1. “It is an epistle in which one… looks nevertheless at the Lord from here below; and presents His Person and His offices as between us and God in heaven, while we are in feebleness on earth, for the purpose of detaching us … from all that would attach us in a religious way to the earth; even when — as was the case among the Jews — the bond had been ordained by God Himself. This epistle shows us Christ in heaven, and consequently that our religious bonds with God are heavenly, although we are not yet personally in heaven ourselves nor viewed as united to Christ there. Every bond with the earth is broken, even while we are walking on the earth. – Darby, J.N. Synopsis of the Books of the Bible.

God’s Revelation through the Son vs. Israel’s Prophets (1:1-3)

1. This was the term put forward by the First Council of Nicaea (325) to resolve the controversy over Arianism, which taught that Christ was not fully divine. The Greek word homoousios means “of one substance”. The creed produced at the council was intended to put an end to the controversy.
2. The Greek verb has here a peculiar form, which gives it a reflective sense, causing the thing done to return into the doer, throwing back the glory of the thing done upon the one who did it. – Darby, J.N. Synopsis of the Books of the Bible.
3. There are a number of things the Lord does by Himself; He comes for the saints Himself (1 Thess. 4), He restores the discouraged soul Himself (Luke 24), and here we find He “made by himself the purification of sins”.
4. The assumption of flesh in no way lowered His Sonship: Son of God eternally, He was still and no less Son of God when born of the Virgin, as He is in resurrection and evermore in glory… To partake of blood and flesh through and of His mother was in no way to forfeit His title. Son of God from everlasting to everlasting, in time also as man He has God declaring “I today have begotten thee.” – Kelly, W. The Epistle to the Hebrews.
5. This is the assertion of the perfect and mutual affection that reigned between the Father and His Son, now a living man; not what became an accomplished fact as in Psalm 2:7 [incarnation], and what should subsist when He was born of woman, “Son of David, Son of Abraham” (Matt. 1:1). – Kelly, W. The Epistle to the Hebrews.
6. Some have erroneously taken the word “firstborn” to indicate that Christ came into being at the incarnation. However this denial of eternal existence of the Son is easily refuted by the earlier verse (v.2) which states that He created all things, and the following verses (vv.7-8) that show He was never created!
7. At the same time it is frankly allowed that the fulfilment of Deut. 32 or of Psalm 97 as a whole awaits the Lord’s second advent. – Kelly, W. The Epistle to the Hebrews.
8. It is Jehovah from above who thus answers Jehovah below in the midst of His entire submission to sorrow and humiliation “crucified in weakness.” – Kelly, W. The Epistle to the Hebrews.
9. It is the preaching of a great salvation made by the Lord Himself when on earth; not the gospel preached and the Church united after the death of Christ. This testimony, consequently, goes on to the Millennium without speaking of the Church, a fact to be noticed not only in these verses but in the whole epistle. – Darby, J.N. Notes on the Epistle to the Hebrews. Collected Writings, vol. 28, p. 4
10. In Hebrews 2 four reasons are given why Christ took flesh and blood: first, to make atonement; second, for God’s glory and counsels; third, to destroy him that had the power of death; fourth, that He should go through every sorrow, and so have sympathy with us. – Darby, J.N. Brief Thoughts on Philippians.
11. Note: Psalm 8 is quoted in 1 Corinthians 15, Ephesians 1, and Hebrews 2.
12. He sympathises with us in our holy, not in our unholy, temptations. – Kelly, W. The Epistle to the Hebrews.

Moses and the House of God (3:1-6)

1. Anstey, B. The Epistle to the Hebrews.
2. It is interesting to see that the axiom of the fourth verse is the morally irresistible argument from design, which has been more or less ably applied by those who have written on the evidence of creation to its Creator. – Kelly, W. The Epistle to the Hebrews.
3. Thus God’s word acts “to dividing of soul and spirit,” two things so closely allied and so resembling as to yield to no other discriminating means. “Of both joints and marrow” seems to be a figure of close physical conjunction, which are beyond the reach of human instrument, as “soul and spirit” still more impalpably. It is possible that both phrases go beyond severing one from the other, and mean that each is pierced by the word of God as nothing else could. – Kelly, W. The Epistle to the Hebrews.
4. Kelly, W. The Epistle to the Hebrews.

Christ’s Priesthood Introduced (5:1-10)

The Superiority of Christ’s Priesthood. The major point of these verses is to show that the earthly high priesthood Israel had pales in comparison with the heavenly priesthood of Christ!

The Qualifications of a Priest (vv.1-4)

Warning to False-Professors, Encouragement for Believers (5:11 – 6:20)

Sad Need to Turn Aside to Less Spiritual Things (vv.11-14)

The Need for Spiritual Growth (vv.1-3)

The Folly of Apostasy (vv.4-12)

1. First, they were “once enlightened” by the gospel shining the light of the knowledge of God on their minds. But knowledge is not equivalent to divine life.
2. Second, they “have tasted of the heavenly gift” which refers to Christ glorified in heaven. This was an object far above this world. The professing Hebrews tasted this gift in that they were surrounded by those who were looking up, sustained by an object in heaven! But to taste the gift is not the same as receiving it.⁶
3. Third, they had “been made partakers of the Holy Spirit”, not in the sense of indwelling them, but externally in the sense that they were part of God’s House by profession, in which the Holy Spirit dwells. False professors are part of God’s house, and they thus “partake” in a limited sense of the Spirit. The same word for “partakers” is translated “partners” in Luke 5:7. For example, an unbeliever who was attending a local assembly – Paul spoke of the assembly in Corinth; “…God is in you of a truth…” (1 Corinthians 14:25). But only true believers are individually indwelt by the Spirit.
4. Fourth, they had “tasted the good word of God”. A person may hear and be attracted to the Word of God, and especially the offer of salvation – even witness the impact of the Word on consciences with power like Simon Magus (Acts 8) – and yet it not be “mixed with faith” (Heb. 4:2).
5. Fifth, they had seen “the works of power of the age to come”. The “age to come” refers to the Millennium (Heb. 2:5), when the Spirit will be poured out on all flesh with great power in blessing on the earth. What was witnessed by the Hebrews near the Day of Pentecost displayed in miracles, tongues, and mighty acts of power (Heb. 2:4) was a foretaste of that same millennial power! But even with this testimony, some of the Hebrews would reject it.

