The ESV Study Bible

HEBREWS—NOTE ON 1:1–2:18 Jesus Is Superior to Angelic Beings. A summary of who Jesus is (1:1–4) culminates in the announcement of his superiority to angels. This superiority is proven first in his unique quality as Son of God (1:5–14), and second in his humanity as Son of Man, which permits him to serve as the perfect founder of salvation (2:5–18). Amid this comes the first warning/exhortation (2:1–4).

HEBREWS—NOTE ON 1:1–14 The Supremacy of God’s Son. Jesus is God’s final and definitive revelation (surpassing the OT, vv. 1–2), for he is the Son of God (v. 2), the agent of creation (v. 2), the very glory of God (v. 3), and the one who purifies from sin (v. 3). In all this he is superior even to angelic beings, especially in his unique sonship (vv. 4–14). This leads to a warning to attend to the words of salvation, since they are from and about the Son (2:1–4).

HEBREWS—NOTE ON 1:1–4 Introduction: Summary of the Son’s Person and Work. Many themes of Hebrews are announced in this opening (a single Gk. sentence). These include the contrasting periods of revelation (1:1–2; cf. 2:2–4; 3:1–6; 4:14–5:10; 6:13–10:18), Jesus’ unique status as Son of God (1:2–3; cf. vv. 5–14; 3:1–6; 5:5–10; 7:26–28), his purifying work (1:3; cf. 9:11–10:18), and his supremacy (in this case to angels in 1:4; cf. 1:5–2:18). To the extent that this brief description of the Son parallels the understanding of “wisdom” in some extrabiblical Jewish literature (esp. Wisdom of Solomon 7:22–30), the author may also allude to the Son’s partaking of, and superiority to, wisdom.

HEBREWS—NOTE ON 1:1 Long ago contrasts here with “these last days” in v. 2. Two similar Greek words (polymerōs and polytropōs) emphasize the many times and many ways in which God has spoken. This speaking was through prophets, which in Jewish thought included the authors of both the prophetic and the historical books of the OT (even Moses and David; cf. Deut. 18:15; Acts 1:16; 3:22; 4:25; 7:37; 26:22). Our fathers are the OT patriarchs (cf. Heb. 3:9; 8:9), whom the author considers his audience’s spiritual forebears.

HEBREWS—NOTE ON 1:2 Four points of contrast 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, implicitly, the unity of the final revelation in the Son (cf. the “many times and in many ways” in v. 1, implying, by contrast, that this last revelation came at one time, in one way, 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 once the NT is written, the canon of Scripture is complete. No new books are needed to explain what God has done through his Son. Now believers await his second coming (9:28) and the city to come (13:14). Jesus is heir of all things (i.e., what he “inherits” from his Father is all creation) by virtue of his dignity as Son (1:4). The preexistence, authority, power, and full deity of the Son are evident in his role in creating the world; cf. John 1:3, 10; Col. 1:16.

HEBREWS—NOTE ON 1:3 The greatness of the Son is further exhibited. Glory is often viewed metaphorically as light (e.g., Isa. 60:1, 19; 2 Cor. 4:4–6; Rev. 21:23), and here the Son is that glorious light of God. Jesus is the full and definitive representation, the exact imprint (Gk. charaktēr), of God’s real being (his nature, Gk. hypostasis). Thus the Son is identical in substance to God, being himself fully God. In all attributes and abilities, the Son is exactly like the Father. The Son, who created the universe (Heb. 1:2), upholds it by his own powerful word (cf. Col. 1:17). Jesus deals with the human need of purification for sins (see Heb. 9:11–10:18). Jesus ascends to the place of supreme authority (the right hand of God); see 1:13; 8:1; 10:12; 12:2; also e.g., Mark 14:62; Acts 2:33; Rom. 8:34; Eph. 1:20; 1 Pet. 3:22. The fact that he has sat down there indicates that his work of salvation had been completed. Majesty also describes God in Heb. 8:1 (cf. Deut. 32:3; Ps. 145:3, 6; 150:2; Jude 25).

HEBREWS—NOTE ON 1:4 The main theme of chs. 1 and 2 is announced: Jesus is superior to angels. Angels were objects of much speculation in first-century Judaism. Certainly they were known to appear in human form, to minister before the very throne of God, to guide and protect humans, and to have revealed the Mosaic law (see 1:7; 2:2; 12:22; 13:2). Yet Jesus is deemed superior to them, in part because his name (i.e., his essence) is “Son” (1:5), which points to a more intimate relationship and which speaks of a better family inheritance (all that belongs to the Father belongs to his unique Son).

HEBREWS—NOTE ON 1:5–14 Evidence of His Status as Son. A chain of OT citations supports the claim that Jesus is superior to angels (v. 4) since Jesus has the position, nature, and authority of God’s Son.

HEBREWS—NOTE ON 1:5 You are my Son. This citation from Ps. 2:7 invokes the whole 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 should not be pressed to suggest that the Son once did not exist (he has begotten the already living Son “today”). Similar words of divine sonship are spoken at Jesus’ baptism (Mark 1:11; Luke 3:22; cf. Matt. 3:17) and his transfiguration (Matt. 17:5; Mark 9:7; Luke 9:35); see also Acts 13:33; Heb. 5:5. 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.” In the context of Samuel, the reader might assume this refers to David’s son Solomon, but 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. Psalm 2 and 2 Samuel 7 are linked by the special designation “Son,” and by their messianic theology (a link also assumed in NT-era Judaism, e.g., 4QFlorilegium in the Dead Sea Scrolls).

HEBREWS—NOTE ON 1:6 Firstborn is a title (see Rom. 8:29; Col. 1:15, 18; Rev. 1:5; cf. 2 Sam. 7:12–14; Ps. 89:27) that conveys preeminence in family lineage and rights of inheritance (see Gen. 43:33; Ex. 4:22; Heb. 1:4–5). It does not mean that Jesus was created (see note on Col. 1:15). Let all God’s angels worship him may be an interpretative citation of either Ps. 97:7 or Deut. 32:43 (lxx)—or possibly both. In both cases angels are considered “sons of God,” but without the rights of the unique Son of God. The job of angels is to worship God, and hence to worship his Son (the “exact imprint of his nature,” Heb. 1:3). Since only God is worthy of worship (Ex. 20:3–5; Isa. 42:8; Matt. 4:10; Rev. 19:10; 22:9), this is further evidence of the Son’s full deity.

HEBREWS—NOTE ON 1:7 The splendor of angels is acknowledged here, proving that the Son, who is superior to all the angels, is all the more glorious. The OT context of the quotation from Psalm 104 points to the Lord God as creator and sustainer of all things, including angels (Ps. 104:1–30; v. 4 is quoted). Since the Son is designated creator and sustainer (Heb. 1:2–3; 10:1–12:29), it is implicit that the splendor of the angels also stems from his creative hand.

HEBREWS—NOTE ON 1:8–9 The quotation (Ps. 45:6–7) is from a psalm extolling the Davidic king. Only Jesus, as the Davidic Messiah (the anointed One), truly meets this description, since by reigning at God’s right hand (Heb. 1:3, 13) he possesses an eternal kingdom (forever and ever) and reigns in true righteousness (4:15; 7:26–28). Your throne, O God. The messianic Son is rightfully also called God, in this case by God the Father. (For other verses where Jesus is called “God,” see John 1:1, 18; 20:28; Rom. 9:5; Titus 2:13; 2 Pet. 1:1; see also note on 1 Cor. 12:4–6.)

HEBREWS—NOTE ON 1:10–12 In light of the clear designation of deity in vv. 8–9 and the consequent eternality of the Son (v. 8, “forever and ever”), the author connects God’s Son with Ps. 102:25–27. This emphasizes the role of the Son in creation (Heb. 1:10; cf. vv. 2–3) and his eternality (vv. 11–12).

HEBREWS—NOTE ON 1:13 Cited from Ps. 110:1. This psalm of David is quite significant in Hebrews (see Heb. 5:6; 7:17, 21) and elsewhere (e.g., Matt. 22:44; Acts 2:34; cf. 1 Cor. 15:25). It applies to “great David’s greater son,” the Messiah. In the Gospels (see Matt. 22:44 par.) Jesus applied this verse to himself, arguing that when David says, “The LORD said to my Lord,” David must be prophetically ascribing deity both to God himself and to David’s messianic “Lord.” This context of messianic deity is likely also implied here (given Heb. 1:2–3, 8–12); however, here the author emphasizes the exaltation of the Son to the right hand of God—the position of privilege and power (see v. 3).

HEBREWS—NOTE ON 1:14 ministering spirits. Angels are called “ministers” in v. 7. Their particular role is to serve those who are to inherit salvation, that is, Christian believers (on inheritance see 6:12, 17; 9:15). Salvation (see 2:3; 6:9) is possible only through Jesus’ work (2:10; 5:9; 9:28). The angels’ important role still pales in comparison to Jesus’ authority as Son of God exalted at the “right hand of the Majesty” (1:3, 13).

HEBREWS—NOTE ON 2:1–4 Warning against Neglecting Salvation. 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. Following standard Jewish argumentation (see 9:14; 10:28–29), the argument proceeds from the lesser (retributions under the Mosaic law; 2:2) to the greater (the danger of neglecting the greater salvation; 2:3–4).

HEBREWS—NOTE ON 2:1 Therefore. Since Jesus is superior to the angels, we must pay much closer attention to what we have heard because this message of the Son of God is also superior to prior revelation, which came through angels (cf. v. 2). To drift away results in dangerous “neglect” of the message (v. 3).

HEBREWS—NOTE ON 2:2 The message declared by angels is the Mosaic law, which was given by angels (deduced in Jewish tradition from Deut. 33:2; see Acts 7:53; Gal. 3:19). reliable. Even though the revelation in Christ is superior (Heb. 1:2; 2:3–4), the author does not diminish the importance of the Mosaic law, which was “reliable” and which bears just retribution (Gk. misthapodosia, “reward, recompense”; here conveying legal sanctions). every transgression or disobedience. Two words here express both a refusal to follow (Gk. parabasis) and a refusal to heed (Gk. parakoē) the law. Every act of disobedience merits retribution—all sin merits punishment.

HEBREWS—NOTE ON 2:3 how shall we escape? If the Mosaic law came with retribution for failure to follow and obey it (v. 2), then surely the greater salvation announced by the Lord comes with more dangerous retribution for those who neglect it (cf. “showed no concern,” 8:9; see also 10:28–29; 12:25). salvation. See note on 1:14. declared. Jesus himself (the Lord; cf. 1:10; 13:20) first announced this salvation, and his superiority proves the superiority of this revelation. attested. The Greek verb (bebaioō) also conveys a sense of assurance and confirmation. by those who heard. Eyewitnesses to Jesus’ life and teaching. Apparently the audience (and probably the author) of Hebrews were not eyewitnesses of Jesus, but received the testimony from others.

HEBREWS—NOTE ON 2:4 God also bore witness. God’s witness came through miracles performed alongside the gospel’s proclamation, confirming it. The three terms signs, wonders, and miracles overlap in meaning and thus should not be finely distinguished (they appear together in Acts 2:22; 2 Cor. 12:12; cf. 2 Thess. 2:9; and elsewhere “signs and wonders” are often connected). gifts. “Apportionings,” “distributions” (Gk. merismos) from the Holy Spirit. distributed according to his will. This probably refers not just to the distribution of spiritual gifts (see, however, 1 Cor. 12:4–11, esp. v. 11) but also to all the works of God in Heb. 2:4; these are works done according to God’s will, not of human volition (cf. Gal. 3:5).

HEBREWS—NOTE ON 2:5–18 The Founder of Salvation. Jesus is shown to be further 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’ glorious sacrificial suffering and death required him to partake of humanity (vv. 10–18).

HEBREWS—NOTE ON 2:5 For continues the argument from 1:5–14 (and 2:2–4). The superior son of man (v. 6) has responsibilities of worldwide rule not accorded to angels. the world to come. A common Jewish expression for the future age in which 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 been inaugurated (1:2).

HEBREWS—NOTE ON 2:6 What is man, that you are mindful of him, or the son of man, that you care for him? This quotation from Ps. 8:4–6 (cf. Heb. 4:4) displays God’s exalted care for the human race generally in his creation, but “son of man” also hints at a special focus on the Messiah as the truest representative of mankind (cf. 2:9; Dan. 7:13). The author of Hebrews turned to this “son of man” passage with full awareness of Jesus’ frequent application of the “son of man” title to himself (see notes on Matt. 8:20; John 1:51), and now the author is about to show how Ps. 8:4–6 is fulfilled in Jesus.

HEBREWS—NOTE ON 2:7 You made him. Some interpreters think the author of Hebrews, quoting Psalm 8, is talking only about man in general, the human race. Others think he is already talking about Jesus, the true Son of Man (see note on Heb. 2:6). for a little while lower. If this refers to mankind in general, then it means that during this earthly life believers are lower in status and authority than angels. But that situation is temporary, lasting for this life only. If, however, the writer is already referring to Jesus, it means that in his earthly suffering Jesus’ glorious divine nature was temporarily obscured (cf. 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, that is, Jesus. At this point all interpreters agree that the focus of the passage is Jesus (cf. notes on vv. 7, 8). The phrase little while and the sequence of events in vv. 7–8 (cf. Ps. 8:5–6) demonstrate that, after first being made lower than the angels, Jesus was subsequently crowned and exalted. While Jesus’ sufferings indicated his humiliation and subjection, his suffering of death was also the reason for his being crowned with glory and honor. Jesus tasted death as a work of God’s grace done on behalf of everyone (i.e., 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). “Crowned with glory and honor” echoes the same phrase used in 2:7. Though the human race generally did not fulfill God’s plan to put everything on earth under man’s feet (vv. 6–8), there is one man who is fulfilling God’s great plan for human beings, and that is Jesus.

