verb is passive, so as to indicate "let us be carried to salvation." That is not a

verb is passive, so as to indicate "let us be carried to salvation." That is not a

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

HEBREWS—NOTE ON 6:2 washings. In the OT Levitical system, there were many ceremonial cleansings, which were outward signs of heart cleansing (cf. Ex. 30:18–21; Lev. 16:4, 24, 26, 28; Mark 7:4, 8). The New Covenant called for an inner washing (Titus 3:5) that regenerated the soul. laying on of hands. Under the Old Covenant, the person who brought a sacrifice placed his hands on it to symbolize his identification with it as a substitute sacrifice for sin (Lev. 1:4; 3:8, 13; 16:21). There could also be a reference here to solemn priestly blessings (cf. Matt. 19:13). resurrection . . . and eternal judgment. The Pharisees believed in the resurrection from the dead (Acts 23:8) but were still spiritually dead (Matt. 23:27). They also believed in the judgment of God and were headed for it. It is significant that all of the doctrines listed in Heb. 6:1–2 can be associated with the Pharisees, who were attracted to and sometimes associated with Jesus (Luke 7:36–50; 13:31; 14:1; John 3:1). Paul was a Pharisee before his conversion (Phil. 3:5). The Pharisees were products of the pursuit of righteousness by works of the law rather than by faith (Rom. 9:30–32; 10:1–3). A portion of the Hebrews to whom this epistle was written may have been Pharisees.

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

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

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

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

HEBREWS—NOTE ON 6:6 fallen away. This Greek term occurs only here in the

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

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

HEBREWS—NOTE ON 6:8 worthless. See the use of the term in Rom. 1:28 ("debased"); 2 Cor. 13:5 ("fail to meet the test"); and 2 Tim. 3:8 ("disqualified").

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

HEBREWS—NOTE ON 6:10 work and the love. See 1 Thess. 1:3–4. for his name. Throughout this epistle "name" has the Hebraic sense of the authority, character,

and attributes of the Son of God (Heb. 1:4) or of God the Father (2:12; 13:15; cf. John 14:13–14). saints. All true Christians are saints, or "holy ones" (cf. Heb. 13:24; Acts 9:13; Rom. 1:7; see note on 1 Cor. 1:2).

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

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

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

HEBREWS—NOTE ON 6:13 Abraham. To encourage the Hebrews to rely upon faith as opposed to holding on to the Levitical system of worship, the writer cited the example of Abraham, who, as the great model of faith (cf. Rom. 4), should be imitated (Heb. 6:12). swore by himself. As recorded in Gen. 22:15– 19, God promised unilaterally to fulfill the Abrahamic Covenant.

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

HEBREWS—NOTE ON 6:15 patiently waited. Abraham was an example of the patience mentioned in v. 12. He received the promise in the beginning of its

fulfillment by the birth of Isaac (see note on v. 14), but he did not live to see all the promises fulfilled (11:13).

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

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

HEBREWS—NOTE ON 6:19–20 Our hope is embodied in Christ himself, who has entered into God's presence in the heavenly Most Holy Place on our behalf (see note on 4:14). By this line of reasoning the writer returned to the topic that he left in 5:10, the Melchizedekan priesthood.

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

HEBREWS—NOTE ON 7:1–2 A summary of the account of Melchizedek in Gen. 14:18–20 (see notes there).

HEBREWS—NOTE ON 7:3 The Levitical priesthood was hereditary, but Melchizedek's was not. His parentage and origin are unknown because they were irrelevant to his priesthood. Contrary to some interpretations, Melchizedek

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

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

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

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

HEBREWS—NOTE ON 7:6–7 Melchizedek not only received a tithe from Abraham, he also blessed him. This proves again Melchizedek's superiority.

HEBREWS—NOTE ON 7:8 one case . . . other case. This refers to the Levitical law whose system was still active at the time ("one case") and to the earlier historical incident recorded in Gen. 14 ("other case"). The Levitical priesthood changed as each priest died until it passed away altogether, whereas Melchizedek's priesthood is perpetual since the record about his priesthood does not record his death (cf. Heb. 7:3).

HEBREWS—NOTE ON 7:9–10 In an argument based upon seminal headship, the

writer observes that it is possible to speak of Levi paying tithes to Melchizedek. It is the same kind of argument Paul employed to demonstrate that when Adam sinned we all sinned (see notes on Rom. 5:12–14).

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

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

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

HEBREWS—NOTE ON 7:13, 15 another. In both cases, the term is "another of a different kind" (heteros), emphasizing the contrast with the Levitical priesthood.

HEBREWS—NOTE ON 7:16 legal requirement concerning bodily descent. The law dealt only with the temporal existence of Israel. The forgiveness that could be obtained even on the Day of Atonement was temporary. Those who ministered as priests under the law were mortals receiving their office by heredity. The Levitical system was dominated by matters of physical existence and transitory ceremonialism. power of an indestructible life. Because he is the eternal Second Person of the Godhead, Christ's priesthood cannot end. He obtained his priesthood, not by virtue of the law, but by virtue of his deity.

HEBREWS—NOTE ON 7:17 Quoted from Ps. 110:4 again (see notes on Heb. 5:6, 10).

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

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

HEBREWS—NOTE ON 7:20–21 oath. God's promises are unchangeable, sealed with an oath (cf. 6:17). The Melchizedekan priesthood of Christ is confirmed with God's oath in Ps. 110:4. God's mind on this matter will not change (Heb. 7:21).

HEBREWS—NOTE ON 7:22 guarantor. This is the only use of the Greek term in the NT and could also be translated "surety." Jesus himself guarantees the success of his New Covenant of salvation. a better covenant. The New Covenant (8:8, 13; 9:15). See notes on Jer. 31:31–34 and Matt. 26:28. The first mention of "covenant" in this epistle is coupled with one of the key themes of the book ("better," cf. Heb. 7:19; see Introduction: Historical and Theological Themes). This covenant will be more fully discussed in ch. 8.

HEBREWS—NOTE ON 7:23–24 See notes on vv. 3, 8, 16.

HEBREWS—NOTE ON 7:23 many in number. It is claimed that there were 84 high priests who served from Aaron until the destruction of the temple by the Romans in A.D. 70. The lesser priests' numbers were much larger.

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

HEBREWS—NOTE ON 7:26–28 Christ's divine and holy character is yet another proof of the superiority of his priesthood.

HEBREWS—NOTE ON 7:26 In his relationship to God, Christ is "holy" (piety without any pollution; Matt. 3:17; 17:5; Mark 1:24; Luke 4:24; Acts 2:27; 13:35). In his relationship to man, he is "innocent" (without evil or malice; John 8:46). In relationship to himself, he is "unstained" (free from contamination; 1 Pet. 1:19) and "separated from sinners" (he had no sin nature that would be the source of any act of sin; cf. "without sin" in Heb. 4:15). See notes on 2 Cor. 5:21. exalted above the heavens. See notes on Heb. 3:1 and 4:14.

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

HEBREWS—NOTE ON 7:28 word of the oath. God confirmed Christ as high priest. See notes on vv. 20–21; 6:16–18. made perfect forever. See note on 2:10.

HEBREWS—NOTE ON 8:1–10:18 This entire section is an exposition of the New Covenant promised in Jer. 31:31–34 and its contrast to the Old Covenant of Law.

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

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

HEBREWS—NOTE ON 8:2 minister. This is the same word used of the angels in 1:7. In Jer. 33:21 it was used of the priests. holy places. Cf. Heb. 9:3. The holiest place where God dwelt (cf. Ex. 15:17; 25:8; 26:23–24; 1 Chron. 22:17). true tent. The definition is given in the phrase "that the Lord set up, not man," as

well as in Heb. 9:11, 24 (cf. 8:5). It refers to the heavenly dwelling place of God.

HEBREWS—NOTE ON 8:3 gifts and sacrifices. See note on 5:1.

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

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

HEBREWS—NOTE ON 8:6 he mediates. Cf. 9:15. The word describes a gobetween or an arbitrator, in this case between man and God. See note on 1 Tim. 2:5 (cf. Gal. 3:19–20). covenant . . . better . . . better promises. See notes on Heb. 7:19, 22; John 1:17–18. This covenant is identified as the "new covenant" in Heb. 8:8, 13; 9:15.

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

HEBREWS—NOTE ON 8:8–12 Quoted from Jer. 31:31–34 (see notes there).

HEBREWS—NOTE ON 8:9 I showed no concern for them. Jeremiah 31:32 says, "though I was their husband." The NT writer is quoting from the lxx, which uses a variant reading that does not essentially change the meaning.

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

HEBREWS—NOTE ON 8:12 The lxx represents a slight expansion of the last sentence of Jer. 31:34.

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

HEBREWS—NOTE ON 9:1–10 In these verses, the author gives a brief description of the tabernacle, to which some 50 chs. in the OT are devoted, including the tabernacle service (cf. Ex. 25–40). The section is marked off by its beginning with a reference to "regulations" (Heb. 9:1) and closing with a reference to "regulations" (v. 10).

HEBREWS—NOTE ON 9:2 first section . . . Holy Place. This is the Holy Place, the first room of the tabernacle (Ex. 26:33). For the items in the Holy Place, see Ex. 25:23–40; 40:22–25; Lev. 24:5–9.

HEBREWS—NOTE ON 9:3 Most Holy Place. This is the Most Holy Place where the ark of the covenant and the mercy seat dwelt—the place of atonement (Ex. 26:33–34).

HEBREWS—NOTE ON 9:4 golden altar of incense. See note on Ex. 30:1–10 (cf. Ex. 40:5, 26–27). Though it was outside the Holy Place (Ex. 30:6), the writer of Hebrews pictures the golden altar inside the Most Holy Place because uppermost in his mind is its role in the liturgy of the Day of Atonement. On that day, the high priest brought incense from that altar into the Most Holy Place (Lev. 16:12– 13). The altar of golden incense marked the boundary of the Most Holy Place as well as the curtain. The high priest went beyond the altar of incense only once a year. the ark. See notes on Ex. 25:11–18 and 26:31–34. golden urn holding the manna. See note on Ex. 16:32–36. Aaron's staff. See notes on Num. 17:2–10. tablets of the covenant. See note on Ex. 25:16 (cf. 1 Kings 8:9).

HEBREWS—NOTE ON 9:5 cherubim . . . mercy seat. See notes on Ex. 25:17–18. cannot now speak in detail. The writer has no desire to obscure his main point with details (cf. Heb. 8:1).

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

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

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

HEBREWS—NOTE ON 9:10 food and drink. See notes on Lev. 11:1–47; Deut. 14:3–21 (cf. Col. 2:16). washings. See note on Heb. 6:2. regulations for the body. The Levitical ordinances regulated the visible actions without changing the inner man (cf. 10:4). reformation. The Greek term means "restoring what is out of line." All things are set straight in Christ. The reformation is the New Covenant and its application. See note on 9:9.

HEBREWS—NOTE ON 9:11 the good things that have come. The reference appears to be to the "eternal redemption" (v. 12). In 10:1, the "good things" refer

back to the salvation of 9:28 (cf. Rom. 10:15). In the context, both readings refer to the things of the New Covenant. It is just a matter of perspective: whether from the viewpoint of the Levitical system where the realities of redemption were "to come," or the viewpoint of those in the Christian era where the realities of redemption "have come" because Christ has completed his work. not of this creation. The phrase is the explanation of "not made with hands"—it is the creation of God alone. The sanctuary where Christ serves is heaven itself (cf. Heb. 9:24; 8:2).

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

HEBREWS—NOTE ON 9:13–22 Christ's death was necessary for the fulfillment of the older covenant and the establishment of the new.

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

HEBREWS—NOTE ON 9:14 how much more. Superior to the cleansing capability of the ashes of an animal is the cleansing power of the sacrifice of Christ. the blood of Christ. This is an expression that refers not simply to the fluid, but the whole atoning sacrificial work of Christ in his death. Blood is used as a substitute word for death (cf. Matt. 23:30, 35; 27:6, 8, 24–25; John 6:54–56;

Acts 18:6; 20:26). See notes on Matt. 26:28; Rom. 3:25; 5:9; Col. 1:14. the eternal Spirit. See note on Heb. 2:4 (cf. Isa. 42:1; 61:1; Luke 4:1, 14). Some interpreters argue that the lack of the definite article in the Greek makes this a reference to Christ's own "eternal spirit" (in the sense of an endless life, cf. Heb. 7:16). However, the references to the Holy Spirit in 2:4 and 6:4 are also without the definite article. The use of "eternal" as a qualifier serves to relate the Spirit to the "eternal redemption" (9:12) and the "eternal inheritance" (v. 15) that Christ accomplished by his sacrificial death. offered himself. See notes on v. 7; John 10:17–18. The animals in the Levitical system were brought involuntarily and without understanding to their deaths. Christ came of his own volition with a full understanding of the necessity and consequences of his sacrifice. His sacrifice was not just his blood, it was his entire human nature (cf. Heb. 10:10). without blemish. In the lxx, the term is used for describing acceptable sacrifices including the red heifer (Num. 19:3; cf. Ex. 29:1; Lev. 1:3). A similar reference is found in 1 Pet. 1:19. conscience. See note on Heb. 9:9. dead works. See note on 6:1. The works are dead because the unregenerate are "dead in . . . trespasses and sins" (Eph. 2:1), their works are worthless and unproductive (Gal. 2:16; 5:19–21), and they end in death (Rom. 6:23). to serve the living God. Salvation is not an end in itself. The believer has been freed from sin to serve God, saved to serve (cf. Rom. 6:16–18; 1 Thess. 1:9). The contrast between dead works and the living God (cf. Heb. 3:12; 10:31; 12:22) is basic. Cf. James 2:14–26.

HEBREWS—NOTE ON 9:15 mediator. See note on 8:6. death. In the making of some biblical covenants, sacrifices were involved. When God made the covenant with Abraham, five different animals were sacrificed in the ceremony (Gen. 15:9–10). The Mosaic Covenant was affirmed by animal sacrifices (Ex. 24:5–8). redeems. The term used here is found more frequently than the term used in Heb. 9:12 (cf. 11:35; Luke 21:28; Rom. 3:24). Jesus' death retroactively redeemed all those who had believed in God under the Old Covenant (cf. Rom. 3:24–26). This is in keeping with symbolism of the Day of Atonement. Annually the high priest would atone for or cover the sins that the people had committed in the preceding year (Lev. 16:16, 21, 30). first covenant. See note on Gen. 9:16. The actual first covenant historically was made with Noah (Gen. 6:18; 9:9). Next came the covenant made with Abraham (Gen. 15:18). By context, however, the older covenant under discussion in this epistle is that which is called the Mosaic Covenant or the covenant of law (Ex. 19:1–20:21). "First" in this verse, therefore, means the former, older covenant with which the Levitical system is connected. those who are called. Lit., "the ones having been called," looking back to those under the Old Covenant who were called to salvation by

God on the basis of the sacrifice of Jesus Christ to come long after most of them had died. The reference, as always in the NT epistles, is to the effectual calling related to salvation (cf. Heb. 3:1), which in this context refers to OT believers. promised eternal inheritance. That is, salvation in its fullness (see notes on 3:11; 4:1, 9; 6:12; 1 Pet. 1:3–5).

