35 The book of Hebrews explained! | nazareneisrael2house

The book of Hebrews explained.

Although the Greek version of the book of Hebrews has become the standard text used in Christianity, the so-called ‘Church Fathers’ of Christianity openly admit that the Letter to the Hebrews had been originally written in Hebrew and was later translated into Greek. Eusebius testified: “For as Paul had addressed the Hebrews in the language of his country; some say that the evangelical Luke, others that Clement translated the epistle.” (Eusebius {4th Cent.}; Eccl. Hist. 3.38:2-3). Jerome also wrote of Hebrews saying: “He (Paul) being a Hebrew wrote in Hebrew, that is, his own tongue and most fluently while things which were eloquently written in Hebrew were more eloquently turned into Greek.” (Jerome {4th Cent}; Lives of illustrious Men, Book V). Very few people are aware that the book of Hebrews is an extended religious discourse of Psalm 110, composed of five sub-sections or discussions in the form of discourse known as a religious poem (homiletic Midrash) discourse – which is a form of discourse used as a critical explanation (exegesis) or interpretation of Psalm 110 making use of Hillel’s second rule, namely equivalence of expressions to tie two passages together, present an exposition and then close by quoting a third verse which ties through a phrase and helps summarize the results of the explanation.

The five poem discourses which make up the entire book of Hebrews are:

The Messiah humbled and exalted (in Hebrews 1: 1 – 3: 6) tied to Psalm 110: 1a, i.e. ‘YHVH said to my Adonai (or Master), sit at my right hand.’ Messiah is exalted from a previously humbled state.
The world yet to be subjected to Him (Hebrews 3: 7 – 3: 11) tied to Psalm 95: 7 – 11.
A discourse on Melchizedek (Hebrews 4: 14 – 7: 28) tied to Psalm 110: 4, i.e. ‘A priest forever after the order of Melchizedek.’
The Priest at the right hand of YHVH (Hebrews 8: 1 – 9: 29) tied to Psalm 110: 1 and 4 brought together.
In defense of the Temple ceremonies (Hebrews 10: 1 – 11: 40) tied to Psalm 40: 6 – 8 and Jeremiah 31: 33 & 34.

In the first poem discourse Shaul begins his commentary on Psalm 110: 1 by showing that Messiah was exalted and therefore must have been in a humbled state before. Shaul begins with a very complex poem discourse explanation by citing the following passages from the KJV in turn:

First text - Hebrews 1: 5 - 13 quoted from:

Psalm 2: 7, “Thou art my Son, this day have I begotten thee?” and 2 Samuel 7: 14, ‘I will be his father, and he shall be my son.’
Psalm 97: 7, ‘And let all the angels of Elohim worship him.” and Psalm 104: 4, ‘Who maketh his angels spirits, and his ministers flames of fire.”
Psalm 45: 6, ‘Thy throne, O Elohim, is for ever and ever: a scepter of righteousness is a scepter of thy kingdom.’ and Psalm 45: 7, ‘Thou hast loved righteousness, and hated iniquity; therefore Elohim, even thy Elohim, hath anointed thee with the oil of gladness above thy fellows.’
Psalm 102: 25 – 27: ‘Thou, YHVH, in the beginning hast laid the foundation of the earth, and the heavens are the works of thine hands.”, and Isaiah 34: 4, ‘They shall perish, but thou remainest; and they all was old as doth a garment.’
Psalm 110: 1, ‘Sit on my right hand, until I make thine enemies thy footstool.’

Then he uses the fourth rule of Hillel: ‘Binyan av mish’bey k’tuvim’ meaning ‘Building of the father’ (the rule) from two or more texts to build a rule that the Messiah is of a higher order than angels (Hebrews 1: 4 – 14). Shaul then gives the explanation using the first rule of Hillel ‘g’zara sheva’ meaning ‘equivalence of expressions’, taking key phrases ‘angels’ and ‘the works of your hands’ as well as the concepts ‘crowned’ and ‘you have put all things in subjection under his feet’. This is followed by a concluding exposition, saying in Hebrews 1: 14 – 2: 1 - 5 (NASB): ‘Are they (meaning angels) not all ministering spirits, sent forth to minister for them who shall be heirs of salvation? (2: 1) For this reason we must pay much closer attention to what we have heard, lest we drift away from it. (2) For if the word spoken through angels proved unalterable, and every transgression and disobedience received a just recompense, (3) how shall we escape if we neglect so great a salvation? After it was at the first spoken through YHVH, it was confirmed to us by those who heard, (4) Elohim also bearing witness with them, both by signs and wonders and by various miracles and by gifts of the Set-apart Spirit according to His own will. (5) For He did not subject to angels the world to come, concerning which we are speaking.’

