Study Notes

1:1 In the past. In contrast to “in these last days” (v. 2), the Messianic era inaugurated by the incarnation (see Ac 2:17; 1Ti 4:1; 1Jn 2:18 and notes). God spoke. Cf. “he has spoken” (v. 2). God is the ultimate author of both the OT and the NT. to our ancestors. In contrast to “to us” (v. 2). through the prophets. All OT writers are here viewed as prophets in that their testimony was preparation for the coming of Christ; cf. “by his Son” (v. 2), a new and unique category of revelation in contrast to that of the prophets. at many times and in various ways. The OT revelation was occasional and lacking in finality.

1:2–3 The superiority of God’s revelation through his Son (see Introduction: Theme) is demonstrated by seven great descriptive statements about him: (1) appointed heir of all things. The incarnate Son, having performed the work of redemption, was gloriously exalted to the position of the firstborn heir of God, i.e., he received the inheritance of God’s estate (“all things”). See Ro 8:17. (2) through whom also he made the universe. The Son as Creator (see Jn 1:3; 1Co 8:6; Col 1:16 and note). (3) radiance of God’s glory. As the brilliance of the sun is inseparable from the sun itself, so the Son’s radiance is inseparable from deity, for he himself is God, the second person of the Trinity (see Jn 1:14,18 and notes). (4) exact representation of his being. Jesus is not merely an image or reflection of God. Because the Son himself is God (see note on Ro 9:5), he is the absolutely authentic representation of God’s being (see Jn 14:9; Col 1:15 and note). (5) sustaining all things. Christ is not like Atlas, the mythical Greek god who held the world on his shoulders. The Son dynamically holds together all that has been created through him (Col 1:17). (6) provided purification for sins. Through his redeeming death on the cross (see 7:27; 9:12; Titus 2:14 and notes). (7) sat down at the right hand of the Majesty in heaven. Being seated at God’s right hand indicates that Christ is actively ruling with God as Lord over all (v. 13; 8:1; 10:12; 12:2; Mt 26:64; Ac 2:23; 5:34; Ro 8:34; Eph 1:20; Col 3:1; 1Pe 3:22).

1:2 these last days. The time when all that was promised and worked toward in the OT was coming to fulfillment (see v. 1; Jas 5:3; 2Pe 3:3 and notes; see also 1Pe 1:20; Jude 18).

1:4 superior to the angels. See Introduction: Theme. To most Jews angels were exalted beings, especially revered because they were involved in giving the law at Sinai (2:2), and to the Jews the law was God’s supreme revelation. The Dead Sea Scrolls reflect the expectation that the archangel Michael would be the supreme figure in the Messianic kingdom (cf. Rev 12:7 and note). name. Cf. Php 2:9 and note. What follows indicates that this name was “Son”—a name to which no angel could lay claim.

1:5–14 Christ’s superiority to angels is documented by seven OT quotations (see NIV text notes), showing that he is God’s Son, that he is worshiped by angels and that, though he is God, he is distinguished from the Father.

1:5 You are my Son; today I have become your Father. This passage (Ps 2:7) is quoted in Ac 13:33 as fulfilled in Christ’s resurrection. This verse reiterates what Paul says in Romans 1—that Jesus was appointed Son of God “in power” at his resurrection (Ro 1:4). Paul there indicates that even though Jesus was the Son of God previously, the events of the resurrection-ascension-exaltation—which resulted in reinstating Jesus at the right hand of the Father—conferred on him a new status. This new honor, power or authority was given to Jesus after the faithful fulfillment of his mission. I will be his Father, and he will be my Son. Jews acknowledged 2Sa 7:14 (of which this passage is a quotation) and Ps 2 to be Messianic in their ultimate application (see Lk 1:32–33 and notes). This royal personage is neither an angel nor an archangel; he is God’s Son.

1:6 firstborn. See Col 1:15 and note. Let all God’s angels worship him. The author quotes a line that was in his Greek version of Deuteronomy. This line also appears in a Hebrew version from Qumran, so it may have actually been how the text originally read (see NIV text note). This statement, which in the OT refers to the Lord God (Yahweh), is here applied to Christ, giving clear indication of his full deity. The very beings with whom Christ is being compared are commanded to proclaim his superiority by worshiping him.

1:7 He makes his angels spirits, and his servants flames of fire. Ps 104:4 (in the Hebrew) speaks of the storm wind and the lightning as agents of God’s purposes. The Septuagint (the pre-Christian Greek translation of the OT), which the author of Hebrews quotes as the version familiar to his readers, reflects the developing doctrine of angels during the period between the OT and the NT. angels. English “angel” comes from the Greek word angelos, which means “messenger” or “agent.” The Hebrew word most often translated “angel” has essentially the same meaning.

1:8 But about the Son he says, “Your throne, O God, will last for ever . . .” The author selects a passage that intimates the deity of the Messianic (and Davidic) King, further demonstrating the Son’s superiority over angels (see Ps 45:6 and note).

1:10 In the beginning, Lord, you laid the foundations of the earth. As in v. 6, a passage addressed to Yahweh (“Lord”) is applied to the Son. Hebrews, like the rest of the NT, sees the Son as God’s active agent in both creation and redemption.

1:13 Sit at my right hand. See note on vv. 2–3. Ps 110 is applied repeatedly to Jesus in Hebrews (vv. 3,13; 5:6,10; 6:20; 7:3,11,17,21; 8:1; 10:12–13; 12:2).

1:14 ministering spirits. See v. 7. Christ reigns; angels minister as those sent to serve.

2:1–4 The first of five warnings strategically positioned throughout the letter (3:7—4:13; 6:4–8; 10:26–31; 12:25–29). The author sternly warns that a return to Jewish sacrificial practices is a denial of Christ’s atoning work on the cross and so would have dire consequences.

2:1 what we have heard. The message of the gospel, including that of Christ’s identity as the God-man and his redemptive work on the cross. drift away. From the greater revelation given through the Son.

2:2 the message spoken through angels. The law given through Moses at Sinai (see Ac 7:38 and note).

2:3 how shall we escape . . . ? See 12:25. so great a salvation. The argument here is from the lesser to the greater and assumes that the gospel is greater than the law. Thus, if disregard for the law brought certain punishment, disregard for the gospel will bring even greater punishment. confirmed to us by those who heard him. The eyewitnesses, chiefly the apostles (see Ac 1:21–22 and note on 1:22; 1Jn 1:1 and note; cf. 2Pe 1:16 and note), had vouched for the message first announced by Christ. The author himself apparently was neither an apostle nor an eyewitness (see Introduction: Author).

2:4 signs, wonders and various miracles. God added his confirmation to the gospel message through supernatural acts such as healing the sick (Ac 3:7–9, 11–12,16; 5:12–16; 9:32–41; 14:3,8–9; 19:11–12; 28:8–9). gifts of the Holy Spirit. Cf. 1Co 12–14. distributed according to his will. See 1Co 12:4–11.

2:5–9 An exposition of Ps 8:4–6, which continues to show Christ’s superiority over the angels—in him humanity’s appointed role as ruler (under God) over God’s other creatures (cf. Ge 1:26,28 and notes) comes to ultimate fulfillment (see notes on Ps 8:4–6; Eph 1:22).

2:5 It is not to angels that he has subjected the world to come. Christ, as bearer of the new revelation (see 1:2–3 and note), is superior to angels who had participated in bringing the revelation at Sinai (see 2:2 and note).

2:6–8 Awed by the marvelous order and immensity of God’s handiwork in the celestial universe, the psalmist marveled at the high dignity God had bestowed on mere mortals by entrusting them with dominion over the other creatures (see Ge 1:26–28 and notes).

2:6 son of man. See Da 7:13; Mk 8:31 and notes.

2:7 angels. The author here quotes his Greek version of the Psalter, which renders the common Hebrew word for “God” or “gods” in this way in Ps 8:5 (see NIV text note there), as it does the Hebrew for “sons of God” in Job 1:6; 2:1 (see NIV text notes there).

2:8 everything. God’s purpose from the beginning was that humanity should be sovereign in the creaturely realm, subject only to God. Due to sin, that purpose of God has not yet been fully realized. Indeed, humans are themselves “in slavery” (v. 15).