HEBREWS—NOTE ON 2:10 he, for whom and by whom all things exist. This is God the Father, who acts to “make perfect” the “founder of their salvation” (Jesus). many sons. The followers of the one unique Son of God are now also called “sons,” for they are adopted into the glory of 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). salvation. See 1:14 and 2:3. suffering. Especially Jesus’ suffering of death (v. 9, see vv. 14–18). The concept of making perfect is applied elsewhere in Hebrews both to Jesus himself (5:9; 7:28) and to his work in sanctifying his followers (10:14; 12:23). In saying that Jesus was made perfect, the author is not suggesting that Jesus was sinful (cf. 4:15; 7:26) but that as he lived his life, his maturity and experience deepened, yet always with full obedience to the Father. As a human being, he needed to live his life and obey God (which he did perfectly) to become the perfect sacrifice for sins.

HEBREWS—NOTE ON 2:11 he who sanctifies. Jesus makes his people holy through his blood (13:12). those who are sanctified. Jesus’ true followers, who are made holy by his sacrifice (10:10, 14; 13:12). Some commentators think one source is a reference to the common humanity shared by Jesus and those being saved (see 2:12–18), or to their common descent from Abraham. Others think that the “one source” is God the Father. That is why he is not ashamed to call them brothers. Since they share a common descent (or, since God is their common Father), they are members of the same family, and therefore brothers.

HEBREWS—NOTE ON 2:12 Psalm 22, from which this verse quotes, is associated with Jesus’ death (e.g., Ps. 22:1, 16–18) and resurrection (Ps. 22:19–24). The resurrected Messiah, his suffering completed, calls his brothers to join with him in worship. Both this verse and Matt. 26:30 speak of Jesus singing, but here the congregation in view is the assembly of all the redeemed in heaven.

HEBREWS—NOTE ON 2:13 The second citation in this verse clearly comes from Isa. 8:18, and thus the first likely derives from Isa. 8:17 (following the Septuagint). The prophet links himself with the children who will follow God. Jesus as the Messiah/prophet similarly associates himself with believers, who are the Father’s human “children.”

HEBREWS—NOTE ON 2:14–15 A human Savior was necessary, because human beings (children) are in need of a propitiatory sacrifice (see note on v. 17) and a sympathetic high priest (vv. 17–18). share in flesh and blood. Jesus was fully human, as the “children” are and as the high priest had to be (see 5:1–2). Jesus’ death, by cleansing his followers of sin, destroys the death grip of the devil (cf. 1 John 3:8) and gives hope and deliverance to those who were in slavery to the fear of death. the one who has the power of death. Satan’s power is not absolute, but is under the control of God, who ultimately rules over life and death (Deut. 32:39; Job 2:6; Ps. 90:3; 139:16; Rev. 1:18). Nevertheless, Satan “was a murderer from the beginning” (John 8:44), and he does have power to harm people to some extent (cf. Mark 5:2–5; Luke 13:16). The verse at least means Satan has power to work in the realm of death, and to incite people into sin that leads to death (cf. Rom. 6:16, 23). However, the emphasis of the verse is not on Satan’s power but on Christ’s triumph over Satan and over death.

HEBREWS—NOTE ON 2:16 Angels recalls the superiority of the Son to angels (see notes on 1:1–2:18; 1:6) and the need for him to partake of human nature. Offspring of Abraham connects to the OT story, referring not merely to Jewish Israel but also to the more expansive promises to Abraham (Gen. 12:1–3; 17:4–21; see Heb. 6:13–7:10; 11:8–19).

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. like his brothers. Cf. vv. 11–12, emphasizing Jesus’ human nature. high priest. See also 3:1–2; 4:14–5:10; 6:19–20; 7:11–10:18; 13:8–13. Jesus must be human in order to serve as high priest on behalf of humanity. Propitiation (Gk. hilaskomai) conveys the sense of an atoning sacrifice that puts away sin and satisfies God’s wrath (cf. Deut. 21:8; Ps. 25:11; 65:3; 78:38; 79:9; Luke 18:13; 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). help. Jesus is a sympathetic and merciful high priest who knows human spiritual infirmities since he experienced the full range of temptations, and he has atoned for transgressions.

HEBREWS—NOTE ON 3:1–10:18 Jesus Is Superior to the Mosaic Law. Having concluded that Jesus is superior to the mediators of the Mosaic law (i.e., angels, 2:2), the author now establishes the superiority of Jesus to Moses himself (3:1–6), of Jesus to the Aaronic high priesthood (4:14–7:28), of the new covenant in Jesus’ blood to the former covenant (8:1–13), and of Jesus’ death to the Mosaic sacrifices (9:1–10:18). This exposition also leads to three prolonged exhortations to Christian perseverance (3:7–4:13; 5:11–6:12; 10:19–39).

HEBREWS—NOTE ON 3:1–6 Jesus Is Greater than Moses. While Moses was one of God’s most faithful servants (vv. 2, 5), Jesus is the faithful high priest and Son of God. Thus Jesus is worthy of more glory (vv. 1–2, 6). This leads to exhortations and warnings (3:6–4:13).

HEBREWS—NOTE ON 3:1 Therefore. That is, 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 the most basic sense of that term (“one who is sent,” cf. “messenger,” John 13:16; and references to Jesus as one who is “sent”: Luke 4:18; 9:48; 10:16; John 3:17; 6:57). our confession. The gospel, possibly already codified in an oral creed (see Heb. 4:14; 10:23; cf. 2 Cor. 9:13; 1 Tim. 6:12).

HEBREWS—NOTE ON 3:2 faithful. Jesus and Moses fulfilled their God-appointed roles (2:17; 3:5; cf. Num. 12:7; 1 Chron. 17:14 lxx). Although Jesus is superior to Moses, Moses still receives significant respect (cf. Num. 12:7–8), which elevates Jesus all the more.

HEBREWS—NOTE ON 3:3–6 more glory. Despite Moses’ great faithfulness in following God’s redemptive plan in the exodus and in recording the law, Jesus is superior (on Jesus’ glory, see 1:3; 2:9; 13:21). The house analogy shows that Jesus as the Son of God (who was also actively involved in creation; see 1:2–3) has a privileged place in the household of God (1 Chron. 17:14), while Moses remains a servant in that household (Num. 12:7).

HEBREWS—NOTE ON 3:6 Christ. First mentioned here in Hebrews (cf. v. 14; 5:5; etc.), this title is the Greek equivalent of “Messiah,” meaning “anointed one” (see 1:9). (The name “Jesus” first appears in Hebrews in 2:9.) we are his house. Like other NT building metaphors for the church (see esv cross-references), this speaks to the corporate identity of the church as God’s own abode. If indeed we hold fast introduces a series of exhortations and warnings. Given this confident message of hope, the Christian life involves endurance. See note on 3:14.

HEBREWS—NOTE ON 3:7–4:13 Warning: A Rest for the People of God. The contrasting of Jesus and Moses (3:1–6) transitions to a comparison of their followers’ responses. The followers of Moses failed to enter God’s promised rest due to their disobedience and unbelief. So the author exhorts the followers of the superior Son of God to be careful not to repeat this pattern by failing to enter even now, as a foretaste, into God’s future, end-time rest.

Warning Passages in Hebrews

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2:1–4	how shall we escape if we neglect such a great salvation? (v. 3).
3:7–18	do not harden your hearts. … Take care, brothers, lest there be in any of you an evil, unbelieving heart, leading you to fall away from the living God (vv. 8–13).
6:4–8	For it is impossible, in the case of those who have once been enlightened … and then have fallen away, to restore them again to repentance (vv. 4–6).
10:26–31	For if we go on sinning deliberately … there no longer remains a sacrifice for sins… . How much worse punishment … will be deserved … ? (vv. 26, 29).
12:25–29	See that you do not refuse him who is speaking. For if they did not escape … much less will we (v. 25).

HEBREWS—NOTE ON 3:7–19 The Failure of the Exodus Generation. The author describes the failure of the exodus generation to respond faithfully to God’s redemptive work. Their failure then becomes the negative example for the exhortations of vv. 12–14 and 4:1–13.

HEBREWS—NOTE ON 3:7–11 Therefore. In contrast to Moses’ faithfulness (vv. 1–6), the author refers to the people of Moses’ day, citing Ps. 95:7–11. Hebrews attributes this psalm to the work of the Holy Spirit, thus emphasizing the authority of the words (cf. Mark 12:36; Acts 1:16; 4:25).

HEBREWS—NOTE ON 3:12–13 Drawing on several key words in Psalm 95, Hebrews warns against allowing the unbelief of a hardened, sinful heart to cause one to fall away (Gk. apostēnai, “turn away from, forsake, apostatize from”; cf. Luke 8:13; 1 Tim. 4:1). His counter to this danger is both to encourage personal commitment (take care) and to call on the church to walk together in mutual encouragement (exhort one another). 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, and mutual exhortation sustains and strengthens faith.

HEBREWS—NOTE ON 3:14 For we have come to share in Christ. The evidence of the Christian truly partaking of Christ’s salvation involves endurance 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, as evidenced, e.g., by John 10:27–29 (“no one is able to snatch them out of the Father’s hand”), Eph. 1:4 (“he chose us in him before the foundation of the world”), and many other Scripture passages (e.g., John 6:39–40; Rom. 8:35, 38–39; 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” (Gk. gar). That is, v. 14 is linked to the exhortation not to become hardened (in unbelief and sin). Thus the logic of the argument is that those who are hardened or who become hardened (v. 13) give outward evidence that they are not (and never have been) genuine believers who “share in Christ,” because genuine believers do not become hardened; instead they persevere—that is, they hold on to their original confidence firm to the end. Of course, Scripture also encourages believers to pray for and seek to bring back 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. The ongoing experience of perseverance results in “confidence” and assurance that one does in fact “share in Christ.” This verse then provides a grave warning to everyone who claims to be saved—that is, to examine oneself carefully to be sure that one is in fact a genuine believer, because if there is no evidence of perseverance in faith and obedience, then there is real reason to doubt that such a person has ever been saved.

HEBREWS—NOTE ON 3:15–19 Quoting Ps. 95:7–8 again for emphasis, the author draws several points from the failure of the exodus generation (see esp. Ex. 17:1–7; Num. 14:20–38). They had witnessed God’s salvation in the exodus; in fact, they had left Egypt led by Moses, which means that they had personally witnessed many of God’s mighty miracles. Yet in spite of this, they had responded in disobedience and unbelief. The result was their death and consequent inability to enter into the rest of the Promised Land. The parallel structure in Heb. 3:18–19 stresses that disobedience flows from unbelief.

HEBREWS—NOTE ON 4:1–13 Entering God’s Rest. Continuing with his exposition of Psalm 95, the author focuses on the word “rest.” Although some believe he has in view either an entirely present or an entirely future rest, the following section makes most sense if the rest is understood as already inaugurated but awaiting consummation. He looks primarily to the future, as indicated by the need to continue striving to enter this rest (Heb. 4:1, 11, 14) and by the promise of a cessation from the struggles of this life (vv. 9–10). Yet there remains a sense in which that future rest touches the experience of this life (hence “today,” v. 7).

HEBREWS—NOTE ON 4:1 Therefore. Verses 1–13 connect closely to the preceding argument (cf. 3:7–11, 16–19 with 4:2–10) and to the previous exhortation (cf. 3:12–14 with 4:1–2, 11–13). promise. Promises are important in Hebrews, especially those made and secured by God himself (see 6:12–20; 8:6; 9:15; 10:23, 36; cf. 11:13). There remains a future, end-time Sabbath rest from God that can be entered in some measure even in this life (4:3–10), and care must be taken to enter that rest. fear (Gk. phobeomai). Reverent fear before God, here concerning a person’s spiritual state (e.g., Acts 10:35; Rom. 11:20; 1 Pet. 2:17; Rev. 19:5; cf. notes on Prov. 1:7; Acts 5:5; 9:31; Rom. 3:18; Phil. 2:12–13; 1 Pet. 1:17; 1 John 4:18). should seem to have failed to reach it. The author holds out the possibility that some in his audience lacked acquaintance with this spiritual “rest” since they did not possess true faith (see note on Heb. 4:2).

HEBREWS—NOTE ON 4:2 Comparisons between the exodus generation and the church continue. Both received the divine proclamation of deliverance (good news) and both were called to respond in faith. However, the exodus generation did not receive the promised benefit since they failed to respond in faith. Their failure serves to caution the Christian community against unbelief. The “good news” of the exodus included God’s promised deliverance from Egypt, the covenant he established with his people, and the hope of entering the Promised Land (e.g., Ex. 6:1–9). The good news for the church includes the revelation and deliverance found in the Lord Jesus, the new covenant he established through his high priestly sacrifice, and the hope of eternity with him (e.g., Heb. 1:1–4; 2:14–18).

HEBREWS—NOTE ON 4:3–5 we who have believed. Faith in God’s good news is necessary to enter God’s rest (cf. 3:12, 19; 4:2; and more positively, see 6:12; 10:22, 37–39; 11:1–39; 13:7). 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 the six days of creation (quoted from Gen. 2:2). The fact that the exodus generation was not allowed to enter that rest proves that God’s Sabbath rest (begun in Genesis 2) was still open. Even “today,” at the time of the writing of Hebrews, this rest could still be entered. The implication is that until Christ returns people throughout the entire age can similarly enter into this rest.