HEBREWS—NOTE ON 9:16–17 A last will and testament illustrates the necessity of Christ's death. "Covenant" is the same Greek word translated "will," but the term takes on the more specialized meaning in this context. The benefits and provisions of a will are only promises until the one who wrote the will dies. Death activates the promises into realities.

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

HEBREWS—NOTE ON 9:18 blood. "Death" in vv. 15–16 is replaced by "blood" (see notes on vv. 7, 14). The term is used to emphasize the violent aspect of his sacrificial death.

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

HEBREWS—NOTE ON 9:20 This is the blood. Cf. Ex. 24:8 with Matt. 26:28. The same formula was utilized in the inaugural ceremonies for the Mosaic Covenant and for the New Covenant.

HEBREWS—NOTE ON 9:21 in the same way. The dedication of the tabernacle and its vessels was accompanied by a blood sprinkling ritual similar to that observed

at the inauguration of the Mosaic Covenant (cf. Ex. 29:10–15, 21, 36–37).

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

HEBREWS—NOTE ON 9:23–28 High-priestly prayer is to be exercised in the perfect tabernacle of heaven. The real high priest who offered the real sacrifice for sin serves in the real tabernacle. He is the complete fulfillment of the shadowy copies in the Levitical system.

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

HEBREWS—NOTE ON 9:24 copies. The term is not the same as that used in v. 23 and 8:5. This is lit., "antitype." It is used only twice in the NT. The antitype either prefigures the type (as here), or is a later illustration of the type (as in 1 Pet. 3:21). In both cases, the antitype is not the real thing, but only a copy of it. The earthly "holy place" in the tabernacle was only a type of the heavenly abode of God. now to appear. On the Day of Atonement, the high priest entered the Most Holy Place where God made an appearance (Lev. 16:2). The high priest, however, was hidden from the presence of God by the cloud of incense (Lev. 16:12–13). See also "has appeared" (Heb. 9:26) and "will appear" (v. 28). Each verb is a different term in the Greek. The term for Christ's present appearance in

heaven (v. 24) alludes to his official presentation to report to the Father on the fulfillment of his mission. The concept of making an appearance or being revealed is involved in the incarnational appearance in order to die once for sin (v. 26). At Christ's appearing at the second advent (v. 28), the term used stresses the visible nature of the appearance (cf. 2:8; 12:14). All three tenses of Christ's soteriological ministry are also covered: 1) his first advent to save us from the penalty of sin; 2) his present intercessory ministry in heaven to save us from the power of sin; and 3) his second advent to deliver us from the presence of sin. our behalf. Christ is our representative and the provider of our spiritual benefits (cf. 2:9; 6:20; 7:25; John 14:12–14; Eph. 1:3).

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

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

HEBREWS—NOTE ON 9:28 to bear the sins of many. See note on Isa. 53:12 (cf. 2 Cor. 5:21; 1 Pet. 2:24). second time. On the Day of Atonement, the people eagerly waited for the high priest to come back out of the Most Holy Place. When he appeared, they knew that the sacrifice on their behalf had been accepted by God. In the same way, when Christ appears at his second coming, it will be confirmation that the Father has been fully satisfied with the Son's sacrifice on behalf of believers. At that point salvation will be consummated (cf. 1 Pet. 1:3–5). not to deal with sin. See notes on Heb. 2:17–18; 4:15. This phrase testifies to the completed work of Christ in removing sins by his sacrifice at his first coming. No such burden will be upon him in his second coming. eagerly waiting. See note on Phil. 3:20.

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

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

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

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

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

HEBREWS—NOTE ON 10:5–7 Quoted from Ps. 40:6–8.

HEBREWS—NOTE ON 10:5–6 you have not desired. God was not pleased with sacrifices given by a person who did not give them out of a sincere heart (cf. Ps. 51:17; Isa. 1:11; Jer. 6:20; Hos. 6:6; Amos 5:21–25). To sacrifice only as a ritual, without obedience, was a mockery and worse than no sacrifice at all (cf. Isa. 1:11–18).

HEBREWS—NOTE ON 10:5 a body have you prepared for me. Psalm 40:6 reads, "you have given me an open ear." This does not represent a significant alteration in the meaning of the psalm, as indicated by the fact that the writer quoted the lxx version of the Hebrew idiom, which was an accurate representation for Greek readers. The Greek translators regarded the Hebrew words as a figure of speech, in which a part of something signified the whole, i.e., the hollowing out of ears was part of the total work of fashioning a human body. And ears were selected as the part to emphasize because they were symbols of obedience as the organ of the reception of God's word and will (cf. 1 Sam. 15:22). Christ needed a body in order to offer himself as the final sacrifice (Heb. 2:14).

HEBREWS—NOTE ON 10:7 to do your will. Cf. Matt. 26:39, 42.

HEBREWS—NOTE ON 10:8–9 The writer quotes from Ps. 40:6–8 again, but in a condensed form.

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

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

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

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

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

HEBREWS—NOTE ON 10:14 perfected. See note on v. 1. This involves a perfect standing before God in the righteousness of Christ (see notes on Rom. 3:22; Phil. 3:8–9). sanctified. See notes on Heb. 10:10.

HEBREWS—NOTE ON 10:15–17 The writer confirms his interpretation of Ps. 40:6– 8 by repeating from Jer. 31:31–34 what he had already quoted in Heb. 8:8–12.

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

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

HEBREWS—NOTE ON 10:20 new. In Greek, this word originally meant "newly slain," but was understood as "recent" when the epistle was written. The way is new because the covenant is new. It is not a way provided by the Levitical system. living way. Though it is the path of eternal life, it was not opened by Christ's sinless life—it required his death. See notes on 2:17–18; 4:16. The Hebrews were invited to embark on this way, which is characterized by the eternal life of the Son of God who loved them and gave himself for them (cf. John 14:6; Gal. 2:20). The Christian faith was known as "the Way" among the Jews of Jerusalem (Acts 9:2) as well as among the Gentiles (Acts 19:23). Those receiving this epistle understood quite clearly that the writer was inviting them to become Christians—to join those who had been persecuted for their faith. True believers in their midst were even then suffering persecution, and those who had not committed themselves to the Way were asked to become targets of the same persecution. curtain . . . flesh. When Jesus' flesh was torn at his crucifixion, so was the temple veil that symbolically separated men from God's presence (Matt. 27:51). When the high priest on the Day of Atonement entered the Most Holy Place, the people waited outside for him to return. When Christ entered the

heavenly temple, he did not return. Instead, he opened the curtain and exposed the Most Holy Place so that we could follow him. Here "flesh" is used as was "body" (Heb. 10:10) and "blood" (9:7, 12, 14, 18, 22) to refer to the sacrificial death of the Lord Jesus.

HEBREWS—NOTE ON 10:21 the house of God. See note on 3:6.

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

HEBREWS—NOTE ON 10:23 hold fast. Holding on, or the perseverance of the saints, is the human side of eternal security. It is not something done to maintain salvation, but is rather an evidence of salvation. See note on 3:6. confession of our hope. Affirmation of salvation. See note on 3:1. without wavering. The idea is not to follow any inclination that leads back to the Old Covenant. In other ancient literature, the same Greek term is used of enduring torture. Persecution will come (2 Tim. 3:12), but God is faithful. Temptations will abound, but God is

faithful to provide an escape (cf. 1 Cor. 10:13). God's promises are reliable (1 Cor. 10:13; 1 Thess. 5:24; Jude 24–25). With that confidence, the believer can persevere.

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

HEBREWS—NOTE ON 10:25 not neglecting to meet together. Collective and corporate worship is a vital part of spiritual life. The warning here is against apostasy in an eschatological context (cf. 2 Thess. 2:1). The reference is to the approaching "day" (the second coming of Christ; cf. Rom. 13:12; 1 Cor. 3:13; 1 Thess. 5:4). encouraging. Encouraging takes the form of comfort, warning, or strengthening. There is an eschatological urgency to the encouraging that requires an increased activity as the coming of Christ approaches (cf. Heb. 3:13; cf. 1 Thess. 4:18).

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

HEBREWS—NOTE ON 10:26 we. The author is speaking rhetorically. In v. 39, he excludes himself and genuine believers from this category. sinning deliberately. The Greek term carries the idea of deliberate intention that is habitual. The sin is rejecting Christ deliberately. These are not isolated acts. According to the Mosaic legislation, such acts of deliberate, premeditated sin required exclusion from the congregation of Israel (cf. Num. 15:30–31) and from its worship (cf. Ex. 21:14). Such sins also excluded the individual from sanctuary in the cities of

refuge (cf. Deut. 19:11–13). knowledge. The Greek term denotes specific knowledge, not general spiritual knowledge (cf. Heb. 6:4; cf. 1 Tim. 2:4). Though the knowledge was not defective or incomplete, the application of the knowledge was certainly flawed. Judas Iscariot is a good example of a disciple who had no lack of knowledge, but lacked faith and became the arch-apostate. no longer. See note on Heb. 6:6. The apostate is beyond salvation because he has rejected the only sacrifice that can cleanse him from sin and bring him into God's presence. To turn away from that sacrifice leaves him with no saving alternative. This is parallel to Matt. 12:31 (see note there.

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

HEBREWS—NOTE ON 10:28 Cf. Deut. 17:2–7.

HEBREWS—NOTE ON 10:29 How much worse punishment . . . ? There will be degrees of punishment in hell. This is also clearly indicated in Matt. 11:22–24 (see notes there). spurned. Lit., "trample under foot." In the ancient Near East one of the gestures used to show contempt for someone was to "lift up the foot" against or toward them (cf. Ps. 41:9). To walk on top of someone or something was a more extreme gesture showing utter contempt and scorn (cf. 2 Kings 9:33; Isa. 14:19; Mic. 7:10; Zech. 10:5). Such contempt demonstrates a complete spurning of Christ as Savior and Lord. profaned. To reckon Christ's blood as something unclean is the same thing as saying that it is defiled (see note on Heb. 9:13) and implies that Christ was a sinner and a blemished sacrifice. Such thinking is truly blasphemous. blood of the covenant. See notes on 9:14–15. Christ's death inaugurated or ratified the New Covenant. sanctified. This refers to Christ, in that he was set apart unto God (cf. John 17:19). It cannot refer to the apostate, because only true believers are sanctified. See Introduction: Interpretive Challenges. outraged the Spirit of grace. See notes on Heb. 6:4 and 9:14. Compare "a spirit of grace" (Zech. 12:10). Rejecting Christ insults the Spirit who worked through him (Matt. 12:31–32) and who testifies of him (John 15:26; 16:8–11).

HEBREWS—NOTE ON 10:30 Quoted from Deut. 32:35–36 (cf. Ps. 135:4; Rom.

12:19).

HEBREWS—NOTE ON 10:31 living God. See note on 3:12.

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

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

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

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

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

HEBREWS—NOTE ON 10:36 done the will of God. To trust in Christ fully by living daily in the will of the Father. See notes on Matt. 7:21–28; James 1:22– 25; cf. John 6:29. receive what is promised. See notes on Heb. 4:1; 6:12; 9:15. If they would remain with the New Covenant and put their trust exclusively in Christ, they would obtain the promise of salvation for themselves.

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

HEBREWS—NOTE ON 10:38 my righteous one shall live by faith. See note on Rom. 1:17. The opposite of apostasy is faith. This is a preview of the subsequent chapter. It is faith which pleases God. The individual who draws back from the knowledge of the gospel and faith will prove his apostasy.

HEBREWS—NOTE ON 10:39 shrink back and are destroyed. The writer expresses confidence that believing readers ("we") will not be counted among "those" who fall away to destruction. Apostates will draw back from Christ but there are some who are near to believing who can be pulled "out of the fire" (cf. Jude 23). "Destroyed," also translated "perdition," is commonly used in the NT of the everlasting punishment or judgment of unbelievers (cf. Matt. 7:13; Rom. 9:22; Phil. 1:28; 3:19; 1 Tim. 6:9). Judas is called the "son of destruction" (a Semitism meaning "destruction bound"; John 17:12). The man of lawlessness is referred to as the "son of destruction," i.e., destruction bound (2 Thess. 2:3). preserve their souls. Preservation from eschatological destruction is the concept of "preserve" in this context. In the context of Isa. 26:20–21 (Heb. 10:19) the eschatological preservation includes resurrection from the dead. The writer

connects faith and resurrection in the example of Abraham (Heb. 11:19).

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

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

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

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

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

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

HEBREWS—NOTE ON 11:5 The quote is from Gen. 5:24. Enoch. See note on Gen. 5:24. The lxx translated the Hebrew idiom "Enoch walked with God" with "he pleased God." The writer combines both in the reference. Enoch was miraculously taken to heaven without dying (cf. 1 Thess. 4:17).

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

HEBREWS—NOTE ON 11:7 Noah. See Gen. 5:28–9:29; Ezek. 14:14. unseen. See notes on Heb. 11:1, 6. The world had not seen anything resembling the great flood (not even rain; see notes on Gen. 7:11), yet Noah spent 120 years (Gen. 6:3) fulfilling God's command to build the massive ark (Gen. 6:13–22). reverent. Noah treated God's message with great respect and awe (cf. 5:7). His faith was expressed in obedience (cf. Gen. 6:22; 7:5). condemned. Noah warned the people of his time about God's impending judgment (cf. 1 Pet. 3:20), and is called "a herald of righteousness" (2 Pet. 2:5). heir of the righteousness. See notes on Heb. 6:12; 9:15. He who was a herald of righteousness (2 Pet. 2:5) also

became an heir of righteousness. He believed the message he preached. Like Enoch before him (see notes on Heb. 11:5), Noah walked with God in faith and obedience (Gen. 6:9).

HEBREWS—NOTE ON 11:8–19 Abraham. See Gen. 11:27–25:11.

HEBREWS—NOTE ON 11:8 a place . . . inheritance. The land of Canaan, far from his original home in Ur of the Chaldees (Gen. 11:31). He went by faith.

