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Word Biblical Commentary Vol. 47a, Hebrews 1-8

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Amazing breath of research... demonstrates a variety of views but also a reasonable argument for his conclusions ...not every one would agree with his dating and location for Hebrews ... but as to location (Rome) Lane probably gives the clearest and strongest case for his proposal. Excellent read - possibly aimed at the academic or serious theology student, however, much of it is fairly accessible if one takes time with it.

This is volume one of a two volume commentary in the Word Biblical Commentary set. This is an excellent commentary, which, although it may be beyond one's educational experience (as it is mine), it is not beyond one's ability to understand and grasp the full scope of Lane's meaning; and, it is an exciting and profitable read! See also my review on Lane's smaller commentary on Hebrews, Hebrews: A Call to Commitment.

'His ultimate word, however, was spoken through One who is distinguished from others by reason of the unique relationship He sustains to God.' p 9

Albeit the unidentified author/orator employed the use of OT revelation throughout the epistle, he awarded the divinely inspired NT revelation in Christ a higher priority. The OT was indispensable to its attainment, and the logos-hymn of 1:2b-3 'demonstrates how richly valuable the OT remains for the Christian community concerned with the fulness of God's revelation.' p cxvii To his settled mind, however, the compatibility and convergence of the two stages of revelation were never in doubt.

William Lane's lengthy introduction held that the recipients addressed were Hellenistic-Jewish Christians presumably living in Rome. 'In these last days' (1:2) signified that the last days had already begun. The new covenant had been welcomed by their first-generation leaders who recognized that God had spoken finally by His Son, but within the passing of one generation, flagging hope was brought on by fresh assaults on their depleted numbers, largely the result of earlier defections or deportments experienced under the imperial edict of Claudius in AD 49. The likely dating is AD 64-68. In Hebrews, the pervasive exposition of the OT texts provided the essential basis for contemporary exhortation, and constitutes the defining feature of the homily: 'The text of the OT is presented dynamically...the writer of Hebrews usually introduces the words of the OT as the direct speaking of God, for which he prefers the present tense and the active voice...this manner of presenting the OT text is without parallel elsewhere in the NT.' p cxvii This mode of address is made clear in the periodic 'He says' [Gk: legei] (1:6, 7, 8). Moreover, the striking repetition of 'today' (1:5; 3:7, 13, 15; 4:7; 5:5; 13:8) further underscores the currency of the gospel as perpetually valid.

The author's rhetoric showed a determination to evoke in his kinsmen a concern for matters of eternal consequence, and was designed to extract a renewed commitment to the faith. No one having heard or read his 'word of exhortation' could do so without gaining a deeper appreciation of the great and abiding themes in David's Greater Son as 'the author is fond of stringing quotations together.' p 26 The contextual background the author supplied by his use of OT texts, especially the two divine oracles contained in the coronation psalms, Ps 2 and Ps 110, served to confirm Christ's double-appointment as king and mediatorial High Priest. The OT citing of the eternal session of Christ beside God resonated of investiture: 'This brief but weighty Psalm is so because its seven verses lay an OT foundation for Jesus Christ's claim that He is more than the son of David (Mark 12:35-37), for the apostolic testimony of His ascension into heaven (Acts 2:32-36), and for the teaching of the book of Hebrews about Christ's royal priesthood in heaven.' Bruce Waltke, Psalm 110 in Resurrection & Eschatology: Essays In Honor Of Richard B. Gaffin Jr. pp. 62-63 In a compelling exordium, the Father's appointment of the Son as 'heir of all things' (1:2) was powerfully instigated as a dominion mandate.

The writer of Hebrews wanted his Jewish audience to understand that the Son is God incarnate. Jesus was put forth as fully divine, as the 'express image' [Gk: charakter] of God and as 'the radiance of God's glory' [Gk: epaugasma] (1:3), two words not found elsewhere in the NT. Jonathan Edwards maintained that the term 'glory' particularly be applied to Christ, the chief exhibition of God's glory: 'This seems also well to agree with Christ being called the brightness, effulgence or shining forth of God's glory.' Lane is equally instructive: 'The confession of v 3 surveys Christ's person and worth in His pre-existence, incarnation, and exaltation.' p 14 Amongst the many virtuous titles he ascribed to the Son, 'firstborn' [Gk: protokos] was predicated on His pre-existence and co-eternality with the Father, and was well suited to express His supremacy over the created angels (1:6). These preliminary examinations were improved upon by a later comparison between the Son's eternal appointment (3:5-6a) and that of the major OT mediator, Moses (Num 12:7): 'The argument turns on the distinction between 'servant' and 'Son', and between the prepositions 'in the house' and 'over the house'. The key word 'pistos' appears to carry the double meaning appointed/faithful.' p 78 The inheritance the royal Son received to instate His coming of age is described as a throne for ever (not a thousand years), a sceptre of righteousness over a righteous kingdom (not one capable of rebellion), and a royal anointing - the oil of gladness (1:8-9). 'The motif of an eternal kingdom brings Ps 45 within the orbit of 2 Sam 7, where the establishment of an eternal throne is promised.' p 29 As the unchangeable Son, Lane does not hesitate to apply the divine attribute of immutability to Him, which reaffirms that the Son does not belong to the created order.