Second text - Hebrews 2: 6 – 8a quoted from:

Psalm 8: 4 – 6(KJV): ‘What is man, that thou art mindful of him? Or the son of man, that thou visitest him? Thou madest him a little lower than the angels; thou crownedst him with glory and honour, and didst set him over the works of thy hands: Thou hast put all things in subjection under his feet.”

Shaul gives the exposition in Hebrews 2: 8b – 3: 6(KJB) saying: ‘For in that he put all in subjection under him he left nothing that is not put under him (talking about mankind). But now we see not yet all things put under him. But we see Yahshua, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of Elohim should taste death for every man. For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings. For both he that sanctifieth and they who are sanctified are all of one (Father): for which cause he is not ashamed to call them brethren, saying, ‘I will declare thy name unto my brethren (Yahshua came to show us the way to become sons of Elohim), in the midst of the congregation will I sing praise unto thee.’ And again, ‘I will put my trust in him. And again, ‘Behold I and the children which Elohim hath given me. Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; and deliver them who through fear of death were all their lifetime subject to bondage. For verily he took not on him the nature of angels; but he took on him the seed of Abraham. Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to Elohim, to make reconciliation for the sins of the people. For in that he himself hath suffered being tempted, he is able to succour them that are tempted. Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Messiah Yahshua; who was faithful to him that appointed him, as also Moses was faithful in all his house. For this man was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honour than the house. For every house is builded by some man; but he that built all things is Elohim. And Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after; but Messiah as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end.’

In his second discussion (midrash) showing that the world is yet to be subjected to Messiah, Shaul gives a poem homiletic midrash (discourse) on Psalm 95: 7 – 11 which is launched by the phrase ‘if we hold fast the boldness and the boasting of his hope until the end’ correlating it with Psalm 95: 8. Using ‘g’zara sheva’ (Hillel’s second rule) in this poem homiletic midrash exegesis, Shaul ties Elohim’s ‘works’ in Psalm 95: 9 with His ‘works’ in Genesis 2: 2 and His ‘rest’ in Psalm 95: 11 with His ‘rest’ in Genesis 2: 2. Shaul also ties ‘today’ (in Hebrew literally ‘the day’) in Psalm 95: 7 with ‘day’ in Genesis 2: 2 and the Sabbath ‘rest’ that is yet to come in the time which Psalm 110: 1 says ‘till I make your enemies your footstool.” In other words, Shaul has made a case that Messiah’s current position is at the right hand of the throne, and that He will remain there until the Millennial Kingdom. This is important because Shaul wants to address the issue of what Messiah is doing at the throne, until the Kingdom comes. Shaul begins with his discourse explaining, by citing the following passages from the KJV in turn:

First text - Hebrews 3: 7 – 3: 11 quoted from:

Psalm 95: 7 – 11: “Today if ye will hear his voice, harden not your hearts, as in the provocation, in the day of temptation in the wilderness: When your fathers tempted me, proved me, and saw my works forty years. Wherefore I was grieved with that generation, and said, ‘They do always err in their heart; and they have not known my ways. So I swore in my wrath, ‘They shall not enter into my rest.’”

