are symbolic of spiritual things. Webster's 1828 dictionary defines the word signify as: 'to make known something, either by signs or words; to express or communicate to another any idea, thought, wish, a hod, wink, gesture, signal or other sign. A man signifies his mind by his voice or by written characters; he may signify his mind by a nod or other motion, provided the person to whom he directs it, understands what is intend by it. A general or an admiral signifies his commands by signals to officers as a distance.
2. to mean; to have or contain a certain sense. the word sabbath signifies rest. Less, in composition, as in faithless, signifies destitution or want. the prefix re, in recommend, seldom signifies anything.
3. to import; to weigh; to have consequence; used in particular phrases; as, it signifies much or little; it signifies nothing. What does it signify? What signify the splendors of a court? Confession of sin without reformation of life, can signify nothing in the view of God.
4. to make known; to declare. the government should signify to the protestants of Ireland that want of silver is not to be remedied'. We find forms of the word signify in: John 12:33; John 18:32; John 21:19; Acts 11:28; Acts 21:26; Acts 23:15; Acts 25:27; Hebrews 9:8; Hebrews 12:27; 1Peter 1:11; Revelation 1:1.

We see that the things mentioned in the First Equivalent Section where just a sign pointing to the actual spiritual truth. That actual spiritual truth was that the way into the holiest of all was not yet made manifest. However, as already explained in prior notes, the way into the holiest of all is now made manifest. Our third Equivalent Section tells us how the way into the holiest of all is now made manifest when it says make him that did the service perfect, as pertaining to the conscience. The saved people who are truly serving God His way have a clear conscience which other people do not have. Something which is made manifest is 'revealed in every possible way to our physical senses'. The clear conscience of those people who truly serve God should be displayed in their life in a way that others, including the lost, can see it.

The last phrase within our Second Equivalent Section was dealt with earlier within this note and tells us that the time of the priests is past and the time of Jesus Christ being our high priest is now with this truth revealed by out clear conscience. Our First Equivalent Section and our third Equivalent Section both tell us physical things which the Levitical priests did in their service to God. Our sentence tells us that these things are past. They include: (animal) sacrifice, shedding of blood, restricted meats and drinks, and divers washings, and carnal ordinances. These have all been replaced by our personal obedience to Jesus Christ, which gives us a clear conscience.

The word definitions are below and provide the majority of what needs to still be understood about this sentence. Thus, we see that our First Equivalent Section tells us that 'There was limited access to Holiest' and this access was limited because access was limited to the high priest alone and was limited to once every year and was limited to the high priest bringing in blood which symbolically represented the remission (9:22) which would come later. The First Equivalent Section literally tells us which he offered for himself, and for the errors of the people, which symbolically admits the need for personal remission. With this symbolism the physical activities of the high priest, which are related to remission, were limited and showed limited remission, and showed the need for full remission to be provided at a later date, which is the same message as we find in the Second Equivalent Section only said a different way.

Our third Equivalent Section tells the same message only says it a different way. It says Which stood..imposed on them until the time of reformation. The word stood is past tense. The phrase until the time tells us when those things, which stood, would end. The word of means: 'belongs to'. Thus, those things which stood (meats and drinks, and divers washings, and carnal ordinances) only did so until the time which belongs to remission. Since the Son of God provided remission with His death, burial and resurrection, the time of these things has come and they no longer apply to us.

Please see the note for Hebrews 4:14 about the word priest. That note explains several functions of a priest. The functional definition is: 'One who represents men before God'.

Please see the note for Matthew 4:4 about the word alone. The functional definition for this word is: 'Separately; by itself'.

Please see the note for Luke 1:7 about the word year. Easton's Bible Dictionary defines this word as: 'Heb shanah, meaning "repetition" or "revolution" (Ge 1:14; 5:3). Among the ancient Egyptians the year consisted of twelve months of thirty days each, with five days added to make it a complete revolution of the earth round the sun. the Jews reckoned the year in two ways, (1) according to a sacred calendar, in which the year began about the time of the vernal equinox, with the month Abib; and (2) according to a civil calendar, in which the year began about the time of the autumnal equinox, with the month Nisan. the month Tisri is now the beginning of the Jewish year'. Please also see the note for Matthew 26:55 about the word daily. Please also see the notes for Philippians 1:6-LJC and 1Thessalonians 5:2 about the phrase day of. Please also see the note for 1Thessalonians 5:2 about the phrase day of the Lord. Although many people, including preachers, fail to separate these days, each has a different doctrinal meaning.

Please see the note for 2:14 about the word blood. The functional definition is: 'The fluid which circulates through the arteries and veins of the human body, and of other animals, which is essential to the preservation of life'. The main doctrinal usage within this epistle is in 9:22 (And almost all things are by the law purged with blood; and without shedding of blood is no remission.).

Forms of the word error occur in: 2Samuel 6:7; Job 19:4; Psalms 19:12; Ecclesiastes 5:6; Ecclesiastes 10:5; Isaiah 32:6; Jeremiah 10:15; Jeremiah 51:18; Daniel 6:4; Matthew 27:64; Romans 1:27; Hebrews 9:7; James 5:20; 2Peter 2:18; 2Peter 3:17; 1John 4:6; Jude 1:11. Webster's 1828 dictionary defines the word error as: 'to wander. A wandering or deviation from the truth; a mistake in judgment, by which men assent to or believe what is not true. Error may be voluntary, or involuntary. Voluntary, when men neglect or pervert the proper means to inform the mind; involuntary, when the means of judging correctly are not in their power. An error committed through carelessness or haste is a blunder. Charge home upon error its most tremendous consequences. 1. A mistake made in writing or other performance. It is no easy task to correct the errors of the press. Authors sometimes charge their own errors to the printer. 2. A wandering; excursion; irregular course. Driv'n by the winds and errors of the sea. This sense is unusual and hardly legitimate. 3. Deviation from law, justice or right; oversight; mistake in conduct. Say not, it was an error. Eccles.5. 4. In scripture and theology, sin; iniquity; transgression. Who can understand his errors? Cleanse thou me from secret faults. Ps.19'. Please note: while an error is not necessarily a sin, it still requires an offering to make up for it.

Thompson Chain Topics provides references for the word error as: 'Definition of: Vain Talk: Pr 10:19. Contempt for Others: Pr 14:21. Foolish thoughts: Pr 24:9. Unbelief: Ro 14:23. Neglect of Opportunity: Jas 4:17. Transgression of the Law: 1Jo 3:4. All Unrighteousness: 1Jo 5:17. Origin of: Ge 3:6; Ps 51:5; Mt 15:19; Jas 1:15; 4:1. Universality of: Ge 6:5; 1Ki 8:46; Ps 14:3; 53:3; 130:3; Pr 20:9; Ec 7:20; Isa 53:6; 64:6; Mic 7:2; Ro 3:23; Ga 3:22; 1Jo 1:8; 5:19. Consequences of Parents' Sins upon Children: Ex 20:5; Nu 14:33; Ps 37:28; Pr 14:11; Isa 14:20; La 5:7. Sin Deceptive: Ro 7:11; Eph 4:22; 1Ti 2:14; 2Ti 3:13; Tit 3:3; Heb 3:13; Re 19:20. Despised by Saints: Ps 101:3; 119:104,113; Pr 8:7,13; Ro 7:15; 2Pe 2:7. Forbidden: Isa 1:16; Joh 5:14; 8:11; Ro 6:12; 1Co 15:34; 1Jo 2:1. Forgiven: 2Sa 12:13; Ps 78:38; 85:2; Mr 2:5; Col 2:13. Tobe forsaken: Job 11:14; Pr 28:13; Isa 55:7; Eph 4:22; Col 2:11; Heb 12:1; 1Pe 2:11. Inexcusable: Joh 15:22; Ro 1:20; 2:1. Known to God.: Loved by Men: Job 15:16; 20:12; Ps 52:3; Pr 2:14; Isa 5:18; Jer 14:10; Mic 3:2; 2Th 2:11-12. Hateful to God: De 25:16; 2Sa 11:27; Ps 5:4; 11:5; Pr 6:16; Zec 8:17; Lu 16:15. Destructive: Ps 34:21; 140:11; Pr 8:36; 11:3,19; 18:7; Isa 3:9; Ho 13:9; Mt 7:13; Ro 7:11; 1Ti 6:9. Allurements of: Ge 3:6; Jos 7:21; Pr 9:17; 14:12; Jas 1:14; 2Pe 2:18. SIN'S PENALTY: Death, Physical and Spiritual: Ge 2:17; 3:19; De 32:51; 1Ch 10:13; Pr 11:19; Eze 18:4; Ro 5:12; 6:23. Separation from God: Ex 33:3; Jos 7:11-12; Ps 66:18; Isa 59:2; 64:7; Ho 5:6. Abandonment by God: Jg 16:20; 1Sa 16:14; 28:6; 2Ch 30:7; Ps 81:12; Pr 1:28; Mt 23:38; Ac 7:42; Ro 1:24. Penalty Sometimes Delayed: Ge 15:16; 1Ki 11:12; 21:29; 2Ki 13:23; Ec 8:11; Isa 48:9; Lu 13:7-8,9; 1Pe 3:20. Inevitable, No Escape from: Pr 11:21; 16:5; 19:5; Jer 11:11; Am 5:18-19; 9:2; Mt 23:33; Ro 2:3; 1Th 5:3; Heb 2:3; 12:25. SINS: Of Ignorance: Le 4:2; 5:17; Lu 12:48; Ac 3:17; 1Ti 1:13. Of Omission: Mt 23:23; 25:45; Lu 11:42; 12:47; Jas 4:17. Our Deliverance from, through Christ: 1Co 15:3; Ga 1:4; 1Pe 2:24; 1Jo 2:2; Re 1:5'.

Please see the note for Acts 10:34; Romans 2:11; Ephesians 6:9; Colossians 3:25 and 2:1. Also explained in the notes for Romans 14:10-LJC; Romans C7S3 and Romans C10S13 about the phrase no respecter of persons.

