The ESV Global Study Bible

HEBREWS—NOTE ON 1:1–2:18 Jesus Is Superior to Angelic Beings. Jesus’ identity (1:1–4) shows his superiority to angels. This superiority includes his uniqueness as Son of God (1:5–14) and his humanity as Son of Man. Because of both he is the perfect founder of salvation (2:5–18).

FACT

Who wrote Hebrews? The author and the audience of Hebrews are both unknown. However, we do know that Timothy was a friend of the author (13:23), that the author was probably not an eyewitness of Jesus (2:1, 3), and that Jewish Christians are the most likely recipients.

HEBREWS—NOTE ON 1:1 Long ago contrasts with “these last days” in v. 2. Two similar Greek words emphasize the many times and many ways in which God has spoken. This speaking was through prophets, which included both the prophetic and the historical books of the OT (see Deut. 18:15; Acts 3:22; 4:25; 26:22). our fathers. The OT patriarchs (compare Heb. 3:9; 8:9), the readers’ spiritual ancestors.

HEBREWS—NOTE ON 1:2 Four contrasts occur between vv. 1 and 2: time of revelation (“long ago” vs. these last days); agent of revelation (“prophets” vs. Son); recipients of revelation (“fathers” vs. us); and the unity of the final revelation in the Son (“many times and in many ways” vs. at one time, in and through God’s Son). Since God has spoken finally and fully in the Son, and since the NT fully reports and interprets this supreme revelation, the canon of Scripture is complete. Jesus is heir of all things. He “inherits” all creation from his Father (v. 4). The Son’s preexistence, authority, power, and full deity are evident in his role in creating the world; compare John 1:3, 10; Col. 1:16.

HEBREWS—NOTE ON 1:3 Glory is often described as light (Isa. 60:1; Rev. 21:23). Here the Son is God’s glorious light. Jesus is the exact imprint of God’s real nature. Thus the Son is identical to God in substance, characteristics, and abilities. right hand of the Majesty on high. The place of supreme authority (see Heb. 1:13; 8:1; 10:12; 12:2; also Mark 14:62; Rom. 8:34; Eph. 1:20). sat down. Jesus’ work of salvation is complete. “Majesty” also describes God in Heb. 8:1 (compare Jude 25).

HEBREWS—NOTE ON 1:4 The main theme of chs. 1–2 is announced: Jesus is superior to angels. There was much speculation about angels in first-century Judaism. Angels minister before God’s throne. They guide and protect humans. They revealed the Mosaic law (see 1:7; 2:2; 12:22; 13:2). Yet Jesus is superior to them, in part because his name (that is, his essence) is “Son” (1:5). He has a closer relationship with and better inheritance from the Father than the angels have.

HEBREWS—NOTE ON 1:5 You are my Son. This quotes Ps. 2:7. In that psalm the Messiah is the Anointed One (Ps. 2:2), is king over all (Ps. 2:6–8), and especially is God’s Son (Ps. 2:7). today I have begotten you. A poetic expression reflecting the unique relationship of the Son to God Almighty (see further Heb. 1:6); this speaks of entering into a new phase of that Father-Son relationship and does not mean that the Son once did not exist. Similar words of divine sonship are spoken at Jesus’ baptism (Mark 1:11; Luke 3:22; compare Matt. 3:17) and his transfiguration (Matt. 17:5; Mark 9:7; Luke 9:35). he shall be to me a son. This proclamation (2 Sam. 7:14; also 1 Chron. 17:13) is declared to King David concerning his covenant heir, whom God will designate God’s own “Son.” Solomon failed to follow the law and was not “established forever” (2 Sam. 7:16); hence, the promise can only be fulfilled by the Davidic Messiah.

HEBREWS—NOTE ON 1:6 The firstborn son in Israelite families had first place in terms of inheritance (see Gen. 43:33; Ex. 4:22). The title as applied to Jesus does not mean that he was created (see note on Col. 1:15). Let all God’s angels worship him may refer to either Ps. 97:7 or Deut. 32:43—or possibly both. Since only God is worthy of worship (Ex. 20:3–5; Isa. 42:8; Rev. 19:10), this is further evidence of the Son’s full deity.

HEBREWS—NOTE ON 1:7 The splendor of angels is acknowledged, proving that the Son, who is superior to all the angels, is all the more glorious.

HEBREWS—NOTE ON 1:8–9 The quotation (Ps. 45:6–7) is from a psalm about the Davidic king. Only Jesus, the Davidic Messiah (the anointed One), truly fits this description. Your throne, O God. The messianic Son is rightfully called God by God the Father. (See also John 1:1, 18; 20:28; Titus 2:13.)

HEBREWS—NOTE ON 1:10–12 In light of the clear statement about Christ’s deity (vv. 8–9), the author emphasizes his role in creation and his eternality.

HEBREWS—NOTE ON 1:14 ministering spirits. Angels serve believers, those who are to inherit salvation. But salvation is possible only through Jesus (2:10; 5:9; 9:28). The angels’ important role still pales in comparison to him.

HEBREWS—NOTE ON 2:1–4 This warning calls the reader to pay heed to the greater salvation which was declared by the Lord himself, attested by human eyewitnesses, and authenticated by God’s power. The warning proceeds from the lesser (punishments under the Mosaic law; v. 2) to the greater (the danger of neglecting the greater salvation; vv. 3–4).

HEBREWS—NOTE ON 2:2 The message declared by angels is the Mosaic law (see Deut. 33:2; Acts 7:53; Gal. 3:19). reliable. Even though the revelation in Christ is superior, the author does not diminish the importance of the Mosaic law.

HEBREWS—NOTE ON 2:3 how shall we escape? If the Mosaic law came with “retribution” for failure to obey it (v. 2), then surely the greater salvation announced by the Lord comes with more dangerous retribution for those who neglect it.

HEBREWS—NOTE ON 2:4 The terms signs, wonders, and miracles overlap in meaning. They appear together in Acts 2:22 and 2 Cor. 12:12 (contrast 2 Thess. 2:9). The Greek word for gifts can mean “distributions.” Distributed according to his will probably refers to the spiritual gifts and to all the other works of God described in this verse.

HEBREWS—NOTE ON 2:5–18 Jesus is also superior to angels since, as Son of Man, the world is subjected to him, though this has yet to be fully revealed (vv. 5–9). Jesus’ sacrificial suffering and death required him to partake of humanity (vv. 10–18).

HEBREWS—NOTE ON 2:5 For indicates that the argument continues from 1:5–14 and 2:2–4. The “son of man” (v. 6) has responsibilities of worldwide rule not given to angels. the world to come. The future age when all of God’s purposes in salvation will be fulfilled. The author is speaking of a future salvation (see note on 9:27–28), though the “last days” have already begun (1:2).

HEBREWS—NOTE ON 2:7 You made him. Some think the author of Hebrews, quoting Psalm 8, refers to the human race in general. Others think he refers to Jesus, the true Son of Man. for a little while lower. If this refers to mankind in general, then it means that believers, during their earthly lives, are slightly lower in status and authority than angels. If the writer refers to Jesus, it means that, in his earthly suffering, Jesus’ divine nature was temporarily obscured (compare Phil. 2:6–8).

HEBREWS—NOTE ON 2:8 Putting everything in subjection to him echoes Gen. 1:28, where God put everything under the stewardship of Adam and Eve (Gen. 1:26–28). But if Jesus, the true representative of humanity, is specifically in view, then it means that the “world to come” (Heb. 2:5) is subjected to Jesus, indicating his superiority to angels in his authority to rule the world. This also implies that he rules the angels themselves, since nothing is outside his control. However, at present believers do not see the entire world subject either to human beings or to Christ. This raises the question, What has happened to God’s plan to put everything in subjection under man (or under Christ)?

HEBREWS—NOTE ON 2:9 But we see him. All interpreters agree that this refers to Jesus (compare notes on vv. 7, 8). The phrase little while and the sequence of events in vv. 7–8 (compare Ps. 8:5–6) show that, after first being made lower than the angels, Jesus was crowned and exalted. Jesus’ suffering of death was the reason for his being crowned with glory and honor. He tasted death as a work of God’s grace on behalf of everyone (that is, all who follow him; Heb. 9:15, 28; 10:39). Jesus. This is the first mention of Jesus’ name in Hebrews (see 3:1; 4:14; etc.; “Christ” first appears in 3:6). Though the human race generally did not fulfill God’s plan to put everything on earth under man’s feet (2:6–8), there is one man who is fulfilling God’s great plan, and that is Jesus.

HEBREWS—NOTE ON 2:10 he, for whom and by whom all things exist. God the Father. many sons. The followers of the one unique Son of God are adopted into the newly redeemed human family (see “brothers,” vv. 11–12; and “children,” v. 13; also 12:5–8). founder. The Greek can designate either an originator or a leader (see 12:2). The concept of making perfect applies in Hebrews both to Jesus himself (5:9; 7:28) and to his work in sanctifying his followers (10:14; 12:23). The author is not suggesting that Jesus was sinful (compare 4:15; 7:26), but that as Jesus lived his life, his maturity and experience deepened, always with full obedience to the Father.