HEBREWS—NOTE ON 4:6–7 Verse 6 restates the conclusions of vv. 2–5 (cf. 3:15–19). good news. See 4:2. 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. God’s rest centered upon recognizing that his work of creation was now completed; Christians enter into his rest through recognizing that Christ’s work of redeeming them from sin has also 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 subsequent to Joshua’s day (referred to as “so long afterward” in Heb. 4:7). Therefore, the Sabbath rest remains possible for God’s people to enter even now, in this life (v. 9). The promise of entering now into this rest means ceasing from the spiritual strivings that reflect uncertainty about one’s final destiny; it means enjoyment of being established in the presence of God, to share in the everlasting joy that God entered when he rested on the seventh day (v. 10).

HEBREWS—NOTE ON 4:11 therefore (in light of the conclusion from vv. 9–10) strive to enter that rest. This again emphasizes the need for perseverance (cf. 2:1; 3:14; 4:14). It should be remembered, however, that salvation is based not on good works but on Jesus’ high priestly sacrifice (e.g., vv. 14–16; 5:9; 10:10–14), and anything believers can do to please God comes from his working in them (13:20–21). The opposite of perseverance is disobedience, the sin of the faithless exodus generation (3:18; 4:6).

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; cf. 4:2), but here the “word” is pictured as God’s personal utterance, living, active, sharp, piercing, and discerning (v. 12), with eyes that expose (v. 13). The Word of God then 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 The High Priesthood of Jesus. Jesus’ high priestly call is superior to the Mosaic priesthood due to (1) Jesus’ ability to sympathize with human need, (2) his perfect holiness, (3) his eternal call to the priestly order of Melchizedek (combined with his eternal sonship), (4) his initiating a new and better covenant, (5) his ministering in the true heavenly tabernacle, and (6) his presenting himself as a once-for-all sacrifice for the salvation and perfection of all his followers. The writer pauses in the middle of this section to warn once more against the danger of apostasy (5:11–6:12) and to express confidence in God’s promises (6:13–20).

HEBREWS—NOTE ON 4:14–5:10 Jesus, the Great High Priest. Using themes announced in 2:17–3:12, the author calls for Christian faithfulness based on Jesus’ role as the holy and sympathetic high priest, appointed by God his Father to suffer so that others would receive the gift of eternal salvation.

HEBREWS—NOTE ON 4:14 high priest. Jesus’ role as high priest is announced in 2:17 (see note), expounded here (4:14–5:10), and further explained in 7:1ff. passed through the heavens. A reminder that Jesus is seated at 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 sympathize. Jesus is able to identify with his people (cf. 10:34) because of his human experience and the sufferings he endured while being tempted (2:10–18, esp. vv. 17–18). tempted. The Greek (peirazō) can refer either to temptation intended to bring one down or to testing designed to build one up; both connotations probably apply here (cf. Matt. 4:1–11; Luke 22:28). without sin. Though Jesus was tempted in every respect, that is, in every area of personal life, he (unlike every other human) remained sinless, and thus he is truly the holy high priest (Heb. 7:26–28; cf. 5:2–3). In their temptations, Christians can be comforted with the truth that nothing that entices them is foreign to their Lord. He too has felt the tug of sin, and yet he never gave in to such temptations.

HEBREWS—NOTE ON 4:16 Draw near (Gk. proserchomai, “approach, go to, draw near to”) is used consistently in Hebrews to represent a person approaching God (7:25; 10:1, 22; 11:6; 12:18, 22; cf. Ex. 16:9; 34:32; Lev. 9:5; Deut. 4:11), which is possible only when one’s sins are forgiven through the sacrificial and intercessory ministry of a high priest (Heb. 7:25; 10:22). The encouragement to “draw near” to God’s throne implies that Christians have the privilege of a personal relationship with God. Confidence translates Greek parrēsia (“boldness,” “confidence,” “courage,” esp. with reference to speaking before someone of great rank or power; cf. 3:6; 10:19, 35). It indicates that Christians may come before God and speak plainly and honestly (yet still with appropriate reverence), without fear that they will incur shame or punishment by doing so. throne of grace. God the Father, with Jesus at his right hand (8:1; 12:2; cf. 1:8), graciously dispenses help from heaven to those who need forgiveness and strength in temptation (see 2:18).

HEBREWS—NOTE ON 5:1–4 He can deal gently (v. 2). High priests are human and understand human weakness (vv. 1–2); they present sacrifices for sins for others and for themselves (vv. 1, 3); and they are appointed by God (v. 4; as were Aaron and his lineage, see e.g., Ex. 28:1; 29:1–46; cf. Heb. 7:11). Jesus fulfills these high priestly criteria (5:5–10), except that he is the perfect high priest since he is without sin (4:15) and therefore does not need to present a sacrifice for himself (7:26–28).

HEBREWS—NOTE ON 5:5–6 God the Father appointed Jesus to be high priest (cf. vv. 1, 4), as is shown in the Psalms. Psalm 2:7 is quoted again (cf. Heb. 1:5), 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). In Psalm 110 David speaks of his “Lord,” who sits at the right hand of God and is a priest after the order of Melchizedek (see Heb. 7:1–28 and note on 1:13).

HEBREWS—NOTE ON 5:7 In the days of his flesh. That is, during his entire life on earth (cf. 2:14–15). offered up prayers. The Gospels record many prayers of Jesus (esp. at Gethsemane; see Luke 22:39–46). supplications (Gk. hiketēria). A rare word in the NT and Septuagint, it indicates a submissive request (esp. in prayer). with loud cries and tears. Readers would first recall Jesus’ agonizing prayer in Gethsemane (Luke 22:44), 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. The author, clearly aware of the reality of Jesus’ death (cf. Heb. 9:11–14), speaks of Jesus’ resurrection as his being saved from or “out of” (Gk. ek) death (13:20). he was heard. Even as Son of God, it was appropriate that, having been made human, Jesus submitted to the Father and waited on the Father’s answer (Luke 22:42, etc.). Because of his reverence (Gk. eulabeia) describes a reverential regard or fear in the presence of God (see Prov. 28:14 lxx; Heb. 12:28). Jesus’ piety formed the basis for his prayers being answered; and now he stands to intercede for, and help, every Christian (4:16; cf. Rom. 8:34).

HEBREWS—NOTE ON 5:8 Although he was a son. See 1:1–14 and 5:5. Jesus, though fully divine, was also fully human. he learned obedience through what he suffered. Though always without sin (4:15; 7:26) and thus always obedient, Jesus nevertheless acquired knowledge and experience by living as a human being (cf. Luke 2:40, 52), and he especially came to know firsthand what it cost to maintain obedience in the midst of suffering (see notes on Heb. 2:9; 2:10; 2:18; 4:15). As Jesus “increased in wisdom and stature” (Luke 2:52), successive temptations were no doubt more difficult to deal with (cf. Luke 4:12), and as he obeyed his Father in the face of each temptation, he “learned obedience,” so that his human moral ability was strengthened.

HEBREWS—NOTE ON 5:9–10 being made perfect. During his childhood, Jesus was not lacking in any godly character quality, but he was lacking in the full experience of having lived a perfect human life, obeying the Father in everything, without sin. The lifelong perfect obedience of Jesus (v. 8; 7:26–28) provides the basis for eternal salvation (2:10; 9:23–28) and for the ultimate “perfection” of those who respond in faith and obedience (10:14; 11:40; 12:23; cf. 7:19; 9:9; 10:1). order of Melchizedek. See 5:6 and ch. 7.

HEBREWS—NOTE ON 5:11–6:12 Pause in the Argument: Warning against Apostasy. The author interrupts his exposition of Jesus’ role as high priest (4:14–5:10; chs. 7–10) in order to challenge his readers to mature further 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 from the faith (6:4–8). Nevertheless, he states his confidence in them (6:9–10) while once again encouraging their perseverance (6:11–12).

HEBREWS—NOTE ON 5:11 Though he often encourages his readers (e.g., 6:9–10; 10:32–34), here the author scolds them. hard to explain. Nevertheless, he will later (ch. 7) “explain” the reference to Melchizedek (5:10). Earlier, the author had urged his readers to “pay much closer attention to what we have heard” (2:1). Now, he calls them dull of hearing. “Sluggish” (6:12) is the same word as “dull.”

HEBREWS—NOTE ON 5:12–14 Hebrews rebukes the readers, since by now they should have matured enough in the faith to instruct others. basic principles of the oracles of God. The most fundamental truths of God (see partial list in 6:1–2; on “oracles” [Gk. logia], cf. Acts 7:38 and Rom. 3:2, with reference to the law). Milk versus solid food shows the readers’ immaturity in the faith; they are like infants, whereas they should be mature adults, well-learned (Heb. 5:12, 14) and well-practiced (v. 14) in the faith.

HEBREWS—NOTE ON 6:1–2 elementary doctrine of Christ. Cf. “basic principles” (5:12). Three paired examples of doctrine are given: (1) Christian conversion through repentance (i.e., turning away) from works that cannot save and through faith in God (on faith, see 6:12; 10:22, 38–39; 12:2; 13:7; and ch. 11; on dead works, see 9:14); (2) washings (plural of Gk. baptismos), where the plural may refer to teaching about the differences between Jewish purification rites and Christian baptism, and laying on of hands, which could refer to an initiatory rite at the time of baptism (cf. Acts 8:14–17; 9:12, 17–19; 19:5–6) or to other hand-laying practices during prayers for healing and during commissioning of individuals for ministry (see notes on Luke 4:40; Acts 6:6; 9:17; 13:3); and (3) the believers’ future hope of resurrection and the eternal judgment upon all people (see Heb. 9:27; 10:27; 11:19, 35).

HEBREWS—NOTE ON 6:4–8 This passage has been subject to substantially different interpretations. The central debate concerns whether the descriptions of vv. 4–5 (e.g., “enlightened,” “tasted the heavenly gift,” “shared in the Holy Spirit,” “tasted of the goodness of the word of God”) depict people who were once true Christians. (1) Some argue these phrases do describe true Christians, implying that Christians can “fall away” and lose their salvation (cf. note on 3:14, however, indicating a fundamental difficulty with this view). Nonetheless, most who advocate this view hold that some who backslide can still return to Christian faith, thus limiting 6:4–6 to hardened cases of apostasy in which it is “impossible … to restore them again to repentance” (vv. 4, 6). (2) Most argue, however, that although these people may have participated fully in the Christian covenantal community (where they experienced enlightened instruction in the Word of God, where they saw public repentance occur, and where the Holy Spirit was at work in powerful ways), when such people do “fall away” it is clear that they are not true Christians because they have not made a true, saving response to the gospel, resulting in genuine faith, love, and perseverance (vv. 9–12). Significantly, they are like land that received much rain but bore no good fruit, only “thorns and thistles” (v. 8). They may have participated outwardly in the Christian community and they even may have shared in the blessings of Christian fellowship; but, like the seed that fell on rocky ground in the parable of the sower, “they have no root” (Mark 4:17) and they “fall away” when faced with persecution. (3) Another view is that the warnings are addressed to true believers, and though they will never completely fall away, the warnings are still the means that God uses to challenge them to persevere in their faith and so to preserve those whom the Lord has chosen. (4) A fourth view is that the “falling away” described in Heb. 6:6 has to do with 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 to which he is writing, 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 For explains “if God permits” (v. 3); in some cases it is fruitless to expound the deeper truths of the faith (or even lay again a foundation of elementary doctrines, v. 1), since it is impossible to restore some people again to repentance (cf. 12:15–17). This likely refers to persons who in the past may have participated in acts of public repentance, which were common in early Christian worship. Here, however, they have apparently “fallen away” in such a decisive and irrevocable manner that “they are crucifying once again the Son of God … and holding him up to contempt” (6:6). Having committed such deliberate apostasy, it is impossible (at least from a human perspective) “to restore” such a person “again to repentance.” While Christians understand these verses differently, it is wise pastoral advice to encourage a person who worries that he may have committed such a deep sin, that the very desire to repent and to be restored in fellowship with the Christian community is evidence that he has not “fallen away” in the permanent, irrevocable way described in this verse (cf. note on “blasphemy against the Holy Spirit” at Matt. 12:31–32). enlightened. Being listed first, this likely describes the initial entrance into Christian community through explanation of the Christian faith (cf. Heb. 10:32). Some have suggested that this may also have included baptism. Tasted the heavenly gift probably refers either (or both) to the Lord’s Supper or the general blessing that one encounters in the fellowship of the Christian community. have shared in (lit., “have become a partaker of”) the Holy Spirit. Some understand this as a reference to a person who has experienced the laying on of hands in the Christian community; others link it to the communal experience of the Spirit active in their midst producing fellowship and powerful wonders.

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 and thus have also learned of God’s creative word (1:3; 11:3). This word will be fully exhibited in powers that bring about the world’s renewal in the age to come (2:5; 13:14), yet, through the present ministry of the Spirit, these powers are partially experienced now in the Christian community (cf. 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 means to bring them once again to repent of their sins. This wording alone does not specify whether the earlier repentance was merely outward (cf. Luke 17:4), or whether it was a genuine, heartfelt repentance that accompanied true saving faith (see note on Heb. 6:4–8). The author is speaking in terms of what can be known from observing a person’s behavior. Crucifying once again graphically portrays rejection of Jesus. Holding … up to contempt (Gk. paradeigmatizō) conveys the idea of a public, shameful display. The warning of vv. 4–8 is substantial: such a falling away treats God’s own Son with such serious rejection that it is as if the person wanted again to put Christ on a cross; after such a departure there can be no return (though see note on v. 4).

