THE BOOK OF
HEBREWS

Title

When the various NT books were formally brought together into one collection, shortly after A.D. 100, the titles were added for convenience. This epistle’s title bears the traditional Greek title, “To the Hebrews,” which was attested by at least the second century A.D. Within the epistle itself, however, there is no identification of the recipients as either Hebrews (Jews) or Gentiles. Since the epistle is filled with references to Hebrew history and religion and does not address any particular Gentile or pagan practice, the traditional title has been maintained.

Author and Date

The author of Hebrews is unknown. Paul, Barnabas, Silas, Apollos, Luke, Philip, Priscilla, Aquila, and Clement of Rome have been suggested by different scholars, but the epistle’s vocabulary, style, and various literary characteristics do not clearly support any particular claim. It is significant that the writer includes himself among those people who had received confirmation of Christ’s message from others (2:3). That would seem to rule out someone like Paul, who claimed that he had received such confirmation directly from God and not from men (Gal. 1:12).

Whoever the author was, he preferred citing OT references from the Greek OT (LXX) rather than from the Hebrew text. Even the early church expressed various opinions on authorship, and current scholarship admits the puzzle still has no solution. Therefore, it seems best to accept the epistle’s anonymity. Ultimately, of course, the author was the Holy Spirit (2 Pet. 1:21).

The use of the present tense in 5:1–4; 7:21, 23, 27, 28; 8:3–5, 13; 9:6–9, 13, 25; 10:1, 3, 4, 8, 11; and 13:10, 11 suggest that the Levitical priesthood and sacrificial system were still in operation when the epistle was composed. Since the temple was destroyed by General (later Emperor) Titus Vespasian in A.D. 70, the epistle must have been written prior to that date. In addition, it may be noted that Timothy had just been released from prison (13:23) and that persecution was becoming severe (10:32–39; 12:4; 13:3). These details suggest a date for the epistle around A.D. 67–69.

Background and Setting

Emphases on the Levitical priesthood and on sacrifices, as well as the absence of any reference to the Gentiles, support the conclusion that a community of Hebrews was the recipient of the epistle. Although these Hebrews were primarily converts to Christ, there were probably a number of unbelievers in their midst who were attracted by the message of salvation, but who had not yet made a full commitment of faith in Christ (see Interpretive Challenges). One thing is clear from the contents of the epistle: the community of Hebrews was facing the possibility of intensified persecution (10:32–39; 12:4).

As they confronted this possibility, the Hebrews were tempted to cast aside any identification with Christ. They may have considered demoting Christ from God’s Son to a mere angel. Such a precedent had already been set in the Qumran community of messianic Jews living near the Dead Sea. They had dropped out of society, established a religious commune, and included the worship of angels in their brand of reformed Judaism. The Qumran community had even gone so far as to claim that the angel Michael was higher in status than the coming Messiah. These kinds of doctrinal aberrations could explain the emphasis in chapter 1 on the superiority of Christ over the angels.

Possible locations for the recipients of the epistle include Palestine, Egypt, Italy, Asia Minor, and Greece. The community that was the primary recipient may have circulated the epistle among those of Hebrew background in neighboring areas and churches. Those believers probably had not seen Christ personally. Apparently, they had been evangelized by “those who heard” Christ and whose ministries had been authenticated “with signs and wonders, with various miracles” (2:3, 4). Thus, the recipients could have been in a church outside Judea and Galilee or in a church in those areas, but established among people in the generation following those who had been eyewitnesses of Christ. The congregation was not new or untaught (“by this time you ought to be teachers”), yet some of them still needed “milk and not solid food” (5:12).

“Those from Italy” (13:24) is an ambiguous reference, since it could mean either those who had left Italy and were living elsewhere, or those who were still in Italy and being singled out as native residents of that country. Greece or Asia Minor must also be considered because of the apparently early establishment of the church there, and because of the consistent use of the LXX.

The generation of Hebrews receiving this epistle had practiced the Levitical sacrifices at the temple in Jerusalem. Jews living in exile had substituted the synagogue for the temple but still felt a deep attraction to the temple worship. Some had the means to make regular pilgrimages to the temple in Jerusalem. The writer of this epistle emphasized the superiority of Christianity over Judaism and the superiority of Christ’s once-for-all sacrifice over the repeated and imperfect Levitical sacrifices observed in the temple.

Historical and Theological Themes

Since the Book of Hebrews is grounded in the work of the Levitical priesthood, an understanding of the Book of Leviticus is essential for properly interpreting Hebrews. Israel’s sin had continually interrupted God’s fellowship with His chosen and covenant people, Israel. Therefore, He graciously and sovereignly established a system of sacrifices that symbolically represented the inner repentance of sinners and His divine forgiveness.

However, the need for sacrifices never ended because the people and priests continued to sin. The need of all mankind was for a perfect priest and a perfect sacrifice that would once and for all actually remove sin. God’s provision for that perfect priest and sacrifice in Christ is the central message of Hebrews.

The epistle to the Hebrews is a study in contrast, between the imperfect and incomplete provisions of the Old Covenant, given under Moses, and the infinitely better provisions of the New Covenant offered by the perfect high priest, God’s only Son and the Messiah, Jesus Christ. Included in the “better” provisions are: a better hope, testament, promise, sacrifice, substance, country, and resurrection. Those who belong to the new covenant dwell in a completely new and heavenly atmosphere, worship a heavenly Savior, have a heavenly calling, receive a heavenly gift, are citizens of a heavenly country, look forward to a heavenly Jerusalem, and have their very names written in heaven.

One of the key theological themes in Hebrews is that all believers now have direct access to God under the New Covenant and, therefore, may approach the throne of God boldly (4:16; 10:22). One’s hope is in the very presence of God, into which he follows the Savior (6:19, 20; 10:19, 20). The primary teaching symbolized by the tabernacle service was that believers under the covenant of law did not have direct access to the presence of God (9:8), so were shut out of the Holy of Holies. The Book of Hebrews may briefly be summarized in this way: Believers in Jesus Christ, as God’s perfect sacrifice for sin, have the perfect High Priest through whose ministry everything is new and better than under the covenant of law.

This epistle is more than a doctrinal treatise, however. It is intensely practical in its application to everyday living (see ch. 13). The writer himself even refers to his letter as a “word of exhortation” (13:22; cf. Acts 13:15). Exhortations designed to stir the readers into action are found throughout the text.

Another significant aspect of this epistle is its clear exposition of selected OT passages. The writer was clearly a skilled expositor of the Word of God. His example is instructive for preachers and teachers:

Interpretive Challenges

A proper interpretation of this epistle requires the recognition that it addresses three distinct groups of Jews: (1) believers; (2) unbelievers who were intellectually convinced of the gospel; and (3) unbelievers who were attracted by the gospel and the person of Christ, but who had reached no final conviction about Him. Failure to acknowledge these groups leads to interpretations inconsistent with the rest of Scripture.

The primary group addressed were Hebrew Christians who suffered rejection and persecution by fellow Jews (10:32–34), although none as yet had been martyred (12:4). The letter was written to give them encouragement and confidence in Christ, their Messiah and High Priest. They were an immature group of believers who were tempted to hold on to the symbolic and spiritually powerless rituals and traditions of Judaism.

The second group addressed were Jewish unbelievers who were convinced of the basic truths of the gospel, but who had not placed their faith in Jesus Christ as their own Savior and Lord. They were intellectually persuaded but spiritually uncommitted. These unbelievers are addressed in such passages as 2:1–3; 6:4–6; 10:26–29; and 12:15–17.

The third group addressed were Jewish unbelievers who were not convinced of the gospel’s truth, but had experienced some exposure to it. Chapter 9 is largely devoted to them (see especially vv. 11, 14, 15, 27, 28).

By far the most serious interpretive challenge is found in 6:4–6. The phrase “once enlightened” is often taken to refer to Christians, and the accompanying warning taken to indicate the danger of losing their salvation if “they fall away” and “crucify again for themselves the Son of God.” But there is no mention of their being saved and they are not described with any terms that apply only to believers (such as “holy,” “born again,” “righteous,” or “saints”).

This problem arises from inaccurately identifying the spiritual condition of the ones being addressed. In this case, they were unbelievers who had been exposed to God’s redemptive truth, and perhaps made a profession of faith, but had not exercised genuine saving faith. In 10:26, the reference once again is to apostate Christians, not to genuine believers who are often incorrectly thought to lose their salvation because of their sins.

I. THE SUPERIORITY OF JESUS CHRIST’S POSITION (1:1–4:13)

A. A Better Home (1:1–3)

1:1 various times. The meaning is “many portions” (as of books). Over the course of possibly 1,800 years (from Job, c. 2200 B.C. [?] to Nehemiah, c. 400 B.C.) the OT was written in thirty-nine different books reflecting different historical times, locations, cultures, and situations. various ways. These included visions, symbols, and parables, written in both poetry and prose. Though the literary form and style varied, it was always God’s revelation of what He wanted His people to know. The progressive revelation of the OT described God’s program of redemption (1 Pet. 1:10–12) and His will for His people (Rom. 15:4; 2 Tim. 3:16, 17).

1:2 last days . . . Jews understood the “last days” to mean the time when Messiah (Christ) would come (cf. Num. 24:14; Jer. 33:14–16; Mic. 5:1, 2; Zech. 9:9, 16). The fulfillment of the messianic prophecies commenced with the advent of the Messiah. Since He came, it has been the “last days”(cf. 1 Cor. 10:11; James 5:3; 1 Pet. 1:20; 4:7; 1 John 2:18). In the past, God gave revelation through His prophets, but in these times, beginning with the Messiah’s advent, God spoke the message of redemption through the Son. heir. Everything that exists will ultimately come under the control of the Son of God, the Messiah (cf. Pss. 2:8, 9; 89:27; Rom. 11:36; Col. 1:16). This inheritance is the full extension of the authority which the Father has given to the Son (cf. Dan. 7:13, 14; Matt. 28:18), as the “firstborn” (see note on v. 6 ). worlds. The word can also be translated “ages.” It refers to time, space, energy, and matter—the entire universe and everything that makes it function (cf. John 1:3).

1:3 brightness. The term is used only here in the NT. It expresses the concept of sending forth light or shining (cf. John 8:12; 2 Cor. 4:4, 6). The meaning of “reflection” is not appropriate here. The Son is not just reflecting God’s glory; He is God and radiates His own essential glory. express image of His person. The term translated “express image” is used only here in the NT. In extrabiblical literature, it was employed for an engraving on wood, an etching in metal, a brand on animal hide, an impression in clay, and a stamped image on coins. Person is a word conveying nature, being, or essence. The Son is the perfect imprint, the exact representation of the nature and essence of God in time and space (cf. John 14:9; Col. 1:15; 2:9). upholding. The universe and everything in it is constantly sustained by the Son’s powerfully effective word (Col. 1:17). The term also conveys the concept of movement or progress. The Son of God directs all things toward the consummation of all things according to God’s sovereign purpose. He who spoke all things into existence also sustains His creation and consummates His purpose by His word. purged our sins. By the substitutionary sacrifice of Himself on the Cross (cf. Titus 2:14; Rev. 1:5). sat down at the right hand. The right hand is the place of power, authority, and honor (cf. v. 13; Rom. 8:34; 1 Pet. 3:22). It is also the position of subordination, implying that the Son is under the authority of the Father (cf. 1 Cor. 15:27, 28). The seat that Christ has taken is the throne of God (8:1; 10:12; 12:2) where He rules as sovereign Lord. This depicts a victorious Savior, not a defeated martyr. While the primary thrust of this phrase is the enthronement of Christ, His sitting might also imply the completion of His atoning work.

B. Better Than the Angels (1:4–2:18)

1. A greater message (1:4–14)

1:4 having become. The Greek verb used here refers to a change of state, not a change of existence. The Son in His divine essence has eternally existed, but for a while He was made lower than the angels (2:9) and afterward was exalted to an infinitely higher position by virtue of what He had accomplished in His redemptive work (see notes on Phil. 2:9–11 ). angels. Spirit beings created by God to minister to Him and do His bidding. The Jews held angels in very high regard as the highest beings next to God. The sect of Judaism which had established a community at Qumran taught that the archangel Michael’s authority rivaled or surpassed that of the Messiah. The writer of Hebrews clearly disclaims any such concept. The Son of God is superior to the angels. more excellent name. That name is Lord (see notes on Phil 2:9–11 ). No angel is Sovereign Lord (vv. 6, 13, 14).

1:5 Quoting from Psalm 2:7 and 2 Samuel 7:14, the writer presents the unique relationship which the Son has with the Father. No angel ever experienced such a relationship. Son. A title of Christ expressing the voluntary submission of the second person of the Godhead to the first person for the purpose of fulfilling the program of redemption established in eternity past (see note on 2 Tim. 1:9 ). Cf. verses 2, 8; 3:6; 4:14; 5:5, 8; 6:6; 7:3, 28; 10:29; 11:17 and many other references in the NT. His sonship was also expressed in the OT (cf. Ps. 2:12; Prov. 30:4). The word today indicates that God’s Son was born in a point of time. He was always God, but He fulfilled His role as Son in space and time at His Incarnation and was affirmed as such by His Resurrection (Rom. 1:4).

1:6 again. This adverb can be taken with “brings” as a reference to the Second Coming of Christ or with “says” to indicate yet another quotation from the OT (“and again, when He brings the firstborn into the world, He says”; cf. v. 5; 2:13). The NKJV has chosen the former sense. firstborn. See notes on Romans 8:29; Colossians 1:15, where it refers to prominence of position or title, not to the order of time. Christ was not the first to be born on the earth, but He holds the highest position of sovereignty. As “firstborn,” He is also set apart to the service of God and, being preeminent, is entitled to the inheritance (cf. v. 2; Gen. 43:33; Ex. 13:2; 22:29; Deut. 21:17; Ps. 89:27). Let all the angels. Quoted from the LXX translation of Deuteronomy 32:43 (cf. Ps. 97:7). Since the angels are commanded to worship the Messiah, the Messiah must be superior to them. Five of the seven OT passages quoted in this first chapter of Hebrews are in contexts related to the Davidic covenant, which emphasizes the concepts of sonship, kingship, and kingdom. Although Deuteronomy 32:43 is not in a Davidic covenant context, it has an affinity to the teaching of Psalm 89:6 (a psalm of the Davidic covenant), which declares that the heavenly beings themselves must recognize the lordship of God. Reference is made to “the firstborn” in the introduction to the Deuteronomy quote. In addition, “firstborn” is mentioned in Psalm 89:27.

1:7 of the angels. The writer continues biblical proofs that the angels are subservient to the Son of God by citing Psalm 104:4. This is the only one of the seven OT quotations in chapter 1 which has no connection at all to the Davidic covenant. The quote merely defines the primary nature and purpose of angels.

1:8, 9 He says. Quoting from Psalm 45:6, 7, the writer argues for the deity and the lordship of the Son over creation (cf. v. 3). The text is all the more significant since the declaration of the Son’s deity is presented as the words of the Father Himself (cf. Is. 9:6; Jer. 23:5, 6; John 5:18; Titus 2:13; 1 John 5:20). It is clear that the writer of Hebrews had the three messianic offices in mind: Prophet (v. 1), Priest (v. 3), and King (vv. 3, 8). Induction into those three offices required anointing (v. 9). The title Messiah (Christ) means “anointed one” (cf. Is. 61:1–3; Luke 4:16–21).

1:9 companions. The term is used (in the NT) only in Hebrews (3:1, 14; 6:4; 12:8) and in Luke 5:7. In this occurrence, it might refer to angels or to other men who were similarly anointed for their offices: the OT prophets, priests, and kings. If the “oil of gladness” is the same as “oil of joy” referred to in Isaiah 61:3, the reference would clearly be to those who had mourned in Zion, but who would one day be clothed with praise and called “trees of righteousness”—references to men, not angels. No matter how noble such men were, Christ is superior.

1:10–12 Quoted from Psalm 102:25–27. The Son who created the universe (John 1:1–3) will one day destroy the heavens and earth that He created (see notes on 2 Pet.3:10–12), but He remains unchanged. Immutability is yet another characteristic of the divine essence. Once again, the OT testifies of the Son’s deity.

1:13, 14 The writer reemphasizes the lordship of the Son by quoting Psalm 110:1. While Christ’s destiny is to reign (cf. v. 3; Matt. 22:44; Acts 2:35), the angels’ destiny is to serve the recipients of salvation (see note on 1 Cor. 6:3 ). This is the seventh and final quotation from the OT to bolster the argument that, as Son and Lord, the Messiah is superior to the angels.

1:13 enemies Your footstool. This quote from Psalm 110:1 is repeated in the NT at 10:13; Matthew 22:44; Mark 12:36; Luke 20:43; Acts 2:35, and expresses the sovereignty of Christ over all (cf. Phil. 2:10).

1:14 See note on Matthew 18:10.

2. A greater message (2:1–18)

2:1–4 In order to drive home the importance of the superiority of the Son of God over angels, the writer urges the readers to respond. “We” includes all those who are Hebrews. Some had given intellectual assent to the doctrine of Messiah’s superiority to the angels, but had not yet committed themselves to Him as God and Lord. He deserves their worship as much as He deserves the worship of the angels.

2:1 earnest heed . . . drift away. Both phrases have nautical connotations. The first refers to mooring a ship, tying it up at the dock. The second was often used of a ship that had been allowed to drift past the harbor. The warning is to secure oneself to the truth of the gospel, being careful not to pass by the only harbor of salvation. The closest attention must be paid to these very serious matters of the Christian faith. The readers in their tendency to apathy are in danger of making shipwreck of their lives (cf. 6:19; see note on 1 Tim. 1:19 ).