Shaul gives the exposition in Hebrews 3: 12 – 4: 3 (NASB), saying: ‘Take care, brethren, lest there should be in any one of you an evil, unbelieving heart, in falling away from the living Elohim. But encourage one another day after day, as long as it is still called “Today,” lest any one of you be hardened by the deceitfulness of sin. For we have become partakers of Messiah, if we hold fast the beginning of our assurance firm until the end; while it is said, “Today if you hear His voice, do not harden your hearts, as when they provoked Me.” For who provoked Him when they had heard? Indeed, did not all those who came out of Egypt led by Moses? And with whom was He angry for forty years? Was it not with those who sinned, whose bodies fell in the wilderness? And to whom did He swear that they should not enter His rest, but to those who were disobedient? And so we see that they were not able to enter because of unbelief. Therefore, let us fear lest, while a promise remains of entering His rest, any one of you should seem to have come short of it. For indeed we have had good news preached to us, just as they also; but the word they heard did not profit them, because it was not united by faith in those who heard. For we who have believed enter that rest, just as He has said, “As I swore in My wrath, they shall not enter My rest,” although His works were finished from the foundation of the world.’

Second text - Hebrews 4: 4 quoted from:

Genesis 2: 2, (KJB) ‘And on the seventh day Elohim ended his work which he had made; and he rested on the seventh day from all his work which he had made.’

Shaul gives an exposition in Hebrews 4: 5 – 14(NASB), saying: ‘And again in this passage, “They shall not enter My rest.” Since therefore it remains for some to enter it, and those who formerly had good news preached to them failed to enter because of disobedience, He again fixes a certain day, “Today,” saying through David after so long a time just as has been said before, “Today if you hear His voice, do not harden your hearts.” For if Joshua had given them rest (in the Promised Land), He would not have spoken of another day after that. There remains therefore a Sabbath rest for the people of Elohim. For the one who has entered His rest has himself also rested from his works, as Elohim did from His. Let us therefore be diligent to enter that rest, lest anyone fall through following the same example of disobedience. For the word of Elohim is living and active and sharper than any two-edged sword, and piercing as far as the division of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart. And there is no creature hidden from His sight, but all things are open and laid bare to the eyes of Him with whom we have to do. Since then we have a great high priest who has passed through the heavens, Yahshua the Son of Elohim, let us hold fast our confession.’ What could be more appropriate to the book of Hebrews than the elevation of the Sabbath to its full meaning and intent in the plan of Elohim? The Sabbath retains its original meaning, identifying Elohim’s sanctified people and pointing back to Elohim as Creator. Added to that is the Renewed Covenant meaning of the rest through Messiah, fulfilled in type by the rest given Israel during Joshua’s time (Hebrews 4: 8). This spiritual rest begins now in this lifetime and reaches its completion in the resurrection to eternal life at Messiah’s return (Revelation 20: 6). His return also signals the beginning of the millennial rest prophesied in the Tanach and the book of Hebrews weaves the three themes of rest, namely: the rest from enemies promised Israel, the weekly Sabbath rest and the spiritual rest through Messiah, together.

In the Midrash (discussion) on Melchizedek Shaul introduces Psalm 110: 4 in his discussion. He creates another Midrash on Psalm 110: 4 (Hebrews 5: 6 -11; 7: 17, 21); Genesis 22: 16 & 17 (Hebrews 6: 13 & 14) and Genesis 14: 17 – 20 (Hebrews 7: 1-2) using keywords ‘swear’, ‘Melchizedek’, ‘priest’, and ‘bless’. Shaul begins the discussion in Hebrews 4: 15 – 5: 5, saying: ‘For we do not have a high priest who cannot sympathize with our weaknesses, but one who has been tempted in all things as we are, yet without sin. Let us therefore draw near with confidence to the throne of grace, that we may receive mercy and may find grace to help in time of need. For every high priest taken from among men is appointed on behalf of men in things pertaining to Elohim, in order to offer both gifts and sacrifices for sins; he can deal gently with the ignorant and misguided, since he himself also is beset with weakness; and because of it he is obligated to offer sacrifices for sins, as for the people, so also for himself. And no one takes the honor to himself, but receives it when he is called by Elohim, even as Aaron was. So also Messiah did not glorify Himself so as to become a high priest, but He who said to Him , “THOU ART MY SON, TODAY I HAVE BEGOTTEN THEE”;

First text- Hebrews 5: 6 quoted from (Psalm 110: 4):

‘Just as He says also in another passage, “THOU ART A PRIEST FOREVER ACCORDING TO THE ORDER OF MECHIZEDEK.”