HEBREWS—NOTE ON 11:9 promise. Neither Abraham, Isaac, nor Jacob were able to settle permanently in or possess the land God promised to them (v. 10). Abraham first went there in faith, and they all lived there in faith, believing in a promise of possession that would not be fulfilled for many generations beyond their lifetimes (Gen. 12:7).

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

HEBREWS—NOTE ON 11:11–12 Sarah. See Gen. 11:27–23:2; 1 Pet. 3:5–6.

HEBREWS—NOTE ON 11:11 past the age. At 90 (Gen. 17:17), she was long past child-bearing age and had never been able to conceive. God enabled her, however, because of her faith in his promise (Gen. 21:1–3).

HEBREWS—NOTE ON 11:12 as good as dead. At 99, Abraham was well beyond the age to father children apart from divine intervention (Gen. 17:1, 15–17; 21:1–5). stars . . . sand. This is hyperbole to stress the vastness of the population that would come from Abraham's loins. See Gen. 15:4–5; 22:17.

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

HEBREWS—NOTE ON 11:13–16 strangers and exiles. See Gen. 23:4. Their faith was patient and endured great hardships because they believed God had

something better. They had no desire to go back to Ur, but did long for heaven (Job 19:25–26; Ps. 27:4).

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

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

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

HEBREWS—NOTE ON 11:19 even to raise him from the dead. Believing that God's promise regarding Isaac was unconditional, Abraham came to the conclusion that God would fulfill that promise even if it required raising Isaac from the dead (cf. Gen. 22:5). figuratively speaking. The word is the same as in Heb. 9:9, which is the basis for the English word "parable." Abraham received Isaac back from the dead, as it were, even though Isaac had not been slain.

HEBREWS—NOTE ON 11:20 Isaac. See Gen. 27:1–28:5.

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

factual.

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

HEBREWS—NOTE ON 11:23–29 Moses. See Ex. 1–15; Acts 7:17–36.

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

HEBREWS—NOTE ON 11:24 Moses refused the fame he could have in Egypt if he would have capitalized on his position as the adopted son of Pharaoh's daughter (cf. Ex. 2:10).

HEBREWS—NOTE ON 11:25 with the people of God. Moses would have sinned had he refused to take on the responsibility God gave him regarding Israel, and he had a clear and certain conviction that "God was giving them salvation by his hand" (Acts 7:25). Moses repudiated the pleasures of Egypt.

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

HEBREWS—NOTE ON 11:27 left Egypt. Moses left Egypt for the first time when he fled for his life after killing the Egyptian slave master (Ex. 2:14–15). That time he did fear Pharaoh's wrath. On the second occasion, he turned his back on Egypt and all that it represented. This leaving was not for fear of Pharaoh, so it is the one in view here. seeing him. Moses' faith was such that he responded to God's commands as though God were standing visibly before him. This was the

basis for his loyalty to God, and it should be a believer's example for loyalty (cf. 2 Cor. 4:16–18).

HEBREWS—NOTE ON 11:28 Passover. See Ex. 12.

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

HEBREWS—NOTE ON 11:30 Jericho. See Josh. 6. The people did nothing militarily to cause the fall of Jericho; they simply followed God's instructions in faith. Cf. 2 Cor. 10:4.

HEBREWS—NOTE ON 11:31 Rahab. See Josh. 2:1–24; 6:22–25; Matt. 1:5; James 2:25.

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

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

HEBREWS—NOTE ON 11:33 conquered kingdoms. Joshua, the judges, David, and others. enforced justice. Righteous kings like David, Solomon, Asa, Jehoshaphat, Joash, Hezekiah, and Josiah. obtained promises. Abraham, Moses,

David, and Solomon. stopped the mouths of lions. Samson (Judg. 14:5–6), David (1 Sam. 17:34–35), Daniel (Dan. 6:22).

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

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

HEBREWS—NOTE ON 11:36 Others. Joseph (Gen. 39:20), Micaiah (1 Kings 22:27), Elisha (2 Kings 2:23), Hanani (2 Chron. 16:10), Jeremiah (Jer. 20:1–6; 37:15), and others (2 Chron. 36:16).

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

HEBREWS—NOTE ON 11:38 See 1 Kings 18:4, 13; 19:9.

HEBREWS—NOTE ON 11:39–40 something better. They had faith in the ultimate fulfillment of the eternal promises in the covenant (v. 13). See Introduction:

Historical and Theological Themes.

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

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

HEBREWS—NOTE ON 12:2 looking to. They were to look to Jesus as the object of faith and salvation (cf. 11:26–27; Acts 7:55–56; Phil. 3:8). founder. See note on Heb. 2:10. The term means originator or preeminent example. perfecter. See note on 5:14. The term expresses the idea of carrying through to perfect completion (cf. John 19:30). the joy. Jesus persevered so that he might receive the joy of accomplishment of the Father's will and exaltation (cf. Heb. 1:9; Ps. 16:9–11; Luke 10:21–24). right hand. See note on Heb. 1:3.

HEBREWS—NOTE ON 12:3 Consider him. Jesus is the supreme example of willingness to suffer in obedience to God. He faced "hostility" (the same word as "opposed" in Luke 2:34) and endured even the cruel cross. The same opposition is faced by all who follow him (Acts 28:22; Gal. 6:17; Col. 1:24; 2 Tim. 3:12). weary or fainthearted. Believers' pressures, exhaustion, and persecutions (cf. Gal. 6:9) are as nothing compared to Christ's.

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

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

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

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

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

HEBREWS—NOTE ON 12:9 be subject. Respect for God equals submission to his will and law, and those who willingly receive the Lord's chastening will have a richer, more abundant life (cf. Ps. 119:165). Father of spirits. Probably best translated as "Father of our spirits," it is in contrast to "earthly fathers" (lit., "fathers of our flesh").

HEBREWS—NOTE ON 12:10 our good. Imperfect human fathers discipline imperfectly; but God is perfect and therefore his discipline is perfect and always

for the spiritual good of his children.

HEBREWS—NOTE ON 12:11 fruit of righteousness. A similar phrase is used in James 3:18. trained. The same word was used in 5:14 (see note there; cf. 1 Tim. 4:7).

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

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

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

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

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

HEBREWS—NOTE ON 12:16 immoral. This refers to the sexually immoral in general. Apostasy is often closely linked with immorality (cf. 2 Pet. 2:10, 14, 18; Jude 8, 16, 18).

HEBREWS—NOTE ON 12:18–29 The writer proceeds to give an exposition based upon Israel's encounter with God at Mount Sinai (see Ex. 19–20; Deut. 4:10– 24).

HEBREWS—NOTE ON 12:18 See Ex. 19:12–13; Deut. 4:11; 5:22.

HEBREWS—NOTE ON 12:19 sound of a trumpet. See Ex. 19:16, 19; Deut. 4:12.

HEBREWS—NOTE ON 12:20 Quoted from Ex. 19:12–13 (cf. Ex. 20:19; Deut. 5:23–24).

HEBREWS—NOTE ON 12:21 Quoted from Deut. 9:19.

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

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

HEBREWS—NOTE ON 12:24 mediator. See note on 7:22 (cf. 8:6–10; 9:15). better. See notes on 6:9; 9:23. Abel's sacrifice was pleasing to God because it was

offered in faith and obedience (cf. 11:4), but it had no atoning power. Jesus' blood alone was sufficient to cleanse sin (cf. 1 John 1:7). The sacrifice of Christ brought redemption (Heb. 9:12), forgiveness (9:26), and complete salvation (10:10, 14). than the blood of Abel. The blood of Abel's sacrifice only provided a temporary covering, but Christ's blood sacrifice declares eternal forgiveness (cf. Col. 1:20).

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

HEBREWS—NOTE ON 12:26 Quoted from Hag. 2:6.

HEBREWS—NOTE ON 12:26–27 shake not only the earth. At Mount Sinai, God shook the earth. From Zion, he will shake the heavens, the entire universe (cf. Isa. 13:13; 34:4; 65:17, 22; 2 Pet. 3:10–13; Rev. 6:12–14; 20:11; 21:1).

HEBREWS—NOTE ON 12:27 Everything physical ("things . . . shaken") will be destroyed; only eternal things ("that cannot be shaken") will remain.

HEBREWS—NOTE ON 12:28 kingdom. God will create "a new heaven and a new earth . . . the holy city, new Jerusalem" (Rev. 21:1–2), which will be eternal and immovable. let us offer . . . acceptable worship. See note on Heb. 4:16. with reverence and awe. See note on 11:7 (cf. 5:7). The second word has to do with the apprehension felt due to being in God's presence.

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

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

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

HEBREWS—NOTE ON 13:3 you. Believers should be able to identify with the suffering of others because they also suffer physical ("in the body") pain and hardship.

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

HEBREWS—NOTE ON 13:5 love of money. Lusting after material riches is "a root of all kinds of evil. It is through this craving that some have wandered away from the faith and pierced themselves with many pangs" (1 Tim. 6:10; cf. 1 Tim. 3:3). I will never. Quoted from Gen. 28:15; Deut. 31:6, 8; Josh. 1:5; 1 Chron. 28:20. Believers can be content in every situation because of this promise. Several negatives are utilized in this statement to emphasize the impossibility of Christ deserting believers. It is like saying "there is absolutely no way whatsoever that I will ever, ever leave you."

HEBREWS—NOTE ON 13:6 confidently. This word has the idea of being bold and courageous. Cf. its use in Matt. 9:2; 2 Cor. 5:6, 8. Quoted from Ps. 118:6.

HEBREWS—NOTE ON 13:7 In addition to the roll of the faithful in ch. 11, the writer reminds the Hebrews of their own faithful leaders within the church. In so doing, he outlines the duties of pastors: 1) rule; 2) speak the word of God; and 3) establish the pattern of faith for the people to follow. Cf. Acts 20:28; 1 Tim. 3:1–

7; Titus 1:5–9.

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

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

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

HEBREWS—NOTE ON 13:15 praise. As seen throughout the book of Hebrews, sacrifices were extremely important under the Old Covenant. Under the New Covenant, God desires the praise and thanksgiving of his people rather than offerings of animals or grain. Since NT believers are all priests (1 Pet. 2:5, 9), they have offerings of praise and thanks to God (cf. Rom. 12:1). The "sacrifice of praise" or thanksgiving is also mentioned in Lev. 7:12; Ps. 54:6.

HEBREWS—NOTE ON 13:16 do good and to share. The sacrifices of praise

coming from the lips of God's people please him only when accompanied by loving action (cf. Isa. 58:6–7; James 1:27; 1 John 3:18).

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

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

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

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

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

HEBREWS—NOTE ON 13:22 bear with. Readers are encouraged to receive this message with open minds and warm hearts, in contrast to those who "will not endure sound teaching" (2 Tim. 4:3). word of exhortation. Cf. Heb. 3:13. This is the writer's own description of his epistle (see Introduction: Historical and

Theological Themes).

HEBREWS—NOTE ON 13:23 released. The details of Timothy's imprisonment are unknown (cf. 2 Tim. 4:11, 21).

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

James

James 1 • James 2 • James 3 • James 4 • James 5 Introduction to James

Title Author and Date Background and Setting Historical and Theological Themes Interpretive Challenges Outline Footnotes Study Notes

Introduction to James

Title

James, like all of the general epistles except Hebrews, is named after its author (v. 1).

Author and Date

Of the four men named James in the NT, only two are candidates for authorship of this epistle. No one has seriously considered James the Less, the son of Alphaeus (Matt. 10:3; Acts 1:13), or James the father of Judas, not Iscariot (Luke 6:16; Acts 1:13). Some have suggested James the son of Zebedee and brother of John (Matt. 4:21), but he was martyred too early to have written it (Acts 12:2). That leaves only James, the oldest half-brother of Christ (Mark 6:3) and brother of Jude (Matt. 13:55), who also wrote the epistle that bears his name (Jude 1). James had at first rejected Jesus as Messiah (John 7:5), but later believed (1 Cor. 15:7). He became the key leader in the Jerusalem church (cf. Acts 12:17; 15:13; 21:18; Gal. 2:12), being called one of the "pillars" of that church, along with Peter and John (Gal. 2:9). Also known as James the Just because of his devotion to righteousness, he was martyred c. A.D. 62, according to the first century Jewish historian Josephus. Comparing James' vocabulary in the letter he wrote which is recorded in Acts 15 with that in the epistle of James further corroborates his authorship.

James wrote with the authority of one who had personally seen the resurrected Christ (1 Cor. 15:7), who was recognized as an associate of the apostles (Gal. 1:19), and who was the leader of the Jerusalem church.

James most likely wrote this epistle to believers scattered (James 1:1) as a result of the unrest recorded in Acts 12 (c. A.D. 44). There is no mention of the Council of Jerusalem described in Acts 15 (c. A.D. 49), which would be expected if that Council had already taken place. Therefore, James can be reliably dated c. A.D. 44–49, making it the earliest written book of the NT canon.

Background and Setting

The recipients of this book were Jewish believers who had been dispersed (1:1), possibly as a result of Stephen's martyrdom (Acts 7, A.D. 31–34), but more likely due to the persecution under Herod Agrippa I (Acts 12, c. A.D. 44). The author refers to his audience as "brothers" 15 times (James 1:2, 16, 19; 2:1, 5, 14; 3:1, 10, 12; 4:11; 5:7, 9, 10, 12, 19), which was a common epithet among the first century Jews. Not surprisingly, then, James is Jewish in its content. For example, the Greek word translated "assembly" (2:2) is the word for "synagogue." Further, James contains more than 40 allusions to the OT (and more than 20 to the Sermon on the Mount, Matt. 5–7).

Historical and Theological Themes

James, with its devotion to direct, pungent statements on wise living, is reminiscent of the book of Proverbs. It has a practical emphasis, stressing not theoretical knowledge, but godly behavior. James wrote with a passionate desire for his readers to be uncompromisingly obedient to the word of God. He used at least 30 references to nature (e.g., "wave of the sea" [1:6]; "reptile" [3:7]; and "heaven gave rain" [5:18]), as befits one who spent a great deal of time outdoors. He complements Paul's emphasis on justification by faith with his own emphasis on spiritual fruitfulness demonstrating true faith.

Interpretive Challenges

At least two significant texts challenge the interpreter: 1) In 2:14–26, what is the relationship between faith and works? Does James' emphasis on works contradict Paul's focus on faith? 2) In 5:13–18, do the promises of healing refer to the spiritual or physical realm? These difficult texts are treated in the notes.

Outline

There are a number of ways to outline the book to grasp the arrangement of its content. One way is to arrange it around a series of tests by which the genuineness of a person's faith may be measured.

