An Exposition of the Epistle to the Hebrews was originally Volumes 18–24 of the 1862 Goold edition of The Works of John Owen—which also underlies Volumes 17–23 in the Banner of Truth reprint edition. The complete 24-volume Works of John Owen are also available from Logos.
Logos is pleased to offer the Gould edition of John Owen’s Exposition of the Epistle to the Hebrews—one of the richest commentaries ever written on the book of Hebrews. This massive 7-volume commentary includes two volumes—nearly 1,000 pages—of introductory essays on historical and theological topics relating to Hebrews, along with five volumes of meticulous exposition and commentary.
Owen’s work on Hebrews is partly critical—with comments on the text and language—and partly doctrinal, containing ample discussion of theology and doctrine. His commentary weaves together Old Testament themes of law and covenant with a New Testament definition of Christ’s priestly function and God’s new covenant of grace. Most importantly, Owen’s emphasis on holiness makes An Exposition of the Epistle to the Hebrews eminently useful for practical Christian study and reflection.
This vast work—almost 4,000 pages and over two million words—reflects Owen’s careful inquiry and stunning mastery of the text, and vindicates Owen’s own claim that “this epistle is as useful to the church as the sun is to the world.” An Exposition of the Epistle to the Hebrews is the result of earnest investigation and deep exploration of the theological topics in the book of Hebrews. In fact, Owen’s theology—here and elsewhere—remains so biblically rooted, and his exegesis and exposition so practically theological, that where one ends and the other begins is not plainly evident.
With the Logos edition of Owen’s Exposition of the Epistle to the Hebrews, all Scripture references are linked to the Greek and Hebrew texts in your digital library, along with your English translations. What’s more, with your digital library, you can read Owen’s commentary alongside other prominent Puritan theologians—or alongside your other commentaries on the book of Hebrews.
Get a better deal when you get these volumes as part of the complete 24-volume Works of John Owen!
This greatest work of John Owen is a work of gigantic strength as well as gigantic size; and he who has mastered it is very little short…of being an erudite and accomplished theologian.
[Owen is] not only the greatest theologian of the English Puritan movement but also one of the greatest European Reformed theologians of his day, and quite possibly possessed the finest theological mind that England ever produced.
—Carl Trueman, Biographical Dictionary of Evangelicals
...the greatest systematic thinker in the Puritan theological tradition.
—I. Breward, New Dictionary of Theology
For solidity, profundity, massiveness and majesty in exhibiting from Scripture God’s ways with sinful mankind there is no one to touch him.
—J. I. Packer, Professor of Theology, Regent College, Vancouver
...the greatest theologian who has ever written in the English language.
To have known the pastoral ministry of John Owen . . .(albeit in written form) has been a rich privilege; to have known Owen’s God an even greater one.
In all our life and ministry, as we care for people and contend for the faith, we can learn much from Owen’s pursuit of holiness in private and public. . . .I thank God for John Owen’s unwavering passion for communion with God. We are debtors to his mighty pen and to the passion for God’s glory. . .that drove it.
Owen surveys the historical, canonical, theological, and authorship issues in the book of Hebrews. He also writes at length about the depiction of the Messiah in Hebrews, with special care to link Jesus to Old Testament promises and prophecies. The final part of Volume One is devoted to the epistle’s treatment of the institution of Judaism with regard to the law, the priesthood, the sacrificial system, and the temple.
Volume Two continues Owen’s Exercitations on the Epistle to the Hebrews. He writes at length about the connection between the person of Christ and the office of the priesthood, with careful attention to the relationship of the priesthood to both sin and grace. The final exercitation is devoted to the Sabbath. Owen recounts the origin of the Sabbath and the nature of Old Testament Sabbath observance, before contrasting it with the New Testament definition of the Sabbath—the “Lord’s Day.” He concludes with practical observations on observing the Lord’s Day.
The second half of Volume Two summarizes and extracts the central themes from Owen’s verse-by-verse in the remaining volumes.
Volume Three contains John Owen’s exposition of Hebrews 1–3:6.
Volume Four contains John Owen’s exposition of Hebrews 3:7–5:14.
Volume Five contains John Owen’s exposition of Hebrews 6:1–7:28.
Volume Six contains John Owen’s exposition of Hebrews 8:1–10:39.
John Owen was born at Stadhampton, Oxfordshire in 1616. He entered Queen's College, Oxford, at the age of twelve and completed his M.A. in classics and theology in 1635 at the age of nineteen. He was ordained shortly thereafter and left the university to be a chaplain to the family of a noble lord. His first parish, in 1637, was at Fordham in Essex, to which he went while England was involved in civil war. It was here that he became convinced that the Congregational way was the scriptural form of church government. In the 1640s he became chaplain to Oliver Cromwell, the new "Protector of England," and traveled with him on his expeditions to Ireland and Scotland. Between 1651 and 1660, he played a prominent part in the religious, political, and academic life of the nation. In 1651 he was appointed dean of Christ Church and in 1652 made Vice-Chancellor of Oxford—positions which allowed him to train ministers for the Cromwellian state church. He lost his position in 1660, however, when the restoration of the monarchy began after the death of Cromwell in 1658. Owen moved to London and led the Puritans through the bitter years of religious and political persecution—experiences which shaped his theological inquiry, pastoral reflection, and preaching. He later declined not only invitations to the ministry in Boston in 1663, but also an offer to become president of Harvard in 1670. He died in August, 1683.