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

HEBREWS—NOTE ON 6:9 Following the dire warning of vv. 4–8, the author expresses confidence in the salvation of his beloved audience (cf. 10:32–34, 39). Though he warns that some may fall away (6:4–8), he thinks that, generally speaking, his readers will not do this, for they have better things than those described in vv. 4–6; in fact, their lives give evidence of genuine spiritual renewal, for they have things that belong to salvation.

HEBREWS—NOTE ON 6:10 Evidence is given for the author’s confidence in the salvation of his readers (v. 9; cf. 10:32–34), including the good fruit of their service (work) and the love of the saints (see 3:1; 13:24).

HEBREWS—NOTE ON 6:11–12 The purpose of the warning (vv. 4–8), indeed of the whole letter, is to encourage earnest perseverance until the end. This demands hope, which is closely allied with faith (see 11:1; cf. 10:22), and enduring patience (cf. 6:15). For sluggish, see note on 5:11. imitators of those who … inherit the promises. Abraham is the immediate example in 6:13–15; other examples are found in ch. 11 (OT saints) and in 13:7 (church leaders).

HEBREWS—NOTE ON 6:13–20 The Certainty of God’s Promise. Abraham is shown to be an example of one who, through patience and faith, “inherited the promises” (vv. 13–15; cf. vv. 11–12). God’s promises are guaranteed by God’s own perfectly trustworthy character (vv. 16–18). Therefore the promise of salvation through Jesus’ high priesthood is a secure and trustworthy hope (vv. 19–20).

HEBREWS—NOTE ON 6:13–14 promise to Abraham. God’s promises to Abraham include those found in Gen. 12:1–3; 17:1–22; 22:16–18. Here the author focuses on the blessing God promised to Abraham and his offspring in Gen. 22:16–17 (partially quoted in Heb. 6:14), concerning which God—since there is no one greater who could assure his promises—pledged by oath upon his own character (see Gen. 22:16; Heb. 6:16–18).

HEBREWS—NOTE ON 6:15 having patiently waited. Abraham waited 25 years for the birth of Isaac (cf. Gen. 12:4 with Gen. 21:5), and he did not witness the fulfilled promise of innumerable offspring in his lifetime (see note on Heb. 11:13). His patience in faithful waiting is to be imitated (6:12; cf. 11:8–19). In his lifetime, Abraham obtained the promise through seeing Isaac born, and through the ram offered on Isaac’s behalf (Genesis 22). But now there is even greater fulfillment for Abraham, through the fact that Abraham’s descendants are indeed too many to count.

HEBREWS—NOTE ON 6:16 Oaths were common legal devices in ancient times as in the modern world (disputes implies a legal context). Oaths usually required appeal to some greater authority (often a deity; see v. 13).

HEBREWS—NOTE ON 6:17–18 The two unchangeable things are God’s promise/purpose and his oath. The character of God is holy, and he does not lie. Thus his announcement of his promise is sure, and doubly sure when combined with his oath. This encourages one to hold fast (see 4:14) to the hope (3:6; 6:11; 7:19; 10:23) of God’s promises.

HEBREWS—NOTE ON 6:19–20 The Christian hope is in the person and saving work of Christ (pictured here as the high priest). Anchor was a common ancient metaphor for stability; hope provides security and stability for the soul. Clearly, even though the author warns the readers concerning apostasy (vv. 4–8), he believes they can have assurance of their salvation. The curtain (Gk. katapetasma) is the veil in the tabernacle or temple separating the inner place (i.e., “Most Holy Place,” 9:3) from the rest of the tabernacle/temple. On this veil, see Ex. 26:31; Num. 18:7; Matt. 27:51; Heb. 9:3; 10:20. forerunner. Jesus, who went beforehand and opened the veil, now permits others to draw near (9:3, 6–14; esp. cf. 9:8; 10:19–20). high priest. The author now returns to the subject of 5:5–10 (see 5:11).

HEBREWS—NOTE ON 7:1–10 Return to Main Argument: The Priestly Order of Melchizedek. This section discusses Melchizedek, drawing out points later applied to Jesus in vv. 11–28.

HEBREWS—NOTE ON 7:1–2 The author summarizes the brief account of Melchizedek found in Gen. 14:18–20, highlighting important interpretative points. Elsewhere in the OT, Melchizedek is mentioned only in Ps. 110:4; however, Judaism around the time of Christ did speculate about him (e.g., in the Qumran scroll 11QMelchizedek). translation of his name. In the OT (and in later Judaism) the meaning of a name could indicate a person’s relationship to God (e.g., Gen. 17:5; 25:25–26; 32:28). Melchizedek. The Hebrew name means “king of righteousness” (Hb. melek, “king”; tsedeq, “righteousness”). Salem is Melchizedek’s city (Hb. shalem, Gen. 14:18), and is from the same root as the Hebrew for “peace” (shalom).

HEBREWS—NOTE ON 7:3 Some have suggested that Melchizedek was a preincarnate, temporary appearance of the eternal Son of God. As this passage indicates, however, Melchizedek was not in fact the Son of God but someone resembling the Son of God (lit., “having been made like the Son of God”); he was an ordinary human being who was “king of Salem” (v. 1). 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 should probably be understood in the same way—that is, Melchizedek had neither beginning of days nor end of life recorded in Scripture; he suddenly appeared in Genesis 14 and then disappeared. As far as the OT narrative is concerned, it shows no end to his priesthood, so in that sense he continues a priest forever. Thus Hebrews seems to view Melchizedek as an ordinary man, who was a “type” or foreshadowing of Christ (see note on Rom. 5:14). In this way, Melchizedek is comparable to the eternal high priesthood of the righteous Son of God, 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 (Gen. 14:20). Patriarch here means “father of a nation or people.” This is a reminder that all Israel traces its lineage through Abraham (see Heb. 7:9–10).

HEBREWS—NOTE ON 7:5–6 In the Mosaic law, God commanded the Israelites to tithe to the Levitical priesthood (e.g., Num. 18:21–24), who are themselves fellow descendants of Jacob/Israel and of Abraham. Abraham had the promises (see Heb. 6:13–15)—these promises also encompass the offspring of Abraham (see note on 7:9–10).

HEBREWS—NOTE ON 7:7 The superior person (Melchizedek) blessed the inferior (Abraham), thus the Melchizedek priesthood is superior to Abraham and all his descendants (implicitly including the Levitical priesthood).

HEBREWS—NOTE ON 7:8 he lives. Melchizedek is a “priest forever” (Ps. 110:4; cf. Heb. 7:3), hence the Melchizedek priesthood, being eternal, is superior to the mortal Levitical priesthood (vv. 23–25). The author is probably not arguing 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 the figure of Melchizedek forecasts the risen Jesus.

HEBREWS—NOTE ON 7:9–10 Levi himself … paid tithes (to Melchizedek) through Abraham. The author’s reasoning is that the offspring of Abraham (esp. Levi), who share in Abraham’s promises (see note on vv. 5–6), also share in Abraham’s tithe to Melchizedek, and therefore the Levitical priesthood is inferior to the Melchizedekian priesthood.

HEBREWS—NOTE ON 7:11–28 Jesus Compared to Melchizedek. The Mosaic law was unable to make men perfect, since it was administered by a succession of sinful, mortal priests. Jesus, however, is by God’s oath established forever as the holy priest/Son, permitting his followers to draw near to God on the basis of his person and work.

HEBREWS—NOTE ON 7:11–12 In Hebrews, several reasons are presented for why the Mosaic law could not bring people to perfection (vv. 18–19; 9:9; 10:1; cf. the work of Jesus in 10:14; 11:40; 12:23). Here, the fact that there existed a priestly order of Melchizedek (Ps. 110:4) shows that the Levitical priesthood (and its high priesthood reserved for the Aaronic line; see Ex. 28:1; 29:1–46) was insufficient to 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, Jesus’ role as a non-Levitical high priest is strong evidence that 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 indicates his eternal priesthood (Ps. 110:4; see Heb. 5:6). Death could not conquer Jesus; 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). In other words, 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; on hope, see 3:6; 6:11, 18; 10:23). draw near to God. Jesus’ work permits true interpersonal fellowship with God (see note on 4:16; also 7:25; 10:22; 11:6).

HEBREWS—NOTE ON 7:20–21 Although God instituted the Levitical priesthood, he did not promise its eternal validity. The priesthood of Jesus rests securely on God’s promise/oath (cf. 6:13–20) in Ps. 110:4.

HEBREWS—NOTE ON 7:22 The new, better covenant based on Jesus’ eternal high priesthood comes with God’s oath and with Jesus as the guarantor, and thus it is superior to the Mosaic covenant (see further 8:6–13; 9:15; 10:15–18; 12:24; 13:20).

HEBREWS—NOTE ON 7:23–25 The mortality of the many Levitical priests is again contrasted with the eternality of Jesus as high priest (see v. 8). To the uttermost does not specify whether completeness in time (“forever”) or completeness in extent (“completely”) is intended; the Greek eis to panteles can mean both. Since a “complete” salvation would endure for all time, and since a salvation “for all time” would eventually include every aspect of life, perhaps the author intends readers to hear both senses. On draw near to God, see note on 4:16. Jesus Christ always lives to make intercession (that is, to bring the requests of believers to the Father; cf. Rom. 8:34) for those who approach God through him. Since the ever-living Christ intercedes for believers, they can have great confidence that they will never perish. In fact, they can know that “all things” in their lives will “work together for good” (Rom. 8:28), for God the Father will answer the prayers of his Son.

Differences between Levitical High Priests and Jesus the High Priest

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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 7:26 fitting that we should have. Jesus’ high priesthood is appropriate and is for the benefit of believers. Several words emphasize Jesus’ excellence in terms of his sinlessness (holy, innocent, unstained, separated from sinners; see 4:15; also 9:14 and Jer. 11:19) and his heavenly position (exalted).

HEBREWS—NOTE ON 7:27 Multiple points of contrast are made between the Levitical high priests and Jesus as the one eternal high priest (see chart).

HEBREWS—NOTE ON 7:28 The law in its weakness (vv. 18–19) appoints sinful mortal men in their weakness to be a continuous succession of high priests (vv. 23–24). God, however, made an oath (Ps. 110:4), promising an eternal high priest (Heb. 7:20–22). This oath through David came after the Mosaic law and sets aside the previous Mosaic priesthood by appointing the messianic Son of God (1:1–14; 5:5–10) as eternal high priest. made perfect. See 5:9 and note on 5:9–10.

HEBREWS—NOTE ON 8:1–13 Jesus, High Priest of a Better Covenant. Jesus is shown to be 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 The author reminds readers of the main point of the letter: Christians have a high priest who has brought full forgiveness of sins, and this is evident by his being seated at God’s right hand. See 1:3, 13; 10:12; 12:2. Majesty. An indirect Semitic term for God himself (see 1:3). The Greek translated holy places will refer later to the “Holy Place” (9:2) and the “Most Holy Place” (lit., “Holy of Holies,” 9:3) in the earthly tabernacle constructed at the time of Moses (Ex. 26:33–34) as well as in the Jerusalem 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. This is where Christ is now a minister. The true tent (Gk. skēnē) refers to heaven, God’s very presence; the earthly tabernacle functions as a picture of entering into God’s presence in heaven. Human beings made the earthly tabernacle; the heavenly tabernacle (Heb. 8:5; 9:11, 23–24) was set up by the Lord himself—probably a reference to God the Father (see 8:8–11; also 7:14; 12:5–6), though possibly to Jesus (1:10; 2:3; 7:14; 13:20).

HEBREWS—NOTE ON 8:3 High priests offered gifts of thanksgiving and sacrifices for sin; Jesus as high priest must offer a sacrifice, which he does in the true heavenly tabernacle (v. 2; see 9:11–14, 23–28; 10:12–14).

HEBREWS—NOTE ON 8:4 Jesus could not serve in the earthly tabernacle, since the law requires Levitical/Aaronic lineage (7:11–19).

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

HEBREWS—NOTE ON 8:6 The words than the old are not in the Greek but are supplied from the context for clarity (see vv. 7–13). Evidence for Jesus’ superior ministry is found in the new covenant (vv. 8, 13), of which he is the mediator (see 9:15; 12:24; cf. 2:2) and which is legally ordained (enacted) on better promises. On “promises,” see 4:1 and 6:12–20. The better promises of the new covenant are cited in 8:8–12.

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) since it could not bring people to perfection. God’s purposes in the old covenant (among others) were to inform his people of the moral law, to convict them of sin (10:3), and (prominently featured in the book of Hebrews) to establish the pattern of sacrifice, priesthood, and promise of salvation that is fulfilled in Christ. Yet the inability of sinful humanity to achieve perfection under the old covenant required the promise of a second covenant, proving the ineffectiveness (i.e., the shortcomings) of the first.

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, quoted here, 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 former covenant of the exodus (vv. 9, 13); (5) the former covenant failed because of the fault of Israel (for they did not continue in my covenant, v. 9; see v. 8); (6) this new covenant involves a transformation of the inner life of its recipients by writing God’s laws into their minds and hearts so that all know him (vv. 10–11; see 10:14–17; cf. 9:9); and (7) it brings true, final forgiveness of sins (8:12; see 9:15; 10:12–18).

