Hebrews 1
God’s Final Word: His Son
1In the past God spokea to our ancestors through the prophetsb at many times and in various ways,c 2but in these last daysd he has spoken to us by his Son,e whom he appointed heirf of all things, and through whomg also he made the universe.h 3The Son is the radiance of God’s gloryi and the exact representation of his being,j sustaining all thingsk by his powerful word. After he had provided purification for sins,l he sat down at the right hand of the Majesty in heaven.m 4So he became as much superior to the angels as the name he has inherited is superior to theirs.n
The Son Superior to Angels
5For to which of the angels did God ever say,
“You are my Son;
today I have become your Father”?o
Or again,
“I will be his Father,
and he will be my Son”?p
6And again, when God brings his firstbornq into the world,r he says,
“Let all God’s angels worship him.”,s
7In speaking of the angels he says,
“He makes his angels spirits,
and his servants flames of fire.”,t
8But about the Son he says,
“Your throne, O God, will last for ever and ever;u
a scepter of justice will be the scepter of your kingdom.
9You have loved righteousness and hated wickedness;
therefore God, your God, has set you above your companionsv
by anointing you with the oilw of joy.”,x
10He also says,
“In the beginning, Lord, you laid the foundations of the earth,
and the heavens are the work of your hands.y
11They will perish, but you remain;
they will all wear out like a garment.z
12You will roll them up like a robe;
like a garment they will be changed.
But you remain the same,a
and your years will never end.”,b
13To which of the angels did God ever say,
“Sit at my right handc
until I make your enemies
a footstoold for your feet”?e
14Are not all angels ministering spiritsf sent to serve those who will inheritg salvation?h
Hebrews 2
Warning to Pay Attention
1We must pay the most careful attention, therefore, to what we have heard, so that we do not drift away.a 2For since the message spokenb through angelsc was binding, and every violation and disobedience received its just punishment,d 3how shall we escape if we ignore so great a salvation?e This salvation, which was first announced by the Lord,f was confirmed to us by those who heard him.g 4God also testified to it by signs, wonders and various miracles,h and by gifts of the Holy Spiriti distributed according to his will.j
Jesus Made Fully Human
5It is not to angels that he has subjected the world to come, about which we are speaking. 6But there is a place where someonek has testified:
“What is mankind that you are mindful of them,
a son of man that you care for him?l Chart: The “Greater Thans” in Hebrews
7You made them a little lower than the angels;
you crowned them with glory and honor
8and put everything under their feet.”,,m
In putting everything under them, God left nothing that is not subject to them. Yet at present we do not see everything subject to them. 9But we do see Jesus, who was made lower than the angels for a little while, now crowned with glory and honorn because he suffered death,o so that by the grace of God he might taste death for everyone.p
10In bringing many sons and daughters to glory, it was fitting that God, for whom and through whom everything exists,q should make the pioneer of their salvation perfect through what he suffered.r 11Both the one who makes people holys and those who are made holyt are of the same family. So Jesus is not ashamed to call them brothers and sisters.,u 12He says,
“I will declare your name to my brothers and sisters;
in the assembly I will sing your praises.”,v
13And again,
“I will put my trust in him.”,w
And again he says,
“Here am I, and the children God has given me.”,x
14Since the children have flesh and blood,y he too shared in their humanityz so that by his death he might break the powera of him who holds the power of death—that is, the devilb— 15and free those who all their lives were held in slavery by their fearc of death. 16For surely it is not angels he helps, but Abraham’s descendants.d 17For this reason he had to be made like them,,e fully human in every way, in order that he might become a mercifulf and faithful high priestg in service to God,h and that he might make atonement for the sins of the people.i 18Because he himself suffered when he was tempted, he is able to help those who are being tempted.j
Hebrews 3
Jesus Greater Than Moses
1Therefore, holy brothers and sisters,a who share in the heavenly calling,b fix your thoughts on Jesus, whom we acknowledgec as our apostle and high priest.d 2He was faithful to the one who appointed him, just as Moses was faithful in all God’s house.e 3Jesus has been found worthy of greater honor than Moses,f just as the builder of a house has greater honor than the house itself. 4For every house is built by someone, but God is the builder of everything.g 5“Moses was faithful as a servanth in all God’s house,”,i bearing witness to what would be spoken by God in the future. 6But Christ is faithful as the Sonj over God’s house. And we are his house,k if indeed we hold firmlyl to our confidence and the hopem in which we glory.
Warning Against Unbelief
7So, as the Holy Spirit says:n
“Today, if you hear his voice,
8do not harden your heartso
as you did in the rebellion,
during the time of testing in the wilderness,
9where your ancestors tested and tried me,
though for forty years they saw what I did.p
10That is why I was angry with that generation;
I said, ‘Their hearts are always going astray,
and they have not known my ways.’
11So I declared on oath in my anger,q
‘They shall never enter my rest.’r ”,s
12See to it, brothers and sisters, that none of you has a sinful, unbelieving heart that turns away from the living God.t 13But encourage one another daily,u as long as it is called “Today,” so that none of you may be hardened by sin’s deceitfulness.v 14We have come to share in Christ, if indeed we holdw our original conviction firmly to the very end.x 15As has just been said:
“Today, if you hear his voice,
do not harden your hearts
as you did in the rebellion.”,y
16Who were they who heard and rebelled? Were they not all those Moses led out of Egypt?z 17And with whom was he angry for forty years? Was it not with those who sinned, whose bodies perished in the wilderness?a 18And to whom did God swear that they would never enter his restb if not to those who disobeyed?c 19So we see that they were not able to enter, because of their unbelief.d
Hebrews 4
A Sabbath-Rest for the People of God
1Therefore, since the promise of entering his rest still stands, let us be careful that none of you be found to have fallen short of it.a 2For we also have had the good news proclaimed to us, just as they did; but the message they heard was of no value to them, because they did not share the faith of those who obeyed.,b 3Now we who have believed enter that rest, just as God has said,
“So I declared on oath in my anger,
‘They shall never enter my rest.’ ”,c
And yet his works have been finished since the creation of the world. 4For somewhere he has spoken about the seventh day in these words: “On the seventh day God rested from all his works.”,d 5And again in the passage above he says, “They shall never enter my rest.”e
6Therefore since it still remains for some to enter that rest, and since those who formerly had the good news proclaimed to them did not go in because of their disobedience,f 7God again set a certain day, calling it “Today.” This he did when a long time later he spoke through David, as in the passage already quoted:
“Today, if you hear his voice,
do not harden your hearts.”,g
8For if Joshua had given them rest,h God would not have spokeni later about another day. 9There remains, then, a Sabbath-rest for the people of God; 10for anyone who enters God’s rest also rests from their works,,j just as God did from his.k 11Let us, therefore, make every effort to enter that rest, so that no one will perish by following their example of disobedience.l
12For the word of Godm is aliven and active.o Sharper than any double-edged sword,p it penetrates even to dividing soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart.q 13Nothing in all creation is hidden from God’s sight.r Everything is uncovered and laid bare before the eyes of him to whom we must give account.
Jesus the Great High Priest
14Therefore, since we have a great high priests who has ascended into heaven,,t Jesus the Son of God,u let us hold firmly to the faith we profess.v 15For we do not have a high priestw who is unable to empathize with our weaknesses, but we have one who has been tempted in every way, just as we arex—yet he did not sin.y 16Let us then approachz God’s throne of grace with confidence,a so that we may receive mercy and find grace to help us in our time of need.
Hebrews 5
1Every high priest is selected from among the people and is appointed to represent the people in matters related to God,a to offer gifts and sacrificesb for sins.c 2He is able to deal gently with those who are ignorant and are going astray,d since he himself is subject to weakness.e 3This is why he has to offer sacrifices for his own sins, as well as for the sins of the people.f 4And no one takes this honor on himself, but he receives it when called by God, just as Aaron was.g
5In the same way, Christ did not take on himself the gloryh of becoming a high priest.i But God saidj to him,
“You are my Son;
today I have become your Father.”,k
6And he says in another place,
“You are a priest forever,
in the order of Melchizedek.l”,m
7During the days of Jesus’ life on earth, he offered up prayers and petitionsn with fervent cries and tearso to the one who could save him from death, and he was heardp because of his reverent submission.q 8Sonr though he was, he learned obedience from what he suffereds 9and, once made perfect,t he became the source of eternal salvation for all who obey him 10and was designated by God to be high priestu in the order of Melchizedek.v
Warning Against Falling Away
6:4-6Ref — Heb 10:26-31
11We have much to say about this, but it is hard to make it clear to you because you no longer try to understand. 12In fact, though by this time you ought to be teachers, you need someone to teach you the elementary truthsw of God’s word all over again. You need milk, not solid food!x 13Anyone who lives on milk, being still an infant,y is not acquainted with the teaching about righteousness. 14But solid food is for the mature,z who by constant use have trained themselves to distinguish good from evil.a
Hebrews 6
1Therefore let us move beyonda the elementary teachingsb about Christ and be taken forward to maturity, not laying again the foundation of repentance from acts that lead to death,,c and of faith in God, 2instruction about cleansing rites,,d the laying on of hands,e the resurrection of the dead,f and eternal judgment. 3And God permitting,g we will do so.
4It is impossible for those who have once been enlightened,h who have tasted the heavenly gift,i who have shared in the Holy Spirit,j 5who have tasted the goodnessk of the word of Godl and the powers of the coming age 6and who have fallen away, to be brought back to repentance.m To their loss they are crucifying the Son of Godn all over again and subjecting him to public disgrace. 7Land that drinks in the rain often falling on it and that produces a crop useful to those for whom it is farmed receives the blessing of God. 8But land that produces thorns and thistles is worthless and is in danger of being cursed.o In the end it will be burned. Article: Can Christians Lose Their Salvation?
