No More Sacrifice (Part 1 of 2)

By John H. Niemelä

John Niemelä earned his B.A. at the University of Minnesota, a Th.M. in New Testament Literature and Exegesis (Dallas Theological Seminary), and is a Ph.D. candidate in New Testament Literature and Exegesis (Dallas Theological Seminary). John is professor of Greek and Hebrew at Chafer Theological Seminary.

Introduction

A troubling sermon in 1968 launched this author into a twenty-five year quest to understand Hebrews 10:26–27. The issue behind the inquiry was “What is the impact of his passage on the security (or insecurity) of believers?”

If we sin willfully after we have received the knowledge of the truth, there no longer remains a sacrifice for sins, but a certain fearful expectation of judgment, and fiery indignation which will devour the adversaries (Hebrews 10:26–27). [1]

This article traces a pilgrimage leading to a simple solution for Hebrews 10:26–27. It integrates the exegesis of the passage into the book’s overall context.

Personal Pilgrimage

The following chart traces the chronology of the author’s perception of the passage.It also serves as the basic outline of the article.

View	Years Held	Problem with Prior View:
A. No Security	1968–74
B. Never-Saved	1974–83	(A) Eternal security
C. Fellowship-Sacrifice	1983–93	(B) The book’s audience
D. Change of Covenants	1993—	(C) Analysis of Hebrews 10:18

Figure 1. The Author’s Developing Perspective on Hebrews 10:26–27.

The author’s autobiographical context is the setting of the author’s four-stage exegetical inquiry. [2] His loyalty has always been to the text, not to a theological system. This article scrutinizes three presuppositions once held by this writer.

The “No Security” View

This view regards that forfeiture of eternal life as the penalty for a Christian sinning willfully. This was the author’s initial presupposition, because his childhood church taught that faith in Christ canceled only one’s pre-conversion sins. Thus, serious post-conversion sin could still result in eternal damnation.

In 1968 the preacher warned about Christians apostatizing. He taught from Hebrews 10:26 that apostates not only lose eternal salvation, but also become unforgivable. The haunting possibility of apostatizing in the future made it seem foolish to me (at age 15) to become a Christian while still a teenager. It made sense to remain unredeemed, because that would leave a possibility of redemption.

A close friend’s death in a hunting accident caused that sermon to fade from memory. College friends explained the Gospel and I believed in Christ as savior.

The “Never-Saved” View

A year later, another friend showed that eternal security was a necessary implication of eternal life being a gift (John 4:10; Ephesians 2:8). If cessation of works results in the forfeiture of eternal life, then the gift of life would not truly be a gift, but only a good deal. It was wonderful to gain the absolute certainty of eternal life that eternal security offers.

Hebrews 10:26 soon became a problem, because it seemed to present conditional security. The view that Hebrews 10 aims at a mixed audience seemed to resolve the problem. Equating willful sin with unbelief allows acceptance of eternal security, but it creates other unforeseen tensions.

The “Fellowship-Sacrifice” View

Nine years later, a fellow-language major at seminary argued that Hebrews directs its five warning passages to believers. This approach, the “Fellowship-Sacrifice” view, must prove that Hebrews uses the vocative brethren to address believers. The next section, therefore, shows that Hebrews defines brethren as believers. The following section considers outlining issues and the final one explains the “Fellowship-Sacrifice” view.

Brethren Are Believers

At this time, this author regarded “believing and unbelieving Jews” as brethren in Hebrews. This is a broad definition of brethren, which posits that the author of Hebrews aimed the doctrine to believers, but the warnings to unbelievers. [3] Can one defend such a view?

The term brethren groups people as brothers horizontally (ethnically), [4] or vertically (in terms of relationship with God). The horizontal relationship would refer to fellow Jews, whereas the vertical would address fellow Christians. Groupings 1–3 occur in the NT, but category 4 extends even to unbelieving Gentiles. This would be synonymous with “people.” It is a doubtful category of NT usage.



Figure 2. Horizontal vs. Vertical Inclusion for the Term: Brethren.

