a. A greater salvation (2:1–4)

a. A greater salvation (2:1–4)

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 had some exposure to it. Chapter 9 is largely devoted to them (see especially 9:11, 14–15, 27–28).

By far, the most serious interpretive challenge is found in 6:4–6. The phrase "once been enlightened" is often taken to refer to Christians, and the accompanying warning taken to indicate the danger of losing their salvation if they "have fallen away" and "are crucifying once again 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.

Outline

I. The Superiority of Jesus Christ's Position (1:1–4:13)

A. A Better Name (1:1–3)

B. Better Than the Angels (1:4–2:18)

1. A greater messenger (1:4–14) 2. A greater message (2:1–18) a. A greater salvation (2:1–4) b. A greater savior (2:5–18)

C. Better Than Moses (3:1–19) D. A Better Rest (4:1–13) II. The Superiority of Jesus Christ's Priesthood (4:14–7:28)

A. Christ as High Priest (4:14–5:10)

B. Exhortation to Full Commitment to Christ (5:11–6:20) C. Christ's Priesthood Like Melchizedek's (7:1–28) III. The Superiority of Jesus Christ's Priestly Ministry (8:1–10:18)

A. Through a Better Covenant (8:1–13)

B. In a Better Sanctuary (9:1–12) C. By a Better Sacrifice (9:13–10:18) IV. The Superiority of the Believer's Privileges (10:19–12:29)

A. Saving Faith (10:19–25)

B. False Faith (10:26–39) C. Genuine Faith (11:1–3) D. Heroes of the Faith (11:4–40)

E. Persevering Faith (12:1–29) V. The Superiority of Christian Behavior (13:1–21)

A. In Relation to Others (13:1–3)

B. In Relation to Ourselves (13:4–9) C. In Relation to God (13:10–21) VI. Postscript (13:22–25)

THE LETTER TO THE

Hebrews

The Supremacy of God's Son

HEBREWS 1 †Long ago, at many times and in many ways, God spoke to our fathers by the prophets, 2†but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world. 3†He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power. After making purification for sins, he sat down at the right hand of the Majesty on high, 4†having become as much superior to angels as the name he has inherited is more excellent than theirs.

5†For to which of the angels did God ever say, "You are my Son,

today I have begotten you"?

Or again,

"I will be to him a father, and he shall be to me a son"?

6†And again, when he brings the firstborn into the world, he says, "Let all God's angels worship him."

7†Of the angels he says, "He makes his angels winds, and his ministers a flame of fire."

8‡But of the Son he says, "Your throne, O God, is forever and ever, the scepter of uprightness is the scepter of your kingdom.

9†You have loved righteousness and hated wickedness; therefore God, your God, has anointed you with the oil of gladness beyond your companions."

10‡And, "You, Lord, laid the foundation of the earth in the beginning, and the heavens are the work of your hands; 11they will perish, but you remain; they will all wear out like a garment,

12like a robe you will roll them up, like a garment they will be changed. [1] But you are the same,

and your years will have no end."

13‡†And to which of the angels has he ever said, "Sit at my right hand

until I make your enemies a footstool for your feet"?

14†Are they not all ministering spirits sent out to serve for the sake of those who are to inherit salvation?

Warning Against Neglecting Salvation

HEBREWS 2 ‡†Therefore we must pay much closer attention to what we have heard, lest we drift away from it. 2†For since the message declared by angels proved to be reliable, and every transgression or disobedience received a just retribution, 3†how shall we escape if we neglect such a great salvation? It was declared at first by the Lord, and it was attested to us by those who heard, 4†while God also bore witness by signs and wonders and various miracles and by gifts of the Holy Spirit distributed according to his will.

The Founder of Salvation

5†Now it was not to angels that God subjected the world to come, of which we are speaking. 6‡†It has been testified somewhere, "What is man, that you are mindful of him, or the son of man, that you care for him?

7†You made him for a little while lower than the angels; you have crowned him with glory and honor, [1] 8†putting everything in subjection under his feet."

Now in putting everything in subjection to him, he left nothing outside his control. At present, we do not yet see everything in subjection to him. 9†But we see him who for a little while was made lower than the angels, namely Jesus, crowned with glory and honor because of the suffering of death, so that by the grace of God he might taste death for everyone.

10†For it was fitting that he, for whom and by whom all things exist, in bringing many sons to glory, should make the founder of their salvation perfect through suffering. 11†For he who sanctifies and those who are sanctified all have one source. [2] That is why he is not ashamed to call them brothers, [3] 12†saying, "I will tell of your name to my brothers; in the midst of the congregation I will sing your praise."

13†And again, "I will put my trust in him."

And again, "Behold, I and the children God has given me."

14†Since therefore the children share in flesh and blood, he himself likewise partook of the same things, that through death he might destroy the one who has

the power of death, that is, the devil, 15†and deliver all those who through fear of death were subject to lifelong slavery. 16†For surely it is not angels that he helps, but he helps the offspring of Abraham. 17†Therefore he had to be made like his brothers in every respect, so that he might become a merciful and faithful high priest in the service of God, to make propitiation for the sins of the people. 18†For because he himself has suffered when tempted, he is able to help those who are being tempted.

Jesus Greater Than Moses

HEBREWS 3 ‡†Therefore, holy brothers, [1] you who share in a heavenly calling, consider Jesus, the apostle and high priest of our confession, 2†who was faithful to him who appointed him, just as Moses also was faithful in all God's [2] house. 3‡For Jesus has been counted worthy of more glory than Moses—as much more glory as the builder of a house has more honor than the house itself. 4(For every house is built by someone, but the builder of all things is God.) 5‡†Now Moses was faithful in all God's house as a servant, to testify to the things that were to be spoken later, 6†but Christ is faithful over God's house as a son. And we are his house if indeed we hold fast our confidence and our boasting in our hope. [3]

A Rest for the People of God

7‡†Therefore, as the Holy Spirit says, "Today, if you hear his voice, 8do not harden your hearts as in the rebellion, on the day of testing in the wilderness, 9where your fathers put me to the test and saw my works for forty years.