Encouragement for the Faithful (vv.9-12)

The Sureness of Our Hope (vv.13-20)

Christ’s Melchizedek Priesthood Greater than Aaron’s (7:1-28)

Hebrews 7. The writer of Hebrews is going to show that Christ’s priesthood is greater than Aaron’s, and the way he will do this is by turning to another Old Testament priest named Melchizedek, who was greater than Aaron, and then showing that Christ is a priest after the order of Melchizedek, and therefore far superior to Aaron. The aim of all this is to show the Hebrews that they lost nothing, and actually gained a great deal more, by leaving Judaism for Christianity. Two scriptures are referenced primarily, Genesis 14 in the first ten verses, and then Psalm 110 in the remainder of the chapter.

Melchizedek’s Personal Dignity in Contrast with the Greatest of Israel’s Ancestors (vv.1-10)

The Earthly Priesthood and Its System Would Be Changed (vv.11-28)

1. In the Millennium Christ will still function in the Aaronic character for the saints on earth, but the additional function of His Melchisedec character will be added!
2. But of the two the religious rival is the more dangerous, because it has more seeming devotedness and humility, and so appeals, however groundlessly, to conscience instead of to mere mind. – Kelly, W. The Epistle to the Hebrews.
3. What is really meant here is “the word of the beginning of Christ,” that which was revealed in the days of His flesh and in due time recorded as His ministry in the Gospels. To limit the soul to this, perfect as it was in its season and in itself, is to do without that blessed use of His redemption and heavenly headship which the Holy Spirit inspired the apostles to preach and teach, and which we have permanently in the apostolic writings. His cross totally changed the standing of the believer. To ignore this is in fact to stop short of full and proper Christianity, to remain infants, where the Lord would have His own to reach their majority. Let us not slight the riches of His grace. – Kelly, W. An Exposition of the Epistle to the Hebrews.
4. … the weak notions of Christ which a Jew or a Pharisee could have understood and admitted, “let us go on to perfection,” receiving the testimony of God respecting the Christ whom He has raised to a heavenly glory. Why cleave to these Jewish notions when in possession of the precious revelations which belong to the heavenly calling? – Darby, J.N. Notes on the Epistle to the Hebrews.
5. Take again yet lower things, “of doctrine of washings and imposition of hands.” These had their place, as we know, and many heed them much now as then, external though they are and in no way perfecting the worshipper as touching the conscience. The “washings” may include John’s baptism, or that of the disciples, though the word slightly differs in its form; and the laying on of hands was certainly an ancient sign of blessing, which we see practised in various ways even after the gospel. But those whose hearts dwell in such signs and set not their mind on things above betray the symptoms of their infantine condition. God has provided some better thing for us. They are among the things whatever their teaching might be, which the light of the glory now revealed in Christ leaves in the shade. – Kelly, W. An Exposition of the Epistle to the Hebrews.
6. Further, they had “tasted of the heavenly gift.” It is not the Messiah as He was preached when the disciples went about here below, but Christ after He went on high—not Christ after the flesh, but Christ risen and glorified above. – Kelly, W. Exposition of the Epistle to the Hebrews.
7. What then, we ask again, was it that Abraham received? We think ver. 14 of our chapter clears that up. The sacred writer, it will be perceived, quotes only part of the angel’s words which were addressed to the patriarch on Mount Moriah, and stops at “multiplying I will multiply thee.” Was it simply for brevity’s sake that the Apostle stopped there? We think not. Of course, as we recall to mind that incident in Abraham’s history, we can never forget the rest of the angelic communication, interested as we all are in it. But may not our author have meant, by stopping at “multiply thee,” to draw attention to this one promise as apart from the rest? Now in measure Abraham did see this promise in process of fulfilment. For when he saw the twin children, Esau and Jacob, Isaac being then sixty years old, he could say that the multiplying had begun. Yet patiently had he to wait for many a year even for that. But those two then born were the earnest, as the prophetic announcement made to Rebekah before their birth declared, that nations would in time appear. Their birth was the earnest of all that was to follow. So he obtained the promise — the promise, let us mark, not promises. He obtained that after years of patient endurance. – Stuart, C.E. The Old Faith or the New — Which?
8. Although not yet functioning in the character of Melchisedec (Millennial), He functions in the character of Aaron, but He Himself is after the order of Melchisedec.
9. In Numbers 16:41-50 the people despised the priesthood and then had to find out that the priesthood was the only thing standing between them and death. In chapter 17 we find more positively the Lord showing the people by Aaron’s rod that budded, grew flowers, etc. that the one thing they ought to value and appreciate above all others was the priesthood.

A Better Ministry (8:1-13)

A Better Sanctuary (9:1-12)

CHAPTER 9

1 The first therefore also indeed had ordinances of service, and the sanctuary, a worldly one. 2 For a tabernacle was set up; the first, in which were both the candlestick and the table and the exposition of the loaves, which is called Holy; 3 but after the second veil a tabernacle which is called Holy of holies, 4 having a golden censer, and the ark of the covenant, covered round in every part with gold, in which were the golden pot that had the manna, and the rod of Aaron that had sprouted, and the tables of the covenant; 5 and above over it the cherubim of glory shadowing the mercy-seat; concerning which it is not now the time to speak in detail. vv.1-5 The Worldly Sanctuary. The old covenant had a sanctuary associated with it, but it was “a worldly one”. Notice that the tabernacle is in view in Hebrews rather than the temple because we are in the wilderness in Hebrews. The temple represents the presence of God when the saints are at rest (at times a picture of the Millennium), and thus when the ark was set in the temple we read it contained neither the golden pot with manna nor Aaron’s rod that budded (2 Chron. 5:10); i.e. things that pertain to the wilderness are left out. The parts and furniture of the tabernacle are now unfolded. Coming into the tabernacle through the first veil one would enter the place called “Holy”, where they would see the table of showbread, the golden candlestick, and the altar of incense which remarkably is omitted. Inside the second veil one would enter the “Holy of holies”, which contained the ark of the covenant, and the “golden censer”. The censer was used in making atonement, and it would be brought in by the High Priest once a year when he approached the Ark to make atonement for the people. We gather from the omission of the golden altar and the inclusion of the golden censer that the writer is giving a snapshot the tabernacle on the day of atonement. The golden censer would do the function of the golden altar (produce sweet clouds of incense) only it could be carried into the holy of holies. Further details of the “ark of the covenant” are given, its gold covering, the three items that were contained inside, and the mercy seat above, overshadowed by the two “cherubim of glory”. All of this was vague, suited to the old creation, supported by the old covenant, and in no way capable of bringing the soul near to God. The writer of Hebrews does not dismiss the value of the details and meaning of the various elements, only he must pass over them for the sake of time (v.5), and instead focus on the system as a whole in contrast with Christianity. Read more…

 

 

