They did not need further instruction in four other subjects either. "Washings" evidently refers to the doctrine of spiritual cleansing. The Greek word translated "washings" is baptismos that refers to Jewish ceremonial washings whenever it occurs in the New Testament ( Mark 7:4; Mark 7:8; Hebrews 9:10). A different Greek word (baptisma) describes Christian baptism. This means the writer here referred not to baptism but to spiritual cleansing. [source][source][source]
The "laying on of hands" in Judaism was part of the sacrificial ritual ( Leviticus 1:4; Leviticus 3:2; Leviticus 4:4; Leviticus 8:14; Leviticus 16:21; et al.) and commissioning for public office ( Numbers 27:18; Numbers 27:23; Deuteronomy 34:9; cf. Acts 6:6; Acts 13:3). In the early church the imparting of the Holy Spirit sometimes accompanied this practice ( Acts 8:17-18; Acts 19:6; cf. Hebrews 6:4; Hebrews 2:4; Hebrews 10:29). [source][source][source]
The Old Testament taught the resurrection of the dead ( Isaiah 26:19; Daniel 12:2) and eternal judgment ( Genesis 18:25; Isaiah 33:22). [source][source][source]
"We are responsible people, and one day we shall rise from the dead and give account of ourselves to God. This must have been of importance to new converts in a time when many people thought of death as the end of everything." [1][source]
The writer presented the six foundational teachings in Hebrews 6:1-2 in three pairs: (1) repentance from dead works, and faith toward God ( Hebrews 6:1), (2) instruction about washings, and laying on of hands ( Hebrews 6:2 a), and (3) instruction about the resurrection of the dead, and eternal judgment ( Hebrews 6:2 b). The structure of this sentence in Greek suggests that the last two pairs explain the first pair. Laying the foundation of repentance and faith consists of instruction regarding washings, sortilege (laying on hands), resurrection, and judgment. The first pair points God-ward, the second Prayer of Manasseh -ward, and the third forward into the future. [source][source][source]
Each of these teachings was foundational in Judaism as well as in Christianity. Most of the original readers would have come to believe these truths even before they became Christians. They are very basic. [source][source][source]
Context Summary
Hebrews 6:1-8 - "press On Unto Full Growth"
The teacher has to suit his pace to his scholars. How much we miss because we are such inapt pupils! Milk is food which has passed through another's digestion. Many cannot get their spiritual nutrition direct from God's Word, but have to live on what others have obtained and have passed on in speech or book. Seek a first-hand acquaintance with the things of God. We grow by feeding and exercise.
We must leave the first principles, as a builder leaves the foundation; he is never so much on it as when farthest above it. The third and fourth principles, Hebrews 5:2, are the Jewish equivalents of the first and second, Hebrews 5:1. Notice the r.v. marginal reading for seeing in Hebrews 5:6 -"the while." So long as men continue to tread the love of God under foot, they cannot repent and be restored. The failure, as with unproductive soil, is not on account of a failure of heaven, but because the soil is hard and obdurate. If we are unproductive, it is due to our own hard-heartedness. [source]
Chapter Summary: Hebrews 6
1He exhorts not to fall back from the faith; 11but to be steadfast, 12diligent, and patient to wait upon God; 13because God is most sure in his promise
Greek Commentary for Hebrews 6:2