'He is not said to be begotten in any other sense than as the Father bore testimony to Him as being His own Son.' John Calvin, Commentary on Psalm 2:7

Lane further observed that although the cultural mandate to subdue the earth had been frustrated by sin and death, 'the sense of wonder expressed by the psalmist indicates that it has not been forgotten.' p 46 Lane applied the citation of man (Ps 8 in Heb 2) to 'Jesus in a representative sense [who] fulfilled the vocation intended for humankind.' p 47 He was not alone in desiring that it be thought of primarily in a christological sense. Based on the unanimous precedent set by the Septuagint, the Targum and other Jewish commentators on Ps 8, Hughes was of the same mind, further concurring with them that angels 'give the right interpretation of these passages in which the translation of elohim as 'God' would be misleading.' Hebrews p 86 (all against Jimmy Swaggart, Study Bible KJV Crossfire Edition) The exalted Son is the One by whom all things unfailingly exist and in whom they have their being, understood to mean that Christ is supreme in His sovereignty over creation, invested with absolute authority, and significantly so over all life (2:8). The concurrency between the human and the divine is epitomized in the humiliation and exaltation of the Son (2:5-9) and the High Priestly motif unfolds further as the author riveted their attention on the solidarity of the Son with the people of God (2:10-18). Lane, in objection to post-Reformation textual variants, did not wish to deprive us of the forceful Hebrew incarnational expression contained in 'He took on Him the seed of Abraham' (2:16) KJV. Lane found in it a rich textual history directed to 'the faithful remnant [which] is the object of God's comfort', p 64, a strong allusion to Isaiah 41:8-10: 'But you, Abraham's descendants, upon whom I took hold of...'

The paranetic section containing the second warning, 3:7-19, extended to the hearers a triple threat, signalled by the recurrence of 'today' (3:7, 13, 15) which brought home to their own assembly the memory of the gravity of the Israeli assembly's failure to 'hear His voice' (Ps 95). The writer never lost sight of the power of oral impact, and his implicit charge was that they, as had the Exodus generation in the desert, were no longer listening to the voice of God in Scripture and preaching. To those who ultimately spurn Him who is speaking, the unavoidable conclusion is that unbelief is catastrophic. Detectable in the Greek wordplay in 'see to it' (3:12) and 'so we see' (3:19), the author motivated 'his concern is that the community should continue to live in terms of the divine promises', p 83, with Lane noting that the challenging 'speaker sought to make the movement of his ideas more lively by means of a series of rapid questions and answers.' p 84

Both the OT and NT people of God enjoyed 'the privileged position of standing before the word of promise', p 98, for 'the good news was preached to us exactly as unto them' (4:2). The Word as living and active showed God's voice is still made audible in Scripture and preaching (4:12), and conveyed the hope that they would recognize its abiding authority for God's people. Lane recaptured an often-overlooked warning in Hebrews, that of the fearful prospect that God's Word is capable of discovering our true heart-condition and judging. 'The Word of God confronts us, and of the Word is predicated the judgment which belongs to God in His omniscience.' John Murray, Collected Writings 2:31 Lane's configuration of the divine attribute of omniscience was introduced by a descriptive suggestion for 'no creature is hidden from His sight' (4:13): 'The surveillance predicated of God is exhaustive; nothing escapes His scrutiny.' p 103 He is ignorant of nothing. And God has our best interest at heart. To this end, He provides us with a compassionate great High Priest as answer to His promise of personalized, present help. 'Seeing then that we have a great high priest...' (4:14). Lane's appraisal is worthy of mention: 'The reference to Jesus in His office as high priest in v 14 is not an afterthought, but the intended conclusion of the entire argument. The crucial issue for the community is whether they will maintain their Christian confession.' p 105

Our limited abilities ('weaknesses' 4:15) are impotent to relieve us from our estrangement from God and our entanglement with sin. 'Transcendentally exalted though He is, it would be quite wrong to imagine that our great high priest is remote from the realities of our human experience...His identification with us has not ceased because He has passed into the heavenly sanctuary.' Philip Edgcumbe Hughes, Hebrews p 171 Even though Hebrews is interspersed with strong admonitions, it contains words of loving concern: 'Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace in time of need' (4:16). God's promises are marked by His own special presence. Access into His presence is guaranteed, because of the Son: 'They may draw near to God through prayer with the confidence that they will be graciously received.' p 115

Our author expressed his anguish over their distressed souls, based on the model of our own great High Priest, of whom we have the assurance that 'He was heard' by God (5:7), and, as the new covenant Mediator, still is continually pleading, which never so belied a commitment to establish continuity between the OT assembly and the NT church. 'It will give expression to the prophetic conviction that there can only be, and has only ever been, one unified people of God.' William J Dumbrell, The End Of The Beginning p 89

'These moving words express how intensely Jesus entered the human condition, which wrung from Him His prayers and entreaties, cries and tears.' p 119

Surely there will be someone else writing about this book, so I'm going try to help you in another way.