2:9 Jesus . . . now crowned with glory and honor. See 10:13 and note. Ps 8 is here applied to Jesus in particular. As forerunner of humanity’s restored dominion over the earth, he was made lower than the angels for a little while (see NIV text note on v. 7) but is now crowned with glory and honor at God’s right hand. By his perfect life, his death on the cross and his exaltation, he has made possible for redeemed humanity the ultimate fulfillment of Ps 8 in the future kingdom. See John Milton, Paradise Regained.

2:10 many sons and daughters to glory. Those who believe in Christ are made God’s children through his only Son (cf. Jn 1:12–13; Ro 8:14–23 and notes on 8:14–15,17,23; Gal 3:26; 4:5 and note; Eph 4:5; 5:1; 1Jn 3:1–2). make . . . perfect through what he suffered. Not that Christ wasn’t already perfect, but it was through his suffering that God fully qualified (i.e., “perfected”) him to carry out his redemptive mission, specifically the priestly aspects of that mission (see v. 17 and note; see also 5:9; 7:28). pioneer. The Greek word often expresses the idea of “originator, founder.” It was also applied to a leader, ruler or prince. In the present context, it perhaps has the sense of “champion”—the one who came to the aid of those enslaved to “him who holds the power of death” (v. 14; cf. v. 15; 12:2 and note; Ac 3:15; 5:31 [“Prince”]).

2:11 who makes people holy . . . who are made holy. Christ became a human being to identify himself with humans and, by his substitutionary sacrifice on the cross, to restore their lost holiness. holy. See 1Co 1:2 and note.

2:12 I will declare your name to my brothers and sisters. A quotation from Ps 22:22, a psalm describing the sufferings of God’s righteous servant (see introduction to Ps 22). The key phrase is “my brothers and sisters,” seen here as coming from the lips of the triumphant Messiah. brothers and sisters. See NIV text note on v. 11.

2:13 I will put my trust in him. An expression of true dependence on God, perfectly exemplified in Christ. In him humanity is seen as it was intended to be. Here am I, and the children God has given me. Also seen ultimately as an utterance of the incarnate Son. The Father’s children are given to the Son to be his brothers and sisters (see v. 11; cf. Mt 12:50).

2:14 him who holds the power of death. Satan wields the power of death only insofar as he induces people to sin and to come under sin’s penalty, which is death (see Ro 5:12; 6:23 and notes).

2:15 free. See 1Co 15:54–57 and notes on 15:56–57; Rev 1:18.

2:16 Abraham’s descendants. The author grounds Jesus’ humanity in his specific lineage from Abraham (his Jewish ancestry). In the NT Christ’s redemptive work includes all those who trust in him, with Abraham’s descendants now being defined as those who have Abraham’s faith (see Ge 12:2–3; Ro 4:11, 16; 9:8; Gal 3:29 and notes).

2:17 merciful and faithful high priest. See v. 18; 3:1–6; 4:14–16; 5:2. high priest. In Israel the high priest was the head of the priestly order and the only one who could enter into the very presence of God in the Most Holy Place in the temple—to “make atonement” for the people of God (see 9:7 and note; 13:11; Lev 16:1–34 and note). make atonement. In order for Christ to bring God’s gracious forgiveness to guilty sinners, he had to become one with them (“fully human in every way”) and die for them as their representative (see notes on Lev 16:20–22; 17:11; Mk 10:45; Ro 3:25; 1Jn 2:2).

2:18 he was tempted. See note on 4:15.

3:1–6 Jesus is the faithful high priest who is worthy of our trust because he is greater than Moses.

3:1 holy. See note on 1Co 1:2. brothers and sisters. See NIV text note on 2:11. share in the heavenly calling. That is, participate (see note on v. 14) in the invitation to enter into and enjoy the presence of God (see 11:16; 12:22 and notes). apostle. Means “one who is sent” (see note on Mk 6:30). Jesus repeatedly spoke of himself as having been sent into the world by the Father (e.g., Mt 10:40; 15:24; Mk 9:37; Lk 9:48; Jn 4:34; 5:24,30,36–38; 6:38). He is the supreme apostle, the one from whom all other apostleship flows. high priest. See note on 2:17.

3:2 A comparison of Christ and Moses, both of whom were sent by God to lead his people—the one to lead them from bondage under the pharaoh to the promised land, the other to lead them from bondage under the devil (2:14–15) to the Sabbath-rest promised to those who believe (4:3,9). The analogy focuses on faithful stewardship.

3:3 the builder . . . has greater honor than the house. Jesus is the actual builder of the house (or household; see v. 6 and note), whereas Moses was simply a part of it.

3:5–6 a servant in all God’s house . . . the Son over God’s house. The superiority of Christ over Moses (see Introduction: Theme) is shown in two comparisons: (1) Moses was a servant, whereas Christ is the Son, and (2) Moses was in God’s house, i.e., a part of it, whereas Christ is over God’s house. Both were faithful.

3:5 faithful . . . in all God’s house. See Nu 12:7 and note.

3:6 we are his house. The house is made up of God’s people, his household (see Eph 2:19; 1Pe 2:5 and notes). if indeed we hold firmly to our confidence. Perseverance is the hallmark of God’s children (cf. 10:35–36 see article). hope. Assurance of free access to God (see v. 1; 6:18–19 and notes; 11:1; Ro 5:2 and note). glory. Rejoice (cf. Gal 6:14; cf. also 1Co 1:29, 31; 2Co 10:17; Eph 2:9).

3:7—4:13 An exposition of Ps 95:7–11, stressing Christ’s superiority over Moses, and a warning (the second; see note on 2:1–4 and article) against disobedience and unbelief.

3:7–11 This quotation from Ps 95:7–11 summarizes the inglorious history of Israel under Moses’ leadership in the wilderness. Three time periods are in view: that of the exodus, that of the psalmist and that of the writing of Hebrews. The example of Israel under Moses was used by the psalmist to warn the Israelites of his day against unbelief and disobedience. Similarly the author of Hebrews recalls the psalmist’s words to warn the readers of this letter.

3:7 Holy Spirit. For the Holy Spirit as the speaker in (OT) Scripture, see 9:8; 10:15; Mk 12:36; Ac 1:16; 4:25; 21:11; 28:25; 1Pe 1:12; see also 2Pe 1:20–21 and notes; cf. 2Ti 3:16 and note.

3:13 as long as it is called “Today.” An encouragement to prompt action (also at 4:7).

3:14 to share in Christ. To belong to him and participate in the blessings he gives (cf. v. 1). hold . . . firmly to the very end. Cf. v. 6; 6:11; Mt 10:22; 24:13; Mk 13:13; cf. also 1Co 1:8. our original conviction. Includes the faith commitment made on the basis of that conviction.

3:16–19 The argument is pursued with a series of rhetorical questions. The important truths are that the people who failed to enter Canaan were the ones who had heard God’s promise concerning the land and that they refused to believe and to act on what God had promised—an action described as rebellion (v. 16), sin (v. 17), disobedience (v. 18) and unbelief (v. 19). Consequently, God in his anger closed the doors of Canaan in the face of that whole generation of Israelites (Nu 14:21–35).

3:16 all. Joshua and Caleb were exceptions. In Scripture, “all” can sometimes mean “most of a group,” while still allowing for exceptions.

4:1 promise of entering his rest. See Ex 33:14; Dt 3:20 and note. still stands. God’s promise to bring his people into circumstances of “rest” in his creation was open-ended. It was grounded in God’s covenanted promises to Abraham (Ge 15:12–21; 17:1–8; 22:15–18), was later reinforced by God’s covenant with David (see 2Sa 7:5–16 and notes; cf. 1Ki 5:4 and note) and eventually came to be focused on the Messiah (see Isa 11:1–9 and notes). Through the Messiah’s reign, God’s promise of rest will ultimately be fulfilled in the new creation (Isa 65:17; 66:22; Rev 21:4).

4:3 we who have believed enter that rest. Just as entering into rest in Canaan demanded faith in God’s promise, so the ultimate “Sabbath-rest” (v. 9) is entered only by faith in the person and work of Jesus Christ. his works have been finished since the creation of the world. God rested from his work on the seventh day of creation (v. 4; Ge 2:2), and thus his rest is already a reality. The rest God calls us to enter (vv. 10–11) is not our rest but his rest, which he invites us to share.