However, some commentaries give the impression that brethren includes unbelieving Jews and believing gentiles. That is not precisely correct. It often includes one or the other, but it is doubtful that it ever simultaneously refers to both. This is an important concept for defining its categories of usage in Acts.

Within the historical narrative of Acts a number of speakers deliver a host of speeches to a variety of audiences over a twenty-six year span (A.D. 33-60). It includes sermons by Peter, Stephen, Philip, Paul, James, and others. Yet, none of these speakers address Theophilus, the one to whom Luke wrote Acts. Furthermore, Luke delivers no speeches in Acts. Where then does Luke have a voice? He, as the narrator, directly addresses Theophilus in Acts 1:1. In a broader sense, Luke addresses the whole book through Theophilus to believers. Luke uses the historical narrative to unify the book. Significantly, within the narrative (the non-speech) sections of Acts, brother (ἀδελφός) never refers to unbelievers. [5]

Each speech in Acts addresses its own audience. In marked contrast to Luke’s narration, though, individual speakers sometimes addressed believing or unbelieving Jews as brethren. Other speeches in Acts address Gentile believers as brethren. Over the twenty-six year span of Acts, speakers applied the term to varied audiences.

Since the meaning for brethren comes from the context of each speech individually, Luke (in each speech) reports the antecedent for brethren for Theophilus’ sake. However, in non-speech sections, the meaning always reverts to Luke’s basic definition: brethren are believers.

Acts 13–14 illustrates. In Acts 13:15, synagogue officials called Paul a brother. Paul’s speech (Acts 13:16–41) reciprocated, addressing them as brethren (esp. 13:26, 38). One week later, Paul went to Iconium. Here, in Acts 14:2, unbelieving Jews stirred up the Gentiles … against the brethren. Luke does not need to define brethren in 14:2 (a narrative verse). It does not include the unbelieving Jews, so it cannot be racial. Neither can it merely refer to Gentiles, since the Jews stirred them up against the brethren. Clearly, in this narrative context, brethren means believers. Luke always returns to this meaning in narrative sections of Acts.

In marked contrast to his narrative, Luke allows speakers to define brethren for each speech. Thus, the meaning for brethren in the speeches of Acts is either (1) “believing Jews and Gentiles,” or (2) “Jews” (who may or may not believe).

Speakers addressed a variety of audiences and often used brethren for address. Luke honored those writers by retaining their vocatives. However, when he wrote narrative, Luke consistently used brethren to address believers. Against this consistent use of brethren in the historical narrative, Luke takes care to present each speaker’s definition for the same term. He does this by specifying each audience within the context.

Since Luke exercised diligence in using the term brethren, commentators ought to avoid over-generalizations. Luke does not include unbelievers in his definition, although certain speeches (by other speakers) retain that usage.

Hebrews is not analogous to the book of Acts. It does not contain a multitude of speeches over twenty-six years. Instead, it targets a single community [6] at one point in time (sometime between the release of Timothy from prison and the destruction of Jerusalem). [7] Thus, the expositor should expect a fixed definition for the term. Unlike Acts, with many speeches, this book is like a single (written) speech to one audience. Now where does the author define brethren, the audience?

1. Hebrews 2:11–3:1. This passage defines brethren as sanctified ones.

For both He who sanctifies and those who are sanctified are all of one, for which cause He is not ashamed to call them brethren, saying: “I will declare Your name to My brethren” (Hebrews 2:11).

Christ is the sanctifier of believers. Both are of one [Father], [8] God the Father. Sons of the same father are, by definition, brothers.


Figure 3. The Family Tree of Brethren in Hebrews.

Brethren are holy. Therefore, the writer addresses them as holy brethren (3:1). [9] Hebrews 2:11 gives his only definition of brethren. No basis exists for the suggestion that Hebrews 2:11 defines only a portion of the brethren that the writer addresses. Where does the author define “unholy brethren”?