2:2 if. The Greek term assumes a fulfilled condition and here carries the idea: “In view of the fact that . . .” angels. Angels were instrumental in bringing God’s Law to His people at Mount Sinai (cf. Deut. 33:1, 2; Ps. 68:17; Acts 7:38, 53; Gal. 3:19). transgression and disobedience. The former means to step across the line, in an overt sin of commission. The latter carries the idea of shutting one’s ears to God’s commands, thereby committing a sin of omission. Both are willful, serious, and require just judgment.

2:3 how shall we escape. If disobedience to the older covenant of law brought swift judgment, how much more severe will be the judgment of disobedience to the New Covenant gospel of salvation, which was mediated by the Son who is superior to the angels (cf. Matt. 10:14, 15; 11:20–24)? The messenger and message of the New Covenant are greater than the messengers and message of the older covenant. The greater the privilege, the greater the punishment for disobedience or neglect (10:29; cf. Luke 12:47). by those who heard Him. This phrase reveals the succession of evangelism. That generation of Hebrews would not have heard if the previous generation of witnesses had not passed the message along (cf. 1 Tim. 2:5–7).

2:4 signs . . . wonders . . . miracles . . . gifts. The supernatural powers demonstrated by Jesus and by His apostles were the Father’s divine confirmation of the gospel of Jesus Christ, His Son (cf. John 10:38; Acts 2:22; Rom. 15:19; 1 Cor. 14:22; see note on 2 Cor.12:12 ). This authentication of the message was the purpose of such miraculous deeds. the Holy Spirit. The epistle’s first reference to the Holy Spirit refers in passing to His ministry of confirming the message of salvation by means of miraculous gifts. Mentioned elsewhere in the epistle are the Holy Spirit’s involvement in the revelation of Scripture (3:7; 10:15), in teaching (9:8), in pre-salvation operations (6:4, perhaps His convicting work; 10:29, common grace), and in ministry to Christ (9:14).

2:5 world. The term refers to the inhabited earth. The reference is to the great millennial kingdom (cf. Zech. 14:9; Rev. 20:1–5). Angels will not reign over the messianic kingdom.

2:6–8 Quoted from Psalm 8:4–6 (cf. 1 Cor. 15:27, 28; Eph. 1:22).

2:6 in a certain place. This is not an indication that the writer was ignorant of the source of the quotation that follows. The location of the quotation is not as significant as its divine authorship. Perhaps it is significant that the author of Hebrews is not identified either. The writer may have desired that his readers understand that the Holy Spirit is the real author of all Scripture (cf. 2 Tim. 3:16; 2 Pet. 1:21). man . . . son of man. Both refer to mankind, not to Christ. The passage asks why God would ever bother with man. As the following verses demonstrate (vv. 9, 10), the Incarnation of Christ is the greatest proof of God’s love and regard for mankind. Christ was not sent in the form of an angel. He was sent in the form of a man.

2:7 angels. Angels were given supernatural powers by the Creator. They have continual access to the throne of God (cf. Job 1:6; 2:1; Rev. 5:11) and are not subject to death.

2:8 subjection. In spite of the superiority of angels to mankind, God had originally placed the administration of the earth into the hands of mankind (Gen. 1:26–28). Due to the Fall (Gen. 3), however, mankind has been incapable of fulfilling that divinely ordained position.

2:9 glory and honor. Because Jesus “became obedient to the point of death . . . God also has highly exalted Him” (Phil. 2:8, 9). By His redemptive work, Christ has fulfilled all that is required as the supreme representative of mankind. By His Incarnation, substitutionary sacrifice, and victory over sin and death (cf. Rom. 6:23; 1 John 4:10), He has fulfilled man’s original purpose. As the Second Adam (1 Cor. 15:47), He was for a short time lower than the angels. Now, He has glory and honor, and all things (including angels) are subject to Him. taste death for everyone. Everyone who believes, that is. The death of Christ can only be applied in its efficacy to those who come to God repentantly in faith, asking for saving grace and forgiveness of sins. See notes on 2 Corinthians 5:21; 1 Timothy 2:6; 4:10; Titus 2:11.

2:10 fitting. What God did through the humiliation of Jesus Christ was perfectly consistent with His sovereign righteousness and holiness. Without Christ’s humiliation and suffering, there could be no redemption. Without redemption, there could be no glorification (cf. Rom. 8:18, 29, 30). captain. The term is also used in 12:2 and Acts 5:31. It could be translated “pioneer,” “leader,” or “originator.” Christ is the source (cf. “author” in 5:9, which has the meaning of cause), the initiator, and the leader in regard to salvation. He has led the way into heaven as our forerunner (6:20). perfect. In His divine nature, Christ was already perfect. However, His human nature was perfected through obedience, including suffering, in order that He might be an understanding high priest, an example for believers (cf. 5:8, 9; 7:25–28; Phil. 2:8; 1 Pet. 2:21), and establish the perfect righteousness (Matt. 3:15) to be imputed to believers (2 Cor. 5:21; Phil. 3:8, 19).

2:11 sanctifies. Sanctification sets a person apart for service through purification from sin and conformity to the holiness of God (cf. 10:10).

2:12 My brethren. Quoted from Psalm 22:22. Jesus had taught that those who do the will of the Father in obedience to His word are His brothers and mother (Matt. 12:50; Luke 8:21). He never directly referred to His disciples by the title of “brethren” until after His Resurrection (Matt. 28:10; John 20:17). Not until He had paid the price for their salvation did they truly become His spiritual brothers and sisters. The use of the term demonstrates His full identification with mankind in order to provide complete redemption (Phil. 2:7–9).

2:13 The citation of Isaiah 8:17, 18 (cf. 2 Sam. 22:3) emphasizes the point made in verses 9–11: that Christ had fully identified Himself with mankind by taking a human nature. He demonstrated the reality of His human nature by His reliance upon God during His earthly sojourn.

2:14 partaken . . . shared. The Greek word for partaken means fellowship, communion, or partnership. Shared means to take hold of something that is not related to one’s own kind. The Son of God was not by nature “flesh and blood,” but took upon Himself that nature for the sake of providing redemption for mankind. death . . . power of death. This is the ultimate purpose of the Incarnation: Jesus came to earth to die. By dying, He was able to conquer death in His Resurrection (John 14:19). By conquering death, He rendered Satan powerless against all who are saved. Satan’s using the power of death is subject to God’s will (cf. Job 2:6).

2:15 fear of death. For the believer, “death is swallowed up in victory” (1 Cor. 15:54). Therefore, the fear of death and its spiritual bondage have been brought to an end through the work of Christ.

2:16 give aid. The literal meaning is to “take hold of.” The sense of “giving aid” is from the picture of a taking hold of someone in order to push or pull him to safety, to rescue him. However, there was no thought in Judaism that the Messiah’s entrance into the world would be to give aid to the angels. The contrast, using this translation, is weak in comparison with all that has been previously said about Christ’s superiority to the angels. The context presents the identification of Christ with mankind in His Incarnation. He took upon Himself a human nature (vv. 9–14, 17). When the writer wished to express the concept of giving aid, he chose a different Greek word in verse 18 (also, 4:16). Therefore, the translation, “take on the nature of,” is to be preferred. seed of Abraham. Christ is that promised seed (see notes on Gal. 3:16 ). Since the readers are Hebrews, they would certainly identify themselves with this description. The Messiah had been born in the line of Abraham in fulfillment of the OT prophecies (Matt. 1:1). One of the chief purposes for the Incarnation was the salvation of Israel (Matt. 1:21). Yet another purpose was the fulfillment of the Abrahamic covenant in regard to the promised seed. Of all peoples, the Hebrews should be the first to recognize the significance and importance of the Incarnation.

2:17 propitiation. The word means “to conciliate” or “satisfy.” See note on Romans 3:25. Christ’s work of propitiation is related to His high priestly ministry. By His partaking of a human nature, Christ demonstrated His mercy to mankind and His faithfulness to God by satisfying God’s requirement for sin and thus obtaining for His people full forgiveness. Cf. 1 John 2:2; 4:10.

2:18 tempted. The genuineness of Christ’s humanity is demonstrated by the fact that He was subject to temptation. By experiencing temptation, Jesus became fully capable of understanding and sympathizing with His human brethren (cf. 4:15). He felt the full force of temptation. Though we often yield to temptation before we feel its full force, Jesus resisted temptation even when the greatest enticement for yielding had become evident (cf. Luke 4:1–13). able to aid . . . tempted. See notes on 4:15, 16; 1 Corinthians 10:13.

C. Better Than Moses (3:1–19)

3:1–6 This section presents the superiority of Jesus over the highly revered Moses. The Lord had spoken with Moses “face to face, as a man speaks to his friend” (Ex. 33:11) and had given the Law to him (Neh. 9:13, 14). The commandments and rituals of the law were the Jews’ supreme priorities, and to them Moses and the Law were synonymous. Both the OT and the NT refer to the commands of God as the “Law of Moses” (Josh. 8:31; 1 Kin. 2:3; Luke 2:22; Acts 13:39). Yet, as great as Moses was, Jesus was infinitely greater.

3:1 holy brethren. The phrase occurs only here and in 1 Thessalonians 5:27, where some manuscripts omit “holy.” The writer addresses believers who have a “heavenly calling” (cf. Phil. 3:14). They are elsewhere described as desiring a “heavenly country” (11:16) and as coming to “the heavenly Jerusalem” (12:22). They are “holy” in the sense that they are set apart unto God and identified with the heavenly realm—citizens of heaven more than citizens of earth. calling. The reference, as always in the NT epistles, is to the effective summons to salvation in Christ (cf. Rom. 8:30; 1 Cor. 7:21). consider. The writer asks for the readers’ complete attention and diligent observation of the superiority of Jesus Christ. Apostle and High Priest. An apostle is a “sent one” who has the rights, power, and authority of the one who sends him. Jesus was sent to earth by the Father (cf. John 3:17, 34; 5:36–38; 8:42). The topic of the high priesthood of Christ, which was begun in 2:17, 18 and is mentioned again here, will be taken up again in greater detail in 4:14–10:18. Meanwhile, the writer presents the supremacy of Christ to Moses (vv. 1–6), to Joshua (4:8), and to all other national heroes and OT preachers whom Jews held in high esteem. Jesus Himself spoke of His superiority to Moses in the same context in which He spoke of His being sent by the Father (John 5:36–38, 45–47; cf. Luke 16:29–31). Moses had been sent by God to deliver His people from historical Egypt and its bondage (Ex. 3:10). Jesus was sent by God to deliver His people from spiritual Egypt and its bondage (2:15). of our confession. Christ is the center of our confession of faith in the gospel, both in creed and public testimony. The term is used again in 4:14 and 10:23 (cf. 2 Cor. 9:13; 1 Tim. 6:12). In all three uses in Hebrews, there is a sense of urgency. Surely, the readers would not give up Christ, whom they had professed, and reject what He had done for them, if they could understand the superiority of His person and work.

3:2 house. The term refers to a family of people rather than a building or dwelling (cf. v. 6; 1 Tim. 3:15). Those who were stewards of a household must above all be faithful (1 Cor. 4:2). Both Moses (Num. 12:7) and Christ (2:17) faithfully fulfilled their individual, divine appointments to care for the people of God.

3:3, 4 He who built. Moses was only a part of God’s household of faith, whereas Jesus was the creator of that household (cf. 2 Sam. 7:13; Zech. 6:12, 13; Eph. 2:19–22; 1 Pet. 2:4, 5) and, therefore, is greater than Moses and equal to God.

3:5, 6 servant . . . Son. The term for servant implies a position of dignity and freedom, not slavery (cf. Ex. 14:31; Josh. 1:2). However, even as the highest-ranking servant, Moses could never hold the position of Son, which is Christ’s alone (cf. John 8:35).

3:5 spoken afterward. Moses was faithful primarily as a testimony to that which was to come in Christ (cf. 11:24–27; see note on John 5:46 ).

3:6 whose house we are. See notes on verse 2; Ephesians 2:22; 1 Timothy 3:15; 1 Peter 2:5; 4:17. if we hold fast. Cf. verse 14. This is not speaking of how to be saved or remain saved (cf. 1 Cor. 15:2). It means rather that perseverance in faithfulness is proof of real faith. The person who returns to the rituals of the Levitical system to contribute to his own salvation proves he was never truly part of God’s household (see note on 1 John 2:19 ), whereas the one who abides in Christ gives evidence of his genuine membership in that household (cf. Matt. 10:22; Luke 8:15; John 8:31; 15:4–6). The promise of God will fulfill this holding fast (1 Thess. 5:24; Jude 24, 25). See note on Matthew 24:13. hope. See the writer’s further description of this hope in 6:18, 19. This hope rests in Christ Himself, whose redemptive work has accomplished our salvation (Rom. 5:1, 2; see note on 1 Pet.1:3 ).

3:7–11 The writer cites Psalm 95:7–11 as the words of its ultimate author, the Holy Spirit (cf. 4:7; 9:8; 10:15). This passage describes the Israelites’ wilderness wanderings after their delivery from Egypt. Despite God’s miraculous works and His gracious, providential faithfulness to them, the people still failed to commit themselves to Him in faith (cf. Ex. 17; Num. 14:22, 23; Ps. 78:40–53). The writer of Hebrews presents a three-point exposition of the OT passage: (1) beware of unbelief (vv. 12–19); (2) be afraid of falling short (4:1–10); and (3) be diligent to enter (4:11–13). The themes of the exposition include urgency, obedience (including faith), perseverance, and rest.

3:7 Today. The reference is to the present moment while the words of God are fresh in the mind. There is a sense of urgency to immediately give heed to the voice of God. This urgency is emphasized by repeating the reference to “today” from Psalm 95:7 three more times (vv. 13, 15; 4:7) and is the theme of the writer’s exposition (cf. 2 Cor. 6:2).

3:11 My rest. The earthly rest which God promised to give was life in the land of Canaan which Israel would receive as their inheritance (Deut. 12:9, 10; Josh. 21:44; 1 Kin. 8:56). Because of rebellion against God, an entire generation of the children of Israel was prohibited from entering into that rest in the Promised Land (cf. Deut. 28:65; Lam. 1:3). The application of this picture is to an individual’s spiritual rest in the Lord, which has precedent in the OT (cf. Ps. 116:7; Is. 28:12). At salvation, every believer enters the true rest, the realm of spiritual promise, never again laboring to achieve through personal effort a righteousness that pleases God. God wanted both kinds of rest for that generation which was delivered from Egypt.

3:12 brethren. This admonition is addressed to those having the same potential characteristics as the generation which perished in the wilderness without ever seeing the land of promise. They were unbelieving Jewish brethren who were in the company of the “holy brethren” (v. 1). They were admonished to believe and be saved before it was too late. See Introduction: Interpretive Challenges. an evil heart. All people are born with such a heart (Jer. 17:9). In the case of these Hebrews, that evil manifested itself in disbelief of the gospel which moved them in the opposite way from God.

3:13 exhort one another daily. Both individual accountability and corporate responsibility are intended in this admonition. As long as the distressing days were upon them and they were tempted to return to the ineffective Levitical system, they were to encourage one another to identify completely with Jesus Christ. hardened. Repeated rejection of the gospel concerning Jesus results in a progressive hardening of the heart and will ultimately result in outright antagonism to the gospel. Cf. 6:4–6; 10:26–29; Acts 19:9. deceitfulness. Sin lies and deceives, using every trickery possible (cf. Rom. 7:11; 2 Thess. 2:10; James 1:14–16). The Hebrews deceived themselves with the reasoning that their rejection of Jesus Christ was being faithful to the older system. Their willingness to hang on to the Levitical system was really a rejection of the living Word (4:12) of the “living God” (v. 12), who through Christ had opened up a “new and living way” (10:20). Choosing the path of unbelief always leads to death (v. 17; 10:26–29; cf. 2:14, 15; Jude 5).

3:14 The exhortation is similar to that in verse 6. It repeats the theme of perseverance.

3:15–19 The quotation from Psalm 95:7, 8 is repeated (cf. v. 7). The first quotation was followed with exposition emphasizing “today” and the urgency that word conveys. This second quotation is followed with exposition emphasizing the word rebellion (vv. 15, 16) and presenting the theme of obedience by means of its antithesis, disobedience. Four different terms are employed to drive the point of rebellion home: rebelled (v. 16), sinned (v. 17), did not obey (v. 18), and unbelief (v. 19). This initial third (see notes on vv.7–11 ) of the writer’s exposition of Psalm 95:7–11 is summed up by the obvious conclusion that the Israelites who died in the wilderness were victims of their own unbelief (v. 19).

D. A Better Rest (4:1–13)

4:1–10 The second section of the writer’s exposition of Psalm 95:7–11 goes beyond the description of unbelief and its dire consequences (3:12–19) to define the nature of the “rest” which the disobedient had forfeited. The first section dealt primarily with Psalm 95:7, 8; the second section deals primarily with Psalm 95:11.

4:1 promise. This is the first use of this important word in Hebrews. The content of this promise is defined as “entering His rest.” His rest. See note on 3:11. This is the rest which God gives; therefore, it is called “My rest” (Ps. 95:11) and “His rest.” For believers, God’s rest includes His peace, confidence of salvation, reliance on His strength, and assurance of a future heavenly home (cf. Matt. 11:29). come short. The entire phrase could be translated “lest you think you have come too late to enter into the rest of God” (cf. 12:15). With reverential fear, all are to examine their own spiritual condition (cf. 1 Cor. 10:12; 2 Cor. 13:5) and to actively press for commitment on the part of others (cf. Jude 23).