I. Introduction (1:1) II. The Test of Perseverance in Suffering (1:2–12) III. The Test of Blame in Temptation (1:13–18) IV. The Test of Response to the Word (1:19–27)

V. The Test of Impartial Love (2:1–13) VI. The Test of Righteous Works (2:14–26) VII. The Test of the Tongue (3:1–12) VIII. The Test of Humble Wisdom (3:13–18)

IX. The Test of Worldly Indulgence (4:1–12)

X. The Test of Dependence (4:13–17) XI. The Test of Patient Endurance (5:1–11) XII. The Test of Truthfulness (5:12) XIII. The Test of Prayerfulness (5:13–18) XIV. The Test of True Faith (5:19–20)

THE LETTER OF

James

Greeting

JAMES 1 †James, a servant [1] of God and of the Lord Jesus Christ, To the twelve tribes in the Dispersion: Greetings.

Testing of Your Faith

2†Count it all joy, my brothers, [2] when you meet trials of various kinds, 3†for you know that the testing of your faith produces steadfastness. 4†And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing.

5†If any of you lacks wisdom, let him ask God, who gives generously to all without reproach, and it will be given him. 6†But let him ask in faith, with no doubting, for the one who doubts is like a wave of the sea that is driven and tossed by the wind. 7For that person must not suppose that he will receive anything from the Lord; 8†he is a double-minded man, unstable in all his ways.

9‡†Let the lowly brother boast in his exaltation, 10†and the rich in his humiliation, because like a flower of the grass [3] he will pass away. 11†For the sun rises with its scorching heat and withers the grass; its flower falls, and its beauty perishes. So also will the rich man fade away in the midst of his pursuits.

12†Blessed is the man who remains steadfast under trial, for when he has stood the test he will receive the crown of life, which God has promised to those who love him. 13†Let no one say when he is tempted, "I am being tempted by God," for God cannot be tempted with evil, and he himself tempts no one. 14†But each person is tempted when he is lured and enticed by his own desire. 15†Then desire when it has conceived gives birth to sin, and sin when it is fully grown brings forth death.

16†Do not be deceived, my beloved brothers. 17†Every good gift and every perfect gift is from above, coming down from the Father of lights with whom there is no variation or shadow due to change. [4] 18†Of his own will he brought

us forth by the word of truth, that we should be a kind of firstfruits of his creatures.

Hearing and Doing the Word

19†Know this, my beloved brothers: let every person be quick to hear, slow to speak, slow to anger; 20†for the anger of man does not produce the righteousness of God. 21†Therefore put away all filthiness and rampant wickedness and receive with meekness the implanted word, which is able to save your souls.

22†But be doers of the word, and not hearers only, deceiving yourselves. 23†For if anyone is a hearer of the word and not a doer, he is like a man who looks intently at his natural face in a mirror. 24†For he looks at himself and goes away and at once forgets what he was like. 25†But the one who looks into the perfect law, the law of liberty, and perseveres, being no hearer who forgets but a doer who acts, he will be blessed in his doing.

26†If anyone thinks he is religious and does not bridle his tongue but deceives his heart, this person's religion is worthless. 27†Religion that is pure and undefiled before God, the Father, is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world.

The Sin of Partiality

JAMES 2 †My brothers, [1] show no partiality as you hold the faith in our Lord Jesus Christ, the Lord of glory. 2†For if a man wearing a gold ring and fine clothing comes into your assembly, and a poor man in shabby clothing also comes in, 3†and if you pay attention to the one who wears the fine clothing and say, "You sit here in a good place," while you say to the poor man, "You stand over there," or, "Sit down at my feet," 4†have you not then made distinctions among yourselves and become judges with evil thoughts? 5†Listen, my beloved brothers, has not God chosen those who are poor in the world to be rich in faith and heirs of the kingdom, which he has promised to those who love him? 6†But you have dishonored the poor man. Are not the rich the ones who oppress you, and the ones who drag you into court? 7†Are they not the ones who blaspheme the honorable name by which you were called?

8†If you really fulfill the royal law according to the Scripture, "You shall love your neighbor as yourself," you are doing well. 9†But if you show partiality, you are committing sin and are convicted by the law as transgressors. 10†For whoever keeps the whole law but fails in one point has become accountable for all of it. 11†For he who said, "Do not commit adultery," also said, "Do not murder." If you do not commit adultery but do murder, you have become a transgressor of the law. 12†So speak and so act as those who are to be judged under the law of liberty. 13†For judgment is without mercy to one who has shown no mercy. Mercy triumphs over judgment.

Faith Without Works Is Dead

14‡†What good is it, my brothers, if someone says he has faith but does not have works? Can that faith save him? 15‡If a brother or sister is poorly clothed and lacking in daily food, 16and one of you says to them, "Go in peace, be warmed and filled," without giving them the things needed for the body, what good [2] is that? 17†So also faith by itself, if it does not have works, is dead.

18†But someone will say, "You have faith and I have works." Show me your faith apart from your works, and I will show you my faith by my works. 19†You believe that God is one; you do well. Even the demons believe—and shudder! 20†Do you want to be shown, you foolish person, that faith apart from works is useless? 21‡†Was not Abraham our father justified by works when he offered up

his son Isaac on the altar? 22†You see that faith was active along with his works, and faith was completed by his works; 23†and the Scripture was fulfilled that says, "Abraham believed God, and it was counted to him as righteousness"—and he was called a friend of God. 24†You see that a person is justified by works and not by faith alone. 25†And in the same way was not also Rahab the prostitute justified by works when she received the messengers and sent them out by another way? 26For as the body apart from the spirit is dead, so also faith apart from works is dead.

Taming the Tongue

JAMES 3 ‡†Not many of you should become teachers, my brothers, for you know that we who teach will be judged with greater strictness. 2†For we all stumble in many ways. And if anyone does not stumble in what he says, he is a perfect man, able also to bridle his whole body. 3‡If we put bits into the mouths of horses so that they obey us, we guide their whole bodies as well. 4Look at the ships also: though they are so large and are driven by strong winds, they are guided by a very small rudder wherever the will of the pilot directs. 5So also the tongue is a small member, yet it boasts of great things.

How great a forest is set ablaze by such a small fire! 6†And the tongue is a fire, a world of unrighteousness. The tongue is set among our members, staining the whole body, setting on fire the entire course of life, [1] and set on fire by hell. [2] 7For every kind of beast and bird, of reptile and sea creature, can be tamed and has been tamed by mankind, 8†but no human being can tame the tongue. It is a restless evil, full of deadly poison. 9†With it we bless our Lord and Father, and with it we curse people who are made in the likeness of God. 10From the same mouth come blessing and cursing. My brothers, [3] these things ought not to be so. 11‡Does a spring pour forth from the same opening both fresh and salt water? 12Can a fig tree, my brothers, bear olives, or a grapevine produce figs? Neither can a salt pond yield fresh water.

Wisdom from Above

13‡†Who is wise and understanding among you? By his good conduct let him show his works in the meekness of wisdom. 14†But if you have bitter jealousy and selfish ambition in your hearts, do not boast and be false to the truth. 15†This is not the wisdom that comes down from above, but is earthly, unspiritual, demonic. 16†For where jealousy and selfish ambition exist, there will be disorder and every vile practice. 17†But the wisdom from above is first pure, then peaceable, gentle, open to reason, full of mercy and good fruits, impartial and sincere. 18†And a harvest of righteousness is sown in peace by those who make peace.

Warning Against Worldliness

JAMES 4 †What causes quarrels and what causes fights among you? Is it not this, that your passions [1] are at war within you? [2] 2†You desire and do not have, so you murder. You covet and cannot obtain, so you fight and quarrel. You do not have, because you do not ask. 3†You ask and do not receive, because you ask wrongly, to spend it on your passions. 4†You adulterous people! [3] Do you not know that friendship with the world is enmity with God? Therefore whoever wishes to be a friend of the world makes himself an enemy of God. 5†Or do you suppose it is to no purpose that the Scripture says, "He yearns jealously over the spirit that he has made to dwell in us"? 6†But he gives more grace. Therefore it says, "God opposes the proud, but gives grace to the humble." 7‡†Submit yourselves therefore to God. Resist the devil, and he will flee from you. 8†Draw near to God, and he will draw near to you. Cleanse your hands, you sinners, and purify your hearts, you double-minded. 9†Be wretched and mourn and weep. Let your laughter be turned to mourning and your joy to gloom. 10†Humble yourselves before the Lord, and he will exalt you.

11†Do not speak evil against one another, brothers. [4] The one who speaks against a brother or judges his brother, speaks evil against the law and judges the law. But if you judge the law, you are not a doer of the law but a judge. 12†There is only one lawgiver and judge, he who is able to save and to destroy. But who are you to judge your neighbor?

Boasting About Tomorrow

13†Come now, you who say, "Today or tomorrow we will go into such and such a town and spend a year there and trade and make a profit"— 14†yet you do not know what tomorrow will bring. What is your life? For you are a mist that appears for a little time and then vanishes. 15†Instead you ought to say, "If the Lord wills, we will live and do this or that." 16†As it is, you boast in your arrogance. All such boasting is evil. 17†So whoever knows the right thing to do and fails to do it, for him it is sin.

Warning to the Rich

JAMES 5 †Come now, you rich, weep and howl for the miseries that are coming upon you. 2‡Your riches have rotted and your garments are moth-eaten. 3†Your gold and silver have corroded, and their corrosion will be evidence against you and will eat your flesh like fire. You have laid up treasure in the last days. 4†Behold, the wages of the laborers who mowed your fields, which you kept back by fraud, are crying out against you, and the cries of the harvesters have reached the ears of the Lord of hosts. 5†You have lived on the earth in luxury and in self-indulgence. You have fattened your hearts in a day of slaughter. 6†You have condemned and murdered the righteous person. He does not resist you.

Patience in Suffering

7†Be patient, therefore, brothers, [1] until the coming of the Lord. See how the farmer waits for the precious fruit of the earth, being patient about it, until it receives the early and the late rains. 8†You also, be patient. Establish your hearts, for the coming of the Lord is at hand. 9†Do not grumble against one another, brothers, so that you may not be judged; behold, the Judge is standing at the door. 10As an example of suffering and patience, brothers, take the prophets who spoke in the name of the Lord. 11†Behold, we consider those blessed who remained steadfast. You have heard of the steadfastness of Job, and you have seen the purpose of the Lord, how the Lord is compassionate and merciful.

12†But above all, my brothers, do not swear, either by heaven or by earth or by any other oath, but let your "yes" be yes and your "no" be no, so that you may not fall under condemnation.

The Prayer of Faith

13†Is anyone among you suffering? Let him pray. Is anyone cheerful? Let him sing praise. 14‡†Is anyone among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord. 15†And the prayer of faith will save the one who is sick, and the Lord will raise him up. And if he has committed sins, he will be forgiven. 16†Therefore, confess your sins to one another and pray for one another, that you may be healed. The prayer of a righteous person has great power as it is working. [2] 17‡Elijah was a man with a nature like ours, and he prayed fervently that it might

not rain, and for three years and six months it did not rain on the earth. 18Then he prayed again, and heaven gave rain, and the earth bore its fruit.

19†My brothers, if anyone among you wanders from the truth and someone brings him back, 20†let him know that whoever brings back a sinner from his wandering will save his soul from death and will cover a multitude of sins.

Footnotes

Footnotes for James, Chapter 1

[1] 1:1 Or slave; Greek bondservant

[2] 1:2 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 verses 16, 19

[3] 1:10 Or a wild flower

[4] 1:17 Some manuscripts variation due to a shadow of turning

Footnotes for James, Chapter 2

[1] 2:1 Or brothers and sisters; also verses 5, 14

[2] 2:16 Or benefit

Footnotes for James, Chapter 3

[1] 3:6 Or wheel of birth

[2] 3:6 Greek Gehenna

[3] 3:10 Or brothers and sisters; also verse 12

Footnotes for James, Chapter 4

[1] 4:1 Greek pleasures; also verse 3

[2] 4:1 Greek in your members

[3] 4:4 Greek You adulteresses!

[4] 4:11 Or brothers and sisters

Footnotes for James, Chapter 5

[1] 5:7 Or brothers and sisters; also verses 9, 10, 12, 19

[2] 5:16 Or The effective prayer of a righteous person has great power

Study Notes

JAMES—NOTE ON 1:1 James. The half-brother of the Lord Jesus (see Introduction: Author and Date; cf. Gal. 1:19; 2:9). servant. See note on Rom. 1:1. twelve tribes. A common NT title for Jews (cf. Matt. 19:28; Acts 26:7; Rev. 7:4). When the kingdom split after Solomon's reign, 10 tribes constituted the northern kingdom, called Israel, and Benjamin and Judah combined to form the southern kingdom, called Judah. After the fall and deportation of the northern kingdom to Assyria (722 B.C.), some of the remnant of those in the 10 northern tribes filtered down into Judah and came to Jerusalem to worship (2 Chron. 29; 30; 34), thus preserving all 12 tribes in Judah's land. Although tribal identity could not be established with certainty after the southern kingdom was led captive by Babylon (586 B.C.), the prophets foresaw a time when God would reconstitute the whole nation and delineate each person's tribal membership once again (cf. Isa. 11:12–13; Jer. 3:18; 50:4; Ezek. 37; Rev. 7:5–8). Dispersion. The Greek word diaspora, which lit. means "through a sowing" (cf. John 7:35), became a technical term referring to Jews living outside the land of Palestine (cf. 1 Pet. 1:1). Besides the expulsions from the land by the Assyrians (2 Kings 17; 1 Chron. 5) and Babylonians (2 Kings 24–25; 2 Chron. 36), many Jews were taken to Rome as slaves when the Romans conquered them c. 63 B.C. In addition, during the centuries leading up to Christ's first coming, thousands of Jews drifted out of Israel and settled throughout the Mediterranean world (see notes on Acts 2:5–11). But James' primary audience was those who were scattered because of persecution (see Introduction: Background and Setting).

JAMES—NOTE ON 1:2 Count it all joy. The Greek word for "count" may also be translated "consider" or "evaluate." The natural human response to trials is not to rejoice; therefore the believer must make a conscious commitment to face them with joy (see note on Phil. 3:1). brothers. Believing Jews among those scattered (cf. 1 Pet. 1:1–2; see note on Acts 8:1). trials. This Greek word connotes trouble, or something that breaks the pattern of peace, comfort, joy, and happiness in someone's life. The verb form of this word means "to put someone or something to the test," with the purpose of discovering that person's nature or that thing's quality. God brings such tests to prove—and increase—the strength and quality of one's faith and to demonstrate its validity (James 1:2–12). Every trial becomes a test of faith designed to strengthen: if the believer fails the test by wrongly responding, that test then becomes a temptation, or a solicitation to

evil (see notes on vv. 13–15).

