The early Christians understood that the arrival of the Son of God had done away with Old Testament sacrifices and rituals. His death and resurrection were at the heart of a new covenant between God and humankind. As the Christian movement spread beyond its home turf in Palestine, Jews scattered throughout the empire were added to its numbers. However, Jews soon became a minority among believers. And the unsettled relationship between their Jewish background and their new faith in Jesus created tension within their own community and with non-Jewish Christians. What would become of their heritage? Were the centuries of spiritual history before Jesus now rendered irrelevant? Would Christianity prove to be one more episode in the inevitable assimilation of Jews into a Gentile world?
The letter to the Hebrews (along with Paul’s statements in Romans 9–11) relieved these fears by affirming the Jews’ heritage and its essential role in God’s redemptive plan (Heb. 6:13–20). The Book of Hebrews …
• Celebrates the richness of God’s special relationship with Israel (1:1; 6:13–15).
• Examines God’s work in Jewish history and the fulfillment of His plans for the nation in Christ (8:7–13; 10:15–17).
• Reveals significant parallels between Old Testament details—such as smells, sounds, traditions, and names—and the new way of Christ (6:20—7:28; 9:1—10:14; 13:10–13).
• Recalls heroes of Israel’s history, including Abraham (6:13—7:6; 11:8–19), Moses (2:2–6; 11:23–28), Aaron (4:14—5:10), Joshua (7:8–10), David (7:6, 7), and others (11:4–40).
God’s partnership with Israel was a meaningful part of His plan for the world, and Jewish Christians could treasure their spiritual heritage. There was no need for them to be swallowed up by the Gentile cultures surrounding them. They could embrace Christ while still holding on to their history (6:13–19).
Hebrews was written to Jewish believers (1:1; 2:14–18; 3:1–6), but it encourages each of us to examine, accept, and affirm our roots. Some pieces of our past may not honor God or be worth preserving—we may need to repudiate certain beliefs, traditions, or behaviors that go against biblical truth. But part of identifying ourselves with Christ involves recognizing how God has made us into what we are. By tracing the paths He used to prepare us to hear and respond to the gospel, we can discover new insights into His wisdom, sovereignty, and grace.
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Extraordinary people have walked the earth, but none are equal to Jesus, the Son of God. The author of Hebrews shows that Christ is superior to …
• Angels—Israel’s divinely appointed guardians (Heb. 1:4—2:18).
• Moses—Israel’s great leader (3:1—4:7).
• Joshua—Israel’s celebrated general (4:8–13).
Later, Hebrews parades a lineup of saints who demonstrated profound faith as they looked ahead to Christ’s coming (2:11–13; 11:1–40). These people of faith relied on God’s promises for their own times but realized that the grand fulfillment of His Word was yet to come through His Son.
Christ is the full disclosure of God. He is the one fixed point in history’s chaos, from the “time past” of the Old Testament (1:1) to the difficult years endured by the readers of Hebrews (12:4–13) to the modern era of battles against spiritually hostile forces (see “The Enemy” at Eph. 6:10–13) to the days yet to come. If we feel tempted to doubt God or give up on our quest to become like Him, this letter assures us that Christ is our key resource. He is …
• God’s communication to us (Heb. 1:2).
• The heir of all things (1:2).
• Creator of the worlds (1:3).
• A full reflection of God’s glory (1:3).
• Sustainer of all things (1:3).
• The One who purged our sins (1:3).
• Our representative before God (1:3).
• The Son exalted above the angels (1:4).
• The possessor of “a more excellent name” (1:4).
Hebrews invites us to get to know this incomparable Savior, our Lord and friend Jesus Christ.
More: Yet another reason to get to know Jesus is that He faced the temptations we face—and won. See “Real Temptation” at Matt. 4:3 and “Cocooning” at Heb. 4:14–16.
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In Psalm 8:4, David poses the question, “What is man?” The answer was found not in some inherent quality of human beings but in their identity and status in relation to God. We are the Lord’s handiwork, “made … a little lower than the angels” and “crowned … with glory and honor” (Ps. 8:5). Five hundred years after David, the Greek philosopher Protagoras took a completely opposite stand when he asserted, “Man is the measure of all things.”
Modern culture sides with Protagoras, but the Bible reveals that God is the true measure of all things. Acknowledging that fact is the beginning of humility and the starting point for every other virtue (see “The Way Up Is Down” at Matt. 5:3).