HEBREWS—NOTE ON 2:11 those who are sanctified. Jesus’ true followers, who are set apart for his purposes by his sacrifice (10:10, 14; 13:12). he is not ashamed to call them brothers. Since they share a common source of life, they are members of the same family.

HEBREWS—NOTE ON 2:12 This verse quotes from Ps. 22:22. The psalm speaks of Jesus’ death (Ps. 22:1, 16–18) and resurrection (Ps. 22:19–24). congregation. All the redeemed in heaven.

HEBREWS—NOTE ON 2:13 The second citation in this verse clearly comes from Isa. 8:18. The first likely is adapted from Isa. 8:17.

HEBREWS—NOTE ON 2:14–15 A human Savior was necessary, because human beings (children) need a sacrifice that bears God’s wrath and turns it to favor (see note on v. 17). They also need a sympathetic high priest (vv. 17–18). share in flesh and blood. Jesus was fully human, just like the “children” and the high priest (see 5:1–2). the one who has the power of death. God ultimately rules over life and death (Deut. 32:39; Ps. 90:3; 139:16), but Satan claims that power.

HEBREWS—NOTE ON 2:17 had to be. Unless Jesus became fully human in every respect (except for sin), he could not represent believers as their high priest. Jesus must be human in order to serve as high priest on behalf of humanity. propitiation. An atoning sacrifice that cancels sin and satisfies God’s wrath (compare Deut. 21:8; Ps. 25:11; 78:38; see note on Rom. 3:25).

HEBREWS—NOTE ON 2:18 suffered. Jesus’ sufferings as a human, especially his death (vv. 9–10). tempted. Jesus, as high priest, was tempted in every way and yet did not sin (4:15; also 7:26).

3:1–10:18 Jesus Is Superior to the Mosaic Law. Having concluded that Jesus is superior to the mediators of the Mosaic law (angels, 2:2), the author now establishes Jesus’ superiority to Moses (3:1–6), to the Aaronic high priesthood (4:14–7:28), to the former covenant (8:1–13), and to the Mosaic sacrifices (9:1–10:18). This section includes three exhortations to Christian perseverance (3:7–4:13; 5:11–6:12; 10:19–39).

HEBREWS—NOTE ON 3:1 Therefore. In light of Jesus’ high priesthood (2:17). holy brothers. Members of the family of God (3:12; 10:19; 13:22); also called “saints” or sanctified ones (13:24). heavenly calling. “Heavenly” elsewhere describes God’s perfect order (8:5; 9:23) and the future life with God (11:16; 12:22). For “calling,” see 2:11 and 9:15. Jesus is an apostle in that he is “one who is sent” (see Luke 4:18). our confession. The content of the Christian faith (see Heb. 4:14; 10:23).

HEBREWS—NOTE ON 3:3–6 more glory. Despite Moses’ great faithfulness, Jesus is superior. house. Jesus as the Son of God has a privileged place in the household of God (1 Chron. 17:14). Moses remains a valued servant in that household (Num. 12:7).

FACT

Jesus the master builder. In the era of peace made possible by Roman rule, the building of public buildings and private homes flourished. Working primarily with materials such as marble, bronze, and terra-cotta, architects designed and built large, beautiful structures throughout the empire. However, such buildings were nothing compared to the individual new lives being “built” by Jesus the master builder (3:3–6).

HEBREWS—NOTE ON 3:6 Christ is the Greek equivalent of “Messiah,” meaning “anointed one” (see 1:9). we are his house.

HEBREWS—NOTE ON 3:7–4:13 The contrasting of Jesus and Moses (3:1–6) leads to a comparison of their followers’ responses.

HEBREWS—NOTE ON 3:7–11 Therefore. Citing Ps. 95:7–11, the author contrasts Moses’ faithfulness with the faithless people of Moses’ day. Hebrews attributes this psalm to the Holy Spirit (compare Mark 12:36; Acts 1:16).

HEBREWS—NOTE ON 3:12–13 Drawing on Psalm 95, Hebrews warns against allowing the unbelief of a hardened, sinful heart to cause one to fall away (“turn away from, forsake”; compare Luke 8:13; 1 Tim. 4:1). as long as it is called “today.” From the perspective of God’s saving plans for world history, the church lives in a special moment in which the Lord has come, spoken, and gone, and believers await his return—faith is called for in this hour.

HEBREWS—NOTE ON 3:14 The true Christian will endure to the end. The condition (if indeed) has been understood in various ways. Some have argued that the condition (“if”) indicates that true Christians can lose their salvation. Scripture is clear, however, that true believers cannot lose their salvation (John 6:39–40; 10:27–29; Rom. 8:35, 38–39; Eph. 1:4; Phil. 1:6; 1 Pet. 1:3–5). Hebrews 3:14 should be understood in connection with v. 13, as is indicated by the linking word For. That is, those who become hardened (v. 13) give outward evidence that they never have been genuine believers who “share in Christ,” because genuine believers hold on to their original confidence to the end. Of course, Scripture also encourages believers to pray for and seek to reclaim any who have fallen away (James 5:20; 1 John 5:16), in the hope that they will turn back. Still, this passage should be viewed as a sober warning—intended as a means that God uses to keep Christians resolved in faith and obedient until the end.

HEBREWS—NOTE ON 3:15–19 Quoting Ps. 95:7–8 again, the author draws several points from the failure of the exodus generation (see especially Ex. 17:1–7; Num. 14:20–38). They witnessed God’s salvation and many miracles in the exodus, and yet they had responded in disobedience and unbelief, so they were unable to enter into the rest of the Promised Land.

HEBREWS—NOTE ON 4:1–13 Continuing to use Psalm 95, the author focuses on the word “rest.” The section makes most sense if the rest is understood as having begun but still awaiting completion.

HEBREWS—NOTE ON 4:1 Therefore. Verses 1–13 connect closely to the preceding argument (compare 3:7–11, 16–19 with 4:2–10) and to the previous exhortation (compare 3:12–14 with 4:1–2, 11–13). There remains a future, end-time Sabbath rest from God that can be enjoyed in some measure even in this life (vv. 3–10). fear. Reverent fear before God, here concerning a person’s spiritual state (see notes on Prov. 1:7; Acts 5:5; 1 Pet. 1:17; 1 John 4:18).

HEBREWS—NOTE ON 4:2 Comparisons continue between the exodus generation and the church. Both received God’s declaration of deliverance (good news). Both were called to respond in faith. The exodus generation did not receive the promised benefit because they failed to respond in faith. Their failure warns Christians against unbelief.

HEBREWS—NOTE ON 4:3–5 we who have believed. Faith in God’s good news is necessary to enter God’s rest. The “rest” of God in Ps. 95:11 (they shall not enter my rest) is connected with God’s resting on the seventh day after his work of creation. The fact that the exodus generation was not allowed to enter that rest proves that God’s Sabbath rest was still open. Even “today,” at the time of the writing of Hebrews, this rest could still be entered. Indeed, people throughout the entire church age can enter into this rest.

HEBREWS—NOTE ON 4:6–7 Verse 6 restates the conclusions of vv. 2–5. Verse 7 advances the argument by suggesting that the today of Ps. 95:7–8 holds out to the worshiper the possibility of entering even now in a partial way into the end-time “rest” and blessing that the exodus generation missed. Christians enter into God’s rest through recognizing that Christ’s work of redeeming them from sin has been completed.

HEBREWS—NOTE ON 4:8–10 For if Joshua had given them rest. One could conceivably argue that the “rest” that the exodus generation sought was their entrance into the Promised Land. However, that entrance occurred in the days of Joshua, and Psalm 95 (with its promise of “today” entering into God’s rest) is later than Joshua’s day. Therefore, the Sabbath rest remains possible for God’s people to enter even now, in this life (Heb. 4:9).

HEBREWS—NOTE ON 4:11 therefore (in light of the conclusion from vv. 9–10) strive to enter that rest. This phrase again emphasizes the need for perseverance (see 2:1; 3:14; 4:14).

HEBREWS—NOTE ON 4:12–13 The warning continues: faithless disobedience will not go unnoticed. word of God. Usually this phrase in Hebrews refers to the message of salvation (13:7; compare 4:2), but here the “word” is pictured as God’s personal utterance, living, active, sharp, piercing, and discerning, with eyes that expose. The Word of God acts as God himself, so that one’s innermost thoughts and intentions are exposed. This happens constantly in Christians’ lives.

HEBREWS—NOTE ON 4:14–10:18 As high priest, Jesus is superior to the Mosaic priesthood due to (1) his ability to sympathize with human need, (2) his perfect holiness, (3) his eternal call to the priestly order of Melchizedek, (4) his initiating a new and better covenant, (5) his ministering in the true heavenly tabernacle, and (6) his once-for-all sacrifice for the salvation and perfection of his followers.

HEBREWS—NOTE ON 4:14 Jesus’ role as high priest is announced in 2:17, discussed here (4:14–5:10), and further explained in 7:1–9:8. passed through the heavens. Jesus ascended to the right hand of God the Father (see note on 1:3). Son of God. Jesus’ role as a human high priest (2:5–18) is united with his position as God’s unique Son (5:5–6; see 1:1–14; 3:5–6). Let us hold fast continues the theme of perseverance (2:1; 3:6, 12–14; 4:11). confession. See 3:1; 10:23.