Shaul gives the exposition in Hebrews 5: 7 – 11, saying: ‘In the days of His flesh, He offered up both prayers and supplications with loud crying and tears to the One able to save Him from death, and He was heard because of His piety. Although He was a Son, He learned obedience from the things which He suffered. And having been made perfect, He became to all those who obey Him the source of eternal salvation, being designated by Elohim as a high priest according to the order of Melchizedek. Concerning him we have much to say, and it is hard to explain, since you have become dull of hearing.’ Shaul then makes a parenthetical statement by explaining this in Hebrews 5: 12 – 6: 12, saying: ‘For though by this time you ought to be teachers, you have need again for someone to teach you the elementary principles of the oracles of Elohim, and you have come to need milk and not solid food. For everyone who partakes only of milk is not accustomed to the word of righteousness, for he is a babe. But solid food is for the mature, who because of practice have their senses trained to discern good and evil.’ We need to practice what we learn from the word of Elohim, to show our faith, by our works. Continuing in Hebrews 6: 1 – 12, we read: ‘Therefore leaving the elementary teaching about the Messiah, let us press on to maturity, not laying again a foundation of repentance from dead works and of faith toward Elohim, of instruction about washings, and laying on of hands, and the resurrection of the dead, and eternal judgment. And this we shall do, if Elohim permits. For in the case of those who have once been enlightened and have tasted of the heavenly gift and have been made partakers of the Holy Spirit, and have tasted the good word of Elohim and the powers of the age to come, and then have fallen away, it is impossible to renew them again to repentance, since they again crucify to themselves the Son of Elohim, and put Him to open shame. For ground that drinks the rain which often falls upon it and brings forth vegetation useful to those for whose sake it is also tilled, receives a blessing from Elohim; but if it yields thorns and thistles, it is worthless and close to being cursed, and it ends up being burned. But, beloved, we are convinced of better things concerning you, and things that accompany salvation, though we are speaking in this way. For Elohim is not unjust so as to forget your work and the love which you have shown toward His name, in having ministered and in still ministering to the saints. And we desire that each one of you show the same diligence so as to realize the full assurance of hope until the end, that you may not be sluggish, but imitators of those who through faith and patience inherit the promises.’

Second text - Hebrews 6: 13 & 14 quoted from Genesis 22: 16-17:

Saying: ‘For when Elohim made the promise to Abraham, since He could swear by no one greater, He swore by Himself, saying: “I WILL SURELY BLESS YOU, AND I WILL SURELY MULTIPLY YOU.”

Shaul explains this in Hebrews 6: 15 – 7: 28. He argues (in Hebrews 7: 1 & 7) that Melchizedek is greater than Levitical Priests because he blessed Abraham and the better always blesses the lesser. He also argues that Abraham, who was Levi’s great-grandfather (and therefore also his elder) paid tithes to Melchizedek (Hebrews 7: 1, 5, and 9). Shaul further shows that both the Levites (through the Abrahamic and Mosaic covenants) and Melchizedek, are priests because of Elohim’s making an oath – he therefore argues that Yahshua can be a priest after the order of Melchizedek without being a Levite (Hebrews 7: 13 – 15). In verses 12 we read: ‘For when the priesthood is changed, of necessity there takes place a change of law also.’ This is talking about the High Priest Messiah who as part of the order of Melchizedek, offered up Himself and does not like the high priest according to the Levitical order have to offer up daily sacrifices, first for his own sins, and then for the sins of the people (Hebrews 7: 27). Messiah replaced the sacrificial law, when He became the sacrifice and redeemed us from the punishment due to breaking the commandments in the past, when we did not know the Torah (Galatians 3). But now that we know Torah, we need to obey and when we miss the mark, we need to return to YHVH and His teaching in repentance (teshuvah).