4:6–8 Israel’s going into Canaan under Joshua was a partial and temporary entering of God’s rest. That, however, was not the end of entering, as shown in the continuing invitation of Ps 95:7–8.

4:7 calling it “Today.” See 3:13 and note.

4:9 There remains, then, a Sabbath-rest. God’s rest may still be entered by faith in his Son.

4:10 rests from their works. Believers cease their efforts to gain salvation by their own works and rest in the finished work of Christ on the cross. The believer’s final rest may also be in view here (Rev 14:13).

4:11 make every effort. Not a call to earn one’s salvation by works but an exhortation to enter Sabbath-rest by faith and persevere so as not to follow Israel’s sad example in the wilderness.

4:12–13 The reasons for giving serious attention to the exhortation of v. 11.

4:12 word of God. God’s truth was revealed by Jesus (1:2; the incarnate Word; see Jn 1:1,14), but it has also been given verbally, the word referred to here. This dynamic word of God is active in accomplishing God’s purposes (Ps 19:7–11; 107:20; 147:15,18; Isa 40:8; 55:11; Gal 3:8; Eph 5:26; Jas 1:18; 1Pe 1:23). The author of Hebrews describes it as a “living” power that judges as with an all-seeing eye, penetrating a person’s innermost being. double-edged sword. See photo. soul and spirit, joints and marrow. The totality and depth of one’s being (see 1Th 5:23 and note).

4:13 Nothing in all creation is hidden from God’s sight. The author closely associates the activity of the word with the activity of God.

4:14—7:28 An exposition of Ps 110:4, stressing Christ’s superiority over Aaron because his is a better priesthood (see Introduction: Theme; see also chart).

4:14 great high priest. See 2:17 and note; 3:1. into heaven. As the Aaronic high priest on the Day of Atonement passed from the sight of the people into the Most Holy Place (Lev 16:15,17), so Jesus passed from the sight of his watching disciples, ascending “through the heavens” into the heavenly sanctuary (see NIV text note), his work of atonement accomplished (Ac 1:9–11). hold firmly to the faith we profess. Suggests that the readers were in danger of letting their faith slip (see similar admonitions in 2:1; 3:6,14).

4:15 tempted in every way, just as we are. See 2:18. The author stresses the parallel between Christ’s temptations and ours. He did not have each temptation we have but experienced the whole range of our temptations. yet he did not sin. The way in which Christ’s temptations were different from ours was in the results—his temptations never led to sin (see Mt 4:1–11 and notes; see also article).

4:16 Let us then approach. Because Christ, our high priest, has experienced human temptation, he stands ready to intercede for us—to give immediate and sympathetic help when we are tempted (see 2:10 and note).

5:1–4 The high-priestly office had two specific qualifications: (1) The high priest had to be “selected from among the people” (v. 1) and thus be able to represent them before God, and (2) he had to “be called by God” (v. 4).

5:1 high priest. See note on 2:17. gifts and sacrifices. See 8:3; 9:9 and notes on Lev 1:2; 2:1; see also chart.

5:2 those who are ignorant and are going astray. See Ps 119:176 and note. Contrast the unintentional sin (see Lev 4 and note on 4:2; Nu 15:22–29 and note on 15:22) with defiant rebellion against God (see Nu 15:30–31 and note on 15:30; cf. Heb 6:4–6; 10:26–31 and notes).

5:4 no one takes this honor on himself. In Christ’s day the high-priestly office was a hereditary or appointed role.

5:5 Christ did not take on himself the glory of becoming a high priest. The Son was appointed by the Father, as the two passages cited here show (Ps 2:7; 110:4). today I have become your Father. See 1:5; Ps 2:7–9 and notes; cf. Ro 1:4.

5:6 in the order of Melchizedek. A king and priest mentioned in Genesis (see notes on 7:3; Ge 14:18–20; Ps 110:4).

5:7 prayers . . . tears. The principal reference here is to Christ’s agony in Gethsemane and on Golgotha. to the one who could save him from death. To the Father (see note on Mt 26:38–39). Although he asked that the cup of suffering might be taken from him, he did not waver in his determination to fulfill the Father’s will (see Mt 26:36–46 and note on 26:38–39; see also Lk 22:42). he was heard. His prayer was heard by the Father. While he didn’t escape the death that was the fulfillment of his mission, God raised him from the dead, vindicating the success of that mission.

5:8 Son though he was. Though he was God’s Son (see 1:2–3). learned obedience. Learned experientially what his full obedience to God’s will for humankind entailed for him. from what he suffered. Especially in the ordeal of his atoning death, by which “he became the source of eternal salvation for all who obey him” (v. 9).

5:9 made perfect. See 2:10 and note.

5:11 much to say about this. About Christ’s eternal priesthood “in the order of Melchizedek” (v. 10; see ch. 7). you no longer try to understand. Instead of progressing in the Christian life, the readers had become spiritually sluggish and mentally lazy (6:12).

5:12 by this time. They were not recent converts. elementary truths of God’s word. Such as those listed in 6:1–2 (see note there). Having taken the first steps toward becoming (mature) Christians, they had slipped back to where they started. solid food. Advanced teaching.

5:14 mature. Those who had progressed in spiritual life and had become Christians of sound judgment and discernment. distinguish good from evil. Something neither physical nor spiritual infants can do.

6:1–2 not laying again the foundation. Six fundamental doctrines are mentioned: (1) repentance. The change of mind and loyalty that causes one to turn away from sin (see note on Mt 4:17). (2) faith in God. The counterpart of repentance. As repentance is turning away from sin, faith is turning to God (cf. 1Th 1:9). (3) instruction about cleansing rites. See photo. If the NIV text note rendering is correct, reference is probably to different baptisms with which the readers were familiar, such as Jewish baptism of converts to Judaism, John the Baptist’s baptism, and the baptism commanded by Jesus (see Mt 28:19 and note). If the NIV main text translation is correct (“cleansing rites”), reference is probably to the ceremonial or ritual washings as practiced in first-century Judaism (cf. 9:10; Mk 7:3–5; Jn 2:6 and note; Jas 4:8 and note). (4) laying on of hands. Sometimes followed baptism (Ac 8:17). Otherwise laying on of hands was practiced in connection with ordaining or commissioning (Ac 6:6; see note there), healing the sick (Mk 6:5; Lk 4:40; Ac 28:8) and bestowal of blessing (Mt 19:13–15). (5) resurrection of the dead. The resurrection of all people in the last days (Jn 5:25–29; 11:25; 2Co 4:14). (6) eternal judgment. Either the fact of God’s judgment or the verdict that determines the eternal condition of those judged. It is debated whether these six doctrines are distinctly Jewish or Christian.

6:1 elementary teachings about Christ. See note on 5:12. acts that lead to death. Deeds that bring death or possibly useless rituals (see NIV text note) that cannot impart life (9:14). Turning from these (in repentance) is a first step to life.

6:3 A common expression of dependence on the will of God (cf. 1Co 16:7; Jas 4:13–15). Only the Lord can open minds and hearts and bring spiritual maturity.

6:4–8 The third warning (see note on 2:1–4 and article).

6:4–6 See article.

6:5 the coming age. See Mk 10:30 and note; 1Ti 6:19.

6:7–8 A short parable graphically illustrating the warning just given (cf. Mt 13:3–23).

6:8 be burned. Cf. 10:27; Jn 15:6 and notes.

6:9 convinced of better things . . . that have to do with salvation. Although the author has suggested the possibility that some of his readers may fall away or might still be unsaved, he is confident that God has been at work among them. Changed lives and works of love (v. 10) suggest that most of them were indeed regenerated.

6:11 to the very end. A call for perseverance in faith as an evidence of salvation. that what you hope for may be fully realized. See 3:6 and note; 11:1; 2Co 13:5; 2Pe 1:10 and note.

6:12 lazy. See 5:11 and note. those who through faith and patience inherit what has been promised. For examples, see ch. 11.