Does holy brethren imply a corollary: “unholy brethren”? No, people do speak of dead corpses, round circles, long-necked giraffes, cold snow, red blood, eternal God, and hot steam. These adjectival phrases do not imply the existence of live corpses, square circles, short-necked giraffes, hot snow, gray blood, non-eternal God, or cold steam. Hebrews 3:1 addresses holy brethren, because that is the book’s basic definition of brethren (cf. Hebrews 2:11ff).

2. Hebrews 3:12–13. These verses are part of a single Greek sentence. [10] Brethren must guard against having an evil heart of unbelief.

Beware, 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 (3:12–13).

Some commentaries seek to escape from regarding this as a warning to Christians by breaking one sentence into two. Treating each verse separately [11] hides the issue without resolving it.

Take care, brethren, lest there be in any of you an evil unbelieving heart, in falling from the living God (3:12). [12] 

But exhort one another day after day, as long as it is called “Today,” lest any one of you be hardened through the deceitfulness of sin (3:13). [13]

Regarding verses 12 and 13, the same commentary says,

(12) Brethren is not a reference to Christians as is ‘holy brethren’ in 3:1. It refers to racial brothers, unbelieving Jews, as the term does throughout the book of Acts. [14] 

… … … … … … … … . 

(13) The writer is saying to the believers among those to whom he is writing, “Get along side each other and help each other.” [15]

A simplified grammatical diagram argues against splitting the sentence. The brethren are both to beware and to exhort. The vocative links the whole sentence. What Hebrews joins together, man should not part asunder.

See the grammatical diagram. [16]



In the presence of a vocative controlling two second person plural imperatives in one sentence, is it reasonable to address verse 12 to unbelievers and verse 13 to believers? The word “but” (ἀλλὰ) distinguishes between the self-focus of the first verb and the others-focus of the second, not between subjects.

Another imaginative approach to Hebrews 3:12–13 subtly defines a single occurrence of brethren in two ways. Initially, one commentary treats brethren as Christians, “… [F]or a Jewish Christian to abandon Christ and return to Judaism is here (3:12) called apostasy from the living God.” [17] It sounds like a reference to Jesus’ sanctified brethren of Hebrews 2:11.

However, regarding Hebrews 3:14, the same commentary says,

This is not a warning that a true “sharer of Christ” will ever have that status withdrawn, but a solemn reminder that a true “sharer” will continue in the first faith, and will not apostatize to Judaism…. A real “believer” by definition is one who is believing. He never ceases to believe. [18]

The commentator calls those whom Hebrews warns “Jewish Christians,” but then asserts that they had never believed. What is this category: “Jewish Christians who never believed”?

It is an effort to avoid the point of Hebrews 3:12–13. It is a subtle evasion of the author’s warning that Christ’s sanctified brethren must guard against developing unbelief. Clearly, each one must guard against developing unbelief within himself (3:12) and exhorting other believers, lest it develop in them (3:13).

If Hebrews calls unbelievers Christ’s brethren, it would be a “bait and switch” tactic. When conservative commentators employ such imaginative solutions as splitting sentences wrongly or attributing a double-speak definition to a word, something is wrong. The only definition that Hebrews gives for brethren is that they are the ones that Christ positionally sanctified. It is time for scholars to let Hebrews speak for itself: the author warns believers!

3. Hebrews 6:9. Commentators correctly regard the vocative of beloved [19] as a reference to believers.

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

Some expositors find it odd that Hebrews injects an exhortation to believers into a section that they categorize as non-exhortational. Perhaps, instead, their outlines misconstrue the argument of Hebrews.

4. Hebrews 7:5. This is Hebrews’ only purely ethnic use of brethren.

And indeed those who are of the sons of Levi, who receive the priesthood, have a commandment to receive tithes from the people according to the law, that is, from their brethren, though they have come from the loins of Abraham. (Hebrews 7:5)

The passage depends on the family tree of Israel. Levi and his brothers were the progenitors of each of Israel’s tribes. Their father was Jacob, their grandfather was Isaac, and their great-grandfather was Abraham. Thus, the descendants of Levi collected tithes from the other tribes.