HEBREWS—NOTE ON 8:13 The new covenant makes the first one old (Gk. palaioō, here translated obsolete)—so old that it is becoming like a person of extreme age (Gk. gēraskō, here translated growing old) and thus is near to disappearing (ready to vanish away).

HEBREWS—NOTE ON 9:1–10 The Earthly Holy Place. This section describes the OT tabernacle, its furnishings, and its worship practices. This depiction of the “first covenant” lays the groundwork for the discussion of the new covenant in the next section.

HEBREWS—NOTE ON 9:1 The Mosaic covenant came with legislation governing how to worship God and where to approach God in holiness.

HEBREWS—NOTE ON 9:2–5 The tabernacle (an elaborate “tent” for worship, see 8:2, 5; 13:10; also Ex. 25:9; 26:1–37; see The Tabernacle Tent) is divided into two portions—the Holy Place and the Most Holy Place, literally the “Holy of Holies” (indicating “most holy”). The items within each of these sections are mentioned in accordance with the OT (e.g., Exodus 25; 30; 37).

HEBREWS—NOTE ON 9:4 The text describes the Most Holy Place as having the golden altar of incense. The altar of incense, however, was not in the Most Holy Place but in the Holy Place, just “in front of the veil” (Ex. 30:6) that separated it from the Most Holy Place; and it was tended daily by the priests (Ex. 30:7–8; cf. Luke 1:9–11), not just once a year (see note on Heb. 9:7). It is unlikely that the author of Hebrews, familiar with the OT tabernacle and its sacrifices, would mistakenly think this altar was inside the Most Holy Place. A better solution is to understand “having” (participle of Gk. echō) to mean that this altar of incense was closely tied in its function to the Most Holy Place, so that it “belonged to” the Most Holy Place, for as its incense burned, the smoke drifted into the Most Holy Place (1 Kings 6:22 speaks of this altar in a similar way; cf. also 2 Chron. 2:4; Ps. 141:2; Rev. 5:8; 8:3–4). 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, and speaks only of the two tablets of stone as being within the ark (Ex. 25:16, 21; Deut. 10:1–2). But it would not be unlikely for the urn and the rod to have subsequently been stored in the ark, and the author of Hebrews may be depending on other information that is no longer available. By the time of Solomon’s temple, it was noted that there was nothing in the ark except the two tablets of stone (1 Kings 8:9; 2 Chron. 5:10), but that may suggest that other items had previously been in the ark (see note on 2 Chron. 5:10). The tablets of the covenant are the two tablets containing the Ten Commandments (Ex. 34:1, 4, 28–29; Deut. 9:11; 10:5).

HEBREWS—NOTE ON 9:6 Having described the tabernacle (These preparations having thus been made), the writer describes the worship that took place therein. priests go regularly into the first section. Only the Levitical priests were permitted access. They went into the Holy Place (i.e., the “first section” or first “tent”; see note on vv. 2–5) to perform their regular duties (changing the lamp oil, the bread of the presence, and the incense fire; see Ex. 25:30; 30:7–8; Lev. 24:4) and to offer daily offerings (e.g., Num. 28:7).

HEBREWS—NOTE ON 9:7 Once a year, on the Day of Atonement, the high priest entered into the second section, that is, the Most Holy Place (Lev. 16:2–3, 11–17); after the incense cloud had shielded him from the mercy seat, he sprinkled it with the blood of a bull and a goat as sin offerings (Lev. 16:6, 9, 11, 15). Atonement for sins was required for the high priest himself and for all the people (e.g., Lev. 16:6, 11, 17; see Heb. 7:27–28). The law distinguishes unintentional sins (e.g., Leviticus 4) from deliberate sins, and early Judaism debated which kinds of sins the Day of Atonement covered.

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, and 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. way into the holy places. Only the priests can enter the Holy Place, and only the high priest goes behind the veil, into the Most Holy Place; thus, while the veil and the Holy Place were still standing, the rest of God’s people could not directly draw near to God’s throne of mercy (the Most Holy Place), since the way was not yet opened.

HEBREWS—NOTE ON 9:9–10 Two ages (both Gk. kairos, “time”) are here contrasted: the present age (either the old covenant era or simply the “present circumstances of the church”; see esv footnote), and the time of reformation. The latter age has been inaugurated by Christ (vv. 11–12, 26). The “present age” is described as a time of impure consciences and of separation from access to God. Through Christ’s work, this present age is passing away and the new time of reformation, which has already been inaugurated, will later be fully consummated (see note on vv. 25–26, where Christ has appeared at “the end of the ages”).

HEBREWS—NOTE ON 9:9 cannot perfect the conscience. The Mosaic sacrificial system brought neither sanctification of the soul nor the fullness of God’s peace into the inner life of the worshiper (7:18–19; 10:1–2). This is in contrast with the new covenant (8:10–12; 9:14; 10:22; also 10:14; 11:40; 12:23).

HEBREWS—NOTE ON 9:10 food and drink and various washings. The OT teachings (later expanded in early Judaism) about clean and unclean foods, sacrificial food and drink offerings, and ritual purification washings. This may indirectly critique those holding “diverse and strange teachings” about “foods” (13:9). Regulations for the body implies their ineffectiveness at reaching the conscience (9:9).

HEBREWS—NOTE ON 9:11–28 Redemption through the Blood of Christ. 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 (which stands for God’s very presence); and thus it brings complete forgiveness of sins, eternal salvation, purified consciences, and direct access to God.

Redemptive History in the Book of Hebrews

Hebrews teaches a contrast between the realities of 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 (or semi-eschatological) 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.

HEBREWS—NOTE ON 9:11 The greater and more perfect tent is the area that immediately surrounds God’s very presence in heaven, and is not a literal tabernacle at all (cf. 8:2, 5; 13:10). This tabernacle is superior to the Mosaic tabernacle since it is not made by mortal hands and is not of this creation—i.e., it is not earthly (9:1) but heavenly (8:5; 9:23).

HEBREWS—NOTE ON 9:12 entered once for all. This sacrifice does not need to be repeated (vv. 25, 28; cf. 7:27–28); and now Christ continues in the Most Holy Place, at the throne of God (8:1; 12:2). blood of goats and calves. See 9:19 (“calves” can refer to oxen or bulls in the Septuagint; see Ex. 20:24; 29:1–14; Lev. 16:6–19). by means of his own blood. Jesus’ sacrificial death (see, e.g., Heb. 9:14, 26–28; 10:1–21) is the basis of eternal redemption, the paid release from the oppression of sin (see Luke 1:68; 2:38; cf. Mark 10:45; Titus 2:14; 1 Pet. 1:18).

HEBREWS—NOTE ON 9:13 sprinkling of defiled persons. Through OT sacrifices and purification rites. blood of goats and bulls. See vv. 12, 19 (and note on v. 12). ashes of a heifer. In Num. 19:1–22 (esp. vv. 9, 17–19) these ashes are reserved outside the camp, mixed in water, and sprinkled upon people to remove impurity due to proximity to a corpse. of the flesh. As opposed to the inner conscience in Heb. 9:14.

HEBREWS—NOTE ON 9:14 how much more. An argument from the lesser to the greater (see notes on 2:1–4; 10:28–29). blood of Christ. See 9:11; here contrasted with “blood of goats and calves” (vv. 12–13). through the eternal Spirit offered himself. Jesus was both the high priest (for “offered,” see 5:1, 3; 8:3; 9:7; esp. 10:11–12) and the sacrifice itself (offered “himself”; cf. 9:25–26), but this verse specifies that the Holy Spirit in some way aided or empowered Christ in making this offering. OT sacrifices had to be without blemish; Jesus is “holy, innocent, unstained” (see 7:26). purify our conscience. Mosaic sacrifices did not affect the conscience (9:9; cf. 10:2), but Christ’s sacrifice purifies the innermost being (10:22). from dead works. Deeds that cannot save due to human sinfulness (see 6:1). to serve the living God. Salvation brings people into God’s service (see 12:28). God is called “living” elsewhere (3:12; 10:31; 12:22; cf. e.g., Matt. 16:16; Acts 14:15; Rom. 9:26; Rev. 7:2), indicating his eternality; here there is also a contrast with the “dead works.”

HEBREWS—NOTE ON 9:15 mediator. See 8:6; 12:24; cf. 1 Tim. 2:5. new covenant. See Heb. 8:6–13. Christ mediates the covenant first by revealing it (1:2; cf. 2:2) and then by serving as its priest who offers himself in sacrifice (9:11–14, hence therefore). those who are called. A reference to God’s electing call to salvation (cf. Rom. 8:30; 1 Thess. 5:24; 2 Tim. 1:9; 1 Pet. 5:10; 2 Pet. 1:10). promised eternal inheritance. On promises, see notes on Heb. 4:1 and 6:13–20. Followers of Christ inherit everlasting salvation (1:14; 5:9; 9:12). redeems them from the transgressions. The payment of sin’s penalty (cf. v. 12) requires a death (see vv. 16–28). first covenant. The Mosaic covenant (see v. 1).

HEBREWS—NOTE ON 9:16–17 will. The Greek (diathēkē) either designates a “will,” the legally binding final directions of the deceased (cf. “inheritance” in v. 15), or it signifies an ancient Near Eastern “covenant,” which required a sacrificial animal in order to be enacted. In either case, a diathēkē (elsewhere translated “covenant” in Hebrews) comes into force only after a death. This implies that the institution of the new covenant actually took place at the time of Christ’s death.

HEBREWS—NOTE ON 9:18–21 Therefore. Since a covenant cannot begin until a death occurs (see note on vv. 16–17), the Mosaic covenant also began with blood. The Mosaic covenant-initiation ceremony (Ex. 24:3–8) is recalled in Heb. 9:19–20. The author adds some specific details, such as scarlet wool and hyssop, and the sprinkling of the book itself, which are not mentioned in Ex. 24:3–8. 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 (also Exodus 29; Leviticus 8–9) and providing details from other rituals of atonement (e.g., Leviticus 16; see also Josephus, Jewish Antiquities 3.206).

HEBREWS—NOTE ON 9:22 purified with blood. In the Mosaic law, the initial purification of the people of God and of his sanctuary required sacrificial blood (vv. 18–21), and such sacrifices continued to be required in the law on behalf of God’s people (e.g., v. 7; 10:1–4). This is because sin necessitates an atoning blood sacrifice (Lev. 17:11). The OT sacrifices were given by God as types of Christ’s greater, perfect sacrifice to come.

HEBREWS—NOTE ON 9:23 Covenantal structure, and the need of purification, requires an inaugurating sacrifice. Here the focus is on the purification of the place of holy worship. The lesser copies (i.e., the Mosaic tabernacle and vessels) are patterned after greater heavenly realities (which represent the very presence of God), and these heavenly realities require a greater purification sacrifice (the blood of Jesus).

HEBREWS—NOTE ON 9:24 holy places made with hands. The earthly tabernacle made by mortal men (see v. 11). copies of the true things. The eternal heavens, because they are the abode of God, are the realities, truer than the earthly “copies” (Gk. antitypa). in the presence of God. Jesus entered as high priest into the heavenly sanctuary and presented himself as an offering before God on our behalf. Thus he entered into the superior place by a superior sacrifice for the sake of believers (vv. 23, 25).

HEBREWS—NOTE ON 9:25–26 Christ’s sacrifice is superior because the single offering of himself is sufficient for all his followers and for all time. Since the foundation of the world alludes to the need for a sin offering ever since the fall of humanity (Genesis 3; cf. Heb. 4:3). The author understands the present time to be an era when the end of the ages has been inaugurated by Christ’s sacrificial death, even though it still awaits its consummation at Christ’s return (see 9:28).

HEBREWS—NOTE ON 9:27–28 appointed … to die once. Every person has but a single life before eternal judgment. This repudiates reincarnation and any idea that there will be a second chance to believe after death, since immediately after the reference to the fact of death comes the phrase “and after that comes judgment,” with no hint of any intervening opportunity for change of status. The final judgment will take place when Christ comes again—he died once as an offering for the sins of many, and he will appear a second time in judgment, when he will save his followers. those who are eagerly waiting for him. This clear anticipation of Christ’s return (see 10:25; cf. Rom. 8:19, 23, 25; 1 Cor. 1:7; Gal. 5:5; Phil. 3:20) calls all who hope for salvation to expectant perseverance.

HEBREWS—NOTE ON 10:1–18 Christ’s Sacrifice Once for All. In contrast to the repeated Mosaic animal sacrifices, Jesus came into the world according to God’s will in order to eternally sanctify a people through offering himself as a sacrifice once for all.

HEBREWS—NOTE ON 10:1–2 The Mosaic law, with its priesthood, covenant, sacrifices, and tabernacle (cf. 7:11–9:28), can never make a person perfect since it is but a shadow of the true form, which is found in Christ and his final sacrifice. If the law could have made anyone perfect, then the sacrifices would have been discontinued, because those who had been coming to offer them would no longer have any consciousness of sins.

HEBREWS—NOTE ON 10:3 reminder. Repetition in sacrifice demonstrates the ongoing grip of sin. The Mosaic law thus convinces people of their sinfulness.

HEBREWS—NOTE ON 10:4 impossible … to take away sins. These animal sacrifices symbolized the payment for sin, but they did not accomplish it. No animal was worthy of paying the price for a human being’s sin before a holy God. The law assumes that atonement and forgiveness occur by means of the legislated sacrifices; however, last year’s sacrifice does not cover this year’s sins, thus leaving guilty consciences and a remaining sinful condition. A permanent sacrifice is needed to deal permanently with sin.