Scripture repeatedly points out our insignificance and transitory existence compared to the infinitude of the eternal God. Who are we measured against our Creator (Ps. 8:3, 4)? Who are we to merit His attention and affection (144:3, 4)?
Seeing ourselves in relation to God puts human plans to solve the world’s problems into perspective. There is nothing bad about people working together to solve problems, but we commit a grave error if we dismiss God and rely solely on ourselves. Our attempts at self-sufficiency mirror the pride that brought judgment at the Tower of Babel (Gen. 11:1–9). They make God laugh (Ps. 2:1–4). If individuals are as short-lived as grass (Is. 40:6, 7), then even the entire human race is fleeting. We will always need the wisdom and strength that only God can supply.
More: Seeing ourselves in relation to God motivates us to adopt an appropriate sense of humility. See “Humility: The Scandalous Virtue” at Phil. 2:3.
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The common use of the word calling often implies a lifelong passion and deep commitment for one’s vocation. Among believers it often refers to professional Christian service. Pastors describe their conviction that God has led them to work for Him as a “call to ministry.”
The Book of Hebrews informs us of other definitions for calling—for example, every Christian plays a part in “the heavenly calling.” The word translated here as calling comes from the Greek root kaleō, meaning “to call, invite, or summon.” This root and its derivatives show up frequently in the New Testament. While Scripture does not offer one single definition of calling, we can gain a fuller understanding by looking at some of the different ways in which the word is used. It appears in connection with …
• Invitations to various groups of people for salvation (Mark 2:17; 1 Cor. 1:9, 24; 2 Thess. 2:13, 14).
• Invitations to individuals for salvation (Gal. 1:15, 16; 2 Tim. 1:9).
• Summonses to a Christlike lifestyle (Eph. 4:1; 1 Thess. 2:12).
• Designations of a Christian’s position with God (1 Pet. 2:9; 1 John 3:1) or identity with Christ, especially in the context of suffering (1 Pet. 2:21; James 2:7).
When the Book of Hebrews describes believers as “holy brethren, partakers of the heavenly calling,” it highlights our identification with Christ and with other Christians (Heb. 3:1). Christ became human like us (2:14, 17) so that we might become like Him—alive, holy, and free from sin.
One overarching theme in all of these passages is that God’s call invites people to come to Him through faith in Christ and to live as His servants. Salvation from sin and obedience to God are at the heart of what calling means in the New Testament.
Equal Callings
Calling became connected with vocation based on instances of God calling individuals to particular tasks. Paul, for example, said he was “called” to be an apostle (Rom. 1:1; 1 Cor. 1:1). Some conclude that there is a “general call” extended to all Christians and a “special call” or “higher call” extended to a select few, instructing them to take on specific assignments such as full-time ministry.
Paul, however, did not regard his work as that of a “higher” calling. He grouped himself with every other Christian, summoned by God to salvation and obedience. That calling did have crucial implications for his vocation, because right from the start God told Paul what He wanted him to do: “He is a chosen vessel of Mine to bear My name before Gentiles, kings, and the children of Israel” (Acts 9:15). From that point on Paul saw himself as “called to be an apostle” (Rom. 1:1; 1 Cor. 1:1). But the emphasis falls more on “called” than on “apostle.”
Paul’s opening words to the Romans show that every Christian shares that same calling. As he often did, Paul began with the greeting “Paul, a bondservant of Jesus Christ, called to be an apostle, separated to the gospel of God” (Rom. 1:1). The opening sentence (an unbroken phrase in the original Greek) goes on to say “among whom you also are the called of Jesus Christ” (1:6). The word also indicates that the call experienced by the Roman Christians was essentially the same as Paul’s. Not all were apostles, but all were “called of Jesus Christ.”
Like Paul and his New Testament brothers and sisters, we are summoned with the same call and therefore stand as equals before God.
Calling and Careers
Although the Bible’s definition of calling is much broader than the definition we use when referring to our careers, it is still relevant to daily life. Our calling means we have a new boss; as God’s children, Christ is our ultimate supervisor (see “The Lord’s Employees” at Col. 3:22–24). Our calling requires a transformation of our internal character and external conduct; as Christ’s followers, we are to pursue Christlike work habits (see “Your Workstyle” at Titus 2:9–11). And our calling rearranges what we do with our paychecks; we work not only to meet our own needs but to meet the needs of others (see “Christians and Money” at 1 Tim. 6:6–19).