The meaning of brethren, here, is not controversial in the literature. However, “Levi’s brethren” does not equal Israel. Why not? The Levites did not collect tithes from themselves. Numbers 18:25–32 told them to collect a tithe from the other tribes. One tenth of the collection became a heave offering for the Lord (without ever becoming the property of the Levites). Rather than collecting a tithe from the Levites, they received ninety percent of the tithes of the other tribes. Hebrews 7:5 says that they collected it “from their brethren” (τοὺς ἀδελφοὺς αὐτῶν).

By contrast, the ethnic brethren of the writer of Hebrews would include the Levites. Furthermore, the writer of Hebrews calls Timothy a brother (Hebrews 13:23), but his father was Greek (Acts 16:1). Thus, (as a believer) Timothy was a brother of the writer, but (as a non-Jew) he was not a brother of the Levites.

In other words, those who argue that brethren means “Jews” in Hebrews cannot appeal to this verse. It does not make “Israelites” brethren, but “non-Levitical Israelites” into Levi’s brethren. The verse has no bearing upon the addressees of Hebrews; it contains no vocatives.

5. Hebrews 8:11. Brethren refers to believers under the New Covenant, quoting Jeremiah 31:34. This verse does not clarify the addressee issue, since it has no vocative.

6. Hebrews 10:19. It says, Therefore, brethren, having boldness to enter the Holiest by the blood of Jesus. Even here, a few regard brethren as a reference to Jewish unbelievers.

I believe that brethren refers here, as elsewhere in Hebrews and also in Romans (9:3) to fellow Jews, not to fellow Christians. These physical brothers are being urged … to take hold of the perfect sacrifice, Jesus Christ— [20]

The extent of that commentary’s validation is the hollow assertion: “I believe that …” This is a conclusion, not proof.

The grammar weighs heavily against such an assertion. One should consider verse 22, which contains the main verb for the sentence: let us draw near. Three participles modify this verb. Two of them are crucial to the chronological flow of the passage. These are having been sprinkled (10:22) and having been washed (10:22). Regardless of the text one follows, [21] both participles in verse 22 occur before the main verb. The grammar establishes the sequence as:

a.	Our hearts having [already] been sprinkled … (10:22b)
	Our bodies having [already] been washed … (10:22c)
b.	Brethren, let us draw near with a true heart in full assurance (10:22a)

This addresses people whose hearts have been already sprinkled from an evil conscience and whose bodies have already been washed with pure water. It should be evident that these are sanctified brethren of the Lord. Although he urges them to draw near with a true heart in full assurance of faith, these people have already believed in Christ. They already had eternal life. When the author addresses brethren, he means believers.

7. Hebrews 13:22. This verse has three uses of “you” that determine the interpretation of brethren. The word bear (ἀνέχεσθε) is a second person plural imperative. English imperatives imply the subject, you, just as the Greek implies the pronoun here. The following translation of Hebrews 13:22 adds the implicit word in parentheses.

And I urge you, brethren, (you) bear with the word of exhortation, for I even have written to you briefly.

The verse makes this equation: you1 = brethren2 = (you3) = you4. Thus, if these brethren are believers, each occurrence of you in this verse signifies believers. Vocatives of brethren also occur in Hebrews 3:1, 12; 10:19. Since each of these passages address believers, there is no basis for suggesting that the author is addressing anyone other than believers in 13:22. [22]

8. Hebrews 13:23. Its definition of brethren must harmonize with verse 22. It cannot be an ethnic term in v 23. Why force that meaning onto 13:22?

I appeal to you, brethren, (you) bear with the word of exhortation, for I have written to you in few words. Know that our [23] brother Timothy has been set free, with whom I shall see you if he comes shortly.

Timothy reached adulthood as an uncircumcised man of mixed parentage (Acts 16:1–3). [24] Under first century definitions, he was not a Jew, despite having Jewish blood. Did Jews regard the racially mixed Samaritans as their brethren? They did not. The racial definition of brethren would have offended any Jews who might imagine that the author called Timothy their Jewish brother in 13:23.

