The Analysed Bible, Volumes 1, 2, 3, by Rev. G. Campbell Morgan: The Book of Hebrews - Analysed and Explained in Detail (Full Text and PDF).

A detailed analysis of the book of Hebrews: Christ the Final Speech of God.

To the best of our knowledge we are of the understanding that this book, being published in 1907, and freely available elsewhere on the internet is in the public domain.

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The Book of Hebrews - Analysed and Explained in Summary - Volumes 1, 2, and 3 of "The Analysed Bible" by G. Campbell Morgan.

To the best of our knowledge we are of the understanding that this book, taken from Volumes 1, 2, & 3 of the "Analysed Bible" by G. Campbell Morgan published in 1907, and freely available elsewhere on the internet is in the public domain.

HEBREWS - CHRIST THE FINAL SPEECH OF GOD

INTRODUCTION - Hebrews 1:1-1:2a

1. Unargued Truth

  1. God
  2. God speaks

2. The Two Economies

  1. "Of old time"
  2. "At the end of these days"

Part A: THE ARGUMENT FOUNDATIONS OF FAITH - Hebrews 1:2b-10:37

A1. Superiority of the Speech of the Son - Heb. 1:2b-7:28

  1. Superior to Angels (The Book of Genesis) - 1:2b-2:18
    1. (Exhortation and Warning - 2:1-2:4)
  2. Superior to Leaders (The Books of Exodus and Joshua) - 3:1-4:13
    1. (Moses - 3:1-3:6)
    2. (Exhortation and Warning - 3:7-4:7)
    3. (Joshua - 4:8-4:10)
    4. (Exhortation and Warning - 4:11-4:13)
  3. Superior to Priesthood (The Book of Leviticus) - 4:14-7:28
    1. (Aaronic - 4:14-5:10)
    2. (Exhortation and Warning - 5:11-6:12)
    3. (Levitic - 6:13-7:28)

A2. Superiority of Consequent Relationships - Heb. 8:1-10:37

  1. The Better Covenant - 8:1-8:13
  2. The Better Worship - 9:1-10:18
  3. The Better Fellowship - 10:19-10:25
  4. (Exhortation and Warning - 10:26-10:37)

Part B: THE APPEAL FRUITFULNESS OF FAITH - Hebrews 10:38-12:29

B1. The Witnesses - Heb. 10:38-12:3

  1. The Old Economy. A Cloud of Witnesses - 10:38-11:40
  2. The New Economy. The One Witness - 12:1-12:3

B2. The Great Appeal - Heb. 12:4-12:29

  1. The Perils - 12:4-12:17
    1. Failure to respond to Chastening - 12:4-12:13
    2. Falling short of the Grace of God - 12:14-12:17
  2. The Encouragement - 12:18-12:24
    1. The Old. Terror and Majesty - 12:18-12:21
    2. The New. Tenderness and Mercy - 12:22-12:24
  3. The Appeal - 12:25-12:29
    1. "See that ye refuse not ... for ..." - 12:25-12:27
    2. "Let us have grace ... for ..." - 12:28-12:29

CONCLUSION - Hebrews 13:1-13:25

1. Closing Injunctions - Heb. 13:1-13:17

  1. Conduct of Faith - 13:1-13:6
  2. Anchorage of Faith - 13:7-13:9
  3. Worship of Faith - 13:10-13:15
  4. Fellowship of Faith - 13:16-13:17

2. Personal Conclusion - Heb. 13:18-13:25

Introduction - Hebrews 1:1-1:2a

There is great uncertainty as to the authorship of this treatise. Into the discussion we do not propose to enter. Its main subject is that of the superiority of the revelation of God in Christ to all that had preceded it. This is dealt with in order that the faith of Hebrew Christians may be established. For the strengthening of that faith the writer laid bare the foundations, and described the fruitfulness. Its purpose is to show the hopelessness of those guilty of apostasy from Christ, by revealing the perfection and finality of His message and work. The broad divisions are; Introduction (1:1-1:2a); The Argument, Foundations of Faith (1;2b-10:37); The Appeal, Fruitfulness of Faith (10:38-12:29); Conclusion (13).