What our calling does not necessarily do is alter our choice of career. Paul instructed the Corinthians to remain as they were when they came to faith in Christ (1 Cor. 7:17–24). His main point was that becoming a Christian did not require them to look for new jobs. On the other hand, their relationship with Christ didn’t prevent them from changing jobs if they chose to do so. They were to act as Christ’s followers wherever they happened to be. No matter what we consider our professional calling, we are all called to serve God.
More: Find out more about how God views our everyday careers in “People at Work” at Ps. 8:6. Many callings in Scripture are not as dramatic as we might imagine but are no less significant. See “Who Is Called?” at 1 Sam. 3:1–21 and “Different Callings, Same Purpose” at Ezek. 2:1–5.
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If we could travel back in time, we might find it difficult to explain the gospel to a first-century Jew who was unfamiliar with the message of Christ. Trusting in Christ’s work on the cross was a radical shift from earning God’s approval through a strict adherence to the Law. To help Jewish readers understand the new rules of the game, the author of Hebrews pointed to the Sabbath.
When God finished His work of creation, He rested, but not because He was tired or needed a break. Rather, He no longer needed to work because Creation was complete (Heb. 4:4; Gen. 2:1, 2). Similarly, people do not need to work for salvation because in Christ, salvation is finished. The way to God is open, once and for all. We can now rest from the work of keeping the Law in order to make ourselves acceptable to God. Instead, we simply need to trust in Christ’s finished work on our behalf (Heb. 4:3; Rom. 10:4).
The writer of Hebrews knew that nothing would symbolize what Christ had accomplished like the Sabbath. Every seventh day the Jews dropped everything; they did not spend the day catching up on chores or going to the lake. They put an emphatic pause in their everyday lives. Every part of society stopped to remind the people of what God had done (Ex. 20:8–11). So when the writer of Hebrews equated rest in Christ with the rest of the Sabbath, this drew on the very heart of Jewish culture.
Every culture has powerful metaphors that describe its core values. As we think about how to best communicate Christ to our culture, what metaphors might we use? How can we communicate an old story with new feeling?
More: For more on the original meaning and purpose of the Sabbath, see “A Day of Rest” at Gen. 2:1–3 and “Keeping the Sabbath” at Ex. 20:8–11. Sabbath observance became so rigid that by the time of Christ, it was unlawful even to do good on the Sabbath. See “Jesus Confronts the Legalists” at Luke 6:1–11.
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The modern world includes an increasing number of people who want nothing more than to isolate themselves from the world and its concerns. They care only about what happens inside their bubble of comfort and safety, and they do their utmost to arrange their environment to control exactly who and what they let inside.
This tendency to turn inward shows up among Christians when we distance ourselves from people we consider too sinful or too disrespectful of our beliefs. It can also show up when we overemphasize personal relationships with Christ to the exclusion of what God wants to do among groups of His people and in our society at large.
The Book of Hebrews shows how Christ dared to live an outwardly-focused life as He accomplished His work on our behalf:
• Christ got involved. He left His privileged position with the Father and “passed through the heavens” to come to earth, becoming poor to make us spiritually rich. The cost of His leaving heaven and taking on flesh is beyond our comprehension (see “Christ Became Poor” at 2 Cor. 8:8, 9).
• Christ faced reality. He was no stranger to the gritty details of real life. He refused to wall Himself off from the struggles of everyday people (Heb. 4:15; see “Real Temptation” at Matt. 4:3).
• Christ empowers people. We turn inward when we think we have too many issues of our own to be bothered with anyone else’s problems. But when it is part of His plan, Christ will give us what it takes to meet needs that seem beyond our reach.
Hebrews 4:16 challenges us to “come boldly to the throne of grace” in order to “obtain mercy and find grace to help in time of need.”
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Business literature is cluttered with how-to books profiling famous people who achieved success through power, ambition, and manipulation. The Roman empire was similarly dominated by dynasties guilty of tyranny, greed, and violence.
Jesus modeled a style of leadership that was entirely unique in both His time and ours. His methods are free of distortion and abuse. He is a true leader, a priest who …
• Focused on people and their connection with God (Heb. 5:1).
• Showed compassion to the weak and ignorant (5:2).
• Faced sin head-on (5:3).
• Refused to promote Himself but let God call Him into His role (5:4).