Please see the note for Matthew 12:39-40 about the word sign. The American Tract Society Dictionary defines this word as: 'A token, pledge, or proof, Ge 9:12-13; 17:11; Ex 3:12; Isa 8:18. Also a supernatural portent, Lu 21:11; and a miracle, regarded as a token of the divine agency, Ex 4:7-9; Mr 8:11. the "signs of heaven" were the movements and aspects of the heavenly bodies, from which heathen astrologers pretended to obtain revelations, Isa 44:25; Jer 10:2'. The word signify was dealt with earlier within this note.

Please see the note for 3:10 about the word way. The functional definition is: 'How we get from our present condition/place in life to the time that we face the judgment of God upon our life'.

Please see the note for 3:1 about the word holy. The functional definition is: 'Properly, whole, entire or perfect, in a moral sense. Hence, pure in heart, temper or dispositions; free from sin and sinful affections. Applied to the Supreme Being, holy signifies perfectly pure, immaculate and complete in moral character; and man is more or less holy, as his heart is more or less sanctified, or purified from evil dispositions'.

Please see the notes for Romans C16S33; 1John-Manifest about the word manifest. The functional definition is: 'made available for extensive examination that uses multiple means to accomplish the examination' or, as Webster's 1828 dictionary defines it: ' revealed in every possible way; apparent; not obscure or difficult to be seen or understood'. Please also see the note for Romans C3S20 about the word manifested.

Please see the note for 8:2 about the word tabernacle. The functional definition is: 'A temporary habitation'.

Please see the notes for Romans C14S5; 1Corinthians C15S1 about the word stand. The functional definition is: 'To be on its foundation; not to be overthrown or demolished'. Please also see the note for Galatians C5S1 about the phrase stand fast.

Please see the note for 1Corinthians C4S6 about the word figure. The functional definition is: 'The form of anything as expressed by the outline or terminating extremities'. The note for 1Peter 3:21 is good sized and explains the doctrinal error that people get into by ignoring the true definition of figure and by taking the figure as the source of the result instead of using the true source and understanding that the figure only teaches the method by using different materials. Further, the note for Romans 5:14 explains how Adam is only a figure of Christ and only a Biblical fool would claim that the figure matches the real thing. If the reader will examine each of these other verses, they will find similar results.

Please see the note for 2Corinthians 4:13-14 about the word present. The functional definition is: 'Being in a certain place; opposed to absent'.

Please see the notes for Romans C5S9 and 1Corinthians C12S4 about the word gift. The functional definition is: 'A present; anything given or bestowed; anything, the property of which is voluntarily transferred by one person to another without compensation'.

Please see the note for Romans 4:1 about the word pertain. The functional definition is: 'To belong; to be the property, right or duty of'.

Please see the note for Romans C9S1 about the word conscience. The functional definition is: 'A witness inside of ourselves that lets us know if something is right or wrong from a moral perspective'.

Please see the note for 5:12 about the word meats. The functional definition is: 'Food in general; anything eaten for nourishment, either by man or beast'. in this sentence the author uses this word for physical food which is seen as having spiritual significance. Please also see the notes for 1Corinthians C6S19 and 1Timothy 4:3 and 1Corinthians 8 which explain how the continued submission to outdated rules about the use of meats led to doctrinal error.

Please see the note for Hebrews 1:1 about the word divers. The functional definition is: 'Old spelling of "diverse;" unequal. Pr 20:10'.

Please see the note for Titus 3:4-7 about the word washing. The functional definition is: 'Cleansing with water; purifying'.

Please see the note for Romans C8S5 about the word carnal. It has links to every place in the Bible where we find forms of this word along with the full definition from Webster's 1828 . The functional definition of it is: 'according to the flesh; in a manner to gratify the flesh or sensual desire'. The application, from our sentence, is that our the religious rules obeyed by the Jews were oriented towards the physical and were, therefore carnal in nature. God gave them as a basis which should have taught them similar spiritual things because the true everlasting rules are spiritual in nature.

Please see earlier in this note for the word reformation.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'into. Heb 9:24-25; Ex 30:10; Le 16:2-20,34 not. Heb 5:3; 7:27; 10:19-20 errors. Le 5:18; 2Sa 6:7; 2Ch 33:9; Ps 19:12; 95:10; Isa 3:12; 9:16; 28:7; 29:14; Ho 4:12; Am 2:14 General references. exp: Le 16:14.
Holy Ghost. Heb 3:7; 10:15; Isa 63:11; Ac 7:51-52; 28:25; Ga 3:8; 2Pe 1:21 exp: Joh 14:26. The way. Heb 9:3; 4:15-16; 10:19-22; Joh 10:7,9; 14:6; Eph 2:18 General references. exp: Heb 10:15.
a figure. Heb 9:24; 11:19; Ro 5:14; 1Pe 3:21 the time. Heb 7:11; 11:39-40; 1Pe 1:11-12 gifts. Heb 5:1 that could. Heb 9:13-14; 7:18-19; 10:1-4,11; Ps 40:6-7; Ga 3:21 as pertaining. Ps 51:16-19 General references. exp: Le 6:28.
in meats. Heb 13:9; Le 11:2-47; De 14:3-21; Eze 4:14; Ac 10:13-15; Col 2:16 divers. Heb 6:2 (Gr) Heb 10:22; Ex 29:4; 30:19-21; 40:12; Le 14:8-9; 16:4,24; 17:15-16; 22:6; Nu 19:7-21; De 21:6; 23:11 carnal. Heb 9:1; 7:16; Ga 4:3,9; Eph 2:15; Col 2:20-22 ordinances. or, rites, or, ceremonies. until. Heb 2:5; 6:5; Ga 4:4; Eph 1:10 General references. exp: Ex 30:19; Le 6:28; 11:2; Nu 19:21'.

Home Start of Chapter Chapter Summary

C9-S6 (Verse 11-12) How the service of Christ is better.

First Step: Christ serves in a better tabernacle.

But Christ being come an high priest of good things to come,
by a greater and more perfect tabernacle,
not made with hands,
that is to say,
not of this building;.

Second Step: Christ has a better sacrifice.

Neither by the blood of goats and calves,
but by his own blood he entered in once into the holy place,
having obtained eternal redemption for us..

Our sentence starts with the word But, which continues the subject of the prior sentence while changing the focus. This sentence changes the focus to the heavenly Tabernacle and the heavenly high priest (Christ) and the heavenly sacrifice (his own blood). The rest of this chapter gives us more details about these things and how Christ is involved in them. This is explained in the note for this sentence within the Lord Jesus Christ Study.

Within our first sentence we see the phrase being come, which means this event happened in our past but also that there was a time before that event when it was not true. As explained in our Second Step, this happened after the resurrection when Christ could bring His blood as a sacrifice into the Holiest of all (but by his own blood he entered in once into the holy place) that is in heaven.

The rest of our first Step tells us that Christ serves in a greater and more perfect tabernacle and the rest of the First Step makes it clear that the tabernacle that the author is describing is in heaven and not on Earth (not made with hands...not of this building).

Where our First Step describes a better tabernacle that Christ serves in, our Second Step describes a better sacrifice that Christ offers. Please note that our Second Step tells us that the blood of Christ provides eternal redemption for us. This is for sins which we do after we get saved, which still need to be paid for (eternal redemption). This is different from our salvation which the blood of Jesus paid for. Not only do the blood of Christ and the blood of Jesus provide for different things but they do so in different courts (the great white throne and the judgment seat of Christ).

One other thing to note here is that the blood of Christ literally provides eternal redemption for us. People who want to remove the blood from preaching and the Bible want to remove the results of it, which means that they want the saved people to lose the mercy of God.

Please see the note for 5:14 about the word good. In the Bible, good is used for 'what comes from God'. The devil, the world and our own flesh fight against anything that 'comes from God'.

Please see the note for 8:2 about the word tabernacle. The functional definition is: ' A temporary habitation'.

Please see the note for 1:10 about the word hand. The functional definition has many applications but most can be included in this: 'Symbol of skill, energy, and action'.

Please see the note for 1Corinthians C3S10 about the word builder. Please see the note for 1Corinthians C3S9 about the word building.

We find forms of the word goat occurring 132 times in 127 verses of the Bible and, in the New Testament, in: Matthew 25:32-33; Hebrews 9:12; Hebrews 9:13; Hebrews 9:19 and Hebrews 10:4. Fausset's Bible Dictionary defines this word as: 'Wild goat, yeliym, the ibex of ancient Moab. 2. the goat deer, or else gazelle, aqow. 3. the atuwd, "he goat", the leader of the flock; hence the chief ones of the earth, leaders in mighty wickedness; the ram represents headstrong wantonness and offensive lust (Isa 14:9; Zec 10:3; compare Mt 25:32-33; Eze 34:17). As the word "shepherds" describes what they ought to have been, so "he goats" what they were; heading the flock, they were foremost in sin, so they shall be foremost in punishment. In Song 4:1 the hair of the bride is said to be "as a flock of goats that appear from mount Gilead," alluding to the fine silky hair of some breeds of goat, the angora and others. Amos (Am 3:12) speaks of a shepherd "taking out of the mouth of the lion a piece of an ear," alluding to the long pendulous ears of the Syrian breed. In Pr 30:31 a he goat is mentioned as one of the "four things comely in going," in allusion to the stately march of the leader of the flock. 4. Sair, the goat of the sin-offering (Le 9:3), "the rough hairy goat" (Da 8:21). Sa'ir is used of devils (Le 17:7), "the evil spirits of the desert" (Isa 13:21; 34:14). 5. Azazeel, "the scape-goat" (Le 16:8,10,26 margin) (See ATONEMENT, DAY OF.) the "he goat" represented Graeco-Macedonia; Caranus, the first king of Macedon, was in legend led by goats to Edessa, his capital, which he named "the goat city." the one-horned goat is on coins of Archclaus king of Macedon, and a pilaster of Persepolis. Da 8:5.'.

Please see the note for John 10:9 about the word enter. The functional definition for this word is: 'to leave one place and go into another place'.

Please see the note for 4:16 about the word obtained. The functional definition is: ' Gained; procured; acquired'.

Please see the note for 5:9 about the word eternal. The functional definition is: 'Without beginning or end of existence'.