In the Midrash regarding the Priest at the right hand of YHVH, Shaul brings in Psalm 110: 1 together with verse 4. The Priest in the Holy of Holies implies the Day of Atonement (the only time when the High Priest ever enter the Holy of Holies). With the day of Atonement ceremony (described in Leviticus 16), Shaul presents a Midrash on Jeremiah 31: 31 – 34 (Hebrews 8: 8 – 12); Exodus 24: 8 (Hebrews 9: 20) and Isaiah 53: 12 (Hebrews 9: 28) using the keywords: ‘sins’ and ‘covenant’. The keyword ‘swore’ in the previous Midrash referred to Hebrews 6: 13 &1 4 refer to the Abrahamic covenant in Genesis 22: 16 & 17. Rav Shaul introduces the discussion in Hebrews 8: 1 – 7, saying: ‘Now the main point in what has been said is this: we have such a high priest, who has taken His seat at the right hand of the throne of the Majesty in the heavens, a minister in the sanctuary and in the true tabernacle, which YHVH pitched, not man. For every high priest is appointed to offer both gifts and sacrifices; hence it is necessary that this high priest also have something to offer. Now if He were on earth, He would not be a priest at all, since here are those who offer the gifts according to the Law; who serve a copy and shadow of heavenly things, just as Moses was warned by Elohim when he was about to erect the tabernacle; for, “See,” He says, “That you make all things according to the pattern which was shown you on the mountain.” But now He has obtained a more excellent ministry, by as much as He is also the mediator of a better covenant, which has been enacted on better promises. For if that first covenant had been faultless, there would have been no occasion sought for a second.’

First text - Hebrews 8: 8 -12 quoted from Jeremiah 31: 31 – 34:

‘For finding fault with them, He says, “BEHOLD, DAYS ARE COMING, SAYS YHVH, WHEN I WILL EFFECT A NEW COVENANT WITH THE HOUSE OF ISRAEL AND WITH THE HOUSE OF JUDAH; NOT LIKE THE COVENANT WHICH I MADE WITH THEIR FATHERS ON THE DAY WHEN I TOOK THEM BY THE HAND TO LEAD THEM OUT OF THE LAND OF EGYPT; FOR THEY DID NOT CONTINUE IN MY COVENANT, AND I DID NOT CARE FOR THEM, SAYS YHVH. FOR THIS IS THE COVENANT THAT I WILL MAKE WITH THE HOUSE OF ISRAEL AFTER THOSE DAYS, SAYS YHVH: I WILL PUT MY LAWS INTO THEIR MINDS, AND I WILL WRITE THEM UPON THEIR HEARTS. AND I WILL BE THEIR ELOHIM, AND THEY SHALL BE MY PEOPLE. AND THEY SHALL NOT TEACH EVERYONE HIS FELLOW CITIZEN, AND EVERYONE HIS BROTHER, SAYING, ‘KNOW YHVH,’ FOR ALL SHALL KNOW ME, FROM THE LEAST TO THE GREATEST OF THEM. FOR I WILL BE MERCIFUL TO THEIR INIQUITIES, AND I WILL REMEMBER THEIR SINS NO MORE.”’

Shaul explains this in Hebrews 8: 13 – 9: 19 (KJV), saying: ‘In that he saith, “A new covenant, he hath made the first old. Now that which decayeth and waxeth old is ready to vanish away.” In the Hebrew text the idea is that Israel has antiquated the Torah, by violating it, but that days are coming when the renewal of the covenant that had been longed for would come. The transliterated Hebrew word ‘longed for’ used here is ‘Shey’kamah’ (Strong’s 3642) meaning ‘to long for’; ‘to become pale’; or ‘to vanish away’. The Greek translator misunderstood this word as meaning ‘to vanish away’ but in Hebrew it clearly means it was the renewal of the covenant that was ‘longed for’. Since Psalm 110: 1 & 4 imply that the Day of Atonement ceremony (where the priest is placed in the throne room) and since it speaks of a time when Messiah’s enemies are made his footstool (in the Kingdom), Shaul keys this oath with the New Covenant of Jeremiah 31: 31 – 34 in which sins are forgiven and the Kingdom is established. Shaul talks about the Day of Atonement when the High Priest entered the Holy of Holies once a year, but when Messiah appeared as a high priest, He entered through the greater more perfect tabernacle, in heaven not made by human hands, and instead of the blood of goats and calves, through His own blood, He entered the Holy place once for all, having obtained eternal redemption. He also adds that if the blood of goats and bulls and the ashes of a heifer sprinkling those who have been defiled, sanctified for the cleansing of the flesh, how much more will the blood of Messiah, who through the Set-apart Spirit offered Himself without sin to YHVH, cleanse the conscience from dead works to serve the living Elohim? Obviously we who are called serve Elohim, by obeying His teachings. Shaul wrote therefore in verses 15, saying: ‘And for this reason he is the mediator of a new covenant, in order that since a death has taken place (for the sins we committed before we were immersed into Messiah’s saving name) for the redemption of the transgressions that were committed under the first covenant (or priesthood) those who have been called may receive the promise of the eternal inheritance (promised to Abraham, Isaac and Jacob to live eternally in the Promised Land).’