6 Now these things being thus ordered, into the first tabernacle the priests enter at all times, accomplishing the services; 7 but into the second, the high priest only, once a year, not without blood, which he offers for himself and for the errors of the people: 8 the Holy Spirit shewing this, that the way of the holy of holies has not yet been made manifest while as yet the first tabernacle has its standing; 9 the which is an image for the present time, according to which both gifts and sacrifices, unable to perfect as to conscience him that worshipped, are offered, 10 consisting only of meats and drinks and divers washings, ordinances of flesh, imposed until the time of setting things right. vv.6-9 The Shortcomings of the Earthly Sanctuary. The writer now unfolds the shortcomings of the earthly tabernacle. There were two great shortcomings: first to do with access, and second to do with representation. Into the “first tabernacle” or holy place many priests could enter “at all times”, performing the various services of the tabernacle, such as lighting the candlestick, offering incense, and presenting the loaves. But the “second” tabernacle, or inner chamber, called “the holy of holies”, was off-limits to the priests with one exception. The veil with its cherubim guarded that place, which represented God’s immediate presence. Only one could enter there (the high priest), only once a year (on the day of atonement), and he must come with blood to offer “for himself and for the errors of the people”.¹ In this way, the Holy Spirit demonstrated that access into the immediate presence of God was not yet opened in the Old Testament while the Tabernacle was functioning. This was the greatest limitation of Judaism: the soul was left at a distance from God. Secondly, the earthly tabernacle was but a representation or “image for the present time”, and the material things that pertained to that tabernacle including animal sacrifices, meats, drinks, washings, and various ordinances could not fully cleanse the conscience before God. That whole system was but a type, imposed by God on a temporary basis, until a better approach to God could be opened up. He calls this time, described in vv.11-12 as “the time of setting things right”. This refers to Israel in the future under the New Covenant, but includes Christianity too.² How foolish to cling to that system which was imposed before things were set right?

 

How Far Could Old Testament Saints Come? We might wonder after hearing this comparison between the earthly sanctuary and what we have in Christianity, how does this shape our understanding of the portion of the Old Testament saints in approaching God? Surely, they had the privilege of prayer, as many examples would show. Some even enjoyed communion with God, as we see with Abraham and David. But it was often God coming to seek them, rather than them boldly entering His presence with free access. Further, they did not have a purged conscience, because the work of the cross was not yet accomplished. When it comes to worship, only a soul with a purged conscience can draw near into the presence of God in the appreciation of His revealed character (as both light and love) and commune with Him about the Person and Work of His Son! Godly Israelites knew God as Jehovah, but we have access to the Father! There is a vast difference between the limited access the Old Testament saints had with what the Christian has today. But do we appreciate it? Do we spend time in that place where no Old Testament saint would dare to set foot: in what answers to the holiest of all?

 

11 But Christ being come high priest of the good things to come, by the better and more perfect tabernacle not made with hand, (that is, not of this creation,) 12 nor by blood of goats and calves, but by his own blood, has entered in once for all into the holy of holies, having found an eternal redemption. vv.11-12 Christ in the True Sanctuary. The new approach to God was opened up by none other than Christ Himself, who in contrast with the high priests of Israel is called “high priest of the good things to come”, alluding to the blessings of the New Covenant. The good things to come look on to the Millennium, but we enjoy them today.³ In contrast with the Aaronic priests who entered an earthly tabernacle made with hands and suitable to this old material creation, Christ entered heaven itself, “the better and more perfect tabernacle not made with hands”. The high priest of old went within the veil on the day of atonement “by blood of goats and calves” to obtain a temporary “passing over” Israel’s sin, but Christ entered “once for all into the holy of holies” in virtue of “his own blood” which has obtained “an eternal redemption”. Animal blood is contrasted with Christ’s blood, year-by-year action with once-for-all action, temporary atonement with eternal redemption. When it says Christ entered “by His own blood” it does not mean that Christ entered heaven with His own blood to make atonement there. Instead, atonement was made on the cross in the suffering and death of Christ (1 Pet. 2:24; Isa. 53:6), and the shed blood of Christ contained all the value of that work before the eye of God. In ascension and glorification, Christ entered heaven as our great High Priest, and He entered by or through His own blood, on the basis of eternal redemption already accomplished.⁴ This introduction of the sacrifice of Christ opens into a wider treatment of the same precious subject in Heb. 9:13 – 10:18.

 

A Heavenly Sanctuary. We don’t have earthly sanctuary in Christianity according to scripture, and yet Christendom has borrowed so much from Judaism that we can see many similarities to it (candles, altars, special priesthood, etc.) including an earthly place of worship. The New Testament makes very clear where the Christian is to worship, and it is not a physical location, as Jesus told the woman at the well of Sychar; “Woman, believe me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father… But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him” (John 4:22-23). Hebrews opens up the true place of worship; “Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus” (Heb. 10:19-20). No matter where a person is located physically, they can look up to God in prayer and find themselves there, in the holiest of all, in the immediate presence of God without fear and with consciousness of the favor wherein they stand.

A Better Sacrifice (9:13 – 10:18)

The Sacrifice of Christ. Having introduced the subject of the “better sacrifice” of Christ in v.12, the writer of Hebrews now enters on that subject directly, showing the parallels and contrasts with the sacrifices of Israel’s earthly system. All blessing for man comes always and only through the death and blood of Christ. All the death and blood of Old Testament sacrifices had a ceremonial application, but no efficacy to remove sin or give the conscience peace.

The Necessity and Results of Christ’s Death and Shed Blood (9:13-28)

What We Have Through the Blood (vv.13-23)