However, despite his parentage, Timothy was a brother to the addressees of the book of Hebrews. They and Christ both have God the Father as their Father (Hebrews 2:11). The writer addressed his book to brethren, that is, to those sanctified positionally by Christ.

The Outline of Hebrews

The preceding analysis of brethren in the book shows that Hebrews 13:22 addresses believers.

And I appeal to you, brethren, (you) bear with the word of exhortation, for I have written to you in few words.(Hebrews 13:22).

What is this word of exhortation to believers? In Acts 13:15, the phrase refers to an entire sermon (covering Acts 13:17–41). Significantly, Paul’s word of exhortation included warning (Acts 13:40–41).

And after the reading of the Law and the Prophets, the rulers sent to them, saying “Men and brethren, if you have any word of exhortation for the people, say on.”(Acts 13:15)

The natural reading of word of exhortation would perceive it as a reference to the book as a whole, [25] not as merely pointing to chapter 13. The use of for even (καὶ γὰρ) indicates a corresponding reason for enduring the word of exhortation. Though the epistle is long, it is as brief as possible. [26] The author recognized that the book is long, since he urged them to endure it. One could paraphrase Hebrews 13:22 as,

And I urge you, brethren, endure the (lengthy) exhortation, for I have written (it) to you (as) briefly (as possible).

The author called his book a word of exhortation, because exhortational sections occur throughout. Practice follows each doctrinal section.

See Figure 4, which follows.

	Doctrine	# vss	Practice	# vss	Doctrine + Practice	# vss
1	1:1–14	14	2:1–4	4	1:1–2:4	18
2	2:5–3:6	20	3:7–4:13	26	2:5–4:13	46
3	4:14–5:10	13	5:11–6:20	24	4:14–6:20	37
4	7:1–10:18	87	10:19–39	21	7:1–10:39	108
5a	11:1–40	40	12:1–29	29	11:1–12:29	69
5b		—	13:1–25	25	13:1–25	25
Verse totals:		174	+	129	=	303

Figure 4. The Five Doctrine-and-Practice Sections of Hebrews.

In light of Figure 4, why do many commentaries categorize 1:1–10:18 as doctrine, but 10:19–13:25 as exhortation? Such commentaries perceive the exhortational sections before 10:18 as parenthetic-warnings to unbelievers. If, indeed, they address unbelievers (a secondary audience) they would interrupt an otherwise smoothly presented doctrinal argument (designed for the primary audience). Although Davies does not raise the audience issue, his observation surfaces an underlying assumption of the parenthetic-warning approach,

Throughout the letter the writer alternates between two types of discourse—doctrinal exposition and practical exhortation…. [T]he alternation is for the most part so clearly marked that if the doctrinal passages are read continuously, and the exhortations omitted, the main argument displays its underlying continuity and coherence. [27]

However, the warnings are not parenthetic asides, because both the doctrine and the warnings address brethren (believers). Since, as pages 7–13 of this article argue, Hebrews does not shift audiences, the warnings are integral to the book.

Rather, the warnings guide believers in the practical application of doctrine. The writer did not intend believers to ignore the warnings. Yet, some commentaries do not think that the warnings apply to believers,

The first eleven chapters of Hebrews do not emphasize specific commands to Christians. There is an obvious lack of practical explanations or exhortations. The section is pure doctrine and is almost entirely directed to Jews who have received the gospel but need to be affirmed in the superiority of the New Covenant. [28]

Other commentaries make this break in their outlines. The following outlines view 10:18 as the division between the two main parts of Hebrews:

I. Doctrinal discussion (1:1–10:18) 

II. Practical exhortations (10:19–13:25) [29] 

First Half—Doctrinal. Chap. i.-x. 18, 

Second Half—Practical. Chap. x. 19-xiii. 25. [30]

Although well intentioned, these commentaries misconstrue the argument of Hebrews. Almost half of the book (129 of 303 verses) exhorts believers. [31] Hebrews is a “word of exhortation” for believers.

I urge you, brethren, (you) bear with the word of exhortation, for I even have written to you briefly (Hebrews 13:22).