9Even though we speak like this, dear friends,p we are convinced of better things in your case—the things that have to do with salvation. 10God is not unjust; he will not forget your work and the love you have shown him as you have helped his people and continue to help them.q 11We want each of you to show this same diligence to the very end, so that what you hoper for may be fully realized. 12We do not want you to become lazy, but to imitates those who through faith and patiencet inherit what has been promised.u
The Certainty of God’s Promise
13When God made his promise to Abraham, since there was no one greater for him to swear by, he swore by himself,v 14saying, “I will surely bless you and give you many descendants.”,w 15And so after waiting patiently, Abraham received what was promised.x
16People swear by someone greater than themselves, and the oath confirms what is said and puts an end to all argument.y 17Because God wanted to make the unchangingz nature of his purpose very clear to the heirs of what was promised,a he confirmed it with an oath. 18God did this so that, by two unchangeable things in which it is impossible for God to lie,b we who have fled to take hold of the hopec set before us may be greatly encouraged. 19We have this hope as an anchor for the soul, firm and secure. It enters the inner sanctuary behind the curtain,d 20where our forerunner, Jesus, has entered on our behalf.e He has become a high priestf forever, in the order of Melchizedek.g
Hebrews 7
Melchizedek the Priest
1This Melchizedek was king of Salema and priest of God Most High.b He met Abraham returning from the defeat of the kings and blessed him,c 2and Abraham gave him a tenth of everything. First, the name Melchizedek means “king of righteousness”; then also, “king of Salem” means “king of peace.” 3Without father or mother, without genealogy,d without beginning of days or end of life, resembling the Son of God,e he remains a priest forever.
4Just think how great he was: Even the patriarchf Abraham gave him a tenth of the plunder!g 5Now the law requires the descendants of Levi who become priests to collect a tenth from the peopleh—that is, from their fellow Israelites—even though they also are descended from Abraham. 6This man, however, did not trace his descent from Levi, yet he collected a tenth from Abraham and blessedi him who had the promises.j 7And without doubt the lesser is blessed by the greater. 8In the one case, the tenth is collected by people who die; but in the other case, by him who is declared to be living.k 9One might even say that Levi, who collects the tenth, paid the tenth through Abraham, 10because when Melchizedek met Abraham, Levi was still in the body of his ancestor.
Jesus Like Melchizedek
11If perfection could have been attained through the Levitical priesthood—and indeed the law given to the peoplel established that priesthood—why was there still need for another priest to come,m one in the order of Melchizedek,n not in the order of Aaron? 12For when the priesthood is changed, the law must be changed also. 13He of whom these things are said belonged to a different tribe,o and no one from that tribe has ever served at the altar.p 14For it is clear that our Lord descended from Judah,q and in regard to that tribe Moses said nothing about priests. 15And what we have said is even more clear if another priest like Melchizedek appears, 16one who has become a priest not on the basis of a regulation as to his ancestry but on the basis of the power of an indestructible life. 17For it is declared:
“You are a priest forever,
in the order of Melchizedek.”,r
18The former regulation is set aside because it was weak and uselesss 19(for the law made nothing perfect),t and a better hopeu is introduced, by which we draw near to God.v
20And it was not without an oath! Others became priests without any oath, 21but he became a priest with an oath when God said to him:
“The Lord has sworn
and will not change his mind:w
‘You are a priest forever.’ ”,x
22Because of this oath, Jesus has become the guarantor of a better covenant.y
23Now there have been many of those priests, since death prevented them from continuing in office; 24but because Jesus lives forever, he has a permanent priesthood.z 25Therefore he is able to savea completely those who come to Godb through him, because he always lives to intercede for them.c
26Such a high priestd truly meets our need—one who is holy, blameless, pure, set apart from sinners,e exalted above the heavens.f 27Unlike the other high priests, he does not need to offer sacrificesg day after day, first for his own sins,h and then for the sins of the people. He sacrificed for their sins once for alli when he offered himself.j 28For the law appoints as high priests men in all their weakness;k but the oath, which came after the law, appointed the Son,l who has been made perfectm forever.
Hebrews 8
The High Priest of a New Covenant
1Now the main point of what we are saying is this: We do have such a high priest,a who sat down at the right hand of the throne of the Majesty in heaven,b 2and who serves in the sanctuary, the true tabernaclec set up by the Lord, not by a mere human being.
3Every high priestd is appointed to offer both gifts and sacrifices,e and so it was necessary for this one also to have something to offer.f 4If he were on earth, he would not be a priest, for there are already priests who offer the gifts prescribed by the law.g 5They serve at a sanctuary that is a copyh and shadowi of what is in heaven. This is why Moses was warnedj when he was about to build the tabernacle: “See to it that you make everything according to the pattern shown you on the mountain.”,k 6But in fact the ministry Jesus has received is as superior to theirs as the covenantl of which he is mediatorm is superior to the old one, since the new covenant is established on better promises.
7For if there had been nothing wrong with that first covenant, no place would have been sought for another.n 8But God found fault with the people and said:
“The days are coming, declares the Lord,
when I will make a new covenanto
with the people of Israel
and with the people of Judah.
9It will not be like the covenant
I made with their ancestorsp
when I took them by the hand
to lead them out of Egypt,
because they did not remain faithful to my covenant,
and I turned away from them,
declares the Lord.
10This is the covenantq I will establish with the people of Israel
after that time, declares the Lord.
I will put my laws in their minds
and write them on their hearts.r
I will be their God,
and they will be my people.s
11No longer will they teach their neighbor,
or say to one another, ‘Know the Lord,’
because they will all know me,t
from the least of them to the greatest.
12For I will forgive their wickedness
and will remember their sins no more.u”,v
13By calling this covenant “new,”w he has made the first one obsolete;x and what is obsolete and outdated will soon disappear.
Hebrews 9
Worship in the Earthly Tabernacle
1Now the first covenant had regulations for worship and also an earthly sanctuary.a 2A tabernacleb was set up. In its first room were the lampstandc and the tabled with its consecrated bread;e this was called the Holy Place.f 3Behind the second curtain was a room called the Most Holy Place,g 4which had the golden altar of incenseh and the gold-covered ark of the covenant.i This ark contained the gold jar of manna,j Aaron’s staff that had budded,k and the stone tablets of the covenant.l 5Above the ark were the cherubim of the Glory,m overshadowing the atonement cover.n But we cannot discuss these things in detail now.
6When everything had been arranged like this, the priests entered regularlyo into the outer room to carry on their ministry. 7But only the high priest enteredp the inner room,q and that only once a year,r and never without blood,s which he offered for himselft and for the sins the people had committed in ignorance.u 8The Holy Spirit was showingv by this that the wayw into the Most Holy Place had not yet been disclosed as long as the first tabernacle was still functioning. 9This is an illustrationx for the present time, indicating that the gifts and sacrifices being offeredy were not able to clear the consciencez of the worshiper. 10They are only a matter of fooda and drinkb and various ceremonial washingsc—external regulationsd applying until the time of the new order. Model: The Tabernacle
The Blood of Christ
11But when Christ came as high prieste of the good things that are now already here,,f he went through the greater and more perfect tabernacleg that is not made with human hands,h that is to say, is not a part of this creation. 12He did not enter by means of the blood of goats and calves;i but he entered the Most Holy Placej once for allk by his own blood,l thus obtaining eternal redemption. 13The blood of goats and bullsm and the ashes of a heifern sprinkled on those who are ceremonially unclean sanctify them so that they are outwardly clean. 14How much more, then, will the blood of Christ, who through the eternal Spirito offered himselfp unblemished to God, cleanse our consciencesq from acts that lead to death,,r so that we may serve the living God!s
15For this reason Christ is the mediatort of a new covenant,u that those who are calledv may receive the promisedw eternal inheritancex—now that he has died as a ransom to set them free from the sins committed under the first covenant.y
16In the case of a will, it is necessary to prove the death of the one who made it, 17because a will is in force only when somebody has died; it never takes effect while the one who made it is living. 18This is why even the first covenant was not put into effect without blood.z 19When Moses had proclaimeda every command of the law to all the people, he took the blood of calves,b together with water, scarlet wool and branches of hyssop, and sprinkled the scroll and all the people.c 20He said, “This is the blood of the covenant, which God has commanded you to keep.”,d 21In the same way, he sprinkled with the blood both the tabernacle and everything used in its ceremonies. 22In fact, the law requires that nearly everything be cleansed with blood,e and without the shedding of blood there is no forgiveness.f
23It was necessary, then, for the copiesg of the heavenly things to be purified with these sacrifices, but the heavenly things themselves with better sacrifices than these. 24For Christ did not enter a sanctuary made with human hands that was only a copy of the true one;h he entered heaven itself,i now to appear for us in God’s presence.j 25Nor did he enter heaven to offer himself again and again, the way the high priest enters the Most Holy Placek every year with blood that is not his own.l 26Otherwise Christ would have had to suffer many times since the creation of the world.m But he has appearedn once for allo at the culmination of the ages to do away with sin by the sacrifice of himself.p 27Just as people are destined to die once,q and after that to face judgment,r 28so Christ was sacrificed onces to take away the sins of many; and he will appear a second time,t not to bear sin,u but to bring salvationv to those who are waiting for him.w
Hebrews 10
Christ’s Sacrifice Once for All
1The law is only a shadowa of the good thingsb that are coming—not the realities themselves.c For this reason it can never, by the same sacrifices repeated endlessly year after year, make perfectd those who draw near to worship.e 2Otherwise, would they not have stopped being offered? For the worshipers would have been cleansed once for all, and would no longer have felt guilty for their sins.f 3But those sacrifices are an annual reminder of sins.g 4It is impossible for the blood of bulls and goatsh to take away sins.i
5Therefore, when Christ came into the world,j he said:
“Sacrifice and offering you did not desire,
but a body you prepared for me;k
6with burnt offerings and sin offerings
you were not pleased.
7Then I said, ‘Here I am—it is written about me in the scrolll—
I have come to do your will, my God.’ ”,m
8First he said, “Sacrifices and offerings, burnt offerings and sin offerings you did not desire, nor were you pleased with them”n—though they were offered in accordance with the law. 9Then he said, “Here I am, I have come to do your will.”o He sets aside the first to establish the second. 10And by that will, we have been made holyp through the sacrifice of the bodyq of Jesus Christ once for all.r
11Day after day every priest stands and performs his religious duties; again and again he offers the same sacrifices,s which can never take away sins.t 12But when this priest had offered for all time one sacrifice for sins,u he sat down at the right hand of God,v 13and since that time he waits for his enemies to be made his footstool.w 14For by one sacrifice he has made perfectx forever those who are being made holy.y
15The Holy Spirit also testifiesz to us about this. First he says:
16“This is the covenant I will make with them
after that time, says the Lord.