[] The other four items are qualitative genitives withδιδαχην didachēn(βαπτισμων επιτεσεως χειρων αναστασεως νεκρων κριματος αιωνιου baptismōnclass="normal greek">βαπτισμωνepitheseōs cheirōn class="translit"> anastaseōs nekrōn class="translit"> krimatos aiōniou ). The plural baptismōn “by itself does not mean specifically Christian baptism either in this epistle ( Hebrews 9:10 ) or elsewhere ( Mark 7:4 ), but ablutions or immersions such as the mystery religions and the Jewish cultus required for initiates, proselytes, and worshippers in general” (Moffatt). The disciples of the Baptist had disputes with the Jews over purification ( John 3:25 ). See also Acts 19:2 . “The laying on of hands” seems to us out of place in a list of elementary principles, but it was common as a sign of blessing ( Matthew 19:13 ), of healing ( Mark 7:32 ), in the choice of the Seven ( Acts 6:6 ), in the bestowal of the Holy Spirit ( Acts 8:17 .; Acts 19:6 ), in separation for a special task ( Acts 13:3 ), in ordination ( 1 Timothy 4:14 ; 1 Timothy 5:22 ; 2 Timothy 1:6 ). Prayer accompanied this laying on of the hands as a symbol. The resurrection of the dead (both just and unjust, John 5:29 ; Acts 24:15 ) is easily seen to be basal (cf. 1Cor 15) as well as eternal judgment (timeless and endless). [source]
Doctrine of baptisms [βαπτισμῶν διδαχὴν] Not laying again as a foundation the teaching ( διδαχὴν ) of baptisms. βαπτισμός only here, Hebrews 9:10, and Mark 7:4. The common form is βάπτισμα . Neither word in lxx or Class. The meaning here is lustral rites in general, and may include the baptism of John and Christian baptism. The teaching would cover all such rites, their relations and comparative significance, and it would be necessary in the case of a Jewish convert to Christianity who might not perceive, for example, any difference between Jewish lustrations and Christian baptism. [source]
Laying on of hands [] See on 1 Timothy 4:14. A Jewish and a Christian practice. [source]
Resurrection - eternal judgment [] Both resurrection and future judgment were Jewish tenets requiring exposition to Jewish converts as regarded their relations to the same doctrines as taught by Christianity. The resurrection of Christ as involving the resurrection of believers would, of itself, change the whole aspect of the doctrine of resurrection as held by a Jew. Ἀιωνίου eternalcertainly cannot here signify everlasting. It expresses rather a judgment which shall transcend all temporal judgments; which shall be conducted on principles different from those of earthly tribunals, and the decisions of which shall be according to the standards of the economy of a world beyond time. See additional note on 2 Thessalonians 1:9. The phrase eternal judgment N.T.oComp. κρίμα τὸ μέλλον thejudgment to come, Acts 24:25. [source]
John 14:2Mansions [μοναι] Old word from μενω menō to abide, abiding places, in N.T. only here and John 14:23. There are many resting-places in the Father‘s house Christ‘s picture of heaven here is the most precious one that we possess. It is our heavenly home with the Father and with Jesus. If it were not so Ellipsis of the verb (Mark 2:21; Revelation 2:5,Revelation 2:16; John 14:11). Here a suppressed condition of the second class (determined as unfulfilled) as the conclusion shows. I would have told you Regular construction for this apodosis For I go Reason for the consolation given, futuristic present middle indicative, and explanation of his words in John 13:33 that puzzled Peter so (John 13:36.). To prepare a place for you First aorist active infinitive of purpose of ετοιμαζω hetoimazō to make ready, old verb from ετοιμος hetoimos Here only in John, but in Mark 10:40 (Matthew 20:23). It was customary to send one forward for such a purpose (Numbers 10:33). So Jesus had sent Peter and John to make ready (this very verb) for the passover meal (Mark 14:12; Matthew 26:17). Jesus is thus our Forerunner (προδρομος prodromos) in heaven (Hebrews 6:20). [source]