The introduction takes us at once to the heart of the subject, and declares in compact form the truth upon which all the subsequent arguments and appeals depend. Two truths are taken for granted — the existence of God, and the fact that He reveals Himself to men. Two periods of revelation are referred to in the phrases, "of old time," and "at the end of these days."

A. The Argument. Foundations of Faith - Hebrews 1:2b-10:37

The first division of the book is devoted to the argument which sets forth the superiority of the speech of the Son "at the end of these days," to all that had been spoken, "of old time"; and claims the superiority of consequent relationships.

After the declaration that God now speaks in the Son there follows a sevenfold description of the glories of the Son, which perfectly includes all the economies of the past. In Him all voices merge into the one Voice, all signs are fulfilled in the one Manifestation, all visions shine through the essential Light. Thus emphasis is laid upon the authority and finality of the Christian revelation, and the absolute safety of the same as the groundwork of faith.

Then follows the detailed argument for the superiority of the Son to all the methods of the past. The Hebrews believed that their system was ministered by angels, and so was supernatural. The subject of the superiority of the Son to the angels is introduced by seven quotations from Old Testament Scriptures. The first two show the superiority of the Son in the matter of relationship to God. The third claims the worship of the angels for the Son. The fourth, fifth, and sixth contrast the service of the angels with the supremacy of the Son. The seventh shows the superiority of the Son Who shares the Throne over those who are its ministers.

The epistle is characterized by occasional applications and solemn warnings. While the writer specially devotes himself to such statements concerning the foundations of faith as shall strengthen faith, he is careful to make such deductions as will reveal the peril of apostasy. The first of these warnings argues that if the ministration of angels had been of so steadfast a character, how much more the speech of the Son.

Continuing the argument concerning the superiority of the Son to the angels, the writer introduces a new statement. He Who in essential nature was superior to them, yet for a period was made lower. Through His humiliation and the victory wrought therein. He passed back to the place of superiority, carrying with Him a new right of supremacy over man, to whose level He passed in humiliation.

The argument now passes to the second claim of superiority, that over human leaders. It includes in its process the superiority of the Son to Moses and Joshua, the man who led the people out, and the man who led the people in. It first institutes a comparison between Moses and Christ. Christ is the Son over the spiritual house, of which the tabernacle was but the shadow, in which Moses was a servant. The contrast is striking, and the argument intended is, that if faith centred on the pattern and the men who built it, how much more may it confidently take hold upon the One Who in His own Person fulfils all that was shadowed forth by the servant of old, and by the pattern house in which he served.

Then follows the second exhortation and warning. Readers are reminded of what happened in the wilderness. The heart was hardened by unbelief, God was displeased, and they were shut out from rest. The whole force of the illustration is that of reminding those to whom the letter is addressed that if in the case of unbelief in the servant, men were shut out from rest, much more will that be true in the case of those who are disobedient to the Son. The reason why a generation perished in the wilderness is declared to be that "the word of hearing did not profit them, because it was not united by faith with them that heard." Notwithstanding the fact of this past failure the offer is repeated, this time, however, hy the superior speech of the Son. All this gives urgency to the appeal with which the section opened, "Let us fear, therefore, lest haply a promise being left of entering into His rest, any one of you should seem to have come short of it."

In close connection, because the subject is virtually the same, the writer deals with the superiority of the Son over Joshua. Joshua completed that in human leadership, in which Moses failed. He led the people in. Yet while it is true that he led them into the land, he did not lead them into rest. What he failed to do, the Son accomplished; and this is referred to by the writer in the words, "He that is entered into His rest hath himself also rested from his works as God did from His."

The section showing the superiority of the Son to the leaders closes with an inclusive exhortation and warning, descriptive of the power of the Word of God.