10Therefore I was provoked with that generation, and said, 'They always go astray in their heart; they have not known my ways.' 11†As I swore in my wrath, 'They shall not enter my rest.'"

12†Take care, brothers, lest there be in any of you an evil, unbelieving heart, leading you to fall away from the living God. 13†But exhort one another every day, as long as it is called "today," that none of you may be hardened by the deceitfulness of sin. 14†For we have come to share in Christ, if indeed we hold our original confidence firm to the end. 15‡As it is said, "Today, if you hear his voice, do not harden your hearts as in the rebellion."

16For who were those who heard and yet rebelled? Was it not all those who left Egypt led by Moses? 17And with whom was he provoked for forty years? Was it not with those who sinned, whose bodies fell in the wilderness? 18And to whom did he swear that they would not enter his rest, but to those who were disobedient? 19So we see that they were unable to enter because of unbelief.

HEBREWS 4 ‡†Therefore, while the promise of entering his rest still stands, let us fear lest any of you should seem to have failed to reach it. 2†For good news came to us just as to them, but the message they heard did not benefit them, because they were not united by faith with those who listened. [1] 3†For we who have believed enter that rest, as he has said, "As I swore in my wrath, 'They shall not enter my rest,'"

although his works were finished from the foundation of the world. 4‡For he has somewhere spoken of the seventh day in this way: "And God rested on the seventh day from all his works." 5And again in this passage he said, "They shall not enter my rest."

6‡Since therefore it remains for some to enter it, and those who formerly received the good news failed to enter because of disobedience, 7again he appoints a certain day, "Today," saying through David so long afterward, in the words already quoted, "Today, if you hear his voice, do not harden your hearts."

8‡For if Joshua had given them rest, God [2] would not have spoken of another day later on. 9†So then, there remains a Sabbath rest for the people of God, 10for whoever has entered God's rest has also rested from his works as God did from his.

11‡Let us therefore strive to enter that rest, so that no one may fall by the same sort of disobedience. 12†For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart. 13†And no creature is hidden from his sight, but all are naked and exposed to the eyes of him to whom we must give account.

Jesus the Great High Priest

14‡†Since then we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast our confession. 15†For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin. 16†Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need.

HEBREWS 5 ‡†For every high priest chosen from among men is appointed to act on behalf of men in relation to God, to offer gifts and sacrifices for sins. 2†He can deal gently with the ignorant and wayward, since he himself is beset with weakness. 3Because of this he is obligated to offer sacrifice for his own sins just as he does for those of the people. 4†And no one takes this honor for himself, but only when called by God, just as Aaron was.

5‡So also Christ did not exalt himself to be made a high priest, but was appointed by him who said to him, "You are my Son, today I have begotten you"; 6†as he says also in another place, "You are a priest forever, after the order of Melchizedek."

7‡†In the days of his flesh, Jesus [1] offered up prayers and supplications, with loud cries and tears, to him who was able to save him from death, and he was heard because of his reverence. 8†Although he was a son, he learned obedience through what he suffered. 9†And being made perfect, he became the source of eternal salvation to all who obey him, 10†being designated by God a high priest after the order of Melchizedek.

Warning Against Apostasy

11†About this we have much to say, and it is hard to explain, since you have become dull of hearing. 12‡†For though by this time you ought to be teachers, you need someone to teach you again the basic principles of the oracles of God. You need milk, not solid food, 13†for everyone who lives on milk is unskilled in the word of righteousness, since he is a child. 14†But solid food is for the mature, for those who have their powers of discernment trained by constant practice to distinguish good from evil.

HEBREWS 6 †Therefore let us leave the elementary doctrine of Christ and go on to maturity, not laying again a foundation of repentance from dead works and of faith toward God, 2†and of instruction about washings, [1] the laying on of hands, the resurrection of the dead, and eternal judgment. 3†And this we will do if God permits. 4‡†For it is impossible, in the case of those who have once been enlightened, who have tasted the heavenly gift, and have shared in the Holy Spirit, 5†and have tasted the goodness of the word of God and the powers of the age to come, 6†and then have fallen away, to restore them again to repentance, since they are crucifying once again the Son of God to their own harm and holding him up to contempt. 7‡For land that has drunk the rain that often falls on it, and produces a crop useful to those for whose sake it is cultivated, receives a blessing from God. 8†But if it bears thorns and thistles, it is worthless and near to being cursed, and its end is to be burned.

9†Though we speak in this way, yet in your case, beloved, we feel sure of better things—things that belong to salvation. 10†For God is not unjust so as to overlook your work and the love that you have shown for his name in serving the saints, as you still do. 11†And we desire each one of you to show the same earnestness to have the full assurance of hope until the end, 12†so that you may not be sluggish, but imitators of those who through faith and patience inherit the promises.

The Certainty of God's Promise

13‡†For when God made a promise to Abraham, since he had no one greater by whom to swear, he swore by himself, 14†saying, "Surely I will bless you and multiply you." 15†And thus Abraham, [2] having patiently waited, obtained the promise. 16‡For people swear by something greater than themselves, and in all their disputes an oath is final for confirmation. 17So when God desired to show more convincingly to the heirs of the promise the unchangeable character of his purpose, he guaranteed it with an oath, 18†so that by two unchangeable things, in which it is impossible for God to lie, we who have fled for refuge might have strong encouragement to hold fast to the hope set before us. 19‡We have this as a sure and steadfast anchor of the soul, a hope that enters into the inner place behind the curtain, 20where Jesus has gone as a forerunner on our behalf, having become a high priest forever after the order of Melchizedek.

The Priestly Order of Melchizedek

HEBREWS 7 ‡‡For this Melchizedek, king of Salem, priest of the Most High God, met Abraham returning from the slaughter of the kings and blessed him, 2and to him Abraham apportioned a tenth part of everything. He is first, by translation of his name, king of righteousness, and then he is also king of Salem, that is, king of peace. 3†He is without father or mother or genealogy, having neither beginning of days nor end of life, but resembling the Son of God he continues a priest forever.