HEBREWS—NOTE ON 10:5–7 The quotation is from Ps. 40:6–8, a Davidic psalm applied here to the Davidic Messiah. This shows David’s awareness, as seen elsewhere in the OT, that God desired faithful hearts and lives more than mere performance of sacrificial rituals (cf. Hos. 6:6). It also prophesies the coming of one who will do God’s will, and God’s preparation of a 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.” Literally, the Masoretic (Hb.) text reads, “ears you have dug for me” (Ps. 40:7–9 mt). The Hebrew metaphor has been understood by the Septuagint translators (Ps. 39:7–9 lxx) and by the writer of Hebrews to indicate the physical creation of a person’s body. (NT quotations of OT texts are not always precise; NT authors often reword them or adapt them to suit their own purposes, yet always in a way that is compatible with their original meaning.)

HEBREWS—NOTE ON 10:8–9 The OT sacrifices were not desired (lit., “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 messianic 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, for these have been “abolished.” In order to establish the second means “in order to establish obedience to God’s ‘will’” (v. 9). The sacrifices had to be abolished in order for God’s moral and spiritual will for his people to be done.

HEBREWS—NOTE ON 10:10 God’s will (see vv. 8–9) thus provides sanctification (the state of being made holy) through a different, onetime offering, namely, the body of Jesus Christ, i.e., his physical death.

HEBREWS—NOTE ON 10:11–13 Previous arguments are summarized, focusing on the efficacy of the single sacrifice offered by Christ. The priest stands, showing that his work of offering sacrifices never ends. which can never take away sins. See notes on vv. 1–4. Christ’s sacrificial work has ended, and now he sits at the right hand of God (see esp. Ps. 110:1, cited in Heb. 1:13; see chart), showing that the securing of full and final forgiveness of sins has been accomplished.

Psalm 110 in Hebrews

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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 does not mean that believers are now already sinless, but that Christ has fully earned their perfection, which will certainly be applied to Christians in God’s good time. The eternal perfection (see 11:40; 12:23) of the saints stems from the once-for-all-nature of Jesus’ sacrifice. Hence, believers look to Christ and not to themselves for a cleansed conscience, full forgiveness of sins, and total flawlessness in the future. those who are being sanctified (i.e., those who are made holy; 2:11; 10:10; 13:12). The Greek present participle allows for the idea of progressive sanctification in this life and/or present positional sanctification of the believer as one who from the start is deemed perfectly holy (see 10:10; and “saints” in 6:10; 13:24).

HEBREWS—NOTE ON 10:15–18 The new covenant passage from Jeremiah 31 (see Heb. 8:8–12), cited as the utterance of the Holy Spirit, supports the preceding argument (esp. 10:14). The internalization of God’s laws (v. 16) means that God’s people now do his will (not yet perfectly, but in intention and endeavor) by the power of the Holy Spirit. I will remember their sins … no more indicates that Christ’s single new covenant offering was eternal, and such forgiveness means there is no longer any (other) offering for sin. 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 exposition of the superiority of Christ and his salvation culminates in exhortations to faith and perseverance (10:19–39; 12:1–29) and in an extended series of examples of how faith endures through hope in God (11:1–40).

HEBREWS—NOTE ON 10:19–39 The Full Assurance of Faith. The truth of Christ’s person and work leads to encouragement to draw near to God (vv. 19–25) and to exhortations against shrinking back from faith (vv. 26–39).

HEBREWS—NOTE ON 10:19–25 Exhortation to Draw Near. Since the priestly work of Christ has established the privilege of access to God, the author exhorts his readers to approach God faithfully, to firmly maintain their confession, and to find ways to encourage others.

HEBREWS—NOTE ON 10:19 Therefore … since. Verses 19–21 draw upon Christological arguments made earlier in the book. confidence to enter. The readers have the privilege of following the Messiah into the heavenly holy places (see 9:12, 24). “Confidence” in access to God is based upon Christ’s saving work (3:6; 4:16; 10:35). by the blood of Jesus. See 9:11–14.

HEBREWS—NOTE ON 10:20 by the new and living way. This entrance (v. 19) has been newly inaugurated by Christ’s consecrating work, and it is “living” just as God himself is “living” (3:12; 9:14; 10:31; 12:22), as the word of God lives (4:12), and as those who follow Christ truly “live” (12:9). through the curtain. The veil of the heavenly tabernacle (cf. 9:3) lies open due to the sanctifying work of Christ (6:19–20; 9:11–12, 24). that is, through his flesh. Although some suggest that Jesus’ “flesh” is itself the “way,” the word order (and the neuter gender of the Greek tout’ estin, rendered “that is”) makes it much more likely that Jesus’ flesh is identified with the tabernacle “curtain” or veil, which was torn open just as Jesus’ own flesh was metaphorically torn at his death (cf. Matt. 27:51).

HEBREWS—NOTE ON 10:21 great priest. Jesus is the superior high priest (e.g., 5:5–10; 7:11–8:7). house of God. See 3:1–6.

HEBREWS—NOTE ON 10:22 let us draw near. In the first of three exhortations in vv. 22–25, Christians are called to act faithfully upon their confidence to enter by the blood of Christ (v. 19) into God’s presence (see 4:16; 7:25; 11:6; cf. 10:1). true heart. In context this is a cleansed (“sprinkled”) and believing (in full assurance of faith) heart that is submissive to God (v. 26; also 13:9; cf. 3:8, 10, 12; 4:12). hearts sprinkled clean. Jesus’ atoning work purifies the inner person (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; cf. Heb. 9:10), which employs ritually pure water (cf. Lev. 11:36; Num. 5:17; Ezek. 36:25).

HEBREWS—NOTE ON 10:23 Let us hold fast. The second exhortation of vv. 22–25 calls forth a faithful, unwavering embrace (see 3:6, 14) of the confession of our hope, i.e., the church’s assent to the teachings concerning Christ and his work (see 3:1; 4:14; cf. 2 Cor. 9:13; 1 Tim. 6:12), teachings that produce hope (Heb. 6:18–20; 7:19). for he who promised is faithful. Confident hope in God’s promises (see 6:12–20) stems from God’s trustworthy character (also 11:11).

HEBREWS—NOTE ON 10:24–25 let us consider. The third and final exhortation in vv. 22–25 calls for serious thinking about other Christians with a purpose to stir up (or “provoke”) them in their love and service (good works). Christian perseverance is thus also a community endeavor. meet together. Community encouragement toward perseverance requires being together. That some were neglecting this duty may have been among the motives for the author’s warnings throughout this book. encouraging. Voicing exhortation with the goal of strengthening another’s faith (see 3:13; cf. 13:22). 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 10:26–39 Warnings against Shrinking Back. The author warns of the impending judgment upon those who willfully reject the faith. Yet his purpose is to exhort the readers in their faith, a faith that he affirms based on their past perseverance.

HEBREWS—NOTE ON 10:26–27 sinning deliberately. Willfully sinning and refusing to repent. 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; that is, these are people who have never genuinely embraced the gospel in a way that has resulted in a life of faith, obedience, and the bearing of fruit. no longer remains a sacrifice for sins. This could refer to the inability of willful, unrepentant sinners to be restored (see 6:4–6), or more likely to the fact that there is no place for them to turn for forgiveness outside of Christ’s sacrifice—which they have rejected. judgment. All people face judgment (see 9:27–28), and apart from Christ’s sacrifice his adversaries receive eternal damnation. These verses, then, function as a means used by God 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 give fearful consideration as to whether they are in fact genuine believers.

HEBREWS—NOTE ON 10:28–29 These verses argue from the lesser to the greater (cf. 2:1–4; 9:14). In the Mosaic law, the death penalty comes upon those who blaspheme God or who worship other deities (e.g., Lev. 24:13–16; Deut. 17:2–7), so in the superior new covenant the expectation of judgment would be even stronger. How much worse punishment … will be deserved by the one who … ? The description that follows is of a person who has deliberately, consciously, and persistently deserted “the living God” (cf. Heb. 3:12; 10:31; 12:22), renouncing Christ and the community of faith (6:4–8). It is a description of outright apostasy, involving a person who has done three specific things: (1) trampled underfoot the Son of God, (2) profaned the blood of the covenant, and (3) outraged the Spirit of grace. Such rejection of the knowledge of the truth (10:26) through willful disobedience is tantamount to trampling upon God’s Son, reckoning his blood to be defiled, and insulting the Spirit who has offered such grace; the one who does this deserves eternal judgment (v. 27). Some have argued that the statement by which he was sanctified (Gk. hagiazō, “set apart,” “sanctify”) indicates that the person in view here was a true believer (see note on 3:14, however, indicating a fundamental difficulty with this view). Given the immediate context, it seems most likely that “he was sanctified” should be understood in the sense of someone who had been “set apart” or identified as an active participant in the Christian community of believers, but who has subsequently committed apostasy by renouncing his identification with other believers, by denying the “knowledge of the truth” that he had heard, and by repudiating the work and the person of Christ himself. Such a person’s apostasy is thus evidence that his identification with the Christian community was only superficial and 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 braced to persevere in faith and obedience, and so to be saved (see note on 6:4–8).

HEBREWS—NOTE ON 10:30–31 The living God (cf. 3:12; 9:14; 12:22) is here portrayed through two citations from Deut. 32:35–36 as the heavenly judge, who will judge even his own people.

HEBREWS—NOTE ON 10:32–34 recall the former days. Having severely warned his audience, the author reminds them of the previous evidence of their faith in persevering amid suffering (see 6:9–12). enlightened. See note on 6:4. The sufferings he lists include public reproach (cf. 11:26; 13:13), imprisonments, associating with those in prison (cf. 13:3), and the plundering of their possessions. Officially sanctioned persecution seems likely here, especially regarding imprisonments. The author lauds their endurance, their compassion, and their confidence in their future, eternal better possession.

HEBREWS—NOTE ON 10:35–36 Given his readers’ previous perseverance through persecution (vv. 32–34), the author encourages continuing confidence (3:6; 4:16; 10:19). They are to exercise endurance (see 12:1), by practicing God’s will (13:21), with the goal of inheriting the promised salvation (4:1; 6:12; 8:6; 9:15).

HEBREWS—NOTE ON 10:37–38 The quote from Hab. 2:3–4 encourages perseverance; it announces that the wait for the end will be short, that faith is required from the righteous, and that “shrinking back” invites God’s displeasure; and this displeasure, as the next verse clarifies, means final judgment.

HEBREWS—NOTE ON 10:39 The author reasserts his confidence in the readers, associating himself with them (we). To shrink back invites divine displeasure (see v. 38) unto destruction (cf. vv. 26–27), but faith results in salvation, i.e., preservation of the soul (“life”).

HEBREWS—NOTE ON 11:1–40 By Faith. Faith consists of persistent hope in the promises of God, and it is such faith, as 10:39 indicates, that obtains salvation on the last day. Here faith is illustrated from OT examples.

HEBREWS—NOTE ON 11:1 assurance. Greek hypostasis, also translated “confidence” (3:14). hoped for. On hope, see 3:6; 6:11, 18; 7:19; 10:23. conviction of things not seen. By defining faith (Gk. pistis) as “assurance” and “conviction,” the author indicates that biblical faith is not a vague hope grounded in imaginary, wishful thinking. Instead, faith is a settled confidence that something in the future—something that is not yet seen but has been promised by God—will actually come to pass because God will bring it about. Thus biblical faith is not blind trust in the face of contrary evidence, not an unknowable “leap in the dark”; rather, biblical faith is a confident trust in the eternal God who is all-powerful, infinitely wise, eternally trustworthy—the God who has revealed himself in his word and in the person of Jesus Christ, whose promises have proven true from generation to generation, and who will “never leave nor forsake” his own (13:5). Such faith in the unseen realities of God is emphasized throughout ch. 11 (e.g., 11:7, 8; cf. v. 3) and has provided confidence and assurance to all who receive Christ as their Lord and Savior.

HEBREWS—NOTE ON 11:2 The people of old (Gk. presbyteroi, “elders”), especially those listed as examples of faith throughout the chapter, received commendation in the form of a good testimony from God. The author does not focus on their failings (e.g., Gen. 9:20–27; 12:10–20; 17:17–21; 18:11–15), since his goal is to positively illustrate what faith looks like and to connect the current people of God with this “cloud of witnesses” (Heb. 12:1).

HEBREWS—NOTE ON 11:3 God’s creation of the universe was accomplished by his word (Gk. rhēma). So that what is seen was not made out of things that are visible is consistent with the doctrine of creation ex nihilo (Latin, “from nothing”), but is not itself a full statement about this reality. It does, however, seem to correct Greco-Roman notions about eternally existing matter. The idea that God created the visible universe out of some other kind of invisible (“not … visible”) matter is not in the author’s mind; rather, he is saying that God did not make the universe out of any preexisting matter as humans know it, which is close to saying that he made it “out of nothing.” Further support for this idea is found in Gen. 1:1; Ps. 33:6, 9; 90:2; John 1:3; Acts 14:15; Rom. 4:17.

HEBREWS—NOTE ON 11:4 Abel’s sacrifice was acceptable to God (Gen. 4:4, 7) while Cain’s was not (cf. Matt. 23:35; 1 John 3:12). commended as righteous. The acceptance of the offering was evidence of God’s acceptance of the person (see Gen. 4:7). still speaks. The story of Abel’s faith, as recorded in the Bible, still speaks to generation after generation. This mention of Abel’s faith indicates that, from the very outset of human history, some OT figures were saved by means of faith (though Heb. 10:4 reminds readers that the faith of those OT saints was effective only because of the future sacrifice of Christ, which animal sacrifices foreshadowed).