I will put my laws in their hearts,
and I will write them on their minds.”,a
17Then he adds:
“Their sins and lawless acts
I will remember no more.”,b
18And where these have been forgiven, sacrifice for sin is no longer necessary.
A Call to Persevere in Faith
19Therefore, brothers and sisters, since we have confidencec to enter the Most Holy Placed by the blood of Jesus, 20by a new and living waye opened for us through the curtain,f that is, his body, 21and since we have a great priestg over the house of God,h 22let us draw near to Godi with a sincere heart and with the full assurance that faith brings,j having our hearts sprinkled to cleanse us from a guilty consciencek and having our bodies washed with pure water.l 23Let us hold unswervingly to the hopem we profess,n for he who promised is faithful.o 24And let us consider how we may spur one another on toward love and good deeds,p 25not giving up meeting together,q as some are in the habit of doing, but encouraging one anotherr—and all the more as you see the Day approaching.s
26If we deliberately keep on sinningt after we have received the knowledge of the truth,u no sacrifice for sins is left, 27but only a fearful expectation of judgment and of raging firev that will consume the enemies of God. 28Anyone who rejected the law of Moses died without mercy on the testimony of two or three witnesses.w 29How much more severely do you think someone deserves to be punished who has trampled the Son of Godx underfoot,y who has treated as an unholy thing the blood of the covenantz that sanctified them,a and who has insulted the Spiritb of grace?c 30For we know him who said, “It is mine to avenge; I will repay,”,d and again, “The Lord will judge his people.”,e 31It is a dreadful thingf to fall into the handsg of the living God.h
32Remember those earlier days after you had received the light,i when you endured in a great conflict full of suffering.j 33Sometimes you were publicly exposed to insult and persecution;k at other times you stood side by side with those who were so treated.l 34You suffered along with those in prisonm and joyfully accepted the confiscation of your property, because you knew that you yourselves had better and lasting possessions.n 35So do not throw away your confidence;o it will be richly rewarded.
36You need to perseverep so that when you have done the will of God, you will receive what he has promised.q 37For,
“In just a little while,
he who is comingr will come
and will not delay.”,s
38And,
“But my righteous one will live by faith.t
And I take no pleasure
in the one who shrinks back.”,u
39But we do not belong to those who shrink back and are destroyed, but to those who have faith and are saved.
Hebrews 11
Faith in Action
1Now faith is confidence in what we hope fora and assurance about what we do not see.b 2This is what the ancients were commended for.c
3By faith we understand that the universe was formed at God’s command,d so that what is seen was not made out of what was visible.
4By faith Abel brought God a better offering than Cain did. By faith he was commendede as righteous, when God spoke well of his offerings.f And by faith Abel still speaks, even though he is dead.g
5By faith Enoch was taken from this life, so that he did not experience death: “He could not be found, because God had taken him away.”,h For before he was taken, he was commended as one who pleased God. 6And without faith it is impossible to please God, because anyone who comes to himi must believe that he exists and that he rewards those who earnestly seek him.
7By faith Noah, when warned about things not yet seen,j in holy fear built an arkk to save his family.l By his faith he condemned the world and became heir of the righteousness that is in keeping with faith.m
8By faith Abraham, when called to go to a place he would later receive as his inheritance,n obeyed and went,o even though he did not know where he was going. 9By faith he made his home in the promised landp like a stranger in a foreign country; he lived in tents,q as did Isaac and Jacob, who were heirs with him of the same promise.r 10For he was looking forward to the citys with foundations,t whose architect and builder is God.u 11And by faith even Sarah, who was past childbearing age,v was enabled to bear childrenw because she considered him faithfulx who had made the promise. 12And so from this one man, and he as good as dead,y came descendants as numerous as the stars in the sky and as countless as the sand on the seashore.z
13All these people were still living by faith when they died. They did not receive the things promised;a they only saw them and welcomed them from a distance,b admitting that they were foreigners and strangers on earth.c 14People who say such things show that they are looking for a country of their own. 15If they had been thinking of the country they had left, they would have had opportunity to return.d 16Instead, they were longing for a better country—a heavenly one.e Therefore God is not ashamedf to be called their God,g for he has prepared a cityh for them.
17By faith Abraham, when God tested him, offered Isaac as a sacrifice.i He who had embraced the promises was about to sacrifice his one and only son, 18even though God had said to him, “It is through Isaac that your offspring will be reckoned.”,j 19Abraham reasoned that God could even raise the dead,k and so in a manner of speaking he did receive Isaac back from death.
20By faith Isaac blessed Jacob and Esau in regard to their future.l
21By faith Jacob, when he was dying, blessed each of Joseph’s sons,m and worshiped as he leaned on the top of his staff.
22By faith Joseph, when his end was near, spoke about the exodus of the Israelites from Egypt and gave instructions concerning the burial of his bones.n
23By faith Moses’ parents hid him for three months after he was born,o because they saw he was no ordinary child, and they were not afraid of the king’s edict.p
24By faith Moses, when he had grown up, refused to be known as the son of Pharaoh’s daughter.q 25He chose to be mistreatedr along with the people of God rather than to enjoy the fleeting pleasures of sin. 26He regarded disgraces for the sake of Christt as of greater value than the treasures of Egypt, because he was looking ahead to his reward.u 27By faith he left Egypt,v not fearing the king’s anger; he persevered because he saw him who is invisible. 28By faith he kept the Passover and the application of blood, so that the destroyerw of the firstborn would not touch the firstborn of Israel.x
29By faith the people passed through the Red Sea as on dry land; but when the Egyptians tried to do so, they were drowned.y
30By faith the walls of Jericho fell, after the army had marched around them for seven days.z
31By faith the prostitute Rahab, because she welcomed the spies, was not killed with those who were disobedient.,a
32And what more shall I say? I do not have time to tell about Gideon,b Barak,c Samsond and Jephthah,e about Davidf and Samuelg and the prophets, 33who through faith conquered kingdoms,h administered justice, and gained what was promised; who shut the mouths of lions,i 34quenched the fury of the flames,j and escaped the edge of the sword;k whose weakness was turned to strength;l and who became powerful in battle and routed foreign armies.m 35Women received back their dead, raised to life again.n There were others who were tortured, refusing to be released so that they might gain an even better resurrection. 36Some faced jeers and flogging,o and even chains and imprisonment.p 37They were put to death by stoning;,q they were sawed in two; they were killed by the sword.r They went about in sheepskins and goatskins,s destitute, persecuted and mistreated— 38the world was not worthy of them. They wandered in deserts and mountains, living in cavest and in holes in the ground.
39These were all commendedu for their faith, yet none of them received what had been promised,v 40since God had planned something better for us so that only together with usw would they be made perfect.x
Hebrews 12
1Therefore, since we are surrounded by such a great cloud of witnesses, let us throw off everything that hinders and the sin that so easily entangles. And let us runa with perseveranceb the race marked out for us, 2fixing our eyes on Jesus,c the pioneerd and perfecter of faith. For the joy set before him he endured the cross,e scorning its shame,f and sat down at the right hand of the throne of God.g 3Consider him who endured such opposition from sinners, so that you will not grow wearyh and lose heart.
God Disciplines His Children
4In your struggle against sin, you have not yet resisted to the point of shedding your blood.i 5And have you completely forgotten this word of encouragement that addresses you as a father addresses his son? It says,
“My son, do not make light of the Lord’s discipline,
and do not lose heartj when he rebukes you,
6because the Lord disciplines the one he loves,k
and he chastens everyone he accepts as his son.”,l
7Endure hardship as discipline; God is treating you as his children.m For what children are not disciplined by their father? 8If you are not disciplined—and everyone undergoes disciplinen—then you are not legitimate, not true sons and daughters at all. 9Moreover, we have all had human fathers who disciplined us and we respected them for it. How much more should we submit to the Father of spiritso and live!p 10They disciplined us for a little while as they thought best; but God disciplines us for our good, in order that we may share in his holiness.q 11No discipline seems pleasant at the time, but painful. Later on, however, it produces a harvest of righteousness and peacer for those who have been trained by it.
12Therefore, strengthen your feeble arms and weak knees.s 13“Make level paths for your feet,”,t so that the lame may not be disabled, but rather healed.u
Warning and Encouragement
14Make every effort to live in peace with everyonev and to be holy;w without holiness no one will see the Lord.x 15See to it that no one falls short of the grace of Gody and that no bitter rootz grows up to cause trouble and defile many. 16See that no one is sexually immoral,a or is godless like Esau, who for a single meal sold his inheritance rights as the oldest son.b 17Afterward, as you know, when he wanted to inherit this blessing, he was rejected. Even though he sought the blessing with tears,c he could not change what he had done.
The Mountain of Fear and the Mountain of Joy
18You have not come to a mountain that can be touched and that is burning with fire; to darkness, gloom and storm;d 19to a trumpet blaste or to such a voice speaking wordsf that those who heard it begged that no further word be spoken to them,g 20because they could not bear what was commanded: “If even an animal touches the mountain, it must be stoned to death.”,h 21The sight was so terrifying that Moses said, “I am trembling with fear.”,i
22But you have come to Mount Zion,j to the cityk of the living God,l the heavenly Jerusalem.m You have come to thousands upon thousands of angels in joyful assembly, 23to the church of the firstborn,n whose names are written in heaven.o You have come to God, the Judge of all,p to the spirits of the righteous made perfect,q 24to Jesus the mediatorr of a new covenant, and to the sprinkled bloods that speaks a better word than the blood of Abel.t
25See to it that you do not refuseu him who speaks.v If they did not escape when they refused him who warnedw them on earth, how much less will we, if we turn away from him who warns us from heaven?x 26At that time his voice shook the earth,y but now he has promised, “Once more I will shake not only the earth but also the heavens.”,z 27The words “once more” indicate the removing of what can be shakena—that is, created things—so that what cannot be shaken may remain.