The writer now passes to discuss the superiority of Christ as Priest. He first makes a statement of the fact of His priesthood, which he accompanies by appeals. Because Jesus, the Son of God, is a great High Priest, the appeal is made, "Let us hold fast our confession." Because of the nature of His priesthood, the appeal is made, "Let us therefore draw near." Then commences the argument by contrast. The two essential qualifications for a priest are a capacity for sympathy, and a vocation of God. These are fulfilled in Christ, as they never were in Aaron.

Having thus introduced the subject, the writer declares his sense of difficulty in dealing with it, because of the incapacity of the readers; and he appeals to them to leave the first principles, and press on to perfection; again in solemn and awful words warning them against apostasy.

Turning to the subject of the superiority of the priesthood of the Son to the Levitic, the writer commences by taking his readers back in thought to Abraham, whose anchorage was the oath of God, which oath is ratified in the Person of our High Priest, Whose priesthood was after the order of Melchisedec. He then shows the superiority of the Melchisedec priesthood to the Levitic. The whole Levitic priesthood paid tithes to Melchisedec in the person of Abraham, from whose loins they sprang. Thus the living Priest received tithes from the dying, even while they were yet unborn, and He blessed them in the person of Abraham. Therefore it is evident that the Levitic priesthood is inferior to that of Melchisedec; and the priesthood of the Son is after the pattern of that of Melchisedec. In the next place he shows the inferiority of the Levitic priesthood in that it was unequal to the realization of perfection; and the superiority of the priesthood of Jesus is revealed in the fact that through Him a better hope has been given to men through which they draw nigh unto God, and perfection is realized.

The contrast is finally made vivid in two particulars, first, as to the oath of appointment; and second, as to the perpetuity of the office. These contrasts are marked by two phrases, each occurring twice, "they indeed," "but He." The High Priest is described finally as to character, "holy, guileless, undefiled, separated from sinners"; as to position, "made higher than the heavens;" as to mediatorial rights, the sacrifice of Himself once for all.

Having established the fact of the superiority of Christ, the argument now proceeds to deal with the superiority of the relationships consequent thereupon. The superiority of the Priest demonstrates the superiority of the place of the exercise of the priesthood, and thus finally demonstrates the superiority of the covenant. That superiority is threefold. It is internal rather than external; it is universal rather than local; and finally it is based upon the forgiveness of sins.

Upon the basis of the better priesthood and the better covenant there issues a better worship. The sanctuary is first described. The imperfection of its service is shown in the limitation and restriction of priestly service, because the ordinances were unavailing in the realm of conscience. In contrast to this, Christ entered a greater tabernacle through a greater sacrifice. Therefore His entry was once for all, because in the shedding of His own blood He dealt with sin finally. The superiority of the sacrifice is next emphasized. In this matter Christ is at once Priest and Sacrifice. He offered Himself through the eternal Spirit. The prominent thought in this section is that in the priesthood of Christ there is a place of worship unlocalized and unlimited. Into the better sanctuary through the better sacrifice, the worshipper may enter, in any place, and at any time, if he come through the better Priest.

Still dealing with worship, the subject of the superiority of the service is finally dealt with. In this connection, for special reason, the writer restates the fact of the superiority of the priesthood of Jesus, in the matters of sacrifices and offerings. The sacrifices of the old economy could never perfect men. By the One Sacrifice of Christ, He perfects for ever the sanctified. Moreover, through this offering and sacrifice of Christ the worshippers are brought into relationship with God, in which instead of consciousness of sin, there is delight in the doing of His will.

The better covenant and the better worship issue necessarily in the better fellowship. The privilege of the worshipper is that in union with the Priest he may approach with boldness. The responsibility of the fellowship is that the worshippers should "draw near," "hold fast," and "consider one another." The preparation for such approach is then clearly stated. All this is to be the more carefully observed because of the assurance that the High Priest Who ministers will appear again, and that the day is drawing nigh.