Please see the notes for Romans C8S21 and Ephesians 1:7-12 about the word redemption. The functional definition is: 'Ransomed; delivered from bondage, distress, penalty, liability, or from the possession of another, by paying an equivalent'. Please also see the note for Ephesians 5:15-16.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Christ. Ge 49:10; Ps 40:7; Isa 59:20; Mal 3:1; Mt 2:6; 11:3; Joh 4:25; 1Jo 4:2-3; 5:20; 2Jo 1:7 an high priest. Heb 2:17; 3:1; 4:15; 5:5-6; 7:1,11-27; 8:1 of good. Heb 10:1 by a greater. Heb 9:1-9; 8:2; Joh 1:14 (Gr) not made. Heb 9:23-24; Ac 7:48; 17:24-25; 2Co 5:1; Col 2:11 General references. exp: Le 6:30; Jer 33:8; Mr 14:58.
by the. Heb 9:13; 10:4; Le 8:2; 9:15; 16:5-10 by his. Heb 1:3; 10:9-14; Ac 20:28; Eph 1:7; Col 1:14; Tit 2:14; 1Pe 1:18-19; Re 1:5; 5:9 he entered. Heb 9:7,24-26; 10:12,19 once. Heb 9:26,28; 10:10; Zec 3:9 having. Heb 9:15; 5:9; Da 9:24; Mr 3:29; Ga 3:13-14; 1Th 1:10 General references. exp: Le 4:16; 6:30; 23:28; Nu 3:50; Jer 33:8; Heb 10:12'.

Home Start of Chapter Chapter Summary

C9-S7 (Verse 13-14) The work of Christ as our high priest.

Equivalent Section: the work of earthly sacrifices.

For if the blood of bulls and of goats,
and the ashes of an heifer sprinkling the unclean,
sanctifieth to the purifying of the flesh:.

Equivalent Section: the greater work of Christ's sacrifice.

How much more shall the blood of Christ,
who through the eternal Spirit offered himself without spot to God,
purge your conscience from dead works to serve the living God ?.

Please note that the next sentence starts with And, which adds it to this sentence. Then the next two sentences starts with For, which means that they are giving additional reasons why all of C9-S6 through C9-S8 are true. The sentence after this group starts with Whereupon and starts another sub-group of sentences which are based upon this group. Please consider all of the sentences within this sub-group together as a minimum, although how this sub-group fits within the chapter and the epistle is also important to understand.

Our sentence explains that the work of Christ is to purge your conscience from dead works to serve the living God. Our sentence starts with the word For and explains why the prior sentence told us that Christ being come an high priest of good things to come now has a better sacrifice and serves in a better tabernacle. The good things to come, which are mentioned in our sentence are purge your conscience from dead works and to serve the living God. As our sentence explains, God made the change in the priesthood and law in order to get a better result within the lives of His people. This chapter and sentence are part of the detailed explanation of How God gave us better things than His people had in the Old Testament and how God expects better results within our lives as a result.

Our chapter started with telling us about the first covenant and tabernacle in the first five sentences. Then the sixth sentence started with But Christ and old how the ministry of Christ is similar, yet different, from what was provided with the first covenant and tabernacle and the Levitical priesthood. Now our current sentence is giving the reason for these differences that God provided through the new covenant and the heavenly tabernacle and the New Testament and the priesthood of Christ.

The note for this sentence, within the Lord Jesus Christ Study, explains how God doesn't want us wasting our time trying to pay a debt that Christ already paid. Further, it explains that as we spiritually grow through the ministry of Christ, our conscience will stop bothering us about not doing dead works. Christ frees us from these dead works, not to go out and sin or fulfill the lusts of the flesh but to serve the living God. If you're not going to serve the living God then Christ has no motivation to free you and purge your conscience from dead works.

The note for this sentence within the Word Study on Spirit explains that when the Son of God made this sacrifice it was before His death. Therefore, it was done before He was made...both Lord and Christ (Acts 2:36). As Christ, the Son of God currently represents us. However before His resurrection He used the Holy Spirit like any man does. Before His resurrection, Christ was paying the dowry for His bride, which included dying for the bride. What our sentence is talking about is the effect upon our lives today, which is after He offered himself without spot to God.

The second word in our First Equivalent Section is if, which presents a conditional statement. The condition stated is the results of the physical sacrifices done under the old covenant. The phrase sanctifieth to the purifying of the flesh is the claimed, and hoped for, response from God. The author does not deal with the true response from God, because it would distract from his message and the answer should be obvious. God did not respond with sanctifieth to the purifying of the flesh. If He had people would not get sick nor die, especially not die from sickness or old age. These are some of the things which the saved can expect after they get their mortal bodies (Romans 8:11-23; 1Corinthians 15:44; Philippians 3:21) because Christ does provide these things with our new body.

While the author did not deal with the conditional statement of the First Equivalent Section, he used it as a basis for the Second Equivalent Section. Regardless of what people believe about the conditional statement in the First Equivalent Section, they should agree that their belief is even more true for the Second Equivalent Section. We see this with the author starting the Second Equivalent Section with How much more. Here the author identifies the spiritual work of the blood of Christ which was offered... through the eternal (God's Holy) Spirit. In addition, the author points out that the blood of Christ was without spot. No one can honestly make that claim about any offering of a physical body since all physical bodies eventually die of old age, if not killed while younger. Old age is due to the corruption of sin (Romans 8:22). Therefore, there can be no hones objection to the statement by the author that this offering is much more than anything offered by the Levitical priesthood.

Please see the note for Luke 10:13 about the word ashes. Easton's Bible Dictionary defines this word as: 'The ashes of a red heifer burned entire (Nu 19:5) when sprinkled on the unclean made them ceremonially clean (Heb 9:13). Tocover the head with ashes was a token of self-abhorrence and humiliation (2Sa 13:19; Es 4:3; Jer 6:26, etc.). Tofeed on ashes (Isa 44:20), means to seek that which will prove to be vain and unsatisfactory, and hence it denotes the unsatisfactory nature of idol-worship. (Comp. Ho 12:1)'.

We find forms of the word sprinkle occurring 62 times in 58 verses of the Bible and, in the New Testament, in: 9:13; 9:19; 9:21; 10:22; 11:28; 12:24 and 1Peter 1:2. Fausset's Bible Dictionary defines this word as: 'Sprinkle, namely, with blood to atone for guilt, as the high priest did (Le 4:6; 16:14,19), or with water for purifying (Nu 19:18-21; Ac 2:33). So Messiah (Isa 52:15; Heb 9:13-14; 1Pe 1:2). Many were astonished at Him; so shall He sprinkle many nations, even kings shall shut their mouths in dumb awe (compare Ro 16:25-26, and Ro 15:21 with Isa 52:14-15)'. Morrish Bible Dictionary defines this word as: 'This mode of applying blood as a witness of death was 1. forprotection. when all the firstborn in Egypt were to be smitten, the Israelites were told to 'strike,' that is 'sprinkle,' the side posts and lintels of their doors with the blood of a lamb, and Jehovah said, "When I see the blood I will pass over you." Death had already nullified the power of death. Ex 12:7,13. 2. forpurification. Aaron and his sons were sprinkled with blood. Moses "sprinkled with blood both the tabernacle and all the vessels of the ministry, and almost all things are by the law purged with blood." Death separated the priestly family from their own associations. Ex 29:21; Heb 9:21-22. 3. forpresentation. In the burnt offering, the blood was sprinkled round about upon the altar; in the sin offering the blood was sprinkled seven times before the Lord before the vail of the sanctuary; and on the day of atonement the blood was sprinkled upon the mercy-seat eastward, and before the mercy-seat seven times. Le 1:5; 4:6; 16:14. Death became the means of God accomplishing His purposes of grace. the believer is redeemed, purified, and sanctified by the precious blood of Christ, and is ever before God 'perfected' according to the preciousness of that blood. Heb 9:14; 10:10,14; 1Pe 1:19. 4. forconfirmation. the covenant was sealed, and the people bound to it, by blood. Moses "sprinkled both the book and all the people." Heb 9:19'. Please note that this action was always symbolic of a spiritual action. Please also note that all references in the New Testament are in this epistl or in 1Peter where we are told that the spiritual result is that we are God's elect.

Nave's Topical Bible provides references for the word sprinkling as: 'Of blood: Le 14:7,51; 16:14; Heb 9:13,19,21; 11:28; 12:24; 1Pe 1:2. Of water: Nu 8:7; Eze 36:25; Heb 9:19; 10:22'.

Please see the note for James 4:8 about the word clean. Our sentence uses the word unclean which makes it opposite of the word clean and, thereby, makes the functional definition to be: 'polluted from the world; influenced by devils; never doing the right religious practice; doing anything that would make us less than 100% committed to obeying God; accepting anything that is even questionable as being right; accepting all influences that corrupt'. Please see the notes for Word Study on Spirit; Romans C14S20 and Colossians C3S5 about unclean spirits.

Please see the note for 2:11 about the word sanctified. The functional definition is: 'Made holy; consecrated; set apart for sacred service'.

Please see the note for Romans C14S27 about the word pure. The functional definition is: '100%'. Please see the note for Luke 2:22-24 about the words purify / purification. Symbolically, in the Bible, purification is about 'devoting 100% of a life to God'. However, as with most things that are symbolically related to God, religion changes it to being a ceremony with no, or different, symbolic meaning. In our sentence this word is used to tell about making people '100%' dedicated to the service of God, which did not happen.

Please see the note for 2:14 about the word flesh. That note has the definition from Easton's Bible Dictionary.

Please see the note for 5:9 about the word eternal. The functional definition is: 'Without beginning or end of existence'.