Jesus was the perfect priest (5:5–10)—a portrait that the writer admits may be difficult to grasp (5:11–14). But those who seek to grow into Christlike maturity need to consider it carefully. Jesus provides for all who seek His help. All we need to do is ask (4:14–16).
More: First-century rulers and their families were notorious for their crimes. See “The Herods” at Acts 12:1, 2 and Nero’s profile at Acts 25:12.
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Knowing about religion, Christianity, and the Bible should not be mistaken for having a personal relationship with God. Knowing God involves far more than knowing about Him.
The recipients of this letter had basic knowledge of the Christian faith—the essentials about Christ, the need for repentance and faith, and the meaning of baptism, ordination, resurrection, and judgment. But without constant cultivation, spiritual weeds would sprout and take over their lives, producing a field of thorns rather than a bountiful crop (Heb. 6:7, 8). Without diligent care, the harvest would be worthless (6:11, 12). Without perseverance, it would be destined for destruction (6:8).
This stern warning calls for fresh dedication to Christ. It might provoke us to consider new disciplines to keep our faith growing. We might …
• Meet with fellow believers to pray and discuss how to bring Christ into everyday situations.
• Serve the needy through a church or community service agency.
• Speak up about workplace policies, decisions, or practices that are harmful to people or the environment.
• Make a habit of reading and studying the Bible to discover ways to apply God’s Word to our lives.
• Get involved in missions, nearby or faraway.
• Act on our faith as citizens of a community, state, or nation.
• Establish patterns of prayer: prayers asking for God’s help in our lives and in the lives of others; prayers of thanksgiving for what God does for us and the responsibilities He has given us; prayers of confession and repentance for our sins; prayers of meditation on God and His Word; prayers of expression, sharing our innermost thoughts and feelings with God.
• Challenge ourselves to use a God-given ability no one knows about.
• Apologize to people we have ignored, offended, or hurt.
Christ must never be a concept we acknowledge in the abstract. We must allow Him to reign over every area of life (see “Lord of the Sacred and the Secular” at Luke 6:1–5). Hebrews 6 can encourage us to get started on taking our faith beyond simply knowing about God to truly having a relationship with Him.
More: For more on building a relationship with God, see “Knowing God” at Jer. 22:15, 16.
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When God makes a promise, we can have total confidence that He will fulfill His vow. But we should keep in mind that God acts on His own timing, and He rarely carries out His promises on the spot, as if He were a vending machine dispensing treats at the press of a button. Like Abraham, we must take God at His word with patient faith. Abraham is remembered as the man who believed God—a remarkable thing given that he had little evidence that God would follow through (see “A Faith Like Abraham’s” at Rom. 4:1, 16–25).
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Melchizedek is one of the most mysterious figures of the Old Testament, yet the writer of Hebrews uses him as an illustration for Christ. Melchizedek appeared out of nowhere to bless Abraham after he defeated King Chedorlaomer and his allies (Gen. 14:18–20). Then he disappears from the biblical storyline just as suddenly as he had appeared—until hundreds of years later when David referred to him in Psalm 110. Melchizedek is not mentioned by name again until the Book of Hebrews.
Yet Melchizedek (“King of Righteousness”) was a real man. Genesis reports that he was the king of Salem (Jerusalem) and a priest of God Most High. Apparently it was in this priestly role that he met Abraham, who was returning from rescuing his nephew Lot. Melchizedek presented bread and wine—likely a demonstration of friendship and religious kinship—but also an unmistakable parallel to the Last Supper. Melchizedek blessed Abraham, praising God for victory in battle.
In exchange, Abraham presented Melchizedek with a tithe (one-tenth) of everything he had looted from the battlefield. This act indicated that Abraham recognized Melchizedek as a fellow worshiper of the one true God as well as a priest of higher spiritual rank than himself. Melchizedek’s existence thus shows that ancients other than Abraham and his family served our God.
David wrote of Melchizedek in the messianic Psalm 110 as a type of Christ. Jesus confounded His enemies by quoting from this Psalm (Matt. 22:44). His opponents either failed to understand that Jesus was the Christ spoken of by David, or they knew that fact all too well but still rejected Him as the Messiah.
The writer of Hebrews recalls the incident between Abraham and Melchizedek and shows the parallels between Melchizedek and Christ. Both are kings of righteousness and peace. Both have a priesthood superior to the old Levitical order and the priesthood of Aaron (Heb. 7:1–10).