6:13 God made his promise to Abraham. The promise of many descendants was made with an oath to emphasize its unchanging character (Ge 22:16–18). Ordinarily the swearing of an oath belongs to our fallen human situation, in which a person’s word is not always trustworthy (cf. Mt 5:23–26 and note). God’s swearing of an oath was a condescension to human frailty, thus making his word, which in itself is absolutely trustworthy, doubly dependable (see v. 18 and note).

6:15 after waiting patiently. For 25 years (Ge 12:3–4; 21:5). received what was promised. The birth of his son Isaac (Ge 17:2; 18:10; 21:5).

6:18 two unchangeable things. God’s promise, which in itself is absolutely trustworthy, and God’s oath confirming that promise (see note on v. 13). be greatly encouraged. Because we look back on the fulfillment of the promise that Abraham saw only in anticipation (see 11:13; Jn 8:56 and notes).

6:19 as an anchor for the soul, firm and secure. Like an anchor holding a ship safely in position (see photo), our hope in Christ guarantees our safety. inner sanctuary behind the curtain. Whereas the ship’s anchor goes down to the ocean bed, the Christian’s anchor goes up into the true, heavenly sanctuary.

6:20 a high priest forever, in the order of Melchizedek. The grand theme that the author introduced briefly in 5:6–10 and now develops in ch. 7. high priest. See note on 2:17.

7:1 Melchizedek. See Ge 14:18–20 and notes; cf. Ps 110:4 and note. king . . . and priest. Of particular significance is Melchizedek’s holding both offices, one of the ways in which he is treated here as a prefiguration of Christ (see notes on Zec 4:14; 6:13). Salem. Jerusalem (see note on Ge 14:18).

7:2 king of righteousness . . . king of peace. Messianic titles (see Isa 9:6–7; Jer 23:5–6 and notes).

7:3 Without father . . . or end of life. Ge 14:18–20, contrary to the practice elsewhere in the early chapters of Genesis, does not mention Melchizedek’s parentage and children, or his birth and death. That he was a real, historical figure is clear, but the author of Hebrews (in accordance with Jewish interpretation) uses the silence of Scripture about Melchizedek’s genealogy to portray him as a prefiguration of Christ. Melchizedek’s priesthood anticipates Christ’s eternal existence and his unending priesthood. Some believe the appearance of Melchizedek to Abraham was a manifestation of Christ before his incarnation, but the comparison “resembling the Son of God” argues against such an interpretation.

7:4 think how great he was. The one who collects a tithe is greater than the one who pays it, and “the lesser is blessed by the greater” (v. 7). In both ways Melchizedek was greater than Abraham.

7:8 In the one case. In the case of the Aaronic priests. in the other case. In the case of Melchizedek.

7:11 the law given. The law of Moses and the priesthood went together both temporally and theologically. The instructions for the priesthood were communicated along with the rest of the law. Theologically, all the people without exception were sinners, subject to the law’s condemnation, and thus were in need of a priestly system to mediate between them and God. in the order of Melchizedek, not in the order of Aaron. Implies that the Aaronic (or Levitical) priesthood was imperfect but that Melchizedek’s was perfect. The announcement of a coming one who would be a priest forever (Ps 110:4) was written midway in the history of the Levitical priesthood—which could be understood as a hint that the existing system was to give way to something better.

7:16 become a priest not on the basis of a regulation as to his ancestry. In the law of Moses the priestly function was restricted to the family of Aaron from the tribe of Levi (Ex 28:1–4; 40:12–15; Nu 3:10), but Jesus came from the nonpriestly tribe of Judah (vv. 14–15). power of an indestructible life. According to Ps 110:4 the priest in the order of Melchizedek is “a priest forever.” This is what Jesus became as a result of the act of God’s power that raised him from the dead as the eternal victor over death.

7:18 The former regulation . . . was weak and useless. The law is holy and good (Ro 7:12), but it could neither give the ability to fulfill its demands nor provide final and complete atonement for those who violated it (v. 19a; cf. Ro 8:2–4).

7:19 The law was preparatory (see Gal 3:23–24 and notes) and brought nothing to fulfillment (see Mt 5:17 and note). better hope. The new covenant is better because it assures us of complete redemption and brings us into the very presence of God. See 3:6 and note; see also Introduction: Theme; chart.

7:20 No divine oath was associated with the establishment of the Levitical priesthood.

7:21 with an oath. For the significance of the oath, see 6:17.

7:22 better covenant. See chs. 8–10; see also Introduction: Theme.

7:23 death prevented them from continuing in office. Impermanence was further evidence of the imperfection of the Levitical order.

7:25 completely. May also include the idea of permanence (see NIV text note). always lives to intercede. His people will never be without a priest to represent them in the very presence of God, interceding on their behalf (see 1Jn 2:1–2 and notes; cf. Jn 17:6–26).

7:26 high priest. See note on 2:17. meets our need. Of salvation from sin and its consequences.

7:27 day after day. A reference to the repetition of sacrifices throughout the year (Ex 29:36–42), evidence that these sacrifices never effectively and finally atoned for sin. first for his own sins. Christ’s priesthood is superior because he has no personal sins for which sacrifice had to be made (see Lev 9:8 and note). once for all. A key phrase in Hebrews that refers to Jesus’ one sacrifice to pay for all sins for all time (see 9:12,26 and note on 9:12; 10:2,10). offered himself. Levitical priests offered up only animals; our high priest offered himself, the perfect substitute for us.

7:28 men in all their weakness. Because (1) they are mortal and therefore impermanent in their service, v. 23; (2) they are sinful, v. 27; and (3) they could offer only animals, which could never provide a genuine substitute for human beings made in the image of God (see Ge 1:26–28 and notes). made perfect forever. In regard to his appointed mission and faithful (“learned”) obedience (see 2:10; 5:8–9 and notes).

8:1—10:18 The argument of this section grows out of an exposition of Jer 31:31–34 and demonstrates that Christ is the mediator of a “better covenant” (7:22).

8:1 See note on 1:2–3. high priest. See note on 2:17.

8:2 true tabernacle. In contrast to the tabernacle erected by Moses, which was an imperfect and impermanent copy of the heavenly one. set up by the Lord, not by a mere human being. The heavenly sanctuary built by God corresponds to the Most Holy Place, the innermost sanctuary in Moses’ tabernacle, into which the high priest briefly entered with the blood of atonement once a year (Lev 16:13–15,34). In the heavenly sanctuary, however, our great high priest dwells eternally as our intercessor (7:25).

8:3 gifts and sacrifices. See 5:1 and note.

8:4 priests who offer the gifts. The present tense of the verb “offer,” here and elsewhere in the letter, appears to indicate that the temple in Jerusalem was still standing. This letter, therefore, would have been written prior to the temple’s destruction in ad 70 (see Introduction: Date).

8:5 copy and shadow of what is in heaven. An implication the author draws from the words of Ex 25:40. make everything according to the pattern. Because both the tabernacle and its ministry were intended to symbolize the only way sinners may approach a holy God and find forgiveness.

8:6 mediator. Cf. 1Ti 2:5 and note. In Hebrews “mediator” is always “of a new [superior/better] covenant” (9:15; 12:24; see 7:22; 8:6). The role of “mediator” here appears to be not that of instituting the covenant but of guaranteeing that the covenant promises are fulfilled (cf. 7:22), that the promised deliverance is actually accomplished (cf. Moses’ mediatorial acts in Ex 32:31–32; 33:12–23; 34:5–10; Nu 14:13–20).

8:7 if there had been nothing wrong with that first covenant. The line of argument here is similar to that in 7:11, where the Levitical priestly order is shown to be inferior because it was replaced by the order of Melchizedek. Similarly, if the Sinaitic covenant were without defect, there would have been no need to replace it with a new covenant.

8:8–12 A quotation from Jer 31:31–34 (see note there) containing a prophetic announcement and definition of the new covenant, which was to be different from the Sinaitic covenant (v. 9). Its superior benefits are: (1) God’s laws will become internalized (v. 10a), enabling his people to delight in doing his will (cf. Eze 36:26–27; Ro 8:2–4 and notes); (2) God and his people will have intimate fellowship (v. 10b); (3) sinful ignorance of God will be removed forever (v. 11); and (4) forgiveness of sins will be an everlasting reality (v. 12).

8:10 their God . . . my people. See note on Zec 8:8.