4‡†See how great this man was to whom Abraham the patriarch gave a tenth of the spoils! 5†And those descendants of Levi who receive the priestly office have a commandment in the law to take tithes from the people, that is, from their brothers, [1] though these also are descended from Abraham. 6‡But this man who does not have his descent from them received tithes from Abraham and blessed him who had the promises. 7It is beyond dispute that the inferior is blessed by the superior. 8†In the one case tithes are received by mortal men, but in the other case, by one of whom it is testified that he lives. 9‡One might even say that Levi himself, who receives tithes, paid tithes through Abraham, 10for he was still in the loins of his ancestor when Melchizedek met him.

Jesus Compared to Melchizedek

11‡†Now if perfection had been attainable through the Levitical priesthood (for under it the people received the law), what further need would there have been for another priest to arise after the order of Melchizedek, rather than one named after the order of Aaron? 12‡For when there is a change in the priesthood, there is necessarily a change in the law as well. 13‡For the one of whom these things are spoken belonged to another tribe, from which no one has ever served at the altar. 14For it is evident that our Lord was descended from Judah, and in connection with that tribe Moses said nothing about priests.

15This becomes even more evident when another priest arises in the likeness of Melchizedek, 16†who has become a priest, not on the basis of a legal requirement concerning bodily descent, but by the power of an indestructible life. 17†For it is witnessed of him, "You are a priest forever, after the order of Melchizedek."

18†For on the one hand, a former commandment is set aside because of its

weakness and uselessness 19†(for the law made nothing perfect); but on the other hand, a better hope is introduced, through which we draw near to God.

20‡And it was not without an oath. For those who formerly became priests were made such without an oath, 21but this one was made a priest with an oath by the one who said to him: "The Lord has sworn and will not change his mind, 'You are a priest forever.'"

22†This makes Jesus the guarantor of a better covenant.

23‡†The former priests were many in number, because they were prevented by death from continuing in office, 24but he holds his priesthood permanently, because he continues forever. 25†Consequently, he is able to save to the uttermost [2] those who draw near to God through him, since he always lives to make intercession for them.

26‡†For it was indeed fitting that we should have such a high priest, holy, innocent, unstained, separated from sinners, and exalted above the heavens. 27†He has no need, like those high priests, to offer sacrifices daily, first for his own sins and then for those of the people, since he did this once for all when he offered up himself. 28†For the law appoints men in their weakness as high priests, but the word of the oath, which came later than the law, appoints a Son who has been made perfect forever.

Jesus, High Priest of a Better Covenant

HEBREWS 8 ‡‡†Now the point in what we are saying is this: we have such a high priest, one who is seated at the right hand of the throne of the Majesty in heaven, 2†a minister in the holy places, in the true tent [1] that the Lord set up, not man. 3†For every high priest is appointed to offer gifts and sacrifices; thus it is necessary for this priest also to have something to offer. 4†Now if he were on earth, he would not be a priest at all, since there are priests who offer gifts according to the law. 5†They serve a copy and shadow of the heavenly things. For when Moses was about to erect the tent, he was instructed by God, saying, "See that you make everything according to the pattern that was shown you on the mountain." 6†But as it is, Christ [2] has obtained a ministry that is as much more excellent than the old as the covenant he mediates is better, since it is enacted on better promises. 7†For if that first covenant had been faultless, there would have been no occasion to look for a second.

8‡For he finds fault with them when he says: [3]

"Behold, the days are coming, declares the Lord, when I will establish a

new covenant with the house of Israel and with the house of Judah, 9†not like the covenant that I made with their fathers on the day when I took them by the hand to bring them out of the land of Egypt. For they did not continue in my covenant, and so I showed no concern for

them, declares the Lord. 10†For this is the covenant that I will make with the house of Israel after those days, declares the Lord: I will put my laws into their minds,

and write them on their hearts, and I will be their God,

and they shall be my people. 11And they shall not teach, each one his neighbor and each one his brother, saying, 'Know the Lord,' for they shall all know me,

from the least of them to the greatest. 12†For I will be merciful toward their iniquities, and I will remember their sins no more."

13†In speaking of a new covenant, he makes the first one obsolete. And what is

becoming obsolete and growing old is ready to vanish away.

The Earthly Holy Place

HEBREWS 9 ‡Now even the first covenant had regulations for worship and an earthly place of holiness. 2†For a tent [1] was prepared, the first section, in which were the lampstand and the table and the bread of the Presence. [2] It is called the Holy Place. 3†Behind the second curtain was a second section [3] called the Most Holy Place, 4†having the golden altar of incense and the ark of the covenant covered on all sides with gold, in which was a golden urn holding the manna, and Aaron's staff that budded, and the tablets of the covenant. 5†Above it were the cherubim of glory overshadowing the mercy seat. Of these things we cannot now speak in detail.

6These preparations having thus been made, the priests go regularly into the first section, performing their ritual duties, 7†but into the second only the high priest goes, and he but once a year, and not without taking blood, which he offers for himself and for the unintentional sins of the people. 8†By this the Holy Spirit indicates that the way into the holy places is not yet opened as long as the first section is still standing 9†(which is symbolic for the present age). [4] According to this arrangement, gifts and sacrifices are offered that cannot perfect the conscience of the worshiper, 10†but deal only with food and drink and various washings, regulations for the body imposed until the time of reformation.

Redemption Through the Blood of Christ

11†But when Christ appeared as a high priest of the good things that have come, [5] then through the greater and more perfect tent (not made with hands, that is, not of this creation) 12†he entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption. 13‡†For if the blood of goats and bulls, and the sprinkling of defiled persons with the ashes of a heifer, sanctify [6] for the purification of the flesh, 14†how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our [7] conscience from dead works to serve the living God.