28Therefore, since we are receiving a kingdom that cannot be shaken,b let us be thankful, and so worship God acceptably with reverence and awe,c 29for our “God is a consuming fire.”,d
Hebrews 13
Concluding Exhortations
1Keep on loving one another as brothers and sisters.a 2Do not forget to show hospitality to strangers,b for by so doing some people have shown hospitality to angels without knowing it.c 3Continue to remember those in prisond as if you were together with them in prison, and those who are mistreated as if you yourselves were suffering.
4Marriage should be honored by all,e and the marriage bed kept pure, for God will judge the adulterer and all the sexually immoral.f 5Keep your lives free from the love of moneyg and be content with what you have,h because God has said,
“Never will I leave you;
never will I forsake you.”,i
6So we say with confidence,
“The Lord is my helper; I will not be afraid.
What can mere mortals do to me?”,j
7Remember your leaders,k who spoke the word of Godl to you. Consider the outcome of their way of life and imitatem their faith. 8Jesus Christ is the same yesterday and today and forever.n
9Do not be carried away by all kinds of strange teachings.o It is good for our hearts to be strengthenedp by grace, not by eating ceremonial foods,q which is of no benefit to those who do so.r 10We have an altar from which those who minister at the tabernacles have no right to eat.t
11The high priest carries the blood of animals into the Most Holy Place as a sin offering,u but the bodies are burned outside the camp.v 12And so Jesus also suffered outside the city gatew to make the people holyx through his own blood.y 13Let us, then, go to himz outside the camp, bearing the disgrace he bore.a 14For here we do not have an enduring city,b but we are looking for the city that is to come.c
15Through Jesus, therefore, let us continually offer to God a sacrificed of praise—the fruit of lipse that openly profess his name. 16And do not forget to do good and to share with others,f for with such sacrificesg God is pleased.
17Have confidence in your leadersh and submit to their authority, because they keep watch over youi as those who must give an account. Do this so that their work will be a joy, not a burden, for that would be of no benefit to you.
18Pray for us.j We are sure that we have a clear consciencek and desire to live honorably in every way. 19I particularly urge you to pray so that I may be restored to you soon.l
Benediction and Final Greetings
20Now may the God of peace,m who through the blood of the eternal covenantn brought back from the deado our Lord Jesus, that great Shepherd of the sheep,p 21equip you with everything good for doing his will,q and may he work in usr what is pleasing to him,s through Jesus Christ, to whom be glory for ever and ever. Amen.t
22Brothers and sisters, I urge you to bear with my word of exhortation, for in fact I have written to you quite briefly.u
23I want you to know that our brother Timothyv has been released. If he arrives soon, I will come with him to see you.
24Greet all your leadersw and all the Lord’s people. Those from Italyx send you their greetings.
25Grace be with you all.y
1 2:7 Or them for a little while
3 2:7,8 Or 7You made him a little lower than the angels;/ you crowned him with glory and honor/ 8and put everything under his feet.”
7 2:11 The Greek word for brothers and sisters (adelphoi) refers here to believers, both men and women, as part of God’s family; also in verse 12; and in 3:1,12; 10:19; 13:22.
11 2:17 Or like his brothers
1 4:2 Some manuscripts because those who heard did not combine it with faith
6 4:14 Greek has gone through the heavens
1 6:1 Or from useless rituals
3 6:6 Or age, 6if they fall
2 8:8 Some manuscripts may be translated fault and said to the people.
1 9:11 Some early manuscripts are to come
2 9:12 Or blood, having obtained
3 9:14 Or from useless rituals
4 9:16 Same Greek word as covenant; also in verse 17
7 10:38 Some early manuscripts But the righteous
2 11:11 Or By faith Abraham, even though he was too old to have children—and Sarah herself was not able to conceive—was enabled to become a father because he
5 11:37 Some early manuscripts stoning; they were put to the test;
1:1 In the past. In contrast to “in these last days” (v. 2), the Messianic era inaugurated by the incarnation (see Ac 2:17; 1Ti 4:1; 1Jn 2:18 and notes). God spoke. Cf. “he has spoken” (v. 2). God is the ultimate author of both the OT and the NT. to our ancestors. In contrast to “to us” (v. 2). through the prophets. All OT writers are here viewed as prophets in that their testimony was preparation for the coming of Christ; cf. “by his Son” (v. 2), a new and unique category of revelation in contrast to that of the prophets. at many times and in various ways. The OT revelation was occasional and lacking in finality.
1:2–3 The superiority of God’s revelation through his Son (see Introduction: Theme) is demonstrated by seven great descriptive statements about him: (1) appointed heir of all things. The incarnate Son, having performed the work of redemption, was gloriously exalted to the position of the firstborn heir of God, i.e., he received the inheritance of God’s estate (“all things”). See Ro 8:17. (2) through whom also he made the universe. The Son as Creator (see Jn 1:3; 1Co 8:6; Col 1:16 and note). (3) radiance of God’s glory. As the brilliance of the sun is inseparable from the sun itself, so the Son’s radiance is inseparable from deity, for he himself is God, the second person of the Trinity (see Jn 1:14,18 and notes). (4) exact representation of his being. Jesus is not merely an image or reflection of God. Because the Son himself is God (see note on Ro 9:5), he is the absolutely authentic representation of God’s being (see Jn 14:9; Col 1:15 and note). (5) sustaining all things. Christ is not like Atlas, the mythical Greek god who held the world on his shoulders. The Son dynamically holds together all that has been created through him (Col 1:17). (6) provided purification for sins. Through his redeeming death on the cross (see 7:27; 9:12; Titus 2:14 and notes). (7) sat down at the right hand of the Majesty in heaven. Being seated at God’s right hand indicates that Christ is actively ruling with God as Lord over all (v. 13; 8:1; 10:12; 12:2; Mt 26:64; Ac 2:23; 5:34; Ro 8:34; Eph 1:20; Col 3:1; 1Pe 3:22).
1:4 superior to the angels. See Introduction: Theme. To most Jews angels were exalted beings, especially revered because they were involved in giving the law at Sinai (2:2), and to the Jews the law was God’s supreme revelation. The Dead Sea Scrolls reflect the expectation that the archangel Michael would be the supreme figure in the Messianic kingdom (cf. Rev 12:7 and note). name. Cf. Php 2:9 and note. What follows indicates that this name was “Son”—a name to which no angel could lay claim.
1:5–14 Christ’s superiority to angels is documented by seven OT quotations (see NIV text notes), showing that he is God’s Son, that he is worshiped by angels and that, though he is God, he is distinguished from the Father.
1:6 firstborn. See Col 1:15 and note. Let all God’s angels worship him. The author quotes a line that was in his Greek version of Deuteronomy. This line also appears in a Hebrew version from Qumran, so it may have actually been how the text originally read (see NIV text note). This statement, which in the OT refers to the Lord God (Yahweh), is here applied to Christ, giving clear indication of his full deity. The very beings with whom Christ is being compared are commanded to proclaim his superiority by worshiping him.
1:7 He makes his angels spirits, and his servants flames of fire. Ps 104:4 (in the Hebrew) speaks of the storm wind and the lightning as agents of God’s purposes. The Septuagint (the pre-Christian Greek translation of the OT), which the author of Hebrews quotes as the version familiar to his readers, reflects the developing doctrine of angels during the period between the OT and the NT. angels. English “angel” comes from the Greek word angelos, which means “messenger” or “agent.” The Hebrew word most often translated “angel” has essentially the same meaning.
1:8 But about the Son he says, “Your throne, O God, will last for ever . . .” The author selects a passage that intimates the deity of the Messianic (and Davidic) King, further demonstrating the Son’s superiority over angels (see Ps 45:6 and note).
1:10 In the beginning, Lord, you laid the foundations of the earth. As in v. 6, a passage addressed to Yahweh (“Lord”) is applied to the Son. Hebrews, like the rest of the NT, sees the Son as God’s active agent in both creation and redemption.
1:14 ministering spirits. See v. 7. Christ reigns; angels minister as those sent to serve.
2:1–4 The first of five warnings strategically positioned throughout the letter (3:7—4:13; 6:4–8; 10:26–31; 12:25–29). The author sternly warns that a return to Jewish sacrificial practices is a denial of Christ’s atoning work on the cross and so would have dire consequences.
2:2 the message spoken through angels. The law given through Moses at Sinai (see Ac 7:38 and note).
2:3 how shall we escape . . . ? See 12:25. so great a salvation. The argument here is from the lesser to the greater and assumes that the gospel is greater than the law. Thus, if disregard for the law brought certain punishment, disregard for the gospel will bring even greater punishment. confirmed to us by those who heard him. The eyewitnesses, chiefly the apostles (see Ac 1:21–22 and note on 1:22; 1Jn 1:1 and note; cf. 2Pe 1:16 and note), had vouched for the message first announced by Christ. The author himself apparently was neither an apostle nor an eyewitness (see Introduction: Author).
2:5–9 An exposition of Ps 8:4–6, which continues to show Christ’s superiority over the angels—in him humanity’s appointed role as ruler (under God) over God’s other creatures (cf. Ge 1:26,28 and notes) comes to ultimate fulfillment (see notes on Ps 8:4–6; Eph 1:22).
2:6–8 Awed by the marvelous order and immensity of God’s handiwork in the celestial universe, the psalmist marveled at the high dignity God had bestowed on mere mortals by entrusting them with dominion over the other creatures (see Ge 1:26–28 and notes).
2:7 angels. The author here quotes his Greek version of the Psalter, which renders the common Hebrew word for “God” or “gods” in this way in Ps 8:5 (see NIV text note there), as it does the Hebrew for “sons of God” in Job 1:6; 2:1 (see NIV text notes there).
2:8 everything. God’s purpose from the beginning was that humanity should be sovereign in the creaturely realm, subject only to God. Due to sin, that purpose of God has not yet been fully realized. Indeed, humans are themselves “in slavery” (v. 15).
2:9 Jesus . . . now crowned with glory and honor. See 10:13 and note. Ps 8 is here applied to Jesus in particular. As forerunner of humanity’s restored dominion over the earth, he was made lower than the angels for a little while (see NIV text note on v. 7) but is now crowned with glory and honor at God’s right hand. By his perfect life, his death on the cross and his exaltation, he has made possible for redeemed humanity the ultimate fulfillment of Ps 8 in the future kingdom. See John Milton, Paradise Regained.