Second text - He cites Exodus 24: 8 in Hebrews 9: 20:

Saying: ‘This is the blood of the covenant which Elohim commanded you.’ Using the keywords ‘sins’ and ‘covenant’ to argue that such a covenant must be sealed with blood.

Shaul explains this in detail in verses 21 -27, saying that just as the Tabernacle and vessels of the ministry were sprinkled with blood, since there is no forgiveness without the shedding of blood, so did Messiah sprinkle the copies of the things in heaven to be cleansed with these, but the heavenly things with better sacrifices than these, since He entered, not the holy place made with hands, but heaven itself, to appear in the presence of Elohim for us. In addition He did not have to offer the same blood year after year, as the high priest He entered the holy place with His own blood. Otherwise He would have had to suffer often from the foundation of the world, but now once at the consummation of the ages He has been manifest to put away sin by the sacrifice of Himself. And since it is appointed for all human beings to die once, after which comes the judgment.

Third text - Shaul explains Hebrews 9: 28 by citing Isaiah 53: 12;

Saying: ‘So Messiah also, having been offered once to bear the sins of many, shall appear a second time for salvation without reference to sin, to those who eagerly await Him.’ Shaul uses the key word ‘sins’ to argue that since Messiah bears these sins in His blood which essentially seals the New Covenant. It is also for this reason that Yahshua told His disciples at His last Passover in Luke 22: 20, saying: “This cup which is poured out for you is the new covenant in My blood.”

In his fifth Midrash, namely: In defense of the Temple ceremonies, Shaul having immediately before made use of the Day of Atonement ceremony in the Temple, speaks of the Temple ceremonies by giving a Poem Homiletic Midrash on Psalm 40: 6 – 8 (Hebrews 10: 5 – 9); Jeremiah 31: 33 – 34 (Hebrews 10: 16 & 17) and Habakkuk 2: 3 & 4 (Hebrews 10: 37 & 38) using keywords ‘pleasure’ or ‘will’; ‘come’; ‘Law in the heart’, ‘sin’ and ‘offering’. Shaul introduces the discussion in Hebrews 10: 1 – 4, saying: ‘For the (Sacrificial) Law, since it has only a shadow of the good things to come and not the very form of things, can never by the same sacrifices year by year, which they offer continually, make perfect those who draw near. Otherwise, would they not have ceased to be offered, because the worshipers, having once been cleansed, would no longer have had consciousness of sins? But in those sacrifices there is a reminder of sins year by year. For it is impossible for the blood of bulls and goats to take away sins.’

First text - Shaul begins the Midrash quoting Psalm 40: 6 – 8 (Hebrews 10: 5 – 7):

Saying: ‘Therefore, when He comes into the world, He says, “SACRIFICE AND OFFERING THOU HAST NOT DESIRED, BUT A BODY THOU HAST PREPARED FOR ME; IN WHOLE BURNT OFFERINGS AND sacrifices FOR SIN THOU HAST TAKEN NO PLEASURE. THEN I SAID, ‘BEHOLD, I HAVE COME (IN THE ROLL OF THE BOOK IT IS WRITTEN OF ME) TO DO THY WILL, O ELOHIM.’