15†Therefore he is the mediator of a new covenant, so that those who are called may receive the promised eternal inheritance, since a death has occurred that redeems them from the transgressions committed under the first covenant. [8] 16‡For where a will is involved, the death of the one who made it must be

established. 17For a will takes effect only at death, since it is not in force as long as the one who made it is alive. 18‡†Therefore not even the first covenant was inaugurated without blood. 19†For when every commandment of the law had been declared by Moses to all the people, he took the blood of calves and goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people, 20†saying, "This is the blood of the covenant that God commanded for you." 21†And in the same way he sprinkled with the blood both the tent and all the vessels used in worship. 22†Indeed, under the law almost everything is purified with blood, and without the shedding of blood there is no forgiveness of sins.

23‡†Thus it was necessary for the copies of the heavenly things to be purified with these rites, but the heavenly things themselves with better sacrifices than these. 24†For Christ has entered, not into holy places made with hands, which are copies of the true things, but into heaven itself, now to appear in the presence of God on our behalf. 25Nor was it to offer himself repeatedly, as the high priest enters the holy places every year with blood not his own, 26†for then he would have had to suffer repeatedly since the foundation of the world. But as it is, he has appeared once for all at the end of the ages to put away sin by the sacrifice of himself. 27†And just as it is appointed for man to die once, and after that comes judgment, 28†so Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin but to save those who are eagerly waiting for him.

Christ's Sacrifice Once for All

HEBREWS 10 ‡†For since the law has but a shadow of the good things to come instead of the true form of these realities, it can never, by the same sacrifices that are continually offered every year, make perfect those who draw near. 2†Otherwise, would they not have ceased to be offered, since the worshipers, having once been cleansed, would no longer have any consciousness of sins? 3†But in these sacrifices there is a reminder of sins every year. 4†For it is impossible for the blood of bulls and goats to take away sins.

5‡‡†Consequently, when Christ [1] came into the world, he said, "Sacrifices and offerings you have not desired, but a body have you prepared for me; 6in burnt offerings and sin offerings you have taken no pleasure.

7†Then I said, 'Behold, I have come to do your will, O God, as it is written of me in the scroll of the book.'"

8‡When he said above, "You have neither desired nor taken pleasure in sacrifices and offerings and burnt offerings and sin offerings" (these are offered according to the law), 9†then he added, "Behold, I have come to do your will." He does away with the first in order to establish the second. 10†And by that will we have been sanctified through the offering of the body of Jesus Christ once for all.

11‡†And every priest stands daily at his service, offering repeatedly the same sacrifices, which can never take away sins. 12But when Christ [2] had offered for all time a single sacrifice for sins, he sat down at the right hand of God, 13†waiting from that time until his enemies should be made a footstool for his feet. 14†For by a single offering he has perfected for all time those who are being sanctified.

15‡And the Holy Spirit also bears witness to us; for after saying, 16"This is the covenant that I will make with them after those days, declares the Lord: I will put my laws on their hearts, and write them on their minds,"

17then he adds, "I will remember their sins and their lawless deeds no more."

18Where there is forgiveness of these, there is no longer any offering for sin.

The Full Assurance of Faith

19‡†Therefore, brothers, [3] since we have confidence to enter the holy places by the blood of Jesus, 20†by the new and living way that he opened for us through the curtain, that is, through his flesh, 21†and since we have a great priest over the house of God, 22†let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water. 23†Let us hold fast the confession of our hope without wavering, for he who promised is faithful. 24†And let us consider how to stir up one another to love and good works, 25†not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near.

26‡†For if we go on sinning deliberately after receiving the knowledge of the truth, there no longer remains a sacrifice for sins, 27†but a fearful expectation of judgment, and a fury of fire that will consume the adversaries. 28†Anyone who has set aside the law of Moses dies without mercy on the evidence of two or three witnesses. 29†How much worse punishment, do you think, will be deserved by the one who has spurned the Son of God, and has profaned the blood of the covenant by which he was sanctified, and has outraged the Spirit of grace? 30†For we know him who said, "Vengeance is mine; I will repay." And again, "The Lord will judge his people." 31†It is a fearful thing to fall into the hands of the living God.

32‡†But recall the former days when, after you were enlightened, you endured a hard struggle with sufferings, 33†sometimes being publicly exposed to reproach and affliction, and sometimes being partners with those so treated. 34†For you had compassion on those in prison, and you joyfully accepted the plundering of your property, since you knew that you yourselves had a better possession and an abiding one. 35†Therefore do not throw away your confidence, which has a great reward. 36†For you have need of endurance, so that when you have done the will of God you may receive what is promised. 37‡For, "Yet a little while, and the coming one will come and will not delay; 38†but my righteous one shall live by faith, and if he shrinks back, my soul has no pleasure in him."

39†But we are not of those who shrink back and are destroyed, but of those who have faith and preserve their souls.

By Faith

HEBREWS 11 ‡†Now faith is the assurance of things hoped for, the conviction of things not seen. 2†For by it the people of old received their commendation. 3†By faith we understand that the universe was created by the word of God, so that what is seen was not made out of things that are visible.

4‡†By faith Abel offered to God a more acceptable sacrifice than Cain, through which he was commended as righteous, God commending him by accepting his gifts. And through his faith, though he died, he still speaks. 5†By faith Enoch was taken up so that he should not see death, and he was not found, because God had taken him. Now before he was taken he was commended as having pleased God. 6†And without faith it is impossible to please him, for whoever would draw near to God must believe that he exists and that he rewards those who seek him. 7†By faith Noah, being warned by God concerning events as yet unseen, in reverent fear constructed an ark for the saving of his household. By this he condemned the world and became an heir of the righteousness that comes by faith.

8‡†By faith Abraham obeyed when he was called to go out to a place that he was to receive as an inheritance. And he went out, not knowing where he was going. 9†By faith he went to live in the land of promise, as in a foreign land, living in tents with Isaac and Jacob, heirs with him of the same promise. 10†For he was looking forward to the city that has foundations, whose designer and builder is God. 11‡†By faith Sarah herself received power to conceive, even when she was past the age, since she considered him faithful who had promised. 12†Therefore from one man, and him as good as dead, were born descendants as many as the stars of heaven and as many as the innumerable grains of sand by the seashore.