HEBREWS—NOTE ON 4:15 tempted. The Greek word can refer either to temptation to make one sin (compare Matt. 4:1–11) or testing designed to strengthen one’s faith (compare Luke 22:28). Here it means temptation to sin. in every respect. Jesus was tempted in every area of personal life. He (unlike every other human) remained without sin. Thus he is truly the holy high priest (Heb. 7:26–28; see 5:2–3).

HEBREWS—NOTE ON 4:16 Draw near is used consistently in Hebrews to describe a person approaching God (7:25; 10:1, 22; 11:6; 12:18, 22; see Lev. 9:5). This is possible only when one’s sins are forgiven through the ministry of a high priest (Heb. 7:25; 10:22). Confidence indicates that Christians may come before God without fear that they will be punished for approaching someone with greater authority and power.

FACT

Approaching a human ruler’s throne with a request can be dangerous, especially when one is fully at the mercy of the ruler. In contrast, Christians can expect to find mercy and help when they approach God’s throne with a request (4:16).

HEBREWS—NOTE ON 5:1–4 He can deal gently. High priests were human and understood human weakness. They presented sacrifices for sins for others and for themselves. Jesus, however, is the perfect high priest, since he is without sin and therefore does not need to offer a sacrifice for himself (7:26–28).

HEBREWS—NOTE ON 5:5–6 God the Father appointed Jesus to be high priest (see vv. 1, 4). Psalm 2:7 is quoted, followed by Ps. 110:4. Jesus combines the role of high priest with his status as Son of God (see Heb. 4:14; 5:8–10). after the order of Melchizedek. See 7:1–28.

HEBREWS—NOTE ON 5:7 with loud cries and tears. One might first recall Jesus’ agonizing prayer in Gethsemane, but the broad time reference (In the days of his flesh) suggests that Jesus’ earthly prayers were constantly heartfelt, earnest, and accompanied by tears. Able to save him from death describes the resurrection, whereby God saved Jesus “from” or “out of” death.

HEBREWS—NOTE ON 5:8 he learned obedience through what he suffered. Jesus was always without sin (4:15; 7:26) and always obedient. Yet he still gained knowledge and experience by living as a human being (see Luke 2:40, 52).

HEBREWS—NOTE ON 5:9–10 being made perfect. During his childhood, Jesus did not lack any godly character quality. But he did lack the full experience of having lived a perfect human life, obeying the Father in everything, without sin. order of Melchizedek. See v. 6 and ch. 7.

HEBREWS—NOTE ON 5:11–6:12 The author interrupts his discussion of Jesus as high priest to challenge his readers to grow in their faith. He rebukes them for their lack of maturity (5:11–14), lists the basics that they should already know (6:1–3), and warns them about the danger of falling away (6:4–8). Nevertheless, he is confident that they will persevere (6:9–12).

HEBREWS—NOTE ON 5:11 The author often encourages his readers (6:9–10; 10:32–34), but here he scolds them. hard to explain. In ch. 7 he will “explain” the reference to Melchizedek (5:10).

HEBREWS—NOTE ON 5:12–14 basic principles of the oracles of God. The most basic truths about God. Milk vs. solid food shows the readers’ immaturity in the faith.

HEBREWS—NOTE ON 6:1–2 elementary doctrine of Christ. Compare “basic principles” (5:12). Washings may refer to teaching about the differences between Jewish purification rituals and Christian baptism. Laying on of hands could refer to a practice at the time of baptism (see Acts 8:14–17; 19:5–6) or to other times during prayers for healing and appointing individuals for ministry (see notes on Acts 6:6; 13:3).

HEBREWS—NOTE ON 6:4–8 This passage has been much debated. The central issue is whether vv. 4–5 describes people who were once true Christians. (1) Some argue that the passage does describe true Christians, meaning that Christians can “fall away” and lose their salvation. Most who hold this view think that those who fall away can still return to Christian faith, so this limits vv. 4–6 to people who refuse to return. (2) Most argue, however, that although these people have participated fully in the Christian community, the fact that they “fall away” shows that they are not true Christians. (3) Another view is that the warnings are addressed to true believers, and that although they will never completely fall away, the warnings are still the means God uses to challenge them to persevere in their faith. (4) Finally, some believe that the falling away has to do with a loss of heavenly rewards. In any case, though the author recognizes that there may be a few in the congregation who fit the description of vv. 4–8, in general he does not think it to be true as a whole of the congregation, for he says, “yet in your case, beloved, we feel sure of better things—things that belong to salvation” (v. 9).

HEBREWS—NOTE ON 6:4 If a person worries that he may have committed such a deep sin that repentance is impossible, his very desire to repent is evidence that he has not done so (see note on Matt. 12:31–32). Enlightened likely describes the initial entrance into Christian community through hearing an explanation of the Christian faith (compare Heb. 10:32). Tasted the heavenly gift probably refers to either the Lord’s Supper or the general blessing of Christian fellowship (or both). have shared in (literally, “have become a partaker of”) the Holy Spirit. Some understand this to mean having experienced the laying on of hands in the church; others link it to the communal experience of the Spirit active in the church.

HEBREWS—NOTE ON 6:5 tasted the goodness of the word of God. These people (see note on v. 4) have heard the truth explained. They have learned of God’s word (1:3; 11:3). This word will be fully shown in powers that renew the world in the age to come (2:5; 13:14). Through the ministry of the Spirit, these powers are partially experienced now in the Christian community (see 2:4).

HEBREWS—NOTE ON 6:6 Fallen away involves a sustained, committed rejection of Christ and a departure from the Christian community. to restore them again to repentance. This wording does not clarify whether the earlier repentance was merely outward, or whether it was the genuine repentance that accompanied true saving faith (see note on vv. 4–8). Crucifying once again graphically portrays rejection of Jesus. holding . . . up to contempt. A public, shameful display. The warning of vv. 4–8 is serious: such “falling away” treats God’s own Son with such disrespect that it is as though the person wanted to put Christ on a cross again.

HEBREWS—NOTE ON 6:7–8 land that has drunk the rain. The author uses a common OT and NT agricultural metaphor (see esv cross-references on v. 7; also Matt. 13:24–30, 36–43; Luke 3:17). He warns that those who fall away are like land that does not bear a crop that is useful, but only bears thorns and thistles. Reminding them of the final judgment, the author says that such land is near to being cursed and its end is to be burned.

HEBREWS—NOTE ON 6:9–10 Having warned about falling away from the faith, the author shows confidence in his readers’ salvation (v. 9; see 10:32–34).

HEBREWS—NOTE ON 6:11–12 imitators of those who . . . inherit the promises. Abraham is the immediate example (vv. 13–15). Other examples appear in ch. 11 (OT saints) and in 13:7 (church leaders).

HEBREWS—NOTE ON 6:15 having patiently waited. Abraham waited 25 years for Isaac’s birth (see Gen. 12:4 with Gen. 21:5), and he did not witness the fulfilled promise of countless descendants (see note on Heb. 11:13). In his lifetime, Abraham obtained the promise through seeing Isaac born, and through the ram offered on Isaac’s behalf (Genesis 22).

HEBREWS—NOTE ON 6:16 Oaths were common legal devices in ancient times (disputes implies a legal context). Oaths usually appealed to some higher authority (something greater than themselves).

HEBREWS—NOTE ON 6:17–18 The two unchangeable things are God’s promise/purpose and his oath.

HEBREWS—NOTE ON 6:19–20 The Christian’s hope is in the person and saving work of Christ. This hope is an anchor, providing security and stability for the soul. Clearly, even though the author has warned the readers about apostasy (vv. 4–8), he believes they can have assurance of their salvation. curtain. The veil in the tabernacle or temple that separated the inner place (“Most Holy Place,” 9:3) from the rest of the structure. See Ex. 26:31; Num. 18:7; Matt. 27:51; Heb. 9:3; 10:20. forerunner. Jesus went beforehand and opened the veil, and he now permits others to draw near (9:3, 6–14; 10:19–20). high priest. The author returns to the subject of 5:5–10.

FACT

The safety of sailors depended greatly on a ship’s anchor. Without it, the likelihood of shipwreck increased dramatically. The anchor therefore became an important emblem of hope and stability for early Christians (6:19).

HEBREWS—NOTE ON 7:1–28 This chapter discusses Melchizedek (vv. 1–10), highlighting points later applied to Jesus (vv. 11–28).

HEBREWS—NOTE ON 7:1–2 The author summarizes the brief account of Melchizedek in Gen. 14:18–20. Elsewhere in the OT, Melchizedek is mentioned only in Ps. 110:4. translation of his name. In the OT, the meaning of a name could indicate a person’s relationship to God (e.g., Gen. 17:5; 32:28). Melchizedek. The Hebrew name means “king of righteousness.” Salem is Melchizedek’s city (Gen. 14:18) and is from the same root as the Hebrew for peace.

HEBREWS—NOTE ON 7:3 Some have suggested that Melchizedek was a preincarnate appearance of the Son of God. As this passage indicates, however, Melchizedek was not in fact the Son of God but someone resembling the Son of God (literally, “having been made like the Son of God”). He is without father or mother or genealogy probably means simply that this information is not given anywhere in Scripture (in contrast to the Levitical priests, whose genealogies are recorded). The next phrase (neither beginning of days nor end of life) should probably be understood in the same way. The OT mentions no end to his priesthood. In that sense he continues a priest forever. Hebrews seems to view Melchizedek as an ordinary man. He was a “type” or foreshadowing of Christ (see note on Rom. 5:14), who is truly the king of righteousness and who brings true peace.