The idea of the book as a “word of exhortation” extends beyond the notion that almost half of the verses are exhortational. The writer only uses vocative plurals for addressing believers (see pages 7–13 of this article). Further, he connects each of these vocative plurals with exhortations or warnings.

Note the following:

	Vocative Plurals [32] Addressing Saints	Warnings	Positive Exhortations
1		2:1–4
2a	Holy brethren and partakers (3:1)		3:1–6
2b	Brethren (3:12)	3:7–4:13
3	Beloved (6:9)	5:11–6:8	6:9–20
4	Brethren (10:19)	10:19–31	10:32–39
5a		12:25–29	12:1–24
5b	Brethren (13:22)		13:1–25

Figure 5. Vocatives only occur in Warnings/Exhortations.

Although the “Never-Saved” view can be compatible with eternal security, it does not understand Hebrews 13:22 correctly. Hebrews speaks with a singular voice to a singular audience. Brethren are believers. In fact, all of its vocative plurals address believers. The whole book exhorts Christians.

The strength of this evidence compelled this writer to abandon the “Never-Saved” view in 1983.

Now it is one thing to know that these verses address believers, but interpreting them is an entirely distinct issue. The second part of this article will trace the rest of the author’s pilgrimage to an interpretive solution.

--To be continued--

Notes

1. Holy Bible, New King James Version (Nashville, TN: Nelson, 1982). All Scripture citations are from the NKJV, unless otherwise identified.
2. Part 1 of the inquiry considers the “No Security” and “Never-“Saved” views. Part 2 will appear in the CTS Journal, vol. 5, #1 (March 1999).
3. John F. MacArthur, Jr., Hebrews, The MacArthur New Testament Commentary (Chicago: Moody, 1983), xi. He argues for this on pp. xi-xv. Others reach this position more indirectly. Cf. Homer Kent in the text associated with notes 16–17 (below).
4. A few New Testament passages speak of physical siblings. Of course, full-brothers would share the same ethnicity.
5. Two categories of non-speech uses occur: (1) Physical brothers (who in both cases were also believers) Acts 1:14, 12:2; and (2) believers: Acts 1:15 (Critical Text); 9:30; 10:23; 11:1, 29; 14:2; 15:1, 3, 22, 32, 33, 40; 16:2, 40; 17:6, 10, 14; 18:18, 27; 21:7, 17; 28:14, 15. Luke was the original author of the non-speech sections. The rest of the occurrences are in (1) letters: Acts 15:23, 23; or speeches: Acts 1:16; 2:29, 37; 3:17, 22; 6:3; 7:2, 13, 23, 25, 26, 37; 9:17; 11:12; 12:17; 13:15, 26, 38; 15:7, 13, 36; 20:32 (Majority Text); 21:20; 22:1, 5, 13; 23:1, 5, 6; 28:17, 21. Luke did not create the speeches or letters, but cites the original speakers in their own contexts.
6. The proof that the destination is a single community comes from Hebrews 10 and 13. Hebrews 10:32 says, “But recall the former days in which… you endured a great struggle with sufferings.” Verse 34 amplifies, “for you had compassion on me in my chains, and joyfully accepted the plundering of your goods… .” Furthermore, the writer plans to see them and extends personal greetings to them in 13:23–24, “Know that our brother Timothy has been set free, with whom I shall see you if he comes shortly. Greet all those who rule over you, and all the saints. Those from Italy greet you.”
7. Cf. note 5 (above), which mentions the release of Timothy. Since Acts does not mention this imprisonment, it undoubtedly happened after the end of Acts (A.D. 60). The book treats sacrifices as ongoing (Hebrews 10:1), so the temple was still standing (pre-A.D. 70).
8. Scholars debate the gender of the referent for “of one” (ἐξ ἑνὸς). The simplest view is as a masculine, referring to God the Father, since a common fatherhood underlies brotherhood. This does not deny Christ’s deity or eternality. Cf. Ephesians 1:3.