13‡†These all died in faith, not having received the things promised, but having seen them and greeted them from afar, and having acknowledged that they were strangers and exiles on the earth. 14For people who speak thus make it clear that they are seeking a homeland. 15If they had been thinking of that land from which they had gone out, they would have had opportunity to return. 16†But as it is, they desire a better country, that is, a heavenly one. Therefore God is not ashamed to be called their God, for he has prepared for them a city.

17‡‡By faith Abraham, when he was tested, offered up Isaac, and he who had

received the promises was in the act of offering up his only son, 18of whom it was said, "Through Isaac shall your offspring be named." 19†He considered that God was able even to raise him from the dead, from which, figuratively speaking, he did receive him back. 20†By faith Isaac invoked future blessings on Jacob and Esau. 21†By faith Jacob, when dying, blessed each of the sons of Joseph, bowing in worship over the head of his staff. 22†By faith Joseph, at the end of his life, made mention of the exodus of the Israelites and gave directions concerning his bones.

23‡†By faith Moses, when he was born, was hidden for three months by his parents, because they saw that the child was beautiful, and they were not afraid of the king's edict. 24†By faith Moses, when he was grown up, refused to be called the son of Pharaoh's daughter, 25†choosing rather to be mistreated with the people of God than to enjoy the fleeting pleasures of sin. 26†He considered the reproach of Christ greater wealth than the treasures of Egypt, for he was looking to the reward. 27†By faith he left Egypt, not being afraid of the anger of the king, for he endured as seeing him who is invisible. 28†By faith he kept the Passover and sprinkled the blood, so that the Destroyer of the firstborn might not touch them.

29†By faith the people crossed the Red Sea as on dry land, but the Egyptians, when they attempted to do the same, were drowned. 30†By faith the walls of Jericho fell down after they had been encircled for seven days. 31†By faith Rahab the prostitute did not perish with those who were disobedient, because she had given a friendly welcome to the spies.

32†And what more shall I say? For time would fail me to tell of Gideon, Barak, Samson, Jephthah, of David and Samuel and the prophets— 33‡†who through faith conquered kingdoms, enforced justice, obtained promises, stopped the mouths of lions, 34†quenched the power of fire, escaped the edge of the sword, were made strong out of weakness, became mighty in war, put foreign armies to flight. 35†Women received back their dead by resurrection. Some were tortured, refusing to accept release, so that they might rise again to a better life. 36†Others suffered mocking and flogging, and even chains and imprisonment. 37†They were stoned, they were sawn in two, [1] they were killed with the sword. They went about in skins of sheep and goats, destitute, afflicted, mistreated— 38†of whom the world was not worthy—wandering about in deserts and mountains, and in dens and caves of the earth.

39‡And all these, though commended through their faith, did not receive what was promised, 40†since God had provided something better for us, that apart from us they should not be made perfect.

Jesus, Founder and Perfecter of Our Faith

HEBREWS 12 †Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight, and sin which clings so closely, and let us run with endurance the race that is set before us, 2†looking to Jesus, the founder and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God.

Do Not Grow Weary

3†Consider him who endured from sinners such hostility against himself, so that you may not grow weary or fainthearted. 4†In your struggle against sin you have not yet resisted to the point of shedding your blood. 5‡And have you forgotten the exhortation that addresses you as sons?

"My son, do not regard lightly the discipline of the Lord, nor be weary

when reproved by him. 6†For the Lord disciplines the one he loves, and chastises every son whom he receives."

7‡It is for discipline that you have to endure. God is treating you as sons. For what son is there whom his father does not discipline? 8†If you are left without discipline, in which all have participated, then you are illegitimate children and not sons. 9†Besides this, we have had earthly fathers who disciplined us and we respected them. Shall we not much more be subject to the Father of spirits and live? 10†For they disciplined us for a short time as it seemed best to them, but he disciplines us for our good, that we may share his holiness. 11†For the moment all discipline seems painful rather than pleasant, but later it yields the peaceful fruit of righteousness to those who have been trained by it.

12‡‡Therefore lift your drooping hands and strengthen your weak knees, 13and make straight paths for your feet, so that what is lame may not be put out of joint but rather be healed. 14†Strive for peace with everyone, and for the holiness without which no one will see the Lord. 15†See to it that no one fails to obtain the grace of God; that no "root of bitterness" springs up and causes trouble, and by it many become defiled; 16‡†that no one is sexually immoral or unholy like Esau, who sold his birthright for a single meal. 17For you know that afterward, when he desired to inherit the blessing, he was rejected, for he found no chance to repent,

though he sought it with tears.

A Kingdom That Cannot Be Shaken

18‡†For you have not come to what may be touched, a blazing fire and darkness and gloom and a tempest 19†and the sound of a trumpet and a voice whose words made the hearers beg that no further messages be spoken to them. 20†For they could not endure the order that was given, "If even a beast touches the mountain, it shall be stoned." 21†Indeed, so terrifying was the sight that Moses said, "I tremble with fear." 22†But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to innumerable angels in festal gathering, 23†and to the assembly [1] of the firstborn who are enrolled in heaven, and to God, the judge of all, and to the spirits of the righteous made perfect, 24†and to Jesus, the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel.

25†See that you do not refuse him who is speaking. For if they did not escape when they refused him who warned them on earth, much less will we escape if we reject him who warns from heaven. 26‡†At that time his voice shook the earth, but now he has promised, "Yet once more I will shake not only the earth but also the heavens." 27†This phrase, "Yet once more," indicates the removal of things that are shaken—that is, things that have been made—in order that the things that cannot be shaken may remain. 28†Therefore let us be grateful for receiving a kingdom that cannot be shaken, and thus let us offer to God acceptable worship, with reverence and awe, 29†for our God is a consuming fire.

Sacrifices Pleasing to God

HEBREWS 13 †Let brotherly love continue. 2†Do not neglect to show hospitality to strangers, for thereby some have entertained angels unawares. 3†Remember those who are in prison, as though in prison with them, and those who are mistreated, since you also are in the body. 4†Let marriage be held in honor among all, and let the marriage bed be undefiled, for God will judge the sexually immoral and adulterous. 5†Keep your life free from love of money, and be content with what you have, for he has said, "I will never leave you nor forsake you." 6†So we can confidently say, "The Lord is my helper; I will not fear; what can man do to me?"