HEBREWS—NOTE ON 7:4 tenth of the spoils. Abraham tithed to Melchizedek, and therefore Abraham was inferior to Melchizedek (see note on vv. 9–10). patriarch. Israel traces its lineage through Abraham (see vv. 9–10).

HEBREWS—NOTE ON 7:5–6 God commanded the Israelites to tithe to the Levitical priesthood (e.g., Num. 18:21–24), who were themselves fellow descendants of Jacob/Israel and of Abraham.

HEBREWS—NOTE ON 7:7 The superior person, Melchizedek, blessed the inferior person, Abraham (compare v. 1). Thus Melchizedek’s priesthood is superior to Abraham and all his descendants, including the Levitical priesthood.

HEBREWS—NOTE ON 7:8 he lives. Melchizedek is a “priest forever” (Ps. 110:4; see note on Heb. 7:3). Because the Melchizedek priesthood is eternal, it is superior to the Levitical priesthood (vv. 23–25). The author is probably not claiming that Melchizedek never died, but that he is a type of Christ in that nothing is stated in the biblical text about his death (see note on v. 3), and so Melchizedek foreshadows the risen Jesus.

HEBREWS—NOTE ON 7:9–10 Levi himself . . . paid tithes (to Melchizedek) through Abraham. The author’s reasoning is that Abraham’s descendants, who share in Abraham’s promises, also share in Abraham’s tithe to Melchizedek. Therefore the Levitical priesthood is inferior to Melchizedek’s priesthood.

HEBREWS—NOTE ON 7:11–12 Hebrews offers several reasons for why the Mosaic law could not bring people to perfection (vv. 18–19; 9:9; 10:1). Here, the fact that there existed a priestly order of Melchizedek (Ps. 110:4) shows that the Levitical priesthood was insufficient for the task. change in the law. The establishment of a better priesthood (Christ’s) shows Christians that there also has been a change from the Mosaic law, since that law required a succession of priests, all descended from Levi (Heb. 7:18–19). Thus, the Mosaic covenant (the “old covenant”) is no longer in effect.

HEBREWS—NOTE ON 7:13–14 Jesus was from the tribe of Judah rather than the priestly tribe of Levi. Yet he qualifies as the eternal high priest because he is the Davidic Messiah, called both Lord and a priest after the messianic priestly order of Melchizedek (Ps. 110:1, 4).

HEBREWS—NOTE ON 7:15–17 the power of an indestructible life. Jesus’ resurrection from the dead verifies his eternal priesthood (Ps. 110:4; see Heb. 5:6). Death could not conquer him, therefore his priesthood lasts forever (see 7:23–24).

HEBREWS—NOTE ON 7:18–19 former commandment. The institution of the Levitical priesthood is set aside and thus so is the Mosaic law (see v. 12), since it was not able to accomplish God’s saving purpose (hence its weakness and uselessness). Only Jesus’ work on the cross brought people to perfection (see v. 11; also 9:9; 10:1). better hope. That is, the hope of salvation and perfection through Jesus’ high priesthood (7:25–28). draw near to God. Jesus’ work permits true fellowship with God.

FACT

A better covenant. A key theme in the book of Hebrews is the superiority of the new covenant over the old. The words “better,” “more,” or “greater” to describe the new covenant appear a combined total of 25 times.

HEBREWS—NOTE ON 7:20–21 God did not promise that the Levitical priesthood would last forever, but the priesthood of Jesus rests securely on God’s promise/oath in Ps. 110:4 (see Heb. 6:13–20).

HEBREWS—NOTE ON 7:23–25 The many Levitical priests all died. But Jesus is eternal, so he is a greater high priest (see v. 8). to the uttermost. Either completeness in time (“forever”) or completeness in extent (“completely”). Perhaps the author wants readers to understand it in both senses. On draw near to God, see note on 4:16. to make intercession. To bring believers’ requests to the Father (compare Rom. 8:34).

HEBREWS—NOTE ON 7:26 fitting that we should have. Jesus’ high priesthood is appropriate and is for the believers’ benefit.

Differences between Levitical High Priests and Jesus the High Priest

Levitical High Priests	Reference	Jesus the High Priest
many in number	7:23–24	one
temporary	7:23–24	permanent and eternal
sinners who had to offer sacrifices for their “own sins”	7:26–27	holy, innocent; offers sacrifice only for others
had to sacrifice “daily”	7:27	sacrificed “once for all”
offered sacrificial animals	7:27; 9:11–14	“offered up himself”
entered the holy places through a man-made tent and by means of the blood of goats and calves	9:11–12	entered the holy place of the presence of God and by means of his own blood

HEBREWS—NOTE ON 8:1–13 Jesus is the eternal high priest, ministering from heaven in the true tabernacle and enacting the better promises of the new covenant.

HEBREWS—NOTE ON 8:1–2 Majesty. A term for God himself (see 1:3). Holy places will refer later to the “Holy Place” (9:2) and the “Most Holy Place” (9:3) in the tabernacle as well as in the temple. But here the author is speaking of something even better, the actual heavenly “holy places,” that is, the area before the very throne of God himself. The true tent also refers to heaven, God’s very presence. The earthly tabernacle functions as a picture of entering into God’s presence in heaven.

HEBREWS—NOTE ON 8:4 Jesus could not serve in the earthly tabernacle because the law requires that a priest from Levi’s family do this (7:11–19).

HEBREWS—NOTE ON 8:5 The earthly tabernacle (tent), in which the Levite priests served, was a lesser copy of the heavenly pattern shown to Moses (Ex. 25:40). The heavenly place is greater.

HEBREWS—NOTE ON 8:6 The better promises of the new covenant are cited in vv. 8–12.

HEBREWS—NOTE ON 8:7 if that first covenant had been faultless. The Mosaic covenant was not wrong. Rather, it was weak and ineffective (7:18–19) by comparison to the new covenant. God had never intended for the Mosaic covenant to bring people to perfection. Jesus was always to have that ministry.

FACT

Why didn’t the old covenant last? A covenant is an agreement between two parties. The Israelites did not keep their part of the covenant. That is why the first covenant did not work (8:7–9). But God mercifully initiated a new covenant through Christ. This covenant offers many more blessings, including the Holy Spirit’s ministry of helping believers obey God (8:10–11).

HEBREWS—NOTE ON 8:8–12 he finds fault with them. God blames sinful humanity for the failure of the first covenant. Jeremiah 31:31–34 is quoted here. That passage supports several arguments in Hebrews: (1) this “second” covenant (Heb. 8:7) comes after the Mosaic covenant (the days are coming, v. 8); (2) it is established by the Lord (vv. 8, 13); (3) it is a new covenant (vv. 8, 13); (4) it is unlike the earlier covenant (vv. 9, 13); (5) the earlier covenant failed because of the people’s rebellion (for they did not continue in my covenant, v. 9; see v. 8); (6) this new covenant involves a transformation of its people’s inner lives. It writes God’s laws into their minds and hearts so that all know him (vv. 10–11; see 10:14–17); and (7) it brings true, final forgiveness of sins (8:12; see 9:15; 10:12–18).

HEBREWS—NOTE ON 9:1–10 These verses describe the OT tabernacle, its furnishings, and its worship practices. This description of the “first covenant” lays the groundwork for the discussion of the new covenant in vv. 11–28.

HEBREWS—NOTE ON 9:4 having the golden altar of incense. The altar of incense was not in the Most Holy Place; it was in the Holy Place, “in front of the veil” that separated it from the Most Holy Place. The author of Hebrews was quite familiar with the OT tabernacle and its sacrifices, so he would not mistakenly think this altar was inside the Most Holy Place. Thus it is better to understand “having” to mean that this altar of incense was closely tied in its function to the Most Holy Place. It “belonged to” the Most Holy Place. The text also says that a golden urn holding the manna, and Aaron’s staff that budded were in the ark of the covenant. However, the OT says the urn and the staff were placed in front of the ark (Ex. 16:32–34; Num. 17:10–11), not in it. Only the two tablets of the covenant were within the ark at that time (Ex. 25:16; Deut. 10:1–2). The two tablets contained the Ten Commandments (Ex. 34:1, 28–29). It is possible that the urn and the rod were later stored in the ark. Or, the author of Hebrews may have been depending on information no longer available.

HEBREWS—NOTE ON 9:6 Having described the tabernacle (These preparations having thus been made), the writer describes the worship that took place there. priests go regularly into the first section. The Levitical priests were the only ones allowed to enter the Holy Place, to perform their regular duties (see Ex. 25:30; 30:7–8; Lev. 24:4; Num. 28:7).

FACT

The mercy seat (9:5) was the place where the high priest sprinkled blood once a year to atone for the people’s sins (Lev. 16:14; see Ex. 25:22). In contrast, Jesus’ death redeemed our sins “once for all” (Heb. 9:12). His sacrificial death also gives us the freedom to serve God (9:14).