Please use the link in the sentence above and see the notes for Romans C8S1; Galatians C6S8 and Hebrews 8:10-LJC about the word Spirit. The functional definition is: 'An intelligent being from the spiritual reality which is a super-set of the physical reality'. As seen in the summary part of the Study on Spirit, 'We are made spiritually alive when God's spirit quickens our spirit'. That study also provides links to many more verses which teach the same doctrine. Please use his link for links to every usage in the Bible where we find the phrase Spirit of the Lord. Please see the note for Romans C11S13 about the phrase spirit of slumber. Please see the note for Galatians 6:1 in Word Study on Spirit for links to every place where we find the word spiritual. Please see the notes for Romans C8S40; Ephesians C6S8 about the phrase spiritual powers. Please see the note for 1Peter C1S11 about the phrase spiritual verses physical. Please see the notes for Word Study on Spirit; Romans C14S20 and Colossians C3S5 about the phrase unclean spirits. Please see the note for please see the Word Study on Holy Ghost for links to every place in the Bible where we find the phrase Holy Ghost.

Please see the note for James 1:27 about the word spot. hat note has links to every place in the Bible where we find forms of this word. The functional usage of this word, within the Bible is: 'Don't let even the smallest appearance of corruption from the world appear on you'.

Please see the note for 1:1-4 about the word purge. The functional definition is: 'To cleanse or purify by separating and carrying off whatever is impure, heterogeneous,foreign or superfluous; as, to purge the body by evacuation. to clear from guilt or moral defilement; as, to purge one of guilt or crime; to purge away sin'.

Please see the note for Romans C9S1 about the word conscience. The functional definition is: 'A witness inside of ourselves that lets us know if something is right or wrong from a moral perspective'.

Please see the note for 2:9 about the words die /dead /death. That note has several links to other notes where We find this word used within the Bible. There is a lot of error that is believed about this word and the reader should thoroughly study what the Bible actually says. The functional definition is: 'an ongoing process of corruption which starts at conception and continues after the soul and spirit leave the body in physical death. It is eternal separation from God, and the erernal corruption which results, in spiritual (second) death'.

Please see the notes for Romans C16S21 and 2Timothy C1-S2 about the word serve. The functional definition is: 'To work for; to bestow the labor of boky and mind in the employment of another'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'if. Le 16:14,16 and. Nu 19:2-21 exp: Ps 51:7. The purifying. Nu 8:7; 19:12; 2Ch 30:19; Ps 51:7; Ac 15:9; 1Pe 1:22 General references. exp: Ex 12:7; Le 4:16; 16:14,30; Nu 19:21; Jer 33:8; Eze 44:26.
How. De 31:27; 2Sa 4:11; Job 15:16; Mt 7:11; Lu 12:24,28; Ro 11:12,24 the blood. Heb 9:12; 1Pe 1:19; 1Jo 1:7; Re 1:5 exp: Ex 29:12. who. Isa 42:1; 61:1; Mt 12:28; Lu 4:18; Joh 3:34; Ac 1:2; 10:38; Ro 1:4; 1Pe 3:18 eternal. De 33:27; Isa 57:15; Jer 10:10; Ro 1:20; 1Ti 1:17 offered. Heb 9:7; 7:27; Mt 20:28; Eph 2:5; 5:2; Tit 2:14; 1Pe 2:24; 3:18 without. Le 22:20; Nu 19:2-21; 28:3,9,11; De 15:21; 17:1; Isa 53:9; Da 9:24-26; 2Co 5:21; 1Pe 1:19; 2:22; 1Jo 3:5 exp: 1Ti 6:14. spot. or, fault. purge. Heb 9:9; 1:3; 10:2,22 dead works. Heb 6:1 to serve. Lu 1:74; Ro 6:13,22; Ga 2:19; 1Th 1:9; 1Pe 4:2 the living. Heb 11:21; De 5:26; 1Sa 17:26; 2Ki 19:16; Jer 10:10; Da 6:26; Ac 14:15; 2Co 6:16; 1Ti 3:15 exp: Joh 6:57; 2Co 3:3. General references. exp: Ex 12:7; Le 4:16,19; 15:5,27; 16:30; 22:19; Nu 19:18,21; Jer 33:8; Eze 44:26; Ac 24:16'.

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C9-S8 (Verse 15) Additional work of Christ.

And for this cause he is the mediator of the new testament,
that by means of death,
for the redemption of the transgressions that were under the first testament,
they which are called might receive the promise of eternal inheritance..

All of C9-S6 through C9-S10 are a single sub-group which need to be understood together as a minimum, although how this sub-group fits within the chapter and the epistle is also important to understand. In addition, please note that our sentence starts with the word And. That adds it to the prior sentence, which is a direct connection and emphasizes the importance of the context.

Our sentence starts withFor this cause. That is a reference to the prior sentence (this), which means that the cause for Christ / he being the mediator of the new testament is He through the eternal Spirit offered himself without spot to God for the expressed purpose of purging your conscience from dead works to serve the living God. As explained, the purging is an ongoing action which is done by His telling us what to do through the Holy Spirit, which is part of what the new testament provides.

Please see the note for Galatians C3S22 about the word mediator. That note has the full definition from Webster's 1828 along with links to every place in the New Testament where We find this word. The functional definition is: 'One that interposes between parties at variance for the purpose of reconciling them'. As the ongoing mediator of the new testament, Christ must continually 'interposes between God and saved people who sin (at variance) for the purpose of reconciling them'. Christ does this by represent us before God the Father to get us mercy and by telling us what to do so that we 'Stop our Sinning'.

Please notice our third phrase which says for the redemption of the transgressions that were under the first testament. The for means 'Here's why' Christ is the mediator of the new testament. As a mediator, He is providing the redemption of the transgressions that were under the first testament. That means He has 'delivered from the bondage' of sin saved people who were under the first testament where their transgressions were legally recorded as sins ('violations of God's law' 1John 3:4) in the great white throne judgment. Under the New Testament, the transgressions of saved people are treated as family matters, not violations of law. (Please notice that the word were, in the phrase under discussion, is past-tense.) Instead of recording a 'violation of God's law', which has a penalty of eternity in the lake of Fire (Romans 1:3-LJC; Revelation 19:29; Revelation 20:10; Revelation 20:14-15), our sentence tells us that the saved might receive the promise of eternal inheritance. Please pay attention to the word might within that phrase.

One popular doctrinal error is the belief that all saved will inherit everything available, including everyone receiving a mansion. This has been discussed many places on this site and those places can be found by searching the site for mansion or for 'homeless in heaven'. Yes, if you are saved then you have eternal life. However, any eternal inheritance, which is beyond eternal life, depends upon the saved person doing what the Bible says is required in order to receive the promise. That said, the main message4 of our sentence is that Christ redeemed ('paid the price for') the transgressions. of the saved and the main difference between the old covenant and the new covenant is that we no longer have punishments for transgressions as the result of the covenant but we have promises.

The one phrase, of our sentence, which has not been discussed yet is: that by means of death. As explained many places in the Bible, and on this site, the price for our redemption was death. People who reject the death paid by Christ must pay it themselves. However, anyone who claims it must also accept the rest of the new covenant, which includes His work to change our life. In addition, to this consideration, death is required to in order for the testament (to have) force, as is explained in the next two sentences.

Please see the note for 2Corinthians C2S5 for links to every place in 2Corinthians where we find forms of the word cause along with the definition from Webster's 1828 . That definition gives this word legal implications. The functional definition is: 'Basically, the source of a result. It can also be an action in court, or any legal process whereby someone demands his supposed right'. Please note that the Biblical use of this word means that the cause will come up at the judgment seat of Christ (Romans 14:10 2Corinthians 5:10-11). Please also see the note for Romans C1S10 about the word because. Please also see the note for John 15:25 about the phrase without cause. In John 15:25, we read that the prophecy was fulfilled about Jesus that: They hated me without a cause.

The word mediator was dealt with earlier within this note.

Please see the note for 7:22 about the word testament. The functional definition is: 'The Bible doctrinally uses testament for the legal document called a 'Last Will and Testament'.

Please see the note for Luke 5:18 about the word means (plural). The functional definition for this word is: 'Means, in the plural, income, revenue, resources, substance or estate, considered as the instrument of effecting any purpose. He would have built a house, but he wanted means'.

Please see the note for 2:9 about the words die /dead /death. That note has several links to other notes where We find this word used within the Bible. There is a lot of error that is believed about this word and the reader should thoroughly study what the Bible actually says. The functional definition is: 'an ongoing process of corruption which starts at conception and continues after the soul and spirit leave the body in physical death. It is eternal separation from God, and the erernal corruption which results, in spiritual (second) death'.

Please see the note for 1John 3:4 about the word transgress. Webster's 1828 dictionary defines this word as: 'To pass over or beyond any limit; to surpass. 2. In a moral sense, to overpass any rule prescribed as the limit of duty; to break or violate a law, civil or moral. to transgress a divine law, is sin. Legislators should not transgress laws of their own making.
TRANSGRESS', v.i. to offend by violating a law; to sin. Chron 2'.

Please see the note for 4:1 about the word pronise. The functional definition is: 'In a general sense, a declaration, written or verbal, made by one person to another, which binds the person who makes it, either in honor, conscience or law, to do or forbear a certain act specified; a declaration which gives to the person to whom it is made, a right to expect or to claim the performance or forbearance of the act'. Please see the section called Promises in the Doctrinal Study called Significant New Testament Events.

Please see the note for 5:9 about the word eternal. The functional definition is: 'Without beginning or end of existence'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the mediator. Heb 7:22; 8:6; 12:24; 1Ti 2:5 the new. Heb 8:8; 2Co 3:6 exp: 1Co 11:25. means. Heb 9:16,28; 2:14; 13:20; Isa 53:10-12; Da 9:26 for. Heb 9:12; 11:40; Ro 3:24-26; 5:6,8,10; Eph 1:7; 1Pe 3:18; Re 5:9; 14:3-4 the first. Heb 9:1; 8:7,13 they which. Heb 3:1; Ro 8:28,30; 9:24; 2Th 2:14 promise. Heb 6:13; 11:13,39-40; Jas 1:12; 1Jo 2:25 eternal. Ps 37:18; Mt 19:29; 25:34,36; Mr 10:17; Lu 18:18; Joh 10:28; Ro 6:23; 2Ti 2:10; Tit 1:2; 3:7; 1Pe 1:3-4; 5:10 exp: Heb 5:9. '.

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C9-S9 (Verse 16) He died to put the New Testament into effect.