9. Hebrews 3:1 has another vocative, “partakers” (μέτοχοι). Some may think that Hebrews 3:14’s statement, “ For we have become partakers of Christ if we hold the beginning of our confidence steadfast to the end,” proves that all Christians persevere to the end. Such a view deduces that holy brethren invariably are partakers from 3:1’s juxtaposition of “holy brethren” and “partakers.” This is not necessarily the interpretation. For example, a teacher might address first grade students with a pair of vocatives, “Children, first graders.” After promotion to the second grade, she could still address them as children, but not as first graders. Similarly, believers cannot cease to be Christ’s brethren. Sadly, not all brethren are partakers and some who were partakers cease partaking. The author addressed brethren who (at that time) were all partakers, but were under temptation to cease being partakers. He warned them against succumbing.
10. The Majority Text and Nestle-Aland27 differ regarding the continuation of the sentence into verse 14. However, both Greek texts perceive that 3:12–13 belong together, due to the vocative itself.
11. Arthur W. Pink, An Exposition of Hebrews, (Swengel, PA: Bible Truth Depot, 1954; reprint, Grand Rapids: Baker Book House, 1968), 164–75 deal with 3:7–12, and 176–87 deal with 3:13–19. MacArthur, Hebrews, 91–93, also splits this Greek sentence. He treats verse 12 as unbelievers and verse 13 as believers, despite the grammar.
12. MacArthur, Hebrews, 91. His comment on the verse is on 92.
13. MacArthur, Hebrews, 92. He discusses the verse on 92–93.
14. MacArthur, Hebrews, 92.
15. MacArthur, Hebrews, 93.
16. Neither Greek nor English states the pronoun you, but the 2nd plural verbs imply you.
17. Homer A. Kent, Jr., The Epistle to the Hebrews: A Commentary (Grand Rapids: Baker Book House, 1972), 73.
18. Kent, Hebrews, 75. Note 2 (above) critiques a false presupposition that Kent makes.
19. MacArthur, Hebrews, 151.
20. MacArthur, Hebrews, 260.
21. In the Majority Text, the form is ἐρραντισμένοι, an aorist circumstantial participle. In Nestle-Aland, it is ῥεραντισμένοι, a circumstantial perfect participle. It is widely recognized grammatical truth that aorist and perfect participles precede the action of their main verb. Since the main verb is a present tense, the grammar is clear-cut: sprinkling and washing precede drawing near.
22. For an extended analysis of Hebrews 13:22, see the section “The Outline of Hebrews,” on pages 14ff of this article.
23. The Nestle-Aland27 and UBS4 texts read “our,” but the Majority Text2 does not. The presence or absence of this word does not change the meaning, since it is implicit.
24. Contrast this with Paul’s statement in Philippians 3:5: “circumcised on the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of Hebrews [born to Hebrew parents].”
25. Cf. William L. Lane, Hebrews 9–13, Word Biblical Commentary, volume 47B, ed. David A. Hubbard and Glenn W. Barker (Dallas, TX: Word, 1991), 568. MacArthur, Hebrews, 453–54.
26. The Epistle of Barnabas (1.5) refers to its brevity, but is much longer than Hebrews.
27. J. H. Davies, A Letter to Hebrews. The Cambridge Bible Commentary, gen. eds. P. R. Ackroyd, A. R. C. Leaney, J. W. Packer (Cambridge: Cambridge University Press, 1967), 15.
28. MacArthur, Hebrews, 419. The last sentence would be true, if edited to say, “The section warns and exhorts believers from doctrine and is entirely directed to regenerate Jews who have received the gospel but need to be affirmed in the superiority of the New Covenant, so that these believers would please the Lord.”
29. Cf. Kent, Hebrews, 28 and 30.
30. Andrew Murray, The Holiest of All: An Exposition of the Epistle to the Hebrews (London, England: Oliphants, 1960), ix and xiii.
31. See Figure 4, page 15.
32. Vocative singulars occur in Hebrews 1:8–10; 10:7; and 12:5. Each occurs in an Old Testament quotation; none of them address the readers of Hebrews.