John 3:25A questioning [ζητησις] Old word from ζητεω zēteō See Acts 15:2 for the word where also ζητημα zētēma (question) occurs. ητησις Zētēsis (process of inquiry) means a meticulous dispute (1 Timothy 6:4). With a Jew So correct text, not Ιουδαιων Ioudaiōn (Jews). Probably some Jew resented John‘s baptism of Jesus as implying impurity or that they were like Gentiles (cf. proselyte baptism). About purifying See John 2:6 for the word. The committee from the Sanhedrin had challenged John‘s right to baptize (John 1:25). The Jews had various kinds of baptisms or dippings (Hebrews 6:2), “baptisms of cups and pots and brazen vessels” (Mark 6:4). The disciples of John came to him with the dispute (the first known baptismal controversy, on the meaning of the ceremony) and with a complaint. [source]
1 Timothy 4:14With the laying on of the hands [μετὰ ἐπιθέσεως τῶν χειρῶν] Μετὰ implies that the prophetic intimations were in some way repeated or emphasized in connection with the ceremony of ordination. We note the association of prophecy with ordination in the setting apart of Paul and Barnabas (Acts 13:9,Acts 13:3); so that the case of Timothy has an analogue in that of Paul himself. Ἑπίθεσις layingon, imposition, also Acts 8:18; 2 Timothy 1:6; Hebrews 6:2, in each case with of hands. “The custom,” says Lange, “is as old as the race.” The Biblical custom rests on the conception of the hand as the organ of mediation and transference. The priest laid his hand on the head of the bullock or goat (Leviticus 1:4) to show that the guilt of the people was transferred. The hand was laid on the head of a son, to indicate the transmission of the hereditary blessing (Genesis 48:14); upon one appointed to a position of authority, as Joshua (Numbers 27:18-23); upon the sick or dead in token of miraculous power to heal or to restore to life (2 Kings 4:34). So Christ (Mark 6:5; Luke 4:40). In the primitive Christian church the laying on of hands signified the imparting of the Holy Spirit to the newly-baptized (Acts 8:17; Acts 19:6; comp. Hebrews 6:2). Hands were laid upon the seven (Acts 6:6). But the form of consecration in ordination varied. No one mode has been universal in the church, and no authoritative written formula exists. In the Alexandrian and Abyssinian churches it was by breathing: in the Eastern church generally, by lifting up the hands in benediction: in the Armenian church, by touching the dead hand of the predecessor: in the early Celtic church, by the transmission of relics or pastoral staff: in the Latin church, by touching the head. [source]
Hebrews 9:12Having obtained eternal redemption [αἰωνίαν λύτρωσιν εὑράμενος] Having found and won by his act of entrance into the heavenly sanctuary. This is better than to explain “entered the sanctuary after having obtained redemption by his life, death, and resurrection”; for the work of redemption is crowned and completed by Christ's ascension to glory and his ministry in heaven (see Hebrews href="/desk/?q=heb+6:2&sr=1">Hebrews 6:2. Not mere duration is contemplated, but quality; a redemption answering in its quality to that age when all the conditions of time shall be no more: a redemption not ritual, but profoundly ethical and spiritual. Λύτρωσιν redemptiononly here, Luke 1:68; Luke 2:38. See on might redeem, Titus 2:4. [source]
Hebrews 9:10Meats and drinks and divers washings [βρώμασιν καὶ πόμασιν καὶ διαφόροις βαπτισμοῖς] Βρώμασιν , clean and unclean meats. πόμασιν drinksconcerning which the Levitical law laid down no prescriptions except as to abstinence in the case of a Nazarite vow, and of the priests when they were about to officiate. See Numbers 6:3; Leviticus 10:9. For βαπτισμοῖς washingssee on Hebrews 6:2. [source]
Hebrews 13:20Who brought again from the dead [ὁ ἀναγαγὼν ἐκ νεκρῶν] The only direct reference in the epistle to the resurrection of Christ. Hebrews 6:2refers to the resurrection of the dead generally. Ἁνάγειν of raising the dead, only Romans 10:7. Rend. “brought up,” and comp. Wisd. 16:13. Ἁνά in this compound, never in N.T. in the sense of again. See on Luke 8:22; see on Acts 12:4; see on Acts 16:34; see on Acts 27:3. The verb often as a nautical term, to bring a vessel up from the land to the deep water; to put to sea. [source]