For where a testament is,
there must also of necessity be the death of the testator..

Our sentence, and the next sentence, start with the word For and give two reasons why the death of Christ was necessary. 1John and 2John tell us about the true Biblical antichrists and both of those epistles tell us that the true Biblical antichrists deny the humanity of Jesus Christ. As antichrists, they want to replace Him, they claim to offer 'another way to get the blessings which come through Christ' but they are not willing to meet this requirement of death in order to put their claimed 'testament' into effect.

Our sentence makes a very clear statement of legal principal that is true for all people in all cultures and lands and throughout all history with no exception. So, the basic question for everyone who wants to add to God's Word or add to the New3 Testament is: 'Who dies to put your addition into effect and where is your evidence, which matches the giving of the Holy Spirit, which provides evidence of the court of God accepting your legal claim?'

Please see the note for 7:22 about the word testament. The functional definition is: 'The Bible doctrinally uses testament for the legal document called a "Last Will and Testament"'.

Please see the note for 2:9 about the words die /dead /death. That note has several links to other notes where We find this word used within the Bible. There is a lot of error that is believed about this word and the reader should thoroughly study what the Bible actually says. The functional definition is: 'an ongoing process of corruption which starts at conception and continues after the soul and spirit leave the body in physical death. It is eternal separation from God, and the erernal corruption which results, in spiritual (second) death'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'be. or, be brought in. Heb 9:16'.

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C9-S10 (Verse 17) A legal document called the 'Last Will and Testament' requires a death to be put into effect.

Equivalent Section: It has force only after death.

For a testament is of force after men are dead:.

Equivalent Section: It has no force before death.

otherwise it is of no strength at all while the testator liveth..

Our sentence, and the prior sentence, start with the word For and give two reasons why the death of Christ was necessary. 1John and 2John tell us about the true Biblical antichrists and both of those epistles tell us that the true Biblical antichrists deny the humanity of Jesus Christ. As antichrists, they want to replace Him, they claim to offer 'another way to get the blessings which come through Christ' but they are not willing to meet this requirement of death in order to put their claimed 'testament' into effect.

Simply put: our sentence tells us that the things which we receive through Christ, which includes all of the blessings which are in the New Testament, would not be available without His death. Religions which insist that we accept their 'Other Testament' or any other addition to the Bible have not paid the cost of a death, which our sentence tells us is mandatory. In addition, your dying does not put someone else's 'Last Will and Testament' into effect. You can not legally give away something that belongs to someone else. No religion, nor does any man, have the legal right to tell God what to do with what belongs to Him. That doesn't even consider the power to enforce their will. However, separate from the power issue, we have here a legal principal that is accepted by all valid legal systems within all cultures and all throughout history.

Our sentence has two Equivalent Sections which tell us the same legal principal but said two different ways. This fulfills the Biblical requirement for two or three witnesses (2Corinthians 13:1; Colossians C3S13) in order for something to be what all believers musty accept. Religions and people who reject this legal principal are rejecting the true word of God and are, therefore, teaching doctrinal error.

Please see the note for 7:22 about the word testament. The functional definition is: 'The Bible doctrinally uses testament for the legal document called a 'Last Will and Testament'.

Please see the note for 2Corinthians C1S6 about the word strength. The functional definition is: 'That property or quality of an animal body by which it is enabled to move itself or other bodies'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ge 48:21; Joh 14:27 (Gr) Ga 3:15'.

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C9-S11 (Verse 18) Blood was also shed to put the first testament into effect
Whereupon neither the first testament was dedicated without blood.

Webster's 1828 dictionary defines the word Whereupon as: 'Upon which'. The King James Bible Companion defines the word Whereupon as: 'Upon which; for which reason Le 11:35; Heb 9:18'. This word is in the Bible in: Leviticus 11:35; Judges 16:26; 1Kings 7:48; 1Kings 12:28; 2Chronicles 12:6; Job 38:6; Ezekiel 9:3; Ezekiel 23:41; Ezekiel 24:25; Ezekiel 40:41-42; Amos 4:7; Matthew 14:7; Acts 24:18; Acts 26:12; Acts 26:19; Hebrews 9:18.

Our sentence starts with the word Whereupon, which means it is giving us the result of a death, which was the subject of the prior several sentences. That is: the first testament could not be dedicated without blood, which required the death of the animals which were used to dedicate it.

In addition, we need to consider this word dedicated. Forms of this word occur 41 times in 34 verses of the Bible but only in John 10:22 and our current verse within the New Testament. In John we read And it was at Jerusalem the feast of the dedication, and it was winter., which places the feast of the dedication just before the crucifixion. Thus, we see one more tie to death and the legal requirement of death for something to be dedicated. In addition, as the definition below shows, dedication is: 'The act of consecrating to a divine Being, or to a sacred use'. These people who want to add their religious rules to the New Testament are not doing it to serve God but doing it for sinful reasons.

Please see the note for 7:22 about the word testament. The functional definition is: 'The Bible doctrinally uses testament for the legal document called a 'Last Will and Testament'.

Webster's 1828 dictionary defines the word dedicate as: 'to set apart and consecrate to a divine Being, or to a sacred purpose; to devote to a sacred use, by a solemn act, or by religious ceremonies; as, to dedicate vessels, treasures, a temple, an altar, or a church, to God or to a religious use. Vessels of silver, of gold, and of brass, which king David did dedicate to the Lord. 2 Sam. Viii. 2. to appropriate solemnly to any person or purpose; to give wholly or chiefly to. the ministers of the gospel dedicate themselves, their time and their studies, to the service of Christ. A soldier dedicates himself to the profession of arms. 3. to inscribe or address to a patron; as, to dedicate a book.
DEDICATE, a. Consecrated; devoted; appropriated.'

Thompson Chain Topics provides references for the word dedication as: 'Feast of: Of Dedication, held the 25th of Chisleu (December), to commemorate the reconsecration of the temple after its pollution by the Syrians: Joh 10:22. Personal: Of Offerings: Acceptable: Le 1:4; Isa 56:7; Ro 12:1; Php 4:18; Heb 13:16; 1Pe 2:5. See Unblemished. Burnt: Ex 29:18; Le 6:9; 8:18; 9:2; Nu 28:3; 29:6; Jos 8:31; 1Sa 6:15; 7:9; 2Sa 24:25; 1Ki 3:4; 1Ch 16:40; 2Ch 13:11; Ezr 3:3. Drink: Ge 35:14; Ex 29:40; Le 23:13; Nu 15:5; 28:7; 2Ki 16:13; Ezr 7:17. Freewill: Nu 15:3; 29:39; De 12:6; 16:10; 23:23; 2Ch 31:14; Ezr 1:4; 3:5; 7:16; 8:28; Ps 119:108. Heave: Ex 29:27; Le 7:14,32; Nu 18:8; 31:29. Meal, or Meat: Le 2:1; 6:14; 9:17; 10:12; 23:18. Peace: Ex 20:24; 24:5; 29:28; Le 3:6; 7:11,29; 9:4,18; 19:5; Nu 6:14; 7:17; 10:10. Sin: Ex 29:14; 30:10; Le 4:3; 6:25; 9:2,15; 10:17; Nu 6:11; 8:8; 15:27; Heb 9:13; 10:11. Thank: Le 7:12; 22:29; 2Ch 29:31; 33:16; Ps 116:17; Jer 33:11. Trespass: Le 5:6; 6:6; 7:1; 14:12; 19:21; 1Sa 6:3; 2Ki 12:16; Ezr 10:19. Unacceptable: Ge 4:5; Le 7:18; 1Sa 13:9; Ps 50:9; Pr 15:8; Isa 1:11; 66:3; Jer 6:20; 14:12; Ho 8:13; Am 5:22; Mal 1:8. Wave: Ex 29:24; Le 7:30; 8:27; 10:14; Nu 5:25; 18:11. Withheld. SEE Offerings; Withheld: Of the Tabernacle: Ex 40. Of Solomon's Temple: 1Ki 8. Of the Wall of Jerusalem: Ne 12:27'.

Nave's Topical Bible provides references for the word dedication as: 'Law concerning dedicated things: Le 27; Nu 18:14; 1Ch 26:26-27. Must be without blemish: Le 22:18-23; Mal 1:14. Not redeemable: Le 27:28-29. Offering must be voluntary: Le 1:3; 22:19. Of the tabernacle: Nu 7. Solomon's temple. 1Ki 8; 2Ch 7:5. Second temple: Ezr 6:16-17. Of the wall of Jerusalem: Ne 12:27-43. Of houses: De 20:5. Of Samuel by his mother: 1Sa 1:11,22. OF SELF : forinstances of liberality in dedicated things : See FEAS't OF DEDICATION: Joh 10:22; 1Ki 8:65; 2Ch 7:8-10. '.

Torrey's Topical Textbook provides references for the word dedication as: 'Consecration of a place of worship: 2Ch 2:4. Solemn confirmation of a covenant: Heb 9:18. Devoting anything to sacred uses: 1Ch 28:12. SUBJECTS OF: Tabernacle: Nu 7. Temple of Solomon: 1Ki 8:1-63; 2Ch 7:5. Second temple: Ezr 6:16-17. Persons: Ex 22:29; 1Sa 1:11. Property: Le 27:28; Mt 15:5. Spoils of war: 2Sa 8:11; 1Ch 18:11. Tribute from foreigners: 2Sa 8:10-11. Walls of cities: Ne 12:27. Houses when built: De 20:5; Ps 30:1, title: By idolaters in setting up idols: Da 3:2-3. ThINGS DEDICATED to GOD: Esteemed holy: Le 27:28; 2Ki 12:18. Placed with the treasures of the Lord's house: 1Ki 7:51; 2Ch 5:1. Special chambers prepared for: 2Ch 31:11-12. Levites place over: 1Ch 26:20,26; 2Ch 31:12. Applied to the repair and maintenance of the temple: 2Ki 12:4-5; 1Ch 26:27. Forsupport of priests: Nu 18:14; Eze 44:29. given to propitiate enemies: 2Ki 12:17-18. Law respecting the release of: Le 27. Of property often perverted: Mr 7:9-13. Illustrated of devotedness to God: Ps 119:38'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the first. Heb 8:7-9; Ex 12:22; 24:3-8 dedicated. or, purified. Heb 9:14,22'.