2:10 many sons and daughters to glory. Those who believe in Christ are made God’s children through his only Son (cf. Jn 1:12–13; Ro 8:14–23 and notes on 8:14–15,17,23; Gal 3:26; 4:5 and note; Eph 4:5; 5:1; 1Jn 3:1–2). make . . . perfect through what he suffered. Not that Christ wasn’t already perfect, but it was through his suffering that God fully qualified (i.e., “perfected”) him to carry out his redemptive mission, specifically the priestly aspects of that mission (see v. 17 and note; see also 5:9; 7:28). pioneer. The Greek word often expresses the idea of “originator, founder.” It was also applied to a leader, ruler or prince. In the present context, it perhaps has the sense of “champion”—the one who came to the aid of those enslaved to “him who holds the power of death” (v. 14; cf. v. 15; 12:2 and note; Ac 3:15; 5:31 [“Prince”]).
2:11 who makes people holy . . . who are made holy. Christ became a human being to identify himself with humans and, by his substitutionary sacrifice on the cross, to restore their lost holiness. holy. See 1Co 1:2 and note.
2:12 I will declare your name to my brothers and sisters. A quotation from Ps 22:22, a psalm describing the sufferings of God’s righteous servant (see introduction to Ps 22). The key phrase is “my brothers and sisters,” seen here as coming from the lips of the triumphant Messiah. brothers and sisters. See NIV text note on v. 11.
2:13 I will put my trust in him. An expression of true dependence on God, perfectly exemplified in Christ. In him humanity is seen as it was intended to be. Here am I, and the children God has given me. Also seen ultimately as an utterance of the incarnate Son. The Father’s children are given to the Son to be his brothers and sisters (see v. 11; cf. Mt 12:50).
2:14 him who holds the power of death. Satan wields the power of death only insofar as he induces people to sin and to come under sin’s penalty, which is death (see Ro 5:12; 6:23 and notes).
2:16 Abraham’s descendants. The author grounds Jesus’ humanity in his specific lineage from Abraham (his Jewish ancestry). In the NT Christ’s redemptive work includes all those who trust in him, with Abraham’s descendants now being defined as those who have Abraham’s faith (see Ge 12:2–3; Ro 4:11, 16; 9:8; Gal 3:29 and notes).
2:17 merciful and faithful high priest. See v. 18; 3:1–6; 4:14–16; 5:2. high priest. In Israel the high priest was the head of the priestly order and the only one who could enter into the very presence of God in the Most Holy Place in the temple—to “make atonement” for the people of God (see 9:7 and note; 13:11; Lev 16:1–34 and note). make atonement. In order for Christ to bring God’s gracious forgiveness to guilty sinners, he had to become one with them (“fully human in every way”) and die for them as their representative (see notes on Lev 16:20–22; 17:11; Mk 10:45; Ro 3:25; 1Jn 2:2).
3:1–6 Jesus is the faithful high priest who is worthy of our trust because he is greater than Moses.
3:2 A comparison of Christ and Moses, both of whom were sent by God to lead his people—the one to lead them from bondage under the pharaoh to the promised land, the other to lead them from bondage under the devil (2:14–15) to the Sabbath-rest promised to those who believe (4:3,9). The analogy focuses on faithful stewardship.
3:3 the builder . . . has greater honor than the house. Jesus is the actual builder of the house (or household; see v. 6 and note), whereas Moses was simply a part of it.
3:5–6 a servant in all God’s house . . . the Son over God’s house. The superiority of Christ over Moses (see Introduction: Theme) is shown in two comparisons: (1) Moses was a servant, whereas Christ is the Son, and (2) Moses was in God’s house, i.e., a part of it, whereas Christ is over God’s house. Both were faithful.
3:7—4:13 An exposition of Ps 95:7–11, stressing Christ’s superiority over Moses, and a warning (the second; see note on 2:1–4 and article) against disobedience and unbelief.
3:13 as long as it is called “Today.” An encouragement to prompt action (also at 4:7).
3:14 to share in Christ. To belong to him and participate in the blessings he gives (cf. v. 1). hold . . . firmly to the very end. Cf. v. 6; 6:11; Mt 10:22; 24:13; Mk 13:13; cf. also 1Co 1:8. our original conviction. Includes the faith commitment made on the basis of that conviction.
3:16–19 The argument is pursued with a series of rhetorical questions. The important truths are that the people who failed to enter Canaan were the ones who had heard God’s promise concerning the land and that they refused to believe and to act on what God had promised—an action described as rebellion (v. 16), sin (v. 17), disobedience (v. 18) and unbelief (v. 19). Consequently, God in his anger closed the doors of Canaan in the face of that whole generation of Israelites (Nu 14:21–35).
4:1 promise of entering his rest. See Ex 33:14; Dt 3:20 and note. still stands. God’s promise to bring his people into circumstances of “rest” in his creation was open-ended. It was grounded in God’s covenanted promises to Abraham (Ge 15:12–21; 17:1–8; 22:15–18), was later reinforced by God’s covenant with David (see 2Sa 7:5–16 and notes; cf. 1Ki 5:4 and note) and eventually came to be focused on the Messiah (see Isa 11:1–9 and notes). Through the Messiah’s reign, God’s promise of rest will ultimately be fulfilled in the new creation (Isa 65:17; 66:22; Rev 21:4).
4:3 we who have believed enter that rest. Just as entering into rest in Canaan demanded faith in God’s promise, so the ultimate “Sabbath-rest” (v. 9) is entered only by faith in the person and work of Jesus Christ. his works have been finished since the creation of the world. God rested from his work on the seventh day of creation (v. 4; Ge 2:2), and thus his rest is already a reality. The rest God calls us to enter (vv. 10–11) is not our rest but his rest, which he invites us to share.
4:6–8 Israel’s going into Canaan under Joshua was a partial and temporary entering of God’s rest. That, however, was not the end of entering, as shown in the continuing invitation of Ps 95:7–8.
4:7 calling it “Today.” See 3:13 and note.
4:9 There remains, then, a Sabbath-rest. God’s rest may still be entered by faith in his Son.
4:10 rests from their works. Believers cease their efforts to gain salvation by their own works and rest in the finished work of Christ on the cross. The believer’s final rest may also be in view here (Rev 14:13).
4:11 make every effort. Not a call to earn one’s salvation by works but an exhortation to enter Sabbath-rest by faith and persevere so as not to follow Israel’s sad example in the wilderness.
4:12–13 The reasons for giving serious attention to the exhortation of v. 11.
4:13 Nothing in all creation is hidden from God’s sight. The author closely associates the activity of the word with the activity of God.
4:15 tempted in every way, just as we are. See 2:18. The author stresses the parallel between Christ’s temptations and ours. He did not have each temptation we have but experienced the whole range of our temptations. yet he did not sin. The way in which Christ’s temptations were different from ours was in the results—his temptations never led to sin (see Mt 4:1–11 and notes; see also article).
4:16 Let us then approach. Because Christ, our high priest, has experienced human temptation, he stands ready to intercede for us—to give immediate and sympathetic help when we are tempted (see 2:10 and note).
5:1–4 The high-priestly office had two specific qualifications: (1) The high priest had to be “selected from among the people” (v. 1) and thus be able to represent them before God, and (2) he had to “be called by God” (v. 4).
5:4 no one takes this honor on himself. In Christ’s day the high-priestly office was a hereditary or appointed role.
5:5 Christ did not take on himself the glory of becoming a high priest. The Son was appointed by the Father, as the two passages cited here show (Ps 2:7; 110:4). today I have become your Father. See 1:5; Ps 2:7–9 and notes; cf. Ro 1:4.
5:7 prayers . . . tears. The principal reference here is to Christ’s agony in Gethsemane and on Golgotha. to the one who could save him from death. To the Father (see note on Mt 26:38–39). Although he asked that the cup of suffering might be taken from him, he did not waver in his determination to fulfill the Father’s will (see Mt 26:36–46 and note on 26:38–39; see also Lk 22:42). he was heard. His prayer was heard by the Father. While he didn’t escape the death that was the fulfillment of his mission, God raised him from the dead, vindicating the success of that mission.
5:8 Son though he was. Though he was God’s Son (see 1:2–3). learned obedience. Learned experientially what his full obedience to God’s will for humankind entailed for him. from what he suffered. Especially in the ordeal of his atoning death, by which “he became the source of eternal salvation for all who obey him” (v. 9).
5:9 made perfect. See 2:10 and note.
5:11 much to say about this. About Christ’s eternal priesthood “in the order of Melchizedek” (v. 10; see ch. 7). you no longer try to understand. Instead of progressing in the Christian life, the readers had become spiritually sluggish and mentally lazy (6:12).
5:12 by this time. They were not recent converts. elementary truths of God’s word. Such as those listed in 6:1–2 (see note there). Having taken the first steps toward becoming (mature) Christians, they had slipped back to where they started. solid food. Advanced teaching.
5:14 mature. Those who had progressed in spiritual life and had become Christians of sound judgment and discernment. distinguish good from evil. Something neither physical nor spiritual infants can do.
6:1–2 not laying again the foundation. Six fundamental doctrines are mentioned: (1) repentance. The change of mind and loyalty that causes one to turn away from sin (see note on Mt 4:17). (2) faith in God. The counterpart of repentance. As repentance is turning away from sin, faith is turning to God (cf. 1Th 1:9). (3) instruction about cleansing rites. See photo. If the NIV text note rendering is correct, reference is probably to different baptisms with which the readers were familiar, such as Jewish baptism of converts to Judaism, John the Baptist’s baptism, and the baptism commanded by Jesus (see Mt 28:19 and note). If the NIV main text translation is correct (“cleansing rites”), reference is probably to the ceremonial or ritual washings as practiced in first-century Judaism (cf. 9:10; Mk 7:3–5; Jn 2:6 and note; Jas 4:8 and note). (4) laying on of hands. Sometimes followed baptism (Ac 8:17). Otherwise laying on of hands was practiced in connection with ordaining or commissioning (Ac 6:6; see note there), healing the sick (Mk 6:5; Lk 4:40; Ac 28:8) and bestowal of blessing (Mt 19:13–15). (5) resurrection of the dead. The resurrection of all people in the last days (Jn 5:25–29; 11:25; 2Co 4:14). (6) eternal judgment. Either the fact of God’s judgment or the verdict that determines the eternal condition of those judged. It is debated whether these six doctrines are distinctly Jewish or Christian.