Hebrews 10:20That is to say his flesh [τοῦτ ' ἔστιν τῆς σαρκὸς αὐτοῦ] Const. with veil: the veil which consisted in his flesh. His flesh was the state through which he had to pass before he entered heaven for us. See Hebrews 2:9-18; Hebrews 5:7-9; Hebrews 10:5. When he put off that state, the veil of the temple was rent. He passed through humanity to glory as the forerunner of his people, Hebrews 6:20. [source]
Hebrews 1:6And again, when he bringeth in, etc. [ὅταν δὲ πάλιν εἰσαγάγῃ] Const. again with bringeth in. “When he a second time bringeth the first-begotten into the world.” Referring to the second coming of Christ. Others explain again as introducing a new citation as in Hebrews 1:5; but this would require the reading πάλιν δὲ ὅταν andagain, when. In Hebrews, πάλιν , when joined to a verb, always means a second time. See Hebrews 5:12; Hebrews 6:1,Hebrews 6:2. It will be observed that in this verse, and in Hebrews 5:7,Hebrews 5:8, God is conceived as spoken of rather than as speaking; the subject of λέγει saithbeing indefinite. This mode of introducing citations differs from that of Paul. The author's conception of the inspiration of Scripture leads him to regard all utterances of Scripture, without regard to their connection, as distinct utterances of God, or the Holy Spirit, or the Son of God; whereas, by Paul, they are designated either as utterances of Scripture in general, or of individual writers. Very common in this Epistle are the expressions, “God saith, said, spake, testifieth,” or the like. See Hebrews 2:11,Hebrews 2:13; Hebrews 3:7; Hebrews 4:4,Hebrews 4:7; Hebrews 7:21; Hebrews 10:5,Hebrews 10:8,Hebrews 10:15,Hebrews 10:30. Comp. with these Romans 1:17; Romans 2:24; Romans 4:17; Romans 7:7; Romans 9:13; Romans 10:5,Romans 10:16,Romans 10:20,Romans 10:21; Romans 11:2. Ὅταν εἰσαγάγῃ wheneverhe shall have brought. The event is conceived as occurring at an indefinite time in the future, but is viewed as complete. Comp. John 16:4; Acts 24:22. This use of ὅταν with the aorist subjunctive never describes an event or series of events as completed in the past. [source]
Hebrews 7:1This Melchizedek [ουτος ο Μελχισεδεκ] The one already mentioned several times with whose priesthood that of Christ is compared and which is older and of a higher type than that of Aaron. See Genesis 14:18-20; Psalm 110:1-7 for the only account of Melchizedek in the Old Testament. It is a daring thing to put Melchizedek above Aaron, but the author does it. Moffatt calls Hebrews 7:1-3 “a little sermon” on Hebrews 6:20. It is “for ever” Old word for cutting He is called “priest” and note του υπσιστου tou hupsistou applied to God as the Canaanites, Phoenicians, Hebrews did. It is used also of Zeus and the Maccabean priest-kings. The demons apply it to God (Mark 5:7; Luke 8:28). [source]
Hebrews 1:2At the end of these days [επ εσχατου των ημερων τουτων] In contrast with παλαι palai above. Hath spoken First aorist indicative of λαλεω laleō the same verb as above, “did speak” in a final and full revelation. In his Son In sharp contrast to εν τοις προπηταις en tois prophētais “The Old Testament slopes upward to Christ” (J. R. Sampey). No article or pronoun here with the preposition εν en giving the absolute sense of “Son.” Here the idea is not merely what Jesus said, but what he is (Dods), God‘s Son who reveals the Father (John 1:18). “The revelation was a son-revelation ” (Vincent). Hath appointed First aorist (kappa aorist) active of τιτημι tithēmi a timeless aorist. Heir of all things See Mark 12:6 for ο κληρονομος ho klēronomos in Christ‘s parable, perhaps an allusion here to this parable (Moffatt). The idea of sonship