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C9-S12 (Verse 19-20) Moses sprinkled everything with blood.

For when Moses had spoken every precept to all the people according to the law,
he took the blood of calves and of goats,
with water,
and scarlet wool,
and hyssop,
and sprinkled both the book,
and all the people,
Saying,
This is the blood of the testament which God hath enjoined unto you..

Our sentence starts with the word For and tells us why the prior sentence said that the first testament was dedicated (with) blood. (The neither and the without in the prior sentence are a double-negative which is a positive.)

This sentence is a reference to Exodus 24. Each of the items mentioned in this sentence have symbolic significance, which I will not go into, at this time, since the author also does not go into the symbolism. The important thing is the last phrase of: This is the blood of the testament which God hath enjoined unto you. (This phrase is a reference to Exodus 24:8.) the important thing of this phrase is that the author is giving us a scriptural basis for his claims about blood, dedication and these legal things.

Please see the note for Psalms 119 about the word precept. The functional definition is: 'A general concept of right and wrong that never changes for any reason or circumstance, but which also has many applications with the particular application changing depending upon circumstances'.

Please see the note for Luke 3:16 about the word water. The functional definition is: 'The basic liquid of life. It is used symbolically for more than one meaning. Consideration of the context is required in order to determine the usage in any Bible reference'. Please also see the note for John 4:10 about the phrase waters: living. Please also see the note for John 7:38 about the phrase rivers of living water.

We find forms of the word scarlet occurring 52 times in the Bible and, in the New Testament, in: Matthew 27:28; Hebrews 9:19; Revelation 17:3; Revelation 17:4; Revelation 18:12; Revelation 18:16. Webster's 1828 defines this word as: 'n. 1. A beautiful bright red color, brighter than crimson. 2. Cloth of a scarlet color. All her household are clothed with scarlet. Prov. 31.
SC'ARLET, a. of the color called scarlet; of a bright red color; as a scarlet cloth or thread; a scarlet lip'. Nave's Topical Bible defines colors as: 'Symbolical uses of BLACK: A SYMBOL OF AFFLICTION AND CALAMITY: Job 3:5; 10:20-22; 30:26; Ps 107:10-11; 143:3; Isa 5:30; 8:22; 9:19; 24:11; 50:3; Joe 2:6,10; 3:14-15; Am 5:8; Na 2:10; Zep 1:14-15; Mt 8:12; 22:13; 25:30; 2Pe 2:4; Jude 1:13; Re 16:10
BLUE: SYMBOL OF DEITY: x 24:10; 25:3-4; 26:1; 28:28,37; 38:18; 39:1-5,21,24,29,31; Nu 4:5-12; 15:38-40; 2Ch 2:7,14; 3:14; Jer 10:9; Eze 1:26; 10:1. Foradditional reference, see passages below under CRIMSON
SYMBOL OF ROYALTY: Es 8:15; Eze 23:6. See CRIMSON, below
CRIMSON, RED, PURPLE, AND SCARLET, SYMBOLS OF VARIOUS IDEAS: Of iniquity: Isa 1:18; Re 17:3-4; 18:12,16. Of royalty: Jg 8:26; Da 5:7,16,29; Mt 27:28. Prosperity: 2Sa 1:24; Pr 31:21; La 4:5. Conquest: Na 2:3; Re 12:3. These colors figured largely in the symbolisms of the tabernacle furnishing, and priestly vestments and functions, as types and shadows of the atonement: Ex 25:3-5; 26:1,14,31,36; 36:8,19,35,37; 27:16; 28:4-8,15,31,33; 35:5-7,23,25,35; 38:18,23; 39:2-3,5,29; Le 14:4,6,49,51-52; Nu 4:7-8,13; 19:2,5-6; Isa 63:1-3; Heb 9:19-23
WHITE: SYMBOL OF HOLINESS: . The high priest's holy garments were made of white linen: Le 16:4,32. Choir singers were arrayed in white: 2Ch 5:12
SCRIPTURES EMPLOYING thE SYMBOL: Ps 51:7; Ec 9:8; Isa 1:18; Da 7:9; 11:35; 12:10; Mt 17:1-2; 28:2-3; Mr 9:3; Re 1:13-14; 2:17; 3:4-5,18; 4:4; 6:2,11; 7:9,13-14; 15:6; 19:8,11,14; 20:11'.

We find forms of the word wool in: Judges 6:37; 2Kings 3:4; Psalms 147:16; Proverbs 31:13; Isaiah 1:18; Isaiah 51:8; Ezekiel 27:18; Ezekiel 34:3; Ezekiel 44:17; Daniel 7:9; Hosea 2:5; Hosea 2:9; Hebrews 9:19; Revelation 1:14. Easton's Bible Dictionary defines this word as: 'one of the first material used for making woven cloth (Le 13:47-48,52,59; 19:19). the first-fruit of wool was to be offered to the priests (De 18:4). the law prohibiting the wearing of a garment "of divers sorts, as of woollen and linen together" (De 22:11) may, like some other laws of a similar character, have been intended to express symbolically the separateness and simplicity of God's covenant people. the wool of Damascus, famous for its whiteness, was of great repute in the Tyrian market (Eze 27:18)'.

Please see the note for John 19:29 about the word hyssop. The functional definition for this word is: 'More than one plant is called By this name. However, the Greek "hyssop" and the origanum or marjoram of the Jewish tradition seem the plant intended by the Bible'.

Please see the note for 9:13 about the word sprinkling. The functional definition is: 'a symbolic action signifying protection and purification when done with blood and purification and confirmation when done with waterwater'. As mentioned there, 1Peter 1:2 tells us that the spiritual result is that we are God's elect.

Please see the note for Luke 3:4 about the word book. The functional definition for this word is: 'A general name of every literary composition which is printed; but appropriately, a printed composition bound; a volume. the name is given also to any number of written sheets when bound or sewed together, and to a volume of blank paper, intended for any species of writing, as for memorandums, for accounts, or receipts. 1. A particular part of a literary composition; a division of a subject in the same volume. 2. A volume or collection of sheets in which accounts are kept; a register of debts and credits, receipts and expenditures.'. Please also see the note for Galatians 3:10 about the phrase book of the law. Please also see the note for Revelation 13:8-LJC about the phrase book of the life.

Please see the note for 7:22 about the word testament. The functional definition is: 'The Bible doctrinally uses testament for the legal document called a Last Will and Testament'.

Please see the note for Philemon 1:8 about the word enjoin. The functional definition is: 'Command; charge. Es 9:31'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the blood. Heb 9:12; 10:4; Ex 24:5-6,8-11; Le 1:2-3,10; 3:6; 16:14-18 scarlet. or, purple. Le 14:4-6,49-52; Nu 19:6; Mt 27:28; Mr 15:17,20; Joh 19:2,5 exp: Song 4:3. hyssop. Ex 12:22; Nu 19:18; Ps 51:7 sprinkled. Heb 12:24; Ex 24:8; Isa 52:15; Eze 36:25; 1Pe 1:2 exp: Heb 10:22. General references. exp: Nu 19:6; De 5:2.
This. Heb 13:20; Zec 9:11; Mt 26:28 testament. Rather, covenant. Heb 9:16-17, may be better rendered, "For where a covenant is, there must necessarily be the death of that by which it is confirmed; for a covenant is confirmed over dead victims, and does not avail while that by which it is confirmed liveth." De 29:12; Jos 9:6 General references. exp: Nu 19:6; De 5:2'.

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C9-S13 (Verse 21) The tabernacle, and all the vessels were also dedicated with blood.

Moreover he sprinkled with blood both the tabernacle,
and all the vessels of the ministry..

Our sentence starts with the word Moreover, which means 'in addition and beyond what was just said'. Our sentence says this because the tabernacle and all the vessels of the ministry were understood by all of the people to be more important in the service of God, and in getting blessings from God, than the items mentioned in the prior sentence. Once more se see the symbolic significance of these things being sprinkled with blood. Symbolically, they were not fit for the service of God without recognizing that God required a death (blood) to pay for sins before we come into His presence. Our chapter started out reminding us of the limited access and requirements that God gave and that had to be met before going before Him. The reader is reminded that the high priest put a rope on his ankle, so that his body could be pulled out, before he went into the Holiest of all. That was because God gave a death penalty if His requirements were not met. With our current sentence we are reminded that God made His requirements, and the consequences of ignoring them, clear from the beginning. Unfortunately, too many people, and religions, ignore God's requirements today. They have no Fear of God and ignore the threat of the second death (Revelation 2:11; Revelation 20:6; Revelation 20:14; ; Revelation 21:8).

Please see the note for 8:2 about the word tabernacle. The functional definition is: ' A temporary habitation'.

Please see the note for 2Corinthians 4:7 about the word vessel. The functional definition is: 'Something containing'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ex 29:12,20,36; Le 8:15,19; 9:8-9,18; 16:14-19; 2Ch 29:19-22; Eze 43:18-26 exp: Nu 19:6; De 5:2'.

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C9-S14 (Verse 22) Why blood was required.

First Step: the application of the precept.

And almost all things are by the law purged with blood;.

Second Step: the precept.

and without shedding of blood is no remission..

Now we are getting into a doctrine which has a lot of error taught about it and has a lot of wrong understanding about it and people have very strong feelings attached to their error. So, it is very important that people put aside their emotions and look at what the Bible actually says. We must be willing to let God's Word correct our beliefs.

We have a two Step sentence with remission being in the Second Step. That means that the First Step must be done before we get our remission. Our First Step tells us that almost all things are by the law purged with blood. You try and find the things related to God which are not purged with blood. You will not find sin within that list. So, doctrines which leave out the purging and/or leave out the requirement for blood, when claiming remission, are wrong.

Look (below) at the definition for purge and realize that our First Step is telling us that it requires blood to remove our sin and that we must get rid of our sin before we receive remission. Lots of people focus on the definition of 'forgiveness' for the word remission, but forgiveness and remission can not have the same meaning since both are in the Bible and no two Bible words have the same Biblical definition.