6:3 A common expression of dependence on the will of God (cf. 1Co 16:7; Jas 4:13–15). Only the Lord can open minds and hearts and bring spiritual maturity.
6:7–8 A short parable graphically illustrating the warning just given (cf. Mt 13:3–23).
6:9 convinced of better things . . . that have to do with salvation. Although the author has suggested the possibility that some of his readers may fall away or might still be unsaved, he is confident that God has been at work among them. Changed lives and works of love (v. 10) suggest that most of them were indeed regenerated.
6:11 to the very end. A call for perseverance in faith as an evidence of salvation. that what you hope for may be fully realized. See 3:6 and note; 11:1; 2Co 13:5; 2Pe 1:10 and note.
6:12 lazy. See 5:11 and note. those who through faith and patience inherit what has been promised. For examples, see ch. 11.
6:13 God made his promise to Abraham. The promise of many descendants was made with an oath to emphasize its unchanging character (Ge 22:16–18). Ordinarily the swearing of an oath belongs to our fallen human situation, in which a person’s word is not always trustworthy (cf. Mt 5:23–26 and note). God’s swearing of an oath was a condescension to human frailty, thus making his word, which in itself is absolutely trustworthy, doubly dependable (see v. 18 and note).
6:18 two unchangeable things. God’s promise, which in itself is absolutely trustworthy, and God’s oath confirming that promise (see note on v. 13). be greatly encouraged. Because we look back on the fulfillment of the promise that Abraham saw only in anticipation (see 11:13; Jn 8:56 and notes).
6:19 as an anchor for the soul, firm and secure. Like an anchor holding a ship safely in position (see photo), our hope in Christ guarantees our safety. inner sanctuary behind the curtain. Whereas the ship’s anchor goes down to the ocean bed, the Christian’s anchor goes up into the true, heavenly sanctuary.
6:20 a high priest forever, in the order of Melchizedek. The grand theme that the author introduced briefly in 5:6–10 and now develops in ch. 7. high priest. See note on 2:17.
7:1 Melchizedek. See Ge 14:18–20 and notes; cf. Ps 110:4 and note. king . . . and priest. Of particular significance is Melchizedek’s holding both offices, one of the ways in which he is treated here as a prefiguration of Christ (see notes on Zec 4:14; 6:13). Salem. Jerusalem (see note on Ge 14:18).
7:3 Without father . . . or end of life. Ge 14:18–20, contrary to the practice elsewhere in the early chapters of Genesis, does not mention Melchizedek’s parentage and children, or his birth and death. That he was a real, historical figure is clear, but the author of Hebrews (in accordance with Jewish interpretation) uses the silence of Scripture about Melchizedek’s genealogy to portray him as a prefiguration of Christ. Melchizedek’s priesthood anticipates Christ’s eternal existence and his unending priesthood. Some believe the appearance of Melchizedek to Abraham was a manifestation of Christ before his incarnation, but the comparison “resembling the Son of God” argues against such an interpretation.
7:4 think how great he was. The one who collects a tithe is greater than the one who pays it, and “the lesser is blessed by the greater” (v. 7). In both ways Melchizedek was greater than Abraham.
7:8 In the one case. In the case of the Aaronic priests. in the other case. In the case of Melchizedek.
7:11 the law given. The law of Moses and the priesthood went together both temporally and theologically. The instructions for the priesthood were communicated along with the rest of the law. Theologically, all the people without exception were sinners, subject to the law’s condemnation, and thus were in need of a priestly system to mediate between them and God. in the order of Melchizedek, not in the order of Aaron. Implies that the Aaronic (or Levitical) priesthood was imperfect but that Melchizedek’s was perfect. The announcement of a coming one who would be a priest forever (Ps 110:4) was written midway in the history of the Levitical priesthood—which could be understood as a hint that the existing system was to give way to something better.
7:16 become a priest not on the basis of a regulation as to his ancestry. In the law of Moses the priestly function was restricted to the family of Aaron from the tribe of Levi (Ex 28:1–4; 40:12–15; Nu 3:10), but Jesus came from the nonpriestly tribe of Judah (vv. 14–15). power of an indestructible life. According to Ps 110:4 the priest in the order of Melchizedek is “a priest forever.” This is what Jesus became as a result of the act of God’s power that raised him from the dead as the eternal victor over death.
7:18 The former regulation . . . was weak and useless. The law is holy and good (Ro 7:12), but it could neither give the ability to fulfill its demands nor provide final and complete atonement for those who violated it (v. 19a; cf. Ro 8:2–4).
7:19 The law was preparatory (see Gal 3:23–24 and notes) and brought nothing to fulfillment (see Mt 5:17 and note). better hope. The new covenant is better because it assures us of complete redemption and brings us into the very presence of God. See 3:6 and note; see also Introduction: Theme; chart.
7:20 No divine oath was associated with the establishment of the Levitical priesthood.
7:21 with an oath. For the significance of the oath, see 6:17.
7:23 death prevented them from continuing in office. Impermanence was further evidence of the imperfection of the Levitical order.
7:25 completely. May also include the idea of permanence (see NIV text note). always lives to intercede. His people will never be without a priest to represent them in the very presence of God, interceding on their behalf (see 1Jn 2:1–2 and notes; cf. Jn 17:6–26).
7:26 high priest. See note on 2:17. meets our need. Of salvation from sin and its consequences.
7:27 day after day. A reference to the repetition of sacrifices throughout the year (Ex 29:36–42), evidence that these sacrifices never effectively and finally atoned for sin. first for his own sins. Christ’s priesthood is superior because he has no personal sins for which sacrifice had to be made (see Lev 9:8 and note). once for all. A key phrase in Hebrews that refers to Jesus’ one sacrifice to pay for all sins for all time (see 9:12,26 and note on 9:12; 10:2,10). offered himself. Levitical priests offered up only animals; our high priest offered himself, the perfect substitute for us.
7:28 men in all their weakness. Because (1) they are mortal and therefore impermanent in their service, v. 23; (2) they are sinful, v. 27; and (3) they could offer only animals, which could never provide a genuine substitute for human beings made in the image of God (see Ge 1:26–28 and notes). made perfect forever. In regard to his appointed mission and faithful (“learned”) obedience (see 2:10; 5:8–9 and notes).
8:1—10:18 The argument of this section grows out of an exposition of Jer 31:31–34 and demonstrates that Christ is the mediator of a “better covenant” (7:22).
8:2 true tabernacle. In contrast to the tabernacle erected by Moses, which was an imperfect and impermanent copy of the heavenly one. set up by the Lord, not by a mere human being. The heavenly sanctuary built by God corresponds to the Most Holy Place, the innermost sanctuary in Moses’ tabernacle, into which the high priest briefly entered with the blood of atonement once a year (Lev 16:13–15,34). In the heavenly sanctuary, however, our great high priest dwells eternally as our intercessor (7:25).
8:3 gifts and sacrifices. See 5:1 and note.
8:4 priests who offer the gifts. The present tense of the verb “offer,” here and elsewhere in the letter, appears to indicate that the temple in Jerusalem was still standing. This letter, therefore, would have been written prior to the temple’s destruction in ad 70 (see Introduction: Date).
8:5 copy and shadow of what is in heaven. An implication the author draws from the words of Ex 25:40. make everything according to the pattern. Because both the tabernacle and its ministry were intended to symbolize the only way sinners may approach a holy God and find forgiveness.
8:6 mediator. Cf. 1Ti 2:5 and note. In Hebrews “mediator” is always “of a new [superior/better] covenant” (9:15; 12:24; see 7:22; 8:6). The role of “mediator” here appears to be not that of instituting the covenant but of guaranteeing that the covenant promises are fulfilled (cf. 7:22), that the promised deliverance is actually accomplished (cf. Moses’ mediatorial acts in Ex 32:31–32; 33:12–23; 34:5–10; Nu 14:13–20).
8:7 if there had been nothing wrong with that first covenant. The line of argument here is similar to that in 7:11, where the Levitical priestly order is shown to be inferior because it was replaced by the order of Melchizedek. Similarly, if the Sinaitic covenant were without defect, there would have been no need to replace it with a new covenant.
8:8–12 A quotation from Jer 31:31–34 (see note there) containing a prophetic announcement and definition of the new covenant, which was to be different from the Sinaitic covenant (v. 9). Its superior benefits are: (1) God’s laws will become internalized (v. 10a), enabling his people to delight in doing his will (cf. Eze 36:26–27; Ro 8:2–4 and notes); (2) God and his people will have intimate fellowship (v. 10b); (3) sinful ignorance of God will be removed forever (v. 11); and (4) forgiveness of sins will be an everlasting reality (v. 12).
9:1 first covenant. The covenant made at Sinai (see 8:13 and note).
9:2 A tabernacle was set up. The tabernacle built under Moses (see model). lampstand. Made of hammered gold and placed at the south side of the Holy Place (Ex 40:24), it had seven lamps that were kept burning every night (Ex 25:31–40; 27:21). the table with its consecrated bread. Made of acacia wood overlaid with gold (Ex 25:23–30), it stood on the north side of the Holy Place (Ex 40:22). On it were twelve loaves, replaced every Sabbath and arranged in two stacks of six (Lev 24:5–8).
9:4 which had the golden altar of incense. Although the altar of incense stood in the Holy Place, the author describes it as belonging to the Most Holy Place. His purpose was to show its close relationship to the inner sanctuary and the ark of the covenant (see 1Ki 6:22 and note). On the Day of Atonement the high priest took incense from this altar, along with the blood of the sin offering, into the Most Holy Place (Lev 16:12–14). ark of the covenant. A chest made of acacia wood, overlaid inside and out with gold (Ex 25:10–16). manna . . . staff . . . tablets. See notes on Ex 16:33–34; see also Nu 17:8–10.