1. First, the blood was used to inaugurate the Old Covenant. In Exodus 24, after Moses had read the law to the people, and the people had agreed to keep it (Ex. 24:3), Moses took blood and sprinkled the book and the people, stating “This is the blood of the covenant which God has enjoined to you.” The blood in this way inaugurated the Old Covenant, and formally placed the people under it. In a parallel way, the blood of Christ has been shed so that Israel, when the New Covenant is made with them, will come under its blessings. We as Christians already enter into the blessings of that covenant without being under it. This is why the cup in the Lord’s Supper represents “the blood of the New Covenant” (1 Cor. 11:25, etc.), because that blood that has secured the New Covenant blessings for future Israel, as well as our blessings in Christianity today. The blood of sprinkling at Sinai was a solemn warning of death if Israel disobeyed, whereas the blood of Christ speaks of grace and blessing. It is interesting that some of the details recorded here are not mentioned in Exodus. We read nothing of the water, scarlet wool, or hyssop at the inauguration of the Old Covenant, but all three are found in the cleansing of the leper (Lev. 14) and in the cleansing of contact with death, or the red heifer offering (Num. 19). Obviously they were involved at Sinai, but not recorded in Exodus.
2. Second, the blood was used for purification; “the tabernacle too and all the vessels of service he sprinkled in like manner with blood; and almost all things are purified with blood according to the law”. It is clearly as distinct aspect from the inauguration of the covenant, because the tabernacle and vessels were not then built! This “sprinkling” in v.21 alludes to the Day of Atonement when Aaron, at Moses’ direction, would “make an atonement for the holy place, because of the uncleanness of the children of Israel”, and this was done by the sprinkling of blood (Lev 16:16-20). This sprinkling was done to guard against any defilement of the meeting place which man, on his part, might bring in. This aspect is taken up further in v.23. It is added that “almost all things are purified with blood according to the law”. In the Old Testament things were purified sometimes by water, which represents moral cleansing, but sometimes by blood, which represents a judicial cleansing. Jesus came by water and blood (1 John 5:6). Even if something cannot be charged with guilt, it can still be defiled by sin, and thus needs purification.
3. Third, the blood was used in the remission of sins. This final aspect of the blood is the greatest; “and without blood-shedding there is no remission”. Remission of sins means the cancelling of the guilt of sins. The word remit means ‘to cancel or refrain from exacting or inflicting a debt or punishment’. It is the moral foundation for the forgiveness of sins; the blood of Christ has been “shed for many for the remission of sins” (Matt. 26:28). The offering of Christ vindicated and glorified the nature of God in respect to sin, and this set God at liberty to cancel the the guilt of those who come to Christ in faith, and bless them according to His own purpose of love. The sacrifices under the Old Covenant could only remit sins in a ceremonial way, and thus the veil remained under that system. Only the sacrifice of Christ and His precious blood has efficacy to remit sins judicially before God. Not until the blood of Christ was sprinkled before the eye of God could that veil be rent and the believer invited to draw near!

Three Appearances of Christ (vv.24-28)

The Believer Perfected by the Sacrifice of Christ (10:1-18)

1. Notice that it says “errors of the people”. The sin offerings of the Old Testament only covered “sins of ignorance” (Lev. 4:2, 13, 27; 5:15, 17), but provided no remedy for “presumptuous sins” (Num. 15:30-36). This also shows the shortcomings of that old system.
2. “Certain things were imposed on them until the time of reformation. Christ came, ‘an High Priest of good things to come.’ What does that refer to? Some may find a difficulty as to whether ‘to come,’ refers to what was future for the Jews, while that tabernacle was standing, or to what is now future. I believe both. All was new in Christ. It was to come on a new foundation. The basis is laid for the entire and perfect reconciliation of man with God.” – Darby, J.N. Collected Writings, vol. 27, p. 385.
3. …If these good things were now acquired, if it could be said, “we have them,” because Christianity was their fulfilment, it could hardly be still said — when Christianity was established — “good things to come.” They are yet to come. These “good things” consist of all that the Messiah will enjoy when He reigns. – Darby, J.N. Synopsis of the Books of the Bible.
4. C.E. Stuart and W. Scott promoted an evil teaching that Christ entered heaven in the disembodied state to sprinkle his own blood before the throne of God. He twisted this verse (Heb. 9:12) to that end. However, a careful examination of the verse will reveal that it does not say Christ sprinkled His own blood. He entered heaven by it, but this was as a glorified man, and as our High Priest. The sacrifice of the cross was not a priestly sacrifice, and it forms no part of the priesthood of Christ, which began with His glorification.
5. Heb. 9:16-17 is the sole passage of scripture which requires or even admits of such a sense; and it is there due to “eternal inheritance” in the verse immediately preceding. The word in itself is capable of either sense, meaning in human relations a disposition, especially of property by will, and in divine things a covenant, which naturally predominates in the LXX. and the N.T. The context decides with certainty. – Kelly, W. Exposition of the Epistle to the Hebrews.
6. There are three aspects in which the value of Christ's blood is here seen. First, it was the seal of the covenant, connected with its dedication to God. That was also done in connection with the covenant with Abraham; Gen. 15. A person, binding himself to death in the most solemn way, passes through the pieces of the sacrifice. It was the seal of the covenant. Second, it is purifying. Third, the blood is for remission. - Darby, J.N. Exposition of Hebrews.
7. Kelly, W. Exposition of the Epistle to the Hebrews.
8. The “end of the ages,” or “consummation of the ages,” are all the dealings of God with man to test his general condition. In this general sense the state of innocence came in; but the proper connection is what comes after the fall, yet not looking at man as lost, but testing his state and whether he was recoverable; or was lost and had to be saved. Without law; under law; God manifested in the flesh, were the great features of this [testing of the first man]. Hence in John 12 the Lord says, “Now is the judgment of this world.” Though there was testimony, there were no religious institutions before the flood, unless the fact of sacrifices. There were after: government; promises to Abraham, showing it was grace to one separated from an idolatrous world and head of a new race [not an accurate description]; the law; the prophets; and at last the Son as come, not as offered. Then God laid the foundation of His own purposes in righteousness. – Darby, J.N. Letters of J. N. Darby 3:442.
9. The expression, “the ends of the ages,” which will be found in 1 Corinthians 10:11, is rather strange; but to preserve the sense of the Greek, we could not say, “the last times,” any more than “the end of the ages,” still less “the end of the world.” The end of the ages was not yet come; but all the different dispensations by which God had put Himself in relation with man, so far as they were connected with man’s responsibility, had come to one point, and were brought to an end in the death of the Lord Jesus. After that — great as had been His longsuffering — God established a new creation. We have therefore used the literal translation, “the ends of the ages.” – Darby, J.N. Collected Writings 13:169.
10. We have had the will of God as the source of our salvation, and the Saviour’s work as the efficacious means. There now follows the no less indispensable witness of the Holy Spirit as the unfailing power of bringing our souls into the possession and knowledge of the blessing. Thus each person of the Godhead has His appropriate place, and all contribute to this end as worthy of God as it is needed by man. – Kelly, W. Exposition of Hebrews.
11. Here the ears "dug" express His incarnation, as "opened" (Isa. 50) His daily dependence, and "bored" (Ex. 21) His devotedness in death and forever. - Kelly, W. Notes on Psalms.
12. I highly recommend the following address: Address by Chuck Hendricks, The Digged, Opened, Pierced Ear, Toledo 1987
13. Notice that Eli later died by falling off a seat, although it was probably a different seat, “by the wayside… by the gate” (1 Sam. 4:13-18). He was never able to overcome his tendency for laziness: sitting when we first read of him, and sitting when he died (but then, “very heavy”).
14. Darby, J. N. Collected Writings, vol. 27, p. 386