easily passes into that of heirship (Galatians 4:7; Romans 8:17). See the claim of Christ in Matthew 11:27; Matthew 28:18 even before the Ascension. Through whom The Son as Heir is also the Intermediate Agent “The ages” (secula, Vulgate). See Hebrews 11:3 also where τους αιωναστον κοσμον tous aiōnas = τα παντα ton kosmon (the world) or the universe like αιων ta panta (the all things) in Hebrews 1:3; Romans 11:36; Colossians 1:16. The original sense of αει aiōn (from aei always) occurs in Hebrews 6:20, but here “by metonomy of the container for the contained” (Thayer) for “the worlds” (the universe) as in lxx, Philo, Josephus. [source]
Hebrews 9:12Through his own blood [δια του ιδιου αιματος] This is the great distinction between Christ as High Priest and all other high priests. They offer blood (Hebrews 9:7), but he offered his own blood. He is both victim and High Priest. See the same phrase in Hebrews 13:12; Acts 20:28. Once for all In contrast to the repeated (annual) entrances of the Levitical high priests (Hebrews 9:7). Into the holy place Here, as in Hebrews 9:8,Hebrews 9:24 heaven itself. Having obtained First aorist middle (indirect) participle of ευρισκω heuriskō simultaneous action with εισηλτεν eisēlthen and by or of himself “as the issue of personal labour directed to this end” (Westcott). The value of Christ‘s offering consists in the fact that he is the Son of God as well as the Son of man, that he is sinless and so a perfect sacrifice with no need of an offering for himself, and that it is voluntary on his part (John 10:17). Λυτρωσις Lutrōsis (from λυτροω lutroō) is a late word for the act of ransoming (cf. λυτρον lutron ransom), in O.T. only here and Luke 1:68; Luke 2:38. But απολυτρωσις apolutrōsis elsewhere (as in Luke 21:28; Romans 3:24; Hebrews 9:15; Hebrews 11:35). For “eternal” (αιωνιαν aiōnian here feminine form) see Hebrews 6:2. The author now turns to discuss the better sacrifice (9:13-10:18) already introduced. [source]
What do the individual words in Hebrews 6:2 mean?
about baptismsinstructionof laying onthenof handsof [the] resurrectionbothof [the] deadandof judgmenteternal
Greek Commentary for Hebrews 6:2
The other four items are qualitative genitives withδιδαχην didachēn(βαπτισμων επιτεσεως χειρων αναστασεως νεκρων κριματος αιωνιου baptismōnclass="normal greek">βαπτισμωνepitheseōs cheirōn class="translit"> anastaseōs nekrōn class="translit"> krimatos aiōniou ). The plural baptismōn “by itself does not mean specifically Christian baptism either in this epistle ( Hebrews 9:10 ) or elsewhere ( Mark 7:4 ), but ablutions or immersions such as the mystery religions and the Jewish cultus required for initiates, proselytes, and worshippers in general” (Moffatt). The disciples of the Baptist had disputes with the Jews over purification ( John 3:25 ). See also Acts 19:2 . “The laying on of hands” seems to us out of place in a list of elementary principles, but it was common as a sign of blessing ( Matthew 19:13 ), of healing ( Mark 7:32 ), in the choice of the Seven ( Acts 6:6 ), in the bestowal of the Holy Spirit ( Acts 8:17 .; Acts 19:6 ), in separation for a special task ( Acts 13:3 ), in ordination ( 1 Timothy 4:14 ; 1 Timothy 5:22 ; 2 Timothy 1:6 ). Prayer accompanied this laying on of the hands as a symbol. The resurrection of the dead (both just and unjust, John 5:29 ; Acts 24:15 ) is easily seen to be basal (cf. 1Cor 15) as well as eternal judgment (timeless and endless). [source]
Not laying again as a foundation the teaching ( διδαχὴν ) of baptisms. βαπτισμός only here, Hebrews 9:10, and Mark 7:4. The common form is βάπτισμα . Neither word in lxx or Class. The meaning here is lustral rites in general, and may include the baptism of John and Christian baptism. The teaching would cover all such rites, their relations and comparative significance, and it would be necessary in the case of a Jewish convert to Christianity who might not perceive, for example, any difference between Jewish lustrations and Christian baptism. [source]