HEBREWS—NOTE ON 9:7 Once a year, on the Day of Atonement, the high priest entered into the second section, the Most Holy Place (Lev. 16:2–3, 11–17). He sprinkled it with the blood of a bull and a goat as a sin offering (Lev. 16:6, 9, 15). Atonement for sins was required for the high priest himself and for all the people (Lev. 16:6, 17; see Heb. 7:27–28). unintentional sins. See note on Num. 15:22–31.

HEBREWS—NOTE ON 9:8 By this. That is, by the system that restricted to the Levitical priests the right of access into the presence of God in the Holy Place and especially the Most Holy Place. the Holy Spirit indicates. The Mosaic covenant was the command of God, through the Holy Spirit. By the Mosaic law God revealed both the spiritual separation of man from God due to sin and the pattern for Jesus’ high priestly ministry.

HEBREWS—NOTE ON 9:9–10 These verses contrast two ages: the present age and the time of reformation. The “present age” is described as a time of separation from God. Through Christ’s work, this present age is passing away (vv. 11–12, 26) and the new time of reformation has begun. It will be completed when Christ returns (see note on vv. 25–26).

HEBREWS—NOTE ON 9:9 cannot perfect the conscience. God did not intend the Mosaic sacrificial system to do so. The Messiah was to do this (7:18–19; 10:1–2).

HEBREWS—NOTE ON 9:10 food and drink and various washings, regulations for the body. The OT teachings about clean and unclean foods, sacrificial food and drink offerings, and ritual purification washings. These were later greatly expanded in Jewish tradition. The writer may have had in mind those who were advocating “diverse and strange teachings” about “foods” (13:9).

HEBREWS—NOTE ON 9:11–28 When compared to Mosaic tabernacle worship (vv. 1–10), the new covenant high priesthood of Jesus provides a single superior sacrifice in a superior heavenly tabernacle. It brings complete forgiveness of sins, eternal salvation, purified consciences, and direct access to God.

HEBREWS—NOTE ON 9:11 greater and more perfect tent. The area surrounding God’s presence in heaven (compare 8:2).

HEBREWS—NOTE ON 9:12 entered once for all. Christ’s sacrifice of himself does not need to be repeated (vv. 25, 28; 7:27–28). He now continues in the Most Holy Place, at God’s throne (8:1; 12:2). blood of goats and calves. See 9:19. by means of his own blood. Jesus’ sacrificial death (see vv. 14, 26–28; 10:1–21) is the basis of eternal redemption. His death bought freedom for those trapped in sin (see Mark 10:45; Luke 1:68; Titus 2:14).

HEBREWS—NOTE ON 9:13 sprinkling of defiled persons. Through OT sacrifices and purification rites. blood of goats and bulls. See vv. 12, 19. ashes of a heifer. See Num. 19:1–22. of the flesh. As opposed to the conscience in Heb. 9:14.

HEBREWS—NOTE ON 9:14 how much more. An argument from the lesser to the greater (compare 2:1–4; 10:28–29). blood of Christ. See 9:11. This contrasts with “blood of goats and calves” (vv. 12–13). through the eternal Spirit offered himself. Jesus was both the high priest (see, e.g., 5:1; 8:3) and the sacrifice itself (see 9:25–26). Old Testament sacrifices had to be without blemish. Jesus is “holy, innocent, unstained” (see 7:26). purify our conscience. Christ’s sacrifice cleanses the innermost being (10:22), which the Mosaic sacrifices could not do (9:9). from dead works. Deeds that cannot save due to human sinfulness (see 6:1).

HEBREWS—NOTE ON 9:15 mediator. See 8:6; 12:24; 1 Tim. 2:5. new covenant. See Heb. 8:6–13. Christ mediates the covenant by revealing it (1:2), by serving as its priest, and by offering himself in sacrifice (9:11–14). those who are called. God’s electing call to salvation (compare Rom. 8:30; 2 Tim. 1:9; 1 Pet. 5:10; 2 Pet. 1:10). promised eternal inheritance. Followers of Christ inherit everlasting salvation (Heb. 1:14; 5:9; 9:12). redeems them from the transgressions. The payment of sin’s penalty requires a death (see vv. 16–28). first covenant. The Mosaic covenant (see v. 1).

HEBREWS—NOTE ON 9:16–17 will. Either the will of a person who has died (compare “inheritance” in v. 15) or an ancient Near Eastern “covenant.” Making such covenants included offering an animal sacrifice. Thus both are carried out only after a death.

HEBREWS—NOTE ON 9:18–21 Therefore. The Mosaic covenant also began with blood. The Mosaic covenant-initiation ceremony is recalled in vv. 19–20 (see Ex. 24:3–8). The author adds some specific details, such as scarlet wool and hyssop, and the sprinkling of the book itself, which are not mentioned in Exodus. While the source of the author’s information is unknown, these details are not improbable, since these elements were used in other such purifying ceremonies (see esv cross-references; also Ex. 12:22). The purification of the tabernacle and its vessels is summarized in Heb. 9:21, recalling the events of Exodus 40.

Redemptive History in the Book of Hebrews

Hebrews shows the contrast between the old covenant and the new covenant. In the old covenant, the law and its ceremonies were a shadow of the good things to come. They only reflected the reality of the “heavenly things” (depicted by arrows intruding into the old covenant). The inauguration of the new covenant is described as a change in priesthood and law that brings about a change in reality because of the cross. After the work of Christ in the new covenant, the heavenly reality (Mount Zion, the heavenly Jerusalem) not only intrudes into history but Christians actually participate in this new reality (arrows now go both ways) because the good things have come through Christ in his death, resurrection, and ascension. Christians live in a semi-heavenly age, whereas in the old covenant with its laws, rules, and regulations, people could not fully participate in the “heavenly things.” Although they participate in the heavenly reality now, in the age to come God’s people will fully realize their Sabbath rest.

Redemptive History in the Book of Hebrews

HEBREWS—NOTE ON 9:23 This verse focuses on the purification of the place of worship. The copies (that is, the Mosaic tabernacle and vessels) are patterned after greater heavenly realities (which represent the very presence of God). These heavenly realities require a greater purification sacrifice (the blood of Jesus).

HEBREWS—NOTE ON 9:24 holy places made with hands. The tabernacle built by Moses and the temple built by Solomon. copies of the true things. The eternal heavens are the “true things” because they are where God is.

HEBREWS—NOTE ON 9:25–26 Christ’s sacrifice is greater because this one offering of himself is sufficient for all his followers for all time. since the foundation of the world. A sin offering has been needed ever since the fall of humanity (Genesis 3; compare Heb. 4:3). The end of the ages began with Christ’s sacrificial death. It will be completed at Christ’s return (see 9:28).

HEBREWS—NOTE ON 9:27–28 appointed . . . to die once. Every person has only one life before facing eternal judgment. This rejects the idea of reincarnation and of any second chance to believe after death. The final judgment will take place when Christ comes again to save his followers.

HEBREWS—NOTE ON 10:1–18 In contrast to the repeated OT sacrifices, Jesus came in order to eternally sanctify his people through offering himself as a sacrifice once for all.

FACT

Jesus’ perfect sacrifice for sin. Animal sacrifices symbolized payment for sins under the first covenant (10:1). But Jesus’ death paid for sins in a way that animal sacrifices could not (10:1–18). It also made sanctification, the process of conforming into the image of Christ, possible for believers (10:14).

HEBREWS—NOTE ON 10:4 impossible . . . to take away sins. These animal sacrifices symbolized the payment for sin, but they did not in and of themselves accomplish it. No animal was worthy of paying the price for a human’s sin before a holy God.

HEBREWS—NOTE ON 10:5–7 The quotation is from Ps. 40:6–8, a psalm applied here to the Messiah. David and the other OT authors knew that God desired faithful hearts and lives, not mere performance of sacrificial rituals (see Hos. 6:6). The psalm prophesies the coming of one who will do God’s will, and God’s preparation of a human body for that person. a body have you prepared for me. The esv translates the corresponding phrase in Ps. 40:6 as, “you have given me an open ear.” The translators of the Greek version of the OT (Septuagint) and the author of Hebrews understood this Hebrew metaphor to mean the physical creation of a person’s body.

HEBREWS—NOTE ON 10:8–9 The OT sacrifices were not desired (literally, “willed”) by God because of any intrinsic value they possessed. However, it was God’s will for the messianic speaker of Ps. 40:6–8 to come to do your will. God did ordain the OT sacrifices and offerings for the time when the Mosaic covenant was in force, but not for the future time anticipated in this psalm. He does away with the first refers to the “sacrifices and offerings” (Heb. 10:8) of the old covenant. Christians no longer have to offer animal sacrifices and keep other ceremonial parts of the OT laws. In order to establish the second means in order to establish obedience to God’s “will” (v. 9).

HEBREWS—NOTE ON 10:11–13 The priest stands, showing that his work of offering sacrifices never ends. which can never take away sins. See note on v. 4. Christ’s sacrificial work is complete, and now he sits at the right hand of God (see especially Ps. 110:1, cited in Heb. 1:13). The securing of full and final forgiveness of sins has been accomplished.