Draw Near to God by Faith (10:19-22)

Hold Fast in Hope (10:23)

Stir Up One Another in Love (10:24-25)

(A Warning: Don’t Despise the Sacrifice of Christ) (10:26-31)

1. “Has trodden under foot the Son of God” by rejecting the Person of Christ, casting aside the greatest gift God ever gave as worthless.
2. “Esteemed the blood of the covenant, whereby he has been sanctified, common” by rejecting the work of Christ. How can someone who was sanctified by the blood of Christ be lost? When a person makes a profession of Christ (usually through baptism), they come onto Christian ground, and in a provisional sense they are set apart (this is an example of Provisional Sanctification, see also 1 Cor. 7:14; Rom. 11:16). The “blood of the new covenant” (Matt. 26:28) is involved in this. To turn away from Christianity is to regard the precious blood of Christ as a common thing.
3. “Has insulted the Spirit of grace” by rejecting the witness of Spirit, a Divine Person sent according to the gracious heart of God in response to the finished work of Christ being accepted, and Him glorified at God’s right hand.

1. Now, we have in this scripture, to speak generally, three things — the blood of Jesus, the rent veil, and the High Priest (literally, the great priest) over the house of God; and it is on the foundation of these three things that we have the exhortation to draw near for worship. – Dennett, E. Twelve Letters to Young Believers. Chapter 8.
2. If we think about the rending of the veil of the temple when Jesus died, what could be seen through that opening? The ark was no longer there. The emptiness of Judaism was exposed! – Stewart, Stephen. Reading on Hebrews 10. Vestal, NY. 2022.
3. And the place to which we are invited to approach, or into which we are urged to enter, is the holiest — the holy of holies. That is the place which was typified by the holy of holies in the tabernacle in the wilderness, the place into which Christ, as our Representative and Forerunner, has already entered (Heb. 4:14; Heb. 6:19-20). Our place of worship therefore is in the immediate presence of God, the scene of the ministry on our behalf of Christ, as the High Priest. True that we are down here on the earth as strangers and pilgrims when we think of priesthood. But this earth can never be the scene of our worship; for we have “boldness to enter into the holiest by the blood of Jesus,” and there alone can worship be rendered or accepted. Nay; if I would do homage even to the King, I must go to the place where he sits in state to receive it. Much more, if I would worship God I must do so in the place where He sits on His throne, and into which, for this very purpose, He has, in His ineffable grace, given me a title to enter at all times through the precious blood of Christ. There above, therefore, inside the rent veil, in His own immediate presence, and in no other place, must His people worship. – Dennett, E. Twelve Letters to Young Believers. Chapter 8.
4. Hence, the first two things (“bodies washed” and “hearts sprinkled”) make us priests and the second two (“a true heart” and “full assurance of faith”) make us priestly. The first two are connected with our position before God and the latter two have to do with our state of soul. – Anstey, Bruce. The Epistle to the Hebrews.
5. As responsibility is here in view, it is “the day” or appearing of the Lord that follows, when our fidelity or the lack of it will be manifested. – Kelly, W. Exposition of Hebrews.
6. Some translations render this “For ye had compassion of me in my bonds”, limiting the application to their compassion for the writer, but better translations render it “For you had compassion on those in prison”, leaving the application of it wider. W. Kelly commented, “All the old English versions save that of Rheims (1552) narrow their sympathy according to the Text. Rec. to the bonds of him who, now wrote. but the better reading seems to be “the prisoners” i.e. those of the Lord in general.” – Kelly, W. Exposition of the Epistle to the Hebrews.
7. Some passages in Hebrews are intended to be intentionally vague, so that, in this instance, the believing Jew, not yet knowing the body of Christian hope and blessing could rightly apply it to the appearing; but, on the other hand, as we read it, to realize it also applies to the rapture. Christ is coming in the both senses and exactly when He should, without delay. – W. Brockmeier quoting D. Graham

8. In Rom. 1:17 the emphasis is on faith, showing that is the principle on which God justifies. In Gal. 3:11 the emphasis is on the just, showing that justification is by faith alone. In Heb. 10:38 the emphasis is on live, showing that faith is the way the believer lives pleasing to God in this world.

9. It is plain that in this Epistle the order is adapted to the object in hand, which is not to enforce justification by faith as in Rom. 1:17, nor to set aside the interpolation of the law in opposition to grace as in Gal. 3:11, but to insist on faith as the power of life, and this too practically, as in all else; of which the chapter that follows is the weighty, full and interesting illustration. – Kelly, W. Notes on the Epistle to the Hebrews.

Introduction: What Faith Does (11:1-2)

The Intelligence of Faith: Apprehending Divine Principles (11:3-7)

The first section of the character deals with a particular character of the life of faith. In vv.3-7 we have the intelligence of faith, wherein the soul is able to grasp a number of vital principles in Divine things, and act on them.⁴ This character of faith is seen in the saints who lived before the flood.

Faith Apprehends the Truth of Creation – Genesis 1 (v.3)

Faith Understands Sin and Sacrifice – Abel (v.4)

Faith has Fellowship with God and Is Rewarded – Enoch (vv.5-6)

Faith Believes What God Says About the Future – Noah (v.7)

The Patience of Faith: Waiting for the Promises (11:8-22)

To illustrate another character of faith, the writer next takes up the saints who lived after the flood, to whom God gave wonderful promises, and whose lives reflected that they believed what God had promised. We might call this the patience of faith.⁶

Faith Takes the Place of Strangership – Abraham and Sarah (vv.8-16)

Faith Has Confidence in the Promises – Abraham, Isaac, Jacob, Joseph (vv.17-22)

The Energy of Faith: Overcoming Obstacles (11:23-39)

Another character of faith is turned to next; the energy of faith seen in the saints overcoming obstacles in the path. To illustrate this, the writer next takes up the saints from Moses through the prophets who faced challenges and trials. These ones acted by faith according to the mind of God to overcome the obstacle or challenge.¹²

Faith That Overcomes Danger and Hardship – Moses (vv.23-27)

Faith That Trusts God and Leans on Divine Resources – Egypt to Canaan (vv.28-31)

Faith Under Various Characters: Two Classes (vv.32-39)

Conclusion: Some Better Thing (11:39-40)

