Why does the epistle to the Hebrews have the stunning force it clearly has? Of course, God’s Word is always “quick and powerful and sharper than any two-edged sword” (Heb. 4:12). Since it is God-breathed, every part of Scripture is not only true but also powerful. This does not obviate, however, the fact that there are ancillary reasons why one or another part of Scripture has a particular or pronounced force. I believe the following reasons explain why this is true for the epistle to the Hebrews:
First, the abundant and focused use of the Old Testament. The author is very concerned to bring forth out of the Scriptures, and Psalm 110 in particular, the revolutionary and sublime truth that it contains concerning the exaltation of Messiah. The author of Hebrews quotes Psalm 110:1 explicitly four times (1:3, 13; 8:1; 10:12, with Ps. 110:4) and verse 4 seven times (5:6; 6:20; 7:3, 11, 15, 17, 21). Moreover, everything he states in the book is directly or indirectly related to these two verses.
Second, the grand and exclusive focus on Christ. The author moves from the person of Christ (1:5-4:13) to His office (4:14-7:28), and then to the administration of that office (8:1-10:18). The argument of the book is compelling, coherent, and comprehensive. It is the basic outline of what later would be developed in the locus of systematic theology we call Christology, and Christ is the soul of the whole book. The apostle moves from the exalted person of Christ to the exalted work of Christ.
Third, the applicatory orientation of the book. As always in the Scriptures, the exposition of doctrine has an applicatory bent. Here in Hebrews, we see how basic and pervasive this applicatory bent is. The author himself calls it “a word of exhortation” (13:22). There is not only the frequent interspersing of application within the expositional argument, but also the tight relationship to the expository parts of the epistle in application. Moreover, there is the lengthy application at the end of the book (10:19-13:20). In every application, it is clear that the complete Christ sufficiently answers the challenge and need of the moment, whether it is trial, temptation, or false teaching.
Lastly, the radical nature and earnest tone of the apostle’s argument. The apostle sets forth a salvation that is superior, more excellent, eternal, and perfect, while, at the same time, it is an exclusive, unique, and necessary salvation. The line the apostle draws is razor sharp. Salvation is full and free; yet, because of our unbelief and dullness, it is also easily mistaken and missed. This is the logic of the epistle to the Hebrews.
Each one of these points has import for Christian preaching. Preaching ought (1) to adduce and proclaim God’s truth from Scripture; (2) to focus on Christ and salvation through Him alone; (3) to drive the message home to the hearers through application; and (4) to communicate the radical call of the gospel with earnestness. We could expand each of these points showing how the epistle to the Hebrews models this for us. In this article, I wish to examine only how precisely the author of Hebrews applies the supremacy of Christ. In other words, how does he bring the glory of Christ’s supremacy to bear specifically and concretely upon his hearers in masterful avenues of application?
The doctrine of the supremacy of Christ over all things is the glorious theme of the epistle to the Hebrews. It is announced in the opening verses (1:1-3), and functions much like a mountain peak. No matter what verse of Hebrews you read, whenever you look up, there is this awe-inspiring sight of Christ’s supremacy. Yet, the doctrine of Christ’s supremacy is more than an imposing and breathtaking vista. Through exposition and application, this doctrine feeds countless rivers, waterfalls, and streams that each conduct the glory of Christ to the faith and life of the church. For this reason, the theme of this epistle is more properly: The Supremacy of Christ Expounded and Applied. It operates as follows: in exposition, doctrine is released from the watershed of truth; in application this same truth travels the rivers and streams, whereby it reaches the remote stretches of land. This whole process lends the epistle a great force that models how preaching should apply the supremacy of Christ to all the church in all of life.
The author to the Hebrews used three types of speech when applying his doctrines.
- Inference: drawing a logical conclusion (e.g., “Therefore we ought to give the more earnest heed,” 2:1; “Let us therefore fear,” 4:1; “Let us therefore come boldly,” 4:16)
- Interrogation: calling into question or raising the possibility of a certain case (e.g., “if we hold fast,” 3:6; “if we hold the beginning of our confidence,” 3:14)
- Identification: denoting one or other value judgment as true (e.g., “We are persuaded better things of you,” 6:9; “ye are dull of hearing,” 5:11)
- Better Attention
- Closer Attachment
- Greater Assurance
- Further Ambition
This is the first kind of application in the epistle to the Hebrews, found in his initial exhortation (2:1-4). The author is amplifying on the fact that those whom he is addressing ought to listen and heed. Here the apostle focuses on “giving heed” to the gospel. He has proved from Scripture that Christ is infinitely greater than the angels. Consequently, greater attendance to the gospel of Christ is warranted, and greater punishment is to be anticipated if we neglect this great salvation. There are a number of ways in which this application fits the exposition thus far.