The Hall of Faith in Hebrews 11

View this chart online at http://kindle.esvsb.org/c211

OT person of faith	Reference in Hebrews 11	Reference in OT
Abel	11:4	Genesis 4
Enoch	11:5	Gen. 5:18–24
Noah	11:7	Gen. 5:29–10:32
Abraham	11:8–19	Genesis 12–25; etc.
Sarah	11:11	Genesis 12–23; Isa. 51:2
Isaac	11:17–20	Genesis 17–35; etc.
Jacob	11:21	Genesis 25–50; etc.
Joseph	11:21–22	Genesis 37–50; etc.
Moses	11:23–28	Ex. 2:10 and throughout the Pentateuch; etc.
Rahab	11:31	Josh. 2:1, 3; 6:17–25
Gideon	11:32	Judges 6–8
Barak	11:32	Judges 4–5
Samson	11:32	Judges 13–16
Jephthah	11:32	Judges 11–12; 1 Sam. 12:11
David	11:32	Ruth 4; 1–2 Samuel; etc.
Samuel	11:32	1 Samuel; 1 Chronicles 6; 9; 11; 26; 2 Chron. 35:18

HEBREWS—NOTE ON 11:5 Enoch was taken up. Genesis 5:21–24 indicates that Enoch did not die but that God “took” him. having pleased God. Genesis also states (twice) that Enoch “walked with God” (Gen. 5:22, 24), and this phrase is interpreted in the Septuagint as Enoch having “pleased God.”

HEBREWS—NOTE ON 11:6 to please him. The Septuagint of Genesis states that certain patriarchs “pleased God” (using Gk. euaresteō to translate the Hb. 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; cf. Joseph in Gen. 39:4). Each is discussed in Hebrews 11. Faith includes belief in God’s existence (possibly a reference to v. 3) and especially in God’s trustworthiness to keep his promise to reward his followers (see 10:35; 11:26; cf. 10:23 and note on 11:1). draw near. See note on 4:16.

HEBREWS—NOTE ON 11:7 Noah. Cf. Gen. 6:9–9:29. events as yet unseen. See Heb. 11:1. reverent fear. Cf. 5:7 and 12:28, where such an attitude is also commended. saving of his household. A visible example of God’s salvation. Condemned the world means that Noah’s righteous obedience to God showed, by contrast, how sinful the world was to reject Noah’s message (cf. 2 Pet. 2:5) and God’s moral standards. “World” in Hebrews generally signifies creation (Heb. 4:3; 9:26; 10:5), though here it especially pictures sinful humanity (see 11:38; cf. John 15:18–19; James 4:4; 1 John 2:15). 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). obeyed. Faith leads to obedience to God’s promise and calling. inheritance. Also used of Christian salvation (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 11:10 Abraham is portrayed as yearning for the heavenly city (developed further in vv. 13–16; 12:22–24; 13:13–14).

HEBREWS—NOTE ON 11:11–12 Sarah. See Gen. 21:1–7. That Sarah laughed, apparently in unbelief (Gen. 18:9–15), is potentially problematic for her role as an example of faith; however: (1) the author is happy to speak of the true faith of Sarah despite her failings, and (2) Sarah apparently later had a change of heart, as her laughter became a genuine expression of joy at the birth of Isaac (Gen. 21:6), whose name means “laughter.” received power to conceive (lit., “power for the foundation of seed”). Although some translations give Abraham as the subject, it is best to take “Sarah” as the subject here (as the esv does), because (1) both Sarah’s name and “herself” (Gk. autē) are in the nominative case (indicating the subject of the sentence), and because (2) making Abraham the subject requires either an unusual grammatical understanding of the words for “Sarah herself” or an assumption that an early copyist made an error in transcribing those two words. considered him faithful. See Heb. 10:23. stars … sand. An allusion to Gen. 22:17.

HEBREWS—NOTE ON 11:13 died in faith. They were faithful even unto death. not having received. Abraham and Sarah especially exemplify this: called to a Promised Land and promised innumerable offspring, they merely embraced these promises while living nomadically in a land not wholly theirs, where they had just one son together. strangers and exiles on the earth. See especially Gen. 23:4; also Ex. 2:22; Lev. 25:23. This physical reality for the descendants of Abraham was applied spiritually in the Psalms; see Ps. 39:12; 119:19 (also 1 Chron. 29:15; cf. 1 Pet. 1:1; 2:11).

HEBREWS—NOTE ON 11:14–16 The author says that the people he has mentioned in vv. 1–13 were seeking a better (heavenly) country, which would be their true homeland. First, if Abraham (for example) were looking for an earthly “homeland” (Gk. patris refers to a place of one’s fathers), he could have returned to Haran; but he persisted in following God’s leading and focusing on his promise (v. 15). Second, the Psalms’ spiritual application of exile terminology to this whole mortal life indicates the expectation of a life to come (Ps. 39:12; 119:19; cf. Heb. 11:13–14). 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). The Greek for “tested” (peirazō) appears also in Gen. 22:1 (lxx). The word occurs elsewhere in Hebrews, though with a focus on temptation to sin; see Heb. 2:18; 4:15 (cf. James 1:2–4, 12–15; 1 Pet. 1:6–7; 4:12–14). only son. Greek monogenēs; cf. Gen. 22:2, 12 (where it reads “your only son” in Hb., but “your beloved son” in the lxx). Although Abraham also had Ishmael (Gen. 16:4, 11–16) and other children (Gen. 25:1–2), this word designates Isaac as Abraham’s unique son, the son who is “one of a kind,” his only heir and the only recipient 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; cf. v. 8). Hebrews makes a figurative analogy between resurrection and Isaac being saved from the sacrificial knife. Some interpreters perceive here an Isaac-Christ typology such as was common in the post-apostolic church fathers: as Isaac, Abraham’s only son, was offered in sacrifice and “raised,” so Jesus, God’s only Son, is sacrificed and raised. Others doubt that such typology is intended here (see note on Gen. 22:16–17).

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

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

HEBREWS—NOTE ON 11:22 Joseph. Joseph’s future hope is his confidence that God will redeem his people through the exodus and lead them to the Promised Land, thus allowing Joseph’s own 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. Cf. Ex. 2:2; Acts 7:20.

HEBREWS—NOTE ON 11:24–26 Moses refused the sinful 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) and thus sought God’s reward (Heb. 10:35; 11:6). fleeting pleasures of sin. Contrasted with eternal reward (cf. Ps. 16:11). reproach of Christ. As Christ (the true Israel, e.g., Matt. 2:15) truly suffered on behalf of the people of God, so too Moses, who similarly suffered on behalf of the people, is said to bear Christ’s reproach. Hence Moses serves as a model for Christians to endure such reproach (Heb. 10:33; 13:13).

HEBREWS—NOTE ON 11:27 By faith he left Egypt could refer to the exodus (though it would then not be in chronological order with v. 28), which would explain the reference to Moses’ seeing him who is invisible (i.e., in the burning bush, Ex. 3:1–4:17). Or it could refer to Moses’ earlier escape from Pharaoh (Ex. 2:14–15).

HEBREWS—NOTE ON 11:28 By faith he kept the Passover. Moses celebrated Passover before seeing the deliverance it would bring (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), relying only on God’s promise (Ex. 14:1–4, 15–18).

HEBREWS—NOTE ON 11:30 As at Jericho, faith repeatedly caused the Israelites to follow God’s commandment before seeing his promised victory (Josh. 6:1–21).

HEBREWS—NOTE ON 11:31 Before the destruction of Jericho (v. 30; cf. Josh. 2:1–21; 6:17, 22–23), Rahab said, “I know that the LORD has given you the land. … for the LORD your God, he is God in the heavens above and on the earth beneath” (Josh. 2:9–11). As a Gentile and a sinner (prostitute), her faith was particularly remarkable.

HEBREWS—NOTE ON 11:32–40 This summary invokes great names and faithful deeds of OT saints (see esv cross-references for likely identifications).

HEBREWS—NOTE ON 11:32 time would fail me to tell. For OT references to the people listed in vv. 32–38, see chart. For a discussion of the reason why the author of Hebrews included Gideon, Barak, Samson, and Jephthah as examples of faith (even though their mistakes and sins are presented so clearly in the OT), see Introduction to Judges: Assessment of the Judges. The prophets refers to OT prophets who either wrote the OT Prophetic Books or appear in OT historical narratives (e.g., Elijah, Elisha, Isaiah, Jeremiah, etc., some of whom are clearly alluded to in Heb. 11:33–38).

HEBREWS—NOTE ON 11:33 through faith. The focus remains more on the faith of these OT people than on their deeds alone. Who … conquered kingdoms includes the conquests God accomplished through those specifically named in v. 32 (even the prophet Samuel; see 1 Sam. 7:3–14). enforced justice. Or “worked righteousness,” which was especially important in the roles of the judge (e.g., Samuel in 1 Sam. 7:15–17) and the king (see David in 2 Sam. 8:15; cf. Jer. 23:5–6). obtained promises. God fulfilled many promises to the leaders of Israel (e.g., Judg. 4:6–7, 14; 6:12–16; 7:7; 13:5), 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), though Samson and David also combated lions (Judg. 14:5–6; 1 Sam. 17:34–37; cf. Ps. 22:21).

HEBREWS—NOTE ON 11:34 quenched the power of fire. In light of the reference to lions (v. 33; see Dan. 6:16–28), this likely refers to Shadrach, Meshach, and Abednego (Dan. 2:49–3:30). The other descriptions in this verse apply to many OT leaders and prophets; e.g., for 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 serving thereby as an example to the audience, who have “weaknesses” (4:15).

HEBREWS—NOTE ON 11:35 Women received back their dead by resurrection. Elijah raised the son of the widow of Zarephath (1 Kings 17:17–24), and Elisha raised the son of a Shunammite woman (2 Kings 4:18–37). tortured. Probably in the form of beating (some commentators compare this to the intertestamental story of Eleazar in 2 Macc. 6:18–31). rise again to a better life. Literally, “obtain a better resurrection,” which means better than the OT “resurrections” just mentioned (which were really just resuscitations back to mortal life, and did not impart a perfect resurrection body).

HEBREWS—NOTE ON 11:38 world was not worthy. See v. 7. Their presence in the world was itself evidence of God’s grace, for their proclamation of the word of God to sinful people was a greater privilege than people deserved. 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. Cf. vv. 2, 4–5. did not receive what was promised. Most of those mentioned in this chapter saw only preliminary glimpses of what was specifically promised (see v. 13), and all were anticipating a greater future hope (v. 16). In light of chs. 1–10, something better for us refers to the new covenant realities of the superior Son of God, with his superior priesthood, and the consequent eternal perfection of the faithful. made perfect. The perfection of believers is elsewhere the goal (10:14; 12:23; cf. 7:19; 9:9; 10:1), accomplished through the work of the perfect Son of God (2:10; 5:9; 7:28). apart from us. The saints of the OT, along with those of this era, will partake together of the same end-times perfection: sinless selves in deathless resurrection bodies.

HEBREWS—NOTE ON 12:1–29 Endurance until the Kingdom Fully Comes. Given past examples of faith (ch. 11) and of Jesus’ own endurance of the cross (12:1–2), Christians are to run with endurance the race of faith, knowing that God disciplines his children for their good (vv. 3–11). The readers are thus also cautioned against rejecting God’s grace (vv. 12–17, 25), since (in comparison with lesser yet still awesome events at Mount Sinai) the overwhelming final judgment will surely come, when God will fully establish his rule and when all the saints will join the great heavenly celebration.

HEBREWS—NOTE ON 12:1–2 Jesus, Founder and Perfecter of Faith. In light of the previous examples of faith (ch. 11), and especially in light of Jesus’ own model of endurance, believers are called to endure as runners in a race.

HEBREWS—NOTE ON 12:1 cloud of witnesses. These are the OT “heroes of the faith” in ch. 11, as is indicated by the therefore in 12:1 and by the Greek wordplay between “witnesses” (martys, v. 1) and “commended” (martyreō, 11:39). “Witnesses” may have a double meaning: (1) These OT heroes witnessed to their faith by their words and their faithful lives. (2) Like spectators watching an athletic contest in an arena, they may now be watching or “witnessing” believers’ lives. The first sense is a common meaning for the word, but in this verse 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 to think of an athletic race in a sports arena, with all these heroes of the faith from ch. 11 watching as present-day believers take their turn in the same race that they once ran. However, nowhere else does the NT envisage saints in heaven watching saints on earth, nor does it encourage Christians ever 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. This first exhortation pictures sin as a weight (or “impediment”) to be discarded, since otherwise it ensnares or obstructs the athlete. let us run. A metaphor also found in Paul (1 Cor. 9:24–27; 2 Tim. 4:7–8), with a focus on endurance in the faith (see Heb. 12:2–3; cf. 10:32, 36).

HEBREWS—NOTE ON 12:2 founder. See note on 2:10. perfecter. Through his atoning work, Christ’s perfection leads to the perfection of his people (which will be realized fully on the last day; see note on 11:39–40). for the joy that was set before him endured. The cross of Christ represents the greatest suffering in history, for Jesus not only suffered physically but also experienced God’s just wrath in taking upon himself the sin of the world. Still, the promise of future reward and joy gave Jesus strength to suffer. despising the shame. Crucifixion, performed naked and in public, and inflicting prolonged pain on the victim, was intended to cause shame as well as death (cf. 6:6; see note on Matt. 27:35). at the right hand. See Heb. 1:3, 13; 8:1; 10:12.