7†Remember your leaders, those who spoke to you the word of God. Consider the outcome of their way of life, and imitate their faith. 8Jesus Christ is the same yesterday and today and forever. 9†Do not be led away by diverse and strange teachings, for it is good for the heart to be strengthened by grace, not by foods, which have not benefited those devoted to them. 10‡†We have an altar from which those who serve the tent have no right to eat. 11For the bodies of those animals whose blood is brought into the holy places by the high priest as a sacrifice for sin are burned outside the camp. 12So Jesus also suffered outside the gate in order to sanctify the people through his own blood. 13Therefore let us go to him outside the camp and bear the reproach he endured. 14For here we have no lasting city, but we seek the city that is to come. 15†Through him then let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that acknowledge his name. 16†Do not neglect to do good and to share what you have, for such sacrifices are pleasing to God.

17†Obey your leaders and submit to them, for they are keeping watch over your souls, as those who will have to give an account. Let them do this with joy and not with groaning, for that would be of no advantage to you.

18Pray for us, for we are sure that we have a clear conscience, desiring to act honorably in all things. 19†I urge you the more earnestly to do this in order that I may be restored to you the sooner.

Benediction

20‡†Now may the God of peace who brought again from the dead our Lord

Jesus, the great shepherd of the sheep, by the blood of the eternal covenant, 21†equip you with everything good that you may do his will, working in us [1] that which is pleasing in his sight, through Jesus Christ, to whom be glory forever and ever. Amen.

Final Greetings

22†I appeal to you, brothers, [2] bear with my word of exhortation, for I have written to you briefly. 23†You should know that our brother Timothy has been released, with whom I shall see you if he comes soon. 24†Greet all your leaders and all the saints. Those who come from Italy send you greetings. 25Grace be with all of you.

Footnotes

Footnotes for Hebrews, Chapter 1

[1] 1:12 Some manuscripts omit like a garment

Footnotes for Hebrews, Chapter 2

[1] 2:7 Some manuscripts insert and set him over the works of your hands

[2] 2:11 Greek all are of one

[3] 2:11 Or brothers and sisters. The plural Greek word adelphoi (translated

"brothers") refers to siblings in a family. In New Testament usage, depending on the context, adelphoi may refer either to men or to both men and women who are siblings (brothers and sisters) in God's family, the church; also verse 12

Footnotes for Hebrews, Chapter 3

[1] 3:1 Or brothers and sisters; also verse 12

[2] 3:2 Greek his; also verses 5, 6

[3] 3:6 Some manuscripts insert firm to the end

Footnotes for Hebrews, Chapter 4

[1] 4:2 Some manuscripts it did not meet with faith in the hearers

[2] 4:8 Greek he

Footnotes for Hebrews, Chapter 5

[1] 5:7 Greek he

Footnotes for Hebrews, Chapter 6

[1] 6:2 Or baptisms (that is, cleansing rites) [2] 6:15 Greek he

Footnotes for Hebrews, Chapter 7

[1] 7:5 Or brothers and sisters

[2] 7:25 That is, completely; or at all times

Footnotes for Hebrews, Chapter 8

[1] 8:2 Or tabernacle; also verse 5

[2] 8:6 Greek he

[3] 8:8 Some manuscripts For finding fault with it he says to them

Footnotes for Hebrews, Chapter 9

[1] 9:2 Or tabernacle; also verses 11, 21

[2] 9:2 Greek the presentation of the loaves

[3] 9:3 Greek tent; also verses 6, 8

[4] 9:9 Or which is symbolic for the age then present

[5] 9:11 Some manuscripts good things to come

[6] 9:13 Or For if the blood of goats and bulls, and the sprinkling of defiled

persons with the ashes of a heifer, sanctifies

[7] 9:14 Some manuscripts your

[8] 9:15 The Greek word means both covenant and will; also verses 16, 17

Footnotes for Hebrews, Chapter 10

[1] 10:5 Greek he

[2] 10:12 Greek this one

[3] 10:19 Or brothers and sisters

Footnotes for Hebrews, Chapter 11

[1] 11:37 Some manuscripts add they were tempted

Footnotes for Hebrews, Chapter 12

[1] 12:23 Or church

Footnotes for Hebrews, Chapter 13

[1] 13:21 Some manuscripts you

[2] 13:22 Or brothers and sisters

Study Notes

HEBREWS—NOTE ON 1:1 many times. 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 39 different books reflecting different historical times, locations, cultures, and situations. many 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).

HEBREWS—NOTE ON 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. Ps. 2:8–9; 89:27; Rom. 11:36; Col. 1:16). This "inheritance" is the full extension of the authority that the Father has given to the Son (cf. Dan. 7:13–14; Matt. 28:18) as the "firstborn" (see note on Heb. 1:6). world. 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).

HEBREWS—NOTE ON 1:3 radiance. 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. exact imprint of his nature. The term translated "exact imprint" 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. 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). upholds. 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. purification for 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. Heb. 1:13; 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 (Heb. 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.

HEBREWS—NOTE ON 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 that 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. name . . . more excellent. That name is Lord (see notes on Phil. 2:9–11). No angel is Sovereign Lord (Heb. 1:6, 13, 14).

HEBREWS—NOTE ON 1:5 Quoting from Ps. 2:7 and 2 Sam. 7:14, the writer presents the unique relationship that 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. Heb. 1:2, 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 demonstrated his role as Son in space and time at his incarnation and was affirmed as such by his resurrection (Rom. 1:4).

HEBREWS—NOTE ON 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 (cf. v. 5; 2:13). firstborn. See notes on Rom. 8:29 and Col. 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. Heb. 1:2; Gen. 43:33; Ex. 13:2; 22:29; Deut. 21:17; Ps. 89:27). Let all God's angels. Quoted from the lxx translation of Deut. 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 Deut. 32:43 is not in a Davidic Covenant context, it has an affinity to the teaching of Ps. 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 Ps. 89:27.

