1. The Just Perfect, צדיקים גמורים tsaddikim gemurim.
2. The wicked perfect, רשעים גמורים reshaim gemurim.
3. Those between both, בינוניים beinoniyim.
1. The just perfect are those,
1. Who have conquered all brutal appetites and gross passions.
2. Who have stood in the time of strong temptation.
3. Who give alms with a sincere heart.
4. Who worship the true God only.
5. Who are not invidious.
6. Those from whom God has taken יצר הרע yetser hara, evil concupiscence, and given יצר טוב yetser tob, the good principle.
2. The wicked perfect are those,
1. Who never repent.
2. They receive their portion in this life, because they can have none in the life to come, and are under the influence of יצר הרע yetser hara, the evil principle.
3. The intermediate are those who are influenced partly by the evil principle, and partly by the good. - See Schoettgen.
In several parts of this epistle τελειος, the just man, signifies one who has a full knowledge of the Christian system, who is justified and saved by Christ Jesus; and the τετελειωνεμοι are the adult Christians, who are opposed to the νηπιοι or babes in knowledge and grace. See [Heb 5:12-14]; [Heb 8:11]; and [Gal 4:1-3]. The spirits of the just men made perfect, or the righteous perfect, are the full grown Christians; those who are justified by the blood and sanctified by the Spirit of Christ. Being come to such, implies that spiritual union which the disciples of Christ have with each other, and which they possess how far soever separate; for they are all joined in one spirit, [Eph 2:18]; they are in the unity of the spirit, [Eph 4:3], [Eph 4:4]; and of one soul, [Act 4:32]. This is a unity which was never possessed even by the Jews themselves in their best state; it is peculiar to real Christianity: as to nominal Christianity, wars and desolations between man and his fellows are quite consistent with its spirit. See at the end of the chapter, (note).
Verse 24
And to Jesus the mediator of the new covenant - The old covenant and its mediator, Moses, are passed away. See [Heb 8:13]. The new covenant, i.e. the Gospel, is now in force, and will be to the end of the world; and Jesus, the Son of God, the brightness of the Father's glory, the Maker and Preserver of all things, the Savior and the Judge of all men, is its mediator. Both the covenant and its mediator are infinitely superior to those of the Jews, and they are very properly set down here among the superior benefits and glories of Christianity.
To the blood of sprinkling - This is an allusion, as was before observed, to the sprinkling of the blood of the covenant sacrifice upon the people, when that covenant was made upon Mount Sinai; to the sprinkling of the blood of the sin-offerings before the mercy-seat; and probably to the sprinkling of the blood of the paschal lamb on their houses, to prevent their destruction by the destroying angel. But all these sprinklings were partial and inefficacious, and had no meaning but as they referred to this: the blood of sprinkling under the new covenant is ever ready; all may have it applied; it continues through ages; and is the highest glory of Christianity, because by it we draw nigh to God, and through it get our hearts sprinkled from an evil conscience; and, in a word, have an entrance unto the holiest by the blood of Jesus.
Better things than that of Abel - God accepted Abel's sacrifice, and, was well pleased with it; for Abel was a righteous man, and offered his sacrifice by faith in the great promise. But the blood of Christ's sacrifice was infinitely more precious than the blood of Abel's sacrifice, as Jesus is infinitely greater than Abel; and the blood of Christ avails for the sins of the whole world, whereas the blood of Abel's sacrifice could avail only for himself.
Many have supposed that the blood of Abel means here the blood that was shed by Cain in the murder of this holy man, and that the blood of Jesus speaks better things than it does, because the blood of Abel called for vengeance, but the blood of Christ for pardon; this interpretation reflects little credit on the understanding of the apostle. To say that the blood of Christ spoke better things than that of Abel is saying little indeed; it might speak very little good to any soul of man, and yet speak better things than that blood of Abel which spoke no kind of good to any human creature, and only called for vengeance against him that shed it. The truth is, the sacrifice offered by Abel is that which is intended; that, as we have already seen, was pleasing in the sight of God, and was accepted in behalf of him who offered it: but the blood of Christ is infinitely more acceptable with God; it was shed for the whole human race, and cleanses all who believe from all unrighteousness.
Verse 25
See - Βλεπετε· Take heed, that ye refuse not him - the Lord Jesus, the mediator of the new covenant, who now speaketh from heaven, by his Gospel, to the Jews and to the Gentiles, having in his incarnation come down from God.