Shaul explains the Midrash in verses 8 – 14, saying: After saying above, “SACRIFICES AND OFFERINGS AND WHOLE BURNT OFFERINGS AND sacrifices FOR SIN THOU HAST NOT DESIRED, NOR HAST THOU TAKEN PLEASURE in them” (which are offered according to the Law), then He said, “BEHOLD, I HAVE COME TO DO THY WILL.” He takes away the first in order to establish the second. By this will we have been sanctified through the offering of the body of Yahshua Messiah once for all. And every priest stands daily ministering and offering time after time the same sacrifices, which can never take away sins; but He, having offered one sacrifice for sins for all time, SAT DOWN AT THE RIGHT HAND OF ELOHIM, waiting from that time onward UNTIL HIS ENEMIES BE MADE A FOOTSTOOL FOR HIS FEET. For by one offering He has perfected for all time those who are sanctified.

Second text - Shaul continues the Midrash quoting Jeremiah 31: 33 - 34 (Hebrews 10: 15 – 17):

Saying: ‘And the Holy Spirit also bears witness to us; for after saying, “THIS IS THE COVENANT THAT I WILL MAKE WITH THEM AFTER THOSE DAYS, SAYS YHVH: I WILL PUT MY LAWS UPON THEIR HEART, AND UPON THEIR MIND I WILL WRITE THEM, He then says, “AND THEIR SINS AND THEIR LAWLESS DEEDS I WILL REMEMBER NO MORE.”

Shaul explains this in verses 18 – 35, saying: ‘Now where there is forgiveness of these things, there is no longer any (sacrificial) offering for sin. Since therefore, brethren, we have confidence to enter the holy place by the blood of Yahshua, by a new and living way which He inaugurated for us through the veil, that is, His flesh (the high priest does not have to year by year offer sacrifices for sin, since Messiah offered Himself), and since we have a great priest over the house of Elohim, let us draw near with a sincere heart in full assurance of faith, having our hearts sprinkled clean from an evil conscience and our bodies washed with pure water. Let us hold fast the confession of our hope without wavering for He who promised is faithful; and let us consider how to stimulate one another to love and good deeds (meaning obeying the commandments), not forsaking our own assembling together, as is the habit of some, but encouraging one another; and all the more, as you see the day drawing near. For if we go on sinning willfully after receiving the knowledge of the truth, there no longer remains a sacrifice for sins, but a certain terrifying expectation of judgment, and THE FURY OF A FIRE WHICH WILL CONSUME THE ADVERSARIES. Anyone who has set aside the Law of Moses dies without mercy on the testimony of two or three witnesses. How much severer punishment do you think he will deserve who has trampled under foot the Son of Elohim, and has regarded as unclean the blood of the covenant by which he was sanctified, and has insulted the Spirit of grace? For we know Him who said, “VENGEANCE IS MINE, I WILL REPAY.” And again “YHVH WILL JUDGE HIS PEOPLE.” It is a terrifying thing to fall into the hands of the living Elohim. But we remember the former days, when, after being enlightened, you endured a great conflict of sufferings, partly, by being made a public spectacle through reproaches and tribulations, and partly by becoming sharers with those who were so treated. For you showed sympathy to the prisoners, and accepted joyfully the seizure of your property, knowing that you have for yourselves a better possession and an abiding one. Therefore, do not throw away your confidence, which has a great reward.’

Third text – In Hebrews 10: 36 – 38 Shaul quotes from Habakkuk 2: 3 -4:

Saying: ‘For you have need of endurance, so that when you have done the will of Elohim (to obey His Torah teachings), you may receive what was promised. ‘FOR YET IN A VERY LITTLE WHILE HE WHO IS COMING WILL COME, AND WILL NOT DELAY. BUT MY RIGHTEOUS ONE SHALL LIVE BY FAITH (proving his faith by his works); AND IF HE SHRINKS BACK (saying or insinuating that no one can keep the Torah), MY SOUL HAS NO PLEASURE IN HIM.’