JAMES—NOTE ON 1:3 testing. This means "proof," or "proving" (see Introduction: Outline). steadfastness. Through tests, a Christian will learn to withstand tenaciously the pressure of a trial until God removes it at his appointed time, and even cherish the benefit. See notes on 2 Cor. 12:7–10.

JAMES—NOTE ON 1:4 perfect. Not a reference to sinless perfection (cf. 3:2), but to spiritual maturity (cf. 1 John 2:14). The testing of faith drives believers to deeper communion and greater trust in Christ—qualities that in turn produce a stable, godly, and righteous character (see note on 1 Pet. 5:10; cf. Gal. 4:19). complete. From a compound Greek word that lit. means "all the portions whole."

JAMES—NOTE ON 1:5 wisdom. James' Jewish audience recognized this as the understanding and practical skill that were necessary to live life to God's glory. It was not a wisdom of philosophical speculation, but the wisdom contained in the pure and peaceable absolutes of God's will revealed in his word (cf. 3:13, 17) and lived out. Only such divine wisdom enables believers to be joyous and submissive in the trials of life. ask God. This command is a necessary part of the believer's prayer life (cf. Job 28:12–23; Prov. 3:5–7; 1 Thess. 5:17). God intends that trials will drive believers to greater dependency on him, by showing them their own inadequacy. As with all his riches (Eph. 1:7; 2:7; 3:8; Phil. 4:19), God has wisdom in abundance (Rom. 11:33) available for those who seek it. See notes on Prov. 2:1–8.

JAMES—NOTE ON 1:6 ask in faith. Prayer must be offered with confident trust in a sovereign God (see note on Heb. 11:1). with no doubting. This refers to having one's thinking divided within himself, not merely because of mental indecision but an inner moral conflict or distrust in God (see note on James 1:8). wave of the sea. The person who doubts God's ability or willingness to provide this wisdom is like the billowing, restless sea, moving back and forth with its endless tides, never able to settle (cf. Josh. 24:15; 1 Kings 18:21; Rev. 3:16).

JAMES—NOTE ON 1:8 double-minded man. A lit. translation of the Greek expression that denotes having one's mind or soul divided between God and the world (see note on 4:4). This man is a hypocrite, who occasionally believes in God but fails to trust him when trials come, and thus receives nothing. The use of this expression in 4:8 makes it clear that it refers to an unbeliever. unstable.

See notes on 1:6.

JAMES—NOTE ON 1:9–10 lowly brother . . . the rich. Trials make all believers equally dependent on God and bring them to the same level with one another by keeping them from becoming preoccupied with earthly things. Poor Christians and wealthy ones can rejoice that God is no respecter of persons and that they both have the privilege of being identified with Christ.

JAMES—NOTE ON 1:9 boast. This word refers to pride in a privilege or possession; it is the joy of legitimate pride. Although having nothing in this world, the poor believer can rejoice in his high spiritual standing before God by grace and the hope which that brings (cf. Rom. 8:17–18; 1 Pet. 1:4).

JAMES—NOTE ON 1:10 his humiliation. Refers to the rich believer's being brought low by trials. Such experiences help him rejoice and realize that genuine happiness and contentment depend on the true riches of God's grace, not earthly wealth.

JAMES—NOTE ON 1:11 grass . . . flower. A picture of Palestine's flowers and flowering grasses, which colorfully flourish in February and dry up by May. This is a clear allusion to Isa. 40:6–8, which speaks of the scorching sirocco wind that burns and destroys plants in its path. This picture from nature illustrates how divinely wrought death and judgment can quickly end the wealthy person's dependence on material possessions (see note on James 1:10; cf. Prov. 27:24).

JAMES—NOTE ON 1:12 Blessed. See notes on Matt. 5:3, 10. Believers who successfully endure trials are truly happy (cf. James 5:11). remains steadfast. See note on 1:3. In this context, it also describes the passive, painful survival of a trial and focuses on the victorious outcome. Such a person never relinquishes his saving faith in God; thus this concept is closely related to the doctrine of eternal security and perseverance of the believer (see note on Matt. 24:13; cf. John 14:15, 23; 1 John 2:5–6, 15, 19; 4:19; 1 Pet. 1:6–8). trial. See note on James 1:2. stood the test. Lit., "passed the test" (see note on v. 2, "trials"). The believer has successfully and victoriously gone through his trials, indicating he is genuine because his faith has endured like Job's. crown of life. Best translated "the crown that is life." "Crown" was the wreath put on the victor's head after ancient Greek athletic events. Here, it denotes the believer's ultimate reward, eternal life, which God has promised to him and will grant in full at death or at Christ's coming (see notes on 2 Tim. 4:8; Rev. 2:10; cf. 1 Pet. 5:4).

JAMES—NOTE ON 1:13 The same Greek word translated "trials" (vv. 2–12) is also translated "tempted" here. James' point is that every difficult circumstance that enters a believer's life can either strengthen him if he obeys God and remains confident in his care, or become a solicitation to evil if the believer chooses instead to doubt God and disobey his word. God cannot be tempted. God by his holy nature has no capacity for evil, or vulnerability to it (Hab. 1:13; cf. Lev. 19:2; Isa. 6:3; 1 Pet. 1:16). he himself tempts no one. God purposes trials to occur and in them he allows temptation to happen, but he has promised not to allow more than believers can endure and never without a way to escape (1 Cor. 10:13). They choose whether to take the escape God provides or to give in (see note on James 1:14; cf. 2 Sam. 24:1; 1 Chron. 21:1).

JAMES—NOTE ON 1:14 lured. This Greek word was used to describe wild game being drawn into traps. Just as animals can be drawn to their deaths by attractive baits, temptation promises people something good that is actually harmful. enticed. A fishing term that means "to capture" or "to catch with bait" (cf. 2 Pet. 2:14, 18). It is a parallel to "lured." his own desire. This refers to the strong desire of the human soul to enjoy or acquire something to fulfill the flesh. Man's fallen nature has the propensity to strongly desire whatever sin will satisfy it (see notes on Rom. 7:8–25). "His own" describes the individual nature of lust—it is different for each person as a result of inherited tendencies, environment, upbringing, and personal choices. The Greek grammar also indicates that this "desire" is the direct agent or cause of one's sinning. Cf. Matt. 15:18–20.

JAMES—NOTE ON 1:15 Sin is not merely a spontaneous act, but the result of a process. The Greek words for "has conceived" and "gives birth" liken the process to physical conception and birth. Thus James personifies temptation and shows that it can follow a similar sequence and produce sin with all its deadly results. While sin does not result in spiritual death for the believer, it can lead to physical death (1 Cor. 11:30; 1 John 5:16).

JAMES—NOTE ON 1:16 Do not be deceived. The Greek expression refers to erring, going astray, or wandering. Christians are not to make the mistake of blaming God rather than themselves for their sin.

JAMES—NOTE ON 1:17 Every good . . . perfect gift is from above. Two different Greek words for "gift" emphasize the perfection and inclusiveness of God's graciousness. The first denotes the act of giving, and the second is the object given. Everything related to divine giving is adequate, complete, and beneficial.

Father of lights. An ancient Jewish expression for God as the Creator, with "lights" referring to the sun, moon, and stars (cf. Gen. 1:14–19). no variation or shadow due to change. From man's perspective, the celestial bodies have different phases of movement and rotation, change from day to night, and vary in intensity and shadow. But God does not follow that pattern—he is changeless (cf. Mal. 3:6; 1 John 1:5).

JAMES—NOTE ON 1:18 Of his own will. This phrase translates a Greek word that makes the point that regeneration is not just a wish, but an active expression of God's will, which he always has the power to accomplish. This phrase occurs at the beginning of the Greek sentence, which means James intends to emphasize that the sovereign will of God is the source of this new life. he brought us forth. The divine act of regeneration, or the new birth (see notes on John 3:3–8; 1 Pet. 1:23; cf. Ezek. 36:25–27; John 1:12–13; Eph. 2:5–6; 5:26). word of truth. Cf. John 17:17. Scripture, or the word of God. He regenerates sinners through the power of that word (cf. 2 Cor. 6:7; Col. 1:5; 1 Thess. 2:13; Titus 3:5; 1 Pet. 1:23–25). firstfruits. Originally an OT expression referring to the first and best harvest crops, which God expected as an offering (cf. Ex. 23:19; Lev. 23:9– 14; Deut. 26:1–19). Giving God that initial crop was an act of faith that he would fulfill his promise of a full harvest to come (Prov. 3:9–10). In the same way, Christians are the first evidence of God's new creation that is to come (cf. 2 Pet. 3:10–13) and enjoy presently in their new life a foretaste of future glory (see notes on Rom. 8:19–23).

JAMES—NOTE ON 1:19 quick to hear, slow to speak. Believers are to respond positively to Scripture, and eagerly pursue every opportunity to know God's word and will better (cf. Ps. 119:11; 2 Tim. 2:15). But at the same time, they should be cautious about becoming a preacher or teacher too quickly (see notes on James 3:1–2; cf. Ezek. 3:17; 33:6–7; 1 Tim. 3:6; 5:22).

JAMES—NOTE ON 1:20 anger. From the Greek word that describes a deep, internal resentment and rejection, in this context, of God's word (see notes on 4:1–3; cf. Gal. 4:16).

JAMES—NOTE ON 1:21 put away. Lit., "having put off," as one would do with dirty clothes (see notes on Rom. 13:12–14; Eph. 4:22; Col. 3:8; Heb. 12:1; 1 Pet. 2:1–2). The tense of this Greek verb stresses the importance of putting off sin prior to receiving God's word. filthiness . . . wickedness. The first term was used of moral vice as well as dirty garments. Sometimes it was even used of ear

wax—here, of sin that would impede the believer's spiritual hearing. "Wickedness" refers to evil desire or intent. implanted word. See note on James 1:18.

JAMES—NOTE ON 1:22 be doers. The fact that James calls professing believers to be "doers," rather than simply to do, emphasizes that their entire personality should be characterized in that way. See notes on Matt. 7:21–28. deceiving. Lit., "reason beside or alongside" (as in "beside oneself "). This word was used in mathematics to refer to a miscalculation. Professing Christians who are content with only hearing the word have made a serious spiritual miscalculation.

JAMES—NOTE ON 1:23 looks. A forceful Greek word meaning to observe carefully and cautiously, as opposed to taking a casual glance. mirror. Firstcentury mirrors were not glass but metallic, made of bronze, silver—or for the wealthy—gold. The metals were beaten flat and polished to a high gloss, and the image they reflected was adequate but not perfect (cf. 1 Cor. 13:12).

JAMES—NOTE ON 1:24 forgets what he was like. Unless professing Christians act promptly after they hear the word, they will forget the changes and improvements that their reflection showed them they need to make.

JAMES—NOTE ON 1:25 perfect law. In both the OT and NT, God's revealed, inerrant, sufficient, and comprehensive word is called "law" (cf. Ps. 19:7). The presence of his grace does not mean there is no moral law or code of conduct for believers to obey. Believers are enabled by the Spirit to keep it (see note on Rom. 8:4). liberty. Genuine freedom from sin. As the Holy Spirit applies the principles of Scripture to believers' hearts, they are freed from sin's bondage and enabled to obey God (John 8:34–36).

JAMES—NOTE ON 1:26 religious. This refers to ceremonial public worship (cf. Acts 26:5). James chose this term, instead of one referring to internal godliness, to emphasize the external trappings, rituals, routines, and forms that were not followed sincerely. bridle his tongue. "Bridle" means "control," or as another translation renders it, "keep a tight rein." Purity of heart is often revealed by controlled and proper speech (see note on Matt. 12:36).

JAMES—NOTE ON 1:27 Religion that is pure and undefiled. James picks two synonymous adjectives to define the most spotless kind of religious faith—that which is measured by compassionate love (cf. John 13:35). orphans and

widows. Those without parents or husbands were and are an especially needy segment of the church (see notes on 1 Tim. 5:3; cf. Ex. 22:22; Deut. 14:28–29; Ps. 68:5; Jer. 7:6–7; 22:16; Acts 6:1–6). Since they are usually unable to reciprocate in any way, caring for them clearly demonstrates true, sacrificial, Christian love. world. The evil world system (see notes on James 4:4; 1 John 2:15).

JAMES—NOTE ON 2:1 the faith. This refers not to the act of believing, but to the entire Christian faith (cf. Jude 3), which has as its central focus Jesus Christ. Lord of glory. Christ is the One who reveals the glory of God (cf. John 1:14; 2 Cor. 4:4–6; Heb. 1:1–3). In his incarnation, he showed only impartiality (cf. Matt. 22:16)—for example, consider the non-elite people included in his genealogy (see notes on Matt. 1:1–16), his choice of the humble village of Nazareth as his residence for 30 years, and his willingness to minister in Galilee and Samaria, both regions held in contempt by Israel's leaders. partiality. Originally, this word referred to raising someone's face or elevating the person, but it came to refer to exalting someone strictly on a superficial, external basis, such as appearance, race, wealth, rank, or social status (Lev. 19:15; Job 34:19; cf. Deut. 10:17; 15:7–10; 2 Chron. 19:7; Prov. 24:23; 28:21; Matt. 22:8–10; Acts 10:34–35; Rom. 2:11; Eph. 6:9; Col. 3:25; 4:1; 1 Pet. 1:17).

JAMES—NOTE ON 2:2 assembly. Lit., "a gathering together" or "synagogue." Since James was writing early in the church's history (see Introduction: Author and Date) to Jewish believers (1:1), he used both this general word and the normal Greek word for "church" (5:14) to describe the church's corporate meetings during that period of transition. gold ring. While Jews commonly wore rings (cf. Luke 15:22), few could afford gold ones. However, there are some reports that in the ancient world the most ostentatious people wore rings on every finger but the middle one to show off their economic status (some ancient sources indicate that there were even ring rental businesses). fine clothing. This word refers to bright, shining garments and is used of the gorgeous garment Herod's soldiers put on Jesus to mock him (Luke 23:11) and of the apparel of an angel (Acts 10:30). It can also refer to bright, flashy color and to brilliant, glittering, sparkling ornamentation. James is not condemning this unbeliever for his distracting dress, but the church's flattering reaction to it. a poor man. Although there were people of means in the early church (Matt. 27:57–60; John 19:38–39; Acts 4:36–37; 8:27; 10:1–2; 16:14; 17:4; 1 Tim. 6:17–19), it consisted mostly of common, poor people (cf. James 2:5; Acts 2:45; 4:35–37; 6:1–6; 1 Cor. 1:26; 2 Cor. 8:2, 14). Throughout Scripture the poor are objects of God's

special concern (James 1:27; Lev. 25:25, 35–37, 39; Ps. 41:1; 68:10; 72:4, 12; 113:7; Prov. 17:5; 21:13; 28:27; 29:7; 31:9, 20; Isa. 3:14–15; 10:1–2; 25:4; Gal. 2:10).