See on 1 Timothy 4:14. A Jewish and a Christian practice. [source]
Both resurrection and future judgment were Jewish tenets requiring exposition to Jewish converts as regarded their relations to the same doctrines as taught by Christianity. The resurrection of Christ as involving the resurrection of believers would, of itself, change the whole aspect of the doctrine of resurrection as held by a Jew. Ἀιωνίου eternalcertainly cannot here signify everlasting. It expresses rather a judgment which shall transcend all temporal judgments; which shall be conducted on principles different from those of earthly tribunals, and the decisions of which shall be according to the standards of the economy of a world beyond time. See additional note on 2 Thessalonians 1:9. The phrase eternal judgment N.T.oComp. κρίμα τὸ μέλλον thejudgment to come, Acts 24:25. [source]
Reverse Greek Commentary Search for Hebrews 6:2
Compare Numbers 10:33. Also Hebrews 6:20, “whither the forerunner is for us entered, even Jesus.” [source]
Old word from μενω menō to abide, abiding places, in N.T. only here and John 14:23. There are many resting-places in the Father‘s house Christ‘s picture of heaven here is the most precious one that we possess. It is our heavenly home with the Father and with Jesus. If it were not so Ellipsis of the verb (Mark 2:21; Revelation 2:5, Revelation 2:16; John 14:11). Here a suppressed condition of the second class (determined as unfulfilled) as the conclusion shows. I would have told you Regular construction for this apodosis For I go Reason for the consolation given, futuristic present middle indicative, and explanation of his words in John 13:33 that puzzled Peter so (John 13:36.). To prepare a place for you First aorist active infinitive of purpose of ετοιμαζω hetoimazō to make ready, old verb from ετοιμος hetoimos Here only in John, but in Mark 10:40 (Matthew 20:23). It was customary to send one forward for such a purpose (Numbers 10:33). So Jesus had sent Peter and John to make ready (this very verb) for the passover meal (Mark 14:12; Matthew 26:17). Jesus is thus our Forerunner (προδρομος prodromos) in heaven (Hebrews 6:20). [source]
Old word from ζητεω zēteō See Acts 15:2 for the word where also ζητημα zētēma (question) occurs. ητησις Zētēsis (process of inquiry) means a meticulous dispute (1 Timothy 6:4). With a Jew So correct text, not Ιουδαιων Ioudaiōn (Jews). Probably some Jew resented John‘s baptism of Jesus as implying impurity or that they were like Gentiles (cf. proselyte baptism). About purifying See John 2:6 for the word. The committee from the Sanhedrin had challenged John‘s right to baptize (John 1:25). The Jews had various kinds of baptisms or dippings (Hebrews 6:2), “baptisms of cups and pots and brazen vessels” (Mark 6:4). The disciples of John came to him with the dispute (the first known baptismal controversy, on the meaning of the ceremony) and with a complaint. [source]
Μετὰ implies that the prophetic intimations were in some way repeated or emphasized in connection with the ceremony of ordination. We note the association of prophecy with ordination in the setting apart of Paul and Barnabas (Acts 13:9, Acts 13:3); so that the case of Timothy has an analogue in that of Paul himself. Ἑπίθεσις layingon, imposition, also Acts 8:18; 2 Timothy 1:6; Hebrews 6:2, in each case with of hands. “The custom,” says Lange, “is as old as the race.” The Biblical custom rests on the conception of the hand as the organ of mediation and transference. The priest laid his hand on the head of the bullock or goat (Leviticus 1:4) to show that the guilt of the people was transferred. The hand was laid on the head of a son, to indicate the