Psalm 110 in Hebrews

Psalm 110	Hebrews
“The LORD says to my Lord: ‘Sit at my right hand, until I make your enemies your footstool’” (v. 1).	Jesus “sat down at the right hand of the Majesty on high” (1:3). God says to Jesus: “Sit at my right hand until I make your enemies a footstool for your feet” (1:13). Jesus is “seated at the right hand of the throne of the Majesty in heaven” (8:1). Jesus “sat down at the right hand of God, waiting . . . until his enemies should be made a footstool for his feet” (10:12–13). Jesus is “seated at the right hand of the throne of God” (12:2).
“The LORD has sworn and will not change his mind, ‘You are a priest forever after the order of Melchizedek’” (v. 4).	Jesus is “a priest forever, after the order of Melchizedek” (5:6). Jesus is “designated by God a high priest after the order of Melchizedek” (5:10). Jesus has “become a high priest forever after the order of Melchizedek” (6:20). Jesus is a “priest . . . after the order of Melchizedek” (7:11). Jesus is a “priest [who] arises in the likeness of Melchizedek” (7:15). Jesus is “a priest forever, after the order of Melchizedek” (7:17). Jesus was made a priest by this oath: “The Lord has sworn and will not change his mind, ‘You are a priest forever’” (7:21).

Psalm 110

Hebrews

“The LORD says to my Lord: ‘Sit at my right hand, until I make your enemies your footstool’” (v. 1).

Jesus “sat down at the right hand of the Majesty on high” (1:3).

God says to Jesus: “Sit at my right hand until I make your enemies a footstool for your feet” (1:13).

Jesus is “seated at the right hand of the throne of the Majesty in heaven” (8:1).

Jesus “sat down at the right hand of God, waiting . . . until his enemies should be made a footstool for his feet” (10:12–13).

Jesus is “seated at the right hand of the throne of God” (12:2).

“The LORD has sworn and will not change his mind, ‘You are a priest forever after the order of Melchizedek’” (v. 4).

Jesus is “a priest forever, after the order of Melchizedek” (5:6).

Jesus is “designated by God a high priest after the order of Melchizedek” (5:10).

Jesus has “become a high priest forever after the order of Melchizedek” (6:20).

Jesus is a “priest . . . after the order of Melchizedek” (7:11).

Jesus is a “priest [who] arises in the likeness of Melchizedek” (7:15).

Jesus is “a priest forever, after the order of Melchizedek” (7:17).

Jesus was made a priest by this oath: “The Lord has sworn and will not change his mind, ‘You are a priest forever’” (7:21).

HEBREWS—NOTE ON 10:14 Perfected for all time means that Christ has fully earned salvation for his people. Thus, believers look to Christ for a cleansed conscience, full forgiveness of sins, and total flawlessness in the future. those who are being sanctified. Believers are sanctified, “set apart for God” (v. 10). Yet they are also in the process of becoming more fully like Christ (2:11; 6:10).

HEBREWS—NOTE ON 10:15–18 Holy Spirit also bears witness. The Holy Spirit led the biblical authors to write as they did (2 Pet. 1:20–21). saying. Hebrews 10:16 cites Jer. 31:33 (see note on Jer. 31:31–34). I will remember their sins . . . no more. The new covenant’s superiority to the old is shown most clearly in the full and final forgiveness of sins.

HEBREWS—NOTE ON 10:19–12:29 Call to Faith and Endurance. The discussion of Christ’s superiority concludes with calls to faith and perseverance (10:19–39; 12:1–29) and with examples of how faith endures through hope in God (11:1–40).

HEBREWS—NOTE ON 10:20 through the curtain. Christ opened the veil of the heavenly tabernacle through his death (6:19–20; 9:11–12, 24). that is, through his flesh. Jesus’ flesh is identified with the tabernacle “curtain” or veil, because that was torn open just as Jesus’ flesh was torn at his death (see Matt. 27:51).

HEBREWS—NOTE ON 10:22 let us draw near. Christians are called to enter by the blood of Christ (v. 19) into God’s presence (see 4:16; 7:25; 11:6; see 10:1). true heart. A cleansed and believing heart (in full assurance of faith) that is obedient to God (contrast v. 26; 3:8, 12; 4:12). hearts sprinkled clean. Jesus’ death allows for sinners to be made pure in God’s sight (see notes on 9:14; 10:15–18). bodies washed. Likely a reference to baptism (see 6:2; Acts 22:16; 1 Cor. 6:11), which employs ritually pure water (compare Num. 5:17; Ezek. 36:25).

HEBREWS—NOTE ON 10:23 confession of our hope. The church’s assent to the teachings about Christ and his work (see 3:1; 4:14). These teachings produce hope (6:18–20; 7:19).

HEBREWS—NOTE ON 10:25 meet together. Mutual encouragement toward perseverance (v. 24) requires being together. That some were neglecting this duty may have been among the motives for the author’s warnings throughout this book. the Day drawing near. The coming day of Christ’s return and judgment (9:28; 10:37; see notes on Amos 5:18–20; 2 Tim. 1:12).

HEBREWS—NOTE ON 10:26–27 after receiving. The author refers especially to people within the Christian community, who have thus heard the truth. The fact that they go on sinning deliberately even after receiving knowledge of the truth indicates that the people in view are not (and never were) genuine believers. No longer remains a sacrifice for sins could refer to the inability of willful, unrepentant sinners to be restored (see 6:4–6). More likely it means there is no place to turn for forgiveness once they have rejected Christ’s sacrifice. All people face judgment (see 9:27–28), and apart from Christ’s sacrifice his adversaries receive eternal damnation. These verses, then, are a means God uses to call genuine Christians to faith, obedience, and perseverance; and, if there is no evidence of fruit in one’s life, to challenge such people to fearfully consider whether they are in fact genuine believers.

HEBREWS—NOTE ON 10:28–29 These verses argue from the lesser to the greater (compare 2:1–4; 9:14). In the Mosaic law, the death penalty was given to those who blasphemed God or who worshiped other deities (e.g., Lev. 24:13–16; Deut. 17:2–7); in the superior new covenant the expectation of judgment should be even stronger. How much worse punishment . . . will be deserved by the one who . . . ? The description that follows is of a person who has consciously and persistently deserted “the living God” (compare Heb. 3:12; 10:31; 12:22), renouncing Christ and the community of faith (6:4–8). Such a person has done three specific things: trampled underfoot the Son of God, profaned the blood of the covenant, and outraged the Spirit of grace. Some have argued that the statement by which he was sanctified indicates that the person in view here was a true believer. Given the context, it seems most likely that “he was sanctified” means someone who had been “set apart” or identified as an active participant in the Christian community, but who has subsequently committed apostasy by renouncing his identification with other believers, by denying the “knowledge of the truth” that he had heard. Such a person’s apostasy is thus evidence that he was not a genuine believer. Another view is that the author is confident that the grave warning in these verses will be the means by which those who are truly elect will be emboldened to persevere in faith and obedience, and thus will be saved (see note on 6:4–8).

HEBREWS—NOTE ON 10:30–31 Using two citations from Deut. 32:35–36, the living God (see Heb. 3:12; 9:14; 12:22) is pictured as the heavenly judge. He will judge even his own people.

HEBREWS—NOTE ON 10:32–34 recall the former days. The author reminds readers how they proved their faith through serving Christ despite suffering (see 6:9–12). enlightened. See note on 6:4. sufferings. Government persecution seems likely here, given the mention of imprisonments.

HEBREWS—NOTE ON 10:37–38 The quotation from Hab. 2:3–4 encourages perseverance.

HEBREWS—NOTE ON 11:1 assurance. Or “confidence” (3:14). hoped for. On hope, see 6:11, 18; 10:23. conviction of things not seen. Faith is a settled confidence that something in the future—something that God has promised—will actually happen because God will make it happen.

FACT

Even under the old covenant, faith was essential for a relationship with God. The OT saints believed God and obeyed him even though they did not see his promises fulfilled completely (ch. 11). Christians, however, have the amazing privilege of having seen God’s plan fulfilled in Christ.

HEBREWS—NOTE ON 11:3 God created the universe by his word. The wording so that what is seen was not made out of things that are visible is consistent with the doctrine of creation “from nothing.” Compare Gen. 1:1; Ps. 33:6, 9; 90:2; John 1:3; Acts 14:15; Rom. 4:17.

HEBREWS—NOTE ON 11:4 commended as righteous. The acceptance of Abel’s offering (Gen. 4:4, 7) showed God’s acceptance of the person (see Gen. 4:7).

HEBREWS—NOTE ON 11:5 Enoch was taken up. Genesis 5:21–24 indicates that Enoch did not die.

HEBREWS—NOTE ON 11:6 to please him. The Greek Septuagint translation of Genesis states that certain patriarchs “pleased God” (translating the Hebrew phrase for “walked with God”): Enoch (Gen. 5:22, 24), Noah (Gen. 6:9), Abraham (Gen. 17:1; 24:40; 48:15), and Isaac (Gen. 48:15). Each is discussed in Hebrews 11. draw near. See note on 4:16.

HEBREWS—NOTE ON 11:7 Noah. See Gen. 6:9–9:29. events as yet unseen. See Heb. 11:1. reverent fear. See 5:7 and 12:28, where such an attitude is also commended. condemned the world. Noah’s righteous obedience to God showed how sinful the world was to reject Noah’s message (compare 2 Pet. 2:5) and God’s moral standards. heir of the righteousness that comes by faith. Noah is called “righteous” in Gen. 7:1, after his faithful response in building the ark (Gen. 6:22).