8:13 obsolete and outdated. The Sinaitic covenant—but not the Abrahamic covenant (cf. Ro 4:16–17; chs. 9–11; Gal 3:7–9, 14,16–18; Eph 2:12).

9:1 first covenant. The covenant made at Sinai (see 8:13 and note).

9:2 A tabernacle was set up. The tabernacle built under Moses (see model). lampstand. Made of hammered gold and placed at the south side of the Holy Place (Ex 40:24), it had seven lamps that were kept burning every night (Ex 25:31–40; 27:21). the table with its consecrated bread. Made of acacia wood overlaid with gold (Ex 25:23–30), it stood on the north side of the Holy Place (Ex 40:22). On it were twelve loaves, replaced every Sabbath and arranged in two stacks of six (Lev 24:5–8).

9:4 which had the golden altar of incense. Although the altar of incense stood in the Holy Place, the author describes it as belonging to the Most Holy Place. His purpose was to show its close relationship to the inner sanctuary and the ark of the covenant (see 1Ki 6:22 and note). On the Day of Atonement the high priest took incense from this altar, along with the blood of the sin offering, into the Most Holy Place (Lev 16:12–14). ark of the covenant. A chest made of acacia wood, overlaid inside and out with gold (Ex 25:10–16). manna . . . staff . . . tablets. See notes on Ex 16:33–34; see also Nu 17:8–10.

9:5 cherubim of the Glory. Two winged figures made of pure gold, of one piece with the atonement cover, or mercy seat, and standing at either end of it. It was between them that the glory of God’s presence appeared (Ex 25:17–22; Lev 16:2; Nu 7:89). atonement cover. Fitting exactly over the top of the ark of the covenant, it was a slab of pure gold on which the blood of the sin offering was sprinkled by the high priest on the Day of Atonement (Lev 16:14–15).

9:7 only once a year. On the Day of Atonement (Yom Kippur), the tenth day of the seventh month (Lev 16:29,34). For a description of its ritual, see Lev 16 and notes and article. sins . . . committed in ignorance. See 5:2 and note.

9:8 Holy Spirit. See 3:7 and note. as long as the first tabernacle was still functioning. As long as the Mosaic system with its imperfect priesthood and sacrifice remained in effect (8:7–8,13).

9:9 an illustration for the present time. The Mosaic tabernacle and its temple replacement, though fulfilled and embodied in Christ, still provided instruction through their typological (symbolic) significance and were reminders that returning to the old order was useless, since it could not deal with sin effectively or fully. gifts and sacrifices. See 5:1 and note.

9:10 the new order. The new covenant era, with its new priesthood, new sanctuary and new sacrifice, all introduced by Christ (see Introduction: Theme), is superior to the old covenant era.

9:11 not a part of this creation. It was not an earthly tabernacle but the heavenly sanctuary of God’s presence (v. 24; 8:2).

9:12 blood of goats and calves. See note on Lev 17:11. he entered . . . once for all. Not repeatedly, year after year, as did the Levitical high priests. Christ’s sacrifice was perfect, because it was completely effective and did not need to be repeated. After he had obtained eternal redemption, Christ ascended into the true heavenly sanctuary.

9:13 blood of goats and bulls. As on the Day of Atonement. ashes of a heifer. As prescribed in Nu 19 for those who became ceremonially unclean as a result of contact with a corpse. outwardly clean. Such sprinkling, since it was only external, could not cleanse a person from sin.

9:14 through the eternal Spirit. An unusual expression that probably refers to the Holy Spirit, who empowered Jesus to fulfill his mission (see Mt 3:16 and note). offered himself. He was the one who offered the sacrifice, and he was the sacrifice itself (cf. Jn 10:11, 15b–18 and note on 10:17–18). unblemished. See Lev 22:19–21; 1Pe 1:18–19 and note on 1:19. cleanse our consciences. Remove sin’s defilement from us so that we can stand before God with a clear conscience. acts that lead to death. See 6:1 and note.

9:15 mediator. See 8:6 and note. new covenant. See 7:22; 8:6,13. the promised eternal inheritance. Specified in Jer 31:31–34 (see note on 8:8–12). On the basis of Christ’s atoning death, this inheritance has become real for those who are called by God (cf. Ro 8:28). as a ransom. See Mk 10:45 and note.

9:16 will. Translates the same Greek word as that for “covenant” (v. 15), but here and in v. 17 used in the sense of a last will and testament. (Verse 18 returns to the concept of covenant.) Beneficiaries have no claim on the benefits assigned to them in a will until the one who made the will dies (v. 17). Since Christ’s death has been duly attested, “the promised eternal inheritance” (v. 15) is available to his beneficiaries.

9:18–20 For the ceremony referred to here, see Ex 24:4–8.

9:18 without blood. Without death—the death of the calves from which Moses took blood to seal the old covenant.

9:21 See, e.g., Lev 8:10, 19,30.

9:22 See note on Lev 17:11.

9:23 copies of the heavenly things. See 8:5. Whereas it was necessary for the earthly sanctuary to be purified with animal sacrifices, it was necessary for the heavenly sanctuary to be purified with the better sacrifice of Christ himself.

9:24 now to appear for us in God’s presence. See 7:25; 1Jn 2:1 and notes.

9:26 culmination of the ages. His coming has ushered in the great Messianic era, toward which all history has moved (see notes on 1:1–2).

9:28 appear a second time. See, e.g., Mt 24:3–21; 25:31–46; Jn 14:3; 1Co 1:7; 15:23; 1Th 2:19; 4:13–18; 2Th 1:7; Titus 2:13; 2Pe 3:4; Rev 3:11; 19:11–16. to bring salvation. The consummation of the salvation purchased for us on the cross (see, e.g., Ro 8:29–30; Php 3:20–21; 1Jn 3:2). waiting for him. Similarly, the Israelites on the Day of Atonement waited for the high priest to reappear after ministering in the Most Holy Place, bringing assurance that their sins had been atoned for (cf. 2Ti 4:8; Titus 2:13).

10:1–10 An exposition of Ps 40:6–8 (see notes there).

10:1 The law. Together with the Levitical priesthood to which it was closely linked under the Mosaic system (see note on 7:11). only a shadow. The sacrifices prescribed by the law prefigured Christ’s ultimate sacrifice. Thus they were repeated year after year, the very repetition bearing testimony that the perfect, sin-removing sacrifice had not yet been offered. never . . . make perfect. See v. 14 and note.

10:4 impossible for the blood of bulls and goats to take away sins. An animal cannot be an adequate substitute for a human being (cf Jn 1:29 and note).

10:5–6 The different Greek terms used for Levitical sacrifices represent four of the five types of offerings prescribed by the Mosaic law (Lev 1–7), namely, fellowship, grain, burnt and sin (see chart).

10:5 when Christ came into the world, he said. The words of this psalm of David (40:6–8) express Christ’s obedient submission to the Father in coming to earth. The Mosaic sacrifices are replaced by submissive obedience to the will of God (v. 7).

10:6 you were not pleased. See 1Sa 15:22; Ps 40:6 and notes.

10:7 to do your will. The Son was fully committed to doing the will of the Father (see Lk 22:42; Jn 4:34 and note).

10:9 He sets aside the first to establish the second. His perfect sacrifice, offered in complete submission to God’s will, supersedes and therefore replaces all previous sacrifices as the means by which sinners are made holy.

10:10,14 made holy. Cleansed from all sin (forgiven and purified) and consecrated to God’s service (see note on 1Co 1:2).

10:10 once for all. Contrast v. 1 (see note there; see also v. 12 and 7:27 and note).

10:11–12 A contrast between standing and sitting. The Levitical priest always stood, because his work was never finished (see 7:27 and note).

10:12 for all time. See 7:27 and note. sat down at the right hand of God. See note on vv. 11–12; see also 1:13 and note.

10:13 Having offered, as priest, the all-sufficient sacrifice, Jesus now sits enthroned as king, looking forward to the ultimate triumph over all that opposes his rule (see 1:3 and note; cf. Rev 5:6–14 and note on 5:6; cf. also Rev 7:10, 17; 11:15; 19:11–21; 20:4).