9:5 cherubim of the Glory. Two winged figures made of pure gold, of one piece with the atonement cover, or mercy seat, and standing at either end of it. It was between them that the glory of God’s presence appeared (Ex 25:17–22; Lev 16:2; Nu 7:89). atonement cover. Fitting exactly over the top of the ark of the covenant, it was a slab of pure gold on which the blood of the sin offering was sprinkled by the high priest on the Day of Atonement (Lev 16:14–15).
9:7 only once a year. On the Day of Atonement (Yom Kippur), the tenth day of the seventh month (Lev 16:29,34). For a description of its ritual, see Lev 16 and notes and article. sins . . . committed in ignorance. See 5:2 and note.
9:8 Holy Spirit. See 3:7 and note. as long as the first tabernacle was still functioning. As long as the Mosaic system with its imperfect priesthood and sacrifice remained in effect (8:7–8,13).
9:9 an illustration for the present time. The Mosaic tabernacle and its temple replacement, though fulfilled and embodied in Christ, still provided instruction through their typological (symbolic) significance and were reminders that returning to the old order was useless, since it could not deal with sin effectively or fully. gifts and sacrifices. See 5:1 and note.
9:10 the new order. The new covenant era, with its new priesthood, new sanctuary and new sacrifice, all introduced by Christ (see Introduction: Theme), is superior to the old covenant era.
9:11 not a part of this creation. It was not an earthly tabernacle but the heavenly sanctuary of God’s presence (v. 24; 8:2).
9:12 blood of goats and calves. See note on Lev 17:11. he entered . . . once for all. Not repeatedly, year after year, as did the Levitical high priests. Christ’s sacrifice was perfect, because it was completely effective and did not need to be repeated. After he had obtained eternal redemption, Christ ascended into the true heavenly sanctuary.
9:13 blood of goats and bulls. As on the Day of Atonement. ashes of a heifer. As prescribed in Nu 19 for those who became ceremonially unclean as a result of contact with a corpse. outwardly clean. Such sprinkling, since it was only external, could not cleanse a person from sin.
9:14 through the eternal Spirit. An unusual expression that probably refers to the Holy Spirit, who empowered Jesus to fulfill his mission (see Mt 3:16 and note). offered himself. He was the one who offered the sacrifice, and he was the sacrifice itself (cf. Jn 10:11, 15b–18 and note on 10:17–18). unblemished. See Lev 22:19–21; 1Pe 1:18–19 and note on 1:19. cleanse our consciences. Remove sin’s defilement from us so that we can stand before God with a clear conscience. acts that lead to death. See 6:1 and note.
9:15 mediator. See 8:6 and note. new covenant. See 7:22; 8:6,13. the promised eternal inheritance. Specified in Jer 31:31–34 (see note on 8:8–12). On the basis of Christ’s atoning death, this inheritance has become real for those who are called by God (cf. Ro 8:28). as a ransom. See Mk 10:45 and note.
9:16 will. Translates the same Greek word as that for “covenant” (v. 15), but here and in v. 17 used in the sense of a last will and testament. (Verse 18 returns to the concept of covenant.) Beneficiaries have no claim on the benefits assigned to them in a will until the one who made the will dies (v. 17). Since Christ’s death has been duly attested, “the promised eternal inheritance” (v. 15) is available to his beneficiaries.
9:23 copies of the heavenly things. See 8:5. Whereas it was necessary for the earthly sanctuary to be purified with animal sacrifices, it was necessary for the heavenly sanctuary to be purified with the better sacrifice of Christ himself.
9:26 culmination of the ages. His coming has ushered in the great Messianic era, toward which all history has moved (see notes on 1:1–2).
10:4 impossible for the blood of bulls and goats to take away sins. An animal cannot be an adequate substitute for a human being (cf Jn 1:29 and note).
10:5–6 The different Greek terms used for Levitical sacrifices represent four of the five types of offerings prescribed by the Mosaic law (Lev 1–7), namely, fellowship, grain, burnt and sin (see chart).
10:7 to do your will. The Son was fully committed to doing the will of the Father (see Lk 22:42; Jn 4:34 and note).
10:9 He sets aside the first to establish the second. His perfect sacrifice, offered in complete submission to God’s will, supersedes and therefore replaces all previous sacrifices as the means by which sinners are made holy.
10:10,14 made holy. Cleansed from all sin (forgiven and purified) and consecrated to God’s service (see note on 1Co 1:2).
10:11–12 A contrast between standing and sitting. The Levitical priest always stood, because his work was never finished (see 7:27 and note).
10:12 for all time. See 7:27 and note. sat down at the right hand of God. See note on vv. 11–12; see also 1:13 and note.
10:13 Having offered, as priest, the all-sufficient sacrifice, Jesus now sits enthroned as king, looking forward to the ultimate triumph over all that opposes his rule (see 1:3 and note; cf. Rev 5:6–14 and note on 5:6; cf. also Rev 7:10, 17; 11:15; 19:11–21; 20:4).
10:14 made perfect. The one “made perfect” (5:9; see 7:28 and note; see also 2:10) has “made” sinners “perfect” by his sacrifice. Here, the author refers to the final result of Christ’s work (believers’ perfection) as if it is already fully accomplished because the definitive sacrifice has already been made.
10:16–18 The two quotations included here are from Jer 31:31–34 (already cited in 8:8–12). The new covenant guarantees that sins will be completely forgiven (v. 17), with the result that no additional sacrifice for sins is needed (v. 18).
10:19 confidence to enter the Most Holy Place. See vv. 13–14 and notes.
10:20 the curtain, that is, his body. Having sacrificed himself in his body on the cross, Jesus, our high priest, entered the Most Holy Place (see 6:19 and note; cf. 9:11 and note), and he made sinners “perfect” by dealing with their sin once for all (see v. 14 and note) so that they too may enter through the curtain—his sacrificed and resurrected body being for us the “new and living way” (cf. Mt 27:51; Mk 15:38 and notes).
10:22–25 Five exhortations spring from Jesus’ provision for our reconciliation to his Father: (1) “Let us draw near to God.” (2) “Let us hold unswervingly to . . . hope.” (3) “Let us consider how we may spur one another on.” (4) “Not giving up meeting together.” (5) “Encouraging one another.” For the triad of faith, hope and love in vv. 22–24, see note on 1Th 1:3.
10:25 not giving up meeting together. The Greek word translated “giving up” speaks of desertion and abandonment (Mt 27:46; 2Co 4:9; 2Ti 4:10,16). Some of the letter’s recipients were returning to Judaism and therefore deserting the worshiping Christian community. the Day. Of the Lord’s return (1Th 5:2, 4; 2Th 1:10; 2:2; 2Pe 3:10).
10:26–31 The fourth warning (see note on 2:1–4 and article). This warning is especially to persons (“some,” v. 25) deserting the Christian assembly. See 6:4–8, where the same spiritual condition is discussed (see also notes there).
10:27 judgment and . . . raging fire. See 12:29; 2Th 1:6–9 and notes. For fire as the instrument of divine judgment, see La 1:13 and note.
10:34 confiscation of your property. The expulsion of Jews, including Jewish Christians, from Rome by Emperor Claudius in ad 49 (Ac 18:2) fits this description well. better and lasting possessions. Such as salvation in Christ and all the blessings that come with it (see 11:10,16,35; 13:14 and notes; see also article).
10:38 my righteous one will live by faith. See note on Hab 2:4.
10:39 shrink back and are destroyed. The opposite of “have faith and are saved.” The author expresses confidence that those to whom he is writing will persevere in faith (see 6:9 and note).
11:1—12:3 Encouragements to persevere in faith.
11:2 the ancients. Heroes of faith in the pre-Christian era, such as those listed in this chapter. were commended for. Repeated in v. 39, thus framing the chapter with a key thematic emphasis.
11:4 See Ge 4:2–5. commended as righteous. The chief reason for the acceptance of Abel’s sacrifice was that he offered it “by faith.” It is implied that Cain’s sacrifice was rejected because he offered it without faith, as a mere formality (see note on Ge 4:3–4; see also 1Jn 3:12).
11:6 without faith it is impossible to please God. That Enoch pleased God is proof of his faith. believe that he exists. Faith must have an object, and the proper object of genuine faith is God. who earnestly seek him. Cf. Jer 29:13.
11:7 Noah. See Ge 5:28—9:29. By his faith he condemned. When the flood came, God’s word was proved to be true, Noah’s faith was vindicated, and the world’s unbelief was judged. righteousness that is in keeping with faith. Noah expressed complete trust in God and his word, even when it related to “things not yet seen” (see v. 1; cf. vv. 26–27; Jn 20:29 and note), namely, the coming flood. Thus Noah also fitted the description of God’s righteous ones who live by faith (10:38).
11:8 Abraham. Presented in the NT as the outstanding example of those who live “by faith” and as the “father of all who believe” (Ro 4:11; see Ro 4:12, 16; Gal 3:7, 9,29). called. See Ge 12:1–3. His faith expressed itself in obedience (see note on Ge 12:4). a place he would later receive. Canaan.
11:13 saw them and welcomed them from a distance. By faith they saw—dimly—the realities to which the promises pointed and were sure that what they hoped for would ultimately be theirs (v. 1). foreigners and strangers on earth. As were the patriarchs in Canaan (Ge 17:8; 23:4; 28:4). Their true home was the future city of God (vv. 10,16).
11:14 country of their own. A country in which they would no longer be “foreigners and strangers” (v. 13). “Country” and “city” (v. 16) were virtually interchangeable since a country was viewed as an extension of its royal city.
11:16 prepared a city for them. See v. 10 and note.
11:22 See Ge 50:24–25. Jacob (v. 21) and Joseph are additional examples of those whose faith was as strong at death as it was during their lives (v. 13).
11:25 pleasures of sin. The luxury and prestige of Egypt’s royal palace.
11:26 for the sake of Christ. Although Moses’ understanding of the details of Israel’s promised future was extremely limited, he chose to be associated with the people through whom that future was to be realized. The author of Hebrews here concretizes that future in the person of the Messiah he is proclaiming as the one through whom God has guaranteed the promised future. treasures of Egypt. The priceless treasures of King Tutankhamun’s tomb alone included several thousand pounds of pure gold.