4:2 faith. Mere knowledge of God’s message is not sufficient. It must be appropriated by saving faith. Later in the epistle, a much longer exposition will take up this topic of faith (10:19–12:29). The writer’s point of comparison is that, like the Jews who left Egypt (3:16–19), his generation had also received God’s message through the preaching of the gospel; they had been evangelized.

4:3 we . . . do enter. Those who exercise faith in the message of God will enter into their spiritual rest. This is the corollary of Psalm 95:11 which states the opposite side: that the unbeliever will not enter into the rest which God provides. finished from the foundation of the world. The spiritual rest which God gives is not something incomplete or unfinished. It is a rest which is based on a finished work which God purposed in eternity past, just like the rest which God took after He finished creation (v. 4).

4:4, 5 By way of explanation for the statement in verse 3, the writer cites the illustration of the seventh day of creation and quotes Genesis 2:2. Then he repeats the last part of Psalm 95:11.

4:6, 7 The opportunity to enter God’s rest remains open (cf. “a promise remains” in v. 1). It is not yet too late. God had offered the rest to His people in Moses’ time and continued to offer it in David’s time. He is still patiently inviting His people to enter His rest (cf. Rom. 10:21). Quoting Psalm 95:7, 8 once again (see 3:7, 15), the author urges an immediate, positive response. The themes of urgency and obedience are thus combined in a clear invitation to the readers.

4:8–10 God’s true rest did not come through Joshua or Moses, but through Jesus Christ, who is greater than either one. Joshua led the nation of Israel into the land of their promised rest (see note on 3:11; Josh. 21:43–45). However, that was merely the earthly rest which was only the shadow of what was involved in the heavenly rest. The very fact that, according to Psalm 95, God was still offering His rest in the time of David (long after Israel had been in the land) meant that the rest being offered was spiritual—superior to that which Joshua obtained. Israel’s earthly rest was filled with the attacks of enemies and the daily cycle of work. The heavenly rest is characterized by the fullness of heavenly promise (Eph. 1:3) and the absence of any labor to obtain it.

4:9 rest. A different Greek word for rest meaning “Sabbath rest” is introduced here, and this is its only appearance in the NT. The writer chose the word to draw the readers’ attention back to the “seventh day” mentioned in verse 4 and to set up the explanation in verse 10 (“ceased from his works as God did from His”).

4:11–13 The concluding third part of the exposition of Psalm 95:7–11 emphasizes the accountability which comes to those who have heard the Word of God. Scripture records the examples of those in the wilderness with Moses, those who entered Canaan with Joshua, and those who received the same opportunity in David’s day. It is the Word which must be believed and obeyed and the Word which will judge the disobedient (cf. 1 Cor. 10:5–13).

4:12 two-edged sword. While the Word of God is comforting and nourishing to those who believe, it is a tool of judgment and execution for those who have not committed themselves to Jesus Christ. Some of the Hebrews were merely going through the motions of belonging to Christ. Intellectually, they were at least partly persuaded, but inside they were not committed to Him. God’s Word would expose their shallow beliefs and even their false intentions (cf. 1 Sam. 16:7; 1 Pet. 4:5). division of soul and spirit. These terms do not describe two separate entities (any more than “thoughts and intents” do) but are used as one might say “heart and soul” to express fullness (cf. Luke 10:27; Acts 4:32; see note on 1 Thess. 5:23 ). Elsewhere, these two terms are used interchangeably to describe man’s immaterial self, his eternal inner person.

4:13 open to the eyes of Him. Open is a specialized term used just this one time in the NT. It originally meant to expose the neck either in preparation for sacrifice or for beheading. Perhaps the use of sword in the previous verse triggered the term. Each person is judged not only by the Word of God (cf. John 12:48), but by God Himself. We are accountable to the living, written Word (cf. John 6:63, 68; Acts 7:38) and to the living God who is its author.

II. THE SUPERIORITY OF JESUS CHRIST’S PRIESTHOOD (4:14–7:28)

A. Christ as High Priest (4:14–5:10)

4:14–7:28 Next, the writer expounds on Psalm 110:4, quoted in 5:6. Not only is Christ as Apostle superior to Moses and to Joshua, but as High Priest, He is superior to Aaron (4:14–5:10; cf. 3:1). In the midst of his exposition, the writer gives an exhortation related to the spiritual condition of his readers (5:11–6:20). At the conclusion of the exhortation, he then returns to the subject of Christ’s priesthood (7:1–28).

4:14 passed through the heavens. Just as the high priest under the Old Covenant passed through three areas (the outer court, the Holy Place, and the Holy of Holies) to make the atoning sacrifice, Jesus passed through three heavens (the atmospheric heaven, the stellar heaven, and God’s abode; cf. 2 Cor. 12:2–4) after making the perfect, final sacrifice. Once a year on the Day of Atonement the high priest of Israel would enter the Holy of Holies to make atonement for the sins of the people (Lev. 16). That tabernacle was only a limited copy of the heavenly reality (cf. 8:1–5). When Jesus entered into the heavenly Holy of Holies, having accomplished redemption, the earthly facsimile was replaced by the reality of heaven itself. Freed from that which is earthly, the Christian faith is characterized by the heavenly (3:1; Eph. 1:3; 2:6; Phil. 3:20; Col. 1:5; 1 Pet. 1:4). Jesus the Son of God. The use of both the title of humanity (Jesus) and of deity (Son of God) is significant. One of the few cases of such a juxtaposition is in 1 John 1:7, where Jesus’ sacrifice for sins is emphasized (cf. 1 Thess. 1:10; 1 John 4:15; 5:5). hold fast our confession. See notes on 3:1, 6; 10:23.

4:15 all points tempted. See notes on 2:17, 18. The writer here adds to his statements in 2:18 that Jesus was sinless. He was able to be tempted (Matt. 4:1–11), but not able to sin (see notes on 7:26 ).

4:16 come boldly to the throne of grace. Most ancient rulers were unapproachable by anyone but their highest advisers (cf. Esth. 4:11). In contrast, the Holy Spirit calls for all to come confidently before God’s throne to receive mercy and grace through Jesus Christ (cf. 7:25; 10:22; Matt. 27:51; see Introduction: Historical and Theological Themes). The ark of the covenant was viewed as the place on earth where God sat enthroned between the cherubim (cf. 2 Kin. 19:15; Jer. 3:16, 17). Oriental thrones included a footstool—yet another metaphor for the ark (cf. Ps. 132:7). It was at the throne of God that Christ made atonement for sins, and it is there that grace is dispensed to believers for all the issues of life (cf. 2 Cor. 4:15; 9:8; 12:9; Eph. 1:7; 2:7). “Grace to you” became a standard greeting among believers who celebrated this provision (Rom. 1:7; 16:20, 24; 1 Cor. 1:3; 16:23; 2 Cor. 1:2; 13:14; Gal 1:3; 6:18; Eph. 1:2; 6:24; Phil. 1:2; 4:18; Col. 1:2; 4:18; 1 Thess. 1:1; 5:28; 2 Thess. 1:2; 3:18; 1 Tim. 1:2; 6:21; 2 Tim. 1:2; 4:22; Titus 1:4; 3:15; Philem. 3, 25). to help in time of need. See notes on 2:16, 18.

5:1–4 No angel with supernatural power could serve as high priest. Only men with the weaknesses of humanity could serve as high priest (v. 2; 7:28). The position of high priest in the Levitical system was by appointment only. No man could legitimately appoint himself high priest. The use of the present tense in these verses would seem to indicate that the Levitical system still was being practiced at the time of this epistle (see Introduction: Author and Date).

5:1 gifts and sacrifices. The first term might refer especially to the grain offerings under the Old Covenant, which were for thanksgiving or dedication. That would leave the second term to refer to blood offerings for the expiation of sins (see Lev. 1–5). However, gifts is used in 8:4 to refer to all of the various sacrifices (cf. 8:3). The three occurrences of the phrase in the NT (cf. 8:3; 9:9) employ a Greek construction which expresses a closer relationship between the two terms than is normally indicated by the word and. This could indicate that no distinction should be made between the terms, and that for sins should be taken with both.

5:2 have compassion. This verb occurs only here in the NT. It carries the idea of maintaining a controlled but gentle attitude in the treatment of those who are spiritually ignorant and wayward. Impatience, loathing, and indignation have no part in priestly ministry. Such moderation and gentleness comes from realizing one’s own human frailty. The priest would be reminded of his own sinful humanity every time he offered sacrifices for his own sins (v. 3).

5:4 called by God. A high priest was selected and called by God into service (cf. Ex. 28; Num. 16:1–40; 1 Sam. 16:1–3).

5:5, 6 With the quotations of Psalms 2:7 and 110:4, the writer demonstrates that Christ’s sonship (see notes on 1:5 ) and His priesthood were both by divine appointment (cf. John 8:54). That means the two titles are titles of subordination—the subordination not being in regard to essence or nature (cf. John 10:30; 14:9, 11), but in regard to the fulfillment of the program of redemption. Neither office diminishes the eternal deity of Christ or the equality of the Trinity. Both offices had a beginning. It is noteworthy that Psalm 2 recognizes the Son as both King and Messiah. Christ is the King-Priest.

5:6 Quoted from Psalm 110:4, from which this whole section is expounded (see note on 4:14–7:28 ). Melchizedek. As king of Salem and priest of the Most High God in the time of Abraham, he was also a kingpriest (Gen. 14:18–20). The Melchizedekan priesthood is discussed in detail in chapter 7.

5:7, 8 Having established the first requirement that a high priest be appointed (vv. 1, 4, 5, 6), the writer focused on the requirement of being humanly sympathetic (vv. 2, 3).

5:7 who. The subsequent context makes it clear that this refers back to Christ, the main subject in verse 5. In Gethsemane, Jesus agonized and wept, but committed Himself to do the Father’s will in accepting the cup of suffering which would bring His death (Matt. 26:38–46; Luke 22:44, 45). Anticipating bearing the burden of judgment for sin, Jesus felt its fullest pain and grief (cf. Is. 52:14; 53:3–5, 10). Though He bore the penalty in silence and did not seek to deliver Himself from it (Is. 53:7), He did cry out from the agony of the fury of God’s wrath poured on His perfectly holy and obedient person (Matt. 27:46; cf. 2 Cor. 5:21). Jesus asked to be saved from remaining in death, i.e., to be resurrected (cf. Ps. 16:9, 10).

5:8 learned obedience. Christ did not need to suffer in order to conquer or correct any disobedience. In His deity (as the Son of God), He understood obedience completely. As the incarnate Lord, He humbled Himself to learn (cf. Luke 2:52). He learned obedience for the same reasons He bore temptation: to confirm His humanity and experience its sufferings to the fullest (see notes on 2:10; cf. Luke 2:52; Phil. 2:8). Christ’s obedience was also necessary so that He could fulfill all righteousness (Matt. 3:15) and thus prove to be the perfect sacrifice to take the place of sinners (1 Pet. 3:18). He was the perfectly righteous One, whose righteousness would be imputed to sinners (cf. Rom. 3:24–26).

5:9 perfected . . . author of eternal salvation. See notes on 2:10. Because of the perfect righteousness of Jesus Christ and His perfect sacrifice for sin, He became the cause of salvation. obey Him. True salvation evidences itself in obedience to Christ, from the initial obedience to the gospel command to repent and believe (cf. Acts 5:32; Rom. 1:5; 2 Thess. 1:8; 1 Pet. 1:2, 22; 4:17) to a life pattern of obedience to the Word (cf. Rom. 6:16).

5:10 Quoting from Psalm 110:4 a second time (cf. v. 6), the writer mentions again the call of God to the priesthood (v. 4).

B. Exhortation to Full Commitment to Christ (5:11–6:20)

5:11 of whom. An alternate translation would be “of which” (meaning the relationship of Christ’s high priesthood to that of Melchizedek). Logically and stylistically, verse 11 appears to introduce the entire section from 5:11–6:12. The same Greek verb become forms brackets around the section: “become dull” (v. 11) and “become sluggish” (6:12). dull. The Hebrews’ spiritual lethargy and slow response to gospel teaching prevented additional teaching at this time. This is a reminder that failure to appropriate the truth of the gospel produces stagnation in spiritual advancement and the inability to understand or assimilate additional teaching (cf. John 16:12). Such a situation exists also among the Gentiles who have received revelatory truth (natural or general revelation) from God in the creation (Rom. 1:18–20). Rejection of that revelation results in a process of hardening (Rom. 1:21–32). The Hebrews had not only received the same general revelation, they had also received special revelation consisting of the OT Scriptures (Rom. 9:4), the Messiah Himself (Rom. 9:5), and the teaching of the apostles (2:3, 4). Until the Hebrews obeyed the revelation they had received and obtained eternal salvation (v. 8), additional teaching about the Messiah’s Melchizedekan priesthood would be of no profit to them.

5:12 teachers. Every believer is to be a teacher (Col. 3:16; 1 Pet. 3:15; cf. Deut. 6:7; 2 Tim. 3:15). If these Hebrews had really obeyed the gospel of Christ, they would have been passing that message on to others. The Jews were instructed in the law and prided themselves on the fact that they taught the law, but had not really understood or appropriated its truths to themselves (see notes on Rom. 2:17–23 ). oracles. These are contained in the OT Scripture, which had laid the foundation for the gospel and had been committed into the care of the Hebrews (Rom. 3:1, 2). The ABCs of the law tutored the Hebrews in order to lead them to faith in the Messiah (Gal. 3:23, 24). They had also heard the NT gospel (2:2–4; 1 Pet. 4:11).

5:12, 13 milk. Knowledge without obedience does not advance a person. In fact, by rejecting saving faith, the Hebrews were regressing in their understanding about the Messiah. They had long enough been exposed to the gospel to be teaching it to others, but were babies, too infantile and unskilled to comprehend, let alone teach, the truth of God.

5:13 word of righteousness. This is the message about the righteousness of Christ which we have by faith (Rom. 3:21, 22; 1 Cor. 1:30; 2 Cor. 5:21; Phil. 3:9; Titus 3:5). The phrase is equivalent to the gospel of salvation by faith rather than works.

5:14 of full age. The same Greek root is translated “perfection” in 6:1 and is elsewhere translated “perfect” (7:11, 19, 28; 9:9; 10:1, 14; 11:40; 12:23). It is used in Hebrews, including this text, as a synonym for salvation. In that sense, it refers to the completion which comes when a person becomes a believer in Christ, rather than referring to a Christian who has become mature, as is typical Pauline usage (cf. Col. 4:12). Jesus invited unbelieving Jews to the salvation perfection which came only through following Him in faith (Matt. 19:21). Paul wrote that those who had come to Christ by faith were thereby mature and able to receive the wisdom of God (1 Cor. 2:6). He described believers as “mature” when he referred to those whose righteousness was in Christ (Phil. 3:2–20), as opposed to those who had confidence in the flesh. Paul also declared that the apostles warned and taught everyone “that we may present every man perfect in Christ Jesus” (Col. 1:28). exercised. The deeper, more “solid” truths about the priesthood of the Lord Jesus could only be given to those who knew Him as Savior. Athletic training and competition form the metaphor implied by this particular word (cf. 1 Tim. 4:7, 8). The person who has come to Christ for spiritual completion is then trained by the Word to discern truth from error and holy behavior from unholy (cf. 2 Tim. 3:16, 17).

6:1 leaving. This “leaving” does not mean to despise or abandon the basic doctrines. They are the place to start, not stop. They are the gate of entrance on the road to salvation in Christ. elementary principles of Christ. As “the oracles of God” in 5:12 refers to the OT, so does this phrase. The writer is referring to basic OT teaching that prepared the way for Messiah—the beginning teaching about Christ. These OT principles include the six features listed in verses 1, 2. go on to perfection. Salvation by faith in Messiah Jesus. See note on 5:14. The verb is passive, so as to indicate “let us be carried to salvation.” That is not a matter of learners being carried by teachers, but both being carried forward by God. The writer warns his Jewish readers that there is no value in stopping with the OT basics and repeating (“laying again”) what was only intended to be foundational. repentance from dead works. This OT form of repentance is the turning away from evil deeds that bring death (cf. Ezek. 18:4; Rom. 6:23) and turning to God. Too often the Jew only turned to God in a superficial fashion—fulfilling the letter of the law as evidence of his repentance. The inner man was still dead (Matt. 23:25–28; Rom. 2:28, 29). Such repentance was not the kind that brought salvation (v. 6; 12:17; cf. Acts 11:18; 2 Cor. 7:10). Under the new covenant, however, “repentance toward God” is coupled with “faith in our Lord Jesus Christ” (Acts 20:21). Christ’s atoning sacrifice saves from “dead works” (9:14; cf. John 14:6). faith toward God. Faith directed only toward the Father is unacceptable without faith in His Son, Jesus Christ (Acts 4:12; cf. James 2:14–20).

6:2 baptisms. A better translation would be “washings” as in 9:10. The Greek term is never used of Christian baptism. The plural also is inconsistent with the singular concept of Christian baptism. In the OT Levitical system, there were many ceremonial cleansings, which were outward signs of heart cleansing (cf. Ex. 30:18–21; Lev. 16:4, 24, 26, 28; Mark 7:4, 8). The new covenant called for an inner washing (Titus 3:5) that regenerated the soul. laying on of hands. Under the old covenant, the person who brought a sacrifice placed his hands on it to symbolize his identification with it as a substitute sacrifice for sin (Lev. 1:4; 3:8, 13; 16:21). There could also be a reference here to solemn priestly blessings (cf. Matt. 19:13). resurrection . . . and of eternal judgment. The Pharisees believed in the resurrection from the dead (Acts 23:8), but were still spiritually dead (Matt. 23:27). They also believed in the judgment of God and were headed for it. Significantly, all of the doctrines listed in verses 1 and 2 can be associated with the Pharisees, who were attracted to and sometimes associated with Jesus (Luke 7:36–50; 13:31; 14:1; John 3:1). Paul was a Pharisee before his conversion (Phil. 3:5). The Pharisees were products of the pursuit of righteousness by works of the law rather than by faith (Rom. 9:30–32; 10:1–3). A portion of the Hebrews to whom this epistle was written may have been Pharisees.