10:14 made perfect. The one “made perfect” (5:9; see 7:28 and note; see also 2:10) has “made” sinners “perfect” by his sacrifice. Here, the author refers to the final result of Christ’s work (believers’ perfection) as if it is already fully accomplished because the definitive sacrifice has already been made.

10:15 Holy Spirit. See 3:7 and note.

10:16–18 The two quotations included here are from Jer 31:31–34 (already cited in 8:8–12). The new covenant guarantees that sins will be completely forgiven (v. 17), with the result that no additional sacrifice for sins is needed (v. 18).

10:19 confidence to enter the Most Holy Place. See vv. 13–14 and notes.

10:20 the curtain, that is, his body. Having sacrificed himself in his body on the cross, Jesus, our high priest, entered the Most Holy Place (see 6:19 and note; cf. 9:11 and note), and he made sinners “perfect” by dealing with their sin once for all (see v. 14 and note) so that they too may enter through the curtain—his sacrificed and resurrected body being for us the “new and living way” (cf. Mt 27:51; Mk 15:38 and notes).

10:22–25 Five exhortations spring from Jesus’ provision for our reconciliation to his Father: (1) “Let us draw near to God.” (2) “Let us hold unswervingly to . . . hope.” (3) “Let us consider how we may spur one another on.” (4) “Not giving up meeting together.” (5) “Encouraging one another.” For the triad of faith, hope and love in vv. 22–24, see note on 1Th 1:3.

10:22 Four characteristics of those who draw “near to God” are: (1) a sincere heart. Undivided allegiance in the inner being. (2) full assurance that faith brings. Faith that knows no hesitation in trusting in and following Christ. (3) hearts sprinkled . . . from a guilty conscience. Total freedom from a sense of guilt, a freedom based on the once-for-all sacrifice of Christ. (4) bodies washed with pure water. Very likely both “hearts sprinkled” and “bodies washed” allude to Christian baptism (cf. Mt 28:19) and the cleansing from sin through the sacrificial death of Christ that it signifies (see Ro 6:3–11 and notes). For OT background, see Eze 36:25 and note; see also Lev 14:9; 15:13; 16:4,24,26; Nu 19:19; cf. Zec 13:1.

10:23 hope we profess. See 3:6; 6:18–19 and notes. he who promised is faithful. Cf. 2Ti 2:13.

10:25 not giving up meeting together. The Greek word translated “giving up” speaks of desertion and abandonment (Mt 27:46; 2Co 4:9; 2Ti 4:10,16). Some of the letter’s recipients were returning to Judaism and therefore deserting the worshiping Christian community. the Day. Of the Lord’s return (1Th 5:2, 4; 2Th 1:10; 2:2; 2Pe 3:10).

10:26–31 The fourth warning (see note on 2:1–4 and article). This warning is especially to persons (“some,” v. 25) deserting the Christian assembly. See 6:4–8, where the same spiritual condition is discussed (see also notes there).

10:26 deliberately keep on sinning. Committing the sin of apostasy (see v. 29; see also note on 5:2). The OT background is Nu 15:27–31. no sacrifice for sins is left. To reject Christ’s sacrifice for sins is to reject the only sacrifice; there is no other.

10:27 judgment and . . . raging fire. See 12:29; 2Th 1:6–9 and notes. For fire as the instrument of divine judgment, see La 1:13 and note.

10:28 See Dt 17:6 and note.

10:29 blood of the covenant. See 9:20 and note on 9:18; 13:20; see also Ex 24:8; Mt 26:28; Mk 14:24 and note. that sanctified them. See article.

10:31 See 12:29.

10:32—12:3 An exposition of Hab 2:3–4.

10:32 those earlier days. Presumably following their first enthusiastic response to the gospel, when they had unflinchingly suffered loss and persecution and were deeply concerned for each other.

10:34 confiscation of your property. The expulsion of Jews, including Jewish Christians, from Rome by Emperor Claudius in ad 49 (Ac 18:2) fits this description well. better and lasting possessions. Such as salvation in Christ and all the blessings that come with it (see 11:10,16,35; 13:14 and notes; see also article).

10:38 my righteous one will live by faith. See note on Hab 2:4.

10:39 shrink back and are destroyed. The opposite of “have faith and are saved.” The author expresses confidence that those to whom he is writing will persevere in faith (see 6:9 and note).

11:1—12:3 Encouragements to persevere in faith.

11:2 the ancients. Heroes of faith in the pre-Christian era, such as those listed in this chapter. were commended for. Repeated in v. 39, thus framing the chapter with a key thematic emphasis.

11:4 See Ge 4:2–5. commended as righteous. The chief reason for the acceptance of Abel’s sacrifice was that he offered it “by faith.” It is implied that Cain’s sacrifice was rejected because he offered it without faith, as a mere formality (see note on Ge 4:3–4; see also 1Jn 3:12).

11:5 Enoch. See Ge 5:18–24. taken him away. To God’s presence (see note on Ge 5:24; cf. Ps 49:15; 73:24).

11:6 without faith it is impossible to please God. That Enoch pleased God is proof of his faith. believe that he exists. Faith must have an object, and the proper object of genuine faith is God. who earnestly seek him. Cf. Jer 29:13.

11:7 Noah. See Ge 5:28—9:29. By his faith he condemned. When the flood came, God’s word was proved to be true, Noah’s faith was vindicated, and the world’s unbelief was judged. righteousness that is in keeping with faith. Noah expressed complete trust in God and his word, even when it related to “things not yet seen” (see v. 1; cf. vv. 26–27; Jn 20:29 and note), namely, the coming flood. Thus Noah also fitted the description of God’s righteous ones who live by faith (10:38).

11:8 Abraham. Presented in the NT as the outstanding example of those who live “by faith” and as the “father of all who believe” (Ro 4:11; see Ro 4:12, 16; Gal 3:7, 9,29). called. See Ge 12:1–3. His faith expressed itself in obedience (see note on Ge 12:4). a place he would later receive. Canaan.

11:10 city with foundations. Speaks of permanence, in contrast to the tents in which the patriarch lived (v. 9). This city is “the heavenly Jerusalem” (12:22), “the city that is to come” (13:14), “the new Jerusalem” (Rev 21:2; see 21:2–4,9–27). builder. See v. 16; cf. Eph 2:19–22; 1Pe 2:4–5 and notes; cf. also Ps 147:2 and note on Isa 62:5.

11:11 Sarah . . . was past childbearing age. See Ge 11:30; 18:11–12 and notes.

11:12 as good as dead. Because he was 100 years old (Ge 21:5; Ro 4:19). stars in the sky . . . sand on the seashore. See Ge 13:16 and note; 15:5; 22:17; 26:4; 1Ki 4:20 and note.

11:13 saw them and welcomed them from a distance. By faith they saw—dimly—the realities to which the promises pointed and were sure that what they hoped for would ultimately be theirs (v. 1). foreigners and strangers on earth. As were the patriarchs in Canaan (Ge 17:8; 23:4; 28:4). Their true home was the future city of God (vv. 10,16).

11:14 country of their own. A country in which they would no longer be “foreigners and strangers” (v. 13). “Country” and “city” (v. 16) were virtually interchangeable since a country was viewed as an extension of its royal city.

11:16 prepared a city for them. See v. 10 and note.

11:17 See Ge 22. his one and only son. See Ge 22:2, 12,16 and notes.

11:19 Cf. Ge 22:5,13 and notes.

11:20 See Ge 27:27–40.

11:21 See 48:9–20. worshiped . . . staff. See Ge 47:31 and note.

11:22 See Ge 50:24–25. Jacob (v. 21) and Joseph are additional examples of those whose faith was as strong at death as it was during their lives (v. 13).

11:23 See Ex 2:2–3; Ac 7:20–44. Moses’ parents. See Ex 6:20; Nu 26:58–59. no ordinary child. See note on Ex 2:2. were not afraid. At least to the extent that they were ready to defy the king’s edict. king’s edict. To kill all Israelite males at birth (Ex 1:16,22).

11:24 son of Pharaoh’s daughter. See Ex 2:5, 10,15 and notes.

11:25 pleasures of sin. The luxury and prestige of Egypt’s royal palace.