HEBREWS—NOTE ON 11:8–9 God called Abraham to leave Haran and go to Canaan (Gen. 12:1–4). inheritance. Compare Heb. 9:15. not knowing where he was going. See 11:1. land of promise. See Gen. 15:18–21. On God’s promises, see Heb. 6:12–15. foreign land. See 11:13–16.

HEBREWS—NOTE ON 11:11–12 Sarah. See Gen. 21:1–7. Sarah first laughed, apparently in unbelief (Gen. 18:9–15). However she later believed, as her laughter expressed joy at Isaac’s birth (Gen. 21:6), whose name means “laughter.” considered him faithful. See Heb. 10:23. stars . . . sand. A reference to Gen. 22:17.

HEBREWS—NOTE ON 11:13 died in faith. They were faithful until they died. not having received. Abraham and Sarah were called to a Promised Land and promised many offspring. They believed these promises while moving from place to place in a land not wholly theirs. They believed that their family would grow over generations from one child to an immense number of people. strangers and exiles on the earth. See Gen. 23:4; Ex. 2:22; Lev. 25:23. See also 1 Chron. 29:15; Ps. 39:12; 1 Pet. 2:11.

HEBREWS—NOTE ON 11:14–16 The people he has mentioned in vv. 1–13 were seeking a better (heavenly) country. This was their true homeland. prepared for them a city. See v. 10; 12:22–24; 13:13–14.

HEBREWS—NOTE ON 11:17–19 Abraham, when he was tested (see Gen. 22:1–19). For “tested,” see note on Heb. 4:15. Here it means testing to strengthen faith. See also 2:18 (compare James 1:2–4, 12–15; 1 Pet. 1:6–7; 4:12–14). Only son designates Isaac as Abraham’s unique son. Though Abraham had other children (Gen. 16:15; 25:1–2), Isaac was the son who was “one of a kind,” in the sense of being Abraham’s only heir and the only bearer of covenant promises (Gen. 21:12; 22:15–18; 25:5). raise him from the dead. Abraham expressed confidence that he would return with Isaac (Gen. 22:5). Hebrews draws an analogy between resurrection and Isaac being spared.

HEBREWS—NOTE ON 11:20 Isaac. See Gen. 27:1–45. These promised future blessings (especially Gen. 27:28–29, 39–40) show Isaac’s hope for the future.

HEBREWS—NOTE ON 11:21 Jacob. See Gen. 48:8–22. Similar to Isaac, Jacob’s future hope was based on God’s promises (see Gen. 48:3–6). This hope is clear in his blessing of his sons (Gen. 49:1–27) and the sons of Joseph (Ephraim and Manasseh, Gen. 48:8–22).

HEBREWS—NOTE ON 11:22 Joseph. Joseph’s future hope was that God would give his people the Promised Land. That is why Joseph wanted his bones to be moved to that land (Gen. 50:24–25).

HEBREWS—NOTE ON 11:23 The parents of Moses preserved his life in hope. beautiful. See Ex. 2:2; Acts 7:20.

HEBREWS—NOTE ON 11:24–26 Moses refused the privileges of Egypt, including those of being the son of Pharaoh’s daughter (Ex. 2:10). Instead he identified with God’s people (Ex. 2:11–12). He sought God’s reward (Heb. 10:35; 11:6). fleeting pleasures of sin. Contrasted with eternal reward (compare Ps. 16:11). reproach of Christ. Moses personally suffered because he was faithful to God and the promise of the coming Christ.

HEBREWS—NOTE ON 11:27 By faith he left Egypt could refer to Moses fleeing Egypt for Midian (but see Ex. 2:14–15) or to the exodus. It could also continue the description of Moses’ decision to stand with God’s people rather than the Egyptians. He “left,” or “abandoned,” all that Egypt represented. seeing him who is invisible. Moses could not see God, but he trusted him fully (see Heb. 11:1).

HEBREWS—NOTE ON 11:28 By faith he kept the Passover. Moses celebrated the Passover before God delivered Israel from Egypt (Ex. 12:1–32).

HEBREWS—NOTE ON 11:29 It took faith to walk through the Red Sea with walls of water on each side (Ex. 14:10–31). The people had to rely on God’s promise (Ex. 14:1–4, 15–18).

HEBREWS—NOTE ON 11:30 At Jericho, the Israelites followed God’s commandment before receiving the promised victory (Josh. 6:1–21).

HEBREWS—NOTE ON 11:31 Before the destruction of Jericho (v. 30; see Josh. 2:1–21), Rahab showed remarkable faith, since she was a Gentile and a sinner (prostitute).

HEBREWS—NOTE ON 11:32 Despite their sins, Gideon (Judges 6–8), Barak (Judges 4–5), Samson (Judges 13–16), and Jephthah (Judges 11–12) demonstrated faith in the one true God at key moments in their lives. the prophets. Old Testament prophets who either wrote the OT Prophetic Books or appear in OT historical narratives (like Elijah, Elisha, Isaiah, Jeremiah, some of whom are clearly referred to in Heb. 11:33–38).

HEBREWS—NOTE ON 11:33 enforced justice. Or “worked righteousness.” This was an especially important role of the judges (see 1 Sam. 7:15–17) and the king (see 2 Sam. 8:15; compare Jer. 23:5–6). obtained promises. God kept all the promises he made to Israel’s leaders (for example, Judg. 4:14; 6:12–16; 7:7), especially to David and his messianic heir (2 Sam. 7:11–14; Heb. 1:5). stopped the mouths of lions. Likely a reference to Daniel (Dan. 6:16–28).

HEBREWS—NOTE ON 11:34 Quenched the power of fire likely refers to Shadrach, Meshach, and Abednego (Dan. 2:49–3:30). escaped the edge of the sword. See 1 Kings 19:2; 2 Kings 6:31–33; Jer. 36:26; and contrast Heb. 11:37. made strong out of weakness. Perhaps providing an example to readers in their “weaknesses” (4:15).

HEBREWS—NOTE ON 11:35 Women received back their dead by resurrection. E.g., Elijah (1 Kings 17:17–24), and Elisha (2 Kings 4:18–37). rise again to a better life. Literally, “obtain a better resurrection,” a final one, to eternal life.

HEBREWS—NOTE ON 11:38 dens and caves. Especially associated with prophets in hiding (1 Kings 18:4, 13; 19:9).

HEBREWS—NOTE ON 11:39–40 commended through their faith. See vv. 2, 4–5. did not receive what was promised. These people of faith looked for a greater future hope (v. 16). In light of chs. 1–10, something better for us refers to the new covenant realities of the sovereign Son of God. made perfect. The perfection of believers is elsewhere the goal (compare 10:14; 12:23), accomplished through the work of the perfect Son of God (2:10; 5:9; 7:28). apart from us. OT believers and all believers since then share the same future perfection.

HEBREWS—NOTE ON 12:1 cloud of witnesses. The OT heroes of the faith in ch. 11. “Witnesses” may have a double meaning: (1) These OT heroes witnessed to their faith by their words and lives. (2) Like spectators watching an athletic contest in an arena, they may now be watching or “witnessing” believers’ lives. The imagery of being surrounded by these witnesses gives the sense that they are eagerly watching from heaven, and the image of running the race that is set before us might lead one further to think of an athletic race in a sports arena. However, nowhere else does the NT envisage saints in heaven watching saints on earth, nor does it ever encourage Christians to pray to these believers in heaven or to ask for their prayers. Christ prays for his people (Rom. 8:34; Heb. 7:25) and is the only mediator between them and God (1 Tim. 2:5). The Holy Spirit helps their prayers (Rom. 8:26–27), and all Christians are priests with the right of direct access to God (Heb. 4:16; 10:22; 1 Pet. 2:5, 9). Lay aside pictures sin as a weight to be discarded. Otherwise it limits the athlete’s movement, getting in the way of his progress in the race. let us run. A metaphor also found in Paul (1 Cor. 9:24–27; 2 Tim. 4:7–8).

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Foot races were a popular sport in the Greco-Roman world. Paul uses the image of a race to illustrate the Christian life (1 Cor. 9:24; 2 Tim. 4:7). The writer of Hebrews also encourages believers to “run with endurance the race that is set before us” (Heb. 12:1).

HEBREWS—NOTE ON 12:2 founder. See note on 2:10. perfecter. Christ’s perfection leads to the perfection of his people. This will be realized fully on the last day (see note on 11:39–40). for the joy that was set before him endured. The promise of future reward and joy gave Jesus strength to suffer on the cross. despising the shame. Crucifixion was performed in public. It caused hours of pain for the victim. The whole event was intended to cause shame, not just death (see note on Matt. 27:35). at the right hand. See Heb. 1:3, 13; 8:1; 10:12.

HEBREWS—NOTE ON 12:3 Consider him. Jesus (v. 2). Many of the readers could identify with the hostility shown to Jesus (see 10:32–34; 13:3), though on a lesser scale (12:4). weary or fainthearted. See v. 5.

HEBREWS—NOTE ON 12:4 Not yet resisted to the point of shedding your blood contrasts with Jesus’ endurance of the cross (v. 2).