HEBREWS—NOTE ON 1:7 Of the angels. The writer continues biblical proofs that the angels are subservient to the Son of God by citing Ps. 104:4. This is the only one of the seven OT quotations in Heb. 1 that has no connection at all to the Davidic Covenant. The quote merely defines the primary nature and purpose of angels.

HEBREWS—NOTE ON 1:8–9 he says. Quoting from Ps. 45:6–7, the writer argues for the deity and the lordship of the Son over creation (cf. Heb. 1:3). 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. Isa. 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 (Heb. 1:1), 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. Isa. 61:1–3; Luke 4:16–21).

HEBREWS—NOTE ON 1:9 companions. The term is used only in Hebrews (3:1, 14; 6:4; 12:8) and in Luke 5:7, where it is rendered as "partners." 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" here is the same as "oil of gladness" referred to in Isa. 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 "oaks of righteousness"—references to men, not angels. No matter how noble such men were, Christ is superior.

HEBREWS—NOTE ON 1:10–12 Quoted from Ps. 102:25–27. The Son who created the universe (John 1:1–3), one day will 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.

HEBREWS—NOTE ON 1:13–14 The writer re-emphasizes the lordship of the Son by quoting Ps. 110:1. While Christ's destiny is to reign (cf. Heb. 1:3; 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.

HEBREWS—NOTE ON 1:13 your enemies a footstool. This quote from Ps. 110:1 is repeated in the NT at Heb. 10:13; Matt. 22:44; Mark 12:36; Luke 20:43; Acts 2:35, and expresses the sovereignty of Christ over all (cf. Phil. 2:10).

HEBREWS—NOTE ON 1:14 See note on Matt. 18:10.

HEBREWS—NOTE ON 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.

HEBREWS—NOTE ON 2:1 closer attention . . . 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).

HEBREWS—NOTE ON 2:2 since. 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 or 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.

HEBREWS—NOTE ON 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 (Heb. 10:29; cf. Luke 12:47). by those who heard. 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).

HEBREWS—NOTE ON 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 (Heb. 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).

HEBREWS—NOTE ON 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.

HEBREWS—NOTE ON 2:6–8 Quoted from Ps. 8:4–6 (cf. 1 Cor. 15:27–28; Eph. 1:22).

HEBREWS—NOTE ON 2:6 somewhere. 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 (Heb. 2:9–10), 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.

HEBREWS—NOTE ON 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.

HEBREWS—NOTE ON 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.

HEBREWS—NOTE ON 2:9 glory and honor. Because Jesus became "obedient to the point of death . . . God 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 Cor. 5:21; 1 Tim. 2:6; 4:10; Titus 2:11.

HEBREWS—NOTE ON 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). 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. Heb. 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). founder. The term is also used in Heb. 12:2 and Acts 5:31. It could be translated "pioneer," "leader," "captain," or "originator." Christ is the source (cf. Heb. 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).

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

HEBREWS—NOTE ON 2:12 my brothers. Quoted from Ps. 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" or "brothers" 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).

HEBREWS—NOTE ON 2:13 The citation of Isa. 8:17–18 (cf. 2 Sam. 22:3) emphasizes the point made in Heb. 2:9–11: 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.

HEBREWS—NOTE ON 2:14 share . . . partook. The Greek word for "partook" means fellowship, communion, or partnership. "Share" 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).

HEBREWS—NOTE ON 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.

HEBREWS—NOTE ON 2:16 helps. The literal meaning is to "take hold of." The sense of "giving help" is from the picture of a taking hold of someone in order to push or pull them to safety, to rescue them. However, there was no thought in Judaism that the Messiah's entrance into the world would be to give help 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 help, he chose a different Greek word in v. 18 (also, 4:16). Therefore, the translation, "take on the nature of," is to be preferred. offspring of Abraham. Christ is that promised descendant (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 descendant. Of all peoples, the Hebrews should be first to recognize the significance and importance of the incarnation.

HEBREWS—NOTE ON 2:17 propitiation. The word means "to conciliate" or "satisfy." See note on Rom. 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.

HEBREWS—NOTE ON 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 help . . . tempted. See notes on Heb. 4:15–16 and 1 Cor. 10:13.

HEBREWS—NOTE ON 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 Kings 2:3; Luke 2:22; Acts 13:39). Yet, as great as Moses was, Jesus was infinitely greater.

HEBREWS—NOTE ON 3:1 holy brothers. The phrase occurs only here and in 1 Thess. 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" (Heb. 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 Heb. 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 (3:1–6), 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 (Heb. 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.

HEBREWS—NOTE ON 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 (Heb. 2:17) faithfully fulfilled their individual, divine appointments to care for the people of God.

HEBREWS—NOTE ON 3:3–4 builder of a house. 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.

HEBREWS—NOTE ON 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).

HEBREWS—NOTE ON 3:5 spoken later. 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).

HEBREWS—NOTE ON 3:6 we are his house. See notes on v. 2; Eph. 2:22; 1 Tim. 3:15; 1 Pet. 2:5; 4:17. if indeed we hold fast. Cf. Heb. 3:14. 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 Matt. 24:13. hope. See the writer's further description of this hope in Heb. 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).

HEBREWS—NOTE ON 3:7–11 The writer cites Ps. 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 (Heb. 3:12–19); 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.

HEBREWS—NOTE ON 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 Ps. 95:7 three more times (Heb. 3:13, 15; 4:7) and is the theme of the writer's exposition (cf. 2 Cor. 6:2).

HEBREWS—NOTE ON 3:11 my rest. The earthly rest that 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 Kings 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; Isa. 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. The Lord wanted both kinds of rest for that generation who was delivered from Egypt.

HEBREWS—NOTE ON 3:12 brothers. This admonition is addressed to those having the same potential characteristics as the generation that perished in the wilderness without ever seeing the Land of Promise. They were unbelieving Jewish brethren who were in the company of the "holy brothers" (v. 1). They were admonished to believe and be saved before it was too late. See Introduction: Interpretive Challenges. an evil, unbelieving heart. All men 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.