11:26 for the sake of Christ. Although Moses’ understanding of the details of Israel’s promised future was extremely limited, he chose to be associated with the people through whom that future was to be realized. The author of Hebrews here concretizes that future in the person of the Messiah he is proclaiming as the one through whom God has guaranteed the promised future. treasures of Egypt. The priceless treasures of King Tutankhamun’s tomb alone included several thousand pounds of pure gold.

11:27 By faith he left Egypt. Probably referring to his flight to Midian when he was 40 years old (see Ex 2:11–15 and note; Ac 7:23–29). not fearing the king’s anger. Exodus indicates that Moses was afraid (Ex 2:14) and that he fled from the pharaoh when the pharaoh tried to kill him (Ex 2:15). But Moses overcame his fear and trusted in God that the liberation of Israel would come and that he would have some part in it. he persevered. For 40 years in Midian (Ac 7:30). saw him who is invisible. See vv. 1,6; see also Ro 1:20; Col 1:15 and note; 1Ti 1:17.

11:28 See Ex 12:1–30.

11:29 See Ex 14–15. The third and final 40-year period of Moses’ life was spent leading the Israelites through the wilderness. At the age of 120 years he died in Moab (Dt 34:1–7).

11:30–31 See Jos 2; 6.

11:30 Jericho. The first obstacle to Israel’s conquest of the promised land under Joshua’s leadership was captured by faith without a battle.

11:31 By faith. See Jos 6:9–11. welcomed the spies. The action that proved her faith (Jas 2:25).

11:32–38 There were many more heroes of faith before the coming of Christ, and much more could be written about them. Only a small sampling is given, representing all types of men and women of faith. The great quality they had in common was that of overcoming “through faith” (v. 33).

11:32 to tell. Translates the masculine form of a Greek verb, indicating that the author of Hebrews was a man (see Introduction: Author). Gideon, Barak, Samson and Jephthah. See Jdg 4–8; 11–16; 1Sa 12:11 and NIV text notes. Samuel and the prophets. For Samuel being counted as the first among the prophets, see Ac 3:24; 13:20; cf. Ps 99:6; Jer 15:1 and notes.

11:33 conquered kingdoms. See, e.g., David’s conquests (2Sa 5:6–25; 8:1–14; 10:1–19; 12:26–31). administered justice. See, e.g., Samuel (1Sa 12:3–5); David (2Sa 8:15); Solomon (1Ki 3:9, 12,16–28). gained what was promised. May refer to Israel’s circumstances of rest in the promised land to which Solomon refers in 1Ki 5:4 (see note there); see also Jos 23:14; 24:8–13; 2Ch 20:30 (see note there). shut the mouths of lions. See, e.g., Daniel in the lions’ den (Da 6).

11:34 quenched the fury of the flames. See, e.g., Daniel’s friends, Shadrach, Meshach and Abednego, in the “blazing furnace” (Da 3:6, 11,15,17,20–21,23,26; see note on 3:17). escaped the . . . sword. See, e.g., David (1Sa 17:45–49); Elijah (2Ki 1); Elisha (2Ki 6:31); Jeremiah (Jer 26:7–24). weakness was turned to strength. See, e.g., Samson (Jdg 16:21–30); Hannah (1Sa 1); Jeremiah (Jer 1:6–10).

11:35 Women received back their dead. Cf. the widow of Zarephath (1Ki 17:17–24) and the Shunammite woman (2Ki 4:8–36). were tortured, refusing to be released so that they might gain an even better resurrection. Strongly reminiscent of the heroic Maccabean Jewish patriots of the second century bc (in the Apocrypha, see 2 Maccabees 7).

11:36 jeers and flogging. See, e.g., Jeremiah (Jer 20:2,7–8). imprisonment. See, e.g., Jeremiah (Jer 37:15–16).

11:37 They were put to death by stoning. See, e.g., Zechariah, the son of Jehoiada the priest, who was stoned to death for declaring the truth (2Ch 24:21). sawed in two. Perhaps refers to Isaiah, who, according to tradition, met this kind of death under wicked King Manasseh (see Introduction to Isaiah: Author).

11:39 all commended for their faith. See v. 2 and note. They were commended by the Holy Spirit in the Scriptural accounts (see 3:7 and note).

11:40 God had planned something better. The fulfillment for them, as for us, is in Christ, who is “the resurrection and the life” (Jn 11:25–26). only together with us would they be made perfect. All persons of faith who had gone before focused their faith on God and his promises. The fulfillment of God’s promises to them has now come in Jesus Christ, and their redemption too is now complete in him.

12:1 surrounded by such a great cloud of witnesses. The imagery suggests an athletic contest in a great amphitheater. The witnesses are the heroes of the past who have just been mentioned (ch. 11). They are not spectators but inspiring examples. They bear testimony to the power of faith and to God’s faithfulness. run with perseverance. See Ac 20:24; 1Co 9:24–26; Gal 2:2; 5:7; Php 2:16; 2Ti 4:7. The Christian life is pictured as a long-distance race rather than a short sprint.

12:2 pioneer and perfecter of faith. That is, the originator (cf. note on 2:10) and completer of faith—the One who went ahead of all believers in their faith and led on to its definitive goal, hence the perfect embodiment of faith and the supreme model for faith. joy set before him. His glorification at the Father’s “right hand” (see note on 1:2–3, item 7; cf. Isa 53:10–12 and notes). endured the cross. See Php 2:8 and note. scorning its shame. Crucifixion was considered a shameful way to die. As with Christ, the humiliation of our present suffering for the gospel’s sake is far outweighed by the prospect of future glory (Mt 5:10–12; Ro 8:18; 2Co 4:17; 1Pe 4:13; 5:1,10).

12:3 Consider him. He suffered infinitely more than any of his disciples is asked to suffer—a great encouragement for us when we are weary and tempted to become discouraged. not grow weary. See Gal 6:9; Rev 2:3; cf. Isa 40:28–31.

12:4–13 Encouragement to persevere in the face of hardship: an exposition of Pr 3:11–12.

12:4 Temptations to personal sin do not typically involve the possibility of shedding one’s blood. If the sin, however, is the persecutors’ sin of killing believers, then this statement would mean that no one in the churches addressed had yet been martyred. If the churches are in Rome, then the letter must have been written before Nero’s atrocities against Christians in 64. But the sense of growing persecution throughout the letter suggests a date not long before 64.

12:5 the Lord’s discipline. Suffering and persecution should be seen as corrective and instructive training for our spiritual development as God’s children.

12:6 chastens. The severity of the chastening that may be experienced is evidenced by the fact that the Greek verb is often translated as “whip.”

12:7 treating you as his children. God’s discipline is evidence that we are his children. Far from being a reason for despair, discipline is a basis for encouragement and perseverance (v. 10).

12:11 produces a harvest of righteousness. When received submissively (v. 9), discipline is wholesome and beneficial.

12:12 See Isa 35:3.

12:13 Make level paths. A call for upright conduct that will help, rather than hinder, the spiritual and moral welfare of others, especially the “lame” who waver in the Christian faith.

12:14–17 Exhortation to holy living (see 4:1; 6:4–8; Gal 5:4 and note).

12:14 without holiness no one will see the Lord. Cf. 1Pe 1:15–16 and note on 1:16; see also 1Co 1:2 and note; cf. 1Jn 3:2–3.

12:15 falls short of the grace of God. Or “fails to lay hold of” God’s grace (see article). bitter root. Pride, animosity, rivalry or anything else harmful to others.

12:16 godless like Esau. See Ge 25:29–34. He had no appreciation for what was truly important (cf. Php 3:19). He “despised his birthright” (Ge 25:34) by valuing food for his stomach more highly than his birthright.

12:17 blessing. Of the firstborn. The readers may have contemplated compromising their faith in order to gain relief from persecution. But to trade their spiritual birthright for temporary ease in this world would deprive them of Christ’s blessing for all eternity. he was rejected. Because he only regretted his loss and did not repent of his sin (Ge 27). His sorrow was not “godly sorrow” that “brings repentance that leads to salvation,” but “worldly sorrow” that “brings death” (2Co 7:10). with tears. Not tears of repentance. See Ge 27:34–38. could not change what he had done. Cf. 6:4–6 and note.

12:18–29 Crowning motivation and warning (the fifth; see note on 2:1–4)—including an exposition of Ex 19:10–23 in vv. 18–24.