JAMES—NOTE ON 2:3 sit here in a good place. A more comfortable, prominent place of honor. The synagogues and assembly halls of the first century sometimes had benches around the outside wall and a couple of benches in front. Most of the congregation either sat cross-legged on the floor or stood. There were a limited number of good seats; they were the ones the Pharisees always wanted (Mark 12:38–39).

JAMES—NOTE ON 2:4 made distinctions. See note on v. 1. The true nature of the sin in this passage, not the lavish apparel or rings of the rich man or that he was given a good seat. judges with evil thoughts. This is better translated "judges with vicious intentions." James feared that his readers would behave just like the sinful world by catering to the rich and prominent while shunning the poor and common.

JAMES—NOTE ON 2:5 has not God chosen . . . ? See note on Rom. 8:29; cf. 1 Cor. 1:26–29. the kingdom. See note on Matt. 3:2. Here James intends the kingdom in its present sense of the sphere of salvation—those over whom Christ rules—as well as its future millennial and eternal glory.

JAMES—NOTE ON 2:6 oppress. Lit., "to tyrannize." drag you into court. A reference to civil court.

JAMES—NOTE ON 2:7 blaspheme the honorable name. Probably a reference to religious courts. Wealthy Jewish opponents of Christ were harassing these poor Christians. Cf. John 16:2–4.

JAMES—NOTE ON 2:8 royal law. This is better translated "sovereign law." The idea is that this law is supreme or binding. love your neighbor as yourself. This sovereign law (quoted from Lev. 19:18), when combined with the command to love God (Deut. 6:4–5), summarizes all the Law and the Prophets (Matt. 22:36– 40; Rom. 13:8–10). James is not advocating some kind of emotional affection for oneself—self-love is clearly a sin (2 Tim. 3:2). Rather, the command is to pursue meeting the physical health and spiritual well-being of one's neighbors (all within the sphere of our influence; Luke 10:30–37) with the same intensity and concern as one does naturally for one's self (cf. Phil. 2:3–4).

JAMES—NOTE ON 2:9 if. Better translated as "since," the Greek construction of this conditional statement indicates that this practice was in fact happening among James' readers. show partiality. See note on v. 1. The form of this Greek verb indicates that their behavior was not an occasional slip but a continual practice. convicted by the law. Specifically by the commands in Deut. 1:17 and 16:19. transgressors. This refers to those who go beyond the law of God. Respect of persons makes one a violator of God's law.

JAMES—NOTE ON 2:10 whole law . . . one point. See notes on Gal. 3:10–13. The law of God is not a series of detached injunctions but a basic unity that requires perfect love of him and our neighbors (Matt. 22:36–40). Although all sins are not equally damaging or heinous, they all shatter that unity and render men transgressors, much like hitting a window with a hammer at only one point will shatter and destroy the whole window. accountable for all. Not in the sense of having violated every command, but in the sense of having violated the law's unity. One transgression makes fulfilling the law's most basic commands—to love God perfectly and to love one's neighbor as oneself—impossible.

JAMES—NOTE ON 2:11 These quotations are taken from Ex. 20:13–14 and Deut. 5:17–18.

JAMES—NOTE ON 2:12 judged. Cf. Rom. 2:6–16. law of liberty. See note on James 1:25.

JAMES—NOTE ON 2:13 A person who shows no mercy and compassion for people in need demonstrates that he has never responded to the great mercy of God, and as an unredeemed person will receive only strict, unrelieved judgment in eternal hell (cf. Matt. 5:7). Mercy triumphs over judgment. The person whose life is characterized by mercy is ready for the day of judgment, and will escape all the charges that strict justice might bring against him because by showing mercy to others he gives genuine evidence of having received God's mercy.

JAMES—NOTE ON 2:14–26 James continues his series of tests by which his readers can evaluate whether their faith is living or dead (see Introduction: Background and Setting). This passage contains the composite test—the one test that pulls the others together: the test of works, or righteous behavior that obeys God's word and manifests a godly nature (cf. 1:22–25). James' point is not that a person is saved by works (he has already strongly and clearly asserted that salvation is a gracious gift from God; 1:17–18; cf. Eph. 2:8–9), but that there is a

kind of apparent faith that is dead and does not save (James 2:14, 17, 20, 24, 26; cf. Matt. 3:7–8; 5:16; 7:21; 13:18–23; John 8:30–31; 15:6). It is possible James was writing to Jews (cf. James 1:1) who had jettisoned the works righteousness of Judaism but, instead, had embraced the mistaken notion that since righteous works and obedience to God's will were not efficacious for salvation, they were not necessary at all. Thus, they reduced faith to a mere mental assent to the facts about Christ.

JAMES—NOTE ON 2:14 if someone says. This important phrase governs the interpretation of the entire passage. James does not say that this person actually has faith, but that he claims to have it. faith. This is best understood in a broad sense, speaking of any degree of acceptance of the truths of the gospel. not have. Again, the verb's form describes someone who continually lacks any external evidence of the faith he routinely claims. works. This refers to all righteous behavior that conforms to God's revealed word, but specifically, in the context, to acts of compassion (v. 15). Can that faith save him? Better translated, "Can that kind of faith save?" James is not disputing the importance of faith. Rather, he is opposing the notion that saving faith can be a mere intellectual exercise void of a commitment to active obedience (cf. Matt. 7:16– 18). The grammatical form of the question demands a negative answer. See note on Rom. 2:6–10.

JAMES—NOTE ON 2:15–16 James illustrates his point by comparing faith without works to words of compassion without acts of compassion (cf. Matt. 25:31–46).

JAMES—NOTE ON 2:17 faith by itself . . . is dead. Just as professed compassion without action is phony, the kind of faith that is without works is mere empty profession, not genuine saving faith.

JAMES—NOTE ON 2:18 someone. Interpreters disagree on whether 1) "someone" is James' humble way of referring to himself or whether it refers to one of James' antagonists who objected to his teaching; and 2) how much of the following passage should be attributed to this antagonist as opposed to James himself. Regardless, James' main point is the same: the only possible evidence of true faith is works (cf. 2 Pet. 1:3–11).

JAMES—NOTE ON 2:19 You believe that God is one. A clear reference to the passage most familiar to his Jewish readers: the Shema (Deut. 6:4–5), the most basic doctrine of the OT. demons believe. Even fallen angels affirm the oneness

of God and tremble at its implications. Demons are essentially orthodox in their doctrine (cf. Matt. 8:29–30; Mark 5:7; Luke 4:41; Acts 19:15). But orthodox doctrine by itself is no proof of saving faith. They know the truth about God, Christ, and the Spirit, but hate it and them.

JAMES—NOTE ON 2:20 foolish. Lit., "empty, defective." The objector's claim of belief is fraudulent, and his faith is a sham. faith apart from works is useless. Lit., "the faith without the works." James is not contrasting two methods of salvation (faith versus works). Instead, he contrasts two kinds of faith: living faith that saves and dead faith that does not (cf. 1 John 3:7–10).

JAMES—NOTE ON 2:21–26 James cites three illustrations of living faith: 1) Abraham (vv. 21–24); 2) Rahab (v. 25); and 3) the human body and spirit (v. 26).

JAMES—NOTE ON 2:21 justified by works. This does not contradict Paul's clear teaching that Abraham was justified before God by grace alone through faith alone (Rom. 3:20; 4:1–25; Gal. 3:6, 11). For several reasons, James cannot mean that Abraham was constituted righteous before God because of his own good works: 1) James already stressed that salvation is a gracious gift (James 1:17– 18); 2) in the middle of this disputed passage (2:23), James quoted Gen. 15:6, which forcefully claims that God credited righteousness to Abraham solely on the basis of his faith (see notes on Rom. 1:17; 3:24; 4:1–25); and 3) the work that James said justified Abraham was his offering up of Isaac (Gen. 22:9, 12), an event that occurred many years after he first exercised faith and was declared righteous before God (Gen. 12:1–7; 15:6). Instead, Abraham's offering of Isaac demonstrated the genuineness of his faith and the reality of his justification before God. James is emphasizing the vindication before others of a person's claim to salvation. James' teaching perfectly complements Paul's writings; salvation is determined by faith alone (Eph. 2:8–9) and demonstrated by faithfulness to obey God's will alone (Eph. 2:10).

JAMES—NOTE ON 2:22 was completed. This refers to bringing something to its end, or to its fullness. Just as a fruit tree has not arrived at its goal until it bears fruit, faith has not reached its end until it demonstrates itself in a righteous life.

JAMES—NOTE ON 2:23 the Scripture . . . says. Quoted from Gen. 15:6; see notes on Rom. 4:1–5. friend of God. Abraham is so called in 2 Chron. 20:7 and Isa. 41:8 because of his obedience (John 15:14–15).

JAMES—NOTE ON 2:24 justified by works and not by faith alone. See note on v. 21.

JAMES—NOTE ON 2:25 Rahab the prostitute. The OT records the content of her faith, which was the basis of her justification before God (see note on Josh. 2:11). She demonstrated the reality of her saving faith when, at great personal risk she protected the messengers of God (Josh. 2:4, 15; 6:17; cf. Heb. 11:31). James did not intend, however, for those words to be a commendation of her occupation or her lying. justified by works. See note on James 2:21.

JAMES—NOTE ON 3:1–12 In this passage, James used the common Jewish literary device of attributing blame to a specific bodily member (cf. Rom. 3:15; 2 Pet. 2:14). He personified the tongue as being representative of human depravity and wretchedness. In this way, he echoed the scriptural truth that the mouth is a focal point and vivid indicator of man's fallenness and sinful heart condition (cf. Isa. 6:5; Matt. 15:11, 16–19; Mark 7:20–23; Rom. 3:13–14).

JAMES—NOTE ON 3:1 teachers. This word refers to a person who functions in an official teaching or preaching capacity (cf. Luke 4:16–27; John 3:10; Acts 13:14–15; 1 Cor. 12:28; Eph. 4:11). judged with greater strictness. The word translated "judged" usually expresses a negative verdict in the NT, and here refers to a future judgment: 1) for the unbelieving false teacher, at the second coming (Jude 14–15); and 2) for the believer, when he is rewarded before Christ (1 Cor. 4:3–5). This is not meant to discourage true teachers, but to warn the prospective teacher of the role's seriousness (cf. Ezek. 3:17–18; 33:7–9; Acts 20:26–27; Heb. 13:17).

JAMES—NOTE ON 3:2 Scripture contains much about all the evil that the tongue can cause (cf. Ps. 5:9; 34:13; 39:1; 52:4; Prov. 6:17; 17:20; 26:28; 28:23; Isa. 59:3; Rom. 3:13). The tongue has immense power to speak sinfully, erroneously, and inappropriately—human speech is a graphic representation of human depravity (see notes on James 3:1–12). stumble. This refers to sinning, or offending God's Person. The form of the Greek verb emphasizes that everyone continually fails to do what is right. perfect man. "Perfect" may refer to true perfection, in which case James is saying that, hypothetically, if a human being were able to perfectly control his tongue, he would be a perfect man. But, of course, no one is actually immune from sinning with his tongue. More likely, "perfect" is describing those who are spiritually mature and thus able to control their tongues.

JAMES—NOTE ON 3:3–5 James provided several analogies that show how the tongue, even though small, has the power to control one's whole person and influence everything in his life.

JAMES—NOTE ON 3:6 tongue is a fire. Like fire, the tongue's sinful words can spread destruction rapidly, or as its accompanying smoke, those words can permeate and ruin everything around it. staining. This means "to pollute or contaminate" (cf. Mark 7:20; Jude 23). the entire course of life. Better translated "the circle of life," this underscores that the tongue's evil can extend beyond the individual to affect everything in his sphere of influence. hell. See note on Matt. 25:46. A translation of the Greek word gehenna (or Valley of Hinnom). In Christ's time this valley that lay southwest of Jerusalem's walls served as the city dump and was known for its constantly burning fire. Jesus used that place to symbolize the eternal place of punishment and torment (cf. Mark 9:43–45). To James "hell" conjures up not just the place but the satanic host that will someday inherit it—they use the tongue as a tool for evil.

JAMES—NOTE ON 3:8 no human being can tame the tongue. Only God, by his power, can do this (cf. Acts 2:1–11).

JAMES—NOTE ON 3:9 bless . . . curse. It was traditional for Jews to add "blessed be he" to a mention of God's name (cf. Ps. 68:19, 35). However, the tongue also wishes evil on people made in God's image. This points out the hypocritical inconsistency of the tongue's activities. made in the likeness of God. Man was made in God's image (see notes on Gen. 1:26).

JAMES—NOTE ON 3:11–12 Three illustrations from nature demonstrate the sinfulness of cursing. The genuine believer will not contradict his profession of faith by the regular use of unwholesome words.

JAMES—NOTE ON 3:13–18 In v. 13, James makes a transition from discussing teachers and the tongue to dealing with wisdom's impact on everyone's life. He supports the truth of OT wisdom literature (Job to Song of Solomon), that wisdom is divided into two realms—man's and God's.

JAMES—NOTE ON 3:13 wise and understanding. "Wise" is the common Greek word for speculative knowledge and philosophy, but the Hebrews infused it with the much richer meaning of skillfully applying knowledge to the matter of practical living. The word for "understanding" is used only here in the NT and

means a specialist or professional who could skillfully apply his expertise to practical situations. James is asking who is truly skilled in the art of living. meekness. This is the opposite of arrogance and self-promotion (see note on Matt. 5:5; cf. James 1:21; Num. 12:3; Gal. 5:23). The Greeks described it as power under control. wisdom. The kind that comes only from God (see note on James 1:5; cf. Job 9:4; 28; Ps. 104:24; 111:10; Prov. 1:7; 2:1–7; 3:19–20; 9:10; Jer. 10:7, 12; Dan. 1:17; 2:20–23; Rom. 11:33; 1 Cor. 1:30; Eph. 3:10; Col. 2:3).

JAMES—NOTE ON 3:14 bitter jealousy. The Greek term for "bitter" was used of undrinkable water. When combined with "jealousy" it defines a harsh, resentful attitude toward others. selfish ambition. Sometimes translated "strife," it refers to self-seeking that engenders antagonism and factionalism. The Greek word came to describe anyone who entered politics for selfish reasons and sought to achieve his agenda at any cost (i.e., even if that meant trampling on others).