Then follows the fifth solemn warning of the epistle, which deals again with the sin of apostasy. The nature of that sin is described in terrible words: "trodden under foot the Son of God, ... accounted the blood of the covenant ... an unholy thing, ... done despite unto the Spirit of grace." To those guilty of such sin there can remain nothing but judgment, and the fierceness of fire. The warning ends with words full of hope. They had "endured"; and are urged therefore not to cast away their boldness; and their faith is encouraged by a further reminder of the certainty of the second advent of Jesus.

B. The Appeal. Fruitfulness of Faith - Hebrews 10:38-12:29

The letter now passes to its second division, which consists of an appeal made by the writer, describing the fruitfulness of faith; and falls into two sections, in the first of which he masses the evidence by calling the witnesses; while in the second he makes his appeal.

Quoting from the prophecy of Habakkuk he shows that the principle of life is faith, and makes it clear that apostasy issues in death. This he then illustrates on the positive side. His first illustration is all-inclusive in its teaching concerning the spiritual origin of all things. He then passes in rapid review the outstanding names in the history of the Hebrew people, in each case showing that at the centre of all their victories lay the principle of faith. He then gives a list of names, each one of which stands for some triumph through faith; and immediately following a list of deeds, all accomplished in the selfsame power. And yet again, he describes the sufferings endured in the strength of faith. The matter of supreme interest in this massing of the witnesses is the variety of types of character, of circumstances, in all of which the principle of victory is the same. The fruitfulness of faith in all these is yet more clearly revealed in the closing declaration that none of them received the promise. Faith was strong enough to enable them to endure, postponing their final realization until the great promises of God should be perfectly wrought out in the history of men.

Having thus shown that faith was the abiding condition of victorious life under the old economy, the writer declares it to be the abiding condition of victorious life under the new. The one supreme Witness is presented to the mind as the Author and Perfecter of faith. Seeing the witnesses, and looking at the Witness, the readers are urged to lay aside weights, and the sin of unbelief, in order that they may run.

Then follows the great appeal. It opens by a careful and yet tender setting forth of the perils which threaten the life of faith. The first is that of failure to respond to chastening, and in order to safeguard them against such failure he explains the real meaning of their suffering and chastening.

The second peril is that of falling short of the grace of God, which falling short manifests itself in disputes, and differences, caused by moral failure; and he urges them to look carefully lest they so fail.

Then in order to their encouragement, the writer brings graphically before the mind the contrast between the old economy and the new. The former was characterized by terror and majesty, of which he gives seven illustrations. The new is characterized by tenderness and mercy, of which he gives eight illustrations. The old revealed distance, and filled the heart with fear. The new reveals the way of approach, and should inspire with faith.

At last he utters the appeal itself. The first words "See that ye refuse not Him that speaketh" should be read in connection with the affirmation in the introduction of the letter. "God ... hath spoken ... in His Son." Between that first affirmation and this final appeal lie all the arguments concerning the superiority of the speech of the Son. The writer shows that greater privilege means greater responsibility, and consequently creates graver peril. Therefore they are charged not to refuse, and in order that they may not, they are further charged to have grace. The last word "Our God is a consuming fire" will affect the conscience according to its condition. The men of faith will rejoice in the fire which purifies; the men of apostasy will tremble in the fire which destroys.

Conclusion - Hebrews 13:1-13:25

The conclusion of the letter consists of a series of injunctions which illustrate the value of faith, in the superior relationships created by the revelation made through the Son. The conduct of faith will be that of love in all practical application. The encouragement of faith is, "Jesus Christ, the same yesterday, and today, and for ever." The worship of faith consists of leaving the old economy, by going without the camp, and entering into the new by worshipping within the veil. The fellowship of faith is to express itself in doing good and communicating.

The last paragraph is a personal conclusion, first urging the readers to pray for those in the ministry, and finally recording the prayer of the writer for those to whom his letter is addressed.