Shaul then goes on to explain the faith chapter from Hebrews 10: 35 – 11: 40, saying ‘But we are not of those who shrink back to destruction, but of those who have faith to the preserving of the soul (or life).’ The faith chapter basically explains that faith is the assurance of things hoped for, the conviction of things not seen. He shows us how the men of old gained approval through faith. He also tells us that without faith we cannot please Elohim, because when we come to Elohim, we must believe that He is the rewarder of those who seek Him. Shaul shows how Noah proved his faith in Elohim, by doing something. He started building the ark which Elohim told him to do and as a result saved his family of only eight people at the time. Next Shaul tells us how Abraham obeyed YHVH when He told him to leave his family and go to a place which YHVH will show him. Abraham showed his faith by obeying YHVH and went and lived in the Promised Land with Isaac and Jacob as aliens in a foreign land. Shaul also mentions how Abraham almost offered up Isaac when YHVH tested him. Shaul mentions a number of our other fathers and mothers in the faith who proved their faith by their actions. But, our fathers and mothers in the faith did not yet receive the promise that they will live in the Promised Land eternally. But He tells us the reason why they have not received it yet in verse 40, as follows: ‘Because Elohim had provided something better for us, so that apart from us they should not be made perfect.’

The context of Hebrews 10 is that Shaul has only just discussed Yahshua in relation to the Day of Atonement ceremony in Hebrews 8 through 9. He then argues in 10: 1 – 3 that the sacrificial law in respect of sin has been done away with, but as we see later in Hebrews 13: 15, we need to continue to offer up a sacrifice of praise to Elohim, by giving thanks to His name. Shaul opposes those who oppose the Temple and encourages Temple attendance, as the return of Messiah draws near. The keywords inform us what Shaul’s subject is: The offerings, and what is and is not pleasing to Elohim. Shaul argues that the offerings for sin in Psalm 40: 6 – 8 and the placing of the Law in the heart (Psalm 40: 8) tie Psalm 40: 6 – 8 to the New Covenant in Jeremiah 31: 34 which has yet to occur. To Shaul Psalm 40 described a time when sin offerings will not be offered because sin will not be remembered, all because Elohim does not have pleasure in sin offerings, since the result of sin which He will forget, once the New Covenant is fully realized. Therefore the offerings will end with the coming of the New Covenant (Hebrews 11: 18 and Hebrews 8: 13). Shaul closes by citing Habakkuk 2: 3 & 4 (giving a polemic against the interpretation given in the Habakkuk commentary at Qumran). Shaul ties all this together with the second coming of Messiah. We need to be aware that the book of Hebrews does not refer to a last will and testament, but to the inheritance rules related to ancient Jewish customs of making a blood covenant, such as between David and Jonathan in (first Samuel 18: 1 – 4). It was through his blood covenant with Jonathan that David inherited Saul’s throne after both Saul and Jonathan died.

Inheritance being the theme of the book of Hebrews, Shaul’s topic is the blood covenant and inheritance. He shows that Messiah was ‘made heir of all things’ (Hebrews 1: 1 & 4) and the ‘firstborn’ (Hebrews 1: 6; 12: 23). He shows that the oath made with Abraham’s seed, the chosen people was a covenant (Hebrews 6: 13 & 14), that the oath made Messiah a priest after the order of Melchizedek (Hebrews 7: 20 – 22) and is the renewal of the covenant (Hebrews 7: 22; 8: 6 – 13). He furthermore shows that this is a blood covenant sealed in Messiah’s blood (Hebrews 8 & 9). Shaul argues that because of this covenant relationship, we have an inheritance (Hebrews 9: 11 – 22). Since we are blood covenanters with Messiah, who is heir of all things, we inherit with him (Hebrews 1: 14; 2: 1 – 18; 9: 11 – 22; 12: 23). This inheritance to Shaul is the ‘rest’ spoken about in Psalm 95: 7 – 11 (Hebrews 4: 9). A rest which has not yet been entered (Hebrews 4: 9 & 10), an inheritance covenant promise like the Abrahamic covenant (Hebrews 6: 13 – 10), but with its promise yet to be received at Messiah’s return (Hebrews 11: 39 & 40). What a marvelous book is the book of Hebrews maligned by many Messianic believers! Baruch HaShem YHVH!