12:18–21 These verses recall the awesome occasion when the law was given at Mount Sinai (Ex 19:10–25; Dt 4:11–12; 5:22–26).

12:22 Mount Zion. Not the literal Mount Zion (Jerusalem, or its southeast portion), but the heavenly city of God and those who dwell there with him (11:10,13–16; 13:14; Php 3:20). The circumstances under which the old covenant was given (vv. 18–21) and the features of the new covenant (vv. 22–24) point out the utter contrast between the two covenants and lay the foundation for one more warning and exhortation to those still thinking of returning to Jewish beliefs and practices related to the sacrificial system. thousands upon thousands of angels. See Rev 5:11–12.

12:23 church of the firstborn. Believers in general who make up the church: (1) Reference cannot be to the angels since these have just been mentioned (v. 22). (2) “Firstborn” cannot refer to Christ (though he is called firstborn, 1:6; Ro 8:29; Col 1:15–18; Rev 1:5), since here the Greek word is plural. (3) The fact that the names of these “firstborn” are recorded in heaven reminds us of the redeemed (Rev 3:5; 13:8; 17:8; 20:12; 21:27). The designation of them as “firstborn” suggests their privileged position as heirs together with Christ, the supreme firstborn and “heir of all things” (Heb 1:2). God, the Judge of all. See 4:13; Ro 14:10–12; 1Co 3:10–15; 2Co 5:10; Rev 20:11–15. spirits of the righteous made perfect. For the most part, these were pre-Christian believers such as Abel (11:4) and Noah (11:7). They are referred to as “spirits” because they are waiting for the resurrection and as “righteous” because God credited their faith (see ch. 11) to them as righteousness, as he did to Abraham (see Ge 15:6; Ro 4:3 and notes).

12:24 mediator of a new covenant. See 8:6 and note. better word than the blood of Abel. Abel’s blood cried out for justice and retribution (see Ge 4:10 and note), whereas the blood of Jesus shed on the cross speaks of forgiveness and reconciliation (see 9:12 and note; 10:19; Col 1:20; 1Jn 1:7).

12:25–29 The fifth warning (see note on 2:1–4).

12:25 him who speaks. God. warned them on earth. At Sinai. him who warns us from heaven. Christ, who is both from and in heaven (1:1–3; 4:14; 6:20; 7:26; 9:24). Since we have greater revelation, we have greater responsibility and therefore greater danger (see 2:2–3 and notes).

12:26 shook the earth. See Ex 19:18; cf. Jdg 5:4–5; Ps 68:7–8.

12:27 once more. During the great end-time upheavals associated with the second advent of Christ (see Mt 24:29; Mk 13:24–25 and note; Lk 21:11, 25; 2Pe 3:10–13). what cannot be shaken. The “kingdom” (v. 28).

12:28 worship God acceptably. See Jn 4:19–24; Ro 12:1.

12:29 “God is a consuming fire.” Dt 4:24; cf. 10:27 and note; Ex 24:17; Dt 9:3; 1Co 3:10 and note.

13:2 show hospitality to strangers. See Mt 25:35. strangers. Either members of the Christian community not personally known or any stranger. shown hospitality to angels without knowing it. As did Abraham (Ge 18), Gideon (Jdg 6) and Manoah (Jdg 13).

13:3 remember those in prison . . . and those who are mistreated. Especially fellow believers (10:32–34; Mt 25:36, 40; 1Co 12:26).

13:4 Marriage should be honored. See 1Co 6:13–18; 7:1–15; Eph 5:26–31; 1Ti 4:3. marriage bed kept pure. See Ex 20:14 and note. adulterer and . . . sexually immoral. See 1Co 6:9.

13:5 love of money. See Lk 12:15, 21; Php 4:10–13; 1Ti 6:6–10,17–19. be content. See Php 4:11–12; 1Ti 6:8.

13:7–17 A unit framed by the exhortation to “remember your [past] leaders . . . and imitate their faith” and the exhortation to “have confidence in your [present] leaders and submit to their authority.”

13:7 leaders, who spoke the word of God. See 2:3; 5:12. Consider the outcome of their way of life. Consider how they persevered in their faith and entered into the promised inheritance (6:12). imitate their faith. See 6:12; Eph 5:1; 1Th 1:6 and notes; cf. 1Co 4:16.

13:8 Jesus Christ is the same. A confession of the changelessness of Christ, no doubt related to the preceding verse. The substance of their former leaders’ faith was the unchanging Christ. yesterday. Probably the days of Christ’s life on earth, when the eyewitnesses observed him (2:3). today. The Christ whom the eyewitnesses saw was still the same, and what they had said about him was still true. forever. And it will always be true. To compromise his absolute supremacy by returning to the inferior Aaronic priesthood and sacrifices (chs. 5–10) is to undermine the gospel.

13:9 not by eating ceremonial foods. The author focuses on the food sacrificed at the altar (cf. 13:10) to again emphasize that the sacrificial system had been fulfilled in Christ and was no longer of benefit.

13:10 We have an altar. Probably refers to the cross, which marked the end of the whole Aaronic priesthood and its replacement by the order of Melchizedek, of which Christ is the unique and only priest. no right to eat. The priests could not eat the sacrifice on the Day of Atonement, but we can partake of our sacrifice, so to speak—through spiritual reception of Christ by faith (Jn 6:48–58). We have a higher privilege than the priests under the old covenant had.

13:11 burned outside the camp. See Lev 4:12 and note; 16:27.

13:12 Jesus also suffered outside the city gate. Christ’s death outside Jerusalem represented the removal of sin, as had the removal of the bodies of sacrificial animals outside the camp of Israel.

13:13 go to him outside the camp. As Christ died in disgrace outside the city, so the readers should be willing to be disgraced by turning unequivocally from their former Jewish faith and practice to Christ (cf. Ac 5:41).

13:14 city that is to come. See notes on 11:10,14,16.

13:15 sacrifice of praise. Cf. Ro 12:1. For the OT background, see notes on Lev 3:1; Ps 7:17; cf. Ps 51:17 and note.

13:16 sacrifices. See Php 4:18 and note.

13:17 your leaders. Their present leaders, as distinct from their first ones, now dead, mentioned in v. 7 (see note on vv. 7–17). submit to their authority. Dictatorial leadership is not condoned by this command (see 2Co 10:8 and note), but respect for authority, orderliness and discipline in the church are taught throughout the NT.

13:19 restored to you soon. The identity and whereabouts of the writer are not known to us, but “restored” suggests that somehow he had been delayed in visiting those to whom he was writing, perhaps by his current ministry. That he was not under arrest is clear from v. 23.

13:20,25 peace . . . Grace. See note on Ro 1:7.

13:20–21 This benediction provides a fitting conclusion to the letter.

13:20 God of peace. A title for God used frequently in benedictions (see Ro 15:33; 16:20; Php 4:9; 1Th 5:23 and note). blood of. See 10:29 and note. eternal covenant. The new covenant (see note on 8:8–12). What Jeremiah designates as the new covenant in 31:31 he describes as everlasting in 32:40 (cf. Isa 55:3; 61:8 and notes). great Shepherd. See, e.g., Ps 23; Isa 40:11; Eze 34:11–16, 23; 37:24; Jn 10:2–3, 11,14,27; 1Pe 2:25; 5:4.

13:21 everything good. Such as faith, faithfulness, obedience and perseverance.

13:22–25 A postscript.

13:22 Brothers and sisters. See NIV text note on 2:11. word of exhortation. See Introduction: Literary Form. The main goal of the letter is for the church members to “be taken forward to maturity” (6:1) and not fall away from Christ. quite briefly. Compared to the lengthy treatise that would be necessary to explain adequately the superiority of Christ (see 11:32 and note on 11:32–38).

13:23 Timothy. See Introduction to 1 Timothy: Recipient.

13:24 leaders. Referred to in v. 17. Those from Italy. From this brief greeting no firm conclusion can be drawn concerning the source or destination of this “letter,” but the wording seems more natural if the author is outside of Italy writing back to it. The writer may then be passing on to his readers greetings from some Italian believers who are with him.

13:25 with you. Cf. note on 2Co 13:14.