6:3 we will do. The writer is likely both giving his own testimony about going on from OT teaching to embrace the New Covenant in Jesus Christ and also identifying himself with the readers. Salvation always requires God’s enablement (cf. John 6:44).

6:4–6 See Introduction: Interpretive Challenges. Five advantages possessed by the Jews are yet insufficient for their salvation.

6:4 enlightened. They had received instruction in biblical truth which was accompanied by intellectual perception. Understanding the gospel is not the equivalent of regeneration (cf. 10:26, 32). In John 1:9 it is clear that enlightenment is not the equivalent of salvation. Cf. 10:29. tasted the heavenly gift. Tasting in the figurative sense in the NT refers to consciously experiencing something (cf. 2:9). The experience might be momentary or continuing. Christ’s “tasting” of death (2:9) was obviously momentary and not continuing or permanent. All people experience the goodness of God, but that does not mean they are all saved (cf. Matt. 5:45; Acts 17:25). Many Jews, during the Lord’s earthly ministry, experienced the blessings from heaven He brought—in healings and deliverance from demons, as well as eating the food He created miraculously (John 6). Whether the gift refers to Christ (cf. John 6:51; 2 Cor. 9:15) or to the Holy Spirit (cf. Acts 2:38; 1 Pet. 1:12), experiencing either one was not the equivalent of salvation (cf. John 16:8; Acts 7:51). partakers of the Holy Spirit. See notes on 2:4. Even though the concept of partaking is used in 3:1; 3:14; and 12:8 of a relationship which believers have, the context must be the final determining factor. This context in verses 4–6 seems to preclude a reference to true believers. It could be a reference to their participation, as noted above, in the miraculous ministry of Jesus who was empowered by the Spirit (see notes on Matt. 12:18–32; cf. Luke 4:14, 18) or in the convicting ministry of the Holy Spirit (John 16:8) which obviously can be resisted without experiencing salvation (cf. Acts 7:51).

6:5 tasted. See note on verse 4. This has an amazing correspondence to what was described in 2:1–4 (see notes there ). Like Simon Magus (Acts 8:9–24), these Hebrews had not yet been regenerated in spite of all they had heard and seen (cf. Matt. 13:3–9; John 6:60–66). They were repeating the sins of those who died in the wilderness after seeing the miracles performed through Moses and Aaron and hearing the voice of God at Sinai.

6:6 fall away. This Greek term occurs only here in the NT. In the LXX, it was used to translate terms for severe unfaithfulness and apostasy (cf. Ezek. 14:13; 18:24; 20:27). It is equivalent to the apostasy in 3:12. The seriousness of this unfaithfulness is seen in the severe description of rejection within this verse: they recrucify Christ and treat Him contemptuously (see also the strong descriptions in 10:29). The “impossible” of verse 4 goes with “to renew them again to repentance.” Those who sinned against Christ in such a way had no hope of restoration or forgiveness (cf. 2:2, 3; 10:26, 27; 12:25). The reason is that they had rejected Him with full knowledge and conscious experience (as described in the features of vv. 5, 6). With full revelation, they rejected the truth, concluding the opposite of the truth about Christ, and thus had no hope of being saved. They can never have more knowledge than they had when they rejected it. They have concluded that Jesus should have been crucified, and they stand with his enemies. There is no possibility of these verses referring to losing salvation. Many Scripture passages make unmistakably clear that salvation is eternal (cf. John 10:27–29; Rom. 8:35, 38, 39; Phil. 1:6; 1 Pet. 1:4, 5). Those who want to make this verse mean that believers can lose salvation will have to admit that it would then also say that one could never get it back again. See Introduction: Interpretive Challenges.

6:7, 8 Here are illustrations showing that those who hear the gospel message and respond in faith are blessed; those who hear and reject it are cursed (cf. Matt. 13:18–23).

6:8 rejected. See the use of the term in Romans 1:28 (debased ); 2 Corinthians 13:5 (disqualified ); and 2 Timothy 3:8 (disapproved ).

6:9 beloved. This term shows a change of audience and a change from a message of warning to a message of encouragement. That the address is to believers is further confirmed by the expression of confidence that “better things” could be said of them (as compared to those who were being warned in the preceding verses). The “things that accompany salvation” are their works which verify their salvation (v. 10; cf. Eph. 2:10; James 2:18, 26). The very statement implies that the things described in 5:11–6:5 do not accompany salvation, but are indicative of unbelief and apostasy. though we speak in this manner. Though it had been necessary to speak about judgment in the preceding verses, the writer assures the “beloved,” those who are believers, that he is confident of their salvation.

6:10 work and labor of love. See 1 Thessalonians 1:3, 4. toward His name. Throughout this epistle, name has the Hebraic sense of the authority, character, and attributes of the Son of God (1:4) or of God the Father (2:12; 13:15; cf. John 14:13, 14). saints. All true Christians are saints, or “holy ones” (cf. 13:24; Acts 9:13; Rom. 1:7; see note on 1 Cor. 1:2 ).

6:11 you. The author is speaking again to unbelievers, but appears to intentionally distance this particular group from the wouldbe apostates of verses 4–6, who are in danger of being impossible to restore. diligence. This term can carry the idea of eagerness or haste. It is a plea for unbelieving Jews to come to Christ immediately. If these uncommitted Jews followed the example of the active faith of the saints (vv. 9, 10, 12), they would obtain the salvation which gives “full assurance of hope until the end” (cf. 10:22; Col. 2:2). Salvation should not be postponed.

6:12 sluggish. See note on 5:11, where the same Greek word is translated “dull.” imitate. This concept is repeated in 13:7 and is inherent in the many illustrations of faith given in chapter 11. inherit the promises. The inheritance and the promises of salvation are a theme of this epistle (cf. vv. 13, 15, 17; 1:14; 4:1, 3; 9:15; 10:36; 11:7, 8, 9, 11, 13, 17, 33, 39).

6:13–20 The persecution and trials that the believing Hebrews faced required patient perseverance. That persevering faith would enable them to inherit the promises of God, which at the time of suffering seemed so distant. Regardless of their circumstances, they were to remember that God is faithful (cf. v. 10) and that in Him their hope was secure (cf. v. 11).

6:13 Abraham. To encourage the Hebrews to rely on faith as opposed to holding on to the Levitical system of worship, the writer cited the example of Abraham, who, as the great model of faith (cf. Rom. 4), should be imitated (v. 12). swore by Himself. As recorded in Genesis 22:15–19, God promised unilaterally to fulfill the Abrahamic covenant.

6:14 Quoted from Genesis 22:17, this summarizes the essence of God’s promise. The fact that God had said it assured its fulfillment. It is significant that the quote in Genesis is in the context of Abraham’s sacrifice of Isaac, who was the immediate fulfillment of God’s promise to Abraham. Ultimate fulfillment would also take place through Isaac and his descendants.

6:15 patiently endured. Abraham was an example of the patience mentioned in verse 12. He received the promise in the beginning of its fulfillment by the birth of Isaac (see note on v. 14 ), but he did not live to see all the promises fulfilled (11:13).

6:16–18 God’s Word does not need any confirmation from someone else. It is reliable because God Himself is faithful. People confirm their promises by appealing to someone greater (especially to God) as witness. Since no one is greater than God, He can only provide an oath from Himself. By doing so, He is willingly (v. 17) accommodating Himself to human beings who desire the confirmation because of the characteristic unreliability of human promises.

6:18 two immutable things. These are God’s promise and His oath. The Greek term behind immutable was used of a legal will, which was unchangeable by anyone but the maker of the will. fled for refuge. In the LXX, the Greek word is used for the cities of refuge God provided for those who sought protection from avengers for an accidental killing (Num. 35:9–34; Deut. 19:1–13; Josh. 20:1–9; cf. Acts 14:5, 6). hope. See note on 3:6. Hope is one of the themes of Hebrews. It is also the product of OT studies (Rom. 15:4). Hope for the fulfillment of God’s salvation promises is the “anchor of the soul” (v. 19), keeping the believer secure during times of trouble and turmoil.

6:19, 20 Our hope is embodied in Christ, who has entered into God’s presence in the heavenly Holy of Holies on our behalf (see note on 4:14 ). By this line of reasoning, the writer returned to the topic which he left in 5:10—the Melchizedekan priesthood.

C. Christ’s Priesthood Like Melchizedek’s (7:1–28)

7:1–28 Using the two OT references to Melchizedek (Gen. 14:18–20; Ps. 110:4), chapter 7 explains the superiority of Christ’s priesthood to that of this unique high priest, who was a type of Christ in certain respects (see note on 5:6 ). Chapter 7 is the focal point of the epistle to the Hebrews because of its detailed comparison of the priesthood of Christ and the Levitical high priesthood.

7:1, 2 A summary of the account of Melchizedek in Genesis 14:18–20 (see notes there ).

7:3 The Levitical priesthood was hereditary, but Melchizedek’s was not. His parentage and origin are unknown because they were irrelevant to his priesthood. Contrary to some interpretations, Melchizedek did have a father and a mother. The ancient Syriac Peshitta gives a more accurate translation of what was intended by the Greek phrase: “whose father and mother are not written in genealogies.” No record existed of Melchizedek’s birth or death. This is quite a contrast to the details of Aaron’s death (Num. 20:22–29). like. Lit. “made to be like”; this word is used nowhere else in the NT. The implication is that the resemblance to Christ rests upon the way Melchizedek’s history is reported in the OT, not upon Melchizedek himself. Melchizedek was not the preincarnate Christ, as some maintain, but was similar to Christ in that his priesthood was universal (v. 1), royal (v. 1, 2; cf. Zech. 6:13), righteous (v. 2; cf. Ps. 72:2; Jer. 23:5; 1 Cor. 1:30), peaceful (v. 2; cf. Ps. 72:7; Is. 9:6; Rom. 5:1), and unending (v. 3; cf. vv. 24, 25).

7:4–28 This section presents the superiority of the Melchizedekan priesthood to the Levitical. The major arguments for superiority are related to the receiving of tithes (vv. 2–10), the giving of blessing (vv. 1, 6, 7), the replacement of the Levitical priesthood (vv. 11–19), and the perpetuity of the Melchizedekan priesthood (vv. 3, 8, 16, 17, 20–28).

7:4 In antiquity, it was common for people to give a tithe to a god or his representative. Abraham, the father of the Hebrew faith, gave a tithe to Melchizedek. That proves that Melchizedek was superior to Abraham. The lesser person tithes to the greater (v. 7).

7:5 By the authority invested in them after the establishment of the Mosaic Law, the Levitical priests collected tithes from their fellow Israelites (see note on Num. 18:21–24 ). The submission of the Israelites was not to honor the priests, but to honor the law of God.

7:6, 7 Melchizedek not only received a tithe from Abraham; he also blessed him. This proves again Melchizedek’s superiority.

7:8 Here . . . there. The adverbs have reference to the Levitical law whose system was still active at the time (“here”) and to the earlier historical incident recorded in Genesis 14 (“there”). The Levitical priesthood changed as each priest died until it passed away altogether, but Melchizedek’s priesthood is perpetual since the record about his priesthood does not record his death (cf. v. 3).

7:9, 10 In an argument based upon seminal headship, the writer observes that it is possible to speak of Levi paying tithes to Melchizedek. It is the same kind of argument Paul used to demonstrate that when Adam sinned we all sinned (see notes on Rom. 5:12–14 ).

7:11–28 In this section, the argument is extended a step further. Since the Melchizedekan priesthood is superior to the Levitical priesthood (vv. 1–10) and Christ’s priesthood is Melchizedekan rather than Levitical, Christ’s priesthood is also superior to the Levitical priesthood

7:11 perfection. See note on 5:14. Throughout Hebrews, the term refers to complete reconciliation with God and unhindered access to God—salvation. The Levitical system and its priesthood could not save anyone from his sins. See notes on 10:1–4.

7:12–14 Since Christ is the Christian’s High Priest and He was of the tribe of Judah, not Levi (cf. Matt. 2:1, 6; Rev. 5:5), His priesthood is clearly beyond the law which was the authority for the Levitical priesthood (cf. v. 11). This is proof that the Mosaic Law had been abrogated. The Levitical system was replaced by a new Priest, offering a new sacrifice, under a New Covenant. Christ abrogated the law by fulfilling it (cf. Matt. 5:17) and providing the perfection which the law could never accomplish (cf. Matt. 5:20).

7:13, 15 another. In both cases, the term is “another of a different kind” (heteros ), emphasizing the contrast with the Levitical priesthood.

7:16 fleshly commandment. The law dealt only with the temporal existence of Israel. The forgiveness which could be obtained even on the Day of Atonement was temporary. Those who ministered as priests under the law were mortals receiving their office by heredity. The Levitical system was dominated by matters of physical existence and transitory ceremonialism. power of an endless life. Because He is the eternal second person of the Godhead, Christ’s priesthood cannot end. He obtained His priesthood, not by virtue of the law, but by virtue of His deity.

7:17 Quoted from Psalm 110:4 again (see notes on 5:6, 10 ).

7:18 annulling. See note on verses 12–14. The law was weak in that it could not save or bring about inward change in a person (cf. Rom. 8:3; Gal. 4:9).

7:19 the law made nothing perfect. See note on verse 11. The law saved no one (cf. Rom. 3:19, 20); rather, it cursed everyone (cf. Gal. 3:10–13). a better hope. See notes on 3:6; 6:18. draw near to God. See Introduction: Historical and Theological Themes; see note on 4:16. This is the key phrase in this passage. Drawing near to God is the essence of Christianity as compared with the Levitical system, which kept people outside His presence. As believer-priests, we are all to draw near to God—that is a characteristic of priesthood (cf. Ex. 19:22; see notes on Matt.27:51 ).

7:20, 21 oath. God’s promises are unchangeable, sealed with an oath (cf. 6:17). The Melchizedekan priesthood of Christ is confirmed with God’s oath in Psalm 110:4. God’s mind on this matter will not change (“relent,” v. 21).

7:22 surety. This is the only use of the Greek term in the NT and could also be translated “guarantor.” Jesus Himself guarantees the success of His New Covenant of salvation. a better covenant. The New Covenant (8:8, 13; 9:15). See notes on Jeremiah 31:31–34; Matthew 26:28. The first mention of covenant in this epistle is coupled with one of the key themes of the book (“better,” cf. verse 19; see Introduction: Historical and Theological Themes). This covenant will be more fully discussed in chapter 8.

7:23, 24 See notes on verses 3, 8, 16.

7:23 many. It is claimed that there were eighty-four high priests who served from Aaron until the destruction of the temple by the Romans in A.D. 70. The lesser priests’ numbers were much larger.

7:25 uttermost. Virtually the same concept was expressed in perfection (v. 11) and make perfect (v. 19). The Greek term is used only here and in Luke 13:11 (the woman’s body could not be straightened completely). who come to God. See note on 4:16 (cf. John 6:37). intercession. The word means “to intercede on behalf of another.” It was used to refer to bringing a petition to a king on behalf of someone. See note on Romans 8:34. Cf. the high priestly intercessory prayer of Christ in John 17. Since rabbis assigned intercessory powers to angels, perhaps the people were treating angels as intercessors. The writer makes it clear that only Christ is the intercessor (cf. 1 Tim. 2:5).

7:26–28 Christ’s divine and holy character is yet another proof of the superiority of His priesthood.

7:26 In His relationship to God, Christ is “holy” (piety without any pollution; Matt. 3:17; 17:5; Mark 1:24; Luke 4:24; Acts 2:27; 13:35). In His relationship to man, He is “harmless” (without evil or malice; John 8:46). In relationship to Himself, He is “undefiled” (free from contamination; 1 Pet. 1:19) and “separate from sinners” (He had no sin nature which would be the source of any act of sin; cf. “without sin” in 4:15). See notes on 2 Corinthians 5:21. higher than the heavens. See notes on 3:1; 4:14.

7:27 daily. Whenever the Levitical high priest sinned, he was required to offer sacrifices for himself (Lev. 4:3). Whenever the people sinned, he also had to offer a sacrifice for them (Lev. 4:13). These were daily occasions. Then, annually, on the Day of Atonement, he had again to offer sacrifices for himself and for the people (Lev. 16:6, 11, 15). Christ had no sin and needed no sacrifice for Himself. And only one sacrifice (by Him) was needed—one time only, for all people, for all time. once for all. This is a key emphasis in Hebrews. The sacrificial work of Christ never needed to be repeated, unlike the OT priestly sacrifices. Cf. 9:12, 26, 28; 10:2, 10; 1 Peter 3:18.

7:28 word of the oath. God confirmed Christ as High Priest. See notes on verses 20, 21; 6:16–18. perfected forever. See note on 2:10.

III. THE SUPERIORITY OF JESUS CHRIST’S PRIESTLY MINISTRY (8:1–10:18)

A. Through a Better Covenant (8:1–13)

8:1–10:18 This entire section is an exposition of the New Covenant promised in Jeremiah 31:31–34 and its contrast to the Old Covenant of law.

8:1–5 A brief description of Jesus’ priesthood in the heavenly sanctuary, which is better than Aaron’s because He serves in a better sanctuary (vv. 1–5; cf. 9:1–12).