1. It is not a definition of this principle, that the epistle gives us at the commencement of Hebrews 11, but a declaration of its powers and action. – Darby, J.N. Synopsis of the Books of the Bible.
2. Some have made a difficulty for themselves by the mistaken assumption that we have here a definition of faith. This is clearly not the object, but rather a description of its power, range, and effect. Faith scripturally in itself is simply believing God, accepting His word because He says it, not on visible evidence or on reasoning but on God’s authority. – Kelly, W. The Epistle to the Hebrews.
3. In general we may say that verses 8-22 are faith resting assured on the promise, the patience of faith: verse 23 to the end, faith resting on God for the activities and difficulties faith leads to, the energy of faith. – Darby, J.N. Synopsis of the Books of the Bible.
4. … the great fundamental principles of faith in action… – Darby, J.N. Synopsis of the Books of the Bible.
5. There is not universal agreement on this point among expositors. Some feel this refers to the reconstruction of Gen. 1:3-31. “This is a reference to the reconstruction of the earth and the heavens outlined in Genesis 1:3-31. The word “framed” in the Greek (“katartizo”) means “repaired,” or “mended” (Strong’s), or “to put in order again” (Liddell and Scott), or “adjusted” (Nestle). The same word is translated “mending,” in the KJV in Matthew 4:21 and Mark 1:19. And it is also translated “restore,” in Galatians 6:1. Hence, this verse indicates that God mended or restored that which He had previously created.” – Anstey, B. The Epistle to the Hebrews.
6. Abraham gives occasion to a large and varied scope of faith, and stands at the head of those who illustrate its patience, rather than its energy which wrought in Moses and those that follow. And this is the true moral order: first, waiting on God who had promised; secondly, overcoming difficulties and dangers in His power. – Kelly, W. The Epistle to the Hebrews.
7. Newton, J. Though Troubles Assail. Little Flock Hymnbook #160.
8. Taylor, J.R. We Are but Strangers Here. Little Flock Hymnbook #180.
9. Nowhere in the Old Testament do we find such absolute trust in God, as when the father was proved willing to sacrifice his only son, with whom were bound up all God’s promises and his own expectations. To man death is the end of hope; to God it is but the occasion to exercise the power of resurrection. – Kelly, William. Abram, the Friend of God.
10. It is thus that Christ renounced His rights as Messiah, and went even into death, committing Himself to the will of God and trusting in Him; and received everything in resurrection. And this the Hebrew Christians had to do, with respect to the Messiah and the promises made to Israel. – Darby, J.N. Synopsis of the Books of the Bible.
11. Isaac’s trembling very exceedingly was on the discovery, not only of the guilt of Jacob, but of his own will against God who had overruled him; whereon he says emphatically that he had blessed him, “yea, he shall be blessed.” Nature in Isaac sought to bless otherwise, and had seemed all but to prevail; but “by faith Isaac, blessed Jacob and Esau concerning things to come” according to God. – Kelly, William. An Exposition of the Epistle to the Hebrews.
12. Now comes a fresh series in the display of the power of faith no matter what the enemies, the dangers, or the difficulties; Moses has a place as marked in its power as Abraham had in its patience. – Kelly, W. The Epistle to the Hebrews.
13. Another forty years intervenes between verses 26 and 27, during which Moses had learned in solitary experience, in “the backside of the desert,” that all the wisdom of Egypt was nothing to God. Then God called him to return to Egypt and lead the children of Israel out of it. –
15. ¹⁴Williams, W. Savior! Lead Us by Thy Power. Little Flock Hymnbook #42A.
16. Talmud, Yevamot tractate
17. “…before the Lord comes, when we and all the O.T. saints shall be perfected in the likeness of His body of glory, and go to meet Him on high.” – Kelly, W. Exposition of Hebrews.
18. “…those saints who are dead must be raised for that. When I say “saints,” I mean all the saints, those of the Old Testament, as well as those under the New Testament, dispensation.” – Darby, J.N. Lectures on the Second Coming of Christ.

The Race Set Before Us: Christ the Object and Example of Faith (12:1-3)

The Lord’s Chastening and Our Response to it (12:4-11)

1. On one extreme we can “despise” the chastening of the Lord. To despise the chastening of the Lord is to ignore that it is taking place, or discount it as unimportant.³
2. On the other extreme we could “faint” when we are reproved by Him. To faint under His chastening is to become depressed or discouraged by it.

How We can Successfully Run the Race (12:12-17)

1. Someone turning legal, “lest there be any one who lacks the grace of God”. To lack of the grace of God is to lose the sense of the grace of God in our life. This turns a person legal, because they being to see the favor of God as something they merit through their own works. There are many different kinds of legality, but the root is always the same. Read more…
2. Someone turning bitter, “lest any root of bitterness springing up trouble you”. If we lose a sense of God’s grace toward us, it can lead to us becoming bitter. Firstly, a soul can become bitter against the Lord, and have hard thoughts toward Him. This can happen when we do not understand His chastening, if we lack an appreciation of grace. Second, we can become bitter against others. Bitterness is called “a root”, because if suppressed in one area but not fully judged, it will spring up somewhere else. Bitterness spreads like an invasive weed, defiling many. Sometimes an entire family over multiple generations can be destroyed by bitterness. An example of this is with Esau, who was bitter that God had chosen Jacob. His bitterness was carried out in the lives of his descendants for generations. We see it in Obadiah, where the bitterness is exposed, condemned, and judgment pronounced. A sense of God’s grace is the strongest antidote to bitterness (Eph. 4:31-32). 
3. Someone turning away, “lest there be any fornicator, or profane person, as Esau, who for one meal sold his birthright”. We have two forms of evil: “any fornicator” is someone engaged in gross moral sin, and a “profane person” is someone to treats the sacred things of God as though they were common. An example of the latter is Esau. He despised the birthright (sold it for “one meal” of pottage) and later was denied the blessing. Esau had no value for the promises of God. Jacob connived to take the blessing, but here it is viewed as something God refused to give Esau, because he had despised the birthright. In a typical sense, for one morsel of meat (their place and nation), the Jews sold their birthright (crucified their Messiah). Later, Esau sought the blessing earnestly with tears, but he was rejected. He found no place for repentance in the sense that his heart was unchanged. Compare the reaction of Esau, “Bless me, even me also, O my father” (Gen. 27:34), with the reaction of the prodigal son, “Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son” (Luke 15:21). Esau sought the blessing earnestly with tears, but did so without repentance. The prodigal came to the father in repentance and got the blessing! Repentance is a moral change that takes place in a person whereby they take God’s side against themselves because of their sin. Read more… Esau is a picture of one whose life proved that he had no value for the things of God. He despised the promises and was himself rejected. It is a picture of an apostate, one who despises their birthright (what they have professed, Christ and all blessing associated with Him), and for such a person it is impossible to renew them again to repentance. But even for a true believer, if they carry on with unjudged bitterness in their life, it can lead to them turning away from the Lord.