11:27 By faith he left Egypt. Probably referring to his flight to Midian when he was 40 years old (see Ex 2:11–15 and note; Ac 7:23–29). not fearing the king’s anger. Exodus indicates that Moses was afraid (Ex 2:14) and that he fled from the pharaoh when the pharaoh tried to kill him (Ex 2:15). But Moses overcame his fear and trusted in God that the liberation of Israel would come and that he would have some part in it. he persevered. For 40 years in Midian (Ac 7:30). saw him who is invisible. See vv. 1,6; see also Ro 1:20; Col 1:15 and note; 1Ti 1:17.
11:29 See Ex 14–15. The third and final 40-year period of Moses’ life was spent leading the Israelites through the wilderness. At the age of 120 years he died in Moab (Dt 34:1–7).
11:32–38 There were many more heroes of faith before the coming of Christ, and much more could be written about them. Only a small sampling is given, representing all types of men and women of faith. The great quality they had in common was that of overcoming “through faith” (v. 33).
11:34 quenched the fury of the flames. See, e.g., Daniel’s friends, Shadrach, Meshach and Abednego, in the “blazing furnace” (Da 3:6, 11,15,17,20–21,23,26; see note on 3:17). escaped the . . . sword. See, e.g., David (1Sa 17:45–49); Elijah (2Ki 1); Elisha (2Ki 6:31); Jeremiah (Jer 26:7–24). weakness was turned to strength. See, e.g., Samson (Jdg 16:21–30); Hannah (1Sa 1); Jeremiah (Jer 1:6–10).
11:35 Women received back their dead. Cf. the widow of Zarephath (1Ki 17:17–24) and the Shunammite woman (2Ki 4:8–36). were tortured, refusing to be released so that they might gain an even better resurrection. Strongly reminiscent of the heroic Maccabean Jewish patriots of the second century bc (in the Apocrypha, see 2 Maccabees 7).
11:37 They were put to death by stoning. See, e.g., Zechariah, the son of Jehoiada the priest, who was stoned to death for declaring the truth (2Ch 24:21). sawed in two. Perhaps refers to Isaiah, who, according to tradition, met this kind of death under wicked King Manasseh (see Introduction to Isaiah: Author).
11:39 all commended for their faith. See v. 2 and note. They were commended by the Holy Spirit in the Scriptural accounts (see 3:7 and note).
11:40 God had planned something better. The fulfillment for them, as for us, is in Christ, who is “the resurrection and the life” (Jn 11:25–26). only together with us would they be made perfect. All persons of faith who had gone before focused their faith on God and his promises. The fulfillment of God’s promises to them has now come in Jesus Christ, and their redemption too is now complete in him.
12:1 surrounded by such a great cloud of witnesses. The imagery suggests an athletic contest in a great amphitheater. The witnesses are the heroes of the past who have just been mentioned (ch. 11). They are not spectators but inspiring examples. They bear testimony to the power of faith and to God’s faithfulness. run with perseverance. See Ac 20:24; 1Co 9:24–26; Gal 2:2; 5:7; Php 2:16; 2Ti 4:7. The Christian life is pictured as a long-distance race rather than a short sprint.
12:2 pioneer and perfecter of faith. That is, the originator (cf. note on 2:10) and completer of faith—the One who went ahead of all believers in their faith and led on to its definitive goal, hence the perfect embodiment of faith and the supreme model for faith. joy set before him. His glorification at the Father’s “right hand” (see note on 1:2–3, item 7; cf. Isa 53:10–12 and notes). endured the cross. See Php 2:8 and note. scorning its shame. Crucifixion was considered a shameful way to die. As with Christ, the humiliation of our present suffering for the gospel’s sake is far outweighed by the prospect of future glory (Mt 5:10–12; Ro 8:18; 2Co 4:17; 1Pe 4:13; 5:1,10).
12:3 Consider him. He suffered infinitely more than any of his disciples is asked to suffer—a great encouragement for us when we are weary and tempted to become discouraged. not grow weary. See Gal 6:9; Rev 2:3; cf. Isa 40:28–31.
12:4–13 Encouragement to persevere in the face of hardship: an exposition of Pr 3:11–12.
12:5 the Lord’s discipline. Suffering and persecution should be seen as corrective and instructive training for our spiritual development as God’s children.
12:6 chastens. The severity of the chastening that may be experienced is evidenced by the fact that the Greek verb is often translated as “whip.”
12:7 treating you as his children. God’s discipline is evidence that we are his children. Far from being a reason for despair, discipline is a basis for encouragement and perseverance (v. 10).
12:11 produces a harvest of righteousness. When received submissively (v. 9), discipline is wholesome and beneficial.
12:13 Make level paths. A call for upright conduct that will help, rather than hinder, the spiritual and moral welfare of others, especially the “lame” who waver in the Christian faith.
12:15 falls short of the grace of God. Or “fails to lay hold of” God’s grace (see article). bitter root. Pride, animosity, rivalry or anything else harmful to others.
12:16 godless like Esau. See Ge 25:29–34. He had no appreciation for what was truly important (cf. Php 3:19). He “despised his birthright” (Ge 25:34) by valuing food for his stomach more highly than his birthright.
12:17 blessing. Of the firstborn. The readers may have contemplated compromising their faith in order to gain relief from persecution. But to trade their spiritual birthright for temporary ease in this world would deprive them of Christ’s blessing for all eternity. he was rejected. Because he only regretted his loss and did not repent of his sin (Ge 27). His sorrow was not “godly sorrow” that “brings repentance that leads to salvation,” but “worldly sorrow” that “brings death” (2Co 7:10). with tears. Not tears of repentance. See Ge 27:34–38. could not change what he had done. Cf. 6:4–6 and note.
12:22 Mount Zion. Not the literal Mount Zion (Jerusalem, or its southeast portion), but the heavenly city of God and those who dwell there with him (11:10,13–16; 13:14; Php 3:20). The circumstances under which the old covenant was given (vv. 18–21) and the features of the new covenant (vv. 22–24) point out the utter contrast between the two covenants and lay the foundation for one more warning and exhortation to those still thinking of returning to Jewish beliefs and practices related to the sacrificial system. thousands upon thousands of angels. See Rev 5:11–12.
12:23 church of the firstborn. Believers in general who make up the church: (1) Reference cannot be to the angels since these have just been mentioned (v. 22). (2) “Firstborn” cannot refer to Christ (though he is called firstborn, 1:6; Ro 8:29; Col 1:15–18; Rev 1:5), since here the Greek word is plural. (3) The fact that the names of these “firstborn” are recorded in heaven reminds us of the redeemed (Rev 3:5; 13:8; 17:8; 20:12; 21:27). The designation of them as “firstborn” suggests their privileged position as heirs together with Christ, the supreme firstborn and “heir of all things” (Heb 1:2). God, the Judge of all. See 4:13; Ro 14:10–12; 1Co 3:10–15; 2Co 5:10; Rev 20:11–15. spirits of the righteous made perfect. For the most part, these were pre-Christian believers such as Abel (11:4) and Noah (11:7). They are referred to as “spirits” because they are waiting for the resurrection and as “righteous” because God credited their faith (see ch. 11) to them as righteousness, as he did to Abraham (see Ge 15:6; Ro 4:3 and notes).
12:24 mediator of a new covenant. See 8:6 and note. better word than the blood of Abel. Abel’s blood cried out for justice and retribution (see Ge 4:10 and note), whereas the blood of Jesus shed on the cross speaks of forgiveness and reconciliation (see 9:12 and note; 10:19; Col 1:20; 1Jn 1:7).
13:2 show hospitality to strangers. See Mt 25:35. strangers. Either members of the Christian community not personally known or any stranger. shown hospitality to angels without knowing it. As did Abraham (Ge 18), Gideon (Jdg 6) and Manoah (Jdg 13).
13:7–17 A unit framed by the exhortation to “remember your [past] leaders . . . and imitate their faith” and the exhortation to “have confidence in your [present] leaders and submit to their authority.”
13:8 Jesus Christ is the same. A confession of the changelessness of Christ, no doubt related to the preceding verse. The substance of their former leaders’ faith was the unchanging Christ. yesterday. Probably the days of Christ’s life on earth, when the eyewitnesses observed him (2:3). today. The Christ whom the eyewitnesses saw was still the same, and what they had said about him was still true. forever. And it will always be true. To compromise his absolute supremacy by returning to the inferior Aaronic priesthood and sacrifices (chs. 5–10) is to undermine the gospel.
13:9 not by eating ceremonial foods. The author focuses on the food sacrificed at the altar (cf. 13:10) to again emphasize that the sacrificial system had been fulfilled in Christ and was no longer of benefit.
13:10 We have an altar. Probably refers to the cross, which marked the end of the whole Aaronic priesthood and its replacement by the order of Melchizedek, of which Christ is the unique and only priest. no right to eat. The priests could not eat the sacrifice on the Day of Atonement, but we can partake of our sacrifice, so to speak—through spiritual reception of Christ by faith (Jn 6:48–58). We have a higher privilege than the priests under the old covenant had.
13:12 Jesus also suffered outside the city gate. Christ’s death outside Jerusalem represented the removal of sin, as had the removal of the bodies of sacrificial animals outside the camp of Israel.
13:13 go to him outside the camp. As Christ died in disgrace outside the city, so the readers should be willing to be disgraced by turning unequivocally from their former Jewish faith and practice to Christ (cf. Ac 5:41).
13:17 your leaders. Their present leaders, as distinct from their first ones, now dead, mentioned in v. 7 (see note on vv. 7–17). submit to their authority. Dictatorial leadership is not condoned by this command (see 2Co 10:8 and note), but respect for authority, orderliness and discipline in the church are taught throughout the NT.
13:19 restored to you soon. The identity and whereabouts of the writer are not known to us, but “restored” suggests that somehow he had been delayed in visiting those to whom he was writing, perhaps by his current ministry. That he was not under arrest is clear from v. 23.
13:21 everything good. Such as faith, faithfulness, obedience and perseverance.
13:24 leaders. Referred to in v. 17. Those from Italy. From this brief greeting no firm conclusion can be drawn concerning the source or destination of this “letter,” but the wording seems more natural if the author is outside of Italy writing back to it. The writer may then be passing on to his readers greetings from some Italian believers who are with him.