transmission of the hereditary blessing (Genesis 48:14); upon one appointed to a position of authority, as Joshua (Numbers 27:18-23); upon the sick or dead in token of miraculous power to heal or to restore to life (2 Kings 4:34). So Christ (Mark 6:5; Luke 4:40). In the primitive Christian church the laying on of hands signified the imparting of the Holy Spirit to the newly-baptized (Acts 8:17; Acts 19:6; comp. Hebrews 6:2). Hands were laid upon the seven (Acts 6:6). But the form of consecration in ordination varied. No one mode has been universal in the church, and no authoritative written formula exists. In the Alexandrian and Abyssinian churches it was by breathing: in the Eastern church generally, by lifting up the hands in benediction: in the Armenian church, by touching the dead hand of the predecessor: in the early Celtic church, by the transmission of relics or pastoral staff: in the Latin church, by touching the head. [source]
Having found and won by his act of entrance into the heavenly sanctuary. This is better than to explain “entered the sanctuary after having obtained redemption by his life, death, and resurrection”; for the work of redemption is crowned and completed by Christ's ascension to glory and his ministry in heaven (see Hebrews href="/desk/?q=heb+6:2&sr=1">Hebrews 6:2. Not mere duration is contemplated, but quality; a redemption answering in its quality to that age when all the conditions of time shall be no more: a redemption not ritual, but profoundly ethical and spiritual. Λύτρωσιν redemptiononly here, Luke 1:68; Luke 2:38. See on might redeem, Titus 2:4. [source]
Βρώμασιν , clean and unclean meats. πόμασιν drinksconcerning which the Levitical law laid down no prescriptions except as to abstinence in the case of a Nazarite vow, and of the priests when they were about to officiate. See Numbers 6:3; Leviticus 10:9. For βαπτισμοῖς washingssee on Hebrews 6:2. [source]
The only direct reference in the epistle to the resurrection of Christ. Hebrews 6:2refers to the resurrection of the dead generally. Ἁνάγειν of raising the dead, only Romans 10:7. Rend. “brought up,” and comp. Wisd. 16:13. Ἁνά in this compound, never in N.T. in the sense of again. See on Luke 8:22; see on Acts 12:4; see on Acts 16:34; see on Acts 27:3. The verb often as a nautical term, to bring a vessel up from the land to the deep water; to put to sea. [source]
Const. with veil: the veil which consisted in his flesh. His flesh was the state through which he had to pass before he entered heaven for us. See Hebrews 2:9-18; Hebrews 5:7-9; Hebrews 10:5. When he put off that state, the veil of the temple was rent. He passed through humanity to glory as the forerunner of his people, Hebrews 6:20. [source]
Const. again with bringeth in. “When he a second time bringeth the first-begotten into the world.” Referring to the second coming of Christ. Others explain again as introducing a new citation as in Hebrews 1:5; but this would require the reading πάλιν δὲ ὅταν andagain, when. In Hebrews, πάλιν , when joined to a verb, always means a second time. See Hebrews 5:12; Hebrews 6:1, Hebrews 6:2. It will be observed that in this verse, and in Hebrews 5:7, Hebrews 5:8, God is conceived as spoken of rather than as speaking; the subject of λέγει saithbeing indefinite. This mode of introducing citations differs from that of Paul. The author's conception of the inspiration of Scripture leads him to regard all utterances of Scripture, without regard to their connection, as distinct utterances of God, or the Holy Spirit, or the Son of God; whereas, by Paul, they are designated either as utterances of Scripture in general, or of individual writers. Very common in this Epistle are the expressions, “God saith, said, spake, testifieth,” or the like. See Hebrews 2:11, Hebrews 2:13; Hebrews 3:7; Hebrews 4:4, Hebrews 4:7; Hebrews 7:21; Hebrews 10:5, Hebrews 10:8, Hebrews 10:15, Hebrews 10:30. Comp. with these Romans 1:17; Romans 2:24; Romans 4:17; Romans 7:7; Romans 9:13; Romans 10:5, Romans 10:16, Romans 10:20, Romans 10:21; Romans 11:2. Ὅταν εἰσαγάγῃ wheneverhe shall have brought. The event is conceived as occurring at an indefinite time in the future, but is viewed as complete. Comp. John 16:4; Acts 24:22. This use of ὅταν with the aorist subjunctive never describes an event or series of events as completed in the past. [source]