8:1 main point. Here the writer arrived at his central message. The fact is that “we have” (current possession) a superior high priest, Jesus Christ, who is the fulfillment of all that was foreshadowed in the OT. seated. See notes on 1:3, 13.

8:2 Minister. This is the same word used of the angels in 1:7. In Jeremiah 33:21 it was used of the priests. sanctuary. Cf. 9:3. The holiest place where God dwelt (cf. Ex. 15:17; 25:8; 26:23, 24; 1 Chr. 22:17). true tabernacle. The definition is given in the phrase, “which the Lord erected, and not man,” as well as in 9:11, 24 (cf. v. 5). It refers to the heavenly dwelling place of God.

8:3 gifts and sacrifices. See note on 5:1.

8:4 not be a priest. Jesus was not qualified to be a Levitical priest because He was not of the tribe of Levi. See note on 7:12–14. Because of its use of the present tense, this verse indicates that the Levitical system was still in operation at the time of writing, indicating it was before the destruction of the temple in A.D. 70 (see note on 5:1–4 ).

8:5 The quote is from Exodus 25:40. copy and shadow. This does not mean that there are actual buildings in heaven which were copied in the tabernacle, but rather that the heavenly realities were adequately symbolized and represented in the earthly tabernacle model.

8:6 Mediator. Cf. 9:15. The word describes a go-between or an arbitrator, in this case between man and God. See note on 1 Timothy 2:5 (cf. Gal. 3:19, 20). better covenant . . . better promises. See notes on 7:19, 22; John 1:17, 18. This covenant is identified as the New Covenant in verses 8, 13; 9:15.

8:7 Cf. the same argument in 7:11. The older covenant, incomplete and imperfect, was only intended to be temporary.

8:8–12 Quoted from Jeremiah 31:31–34 (see notes there ).

8:9 I disregarded them. Jeremiah 31:32 says, “though I was a husband to them.” The NT writer is quoting from the LXX, which uses a variant reading that does not essentially change the meaning.

8:10 mind . . . hearts. By its nature, the covenant of law was primarily external, but the New Covenant is internal (cf. Ezek. 36:26, 27).

8:12 The LXX represents a slight expansion of the last sentence of Jeremiah 31:34.

8:13 ready to vanish. Soon after the Book of Hebrews was written, the temple in Jerusalem was destroyed and its Levitical worship ended (see note on 5:1–4; see Introduction: Author and Date).

B. In a Better Sanctuary (9:1–12)

9:1–10 In these verses, the author gives a brief description of the tabernacle, to which some fifty chapters in the OT are devoted, including the tabernacle service (cf. Ex. 25–40). The section is marked off by its beginning with a reference to “ordinances” (v. 1) and closing with a reference to “ordinances” (v. 10).

9:2 first part . . . sanctuary. This is the Holy Place, the first room of the tabernacle (Ex. 26:33). For the items in the Holy Place, see Exodus 25:23–40; 40:22–25; Leviticus 24:5–9.

9:3 Holiest of All. This is the Most Holy Place where the ark of the covenant and the mercy seat dwelt—the place of Atonement (Ex. 26:33, 34).

9:4 golden censer. This is best understood as the golden altar of incense. See note on Exodus 30:1–10 (cf. Ex. 40:5, 26, 27). Though it was outside the Holy Place (Ex. 30:6), the writer of Hebrews pictures the golden altar inside the Most Holy Place because uppermost in his mind is its role in the liturgy of the Day of Atonement. On that day, the high priest brought incense from that altar into the Most Holy Place (Lev. 16:12, 13). The altar of golden incense marked the boundary of the Holy of Holies as well as the curtain. The high priest went beyond the altar of incense only once a year. the ark. See notes on Exodus 25:11–18; 26:31–34. golden pot that had the manna. See note on Exodus 16:32–36. Aaron’s rod. See notes on Numbers 17:2–10. tablets of the covenant. See note on Exodus 25:16 (cf. 1 Kin. 8:9).

9:5 cherubim . . . mercy seat. See notes on Exodus 25:17, 18. cannot now speak in detail. The writer has no desire to obscure his main point with details (cf. 8:1).

9:7 This was the Day of Atonement. See notes on 4:14; 7:27; Leviticus 16:16, 20–22, 30.not without blood. See note on verse 22. This is the first of many references to the blood of sacrifice. The term is especially central to 9:1–10:18 where it identifies the deaths of OT sacrifices and of Christ (cf. vv. 12–14). Note, however, that the shedding of blood in and of itself is an insufficient sacrifice. Christ had not only to shed His blood, but to die. Hebrews 10:10 indicates that He gave His body as the sacrificial offering. Without His death, His blood had no saving value. See notes on verse 14, 18, 22; 10:10.

9:8 The Levitical system did not provide any direct access into God’s presence for His people. Rather, it kept them away. Nearness had to be provided by another way (v. 12). This is the primary lesson that the Holy Spirit taught about the tabernacle. It teaches how inaccessible God is apart from the death of Jesus Christ. See Introduction: Historical and Theological Themes. See the counterpart to this lesson in 10:20. Holy Spirit. See note on 2:4. By the Spirit-inspired instruction given for the holiest of all, He was indicating that there was no way to God in the ceremonial system. Only Christ could open the way (cf. John 14:6).

9:9 symbolic. The Greek word is parabole, from which the English word parable is derived. The Levitical system was a parable, an object lesson, about what was to come in Christ. for the present time. For is ambiguous enough to allow for two different meanings and interpretations: (1) “during” the time of the OT, or (2) “until” and “pointing to” the current Christian era. The NKJV’s translation “in which” indicates the first interpretation. The second interpretation is “according to which” (from an alternate Greek reading) referring to the “parable” rather than to the time, “It was an object lesson from the past pointing to the present time.” This latter interpretation is preferable because of the explanation in verse 10. “The present time” is “the time of reformation.” gifts and sacrifices. See note on 5:1. perfect . . . conscience. Again, this term refers to salvation. See notes on 5:14; 7:11; 10:1 (cf. 7:25). The sacrifices of the OT did not remove the offerers’ guilty conscience or provide them with full forgiveness for their sins (cf. 10:1–4). It was only “symbolic” of something else that would—namely Christ. The conscience is a divinely given warning device that reacts to sin and produces accusation and guilt (see notes on Rom. 2:14, 15 ) that cannot be relieved apart from the work of Christ (cf. v. 14; 10:22). At the time of salvation it is quieted from its convicting ravings, but it is not deactivated. Rather, it continues its work, warning the believer about sin. Believers should seek a clear conscience (see notes on 2 Cor. 1:12 ).

9:10 foods and drinks. See notes on Leviticus 11:1–47; Deuteronomy 14:3–21 (cf. Col. 2:16). washings. See note on 6:2. fleshly ordinances. The Levitical ordinances regulated the visible actions without changing the inner man (cf. 10:4). reformation. The Greek term means “restoring what is out of line.” All things are set straight in Christ. The reformation is the New Covenant and its application. See note on verse 9.

9:11 the good things to come. The reference appears to be to the “eternal redemption” (v. 12). In 10:1, the “good things” refer back to the “salvation” of verse 28 (cf. Rom. 10:15). Most Greek editions of the NT accept the reading “that have come.” In the context, both readings refer to the things of the New Covenant. It is just a matter of perspective: whether from the viewpoint of the Levitical system where the realities of redemption were “to come,” or the viewpoint of those in the Christian era where the realities of redemption “have come” because Christ has completed His work. not of this creation. The phrase is the explanation of “not made with hands”—it is the creation of God alone. The sanctuary where Christ serves is heaven itself (cf. v. 24; 8:2).

9:12 goats and calves. Only one of each was sacrificed on the Day of Atonement (cf. Lev. 16:5–10). The plural here represents the numbers sacrificed as the Day of Atonement was observed year after year. with His own blood. A better translation would be “through His own blood.” The same phrase is used in 13:12. Nothing is said which would indicate that Christ carried His actual physical blood with Him into the heavenly sanctuary. The sacrificer was also the sacrifice. once for all. See note on 7:27. eternal redemption. This word for redemption is found only here and in Luke 1:68; 2:38. Its original use was for the release of slaves by payment of a ransom.

C. By a Better Sacrifice (9:13–10:18)

9:13–22 Christ’s death was necessary for the fulfillment of the older covenant and the establishment of the new.

9:13 ashes of a heifer. See notes on Numbers 19. It is said that, in the history of Israel, only six red heifers were killed and their ashes used. One heifer’s ashes would suffice for centuries since only a minute amount of the ash was required. unclean. The Greek term is literally “common” or “profane.” Not that it was ceremonially unclean, but that it was not sanctified or set apart to God. The word was used in Jesus’ discourse on what defiles a person (cf. Matt. 15:11, 18, 20; Mark 7:15, 18, 20, 23), in the Jews’ complaint that Paul had defiled the temple by bringing Gentiles into it (Acts 21:28), and in reference to the meats that Peter had been invited to eat (Acts 10:15; 11:9). According to the Mosaic regulation, the red heifer’s ashes were to be placed “outside the camp” and used in a ceremony for symbolic purifying from sin (Num. 19:9; cf. 13:11–13).

9:14 how much more. Superior to the cleansing capability of the ashes of an animal is the cleansing power of the sacrifice of Christ. the blood of Christ. This is an expression that refers not simply to the fluid, but the whole atoning sacrificial work of Christ in His death. Blood is used as a substitute word for death (cf. Matt. 23:30, 35; 27:6, 8, 24, 25; John 6:54–56; Acts 18:6; 20:26). See notes on Matthew 26:28; Romans 3:25; 5:9; Colossians 1:14. the eternal Spirit. See note on 2:4 (cf. Is. 42:1; 61:1; Luke 4:1, 14). Some interpreters argue that the lack of the definite article in the Greek makes this a reference to Christ’s own “eternal spirit” (in the sense of an endless life, cf. 7:16). However, the references to the Holy Spirit in 2:4 and 6:4 are also without the definite article. The use of eternal as a qualifier serves to relate the Spirit to the “eternal redemption” (v. 12) and the “eternal inheritance” (v. 15) which Christ accomplished by His sacrificial death. offered Himself. See notes on verse 7; John 10:17, 18. The animals in the Levitical system were brought involuntarily and without understanding to their deaths. Christ came of His own volition with a full understanding of the necessity and consequences of His sacrifice. His sacrifice was not just His blood; it was His entire human nature (cf. 10:10). without spot. In the LXX, the term is used for describing acceptable sacrifices, including the red heifer (Num. 19:3; cf. Ex. 29:1; Lev. 1:3). A similar reference is found in 1 Peter 1:19. conscience. See note on verse 9. dead works. See note on 6:1. The works are dead because the unregenerate are “dead in trespasses and sins” (Eph. 2:1), their works are worthless and unproductive (Gal. 2:16; 5:19–21), and they end in death (Rom. 6:23). to serve the living God. Salvation is not an end in itself. The believer has been freed from sin to serve God, saved to serve (cf. Rom. 6:16–18; 1 Thess. 1:9). The contrast between dead works and the living God (cf. 3:12; 10:31; 12:22) is basic. Cf. James 2:14–26.

9:15 Mediator. See note on 8:6. death. In the making of some biblical covenants, sacrifices were involved. When God made the covenant with Abraham, five different animals were sacrificed in the ceremony (Gen. 15:9, 10). The Mosaic covenant was affirmed by animal sacrifices (Ex. 24:5–8). redemption. The compound term used here is found more frequently than the term used in verse 12 (cf. 11:35; Luke 21:28; Rom. 3:24). Jesus’ death retroactively redeemed all those who had believed in God under the Old Covenant (cf. Rom. 3:24–26). This is in keeping with the symbolism of the Day of Atonement. Annually, the high priest would atone for or cover the sins that the people had committed in the preceding year (Lev. 16:16, 21, 30). first covenant. See note on Genesis 9:16. The actual first covenant historically was made with Noah (Gen. 6:18; 9:9). Next came the covenant made with Abraham (Gen. 15:18). By context, however, the older covenant under discussion in this epistle is that which is called the Mosaic covenant or the covenant of law (Ex. 19:1–20:21). First in this verse, therefore, means the former, older covenant with which the Levitical system is connected. those who are called. Lit. “the ones having been called,” looking back to those under the Old Covenant who were called to salvation by God on the basis of the sacrifice of Jesus Christ which was to come long after most of them had died. The reference, as always in the NT epistles, is to the effectual calling related to salvation (cf. 3:1), which in this context refers to OT believers. promise of the eternal inheritance. That is, salvation in its fullness (see notes on 3:11; 4:1, 9; 6:12; 1 Pet. 1:3–5 ).

9:16, 17 A last will and testament illustrates the necessity of Christ’s death. Testament is the same Greek word translated “covenant,” but the term takes on the more specialized meaning in this context. The benefits and provisions of a will are only promises until the one who wrote the will dies. Death activates the promises into realities.

9:18–20 The shedding of blood in the covenant ratification ceremony at Sinai (Ex. 24:1–8) also illustrates the necessity of Christ’s death (see note on v. 15 ).

9:18 blood. Death in verses 15, 16 is replaced by blood (see notes on vv. 7, 14 ). The term is used to emphasize the violent aspect of His sacrificial death.

9:19 water, scarlet wool, and hyssop. These items were used at the Passover in Egypt (Ex. 12:22) for sprinkling of blood, and in the ritual cleansing for lepers (Lev. 14:4), and in the red heifer ceremony (Num. 19:6). More of those are in view here. These elements were a part of the sprinkling of blood in the covenant ceremony described in Exodus 24:1–8, though not mentioned there. The added details came either by direct revelation to the writer or had been preserved in other records or traditions known to the writer and his readers. the book . . .the people. See note on Exodus 24:8. The consecration of Aaron and his sons to the priesthood is the only other occasion in the OT when any persons were sprinkled with blood (Ex. 29:21; Lev. 8:30; cf. 1 Pet. 1:2). The detail about the book also being sprinkled with the blood is not recorded in the Exodus account.

9:20 This is the blood. Cf. Exodus 24:8 with Matthew 26:28. The same formula was utilized in the inaugural ceremonies for the Mosaic covenant and for the New Covenant.

9:21 likewise. The dedication of the tabernacle and its vessels was accompanied by a blood-sprinkling ritual similar to that observed at the inauguration of the Mosaic covenant (cf. Ex. 29:10–15, 21, 36, 37).

9:22 almost all. There were a few exceptions. Water, incense, and fire were also used to purify (cf. Ex. 19:10; Lev. 15:5; Num. 16:46, 47; 31:21–24). Those who were too poor to bring even a small animal for sacrifice were allowed to bring fine flour instead (Lev. 5:11). blood . . . remission. “It is the blood that makes atonement for the soul” (Lev. 17:11). The phraseology is reminiscent of Christ’s own words (Matt. 26:28). “Shedding of blood” refers to death (see notes on vv. 7, 14, 18 ). Remission (meaning forgiveness) is the emphatic last word in this section (vv. 18–22) of the Greek NT, and it forms the transition to the next section (vv. 23–28).

9:23–28 Christ’s high priestly ministry is to be exercised in the perfect tabernacle of heaven. The real High Priest who offered the real sacrifice for sin serves in the real tabernacle. He is the complete fulfillment of the shadowy copies in the Levitical system.

9:23 copies. See note on 8:5. The earthly tabernacle and its vessels were only symbolic replicas of the true heavenly tabernacle (8:2), and they were also made unclean by the transgressions of the people (Lev. 16:16). the heavenly things. As the preceding context indicated, the inauguration of the Mosaic covenant by sacrifices was necessary (vv. 18–21). That concept is here applied to the heavenly sanctuary; it is dedicated or inaugurated as the central sanctuary of the New Covenant by Christ’s sacrifice. The better covenant required a better sacrifice. better sacrifices. Christ’s superior sacrifice is a major theme in 9:13–10:18. The many sacrifices of the Levitical system were to be superseded by better sacrifices that would be represented in the one, all-inclusive, perfect sacrifice of Christ (cf. 10:12). See note on 7:22.

9:24 copies. The term is not the same as that used in verse 23 and 8:5. This is literally “antitype.” It is used only twice in the NT. The antitype either prefigures the type (as here), or is a later illustration of the type (as in 1 Pet. 3:21). In both cases, the antitype is not the real thing, but only a copy of it. The earthly “holy places” in the tabernacle were only types of the heavenly abode of God. now to appear. On the Day of Atonement, the high priest entered the Most Holy Place where God made an appearance (Lev. 16:2). The high priest, however, was hidden from the presence of God by the cloud of incense (Lev. 16:12, 13). See also “has appeared” (v. 26) and “will appear” (v. 28). Each verb is a different term in the Greek The term for Christ’s present appearance in heaven (v. 24) alludes to His official presentation to report to the Father on the fulfillment of His mission. The concept of making an appearance or being revealed is involved in the incarnational appearance in order to die once for sin (v. 26). At Christ’s appearing at the Second Advent (v. 28), the term used emphasizes the visible nature of the appearance (cf. 2:8; 12:14). All three tenses of Christ’s soteriological ministry are also covered: (1) His First Advent to save us from the penalty of sin; (2) His present intercessory ministry in heaven to save us from the power of sin; and (3) His Second Advent to deliver us from the presence of sin. for us. Christ is our representative and the provider of our spiritual benefits (cf. 2:9; 6:20; 7:25; John 14:12–14; Eph. 1:3).

9:26 since the foundation of the world. This is a reference to creation (see notes on 4:3 ). end of the ages. All the eras and ages came together and were consummated in the coming of the Messiah. The eschatological era was inaugurated (see note on 1:2; cf. Gal. 4:4).