JAMES—NOTE ON 3:15 from above. See notes on v. 13. Self-centered wisdom that is consumed with personal ambition is not from God. earthly, unspiritual, demonic. A description of man's wisdom as: 1) limited to earth; 2) characterized by humanness, frailty, an unsanctified heart, and an unredeemed spirit; and 3) generated by Satan's forces (cf. 1 Cor. 2:14; 2 Cor. 11:14–15).

JAMES—NOTE ON 3:16 disorder. This is the confusion that results from the instability and chaos of human wisdom (see notes on 1:6, 8; cf. 3:8). every vile practice. Lit., "every worthless work." This denotes things that are not so much intrinsically evil as they are simply good for nothing.

JAMES—NOTE ON 3:17 wisdom from above. See note on v. 13. pure. This refers to spiritual integrity and moral sincerity. Every genuine Christian has this kind of heart motivation (cf. Ps. 24:3–4; 51:7; Matt. 5:8; Rom. 7:22–23; Heb. 12:14). peaceable. Means "peace loving" or "peace promoting" (cf. Matt. 5:9). gentle. This word is difficult to translate, but most nearly means a character trait of sweet reasonableness. Such a person will submit to all kinds of mistreatment and difficulty with an attitude of kind, courteous, patient humility, without any thought of hatred or revenge (cf. Matt. 5:10–11). open to reason. The original term described someone who was teachable, compliant, easily persuaded, and who willingly submitted to military discipline or moral and legal standards. For believers, it defines obedience to God's standards (cf. Matt. 5:3–5). full of mercy. The gift of showing concern for those who suffer pain and hardship, and the ability to forgive quickly (cf. Matt. 5:7; Rom. 12:8). impartial. The Greek

word occurs only here in the NT and denotes a consistent, unwavering person who is undivided in his commitment and conviction and does not make unfair distinctions (see notes on James 2:1–13).

JAMES—NOTE ON 3:18 harvest of righteousness. Good works that result from salvation (cf. v. 17; Matt. 5:6; see notes on James 2:14–20; Gal. 5:22–23; Phil. 1:11). those who make peace. See note on James 3:17. Righteousness flourishes in a climate of spiritual peace.

JAMES—NOTE ON 4:1 quarrels and . . . fights among you. These are between people in the church, not internal conflict in individual people. "Quarrels" speaks of the conflict in general; "fights" of its specific manifestations. Discord in the church is not by God's design (John 13:34–35; 17:21; 2 Cor. 12:20; Phil. 1:27), but results from the mix of tares (false believers) and wheat (truly redeemed people) that make up the church. passions. The Greek word (from which the English word "hedonism" derives) always has a negative connotation in the NT. The passionate desires for worldly pleasures that mark unbelievers (James 1:14; Eph. 2:3; 2 Tim. 3:4; Jude 18) are the internal source of the external conflict in the church. Cf. James 1:14–15. within you. Lit., "in your members" (see esv footnote). Not church members, but bodily members (see note on Rom. 6:13). James, like Paul, uses "members" to speak of sinful, fallen human nature (cf. Rom. 6:19; 7:5, 23). Unbelievers (who are in view here) fight (unsuccessfully) against the evil desires they cannot control.

JAMES—NOTE ON 4:2 murder. The ultimate result of thwarted desires. James had in mind actual murder, and the gamut of sins (hate, anger, bitterness) leading up to it. The picture is of unbelievers so driven by their uncontrollable evil desires that they will fight to the death to fulfill them. you do not ask. True joy, peace, happiness, meaning, hope, and fulfillment in life come only from God. Unbelievers, however, are unwilling to ask for them on his terms—they refuse to submit to God or acknowledge their dependence on him.

JAMES—NOTE ON 4:3 ask wrongly. This refers to acting in an evil manner, motivated by personal gratification and selfish desire. Unbelievers seek things for their own pleasures, not the honor and glory of God.

JAMES—NOTE ON 4:4 adulterous people. A metaphorical description of spiritual unfaithfulness (cf. Matt. 12:39; 16:4; Mark 8:38). It would have been especially familiar to James' Jewish readers, since the OT often describes unfaithful Israel

as a spiritual harlot (cf. 2 Chron. 21:11, 13; Jer. 2:20; 3:1, 6, 8–9; Ezek. 16:26– 29; Hos. 1:2; 4:15; 9:1). James has in view professing Christians, outwardly associated with the church, but holding a deep affection for the evil world system. friendship. Appearing only here in the NT, the Greek word describes love in the sense of a strong emotional attachment. Those with a deep and intimate longing for the things of the world give evidence that they are not redeemed (1 John 2:15–17). world. See note on James 1:27. enmity with God. The necessary corollary to friendship with the world. The sobering truth that unbelievers are God's enemies is taught throughout Scripture (cf. Deut. 32:41– 43; Ps. 21:8; 68:21; 72:9; 110:1–2; Isa. 42:13; Nah. 1:2, 8; Luke 19:27; Rom. 5:10; 8:5–7; 1 Cor. 15:25).

JAMES—NOTE ON 4:5 Scripture says. The quote that follows is not found as such in the OT; it is a composite of general OT teaching. jealously over the spirit. This difficult phrase is best understood by seeing the "spirit" as a reference not to the Holy Spirit, but to the human spirit, and translating the phrase "jealously desires" in the negative sense of "lusts to envy." James' point is that an unbelieving person's spirit (inner person) is bent on evil (cf. Gen. 6:5; 8:21; Prov. 21:10; Eccles. 9:3; Jer. 17:9; Mark 7:21–23). Those who think otherwise defy the biblical diagnosis of fallen human nature; and those who live in worldly lusts give evidence that their faith is not genuine (cf. Rom. 8:5–11; 1 Cor. 2:14).

JAMES—NOTE ON 4:6 more grace. The only ray of hope in man's spiritual darkness is the sovereign grace of God, which alone can rescue man from his propensity to lust for evil things. That God gives "more grace" shows that his grace is greater than the power of sin, the flesh, the world, and Satan (cf. Rom. 5:20). The OT quote (from Prov. 3:34; cf. 1 Pet. 5:5) reveals who obtains God's grace—the humble, not the proud enemies of God. The word "humble" does not define a special class of Christians, but encompasses all believers (cf. Isa. 57:15; 66:2; Matt. 18:3–4).

JAMES—NOTE ON 4:7–10 In a series of 10 commands (10 imperative verbs in the Greek text), James reveals how to receive saving grace. These verses delineate man's response to God's gracious offer of salvation, and disclose what it means to be humble.

JAMES—NOTE ON 4:7 Submit. Lit., "to line up under." The word was used of soldiers under the authority of their commander. In the NT, it describes Jesus' submission to his parents' authority (Luke 2:51), submission to human

government (Rom. 13:1), the church's submission to Christ (Eph. 5:24), and servants' submission to their masters (Titus 2:9; 1 Pet. 2:18). James used the word to describe a willing, conscious submission to God's authority as sovereign ruler of the universe. A truly humble person will give his allegiance to God, obey his commands, and follow his leadership (cf. Matt. 10:38). Resist the devil, and he will flee from you. The flip side of the first command. "Resist" literally means "take your stand against." All people are either under the lordship of Christ or the lordship of Satan (John 8:44; Eph. 2:2; 1 John 3:8; 5:19); there is no middle ground. Those who transfer their allegiance from Satan to God will find that Satan "will flee from" them; he is a defeated foe.

JAMES—NOTE ON 4:8 Draw near. Pursue an intimate love relationship with God (cf. Phil. 3:10). The concept of drawing near to God was associated originally with the Levitical priests (Ex. 19:22; Lev. 10:3; Ezek. 44:13), but eventually came to describe anyone's approach to God (Ps. 73:28; Isa. 29:13; Heb. 4:16; 7:19; 10:22). Salvation involves more than submitting to God and resisting the devil; the redeemed heart longs for communion with God (Ps. 27:8; 42:1–2; 63:1–2; 84:2; 143:6; Matt. 22:37). Cleanse your hands. The OT priests had to ceremonially wash their hands before approaching God (Ex. 30:19–21), and sinners (a term used only for unbelievers; see note on James 5:20) who would approach him must recognize and confess their sin. purify your hearts. Cleansing the hands symbolizes external behavior; this phrase refers to the inner thoughts, motives, and desires of the heart (Ps. 24:3–4; Jer. 4:4; Ezek. 18:31; 36:25–26; 1 Tim. 1:5; 2 Tim. 2:22; 1 Pet. 1:22). double-minded. See note on James 1:8.

JAMES—NOTE ON 4:9 Be wretched. Be afflicted and miserable. This is the state of those truly broken over their sin. mourn. See note on Matt. 5:4. God will not turn away a heart broken and contrite over sin (Ps. 51:17; 2 Cor. 7:10). Mourning is the inner response to such brokenness. weep. The outward manifestation of inner sorrow over sin (cf. Mark 14:72). laughter. Used only here in the NT, the word signifies the flippant laughter of those foolishly indulging in worldly pleasures. The picture is of people who give no thought to God, life, death, sin, judgment, or holiness. James calls on such people to mourn over their sin (cf. Luke 18:13–14).

JAMES—NOTE ON 4:10 See Ps. 75:6; Matt. 23:12. This final command sums up the preceding nine (see notes on James 4:7–10) commands, which mark the truly humble person. "Humble" comes from a word meaning "to make oneself low."

Those conscious of being in the presence of the majestic, infinitely holy God are humble (cf. Isa. 6:5).

JAMES—NOTE ON 4:11 Do not speak evil against. This means to slander or defame. James does not forbid confronting those in sin, which is elsewhere commanded in Scripture (Matt. 18:15–17; Acts 20:31; 1 Cor. 4:14; Col. 1:28; Titus 1:13; 2:15; 3:10). Rather, he condemns careless, derogatory, critical, slanderous accusations against others (cf. Ex. 23:1; Ps. 50:20; 101:5; 140:11; Prov. 10:18; 11:9; 16:28; 17:9; 26:20; Rom. 1:29; 2 Cor. 12:20; Eph. 4:31; 1 Tim. 3:11; 2 Tim. 3:3; Titus 2:3; 3:2). speaks against a brother . . . speaks evil against the law. Those who speak evil of other believers set themselves up as judges and condemn them (cf. James 2:4). They thereby defame and disregard God's law, which expressly forbids such slanderous condemnation. judges the law. By refusing to submit to the law, slanderers place themselves above it as its judges.

JAMES—NOTE ON 4:12 one lawgiver. God, who gave the law (cf. Isa. 33:22). He alone has the authority to save those who repent from its penalty, and destroy those who refuse to repent.

JAMES—NOTE ON 4:13 James does not condemn wise business planning, but rather planning that leaves out God. The people so depicted are practical atheists, living their lives and making their plans as if God did not exist. Such conduct is inconsistent with genuine saving faith, which submits to God (see note on James 4:7).

JAMES—NOTE ON 4:14 not know what tomorrow will bring. See Prov. 27:1. James exposes the presumptuous folly of the practical atheists he condemned in James 4:13—those who do not know what the future holds for them (cf. Luke 12:16–21). God alone knows the future (cf. Isa. 46:9–10). mist. This refers either to a puff of smoke or one's breath that appears for a moment in cold air. It stresses the transitory nature of life (cf. James 1:10; Job 7:6–7; 9:25–26; 14:1–2; Ps. 39:5, 11; 62:9; 89:47; 90:5–6, 10).

JAMES—NOTE ON 4:15 If the Lord wills. The true Christian submits his plans to the lordship of Christ (see note on v. 7; cf. Prov. 19:21; Acts 18:21; 21:14; Rom. 1:10; 15:32; 1 Cor. 4:19; 16:7).

JAMES—NOTE ON 4:16 boasting. Arrogant bragging about their anticipated

business accomplishments (see note on v. 13).

JAMES—NOTE ON 4:17 sin. The implication is that they also did what they shouldn't do. Sins of omission lead directly to sins of commission.

JAMES—NOTE ON 5:1 rich. Those with more than they need to live. James condemns them not for being wealthy, but for misusing their resources. Unlike the believing rich in Timothy's congregation (1 Tim. 6:17–19), these are the wicked wealthy who profess Christian faith and have associated themselves with the church, but whose real god is money. For prostituting the goodness and generosity of God, they can anticipate only divine punishment (James 5:5).

JAMES—NOTE ON 5:2–3 rotted . . . moth-eaten . . . corroded. James points out the folly of hoarding food, expensive clothing, or money—all of which is subject to decay, theft, fire, or other forms of loss.

JAMES—NOTE ON 5:3 last days. The period between Christ's first and second comings (see note on 1 Tim. 4:1). James rebukes the rich for living as if Jesus were never coming back.

JAMES—NOTE ON 5:4 wages . . . you kept back by fraud. The rich had gained some of their wealth by oppressing and defrauding their day laborers—a practice strictly forbidden in the OT (cf. Lev. 19:13; Deut. 24:14–15). the Lord of hosts. The One who hears the cries of the defrauded laborers, James warns, is the Lord of hosts (a name for God used frequently in the OT), the commander of the armies of heaven (angels). The Bible teaches that angels will be involved in the judgment of unbelievers (Matt. 13:39–41, 49; 16:27; 25:31; 2 Thess. 1:7–8).

JAMES—NOTE ON 5:5 lived . . . in luxury . . . self-indulgence. Living luxuriously leads to vice when a person becomes consumed with the pursuit of pleasure, since a life without self-denial soon becomes out of control in every area. After robbing their workers to accumulate their wealth, the rich indulged themselves in an extravagant lifestyle. a day of slaughter. Like fattened cattle ready to be slaughtered, the rich that James condemns had indulged themselves to the limit. This is a vivid depiction of divine judgment, in keeping with the metaphor likening the overindulgent rich to fattened cattle.

JAMES—NOTE ON 5:6 condemned . . . murdered. This describes the next step in the sinful progression of the rich. Hoarding led to fraud, which led to selfindulgence. Finally, that overindulgence has consumed the rich to the point that

they will do anything to sustain their lifestyle. "Condemned" comes from a word meaning "to sentence." The implication is that the rich were using the courts to commit judicial murder (cf. 2:6).