The one already mentioned several times with whose priesthood that of Christ is compared and which is older and of a higher type than that of Aaron. See Genesis 14:18-20; Psalm 110:1-7 for the only account of Melchizedek in the Old Testament. It is a daring thing to put Melchizedek above Aaron, but the author does it. Moffatt calls Hebrews 7:1-3 “a little sermon” on Hebrews 6:20. It is “for ever” Old word for cutting He is called “priest” and note του υπσιστου tou hupsistou applied to God as the Canaanites, Phoenicians, Hebrews did. It is used also of Zeus and the Maccabean priest-kings. The demons apply it to God (Mark 5:7; Luke 8:28). [source]
In contrast with παλαι palai above. Hath spoken First aorist indicative of λαλεω laleō the same verb as above, “did speak” in a final and full revelation. In his Son In sharp contrast to εν τοις προπηταις en tois prophētais “The Old Testament slopes upward to Christ” (J. R. Sampey). No article or pronoun here with the preposition εν en giving the absolute sense of “Son.” Here the idea is not merely what Jesus said, but what he is (Dods), God‘s Son who reveals the Father (John 1:18). “The revelation was a son-revelation ” (Vincent). Hath appointed First aorist (kappa aorist) active of τιτημι tithēmi a timeless aorist. Heir of all things See Mark 12:6 for ο κληρονομος ho klēronomos in Christ‘s parable, perhaps an allusion here to this parable (Moffatt). The idea of sonship easily passes into that of heirship (Galatians 4:7; Romans 8:17). See the claim of Christ in Matthew 11:27; Matthew 28:18 even before the Ascension. Through whom The Son as Heir is also the Intermediate Agent “The ages” (secula, Vulgate). See Hebrews 11:3 also where τους αιωναστον κοσμον tous aiōnas = τα παντα ton kosmon (the world) or the universe like αιων ta panta (the all things) in Hebrews 1:3; Romans 11:36; Colossians 1:16. The original sense of αει aiōn (from aei always) occurs in Hebrews 6:20, but here “by metonomy of the container for the contained” (Thayer) for “the worlds” (the universe) as in lxx, Philo, Josephus. [source]
This is the great distinction between Christ as High Priest and all other high priests. They offer blood (Hebrews 9:7), but he offered his own blood. He is both victim and High Priest. See the same phrase in Hebrews 13:12; Acts 20:28. Once for all In contrast to the repeated (annual) entrances of the Levitical high priests (Hebrews 9:7). Into the holy place Here, as in Hebrews 9:8, Hebrews 9:24 heaven itself. Having obtained First aorist middle (indirect) participle of ευρισκω heuriskō simultaneous action with εισηλτεν eisēlthen and by or of himself “as the issue of personal labour directed to this end” (Westcott). The value of Christ‘s offering consists in the fact that he is the Son of God as well as the Son of man, that he is sinless and so a perfect sacrifice with no need of an offering for himself, and that it is voluntary on his part (John 10:17). Λυτρωσις Lutrōsis (from λυτροω lutroō) is a late word for the act of ransoming (cf. λυτρον lutron ransom), in O.T. only here and Luke 1:68; Luke 2:38. But απολυτρωσις apolutrōsis elsewhere (as in Luke 21:28; Romans 3:24; Hebrews 9:15; Hebrews 11:35). For “eternal” (αιωνιαν aiōnian here feminine form) see Hebrews 6:2. The author now turns to discuss the better sacrifice (9:13-10:18) already introduced. [source]