Him that spake on earth - Moses, who spoke on the part of God to the Hebrews, every transgression of whose word received a just recompense of reward, none being permitted to escape punishment; consequently, if ye turn away from Christ, who speaks to you from heaven, you may expect a much sorer punishment, the offense against God being so much the more heinous, as the privileges slighted are more important and glorious.
Verse 26
Whose voice then shook the earth - Namely, at the giving of the law on Mount Sinai; and from this it seems that it was the voice of Jesus that then shook the earth, and that it was he who came down on the mount. But others refer this simply to God the Father giving the law.
Not the earth only, but also heaven - Probably referring to the approaching destruction of Jerusalem, and the total abolition of the political and ecclesiastical constitution of the Jews; the one being signified by the earth, the other by heaven; for the Jewish state and worship are frequently thus termed in the prophetic writings. And this seems to be the apostle's meaning, as he evidently refers to [Hag 2:6], where this event is predicted. It may also remotely refer to the final dissolution of all things.
Verse 27
The removing of those things that are shaken - The whole of the Jewish polity, which had been in a shaken state from the time that Judea had fallen under the power of the Romans.
As of things that are made - That is, subjects intended to last only for a time. God never designed that the Jewish religion should become general, nor be permanent.
Those things which cannot be shaken - The whole Gospel system, which cannot be moved by the power of man.
May remain - Be permanent; God designing that this shall be the last dispensation of his grace and mercy, and that it shall continue till the earth and the heavens are no more.
Verse 28
We receiving a kingdom - The Gospel dispensation, frequently termed the kingdom of God and the kingdom of heaven, because in it God reigns among men, and he reigns in the hearts of them that believe, and his kingdom is righteousness, peace, and joy in the Holy Ghost.
Which cannot be moved - Which never can fail, because it is the last dispensation.
Let us have grace - Εχωμεν χαριν· Let us have, keep, or hold fast, the benefit or gift, that is, the heavenly kingdom which God has given us. This is the meaning of the word, [2Cor 8:4], and is so rendered by our translators; and it is only by this heavenly gift of the Gospel that we can serve God acceptably, for he can be pleased with no service that is not performed according to the Gospel of his Son.
If we prefer the common meaning of the word grace it comes to the same thing; without the grace - the especial succor and influence of Christ, we cannot serve, λατρευωμεν, pay religious worship to God; for he receives no burnt-offering that is not kindled by fire from his own altar.
Acceptably - Ευαρεστως· In such a way as to please him well. And the offering, with which he is well pleased, he will graciously accept; and if he accept our service, his Spirit will testify in our conscience that our ways please him. When Abel sacrifices, God is well pleased; where Cain offers, there is no approbation.
Reverence - Αιδους· With shamefacedness or modesty.
Godly fear - Ευλαβειας· Religious fear. We have boldness to enter into the holiest by the blood of Jesus, but let that boldness be ever tempered with modesty and religious fear; for we should never forget that we have sinned, and that God is a consuming fire. Instead of αιδους και ευλαβειας, modesty and religious fear, ACD*, several others, with the Slavonic and Chrysostom, have ευλαβειας και δεους, and others have φοβου και τρομου, fear and trembling; but the sense is nearly the same.
Verse 29
For our God is a consuming fire - The apostle quotes [Deu 4:24], and by doing so he teaches us this great truth, that sin under the Gospel is as abominable in God's sight as it was under the law; and that the man who does not labor to serve God with the principle and in the way already prescribed, will find that fire to consume him which would otherwise have consumed his sin.
Introduction
Exhortations to hospitality to Strangers, [Heb 13:1], [Heb 13:2]. Kindness to those in bonds, [Heb 13:3]. Concerning marriage, [Heb 13:4]. Against covetousness, [Heb 13:5], [Heb 13:6]. How they should imitate their teachers, [Heb 13:7], [Heb 13:8]. To avoid strange doctrines, [Heb 13:9]. Of the Jewish sin-offerings, [Heb 13:10], [Heb 13:11]. Jesus suffered without the gate, and we should openly confess him and bear his reproach, [Heb 13:12], [Heb 13:13]. Here we have no permanent residence; and while we live should devote ourselves to God, and live to do good, [Heb 13:14-16]. We should obey them that have the rule over us, [Heb 13:17]. The apostle exhorts them to pray for him, that he might be restored to them the sooner, [Heb 13:18], [Heb 13:19]. Commends them to God in a very solemn prayer, [Heb 13:20], [Heb 13:21]. Entreats them to bear the word of exhortation, mentions Timothy, and concludes with the apostolical benediction, [Heb 13:22-25].
Verse 1
Let brotherly love continue - Be all of one heart and one soul.