When you start reading biblical commentaries you will need to be aware that the thoughts expressed by the author deal with facts and speculations that should of happened. You can NEVER rely on only one commentary to affirm something about the Bible. You need at least three good commentaries.

Try to read biblical commentaries from different confessions of faith (e.g., Calvinism vs. Arminianism; Pentecostal vs. non-Pentecostal; Catholic vs. Protestant; Egalitarian vs. Complementarian; Amillennialism vs. Premillennialism vs. Postmillennialism; etc). Look for their arguments: What do they agree or disagree on? Which of them is closest to the biblical text? It's not a sin to read commentaries written from other points of view. You will notice that what is fact or solid argument will be seen over and over on different commentaries, so you will start learning what is speculation and what is not.

As Haddon W. Robinson said in his book, Biblical Preaching, (second edition, page 22), "In approaching a passage, we must be willing to reexamine our doctrinal convictions and to reject the judgments of our most respected teachers."

Remember, a commentary is not the biblical text. Do not replace the authority of the Bible with a commentary. The same apply for Study Bibles. The study notes there are not written by "apostles and prophets," so never confuse the "gospel" with the teacher or preacher. Learn to separate it.

Commentaries are important because nobody can get a poem from one language and translate it with the same structure to another language. This simply does not exist. Words, phrases, and sentences are rooted in a specific time, culture and custom. About Bibles, the best way is to check different translations, but be cautious about a very loose translation.

For you to appreciate any biblical commentary you need to know what level of reading you are. I'm going call them beginner, intermediate and advanced. I recommend the following biblical commentaries that you can start from. All of them have both Old Testament and New Testament. (If you're thinking of buying the whole set, look for the CD edition; it's cheaper and you can take it with you where you go.)

Beginner - NIV Application Commentary (NIVAC) by Zondervan.
(or) The Bible Speaks Today Series (BST) by IVP (This is a growing series and not yet complete.)

Intermediate - New International Commentary on the New Testament (NICNT) and New International Commentary on the Old Testament (NICOT) by Eerdmans

Advanced - Word Biblical Commentary (WBC) by Thomas Nelson

These are basic commentaries on their own level, but there are a lot of commentaries today, so don't forget to look for more information. Maybe you can get information from one of these: (1) Commentary and Reference Survey: A Comprehensive Guide to Biblical and Theological Resources by John Glynn, (2) New Testament Commentary Survey by D. A. Carson, (3) Old Testament Commentary Survey by Tremper Longman.

There are good and expensive commentaries such as the Anchor Bible (AB); International Critical Commentary (ICC) or Hermeneia (HERM). [Do not forget of Calvin and Luther].

I don't know about catholic commentaries, but you can check reviews on "Sacra Pagina" and "Catholic Commentary on Sacred Scripture."

Other than those mentioned above (NIVAC; BST; NICNT; WBC; AB; ICC; HERM) you can also check: Expositor Bible Commentary (EBC); New American Commentary (NAC); Pillar New Testament Commentary (PNTC); New International Greek Testament Commentary (NIGTC); Baker Exegetical Commentary on the New Testament (BECNT); and others.

Another thing, it can be a very good commentary, but it does not mean that you will agree with everything in it. Remember, "new" does not mean it's updated, and "updated" does not mean it's better.

Purpose - You can read a book to get information, even if you are not interested in a deep study of the biblical text. In this case it's better to start reading something from your own confession of faith and always on your level of reading. If after some time you become interested in more, go check other commentaries, but please, do not skip "How To Read A Book" by Mortimer J. Adler and Charles Van Doren.

Responsibility - It is your responsibility study the biblical text before checking a commentary. Sometimes this is not an easy task so I'm giving you some other references that you can check at the end of this review. If I had read a review like this before, I would know how to prevent some mistakes.

Do not let you knowledge kill your faith! - "For we also have had the gospel preached to us, just as they did; but the message they heard was of no value to them, because those who heard did not combine it with faith." Hebrews 4:2 NIV - (Read also 1 Corinthians 1:21-24; 2:13-14; 3:18-23; Jude 1:3).

I can't leave without suggesting some other tools to help you: (1) How To Read A Book by Mortimer J. Adler and Charles Van Doren; (2) Hermeneutics: Principles and Processes of Biblical Interpretation by Henry Virkler and Karelynne Ayayo; (3) New Testament Exegesis: A Handbook for Students and Pastors by Gordon Fee; and (4) Old Testament Exegesis: A Handbook for Students and Pastors by Douglas Stuart. [Although book #3 and 4 deals with Biblical languages (Greek and Hebrew), you can learn a lot from them even if you do not know the languages]. (5) "Basics of Biblical Greek" Grammar by William D. Mounce [after you start reading it maybe you can add "Biblical Greek Survival Kit" and "Sing and Learn New Testament Greek" audio CD by Kenneth Berding]; (6) "English Grammar in Use" by Raymond Murphy (Third Edition with Cd-Rom). (7) Eusebius' Ecclesiastical History: Complete and Unabridged. - All of these will help you to understand HOW a good commentary must be written. Good Luck!