Webster's 1828 dictionary defines the word remiss as: 'Slack; dilatory; negligent; not performing duty or business; not complying with engagements at all, or not in due time; as to be remiss in attendance on official duties; remiss in payment of debts. 2. Slow; slack; languid. 3. Not intense'. This is actually closer to longsuffering than to forgiveness. What we actually see is God giving His people time to 'stop their sinning'. We do not see God saying that He will remove all of the consequences of sin (forgiveness) even while we continue to do sin. The functional definition, of the word remission, is: 'not making us suffer the just punishment for our sins'.

The only form of the word remission, found within the Bible, is that exact word and it is found only in the New Testament in: Matthew 26:28; Mark 1:4; Luke 1:77; Luke 3:3; Luke 24:47; Acts 2:38; Acts 10:43; Romans 3:25; Hebrews 9:22 and Hebrews 10:18. Our first reference directly ties remission to blood of the new testament. Four of these verses directly tie remission to repentance. One reference directly ties remission to salvation. Two references directly ties remission to the name (power and authority) of Jesus Christ. The note for Romans 3:25 is good sized and explains how all of these things are tied in by to large sentence which Romans 3:25 is part of. The context of Hebrews 10:18 makes it clear that there must be obedience and spiritual maturing as part of remission. All of these references use different ways to say that before remission there must be a purging, which is a 'stopping of our sin'. That is: God will hold back (remiss) our just punishment for sin if there is first a proper atonement and also a turning away from our sin.

Now that we have dealt with the true doctrine of this critical word, we can look at what our sentence actually says. Our First Step talks about purging and our second Step says without shedding of blood. These are two different things. When God purges our sin (First Step), He completely removes it. This is not just a 'continuous blotting out of the record while we continue to sin' but is actually 'causing us to stop our sinning'. Our First Step actually an be applied to more than just our sin, but that is the main application of our chapter. Therefore, we will not go into other applications within this note but will move onto the next Step within our sentence.

When our Second Step says without shedding of blood is no remission, it is telling us that God will hold back (remiss) our just punishment for sin because Jesus Christ shed His blood so that God could justify doing this. However, our sentence does not say that forgives sin before true repentance but only gives remission while we are given the chance to 'stop our sinning'. Romans 6:16 tells us Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?. That was written to saved people and there could not be a sin unto death for saved people if God forgave sin before true repentance. Hopefully the reader can see that our sentence tells us the same doctrine as found elsewhere within the Bible.

Please see the note for 1:1-4 about the word purge. The functional definition is: 'To cleanse or purify by separating and carrying off whatever is impure, heterogeneous, foreign or superfluous; as, to purge the body by evacuation. to clear from guilt or moral defilement; as, to purge one of guilt or crime; to purge away sin'.

The word remission was dealt with earlier in this note.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'almost. Le 14:6,14,25,51-52 and without. Le 4:20,26,35; 5:10,12,18; 6:7; 17:11 General references. exp: Ex 12:7; Le 9:9; 16:18; Nu 19:6; De 5:2; Lu 24:26'.

Home Start of Chapter Chapter Summary

C9-S15 (Verse 23) heavenly things were also purified with a better blood.

First Step: Why this application was done.

It was therefore necessary that the patterns of things in the heavens should be purified with these;.

Second Step: Difference for heavenly things.

but the heavenly things themselves with better sacrifices than these..

Our sentence starts with It was therefore necessary and tells us what was required as a result of everything explained earlier within our chapter. In addition, the next sentence starts with For, which means it is giving a reason why this conclusion is true. Then the last sentence starts with the word And, which adds it to the reason given in the second last sentence. Therefore, our current sentence is starting the conclusion of our chapter.

Our sentence has two Steps with the First Step telling us about things on this Earth and the Second Step telling us about matching things in heaven. Of course, our entire chapter has been telling us about Earthly things and matching heavenly things with their similarities and differences. The phrase the patterns of things in the heavens, within our First Step, is acknowledging the similarities and differences between the Earthly and the heavenly with the Earthly being the patterns of things in the heavens. That is: they have a similar form but lack the substance (pattern) of the heavenly things themselves.

When our First Step says purified with these we need to acknowledge that the word these is plural. We also need to recognize that our Second Step also says these for the same things. That means that the purification required multiple things. Those things, which are mentioned within our chapter are: covenant, ordinances of divine service, exact obedience to the law, testament, dedication, and blood.

Please notice that our Second Step starts with the word but, which means it is still talking about purification while changing from the Earthly to the heavenly. Our sentence tells us that Christ did the purification with better sacrifices. As we have seen all throughout this epistle, Christ provides better with the new testament.

Please see the note for 1Corinthians C12S20 about the word necessary. The functional definition is: 'That must be; that cannot be otherwise; indispensably requisite'.

Please see the note for Romans C14S27 about the word pure. The functional definition is: '100%'. Please see the note for Luke 2:22-24 about the words purify / purification. Symbolically, in the Bible, purification is about 'devoting 100% of a life to God'. However, as with most things that are symbolically related to God, religion changes it to being a ceremony with no, or different, symbolic meaning. Our sentence uses purify to tell us that these things were made '100%' acceptable to God.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the patterns. Heb 9:9-10,24; 8:5; 10:1; Col 2:17 the heavenly. Heb 9:11-12,14,24; 10:4,10-17; Lu 24:26,46; Joh 14:3; 1Pe 1:19-21; Re 5:9 General references. exp: Le 9:9; 16:18; Nu 19:6; De 5:2; Lu 24:26'.

Home Start of Chapter Chapter Summary

C9-S16 (Verse 24-26) Christ offered His blood once for all time.

Equivalent Section: Where Christ entered.

First Step: Christ did not enter the earthly.

For Christ is not entered into the holy places made with hands,
which are the figures of the true;.

Second Step: Christ entered the heavenly.

but into heaven itself,
now to appear in the presence of God for us:.

Equivalent Section: the sufficiency of the offering of Christ.

First Step: Christ did not repeat the offering.

Nor yet that he should offer himself often,
as the high priest entereth into the holy place every year with blood of others;.

Second Step: Why.

For then must he often have suffered since the foundation of the world:.

Equivalent Section: Christ finished the work.

but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself..

This sentence starts with the word For, which means it gives the reason for the statements in the prior sentence. That sentence starts with It was therefore and starts the summary of Chapter 9. In addition, the next sentence starts with And, which means it is added to this one. All of this means that the last three sentences of our chapter form the summary of the chapter.

Our prior sentence told us that the things on Earth were only a pattern of things in the heavens and our current sentence tells us that the heavenly things are in the true...holy place. Please see the note for this sentence in the Word Study on True for the Biblical definition and for other verses which give us the same application of the word true. Essentially, the tabernacle / temple on Earth was only a patterns of the true (one that is) in the heavens.

In addition, please see the note for this sentence within the Lord Jesus Christ Study which explains that our sentence uses Christ because all of the better things mentioned within our chapter are provided through our ongoing relationship with God and all of them are spiritual in nature. That makes them part of the ministry of Christ.

Our prior sentence told us that the things which were discussed in this chapter and that are in heaven, such as the new covenant and new testament, were purified by the blood of Christ. That means that they are '100% dedicated to God' because they are not corrupted by our sinful nature nor by our sinful flesh but are strictly between God the Father and Christ with us as the beneficiaries. That also means that religious doctrines which claim that the things provided by the new testament, such as salvation and sanctification, are not dependent upon us or our actions but are provided when we accept the gift of God. We are to react properly, as our epistle explains, but that is a reaction and not a cause. The true cause of everything which we have in the New Testament is the new covenant which was made between God the Father and the Son of God.

Please don't misunderstand. Our eternal rewards, and some blessings in this life, are dependent upon our obedience, but our obedience only proves to Satan and the world that we asked for them of our own free will. We do not 'earn' them because they are far more valuable than our obedience. In addition, things like our salvation and sanctification only require our acceptance of the gift of God and that gift is given even without our obedience once we accept it. The additional rewards are what require our obedience, after we become children of God.

Please see the Word Study called: The End of the World for links to every place where this phrase is used and an explanation of how the phrase is used within the context where it is found. This phrase is used to identify 'the return of our Lord Jesus Christ to rule and reign this world for 1,000 years.'

Returning to our sentence we see three Equivalent Sections with the first two containing two Steps each. That makes the third Equivalent Section the simplest to understand.

The third Equivalent Section starts with the word but, which makes it the polar opposite of the First Equivalent Section and of the Second Equivalent Section, but the opposition to the Second Equivalent Section needs explanation, which is provided below. The third Equivalent Section tells us what Christ has done (hath he appeared) and is no longer doing. In the First Equivalent Section we read now to appear in the presence of God for us, which is telling us what He is presently doing. The Second Equivalent Section is a little bit different in that it starts with Nor yet. The word Nor means 'not or' and most people have trouble with 'not logic'. Basically, where our First Equivalent Section told us what Christ is currently doing, the Second Equivalent Section is telling us what He is not doing. In addition, it is the polar opposite of the third Equivalent Section, which tells us what He did once, while the Second Equivalent Section speaks about repeated actions ( offer himself often and often have suffered).

With this understanding of the context, the related studies and the structural relationship within our sentence, we can look at the details of the phrases with the word definitions to follow. As mentioned, our sentence starts with the word For, and tells us why Christ had to purify the things of our chapter. Our First Equivalent Section told us that He is not entered into the holy places made with hands, where impure things are accepted, but into heaven itself, now to appear in the presence of God, where only pure things are allowed. Therefore, because of where He went, He had to purify the things which He brought for our benefit. Again, as our chapter explained, this purification was done by His offering His blood and it was done in heaven.

With that in mind we can look at our Second Equivalent Section where our author points out the difference between what was done on Earth but which is not required in heaven because Christ brought better things into heaven. Our First Step points out the difference between what was done by human priests on Earth and what Christ did. Our Second Step tells us the consequence that would be required if Christ had to bring repeated sacrifices. Please note that the Roman Catholic organization, and other religions, claim to do the sacrifice of Christ in every Mass but they ignore the requirement of our Second Step. (Please also see 6:6.) Christ is not suffering repeatedly, and those 'priests' certainly are not doing so. Therefore, their so-called 'sacrifice', within their Mass, is religious fraud perpetuating doctrinal error.