First, note how the apostle carries over into his application the comparative form that he used in his doctrinal exposition. The “so much better” of Christ in comparison with the angels (1:4) ought to induce an equally “greater” heed to the things we have heard. In fact, we may properly deduce that, since the Son is infinitely greater than the angels, being the eternal Son of God, our attendance to Him should be infinitely greater than the angels.
Second, it is noteworthy that his initial application focuses on the audio aspect. The apostle emphasizes what we have “heard” and the more earnest attendance it warrants. This, of course, fits the primary mode of revelation he has been focused on, namely, that of the Word and preaching. In fact, the author began his book with a reference to divine speech: “God spake” (see 1:1-3). He compares the many and various ways and times in which He has spoken in the past. God’s word in these final times has been by His Son, and specifically in the context of the letter, the word of the “session” (1:3). As during the course of Christ’s life the Father’s voice was heard approving of the Son at His baptism, at the Transfiguration, and during His preaching (John 12:28), so now there is another Word from the Father that exceeds all others, saying to the Son face to face in the eternal realms of glory, “Sit.” This redemptive-historical event is a word, a message from the Father to all the church and beyond. Behind this lies a full and great salvation and Savior, to which and to whom the most earnest attendance is warranted.
Third, it is not arbitrary that this exhortation is very much suited to an initial exhortation. It brings the force of the central fact immediately into focus and impresses it directly upon the hearers. At this initial point in his word of exhortation, their attendance to the gospel is both necessary and most highly warranted. It ought not to be confined to a part of this sermon; it ought to govern it. We can infer from this that all preaching ought to take into account all the latest redemptive historical events, including and especially the last. We cannot pretend that we live prior to Christ, as if this victory must yet be attained. This would constitute neglect of “so great a salvation” on the part of those commissioned to teach and preach. Moreover, the session of Christ provides a powerful incentive to command the attention of the church and all people. There is nothing in the world as critical and weighty as the final Word of God to His Son. Angelic beings reckon with it; should the church then let it slip? No, all the world must come face to face with this in this gospel.
This exhortation is, fourth, suited to the particular case of the Hebrews. We later learn that they were “dull of hearing” (5:11). Thus the apostle gives a sort of doctrinal trumpet blast in the first chapter.
Then he pauses and—lest any would fall back into the mode of dullness—sets before them the truth and shows how this truth demands their attendance. There is no more basic act than attendance to the gospel. There is no more critical act than an earnest attendance to the gospel. There is no more woeful prospect than a neglect of the gospel.
This provides a model for preaching. There is no need to apologize for requiring our hearers’ attention. Neither should preaching only present doctrine, but explicitly urge attendance to doctrine. Preaching must reckon with the fact that doctrine does not reach men in a neutral state. Their minds are darkened and, even after grace, can be most dull and dim. They always need to be prepared to hear and heed the gospel, and application in preaching must reckon with that. This is the first kind of application we meet with in the epistle of Hebrews.
Closer Attachment
In Hebrews 3:12-13 we read: “Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily, while it is called Today; lest any of you be hardened through the deceitfulness of sin.”
These and the surrounding verses (3:7-4:13) are the second exhortatory section in the epistle, and a lengthy one at that. At the end of 3:6, the apostle, by way of a conditional clause, puts into focus the whole question of participation in the work of Christ: “Whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end.” Having set forth the glorious supremacy of Christ, the apostle shows the need for closer attachment. The glorious supremacy of Christ raises the possibility that there may be an evil heart of unbelief that would exclude a person from belonging to Christ and participating in His benefits. Such an evil heart is marked by unbelief and apostasy, departing from the living God. Thus the apostle holds before his hearers a mirror, asking whether the portrait they see in the mirror betrays a situation that would be most devastating in light of the doctrines set forth. The apostle even calls for “fear.” He writes: “Let us therefore fear” (4:1) of coming short of the promise, of being found without the faith which, by God’s grace, renders the gospel profitable. As glorious as the doctrine of Christ’s supremacy is, so devastating is the neglect or diminishment of it. Here the apostle shows how the doctrine of the supremacy of Christ’s person requires a singular allegiance to the person of Christ. If He were only one of many, no singular devotion could be required. Now that His person is manifest as the singularly unrivalled or unequaled One, our devotion to Him should know no competition.
This attachment, first, then must be an enduring attachment. If Christ is the supreme Mediator, it is impossible that we should be devoted to Him only for a limited amount of time. We are called to “hold the beginning of our confidence steadfast to the end” (3:14). If Christ were only one among many, we should alternate our devotion halfway or at some later time; but that is now wholly unreasonable.