(The Choice Between Two Approaches to God) (12:18-29)

The second half of the chapter is a warning against apostasy; the great danger that some among the Hebrews were facing. They had made a profession of Christianity, but some were not real and were in danger of ultimately rejecting Christ and going back to Judaism. The writer warns them of the seriousness of such a choice by reminding them of the great difference between the two approaches to God. The two approaches are pictured by mountains, by which one might ascend. On the one hand there was the approach on the grounds of man’s responsibility, and it was accompanied by fear and judgment. On the other hand there was the approach on the grounds of grace, it was accompanied by many wonderful things that are a total contrast to law. This warning takes the form of a parenthesis, being one of five such warnings in the epistle.

The Mount Sinai Contrasted with Mount Zion (12:18-24)

18 For ye have not come to the mount that might be touched and was all on fire, and to obscurity, and darkness, and tempest, 19 and trumpet’s sound, and voice of words; which they that heard, excusing themselves, declined the word being addressed to them any more: 20 (for they were not able to bear what was enjoined: “And if a beast should touch the mountain, it shall be stoned;” [ref. Exodus 19:13] 21 and, so fearful was the sight, Moses said, I am exceedingly afraid and full of trembling;) vv.18-21 Mount Sinai and Law. The writer would remind the Hebrews of the character of the old system by looking at the occasion of the giving of the law. There are a number of things we are not come to, that the Spirit of God would bring before the Hebrews:

1. Tangible yet inaccessible. It is remarked that we are not come “to the mount that might be touched and was all on fire”. The “mount” that is spoken of is Mt. Sinai, that Jehovah called “my mountain”, where He first appeared to Moses, and where later the Law was given to Israel. It was a physical, tangible thing “that might be touched”, much like the earthly system of Judaism. However, they were not able to touch it because the mountain was “all on fire”. Fire is often a symbol of God’s judgment because of His holiness. The system of the law could not bring man near to God because it took man up on the ground of his own responsibility. Sinful man must be kept at a distance! In fact, Moses was told to put a boundary around the mountain that Israel could not cross (Ex. 19:12).
2. Obscure and frightening. The Israelites were confronted with “obscurity and darkness and tempest”. The clouds of smoke obscured the view of what was going on upon on Sinai. In a similar way, the Law was only a partial revelation of God, in contrast with the full revelation of God in Jesus Christ. The darkness and high winds that accompanied the Lord frightened the people, rather than drew them near.
3. Overwhelming. There was a “trumpet’s sound” that grew louder and louder, and overwhelmed the people’s senses. Such is the character of a holy God in judgment. God as He is revealed in Jesus is the same God that came down on Sinai. His holiness has not diminished one iota. But the cross of Christ has satisfied His holy claims and glorified His nature such that God is free to come out to us in love and grace.
4. Unbearable. Israel heard the “voice of words”, which refers to the “ten words”, or decalogue. The ten commandments were spoken aloud by God in His thunderous voice, but Israel declined to hear any more, although He was not done speaking. They wanted God to speak to Moses only, and then Moses could relay the message; “They that heard, excusing themselves, declined the word being addressed to them any more”. Hence God “added no more” (Deut. 5:22), and would afterward not speak directly to them, but through a mediator. In a parenthesis, a few examples are given of Israel’s great fear and the reasons for it (vv.20-21). Even an animal that touched the mountain would be put to death, and Moses himself – the mediator of the covenant – was very afraid. Even the very beginning of the law, the bare minimum standard that God had for man, was unbearable to the people!

When you consider the system of the law as inaccessible, obscure, frightening, overwhelming, and unbearable, how foolish to go back to it after having been delivered from it!

 

22 but ye have come to mount Zion; and to the city of the living God, heavenly Jerusalem; and to myriads of angels, 23 the universal gathering; and to the assembly of the firstborn who are registered in heaven; and to God, judge of all; and to the spirits of just men made perfect; 24 and to Jesus, mediator of a new covenant; and to the blood of sprinkling, speaking better than Abel. vv.22-24 Mount Zion and Grace. Having outlined the system of law pictured by Mount Sinai, which we are not come to, now the writer talks about what we have come to, a system of grace pictured by Mount Zion. There are eight things that are delineated by the word “and”. We are come to each of these things, but with some of them we have the guarantee, while the final accomplishment of them is still future.