9:27 to die once. This is a general rule for all mankind. There have been very rare exceptions (e.g., Lazarus died twice; cf. John 11:43, 44). Those, like Lazarus, who were raised from the dead by a miraculous act of our Lord were not resurrected to a glorified body and unending life. They only experienced resuscitation. Another exception will be those who don’t die even once, but who will be “caught up . . . to meet the Lord in the air” (1 Thess. 4:17; cf. Enoch, Gen. 5:24; Elijah, 2 Kin. 2:11). the judgment. A general term encompassing the judgment of all people, believers (see note on 2 Cor. 5:10 ) and unbelievers (see notes on Rev. 20:11–15 ).

9:28 to bear the sins of many. See note on Isaiah 53:12 (cf. 2 Cor. 5:21; 1 Pet. 2:24). eagerly wait. See note on Philippians 3:20. second time. On the Day of Atonement, the people eagerly waited for the high priest to come back out of the Holy of Holies. When he appeared, they knew that the sacrifice on their behalf had been accepted by God. In the same way, when Christ appears at His Second Coming, it will be confirmation that the Father has been fully satisfied with the Son’s sacrifice on behalf of believers. At that point salvation will be consummated (cf. 1 Pet. 1:3–5). apart from sin. See notes on 2:17, 18; 4:15. This phrase testifies to the completed work of Christ in removing sins by His sacrifice at His First Coming. No such burden will be upon Him in His Second Coming.

10:1–18 Christ’s offering was a once-for-all sacrifice which is superior to all the sacrifices of the Levitical system.

10:1 shadow. See note on 8:5. The Greek term translated “shadow” refers to a pale reflection, as contrasted with a sharp, distinct one. The term behind “very image,” on the other hand, indicates an exact and distinct replica (cf. Col. 2:17). good things. See note on 9:11. perfect. This term is used repeatedly in Hebrews to refer to salvation. See notes on 5:14; 7:11; 9:9. As much as those living under the law desired to approach God, the Levitical system provided no way to enter His holy presence (cf. Pss. 15:1; 16:11; 24:3, 4).

10:2 consciousness of sins. This is the same word translated “conscience” in verse 22; 9:9; 13:18. See note on 9:9. If sin had really been overpowered by that system of sacrifices, the OT believers’ consciences would have been cleansed from condemning guilt (cf. v. 22). There was not freedom of conscience under the Old Covenant.

10:3 reminder. The OT sacrifices not only could not remove sin, but their constant repetition was a constant reminder of that deficiency. The promise of the New Covenant was that the sin would be removed and even God would “remember” their sins “no more” (8:12, quoting Jer. 31:34).

10:4 not possible. The Levitical system was not designed by God to remove or forgive sins. It was preparatory for the coming of the Messiah (Gal. 3:24) in that it made the people expectant (cf. 1 Pet. 1:10). It revealed the seriousness of their sinful condition, in that even temporary covering required the death of an animal. It revealed the reality of God’s holiness and righteousness by indicating that sin had to be covered. Finally, it revealed the necessity of full and complete forgiveness so that God could have fellowship with His people.

10:5–7 Quoted from Psalm 40:6–8.

10:5, 6 You did not desire. God was not pleased with sacrifices given by a person who did not give them out of a sincere heart (cf. 1 Sam. 15:22; Ps. 51:17; Is. 1:11; Jer. 6:20; Hos. 6:6; Amos 5:21–25). To sacrifice only as a ritual, without obedience, was a mockery and worse than no sacrifice at all (cf. Is. 1:11–18).

10:5 a body You have prepared for Me. Psalm 40:6 reads, “My ears you have opened.” This does not represent a significant alteration in the meaning of the psalm, as indicated by the fact that the writer quoted the LXX version of the Hebrew idiom, which was an accurate representation for Greek readers. The Greek translators regarded the Hebrew words as a figure of speech, in which a part of something signified the whole, i.e., the hollowing out of ears was part of the total work of fashioning a human body. And ears were selected as the part to emphasize because they were symbols of obedience as the organ of the reception of God’s Word and will (cf. 1 Sam. 15:22). Christ needed a body in order to offer Himself as the final sacrifice (2:14).

10:7 To do Your will. Cf. Matthew 26:39, 42.

10:8, 9 The writer quotes from Psalm 40:6–8 again, but in a condensed form.

10:9 first . . . second. The old, repetitious sacrificial system was removed to make way for the new, once-for-all sacrifice of Christ, who had obediently done God’s will (cf. 5:8; Phil. 2:8).

10:10 sanctified. Sanctify means to “make holy,” to be set apart from sin for God (cf. 1 Thess. 4:3). When Christ fulfilled the will of God, He provided for the believer a continuing, permanent condition of holiness (Eph. 4:24; 1 Thess. 3:13). This is the believer’s positional sanctification as opposed to the progressive sanctification that results from daily walking by the will of God (see notes on Rom. 6:19; 12:1, 2; 2 Cor. 7:1 ). body. Refers to His atoning death, as the term blood has been used to do (9:7, 12, 14, 18, 22). Mention of the body of Christ in such a statement is unusual in the NT, but it is logically derived from the quotation from Psalm 40:6.

10:11, 12 The old and new are contrasted: thousands of priests versus one Priest; the old priests continually standing versus the sitting down of the new; repeated offerings versus a once-for-all offering; and the ineffective sacrifices that only covered sin versus the effective sacrifice that completely removes sin.

10:11 stands. See note on 1:3. In 2 Chronicles 6:10, 12, Solomon sat on his throne as king, but stood at the altar when acting in a priestly role (cf. Deut. 17:12; 18:7).

10:13 footstool. See note on 1:13. This is yet another reference to Psalm 110:1. This prediction will be fulfilled when Christ returns and all creation acknowledges His lordship by bowing at His feet (Phil. 2:10).

10:14 perfected. See note on verse 1. This involves a perfect standing before God in the righteousness of Christ (see notes on Rom. 1:16; Phil. 3:8, 9 ). sanctified. See notes on verse 10.

10:15–17 The writer confirms his interpretation of Psalm 40:6–8 by repeating from Jeremiah 31:31–34 what he had already quoted in 8:8–12.

IV. THE SUPERIORITY OF THE BELIEVER’S PRIVILEGES (10:19–12:29)

A. Saving Faith (10:19–25)

10:19–25 For the second time (cf. 8:1–6 for the first), the writer gives a summary of the arguments for the superiority of Christ’s priestly ministry.

10:19 brethren. See note on 3:12. As on the earlier occasion, the writer addresses his Jewish brethren with an invitation to leave behind the Levitical system and to appropriate the benefits of the New Covenant in Christ. boldness. Or “confidence,” an important emphasis in the epistle (see note on 4:16 ). Because of the high priestly ministry of Christ and His finished sacrifice, the Hebrews can enter boldly into the presence of God.

10:20 new. In Greek, this word originally meant “newly slain,” but was understood as “recent” when the epistle was written. The way is new because the covenant is new. It is not a way provided by the Levitical system. living way. Though it is the path of eternal life, it was not opened by Christ’s sinless life; it required His death. See notes on 2:17, 18; 4:16. The Hebrews were invited to embark on this way which is characterized by the eternal life of the Son of God who loved them and gave Himself for them (cf. John 14:6; Gal. 2:20). The Christian faith was known as “the Way” among the Jews of Jerusalem (Acts 9:2) as well as among the Gentiles (Acts 19:23). Those receiving this epistle understood quite clearly that the writer was inviting them to become Christians—to join those who had been persecuted for their faith. True believers in their midst were even then suffering persecution, and those who had not committed themselves to the Way were asked to become targets of the same persecution. veil . . . flesh. When Jesus’ flesh was torn at His Crucifixion, so was the temple veil that symbolically separated people from God’s presence (Matt. 27:51). When the high priest on the Day of Atonement entered the Holy of Holies, the people waited outside for him to return. When Christ entered the heavenly temple, He did not return. Instead, He opened the curtain and exposed the Holy of Holies so that we could follow Him there. Here flesh is used as was body (v. 10) and blood (9:7, 12, 14, 18, 22) to refer to the sacrificial death of the Lord Jesus.

10:21 the house of God. See note on 3:6.

10:22 let us draw near. See note on 7:19. Based on what had been written, this was the heart of the invitation to those in the assembly who had not come to Christ. The same invitation is found in the first NT book to be written (James 4:8), where James reveals the corollary of drawing near to God: God will draw near to you. Asaph taught that it is a good thing to draw near to God (Ps. 73:28). The full restoration of Israel to God’s blessing is dependent upon them drawing near to Him (Jer. 30:18–22). In other words, it is an eschatological invitation coming to them in “these last days” (1:2). This verse describes the prerequisites for entering the presence of God (cf. Ps. 15): sincerity, security, salvation, and sanctification. true heart. The Greek term behind true carries the ideas of being sincere, genuine, and without ulterior motive (cf. Jer. 24:7; Matt. 15:8). This one thing these particular Hebrews lacked: genuine commitment to Christ. full assurance of faith. See note on 6:11. Utter confidence in the promises of God is intended by the phrase. Such confidence will result in heartfelt assurance or security which will allow them to persevere through the coming trials. This is the first of a familiar triad: faith, hope (v. 23), and love (v. 24). hearts sprinkled. See notes on 9:9, 14; 10:1–4; 1 Peter 1:2. pure water. The imagery in this verse is taken from the sacrificial ceremonies of the Old Covenant, where blood was sprinkled as a sign of cleansing, and the priests were continually washing themselves and the sacred vessels in basins of clear water. The “washing with pure water” does not refer to Christian baptism, but to the Holy Spirit’s purifying one’s life by means of the Word of God (cf. Eph. 5:25, 26; Titus 3:5). This is purely a New Covenant picture (Jer. 31:33; Ezek. 36:25, 26).

10:23 hold fast. Holding on, or the perseverance of the saints, is the human side of eternal security. It is not something done to maintain salvation, but is rather an evidence of salvation. See note on 3:6. confession of our hope. Affirmation of salvation. See note on 3:1. without wavering. The idea is not to follow any inclination that leads back to the Old Covenant. In other ancient literature, the same Greek term is used of enduring torture. Persecution will come (2 Tim. 3:12), but God is faithful. Temptations will abound, but God is faithful to provide an escape (cf. 1 Cor. 10:13). God’s promises are reliable (1 Cor. 10:13; 1 Thess. 5:24; Jude 24, 25). With that confidence, the believer can persevere.

10:24 consider. The same verb is used about Jesus in 3:1. The invitation must be responded to individually, but the response also has a corporate side. They are members of a community of Hebrews whose initial attraction to Christ is in danger of eroding. They have been considering a return to the Levitical system of Judaism to avoid the persecution (cf. John 12:42, 43). Mutual encouragement to make full commitment is crucial. stir up. The English word paroxysm is derived from the Greek term used here. The meaning in this context is that of stimulating or inciting someone to do something. love and good works. An example of such mutual effort in the midst of persecution was to be found at Corinth (cf. 2 Cor. 8:1–7).

10:25 not forsaking the assembling. Collective and corporate worship is a vital part of spiritual life. The warning here is against apostasy in an eschatological context (cf. 2 Thess. 2:1). The reference is to the approaching “day” (the Second Coming of Christ; cf. Rom. 13:12; 1 Cor. 3:13; 1 Thess. 5:4). exhorting. Exhortation takes the form of encouragement, comfort, warning, or strengthening. There is an eschatological urgency to the exhortation which requires an increased activity as the coming of Christ approaches (cf. 3:13; cf. 1 Thess. 4:18).

B. False Faith (10:26–39)

10:26–39 See notes on 6:1–8. This warning passage deals with the sin of apostasy, an intentional falling away, or defection. Apostates are those who move toward Christ, hear and understand His gospel, and are on the verge of saving belief, but then rebel and turn away. This warning against apostasy is one of the most serious warnings in all of Scripture. Not all of the Hebrews would respond to the gentle invitation of verses 19–25. Some were already beyond response.

10:26 we. The author is speaking rhetorically. In verse 39, he excludes himself and genuine believers from this category. sin willfully. The Greek term carries the idea of deliberate intention that is habitual. The sin is rejecting Christ deliberately. These are not isolated acts. According to the Mosaic legislation, such acts of deliberate, premeditated sin required exclusion from the congregation of Israel (cf. Num. 15:30, 31) and from its worship (cf. Ex. 21:14). Such sins also excluded the individual from sanctuary in the cities of refuge (cf. Deut. 19:11–13). knowledge. The Greek term denotes specific knowledge, not general spiritual knowledge (cf. 6:4; cf. 1 Tim. 2:4). Though the knowledge was not defective or incomplete, the application of the knowledge was certainly flawed. Judas Iscariot is a good example of a disciple who had no lack of knowledge, but lacked faith and became the arch-apostate. no longer. See note on 6:6. The apostate is beyond salvation because he has rejected the only sacrifice that can cleanse him from sin and bring him into God’s presence. To turn away from that sacrifice leaves him with no saving alternative. This is parallel to Matthew 12:31 (see note there ).

10:27 fearful expectation. The judgment is certain to happen, so it engenders fear. judgment and fiery indignation. The description is similar to that in Isaiah 26:11 and Zephaniah 1:18 (cf. 2 Thess. 1:7–9). Ultimately, such judgment is that of eternity in the lake of fire (cf. Matt. 13:38–42, 49, 50). adversaries. Actual opposition against God and toward the program of God in salvation (see notes on Phil. 3:18, 19 ).

10:28 Cf. Deuteronomy 17:2–7.

10:29 how much worse punishment. There will be degrees of punishment in hell. This is also clearly indicated in Matthew 11:22, 24 (see notes there ). trampled. In the ancient Near East, one of the gestures used to show contempt for someone was to “lift up the foot” against or toward them (cf. Ps. 41:9). To walk on top of someone or something was a more extreme gesture showing utter contempt and scorn (cf. 2 Kin. 9:33; Is. 14:19; Mic. 7:10; Zech. 10:5). Such contempt demonstrates a complete rejection of Christ as Savior and Lord. counted . . . common. To reckon Christ’s blood as something “common” is the same thing as saying that it is unclean or defiled (see note on 9:13 ) and implies that Christ was a sinner and a blemished sacrifice. Such thinking is truly blasphemous. blood of the covenant. See notes on 9:14, 15. Christ’s death inaugurated or ratified the New Covenant. sanctified. This refers to Christ, in that He was set apart to God (cf. John 17:19). It cannot refer to the apostate, because only true believers are sanctified. See Introduction: Interpretive Challenges. insulted the Spirit of grace. See notes on 6:4 and 9:14. The same title is utilized in Zechariah 12:10. Rejecting Christ insults the Spirit who worked through Him (Matt. 12:31, 32) and who testifies of Him (John 15:26; 16:8–11).

10:30 Quoted from Deuteronomy 32:35, 36 (cf. Ps. 135:4; Rom. 12:19).

10:31 living God. See note on 3:12.

10:32–39 In this section, a word of encouragement is presented to counterbalance the preceding grave warning (vv. 19–31). The writer points out that the Hebrews’ former experiences should stimulate them, the nearness of reward should strengthen them, and the fear of God’s displeasure should prevent them from going back to Judaism.

10:32 recall. Carries the idea of carefully thinking back and reconstructing something in one’s mind, not merely remembering (cf. Acts 5:41; 2 Cor. 7:15). illuminated. See note on 6:4 (cf. “knowledge of the truth” in v. 26). a great struggle. The word is found only here in the NT. It is a picture of the struggling athlete engaged in a rigorous contest (cf. 2 Tim. 2:5). After being enlightened, they suffered (v. 33), became offended, and began to fall away (see notes on Matt. 13:20 ).

10:33 a spectacle. The theater is alluded to with regard to the actors being placed on a stage where they can be observed by everyone. In the context of this verse, the idea is exposure to disgrace and ridicule (cf. 1 Cor. 4:9). companions. These unconverted Hebrews had been close to persecution when it happened to the believers with whom they associated. They perhaps had actually suffered for that identification, including the seizure of their property, but had not yet turned away because they were still interested in the prospects of heaven (v. 34). In the NT, there are examples of those who willingly exposed themselves to possible arrest and harassment because they sought to help those who were persecuted for their faith. Surprisingly, on one occasion, the Pharisees were among them. The Pharisees warned Jesus about Herod’s pending attempt on Jesus’ life (Luke 13:31). Among genuine believers who might be given as examples of helping the persecuted, there was Onesiphorus (2 Tim. 1:16–18).

10:34 in my chains. This is one of the supposed indicators used for identifying the author of this epistle as the apostle Paul (cf. Eph. 3:1; 2 Tim. 1:8). However, many other Christians were also imprisoned. joyfully accepted. Cf. Acts 5:41; 16:24, 25; Romans 5:3; James 1:2. a better and an enduring possession. See note on 9:15 (cf. Matt. 6:19, 20; 1 Pet. 1:4).

10:35 cast away. Due to their current persecutions, they were tempted to run away from their outward identification with Christ and Christians and to apostatize (cf. v. 23; Deut. 32:15, 18). reward. They are closer than ever to the eternal reward. It is no time to turn back.

10:36 done the will of God. To trust in Christ fully by living daily in the will of the Father. See notes on Matthew 7:21–28; James 1:22–25; cf. John 6:29. receive the promise. See notes on 4:1; 6:12; 9:15. If they would remain with the new covenant and put their trust exclusively in Christ, they would obtain the promise of salvation for themselves.

10:37, 38 The loose reference to Habakkuk 2:3, 4 (cf. Rom. 1:17; Gal. 3:11) is introduced by a phrase taken from Isaiah 26:20. This is the second reference to the Isaiah passage (cf. v. 27) which is part of a song of salvation. The passage in Isaiah 26 (or, its greater context, Is. 24–27) is perhaps uppermost in the writer’s mind. The Habakkuk reference is altered considerably so that it is more of an interpretive paraphrase drawing on other OT concepts and contexts. Habakkuk 2:4, 5 is descriptive of the proud who do not live by faith. It is the proud who are self-sufficient and who fail to realize the necessity of patient endurance and trust in God. The proud Jew will be rejected if he does not exercise faith. He will be judged along with the nations.