Second, our attachment to Him must be an attachment with an ever-widening scope. Not only should our heart rise up in faith unto this supreme Christ; His supremacy warrants our mutual exhortation, lest any one be hardened. His supremacy calls His kingdom to always be extended. Our devotion to Him should spill over into a desire that others be wholly subject to Him.
Finally, we are told to exhort one another daily. It ought to be an attachment marked by a repetitive exhortation of each other. Christ’s supremacy demands our complete allegiance, our seeking the allegiance of others, and daily engagement in the act of mutual exhortation.
This application shows how the author takes the doctrines and meets his hearers where they are. Their existence is fraught with many dangers and temptations, chief of which is to cherish an evil heart of unbelief. Here the apostle gives us insight into his anthropology. He operates with the view that even professing Christians must examine to what extent they have an evil heart of unbelief. They are in danger of coming up short or hardening their hearts, of grieving the Lord, of lacking the faith that is so necessary.
It could be asked why it is the apostle brings in this negative reality in the midst of a text and a doctrine that is so glorious? Does the text of Psalm 110 and the doctrine of the supremacy of Christ warrant this? We can certainly say that the very fact of bringing this doctrine before his hearers in the act of proclamation demands that the apostle reckon with the states and conditions of his audience. He cannot assume that the glory of the gospel will meet with immediate understanding, embrace, and good-will. He shows himself a “priestly” preacher in taking this glorious truth and applying it according to the predominant situation of the hearers. He desires and endeavors that the glory of Christ would reach the hearts of his hearers and transform them and echo with an undivided attachment or allegiance to this Christ. As a “priest,” he cannot but expose the evil of the human heart, including this tendency in his hearers. The very glory of the doctrine demands this.
Yet, there is something in his text and doctrine that provides an additional warrant. Psalm 110 speaks of “enemies”: “Until thy enemies be made thy footstool” (Ps. 110:1). The glory of Christ reveals itself precisely in contrast with His enemies. The possibility of an evil heart among the author’s audience compels him to call for self-examination. Indeed, there is Christ’s house, and if we hold fast the confidence unto the end, that designation applies to us. There is, however, also an arena not comprising the house of Christ, which Psalm 110 designates as “enemies.”
Why does he take pains to drive this point home? He tells us the reason. The Word of God by its very nature does this. Likewise, God’s Word declaring the session of Christ—“Sit” (Ps. 110:1; Heb. 1:1-3)—does this. It is true, this word is aimed at the Son, but it reverberates through the whole universe. Enemies, angels, kings, princes, all can know it. As that word goes forth, it exposes the inmost recesses of the heart, even in those most privileged in regard to the gospel. The author explicitly states this: “For the word of God is quick [or vibrant], and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of the soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do” (4:12-13). This last phrase translated as “with whom we have to do” literally reads: “with whom is the word/thing.” It can also be translated: “before whom we must give account.” This word of God demands an account. He arrests us, unmasks us, and exposes us. And that is what the apostle aims to do in his application as well.
The Word of God goes forth, opens up closed hearts, and exposes the hidden recesses and motives, laying them bare. This is one of the main principles for the preacher in his application. Though this work of the Word can happen separately from application by the Spirit, the preacher desires to promote this in his preaching. The apostle is convinced that application serves closer attachment to Christ. The Word of God in Christ’s session brings us before “him with whom we have to do,” namely, God and His Christ.
Greater Assurance
In Hebrews 6:9-12, we read: “But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak. 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. And we desire that every one of you do shew the same diligence to the full assurance of hope unto the end: that ye be not slothful, but followers of them who through faith and patience inherit the promises.”
This application is in the middle section of the argument of the apostle concerning the supremacy of the office of Christ. The apostle has addressed their dullness and the seriousness of the possibility of apostasy. As he did in 3:12-13, he faces them with their comparative deficiencies, especially in light of Christ’s perfection. Christ as Priest had been subject to all manner of temptation, but always without sin; the Hebrews had been tempted, and were in danger of lapsing. Christ had been made perfect, having learned obedience by the things He suffered (5:8-9). The Hebrews need to be told to “go on unto perfection” (6:1). Again we see how the apostle brings the doctrine of the supremacy of Christ to bear on the Hebrews in the realm of greater assurance. Christ’s perfection brings to light their imperfection; His perfection spurs them on to perfection. This eminently glorious Christ, made perfect through suffering, induces His people as well as enables them to go on to greater assurance.
The apostle uses the image of fruitfulness. “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” (6:7). By contrast, “that which beareth thorns and briers is rejected, and is nigh unto cursing; whose end is to be burned” (6:8).