HEBREWS—NOTE ON 12:3–17 Do Not Grow Weary. Earthly trials actually testify to the fatherly discipline of God. Such trials call for a response of endurance, and the author cautions against rejection of this character training.

HEBREWS—NOTE ON 12:3 Consider him. Jesus (v. 2). endured. Again emphasizing perseverance (as in vv. 1–2). 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 struggle against sin. Although they are suffering persecution, the readers were not suffering martyrdom, and hence their main test is fighting their own sinful nature. Not yet resisted to the point of shedding your blood contrasts with Jesus’ endurance of the cross (v. 2; cf. 11:37).

HEBREWS—NOTE ON 12:5–8 Verses 5–6 cite Prov. 3:11–12. exhortation that addresses you as sons. God is viewed as speaking through the proverb; God’s discipline proves that he considers believers to be his sons (on sonship, see Heb. 2:10), since God chastises every son whom he receives (12:6; see vv. 7–8). Discipline (Gk. paideia) was a common term for childrearing through instruction, training, and correction; however, here Hebrews focuses on the call for perseverance (endure in v. 7) in the painful tests of life (v. 11). These tests are to their benefit, prove their sonship, and require a response of perseverance. The readers, then, should not be discouraged.

HEBREWS—NOTE ON 12:9–10 This lesser-to-greater analogy from the readers’ own childhood training shows that it is appropriate for the heavenly Father to discipline, and it calls for a response of respect and submission; as a loving Father, the Lord always disciplines his children for their good.

HEBREWS—NOTE ON 12:12–13 In poetic OT language (perhaps intentionally drawn from Isaiah and Proverbs) the author exhorts his readers to endurance in the race set before them.

HEBREWS—NOTE ON 12:14 peace with everyone. Cf. Mark 9:50; Rom. 12:18–21; 14:19; 2 Cor. 13:11. Holiness is clearly expected of all Christians (without which no one will see the Lord). This is not salvation by works, however, for Christians are sanctified once for all by the death of Christ (Heb. 10:14); holy living is a part of the perseverance encouraged throughout Hebrews.

HEBREWS—NOTE ON 12:15 See to it that. As they pursue peace and holiness (v. 14), Christians should watch out for each other (cf. 3:13; 10:24–25) in order that no one falls short of the gift of eternal salvation (i.e., fails to obtain the grace of God; cf. 4:16; 10:29). root of bitterness. The author warns against “bitterness” by alluding to Deut. 29:18, which describes one who turns away from God and pursues other gods. A bitter and resentful person is like a contagious poison, spreading his resentment to others.

HEBREWS—NOTE ON 12:16–17 Esau is deemed unholy (likely due to his treating his birthright as profane; Gen. 25:33–34); sexually immoral probably also applies to him (there is no direct OT evidence of this, but cf. Gen. 26:34–35; 28:6–8). Clearly the author calls his readers to be holy and sexually responsible (see Heb. 12:10, 14; 13:4). afterward, when he desired to inherit the blessing, he was rejected. Esau’s failure to win back the inheritance he had rejected (Gen. 25:33–34; 27:34–40) also serves to caution 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. though he sought it with tears. “It” probably refers to the blessing rather than repentance. Esau still wanted the blessing. If one understands “it” to refer to repentance, then the verse likely means that Esau desired the good consequences of repentance but was not truly sorry for his sins.

HEBREWS—NOTE ON 12:18–29 A Kingdom that Cannot Be Shaken. The new covenant is far superior to the covenant at Sinai. Therefore, one must respond in faithful worship, since God will ultimately judge all people.

HEBREWS—NOTE ON 12:18–21 The experience of Israel at Mount Sinai (esp. Ex. 19:12–25; 20:18–21; Deut. 18:16) shows how great and fearful was the Mosaic covenant. Moses said, “I tremble with fear.” This quote is from Deut. 9:19, where on Mount Sinai Moses feared that God might destroy Israel after their worship of the golden calf. The author may intend this allusion to warn against similar idolatry (cf. Heb. 12:15, 25–29).

HEBREWS—NOTE ON 12:22–24 The greatness of the new covenant exceeds the old covenant revelation at Sinai, so it is all the more important to accept the new (v. 25; cf. 10:28–31).

HEBREWS—NOTE ON 12:22 you have come to Mount Zion. This draws on extensive OT imagery of a new heavenly Zion/Jerusalem (e.g., Ps. 2:6; 110:2; Isa. 62:6–12; see “city” in Heb. 11:10, 16; 13:14; also, e.g., Rev. 21:1–22:5) to say that Christian believers have access, in the invisible, spiritual realm, into the heavenly Jerusalem, and therefore participate in worship with innumerable angels (cf. Heb. 1:7; also Deut. 33:2; Dan. 7:10) and the great “assembly” (Heb. 12:23) of those who have died in faith and are already in God’s presence. living God. See note on 9:14.

HEBREWS—NOTE ON 12:23 assembly of the firstborn. “Firstborn” is plural in Greek and modified by “who are enrolled.” Jesus was previously called the firstborn Son (1:6); here his followers are also granted an inheritance as if they too were firstborn sons (1:14; 2:10; 9:15; 12:5–8). Enrolled alludes to the book of life (e.g., Dan. 7:10; Phil. 4:3; Rev. 20:12–15), listing the true followers of Jesus. The title judge of all recalls previous warnings (e.g., Heb. 10:30–31). Spirits of the righteous refers to the saints of the old and new covenants, here portrayed as holy (“righteous”) and as personally made perfect, which was the goal of Christ’s work (10:14; 11:40), though with their reembodiment still to come at the final resurrection.

HEBREWS—NOTE ON 12:24 This picture of a present spiritual realm (vv. 22–24) culminates with Jesus. mediator. See notes on 8:6 and 9:15. sprinkled blood. See 9:11–14, 24–28; 10:19, 22, 29; 13:12, 20. The blood of Abel cries out a curse for vengeance (Gen. 4:10–11; cf. Heb. 11:4), but Jesus’ blood brings forgiveness and atonement.

HEBREWS—NOTE ON 12:25 Given the superior nature of the new covenant, and the reign of Christ who warns from heaven, the author calls for a response of faith. 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; also cf. 4:2; 10:28–30). much less will we escape. A similar lesser-to-greater argument is made in 10:28–30. Most commentators believe that 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; see the note on 3:14, however, indicating a fundamental difficulty with this view. It seems most likely to understand the “we” as a reference to the 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 12:26–27 At that time. At Mount Sinai (v. 19). Yet once more, both earth and the heavens will be judged in order to establish the future reality, which is eternal (the things that cannot be shaken).

HEBREWS—NOTE ON 12:28–29 Gratitude and worship are due in light of salvation. Acceptable worship takes into account (in reverence and awe) God’s holiness and his position as a judge to whom alone worship is due (see the context of Deut. 4:24, quoted here). Some say that this “acceptable worship” is depicted in the conduct described in Heb. 13:1–19 (cf. Rom. 12:1–2).

HEBREWS—NOTE ON 13:1–25 Concluding Exhortations and Remarks. As he finishes his letter, the author states some specific points of application for the community (vv. 1–19), invokes a word of blessing (vv. 20–21), and greets the community (vv. 22–25).

HEBREWS—NOTE ON 13:1–19 Sacrifices Pleasing to God. As is common in other NT epistles (e.g., Romans 12–15), the author concludes the letter with a series of specific moral exhortations.

HEBREWS—NOTE ON 13:1 brotherly love. Relationships in the church, marked by love (6:10; 10:24), are the fruit of faith (10:32–34; ch. 11).

HEBREWS—NOTE ON 13:3 Remember those … in prison. See 10:32–34; examples of believers being imprisoned include Acts 28:14–15; this command is also combined with hospitality in Matt. 25:35–36. Rather than avoiding them out of shame or fear, the church is to care for the persecuted. “Remembering” implies active response to needs. In the body here probably means “in the real world of everyday life” (it could also mean “in the church,” though this is less likely); Christians should not separate themselves from the needs all around them.

HEBREWS—NOTE ON 13:4 Marriage is to be held in honor, and chastity in marriage is called for, with the warning that God will judge anyone who is sexually immoral (Gk. pornos, a general term referring to anyone who engages in sexual conduct outside of marriage between a man and a woman) or adulterous (Gk. moichos, referring to anyone who is unfaithful to a spouse). This warning is addressed to members of the church, and if they are genuine Christian believers, this judgment of God would not mean final condemnation to hell (cf. Rom. 8:1) but would bring disciplinary judgment in this life (cf. Heb. 12:5–11) or loss of reward at the last day, or both. However, in light of the earlier warning passages (3:12–14; 6:4–8; 10:26–31; 12:14–17), it is possible that such sexual immorality will be an indication that the person committing it is in fact not a true believer and not born again.

HEBREWS—NOTE ON 13:5–6 The antidote to love of money is contentment, which comes from trusting in God’s promised provision (see Deut. 31:6, 8; also Josh. 1:5). The citation from Ps. 118:6 applies the idea of trusting in God for more than just financial needs (esp. in light of persecution, Heb. 13:3).

HEBREWS—NOTE ON 13:7 leaders. See also v. 17; the repetition may indicate some disharmony in the church. Those who spoke the word of God (likely referring to doctrinal instruction; see 6:2) are especially significant in their positive model of faith. The primary role of leaders is to preach and teach God’s Word, and their lives should reflect the Word that is taught.

HEBREWS—NOTE ON 13:8 Jesus the Messiah (Christ) is eternally trustworthy in his position as high priest and as Son of God—yesterday active in creation (e.g., 1:2–4), today offering salvation (e.g., 4:7–10), and forever reigning in heaven (e.g., 10:12). This verse may be a transition from 13:7 (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 heresy. The central concern appears to be doctrines about foods (9:10; Rom. 14:17; Col. 2:16–17; 1 Tim. 4:3; cf. 1 Cor. 8:13). The author argues against such doctrines by: (1) juxtaposing them with grace (which truly nourishes the heart); (2) noting that special foods are of no spiritual benefit (cf. 1 Cor. 8:8); and (3) observing that the Christian altar is better than the food of the tabernacle. This may indicate that some Jewish notions (perhaps in a syncretistic mix) are being combated. 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 partake of the Christian altar (i.e., Jesus’ sacrifice). Some see a reference to the Lord’s Supper here, while 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. Jesus went to the place of sacrificial animals (v. 11), referring to Calvary, outside the gate of Jerusalem. Jesus’ sufferings and death render 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 speaks metaphorically of leaving behind the love of this world and desire for its approval, and embracing the reproach of Christ, emulating Jesus’ response to his shameful sufferings (see 12:2–3). Moreover, such Christian endurance is founded on a realization that this world is a mere temporary dwelling (no lasting city) en route to an eternal abode (cf. 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). Here it is not an offering of a sacrificial 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. When Christians realize that such things actually bring joy to God (they are “pleasing” to him), they are all the more motivated to do them, and they too find joy in the process.

HEBREWS—NOTE ON 13:17 Obey, submit. These statements are stronger than the related comments about leaders in v. 7, for here submission to leaders is directly commanded. Such obedience will benefit those who submit, since their souls will be cared for and there will be harmony and joy in their mutual responsibilities. The leaders are also reminded that they will give an account to God.

HEBREWS—NOTE ON 13:18–19 The author, who has a clear conscience regarding his Christian service (cf. Acts 24:16; 2 Cor. 1:12; 2 Tim. 1:3), requests prayer, especially that he might be restored to those to whom he is writing. Clearly the author knew them previously, no doubt in a pastoral relationship.

HEBREWS—NOTE ON 13:20–21 Benediction. Following a common practice in NT letters (drawing on OT examples), the author invokes God’s blessing on his readers. God of peace. Cf. Rom. 15:33; 16:20; Phil. 4:9; 1 Thess. 5:23. from the dead. See Heb. 5:7; 7:16. shepherd. Cf. John 10:1–18; 1 Pet. 2:25; 5:4. blood. See note on Heb. 12:24. eternal covenant. The new covenant (see note on 7:22) has been established forever. equip. The purpose of this equipping is that God’s will might be done (cf. 10:36).

HEBREWS—NOTE ON 13:22–25 Final Greetings. The author concludes with a final appeal, some brief news, and closing greetings.

HEBREWS—NOTE ON 13:22 word of exhortation. Elsewhere the author calls for Christians to exhort/encourage one another (3:13; 10:25). He has modeled such encouragement in the extended discourse/sermon of this letter.

HEBREWS—NOTE ON 13:23 Timothy. Likely Paul’s fellow worker (to whom Paul addressed two epistles). The author and audience had a mutual friend in Timothy, and thus both were in contact with Pauline thought (see Introduction: Author, Audience, and Title). released. Presumably from prison (cf. 10:32–34; 13:3).

HEBREWS—NOTE ON 13:24 Greet. NT letters often end with a series of greetings. your leaders. Perhaps driving home the submission to leaders earlier enjoined upon the church (vv. 7, 17). saints. A common NT expression for believers (6:10; cf. 3:1). Those who come from Italy. Literally, “those from Italy”; this may indicate that the author is writing from Italy, or more likely that 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

Warning Passages in Hebrews

Differences between Levitical High Priests and Jesus the High Priest

Redemptive History in the Book of Hebrews

Psalm 110 in Hebrews

The Hall of Faith in Hebrews 11