10:38 the just shall live by faith. See note on Romans 1:17. The opposite of apostasy is faith. This is a preview of the subsequent chapter. It is faith which pleases God. The person who draws back from the knowledge of the gospel and faith will prove his apostasy.

10:39 draw back to perdition. The writer expresses confidence that believing readers (“we”) will not be counted among “those” who fall away to destruction. Apostates will draw back from Christ, but there are some who are near to believing who can be pulled “out of the fire” (cf. Jude 23). Perdition is commonly used in the NT of the everlasting punishment or judgment of unbelievers (cf. Matt. 7:13; Rom. 9:22; Phil. 1:28; 3:19; 1 Tim. 6:9). Judas and the Man of Sin are called “son of perdition” (a Semitism meaning “perdition bound”; John 17:12; 2 Thess. 2:3). saving of the soul. Preservation from eschatological destruction is the concept of “saving” in this context. In the context of Isaiah 26:20, 21 (v. 19) the eschatological preservation includes resurrection from the dead. The writer connects faith and resurrection in the example of Abraham (11:19).

11:1–40 The eleventh chapter is a moving account of faithful OT saints and given such titles as, “The Saints’ Hall of Fame,” “The Honor Roll of Old Testament Saints,” and “Heroes of Faith.” They all attest to the value of living by faith. They compose “the cloud of witnesses” (12:1) who give powerful testimony to the Hebrews that they should come to faith in God’s truth in Christ.

C. Genuine Faith (11:1–3)

11:1 This verse is written in a style of Hebrew poetry (used often in the Psalms), in which two parallel and nearly identical phrases are used to state the same thing. Cf. 1 Peter 1:7—God tests our faith in the crucible. substance. This is from the same Greek word translated “express image” in 1:3 and “confidence” in 3:14. The faith described here involves the most solid possible conviction, the God-given present assurance of a future reality. evidence of things not seen. True faith is not based on empirical evidence but on divine assurance, and is a gift of God (Eph. 2:8).

11:2 elders. Meaning “men of old.” In this context, the term refers to all saints, both men and women, under the older covenant, a select few of whom are described in verses 4–40. obtained a good testimony. Lit. “were testified to” or “had witness given about them” (cf. vv. 4, 39). God bears witness on the behalf of these saints that they lived by faith and divine approval is granted to them.

11:3 By faith. Each example of faith in verses 3–31 is formally introduced with this specific phrase. True saving faith works in obedience to God (see notes on James 2:14–25 ). we. This refers to the writer and all other true believers, present and past. worlds. The physical universe itself, as well as its operation and administration. were framed. The concept involved in this verb (used also in 13:21) is that of equipping so that something might be made ready to fulfill its purpose. word of God. God’s divine utterance (see, e.g., Gen. 1:3, 6, 9, 11, 14). not made. God created the universe out of something which cannot be seen. There is the possibility that the invisible something was God’s own energy or power. For more on creation, see notes on Genesis 1:1–31.

D. Heroes of the Faith (11:4–40)

11:4–40 Adam and Eve are passed over in this portion regarding creation because they had seen God, fellowshiped with Him, and talked with Him. Their children were the first to exercise faith in the unseen God.

11:4 Abel. See Genesis 4:1–15. more excellent. The precise reason for the excellence of Abel’s sacrifice is not specifically revealed by the writer of Hebrews, but implied in 12:24 (see notes there ). Here his concern is with Abel’s faith. Both brothers knew what God required. Abel obeyed and Cain did not. Abel acted in faith, Cain in unbelief (see note on Gen. 4:4, 5 ). through which . . . it. The antecedent of both “which” and “it” is Abel’s faith, not his offering. Through that faith, he left testimony to all succeeding generations that a person comes to God by faith to receive righteousness. righteous. Because of his faith, evidenced in obedience to God’s requirement for sacrifice, Abel was accounted as righteous by God (cf. Rom. 4:4–8). Christ Himself referred to the righteousness of Abel (Matt. 23:35). Cain’s sacrifice was evidence that he was just going through the motions of ritual in a disobedient manner, not evidencing authentic faith. Without faith, no one can receive imputed righteousness (cf. Gen. 15:6). testifying of his gifts. Abel’s offering proved something about his faith that was not demonstrated by Cain’s offering.

11:5 The quote is from Genesis 5:24. Enoch. See note on Genesis 5:24. The LXX translated the Hebrew idiom “Enoch walked with God” with “he pleased God.” The writer combines both in the reference. Enoch was miraculously taken to heaven without dying (cf. 1 Thess. 4:17).

11:6 impossible to please. Enoch pleased God because he had faith. Without such faith, it is not possible for anyone to “walk with God” or “please Him” (cf. 10:38). He is. The emphasis here is on “He,” the true God. Genuine faith does not simply believe that a divine being exists, but that the God of Scripture is the only real and true God who exists. Not believing that God exists is equivalent to calling Him a liar (cf. 1 John 5:10). rewarder. A person must believe not only that the true God exists, but also that He will reward people’s faith in Him with forgiveness and righteousness, because He has promised to do so (cf. 10:35; Gen. 15:1; Deut. 4:29; 1 Chr. 28:9; Ps. 58:11; Is. 40:10).

11:7 Noah. See Genesis 5:28–9:29; Ezekiel 14:14. things not yet seen. See notes on verses 1, 6. The world had not seen anything resembling the great flood (not even rain; see notes on Gen. 7:11 ), yet Noah spent 120 years (Gen. 6:3) fulfilling God’s command to build the massive ark (Gen. 6:13–22). godly fear. Noah treated God’s message with great respect and awe (cf. 5:7). His faith was expressed in obedience (cf. Gen. 6:22; 7:5). condemned. Noah warned the people of his time about God’s impending judgment (cf. 1 Pet. 3:20), and is called “a preacher of righteousness” (2 Pet. 2:5). heir of the righteousness. See notes on 6:12; 9:15. He who was a preacher of righteousness (2 Pet. 2:5) also became an heir of righteousness. He believed the message he preached. Like Enoch before him (see notes on v. 5 ), Noah walked with God in faith and obedience (Gen. 6:9).

11:8–19 Abraham. See Genesis 11:27–25:11.

11:8 the place . . . inheritance. The land of Canaan, far from Abraham’s original home in Ur of the Chaldees (Gen. 11:31). He went by faith.

11:9 promise. Abraham, Isaac, and Jacob were not able to settle permanently in or possess the land God promised to them (v. 10). Abraham first went there in faith, and they all lived there in faith, believing in a promise of possession that would not be fulfilled for many generations beyond their lifetimes (Gen. 12:7).

11:10 city. Abraham’s ultimate and permanent Promised Land was heaven which, through faith, he knew he would ultimately inherit. This city is mentioned again in verse 16; 12:22; 13:14.

11:11, 12 Sarah. See Genesis 11:27–23:2; 1 Peter 3:5, 6.

11:11 past the age. At ninety (Gen. 17:17), Sarah was long past child-bearing age and had never been able to conceive. God enabled her to do so, however, because of her faith in His promise (Gen. 21:1–3).

11:12 as good as dead. At ninety-nine, Abraham was well beyond the age to father children apart from divine intervention (Gen. 17:1, 15–17; 21:1–5). stars . . . sand. The writer used hyperbole to emphasize the vastness of the population that would come from Abraham’s loins. See Genesis 15:4, 5; 22:17.

11:13 These all. The reference is to the patriarchs only (Abraham, Isaac, and Jacob). This interpretation is supported by the fact that the promises began with Abraham (cf. Acts 7:17; Rom. 4:13; Gal. 3:14–18) and were passed on to Isaac (Gen. 26:2–5, 24) and Jacob (Gen. 28:10–15). In addition, only those individuals fit the description in verse 15, and Enoch did not die. See note on 6:15. These people of faith didn’t know when they would inherit the promise. They had a life in the land, but did not possess it.

11:13–16 strangers and pilgrims. See Genesis 23:4. Their faith was patient and endured great hardships because they believed God had something better. They had no desire to go back to Ur, but did long for heaven (Job 19:25, 26; Ps. 27:4).

11:16 their God. God referred to Himself as “the God of Abraham, the God of Isaac, and the God of Jacob” (Ex. 3:6; cf. Gen. 28:13; Matt. 22:32). This is a significant covenant formula whereby an individual or a people identified with God and He with them (cf. Lev. 26:12). a city. See note on 12:22.

11:17–19 See Genesis 22:1–18. Abraham again proved his faith by his willingness to give back to God his son of promise, Isaac, whom he had miraculously received because of his faith. It would take an even greater miracle for them to replace Isaac by natural means. He trusted God for a resurrection. Cf. Romans 4:16–21.

11:17, 18 only begotten. Isaac was not the only son of Abraham; there was also Ishmael through Hagar (Gen. 16:1–16). The term refers to someone who is unique, one of a kind (cf. John 1:14). Isaac was the only son born according to God’s promise and was the only heir of that promise. The quotation from Genesis 21:12 proves this latter point.

11:19 even from the dead. Believing that God’s promise regarding Isaac was unconditional, Abraham came to the conclusion that God would fulfill that promise even if it required raising Isaac from the dead (cf. Gen. 22:5). figurative sense. The word is the same as in 9:9, which is the basis for the English word parable. Abraham received Isaac back from the dead, in a sense, even though Isaac had not been slain.

11:20 Isaac. See Genesis 27:1–28:5.

11:21 Jacob. See Genesis 47:28–49:33. each of the sons. Both of Joseph’s sons, Ephraim and Manasseh, received a blessing from Jacob. Consequently, two tribes descended from Joseph, whereas only one tribe descended from each of his brothers (see Gen. 47:31; 48:1, 5, 16). top of his staff. According to Genesis 47:31, Jacob leaned upon his “bed.” The two words (staff, bed) in Hebrew have exactly the same consonants. Old Testament Hebrew manuscripts were copied without vowels. Later Hebrew manuscripts, between the sixth and ninth centuries A.D., took the word as “bed.” The LXX, in the third century B.C., rendered it “staff,” which seems more likely, although both could be factual.

11:22 Joseph. See Genesis 37:1–50:26. Joseph spent all of his adult life in Egypt and, even though he was a fourth-generation heir of the promise given to Abraham, he never returned to Canaan while he was alive. Yet, facing death, he still had faith that God would fulfill His promise and demonstrated that confidence by making his brothers promise to take his bones back to Canaan for burial (Gen. 50:24, 25; cf. Ex. 13:19; Josh. 24:32).

11:23–29 Moses. See Exodus 1–15; Acts 7:17–36.

11:23 beautiful child. Meaning “favored,” in this case divinely favored (Acts 7:20; cf. Ex. 2:2). The faith described here is actually that exercised by Moses’ parents, although it is unclear how much Moses’ parents understood about God’s plan for their child.

11:24 Moses refused the fame he could have in Egypt if he had capitalized on his position as the adopted son of Pharaoh’s daughter (cf. Ex. 2:10).

11:25 with the people of God. Moses would have sinned had he refused to take on the responsibility God gave him regarding Israel, and he had a clear and certain conviction that “God would deliver them by his hand” (Acts 7:25). Moses repudiated the pleasures of Egypt.

11:26 reproach of Christ. Moses suffered reproach for the sake of Christ in the sense that he identified with Messiah’s people in their suffering (v. 25). In addition, Moses identified himself with the Messiah because of his own role as leader and prophet (cf. 12:2; Deut. 18:15; Pss. 69:9; 89:51). Moses knew of the sufferings and glory of the Messiah (cf. John 5:46; Acts 26:22, 23; 1 Pet. 1:10–12). Anyone who suffers because of genuine faith in God and for the redemptive gospel suffers for the sake of Christ (cf. 13:12, 13; 1 Pet. 4:14).

11:27 forsook Egypt. Moses left Egypt for the first time when he fled for his life after killing an Egyptian slave master (Ex. 2:14, 15). That time he did fear Pharaoh’s wrath. On the second occasion, he turned his back on Egypt and all that it represented. This leaving was not for fear of Pharoah, so this latter departure is the one in view here. seeing Him. Moses’ faith was such that he responded to God’s commands as though God were standing visibly before him. This was the basis for his loyalty to God, and it should be a believer’s example for loyalty (cf. 2 Cor. 4:16–18).

11:28 Passover. See Exodus 12.

11:29 Red Sea. See Exodus 14, 15. When the Israelites first reached the shores of the Red Sea, the people feared for their lives (Ex. 14:11, 21). But upon hearing Moses’ pronouncement of God’s protection (Ex. 14:13, 14), they went forward in faith.

11:30 Jericho. See Joshua 6. The people did nothing militarily to cause the fall of Jericho; they simply followed God’s instructions in faith. Cf. 2 Corinthians 10:4.

11:31 Rahab. See Joshua 2:1–24; 6:22–25; Matthew 1:5; James 2:25.

11:32 All of the men listed in this verse held a position of power or authority, but none of them is praised for his personal status or abilities. Instead, they are recognized for what each one had accomplished by faith in God. They are not listed chronologically, but are listed in pairs with the more important member mentioned first (cf. 1 Sam. 12:11). See Judges 6–9 (Gideon); 4, 5 (Barak); 13–16 (Samson); 11, 12 (Jephthah). David. David is the only king mentioned in this verse. All the others are judges or prophets. David could also be considered a prophet (see 4:7; 2 Sam. 23:1–3; Mark 12:36). Cf. 1 Sam. 13:14; 16:1, 12; Acts 13:22. Samuel and the prophets. Samuel was the last of the judges and the first of the prophets (cf. 1 Sam. 7:15; Acts 3:24; 13:20). He anointed David as king (1 Sam. 16:13) and was known as a man of intercessory prayer (1 Sam. 12:19, 23; Jer. 15:1).

11:33–38 The many accomplishments and sufferings described in these verses apply generally to those faithful saints. Some experienced great success, whereas others suffered great affliction. The point is that they all courageously and uncompromisingly followed God, regardless of the earthly outcome. They placed their trust in Him and His promises (cf. 6:12; 2 Tim. 3:12).

11:33 subdued kingdoms. Joshua, the judges, David, and others. worked righteousness. Righteous kings like David, Solomon, Asa, Jehoshaphat, Joash, Hezekiah, and Josiah. obtained promises. Abraham, Moses, David, and Solomon. stopped the mouths of lions. Samson (Judg. 14:5, 6), David (1 Sam. 17:34, 35), Daniel (Dan. 6:22).

11:34 quenched the violence of fire. Shadrach, Meshach, and Abednego (Dan. 3:19–30). escaped the edge of the sword. David (1 Sam. 18:4, 11; 19:9, 10), Elijah (1 Kin. 19:1–3, 10), and Elisha (2 Kin. 6:15–19). weakness. Ehud (Judg. 3:12–30), Jael (Judg. 4:17–24), Gideon (Judg. 6:15, 16; 7:1–25), Samson (Judg. 16:21–30), and Hezekiah (Is. 38:1–6). Cf. 1 Corinthians 1:27; 2 Corinthians 12:10.

11:35 Women received their dead. The widow of Zarephath (1 Kin. 17:22) and the woman of Shunem (2 Kin. 4:34). tortured. The word indicates that they were beaten to death while strapped to some sort of rack (cf. 2 Macc. 6, 7 about Eleazar and the mother with seven sons who were martyrs). better resurrection. See note on 9:27. The deliverance from certain death or near death would be like returning from the dead, but would not be the promised resurrection. This was especially true of those who had died and were raised. The first time they were raised from the dead was resuscitation, not the true and glorious final resurrection (Dan. 12:2; cf. Matt. 5:10; James 1:12).

11:36 others. Joseph (Gen. 39:20), Micaiah (1 Kin. 22:27), Elisha (2 Kin. 2:23), Hanani (2 Chr. 16:10), Jeremiah (Jer. 20:1–6; 37:15), and others (2 Chr. 36:16).

11:37 stoned. The prophet Zechariah (son of Jehoiada) was killed in this fashion (see notes on 2 Chr. 24:20–22; Matt. 23:35 ). sawn in two. According to tradition, this was the method Manasseh used to execute Isaiah. slain with the sword. Urijah the prophet died in this fashion (Jer. 26:23; cf. 1 Kin. 19:10). However, the expression here may refer to the mass execution of God’s people; several such incidents occurred during the time of the Maccabees in the 400 years between the OT and NT (see Introduction to the Intertestamental Period). wandered about. Many of God’s people suffered from poverty and persecution (cf. Ps. 107:4–9).

11:38 See 1 Kings 18:4, 13; 19:9.

11:39, 40 something better. They had faith in the ultimate fulfillment of the eternal promises in the covenant (v. 13). See Introduction: Historical and Theological Themes.

11:40 apart from us. The faith of OT saints looked forward to the promised salvation, whereas the faith of those after Christ looks back to the fulfillment of the promise. Both groups are characterized by genuine faith and are saved by Christ’s atoning work on the cross (cf. Eph. 2:8, 9).