Notice here how the apostle uses an assuring application. He aims for comfort. Having set forth a terrible scenario, he quickly seeks to speak words of assurance. Lest the tender consciences and minds of his hearers be unduly frightened and they cast aside all confidence, he speaks consolingly. Notice how he phrases his consolation: “we are persuaded better things of you.” Interestingly, he uses a comparative, the grammatical form he favored in his expository section. The character of Christ being “better” (1:4) spills over into His people being “better.” He explains what this “better” is: “things that accompany salvation.” As salvation comes from Christ and is revealed in the gospel, it makes a person who possesses it graciously “better.” Again we see how his application builds on his doctrine.
His assuring application has a strong basis, however. He points to the marks of grace. He mentions their work and labor of love which they showed to God’s name: their ministry to the saints, a ministry which has continued until now. His comforts are not baseless and weak; neither are they generalized and oblique. They have a particular reference. They are attached to the manifestation of the works of faith, the obedience of faith, the ministry of love, etc. Thus he does not comfort them simply with his own estimate of them, but by pointing to the fruits of Christ’s work in them. Christ’s active obedience, so celebrated in Hebrews 5, is the basis and source of their own fruits, and this is the point the apostle makes in this consoling application.
He remarkably speaks of the attribute of God’s justice: “God is not unrighteous to forget your work” (6:10). This is reminiscent of John’s “he is faithful and just to forgive us our sins” (1 John 1:9). The justice of God can be a wonderfully assuring attribute for the believer, and the apostle marshals it here to that end.
Even in a letter as incisive as this letter to the Hebrews, there is much room for assurance. The source of this assurance lies not in the Hebrews, but in the Christ of the session, whose work is now perfect, and by whose perfection His servants are led step by step, and out of whose perfection they receive assurance through the fruit seen in them.
Further Ambition
Hebrews 10:19-25 is a very telling passage in terms of the applications of the epistle. This is the basic turning point from exposition to application. The text divides itself into three indicatives and three imperatives. Together, they combine to circumscribe the life of believers under Christ the High Priest as one with ambition to go further than before. First, the apostle gives the rich privileges at the base of this call:
- Free access into the holiest. They have the right to enter the sanctuary;
- A consecrated way by blood through the veil. They have the means to enter the sanctuary, namely, by the blood of Jesus (see 3:6; 4:16), and by a new and living way, which Christ has opened through the veil (His flesh) (see 9:8); and finally,
- A great Priest: they have the householder (3:1-6) and High Priest (3:1; 8:1).
- To approach with a true heart in full assurance of faith. The manner the apostle specifies is with true heart; and full assurance: “firm, unwavering trust”; and with the supplementary motives of hearts sprinkled, and bodies washed;
- To hold fast the confession of our hope without wavering. The supplementary motive the apostle appends is that He is faithful who has promised;
- To mind how to provoke one another to love and good deeds. The supplementary motive is not to neglect to meet together, but encourage each other in light of the approaching day.
The apostle is ambitious to go further. He brings these realities to bear on his hearers by calling for an approach in faith, a steadfastness in hope, and a mutual provocation unto love. The three privileges together grant impetus to the three responsibilities.
Christ is at the right hand of His Father. His people are priests. Christian believers have temple privileges as well as temple responsibilities; these are far more exalted than those of any ceremonial rituals. While the Old Testament ceremonies were restrictive, now believers have access. The Old Testament tabernacle had a veil; now believers have a bloody way. The Old Testament church had a priest in the house of God; now believers have a great Priest over the house of God. We have responsibilities of washing and sprinkling associated with faith, as well as custodial (holding fast the confession of our hope) and diaconal duties (provoking one another to love and good deeds). This is our temple religion, which demands a far greater ambition, namely, to go further.
The veil is rent; the access is secure; the High Priest is greater: thus our ambition should take us further. The apostle seeks to induce a disposition and actions that mirror the doctrine set forth. This is the third function of application in the letter to the Hebrews.
Conclusion
The author of the letter to the Hebrews seeks to apply the doctrine of the supremacy of Christ to Christians in their varied and real circumstances. The supremacy of Christ is something that calls for better attention, closer attachment, greater assurance, and further ambition.
Notice the importance of the comparative form: “the more earnest heed” (2:1) and “better things” (6:9). Notice also adverbs and adjectives such as “daily” (3:13); “near” (10:22); and “without wavering” (10:23). Each one of these accentuates the point being made.
Notice, finally, the linkage between the details of Christ’s supremacy expounded and applied.
The first section uses terminology related to our person; the second section uses terminology related to our calling; the third section uses terminology related to believers as priests unto God. Through his application, the apostle seeks to woo the whole person to the whole Christ, who reigns supreme. Since there can be nothing lacking in the Christ, what is lacking must be ascribed to the Christian, which he must find ever and anew in Christ.
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