In the First Step of the Second Equivalent Section we see the word entereth and we see that this word is associated with into the holy place every year. The meaning of this First Step matches the definition given on this site for action verbs within the Bible which have th or st added to the end of them. These suffixes mean that 'the action is not done only once but we must keep on keeping on doing the action'. The offering done by the high priest had to be done non-stop until it was replaced by the offering done by Christ. The reason was that the offering done by the high priest was not pure while the offering done by Christ was pure. Thus, the 'repeated offering' done in the Mass denies the purity of the offering done by Christ. As our Second Step tells us, the consequence of ongoing offerings is ongoing sufferings and God only requires that of lost people who reject the pure offering made by Christ.

Please see the note for John 10:9 about the word enter. The functional definition for this word is: 'to leave one place and go into another place'.

Please see the note for 1:10 about the word hand. The functional definition has many applications but most can be included in this: 'Symbol of skill, energy, and action'.

Please see the note for 2Corinthians 5:10 about the word appear. The functional definition is: 'To come or be in sight; to be in view; to be visible'. We find this word, within Hebrews, in this sentence, the next sentence and in 11:3.

Please see the note for Philippians 2:12 about the word presence. The functional definition is: 'The existence of a person or thing in a certain place; opposed to absence'.

Please see the note for 2:9 about the word suffer. The functional definition is: 'To feel or bear what is painful, disagreeable or distressing, either to the body or mind; to undergo'.

Please see the note for 1:10 about the word foundation. The functional definition is: 'The basis or ground work, or anything; that on which anything stands, and by which it is supported'.

Please see the note for 3:6 about the word end. The functional definition is: 'outcome, i.e., death'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the holy. Heb 9:11; Mr 14:58; Joh 2:19-21 the figures. Heb 9:9,23; 8:2 but. Heb 1:3; 6:20; 7:26; 8:2,5; 12:2; Ps 68:18; Mr 16:19; Lu 24:51; Joh 6:62; 16:28; Ac 1:9-11; 3:21; Eph 1:20-22; 4:8-11; Col 3:2; 1Pe 3:22 appear. Heb 7:25; Ex 28:12,29; Zec 3:1; Ro 8:33; 1Jo 2:1-2; Re 8:3 General references. exp: Ex 24:2; De 5:5; Mr 14:58; Lu 1:10.
offer. Heb 9:7,14,26; 10:10 as. Heb 9:12; Ex 30:10; Le 16:2-34 General references. exp: Le 16:14.
the foundation. Mt 25:34; Joh 17:24; 1Pe 1:20; Re 13:8; 17:8 in. Heb 1:2; Isa 2:2; Da 10:14; Mic 4:1; 1Co 10:11; Ga 4:1; Eph 1:10; 1Pe 1:20 he appeared. Heb 9:12; 7:27; 10:4,10; Le 16:21-22; 2Sa 12:13; 24:10; Job 7:21; Da 9:24; Joh 1:29; 1Pe 2:24; 3:18; 1Jo 3:5 the sacrifice. Heb 9:14; 10:12,26; Eph 5:2; Tit 2:14 General references. exp: Le 11:24; 15:5,21; 23:28'.

Home Start of Chapter Chapter Summary

C9-S17 (Verse 27-28) Christ provides salvation to them that look for him.

Equivalent Section: We only die once.

And as it is appointed unto men once to die,
but after this the judgment:.

Equivalent Section: Christ died only once.

First Step: Christ made the offering.

So Christ was once offered to bear the sins of many;.

Second Step: Christ provides salvation.

and unto them that look for him shall he appear the second time without sin unto salvation..

This sentence starts with And, which means it is added to the prior sentence. The prior sentence starts with For, which means it gives the reason for the statements in the sentence before it. That sentence starts with It was therefore and starts the summary of Chapter 9. All of this means that the last three sentences of our chapter form the summary of the chapter.

Please see the note for this sentence within the Lord Jesus Christ Study. It is good sized and explains we are expected to produce better results because God has provided us with a better version of everything in Christ. Everyone that is mentioned in Hebrews 11 walked by faith' because of a personal relationship with God and not because of following Earthly religion. The better of all these chapters gives us a personal relationship with God to replace an Earthly religion. Plain and simple: I am saying that these chapters tell us that Christ provided a better version of everything so that we could stop our sinning and draw nigh unto God (7:19). If we stop our sinning and draw nigh unto God, we will act like those in Hebrews 11.

Our sentence has two Equivalent Sections with the First Equivalent Section telling us what happens to all men when they die and the Second Equivalent Section telling us what happens to saved people (hem that look for him) when they die or go up in the 'Rapture'. Our sentence is added to the prior where we were told how Christ did everything necessary to let us live a holy life. Therefore, as we see all throughout the Bible, the judgment of the saved will be for how well they used what Christ provided for all saved. (Please see the notes for Romans 14:10 and 2Corinthians 5:10-11).

One of the foolish things that lost men hope for is that they will not die. However, in order to do that they would have to have enough power to change God's Word, which they do not have. Another of the foolish things that lost men hope for is that they will not face judgment. However, once more we see that they would have to have enough power to change God's Word, which they do not have.

Moving onto our Second Equivalent Section we see So Christ was once offered to bear the sins of many. This means that the intention of God was that people who trusted and obeyed Christ would not have to face judgment for their sin. However, as already discussed, to avoid judgment, the saved must become like Christ.

Please see the note for Luke 3:13 about the word appoint. Webster's 1828 defines this word as: 'to fix; to settle; to establish; to make fast. When he appointed the foundations of the earth. Prov. 8. 2. to constitute, ordain, or fix by decree, order or decision. Let Pharaoh appoint officers over the land. Gen. 41. He hath appointed a day in which he will judge the world. Act. 17. 3. to allot, assign or designate. Aaron and his sons shall appoint every one to his service. Num 4. These cities were appointed for all the children of Israel. Josh. 20. 4. to purpose or resolve; to fix the intention. Forso he had appointed. Acts 20. 5. to ordain, command or order. Thy servants are ready to do whatever my Lord the King shall appoint. 2Sam. 15. 6. to settle; to fix, name or determine by agreement; as, they appointed a time and place for the meeting'.

Please see the notes for Romans C2S2 and Philippians 1:9-11 about the word judgment. Please also see the notes for Romans C14S16 and 2Corinthians 5:10 about the judgment Seat of Christ (Romans 14:10; 2Corinthians 5:10-11). Please also see the notes for Romans 8:1-LJC; 1Corinthians 1:10 and Revelation 19:2-LJC about the word judge. Please also see the notes for Romans 14:8-LJC and 2Thessalonians 1:9-LJC about the phrase judgment without mercy. Please also see the note for 1Corinthians C4S5 about the phrase we are to judge. Please also see the notes for Romans 8:1-LJC; Galatians C5-S6 and Revelation 19:2-LJC about the phrase judged by works. Please also see the note for Ephesians C5S6 about the phrase judgment by us. Please also see the Section called: 'Minor Titles of the Son of God' in the Doctrinal Study called: Significant Gospel Events.

Please see the note for 2:4 about the word bear (verb). The functional definition is: 'to carry a load over a period of time'.

Please see the note for Philippians 2:4 about the word look. The functional definition is: 'The primary sense is to stretch, to extend, to shoot, hence to direct the eye. We observe its primary sense is nearly the same as that of seek. Hence, to look for is to seek. to direct the eye towards an object, with the intention of seeing it'. Please also see the note for Galatians C6S6 about the phrase LORD looketh on the heart.

Please see the note for 2Corinthians 5:10 about the word appear. The functional definition is: 'To come or be in sight; to be in view; to be visible'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'as. Ge 3:19; 2Sa 14:14; Job 14:5; 30:23; Ps 89:48; Ec 3:20; 9:5,10; 12:7; Ro 5:12 but. Heb 6:2; Job 19:25; Ec 11:9; 12:14; Mt 25:31-46; Joh 5:26-29; Ac 17:31; Ro 2:5; 14:9-12; 1Co 4:5; 2Co 5:10; 2Ti 4:1; Jude 1:15; Re 20:11 General references. exp: Zec 1:5; Mt 22:25.
was. Heb 9:25; Ro 6:10; 1Pe 3:18; 1Jo 3:5 to bear. Le 10:17; Nu 18:1,23; Isa 53:4-6,11-12; Mt 26:28; Ro 5:15; 1Pe 2:24 them. Php 3:20; 1Th 1:10; 2Ti 4:8; Tit 2:13; 2Pe 3:12 he appear. Zec 14:5; Joh 14:3; Ac 1:11; 1Th 4:14-16; 2Th 1:5-9; 2:1; 1Jo 3:2; Re 1:7 without. Ro 6:10; 8:3 unto. Isa 25:9; Ro 8:23; 1Co 15:54; Php 3:21; 1Th 4:17; 2Th 1:10 exp: 1Pe 1:5. General references. exp: Le 16:23; 17:16; Ac 3:20'.

Home Start of Chapter Chapter Summary

Interpretive Study of Hebrews 5-9

Hebrews Chapter 5

links to sentences in this chapter:

Chapter theme: the office of high priest.

Chapter Summary from Treasury of Scripture Knowledge.

Hebrews Chapter 6

links to sentences in this chapter:

Chapter theme: Our life should produce better results.

Chapter Summary from Treasury of Scripture Knowledge.

Hebrews Chapter 7

links to sentences in this chapter:

Chapter theme: Jesus is a priest for ever after the order of Melchisedec..

Chapter Summary from Treasury of Scripture Knowledge.

Hebrews Chapter 8

links to sentences in this chapter:

Chapter theme: A better covenant and a better testament.

Chapter Summary from Treasury of Scripture Knowledge.

Hebrews Chapter 9

links to sentences in this chapter:

Chapter theme: Christ shed His blood to give a better testament.

Chapter Summary from Treasury of Scripture Knowledge.

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