1. First, we are come “to mount Zion”. The mountain upon which the city of David was built is a picture of grace. The Hebrews would have been familiar with Zion as a picture of grace, because in their history the mountain is connected with the promises of God. When the ark was taken by the Philistines and the people and the priests were in a state of ruin, Jehovah intervened in grace and gave them a king after His own heart, connected with Zion, “As the dew of Hermon, and as the dew that descended upon the mountains of Zion: for there the LORD commanded the blessing, even life for evermore” (Psa. 133:3, see also Psa. 78:65-72). The same grace characterizes the new approach to God.
2. Second, we are come “to the city of the living God, heavenly Jerusalem”. Lest our thoughts be confined to earth, and God’s grace here below, we are next lifted up to heaven. It is a heavenly Jerusalem in contrast with the earthly Jerusalem. The city referred to here is heaven itself, the third heavens where God dwells with all His own. In Revelation 21 the “holy city, Jerusalem” is “the bride, the Lamb’s wife,” i.e., the church. But in Hebrews 12, the “assembly of the firstborn” is distinguished from the “heavenly Jerusalem”. This shows that the “heavenly Jerusalem” in Hebrews is not the church, but rather the heavenly home of the redeemed saints of the Old and New Testaments. It is the “city which hath foundations” that Abraham and others looked for (Heb. 11:10, 16).
3. Third, we are come “to myriads of angels, the universal gathering”. This speaks of the whole heavenly host, the huge number of angels that surround the throne of God and do His bidding; “the number of them was ten thousand times ten thousand, and thousands of thousands” (Rev. 5:11). Within this universal assembly of angels there are various classes and orders of angels, but this views all of them together. As Christians, we are superior in rank to the angels, being associated with Christ! A Jew could never say this.
4. Fourth, we are come “to the assembly of the firstborn [or ‘firstborn ones’] who are registered in heaven”. This is the only reference we have in the book of Hebrews to the church (‘ecclesia’, or ‘called out ones’), which is mentioned frequently in the epistles of Paul. Often we use the word ‘firstborn’ in connection with birth order in time, but it is also used in scripture in reference to preeminence. For example, Christ is called the “firstborn of all creation” (Col. 1:15). Here the Greek word ‘prototokon’ is in the plural, and it refers to Christians, who have a preeminent place in the family of God, however inferior to Christ who has utmost preeminence. For Christians, not only are our names written in the Lamb’s book of life, but our elevated place in the Church is “registered” in heaven! Our citizenship is in heaven.
5. Fifth, we are come “to God, judge of all”. Under Judaism the people were at a distance from God. In Christianity, although God is still the holy “judge of all”, we are brought through the veil into the holiest of all! For all eternity we will enjoy the glorious presence of God Himself. God’s judgment over “all” will be displayed over the whole world in a coming day (the Millennium, see Eph. 1:10, Col. 1:20).
6. Sixth, we are come “to the spirits of just men made perfect”. This refers to the spirits of Old Testament saints, the great cloud of witnesses, “just men” whose spirits are departed their bodies, but who will be “made perfect” when the Lord comes and raises them with changed bodies! “They without us should not be made perfect” (Heb. 11:40). These ones will join Christians in heaven, viewed together in Rev. 4-5 as the twenty-four elders.
7. Seventh, we are come “to Jesus, mediator of a new covenant”. The greatest possession we have is the Person of Jesus. No Old Testament saint could say this, because Jesus had not yet come! He is said to be “mediator of a new covenant”. Christ will function as the mediator of the New Covenant in the Millennium when that covenant is made with the house of Israel and the house of Judah. Meanwhile, we enjoy the blessings of the New Covenant secured to us through the blood of Christ.
8. Eighth, we are come “to the blood of sprinkling, speaking better than Abel”. The blood of sprinkling is the blood of Christ, but in reference to the blood that was sprinkled on the mercy seat on the day of atonement. The blood of Christ is the basis of all blessing for mankind, and for the eventual reconciliation of the earth (John 1:29). It speaks “better things” than Abel’s blood, because Abel’s blood cried from the ground to God for vengeance (Gen. 4:10). The blood of Christ speaks of mercy and blessing, because the value of that shed and sprinkled blood has satisfied the claims of God against sin, and perfectly glorified His nature!

Warning Not to Refuse Grace (12:25-27)

Our Response to Grace (12:28-29)

1. “It means, looking away from other things and fixing the eye exclusively on One.” – J. N. Darby Translation footnote.
2. It is fitting that the martyrdom sufferings of Christ should be brought in here, because in those sufferings we can follow our Savior. Whereas with the atoning sufferings, we cannot follow or share.
3. One way of despising the chastening of the Lord is to attribute the Lord’s chastening as the Devil’s opposition. It is true that the Devil can oppose the believer, and try to hinder the work of God. We need to be sensitive as to the mind of God in our service. But when it comes to circumstances allowed in our lives, we must remember that God is in control, and the Devil is only His instrument. Job could have despised his chastening by attributing it to the Devil, but he didn’t. It was from the Lord.
4. Sometimes the Father prunes the productive branches more than the unproductive because He wants them to produce even more.

Exhortations for Holy Brethren (13:1-17)

1. Kelly, W. The Epistle to the Hebrews.
2. Evans, J.H. Rejoice, Ye Saints, Rejoice and Praise. Little Flock Hymnbook #237.
3. The “meats” here are not the same “meat” as we have in Hebrews 5. There it is the doctrine that concerns Christ in glory, but here it refers to the dietary restrictions of the law, such as clean and unclean animals. To misunderstand this distinction could lead someone to conclude that feeding on sound doctrine is counterproductive to being established in grace.
4. This reference to “outside the camp” refers to the sin offering (Lev. 16:27), not to the removal of the tent in Exodus 33:7-8. In the case of the tent (which wasn’t the full Tabernacle), it was removed only temporarily because the Lord’s presence could not be associated with the defilement that had come in, but was seen later (Num. 1) back in the camp. Compare the tabernacle of the congregation in Num. 1:1 with the tabernacle of the testimony in Num. 1:50. In v.13 we may have an allusion to Exodus 33.
5. Perhaps the allusion is to an earlier occasion when the camp of Israel was defiled by idolatry (Exodus 33:7-8).
6. Jim Hyland
7. Bowley, Mary. The Holiest We Enter. Little Flock Hymnbook #114
8. “The blood of the everlasting covenant” in Hebrews 13 is that which is finished and done with, and will go all the way through, and is available for all. The blood will never lose its value. It is the groundwork of all God’s dealings with man in all ages. – Darby, J.N. Miscellaneous, Vol. 3
9. It is everlasting because, without testing, it was settled in the counsels of God Himself. – Darby, J.N. Notes of Readings on 2 Corinthians.
10. Ques. What is “the everlasting covenant”? That is the whole thing, between the Father and the Son, I suppose you may say, “A body hast thou prepared me,” and, “Lo, I come to do thy will.” We are not under the new covenant, though we do get the good of it, and a great deal more. – Darby, J.N. Reading at Lonsdale Square. Notes and Jottings.
11. The everlasting covenant has a different character from the new covenant. There are many covenants in Scripture, but the old and new are distinct, and with Israel only. – Darby, J.N. Notes on 1 and 2 Timothy. Collected Writings, Expository #6.
12. The blood was as much the proof and witness of the love of God to the sinner as it was of the justice and majesty of God against sin. This covenant is founded on the truth and holiness of the eternal God having been fully met and answered in the cross of the Lord Jesus. – The Christian’s Friend: 1874 : Obedience, the Saint’s Liberty
13. God thus confirmed His covenant with Israel before Sinai by blood — the blood of animals; but the new covenant He has ratified by the blood of Christ. By so much more, therefore, as the blood of Christ is more precious than the blood of oxen, is the new covenant of more value than the old. In other words, by confirming the new covenant with the blood of His Son, God has declared not only its everlasting and immutable character, but also the priceless nature of the blessings which He has thereby secured to His people. – E. Dennett. The Blood of Christ.
14. He is ascended on high, not only as Son of God, but according to the efficaciousness of His work, in virtue of which He appears before the Father, the everlasting covenant being thus established in His blood. The question here is not of an old or a new covenant, which refers to particular circumstances, but of the intrinsic and essential worth of the blood of Christ. – Darby, J.N. The Gospel of Matthew.
15. God is He “that brought again from the dead that great Shepherd of the sheep through the blood of the everlasting covenant.” The blood shed by Jesus gave Him the right to rise from death with the same efficacy for others. – Darby, J.N. Notes on the Epistle to the Hebrews.
16. Cowper. There Is a Stream of Precious Blood. Little Flock Hymnbook #322.