JAMES—NOTE ON 5:7 patient. The word emphasizes patience with people (cf. 1 Thess. 5:14), not trials or circumstances (as in James 1:3). Specifically, James has in mind patience with the oppressive rich. the coming. The second coming of Christ (see note on Matt. 24:3). Realizing the glory that awaits them at Christ's return should motivate believers to patiently endure mistreatment (Rom. 8:18). the early and the late rains. The "early" rain falls in Israel during October and November and softens the ground for planting. The "late" rain falls in March and April, immediately before the spring harvest. Just as the farmer waits patiently from the early rain to the latter for his crop to ripen, so must Christians patiently wait for the Lord's return (cf. Gal. 6:9; 2 Tim. 4:8; Titus 2:13).

JAMES—NOTE ON 5:8 Establish your hearts. A call for resolute, firm courage and commitment. James exhorts those about to collapse under the weight of persecution to shore up their hearts with the hope of the second coming. at hand. The imminency of Christ's return is a frequent theme in the NT (cf. Rom. 13:12; Heb. 10:25; 1 Pet. 4:7; 1 John 2:18).

JAMES—NOTE ON 5:9 Do not grumble . . . the Judge is standing at the door. James pictured Christ as a judge about to open the doors to the courtroom and convene his court. Knowing that the strain of persecution could lead to grumbling, James cautioned his readers against that sin (Phil. 2:14), lest they forfeit their full reward (2 John 8).

JAMES—NOTE ON 5:11 the steadfastness of Job. Job is the classic example of a man who patiently endured suffering and was blessed by God for his persevering faith. James reassured his readers that God had a purpose for their suffering, just as he did for Job's. Cf. Job 42. compassionate and merciful. Remembering the Lord's character is a great comfort in suffering. The Scriptures repeatedly affirm his compassion and mercy (Ex. 34:6; Num. 14:18; 1 Chron. 21:13; 2 Chron. 30:9; Ps. 25:6; 78:38; 86:5, 15; 103:8, 13; 116:5; 136:1; 145:8; Lam. 3:22; Joel 2:13; Jonah 4:2; Mic. 7:18; Luke 6:36).

JAMES—NOTE ON 5:12 above all. Or "especially." As he has done repeatedly in his epistle, James stressed that a person's speech provides the most revealing

glimpse of his spiritual condition (cf. 1:26; 2:12; 3:2–11; 4:11). do not swear . . . any other oath. As Jesus did before him (Matt. 5:33–36; 23:16–22), James condemned the contemporary Jewish practice of swearing false, evasive, deceptive oaths by everything other than the name of the Lord (which alone was considered binding). "yes" be yes. Again echoing Jesus (Matt. 5:37), James called for straightforward, honest, plain speech. To speak otherwise is to invite God's judgment.

JAMES—NOTE ON 5:13 suffering. The antidote to the suffering caused by evil treatment or persecution is seeking God's comfort through prayer (cf. Ps. 27:13– 14; 55:22; Jonah 2:7; Phil. 4:6; 1 Pet. 5:7). Let him sing praise. The natural response of a joyful heart is to sing praise to God.

JAMES—NOTE ON 5:14–15 sick. James directs those who are "sick," meaning weakened by their suffering, to call for the elders of the church for strength, support, and prayer.

JAMES—NOTE ON 5:14 anointing him with oil. Lit., "rubbing him with oil": 1) possibly this is a reference to ceremonial anointing (see notes on Lev. 14:18; Mark 6:13); 2) on the other hand, James may have had in mind medical treatment of believers physically bruised and battered by persecution. Perhaps it is better to understand the anointing in a metaphorical sense of the elders encouraging, comforting, and strengthening the believer.

JAMES—NOTE ON 5:15 prayer of faith. The prayer offered on their behalf by the elders. save the . . . sick. Deliver them from their suffering because they have been weakened by their infirmity, not from their sin, which was confessed. committed sins . . . be forgiven. Not by the elders, since God alone can forgive sins (Isa. 43:25; Dan. 9:9; Mark 2:7). That those who are suffering called for the elders implies they had a contrite, repentant heart, and that part of their time with the overseers would involve confessing their sins to God.

JAMES—NOTE ON 5:16 confess your sins. Mutual honesty, openness, and sharing of needs will enable believers to uphold each other in the spiritual struggle. prayer . . . has great power as it is working. The energetic, passionate prayers of godly people have the power to accomplish much. Cf. Num. 11:2.

JAMES—NOTE ON 5:17–18 Elijah . . . prayed . . . he prayed again. Elijah provides one of the most notable illustrations of the power of prayer in the OT.

His prayers (not mentioned in the OT account) both initiated and ended a threeyear, six-month drought (cf. Luke 4:25).

JAMES—NOTE ON 5:19 if anyone among you. This introduces a third category of people in the church (cf. vv. 13–14)—those professing believers who have strayed from the truth. wanders from the truth. Apostatizes from the faith they once professed (cf. Heb. 5:12–6:9; 10:29; 1 John 2:19). Such people are in grave danger (James 5:20), and the church must call them back to the true faith.

JAMES—NOTE ON 5:20 sinner. Cf. 4:8. A word used to describe the unregenerate (cf. Prov. 11:31; 13:6, 22; Matt. 9:13; Luke 7:37, 39; 15:7, 10; 18:13; Rom. 5:8; 1 Tim. 1:9, 15; 1 Pet. 4:18). James has in mind here those with dead faith (cf. James 2:14–26), not sinning, true believers. wandering. Those who go astray doctrinally (James 5:19) will also manifest an errant lifestyle, one not lived according to biblical principles. save his soul from death. A person who wanders from the truth puts his soul in jeopardy. The "death" in view is not physical death, but eternal death—eternal separation from God and eternal punishment in hell (cf. Isa. 66:24; Dan. 12:2; Matt. 13:40, 42, 50; 25:41, 46; Mark 9:43–49; 2 Thess. 1:8–9; Rom. 6:23; Rev. 20:11–15; 21:8). Knowing how high the stakes are should motivate Christians to aggressively pursue such people. cover a multitude of sins. See Ps. 5:10. Since even one sin is enough to condemn a person to hell, James' use of the word "multitude" emphasizes the hopeless condition of lost, unregenerate sinners. The good news of the gospel is that God's forgiving grace (which is greater than any sin; Rom. 5:20) is available to those who turn from their sins and exercise faith in the Lord Jesus Christ (Eph. 2:8–9).

1 Peter

1 Peter 1 • 1 Peter 2 • 1 Peter 3 • 1 Peter 4 • 1 Peter 5 Introduction to 1 Peter

Title Author and Date Background and Setting Historical and Theological Themes Interpretive Challenges Outline Footnotes Study Notes

Introduction to 1 Peter

Title

The letter has always been identified (as are most general epistles, like James, John, and Jude) with the name of the author, Peter, and with the notation that it was his first inspired letter.

Author and Date

The opening verse of the epistle claims it was written by Peter, who was clearly the leader among Christ's apostles. The Gospel writers emphasize this fact by placing his name at the head of each list of apostles (Matt. 10; Mark 3; Luke 6; Acts 1), and including more information about him in the four Gospels than any person other than Christ. Originally known as Simon (Greek) or Simeon (Hebrew), cf. Mark 1:16; John 1:40–41, Peter was the son of Jonas (Matt. 16:17) who was also known as John (John 1:42), and a member of a family of fishermen who lived in Bethsaida and later in Capernaum. Andrew, Peter's brother, brought him to Christ (John 1:40–42). He was married, and his wife apparently accompanied him in his ministry (Mark 1:29–31; 1 Cor. 9:5).

Peter was called to follow Christ in his early ministry (Mark 1:16–17), and was later appointed to apostleship (Matt. 10:2; Mark 3:14–16). Christ renamed him Peter (Greek), or Cephas (Aramaic), both words meaning "stone" or "rock" (John 1:42). The Lord clearly singled out Peter for special lessons throughout the Gospels (e.g., Matt. 10; 16:13–21; 17:1–9; 24:1–7; 26:31–33; John 6:6; 21:3–7, 15–17). He was the spokesman for the Twelve, articulating their thoughts and questions as well as his own. His triumphs and weaknesses are chronicled in the Gospels and Acts 1–12.

After the resurrection and ascension, Peter initiated the plan for choosing a replacement for Judas (Acts 1:15). After the coming of the Holy Spirit (Acts 2:1–4), he was empowered to become the leading gospel preacher from the day of Pentecost on (Acts 2–12). He also performed notable miracles in the early days of the church (Acts 3–9), and opened the door of the gospel to the Samaritans (Acts 8) and to the Gentiles (Acts 10). According to tradition, Peter had to watch as his wife was crucified, but encouraged her with the words,

"Remember the Lord." When it came time for him to be crucified, he reportedly pled that he was not worthy to be crucified like his Lord, but rather should be crucified upside down (c. A.D. 67–68), which tradition says he was.

Because of his unique prominence, there was no shortage in the early church of documents falsely claiming to be written by Peter. That the apostle Peter is the author of 1 Peter, however, is certain. The material in this letter bears definite resemblance to his messages in the book of Acts. The letter teaches, for example, that Christ is the stone rejected by the builder (2:7–8; Acts 4:10–11), and that Christ is no respecter of persons (1 Pet. 1:17; Acts 10:34). Peter teaches his readers to "clothe yourselves . . . with humility" (1 Pet. 5:5), an echo of the Lord's girding himself with a towel and washing the disciples' feet (John 13:3– 5). There are other statements in the letter similar to Christ's sayings (1 Pet. 4:14; 5:7–8). Moreover, the author claims to have been a witness of the sufferings of Christ (5:1; cf. 3:18; 4:1). In addition to these internal evidences, it is noteworthy that the early Christians universally recognized this letter as the work of Peter.

The only significant doubt to be raised about Peter's authorship arises from the rather classical style of Greek employed in the letter. Some have argued that Peter, being an "uneducated" fisherman (Acts 4:13), could not have written in sophisticated Greek, especially in light of the less classical style of Greek employed in the writing of 2 Peter. However, this argument is not without a good answer. In the first place, that Peter was "uneducated" does not mean that he was illiterate, but only that he was without formal, rabbinical training in the Scriptures. Moreover, though Aramaic may have been Peter's primary language, Greek would have been a widely spoken second language in Palestine. It is also apparent that at least some of the authors of the NT, though not highly educated, could read the Greek of the OT Septuagint (see James' use of the lxx in Acts 15:14–18).

Beyond these evidences of Peter's ability in Greek, Peter also explained (1 Pet. 5:12) that he wrote this letter "by Silvanus," also known as Silas. Silvanus was likely the messenger designated to take this letter to its intended readers. But more is implied by this statement in that Peter is acknowledging that Silvanus served as his secretary, or amanuensis. Dictation was common in the ancient Roman world (cf. Paul and Tertius; Rom. 16:22), and secretaries often could aid with syntax and grammar. So, Peter, under the superintendence of the Spirit of God, dictated the letter to Silvanus, while Silvanus, who also was a prophet

(Acts 15:32), may have aided in some of the composition of the more classical Greek.

First Peter was most likely written just before or shortly after July, A.D. 64 when the city of Rome burned, thus a writing date of c. A.D. 64–65.

Background and Setting

When the city of Rome burned, the Romans believed that their emperor, Nero, had set the city on fire, probably because of his incredible lust to build. In order to build more, he had to destroy what already existed.

The Romans were totally devastated. Their culture, in a sense, went down with the city. All the religious elements of their life were destroyed—their great temples, shrines, and even their household idols were burned up. This had great religious implications because it made them believe that their deities had been unable to deal with this conflagration and were also victims of it. The people were homeless and hopeless. Many had been killed. Their bitter resentment was severe, so Nero realized that he had to redirect the hostility.

The emperor's chosen scapegoat was the Christians, who were already hated because they were associated with Jews, and because they were seen as being hostile to the Roman culture. Nero spread the word quickly that the Christians had set the fires. As a result, a vicious persecution against Christians began, and soon spread throughout the Roman Empire, touching places north of the Taurus mountains, like Pontus, Galatia, Cappadocia, Asia, and Bithynia (1:1), and impacting the Christians, whom Peter calls "exiles." These "exiles," who were probably Gentiles for the most part (1:14, 18; 2:9–10; 4:3), possibly led to Christ by Paul and his associates, and established on Paul's teachings, needed spiritual strengthening because of their sufferings. Thus the apostle Peter, under the inspiration of the Holy Spirit, wrote this epistle to strengthen them.

Peter wrote that he was in "Babylon" when he penned the letter (5:13). Three locations have been suggested for this "Babylon." First, a Roman outpost in northern Egypt was named Babylon; but that place was too obscure, and there are no reasons to think that Peter was ever there. Second, ancient Babylon in Mesopotamia is a possibility; but it would be quite unlikely that Peter, Mark, and Silvanus were all at this rather small, distant place at the same time. Third, "Babylon" is an alias for Rome; perhaps even a code word for Rome. In times of

persecution, writers exercised unusual care not to endanger Christians by identifying them. Peter, according to some traditions, followed James and Paul and died as a martyr near Rome about two years after he wrote this letter, thus he had written this epistle near the end of his life, probably while staying in the imperial city. He did not want the letter to be found and the church to be persecuted, so he may have hidden its location under the code word "Babylon," which aptly fit because of the city's idolatry (cf. Rev. 17–18).

Historical and Theological Themes

Since the believers addressed were suffering escalating persecution (1:6; 2:12, 19–21; 3:9, 13–18; 4:1, 12–16, 19), the purpose of this letter was to teach them how to live victoriously in the midst of that hostility: 1) without losing hope; 2) without becoming bitter; 3) while trusting in their Lord; and 4) while looking for his second coming. Peter wished to impress on his readers that by living an obedient, victorious life under duress, a Christian can actually evangelize his hostile world (cf. 1:14; 2:1, 12, 15; 3:1–6, 13–17; 4:2; 5:8–9).

Believers are constantly exposed to a world system energized by Satan and his demons. Their effort is to discredit the church and to destroy its credibility and integrity. One way these spirits work is by finding Christians whose lives are not consistent with the word of God, and then parading them before unbelievers to show what a sham the church is. Christians, however, must stand against the enemy and silence the critics by the power of holy lives.

In this epistle, Peter is rather effusive in reciting two categories of truth. The first category is positive and includes a long list of blessings bestowed on Christians. As he speaks about the identity of Christians and what it means to know Christ, Peter mentions one privilege and blessing after another. Interwoven into this list of privileges is the catalog of suffering. Christians, though most greatly privileged, should also know that the world will treat them unjustly. Their citizenship is in heaven and they are strangers in a hostile, Satan-energized world. Thus the Christian life can be summed up as a call to victory and glory through the path of suffering. So, the basic question that Peter answers in this epistle is: How are Christians to deal with animosity? The answer features practical truths and focuses on Jesus Christ as the model of one who maintained a triumphant attitude in the midst of hostility.

First Peter also answers other important practical questions about Christian

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