HEBREWS—NOTE ON 3:13 exhort one another every day. 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 and stratagem 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 (Heb. 4:12) of the "living God" (3:12), who through Christ had opened up a "new and living way" (10:20). Choosing the path of unbelief always leads only to death (3:17; 10:26–29; cf. 2:14–15; Jude 5).

HEBREWS—NOTE ON 3:14 The exhortation is similar to that in v. 6. It repeats the theme of perseverance.

HEBREWS—NOTE ON 3:15–19 The quotation from Ps. 95:7–8 is repeated (cf. Heb. 3:7). The first quotation was followed with exposition emphasizing "today" and the urgency that word conveys. This second quotation is followed with exposition emphasizing 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), "disobedient" (v. 18), and "unbelief " (v. 19). This initial third (see notes on vv. 7–11) of the writer's exposition of Ps. 95:7–11 is summed up by the obvious conclusion that the Israelites who died in the wilderness were victims of their own unbelief (Heb. 3:19).

HEBREWS—NOTE ON 4:1–10 The second section of the writer's exposition of Ps. 95:7–11 goes beyond the description of unbelief and its dire consequences (Heb. 3:12–19) to define the nature of the "rest" that the disobedient had forfeited. The first section had dealt primarily with Ps. 95:7–8; the second section deals primarily with Ps. 95:11.

HEBREWS—NOTE ON 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 that 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). failed to reach. The entire phrase could be translated "lest you think you have come too late to enter into the rest of God" (cf. Heb. 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).

HEBREWS—NOTE ON 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.

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

HEBREWS—NOTE ON 4:4–5 By way of explanation for the statement in v. 3, the

writer cites the illustration of the seventh day of creation and quotes Gen. 2:2. Then he repeats the last part of Ps. 95:11.

HEBREWS—NOTE ON 4:6–7 The opportunity to enter God's rest remains open (cf. "the promise . . . still stands" 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 Ps. 95:7–8 once again (see Heb. 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.

HEBREWS—NOTE ON 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 Ps. 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.

HEBREWS—NOTE ON 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 v. 4 and to set up the explanation in v. 10 ("rested from his works as God did from his").

HEBREWS—NOTE ON 4:11–13 The concluding third part of the exposition of Ps. 95:7–11 emphasizes the accountability that 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 that must be believed and obeyed and the word that will judge the disobedient (cf. 1 Cor. 10:5–13).

HEBREWS—NOTE ON 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 of spirit. These terms do not describe two separate entities (any more than "thoughts and intentions" 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.

HEBREWS—NOTE ON 4:13 exposed to the eyes of him. "Exposed" 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 individual 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.

HEBREWS—NOTE ON 4:14–7:28 Next, the writer expounds on Ps. 110:4, quoted in Heb. 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).

HEBREWS—NOTE ON 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 Most Holy Place) 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 Most Holy Place to make atonement for the sins of the people (Lev. 16). That tabernacle was only a limited copy of the heavenly reality (cf. Heb. 8:1–5). When Jesus entered into the heavenly Most Holy Place, 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 his sacrifice for sins is emphasized (cf. 1 Thess. 1:10; 1 John 4:15; 5:5). hold fast our confession. See

notes on Heb. 3:1, 6; 10:23.

HEBREWS—NOTE ON 4:15 tempted as we are. 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 Heb. 7:26).

HEBREWS—NOTE ON 4:16 with confidence draw near to the throne of grace. Most ancient rulers were unapproachable by anyone but their highest advisers (cf. Est. 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. Heb. 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 Kings 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 Heb. 2:16, 18.

HEBREWS—NOTE ON 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).

HEBREWS—NOTE ON 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 Heb. 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 that 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.

HEBREWS—NOTE ON 5:2 deal gently. 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).

HEBREWS—NOTE ON 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).

HEBREWS—NOTE ON 5:5–6 With the quotations of Ps. 2:7 and 110:4, the writer demonstrates that Christ's Sonship (see notes on Heb. 1:5) and his priesthood were both by divine appointment (cf. John 8:54). That means that 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 Ps. 2 recognizes the Son as both King and Messiah. Christ is the King-Priest.

HEBREWS—NOTE ON 5:6 Quoted from Ps. 110:4, from which this whole section is expounded (see note on Heb. 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 king-priest (Gen. 14:18–20). The Melchizedekan priesthood is discussed in detail in Heb. 7.

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

HEBREWS—NOTE ON 5:7 he. The subsequent context makes it clear that this refers back to Christ, the main subject in v. 5. In Gethsemane, Jesus agonized and wept, but committed himself to do the Father's will in accepting the cup of suffering that 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. Isa. 52:14; 53:3–5, 10). Though he bore the penalty in silence and did not seek to deliver himself from it (Isa. 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).

HEBREWS—NOTE ON 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 Heb. 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).

HEBREWS—NOTE ON 5:9 perfect . . . source 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).

HEBREWS—NOTE ON 5:10 Referring to Ps. 110:4 a second time (cf. Heb. 5:6), the writer mentions again the call of God to the priesthood (v. 4).

HEBREWS—NOTE ON 5:11 About this. An alternate translation would be "of which" (meaning the relationship of Christ's high priesthood to that of Melchizedek). Logically and stylistically, v. 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 "be 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 (Heb. 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.

HEBREWS—NOTE ON 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 because they taught the law, but they 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 (Heb. 2:2–4; 1 Pet. 4:11).

HEBREWS—NOTE ON 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 concerning 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.

HEBREWS—NOTE ON 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.

HEBREWS—NOTE ON 5:14 mature. The same Greek root is also translated "maturity" 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 that comes when one becomes a believer in Christ, rather than referring to a Christian who has become mature. Jesus invited unbelieving Jews to the salvation perfection that 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). Paul also declared that the apostles warned and taught everyone "that we may present everyone mature in Christ" (Col. 1:28). trained. 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).

HEBREWS—NOTE ON 6:1 leave. This "leave" does not mean to despise or abandon

↑ Back to top