E. Persevering Faith (12:1–29)

12:1 Therefore. This is a very crucial transition word offering an emphatic conclusion (cf. 1 Thess. 4:8) to the section which began in 10:19. witnesses. The deceased people of chapter 11 give witness to the value and blessing of living by faith. Motivation for running “the race” is not in the possibility of receiving praise from “observing” heavenly saints. Rather, the runner is inspired by the godly examples those saints set during their lives. The great crowd is not comprised of spectators but rather is made up of ones whose past life of faith encourages others to live that way (cf. 11:2, 4, 5, 33, 39). let us. The reference is to those Hebrews who had made a profession of Christ, but had not gone all the way to full faith. They had not yet begun the race, which starts with salvation. The writer has invited them to accept salvation in Christ and join the race. every weight. Different from the “sin” mentioned next, this refers to the main encumbrance weighing down the Hebrews which was the Levitical system with its stifling legalism. The athlete would strip away every piece of unnecessary clothing before competing in the race. The outward things emphasized by the Levitical system not only impede; they also “ensnare.” sin. In this context, this focuses first on the particular sin of unbelief—refusing to turn away from the Levitical sacrifices to the perfect sacrifice, Jesus Christ (cf. John 16:8–11), as well as other sins cherished by the unbeliever. endurance. Endurance is the steady determination to keep going, regardless of the temptation to slow down or give up (cf. 1 Cor. 9:24, 25). race. The athletic metaphor presents the faith-filled life as a demanding, grueling effort. The English word agony is derived from the Greek word used here. See note on Matthew 7:14.

12:2 looking. They were to fix their eyes on Jesus as the object of faith and salvation (cf. 11:26, 27; Acts 7:55, 56; Phil. 3:8). author. See note on 2:10. The term means originator or preeminent example. finisher. See note on 5:14. The term is literally “perfecter,” having the idea of carrying through to perfect completion (cf. John 19:30). the joy. Jesus persevered so that He might receive the joy of accomplishment of the Father’s will and exaltation (cf. 1:9; Ps. 16:9–11; Luke 10:21–24). right hand. See note on 1:3.

12:3 consider Him. Jesus is the supreme example of willingness to suffer in obedience to God. He faced hostility (the same word as spoken against in Luke 2:34) and endured even the cruel cross. The same opposition is faced by all who follow Him (Acts 28:22; Gal. 6:17; Col. 1:24; 2 Tim. 3:12). weary and discouraged. Believers’ pressures, exhaustion, and persecutions (cf. Gal. 6:9) are as nothing compared to Christ’s.

12:4 bloodshed. None of the Hebrews had experienced such intense exhaustion or persecution that it brought them to death or martyrdom. Since Stephen (Acts 7:60), James (Acts 12:1), and others (cf. Acts 9:1; 22:4; 26:10) had faced martyrdom in Jerusalem, it would appear to rule out that city as the residence of this epistle’s recipients (see Introduction: Author and Date).

12:5, 6 Here the writer recalls and expounds Proverbs 3:11, 12. Trials and sufferings in the Christian’s life come from God, who uses them to educate and discipline believers by such experiences. Such dealings are evidence of God’s love for His own children (cf. 2 Cor. 12:7–10).

12:6 scourges. This refers to flogging with a whip, a severe and painful form of beating that was a common Jewish practice (cf. Matt. 10:17; 23:34).

12:7, 8 sons. Because all people are imperfect and need discipline and training, all true children of God are chastened at one time or another, in one way or another.

12:8 illegitimate. The word is found only here in the NT, but is used elsewhere in Greek literature of those born to slaves or concubines. There could be in this an implied reference to Hagar and Ishmael (Gen. 16), Abraham’s concubine and illegitimate son.

12:9 subjection. Respect for God equals submission to His will and law, and those who willingly receive the Lord’s chastening will have a richer, more abundant life (cf. Ps. 119:165). Father of spirits. Probably best translated as “Father of our spirits,” it is in contrast to “human fathers” (lit. “fathers of our flesh”).

12:10 our profit. Imperfect human fathers discipline imperfectly; but God is perfect and, therefore, His discipline is perfect and always for the spiritual good of His children.

12:11 fruit of righteousness. This is the same phrase as in James 3:18. trained. The same word was used in 5:14 and translated “exercised” (see note there; cf. 1 Tim. 4:7).

12:12–17 This passage exhorts believers to act on the divine truths laid out in the previous passages. Truth that is known but not obeyed becomes a judgment rather than a benefit (cf. 13:22).

12:12, 13 The author returns to the race metaphor begun in verses 1–3 (cf. Prov. 4:25–27) and incorporates language taken from Isaiah 35:3 to describe the disciplined individual’s condition like a weary runner whose arms drop and knees wobble. When experiencing trials in his life, the believer must not allow the circumstances to get the best of him. Instead, he must endure and get his second wind so as to be renewed to continue the race.

12:14 Pursue . . . holiness. In this epistle, it is explained as (1) a drawing near to God with full faith and a cleansed conscience (10:14, 22), and (2) a genuine acceptance of Christ as the Savior and sacrifice for sin, bringing the sinner into fellowship with God. Unbelievers will not be drawn to accept Christ if believers’ lives do not demonstrate the qualities God desires, including peace and holiness (cf. John 13:35; 1 Tim. 4:3; 5:23; 1 Pet. 1:16).

12:15 looking carefully. Believers are to watch their own lives in order to give a testimony of peace and holiness, as well as to look out for and help those in their midst who are in need of salvation. fall short of the grace of God. See notes on 4:1; 6:6; 10:26. This means to come too late and be left out. Here is another mention of the intellectually convinced Jews in that assembly who knew the gospel and were enamored with Christ, but still stood on the edge of apostasy. root of bitterness. This is the attitude of apostates within the church who are corruptive influences. Cf. Deuteronomy 29:18.

12:16, 17 See Genesis 25:29–34 and 27:1–39. Esau desired God’s blessings, but he did not want God. He regretted what he had done, but he did not repent. Esau is an example of those who willfully sin against God and who are given no second chance because of their exposure to the truth and their advanced state of hardness (cf. 6:6; 10:26). Esau was an example of the “profane” person.

12:16 fornicator. In this context, it refers to the sexually immoral in general. Apostasy is often closely linked with immorality (cf. 2 Pet. 2:10, 14, 18; Jude 8, 16, 18).

12:18–29 The writer proceeds to give an exposition based on Israel’s encounter with God at Mt. Sinai (see Ex. 19, 20; Deut. 4:10–24).

12:18 See Exodus 19:12, 13; Deut. 4:11; 5:22.

12:19 sound of a trumpet. See Exodus 19:16, 19; Deut. 4:12.

12:20 Quoted from Exodus 19:12, 13 (cf. 20:19; Deut. 5:23, 24).

12:21 Quoted from Deuteronomy 9:19.

12:22 Mount Zion. As opposed to Mount Sinai, where God gave the Mosaic Law which was foreboding and terrifying, Mount Zion here is not the earthly one in Jerusalem, but God’s heavenly abode, which is inviting and gracious. No one could please God on Sinai’s terms, which was perfect fulfillment of the law (Gal. 3:10–12). Zion, however, is accessible to all who come to God through Jesus Christ (cf. Ps. 132:13, 14; Is. 46:13; Zech. 2:10; Gal. 4:21–31). Mount Zion . . . city of the living God… heavenly Jerusalem. These are synonyms for heaven itself. For a description of the abode of God, the city of Jerusalem in heaven, see notes on Revelation 21:1–22:5. innumerable. The Greek word is often translated as “10,000.” See Revelation 5:11, 12.

12:23 general assembly. The term here means “a gathering for public festival.” It does not likely describe a distinct group as if different from the church, but describes the attitude of the innumerable angels in heaven in a festal gathering around the throne of God. church of the firstborn. The firstborn is Jesus Christ (see note on 1:6 ). The church is comprised of believers who are fellow heirs with Christ, the preeminent One among many brethren (Rom. 8:17, 29). just men made perfect. See notes on 5:14 (cf. 11:40). These are the OT saints in distinction from the “church of the firstborn,” who are the NT believers.

12:24 Mediator. See note on 7:22 (cf. 8:6–10; 9:15). better things. See notes on 6:9; 9:23. Abel’s sacrifice was pleasing to God because it was offered in faith and obedience (cf. 11:4), but it had no atoning power. Jesus’ blood alone was sufficient to cleanse sin (cf. 1 John 1:7). The sacrifice of Christ brought redemption (9:12), forgiveness (9:26), and complete salvation (10:10, 14). than that of Abel. The blood of Abel’s sacrifice only provided a temporary covering, but Christ’s blood sacrifice declares eternal forgiveness (cf. Col. 1:20).

12:25 refused. See note on verse 19, where the same word describes the conduct of the Israelites at Mount Sinai. much more. The consequences for apostates is dire indeed. The judgment to be experienced and the expected terror is far in excess of that on Mount Sinai.

12:26 Quoted from Haggai 2:6.

12:26, 27 shook the earth. At Mount Sinai, God shook the earth. From Zion, He will shake the heavens, the entire universe (cf. Is. 13:13; 34:4; 65:17, 22; 2 Pet. 3:10–13; Rev. 6:12–14; 20:11; 21:1).

12:27 Everything physical (“things . . . being shaken”) will be destroyed; only eternal things (“which cannot be shaken”) will remain.

12:28 kingdom. God will create “a new heaven and a new earth . . . the holy city, New Jerusalem” (Rev. 21:1, 2), which will be eternal and immovable. let us have grace. See note on 4:16. with reverence and godly fear. See note on 11:7 (cf. 5:7). The second word has to do with the apprehension felt because of being in God’s presence.

12:29 consuming fire. See Deuteronomy 4:24. God’s Law given at Sinai prescribed many severe punishments, but the punishment is far worse for those who reject His offer of salvation through His own Son, Jesus Christ (cf. Luke 3:16, 17). This verse is to be related to 10:29–31.

V. THE SUPERIORITY OF CHRISTIAN BEHAVIOR (13:1–21)

A. In Relation to Others (13:1–3)

13:1 The last chapter of the epistle focuses on some of the essential practical ethics of Christian living. These ethics help portray the true gospel to the world, encourage others to believe in Christ, and bring glory to God. The first of these is love for fellow believers (cf. John 13:35). Although the primary reference would be to Christians, the writer must have had emotions similar to those of the apostle Paul when it came to considering his fellow Hebrews (see Rom. 9:3, 4).

13:2 entertain. The second grace needing development was the extension of love to those who were strangers (cf. Rom. 12:13; 1 Tim. 3:2). Hospitality in the ancient world often included putting up a guest overnight or longer. This is hardest to do when experiencing a time of persecution. The Hebrews would not know whether a guest would prove to be a spy or a fellow believer being pursued. angels. This is not given as the ultimate motivation for hospitality, but to reveal that one never knows how far-reaching an act of kindness might be (cf. Matt. 25:40, 45). This is exactly what happened to Abraham and Sarah (Gen. 18:1–3), Lot (Gen. 19:1, 2), Gideon (Judg. 6:11–24), and Manoah (Judg. 13:6–20).

13:3 yourselves. Believers should be able to identify with the suffering of others because they also suffer physical (“in the body”) pain and hardship.

B. In Relation to Ourselves (13:4–9)

13:4 honorable. God highly honors marriage, which He instituted at creation (Gen. 2:24); but some people in the early church considered celibacy to be holier than marriage, an idea Paul strongly denounces in 1 Timothy 4:3 (see notes on 1 Cor. 7:1–5 ). Sexual activity in a marriage is pure, but any sexual activity outside marriage brings one under divine judgment. God will judge. God prescribes serious consequences for sexual immorality (see notes on Eph. 5:3–6 ).

13:5 covetousness. Lusting after material riches is “a root of all kinds of evil, for which some have strayed from the faith in their greediness” (1 Tim. 6:10; cf. 1 Tim. 3:3). I will never. Quoted from Genesis 28:15; Deuteronomy 31:6, 8; Joshua 1:5; 1 Chronicles 28:20. Believers can be content in every situation because of this promise. Five negatives are utilized in this statement to emphasize the impossibility of Christ deserting believers. It is like saying, “there is absolutely no way whatsoever that I will ever, ever leave you.”

13:6 boldly. Not the usual word for boldness, this word has the idea of being confident and courageous. Cf. its use in Matthew 9:2; 2 Corinthians 5:6, 8. Quoted from Psalm 118:6.

13:7 In addition to the roll of the faithful in chapter 11, the writer reminds the Hebrews of their own faithful leaders within the church. In so doing, he outlines the duties of pastors: (1) rule; (2) speak the Word of God; and (3) establish the pattern of faith for the people to follow. Cf. Acts 20:28; 1 Timothy 3:1–7; Titus 1:5–9.

13:9 various and strange doctrines. These would include any teachings contrary to God’s Word. The NT contains countless warnings against false teaching and false teachers (cf. Acts 20:29, 30; Rom. 16:17; 2 Cor. 10:4, 5; Gal. 1:6–9; Eph. 4:14; 2 Tim. 3:16). established by grace. Those who are experiencing God’s grace in Christ have hearts and minds that remain stable. foods. The Mosaic Law had regulations for everything, including food (Lev. 11). But for Christians, those laws have been abrogated (Acts 10:9–16; cf. 1 Cor. 8:8; Rom. 14:17; 1 Tim. 4:1–5).

C. In Relation to God (13:10–21)

13:10–13 See notes on 11:26; 12:2. The writer presents an analogy for the believers’ identification with Christ in His rejection by Jews. The bodies of animals offered on the Day of Atonement were not eaten but burned “outside the camp” (Lev. 4:21; 16:27). Jesus, who was the ultimate atoning sacrifice, was similarly crucified outside the gates of Jerusalem (John 19:17). Figuratively, believers must join Him outside the camp of the world, no longer being a part of its unholy systems and practices (cf. 2 Tim. 2:4). By extension, this would also depict the departure from the Levitical system. The uncommitted Hebrews needed to take the bold step of leaving that system and being outside the camp of old covenant Israel.

13:10 an altar. The altar, the offerer, and the sacrifice are all closely related. Association with an altar identifies the offerer with the sacrifice. With certain offerings, the individual further identified himself with the altar and sacrifice by eating some of the sacrifice. The apostle Paul referred to this relationship to an altar when giving instruction to the Corinthians regarding eating meat offered to idols (1 Cor. 9:13) and regarding the observation of the Lord’s Supper (1 Cor. 10:18). Here, the altar is equivalent to the sacrifice of Christ, especially as seen in the comparison to the Day of Atonement.

13:15 praise . . . thanks. As seen throughout the Book of Hebrews, sacrifices were extremely important under the Old Covenant. Under the New Covenant, God desires the praise and thanksgiving of His people rather than offerings of animals or grain. Since NT believers are all priests (1 Pet. 2:5, 9), they have offerings of praise and thanks to God (cf. Rom. 12:1). The “sacrifice of praise” is also mentioned in Leviticus 7:12; Psalm 54:6. For “fruit of the lips,” see Isaiah 57:19; Hosea 14:2.

13:16 do good . . . share. The sacrifices of praise coming from the lips of God’s people please Him only when accompanied by loving action (cf. Is. 58:6, 7; James 1:27; 1 John 3:18).

13:17 rule over you. See note on verse 7. The pastors/elders of the church exercise the very authority of Christ when they preach, teach, and apply Scripture (see notes on Acts 20:28; 1 Thess. 5:12, 13 ). They serve the church on behalf of Christ and must give Him an account of their faithfulness. See notes on 1 Corinthians 4:1–5; 1 Peter 5:1–4. These may include both secular and spiritual rulers. Even those who do not acknowledge God are nevertheless ordained and used by Him (cf. Rom. 13:1, 4). joy. The church is responsible to help its leaders do their work with satisfaction and delight. See notes on 1 Thessalonians 5:12, 13.

13:19 restored. The author had been with these Hebrews and was anxious to once again be in their fellowship.

13:20, 21 This benediction is among the most beautiful in Scripture (cf. Num. 6:24–26; 2 Cor. 13:14; Jude 24, 25). It is an example of how grace can be manifested in mutual blessing and prayer.

13:20 God of peace. Paul uses this title six times in his epistles (cf. 1 Thess. 5:23). great Shepherd of the sheep. See Isaiah 63:11. The figure of the Messiah as a Shepherd is found frequently in Scripture (cf. Ps. 23; Is. 40:11; Ezek. 34:23; John 10:11; 1 Pet. 2:25; 5:4). through the blood of the everlasting covenant. This must refer, in the context of Hebrews, to the New Covenant that is eternal (in a future sense) compared to the Mosaic covenant that was temporary and had been abrogated (see notes on 8:6–13; 9:15 ).

13:21 make you complete. This is not the Greek word for perfect or perfection used throughout Hebrews to indicate salvation (see note on 5:14 ), but is a word which is translated “prepared” in 10:5 and “framed” in 11:3. It refers to believers being edified. The verb has the idea of equipping by means of adjusting, shaping, mending, restoring, or preparing (see note on 11:3; cf. 1 Cor. 1:10; 2 Cor. 13:11; 2 Tim. 3:17).

VI. POSTSCRIPT (13:22–25)

13:22 bear with. Readers are encouraged to receive this message with open minds and warm hearts, in contrast to those who “will not endure sound doctrine” (2 Tim. 4:3). word of exhortation. Cf. 3:13. This is the writer’s own description of his epistle (see Introduction: Historical and Theological Themes).

13:23 set free. The details of Timothy’s imprisonment are unknown (cf. 2 Tim. 4:11, 21).

13:24 Those from Italy. The group to which the author wrote may have been in Italy, or the meaning might be that Italian Christians who were with him sent their greetings (see Introduction: Author and Date). The use of similar phrases elsewhere is ambiguous since some are clearly referring to people still in their location (Acts 10:23; 17:13) and others who were away from their homes (Acts 21:27).

Further Study

Bruce, F. F. The Epistle to the Hebrews. Grand Rapids: Eerdmans, 1964.

Kent, Homer A., Jr. The Epistle to the Hebrews. Grand Rapids: Baker, 1972.

MacArthur, John. Hebrews. Chicago: Moody, 1983.