Sermon Tone Analysis
Overall tone of the sermon
This automated analysis scores the text on the likely presence of emotional, language, and social tones. There are no right or wrong scores; this is just an indication of tones readers or listeners may pick up from the text.
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Emotion Tone
Anger
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Disgust
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Fear
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Joy
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Sadness
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Language Tone
Analytical
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Confident
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Tentative
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Social Tone
Openness
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Conscientiousness
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Extraversion
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Agreeableness
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Emotional Range
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Tone of specific sentences
Tones
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Anger
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9 "because we know that Christ, having been raised from the dead, will not die again.
Death no longer rules over him.
10 "For the death he died, he died to sin once for all time; but the life he lives, he lives to God.” ()
v9“because we know that Christ, having been raised from the dead, will not die again...”
Our belief that we will live with Christ is not baseless: it rests upon our knowledge of his resurrection life.
v9 “...Death no longer rules over him.”
For Christ death is over and done with: death no longer has mastery over him.
Death is powerful, and it reigned, for example, from Adam to Moses (5:14).
But now it is defeated.
Christ is supreme.
The way Paul puts it (no longer) implies that death once did have dominion over him.
As Christ trod the lowly path of suffering on behalf of doomed sinners he submitted to the rule of death.
But that is all past.
There is no more death for him.
The resurrection was something very different from the raising of Lazarus.
That was an astounding miracle, but it did not deliver Lazarus permanently from death.
In due course he would die.
But Jesus rose triumphant and entered into glory.
Then in v10 you have these two phrases, “For the death He died...” and at the end, “…but the life He lives...”
His death with all that it means had to do with sin, and His life with all that it means has to do with God.
The context makes clear that Christ died for our sins; He had none of His own to which he might die.
The context makes clear that Christ died for our sins; he had none of his own to which he might die.
But dealing with our sins meant coming into this world of sin and then dying the death that put sin away.
That death was a death “to sin”, for it meant the end of Christ’s being in the realm of sin.
It was a death to his whole relationship to sin.
But dealing with our sins meant coming into this world of sin and then dying the death that put sin away.
That death was a death “to sin”, for it meant the end of Christ’s being in the realm of sin.
It was a death to his whole relationship to sin.
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3 "The Son is the radiance of God’s glory and the exact expression of his nature, sustaining all things by his powerful word.
After making purification for sins, he sat down at the right hand of the Majesty on high.”
()
v3 “The Son is the radiance of God’s glory and the exact expression of his nature, sustaining all things by his powerful word.”
These two phrases provide the grounds for asserting that the Son is uniquely qualified to be the revealer of God and the mediator of the new covenant.
“After making purification for sins...”
The Son who was the agent of God’s creative activity is the one who has also effected his saving work.
“he sat down at the right hand of the Majesty on high.”
The two declarations,
that the Son has made purification for His people’s sins and
been enthroned in the place of honor,
end up forming the whole argument for the letter which revolved around the idea of
the Son who has become the perfect High Priest by His death and exaltation.
New Era...
What Christ inaugurated (launched, set in motion, ushered in) by His resurrection He continues by His exaltation at the right hand of God (; ).
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25 "Therefore, he is able to save completely those who come to God through him, since he always lives to intercede for them.”
()
The conclusion drawn from the fact that the resurrected and ascended Jesus lives forever and has a permanent priesthood is that He is able to save His people completely or forever.
The context emphasizes the eternity of the new priest (v.
24, Jesus lives forever, and His priesthood is permanent)
in contrast to the Levitical priests who were prevented by death from continuing in office.
If Christ saves forever, this is precisely because his salvation is complete.
It implies deliverance from the alternative, which is the judgment of God (2:1–4; 9:27–28; 10:26–31).
O’Brien, P. T. (2010).
The Letter to the Hebrews (p.
274).
Grand Rapids, MI; Nottingham, England: William B. Eerdmans Publishing Company.
16 "who did not become a priest based on a legal regulation about physical descent [it points first to the bodily descent of priests from the tribe of Levi]
Morris, L. (1988).
The Epistle to the Romans (p.
255).
Grand Rapids, MI; Leicester, England: W.B. Eerdmans; Inter-Varsity Press.
but based on the power of an indestructible life.”
()
Christ’s becoming ‘a different priest’ is based, not on law but on God’s power, which consists in an indestructible life.
The ‘life’ mentioned in this context was most clearly manifested in the act of Christ’s sacrifice ‘through the eternal Spirit’ (9:14) and His subsequent exaltation.
O’Brien, P. T. (2010).
The Letter to the Hebrews (p.
263).
Grand Rapids, MI; Nottingham, England: William B. Eerdmans Publishing Company.
but based on the power of an indestructible life.”
()
In His earthly life Christ did face death; but he came back to life through resurrection and, after being ‘exalted above the heavens’ (7:26),
He is now seated ‘at the right hand of the throne of Majesty in heaven’ (8:1).
O’Brien, P. T. (2010).
The Letter to the Hebrews (p.
263).
Grand Rapids, MI; Nottingham, England: William B. Eerdmans Publishing Company.
So we interpret the “power of an indestructible life” as especially descriptive of Christ as Son and High Priest in His ascended and eternal state.
It is in his heavenly exaltation that Christ exercises that perpetual priesthood.
10 "For if, while we were enemies, we were reconciled to God through the death of his Son, then how much more, having been reconciled, will we be saved by his life.”
()
If he ever lives to make intercession for us (), it is because of his ‘indestructible life’ (), which is resurrection life ().
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), it is because of his ‘indestructible life’ (
Please turn over to .
Defense...
The NT makes an apologetic use of the resurrection.
; .
maintain that God vindicated His Son by delivering him from the hands of his murderers (cf.
; ).
), which is resurrection life (
The same event verifies the future judgment of the world in righteousness ().
), which is resurrection life (
(let’s start reading in vv26-41).
This message of salvation refers back to v. 23, where Jesus is described as the God-appointed ‘Savior’ for Israel.
This message of salvation refers back to v. 23, where Jesus is described as the God-appointed ‘Saviour’ for Israel.
Unfortunately, TNIV does not translate the Greek connective gar (‘for’, v. 27), which indicates that what follows is the beginning of the explanation of that salvation.
As he tells the story of what happened in Jerusalem, Paul prepares for the warning against unbelief that will climax his sermon (vv.
40–41).
(v.
27), indicates that what follows is the beginning of the explanation of that salvation.
As he tells the story of what happened in Jerusalem, Paul prepares for the warning against unbelief that will climax his sermon (vv.
40–41).
29 "When they had carried out all that had been written about him, they took him down from the tree and put him in a tomb.
30 "But God raised him from the dead,” ()
).
After the finality of burial came the supernatural vindication of Jesus by way of physical resurrection (‘God raised him from the dead’) and
a series of appearances (‘and he appeared for many days to those who came up with him from Galilee to Jerusalem’; cf.
1:1–8).
The action of God is set against the action of the people of Jerusalem and their rulers.
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