HEBREWS—NOTE ON 12:5–8 Verses 5–6 cite Prov. 3:11–12. Discipline was a common term for raising children through instruction, training, and correction.

HEBREWS—NOTE ON 12:12–13 Using poetic language (perhaps drawn from Isaiah and Proverbs) the author encourages his readers to endure in the race they are running (see v. 1).

HEBREWS—NOTE ON 12:14 peace with everyone. See Rom. 12:18–21; 14:19; 2 Cor. 13:11. Holiness is part of the faithful endurance that is encouraged throughout Hebrews.

HEBREWS—NOTE ON 12:15 root of bitterness. An echo of Deut. 29:18, which describes one who turns away from God and pursues other gods. Bitterness and resentment are like a contagious poison that spreads to others.

HEBREWS—NOTE ON 12:16–17 Esau is called unholy, probably for rejecting his birthright (Gen. 25:33–34). sexually immoral. Perhaps refers to Gen. 26:34–35; 28:6–8. afterward, when he desired to inherit the blessing, he was rejected. Esau later wanted the inheritance he had rejected (Gen. 25:33–34; 27:34–40). His story cautions the Christian community against rejecting the inheritance offered to believers (Heb. 6:4–6; 10:26–31; 12:25; on inheritance, see 1:14; 6:12; 9:15). no chance to repent. The author is not saying that Esau longed to repent but God refused to forgive him, for it can be seen from Peter’s denials and subsequent forgiveness that those who repent are always forgiven.

HEBREWS—NOTE ON 12:18–21 Israel’s experience at Mount Sinai (especially Ex. 19:12–25; 20:18–21; Deut. 18:16) shows the Mosaic covenant’s greatness. Moses said, “I tremble with fear.” This is from Deut. 9:19. There Moses feared God might destroy Israel after their worship of the golden calf. The author may use this account to warn against similar idolatry (compare Heb. 12:15, 25–29).

HEBREWS—NOTE ON 12:22 you have come to Mount Zion. This phrase draws on extensive OT imagery of a new Zion/Jerusalem (Ps. 2:6; 110:2; Isa. 62:6–12; see “city” in Heb. 11:10, 16; 13:14; see also Rev. 21:1–22:5). The author claims Christians have access, in the spiritual realm, into the heavenly Jerusalem. Therefore they participate in worship with innumerable angels (see Heb. 1:7; also Deut. 33:2; Dan. 7:10) and with the great “assembly” (Heb. 12:23) of believers who have died in faith and are already in God’s presence.

HEBREWS—NOTE ON 12:23 assembly of the firstborn. “Firstborn” is plural in Greek. Jesus was previously called the firstborn Son (1:6). Here his followers are also granted an inheritance as if they were also firstborn sons (1:14; 2:10; 9:15; 12:5–8). enrolled. Refers to the book of life (Dan. 7:10; Phil. 4:3; Rev. 20:12–15) that lists Jesus’ true followers. judge of all. Compare Heb. 10:30–31. Spirits of the righteous refers to the saints of the old and new covenants. Here they are portrayed as holy and as personally made perfect. This was the goal of Christ’s work (10:14; 11:40), which will be completed at the final resurrection.

HEBREWS—NOTE ON 12:24 mediator. See note on 9:15. sprinkled blood. See 9:11–14, 24–28; 10:19, 22, 29; 13:12, 20. Though Abel was innocent (Gen. 4:10–11), his blood does not remove sin. Only Jesus’ innocent blood brings forgiveness and atonement.

HEBREWS—NOTE ON 12:25 They did not escape applies especially to the exodus generation (vv. 18–21, 26), who rejected the voice of the one who spoke (3:7–19; see also 4:2; 10:28–30). much less will we escape. Most commentators believe this refers to the danger of eternal judgment upon those who reject him who warns from heaven. Some have argued that such rejection of God can be committed by true believers, since “we” in the phrase “much less will we escape” includes the believing author. It seems best to understand the “we” as a reference to current church participants, some of whom may not have possessed true faith (see notes on 10:26–27; 10:28–29). Another view is that the warnings are addressed to true believers and that the warnings are the means that God uses to keep his own from committing apostasy and to challenge believers to persevere in their faith (see note on 6:4–8).

HEBREWS—NOTE ON 12:28–29 Acceptable worship includes showing reverence and awe for God’s holiness. It also includes respecting God as a king and a judge to whom alone worship is due (see the context of Deut. 4:24, quoted here).

HEBREWS—NOTE ON 13:1–25 Concluding Encouragements and Remarks. The author concludes with some specific points of application for the community (vv. 1–19), with a word of blessing (vv. 20–21), and with greetings to the community (vv. 22–25).

HEBREWS—NOTE ON 13:3 Remember those . . . in prison. See Matt. 25:35–36. “Remembering” means active response to needs. In the body here probably means “in the real world of everyday life.” Christians should pay attention to the needs all around them.

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Roman imprisonment varied greatly, depending on the crime. Some prisoners were held in public prisons while others were kept under house arrest. The writer of Hebrews reminds his audience to “remember those who are in prison” (13:3). This included believers imprisoned for their faith (13:23; 10:32–34).

HEBREWS—NOTE ON 13:4 Marriage is to be held in honor. Sexual faithfulness in marriage is commanded. The author warns that God will judge anyone who is sexually immoral (which means engaging in sexual conduct outside of marriage) or adulterous (which means being unfaithful to a spouse). This warning is addressed to members of the church. Thus, if they are genuine Christian believers, this judgment does not refer to eternal separation from God in hell (Rom. 8:1); it means disciplinary judgment in this life (see Heb. 12:5–11) or loss of reward at the last day, or both. However, in light of earlier warning passages (3:12–14; 6:4–8; 10:26–31; 12:14–17), it is possible that such sexual immorality indicates the people mentioned are not true believers.

HEBREWS—NOTE ON 13:5–6 The citation from Ps. 118:6 shows that believers should trust in God for more than financial needs (especially in light of persecution, Heb. 13:3).

HEBREWS—NOTE ON 13:7 leaders. See also v. 17. Those who spoke the word of God (likely referring to doctrinal instruction; see 6:2) are especially positive models of faith. The primary role of leaders is to preach and teach God’s Word. Their lives should reflect the Word they teach.

HEBREWS—NOTE ON 13:8 This verse appears as a transition from v. 7 (their leaders trusted in this Christ, and Jesus remains trustworthy) to v. 9 (strange teachings are departures from the Jesus who is always the same).

HEBREWS—NOTE ON 13:9–11 led away. The author warns of false teaching. The central concern appears to be doctrines about foods (9:10; Rom. 14:17; Col. 2:16–17; 1 Tim. 4:3). The author argues against such doctrines by: (1) contrasting them with grace (which truly nourishes the heart); (2) noting that special foods are of no spiritual benefit (see 1 Cor. 8:8); and (3) observing that the Christian altar is better than the food of the tabernacle. Unlike most OT offerings, the tabernacle priests could not eat the sin offering from the Day of Atonement, since it was burned outside the camp (Lev. 16:27). However, all Christians participate in Jesus’ sacrifice. Some see a reference to the Lord’s Supper here. Others view this as a broader reference to the saving results of the shedding of Jesus’ blood.

HEBREWS—NOTE ON 13:12 Outside the gate refers to Calvary, which was outside the gate of Jerusalem. Jesus’ sufferings and death make his people holy (sanctify; see 2:11; 10:10, 14), since his blood provides forgiveness and atonement (9:11–14).

HEBREWS—NOTE ON 13:13–14 go to him outside the camp. A metaphor of leaving behind the love of this world and desire for its approval, and embracing the reproach of Christ. This imitates Jesus’ response to his shameful sufferings (see 12:2–3). Christian endurance is based on knowing that this world is a mere temporary dwelling (no lasting city). Believers are on the way to an eternal home (see 11:14–16; 12:22–24).

HEBREWS—NOTE ON 13:15–16 Sacrifice of praise is a concept found repeatedly in the Psalms (Ps. 50:14, 23; 107:22; 116:17). It is not an offering of an animal, but the verbal praise of God’s name (see also Heb. 12:28–29). To do good and to share what you have are also called sacrifices that are pleasing to God.

HEBREWS—NOTE ON 13:17 Obey, submit. Here submission to leaders is directly commanded (compare v. 7). This strong statement may indicate the church was divided.

HEBREWS—NOTE ON 13:18–19 The author requests prayer that he might be restored to those to whom he is writing. He wants to visit them.

HEBREWS—NOTE ON 13:23 Timothy. Likely Paul’s fellow worker. The author and audience both knew Timothy. released. Presumably from prison.

HEBREWS—NOTE ON 13:24 Greet. New Testament letters often end with a series of greetings. your leaders. See vv. 7, 17. saints. Or “holy ones.” A common NT expression for believers (6:10). Those who come from Italy. Literally, “those from Italy.” This may indicate that the author writes from Italy. More likely he is elsewhere and is passing on the greeting of Italians living at his current location. This last option has led to the suggestion that the recipients were also Italians, perhaps from the churches around Rome.

Study Notes for Hebrews

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Differences between Levitical High Priests and Jesus the High Priest

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Redemptive History in the Book of Hebrews

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Psalm 110 in Hebrews

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