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Christ’s New Testament followers enjoy the benefits of a “better hope” and a “better covenant” than what the Old Testament Mosaic law and sacrificial system offered.
The Mosaic law …
• Came from God.
• Prepared the way for Christ (Matt. 5:17; Rom. 5:20; Gal. 3:19–25).
• Set the standard for holiness not just in religious expression but in every area of life (1 John 3:4).
• Helped people recognize their need for God by exposing their bondage to sin (Rom. 7:7, 12, 14–25).
The Levitical priests …
• Came from the tribe of Levi (Deut. 18:1).
• Administered the Law to Israel (Mal. 2:6, 7), represented the people before God by offering sacrifices (Lev. 4:20, 26, 31), and acted as a supreme court (Deut. 17:8–13).
• Preserved copies of the Law (31:24–26).
• Cared for the temple after it was built.
• Foreshadowed the priesthood of Christ’s followers (1 Pet. 2:9).
The author of Hebrews shows that Christ is superior to the Law and the Levitical priests. He is God’s way of uniting people directly to Him.
Christ …
• Offers a better hope than the Law (Heb. 7:18–20, 22).
• Exists as a permanent priest, no longer vulnerable to death (7:23–25).
• Always intercedes for us (7:25).
• Is holy, harmless, undefiled, separate from sinners, and has become higher than the heavens (7:26).
• Offered Himself as the final sacrifice for our sins (7:27).
We are called to submit to Christ and follow Him (10:19–22). He is our Priest and our Sacrifice, restoring us to God as beloved children.
More: By asserting that salvation in Christ is superior to Old Testament sacrifices, the Book of Hebrews does not diminish the Law’s significance. See “A Habit of Worship” at Num. 28:2. For more on the advantages of the new covenant, see “Written on Their Hearts” at Jer. 31:31–34 and “The New Covenant” at 1 Cor. 11:25.
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If we feel trapped by old patterns … if we long for fresh beginnings in our work, family, or friendships … if we wish for better ways to navigate life … Hebrews has a message for us.
Thousands of years of Jewish history were based on God’s covenant with Israel (see “Israel” at Rom. 10:1). But Christ came to rewrite the script of history. He offers a superior covenant founded on better promises. Under the old agreement, people remained bound by sin and death. But under the new covenant, sins will be forgiven and forgotten, and the old covenant will fade away before vanishing altogether (Heb. 8:12, 13; Jer. 31:31–34).
Under the new covenant, we can have a fresh start. But first we must confess our condition and accept God’s provision, which includes His agenda for change (1 John 1:8–10). The same pattern holds true for human relationships. Accepting responsibility for our actions and admitting our faults is what opens the door to new beginnings (compare Acts 19:18–20; James 5:16).
God longs for us to learn the joy of fresh starts through confession, apology, and repentance. He yearns to lead us to breakthroughs to new, better patterns of life and renewed, reenergized relationships.
More: Many other Scriptures describe our fresh start in Christ. Read 2 Cor. 5:16, 17; Col. 3:5–17; Titus 3:3–7; 1 Pet. 2:9–12; see also “Confessions That Bring Healing” at 1 Sam. 15:24.
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The Bible presents two agreements, or covenants, between God and His people. The old covenant (described in the Old Testament) was based on God’s law. The new covenant (detailed in the New Testament) is based on God’s grace.
The Old Covenant (Heb. 9:1–10) | The New Covenant (Heb. 9:11–28) |
Obsolete now that Christ has come (Heb. 8:13). | A better covenant brought about by Christ (Heb. 7:19; 8:6, 7). |
Brought death and condemnation (2 Cor. 3:7–9). | Brings life (Eph. 2:1–13). |
Impossible to obey perfectly because of human weakness and sin (Rom. 8:3). | Fulfilled perfectly by Christ (Luke 22:20; 1 Cor. 11:25). |
Removes sin “once for all” and cleanses our conscience (Heb. 9:12; 10:2, 22). | |
Unlike human contracts, God’s new covenant is a one-sided initiative. The terms are settled. But this agreement does require a response. God offers forgiveness of sins and eternal life to all who respond with faith in Jesus.
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Some followers of Christ timidly stash their faith out of sight, as if it cannot stand up to any kind of danger. We do live in a world where Satan wants to ravage our faith (1 Pet. 5:8), and we must therefore be on guard. But the safest way to live in this spiritually dangerous world is not to hide our faith but to build up our strength. Hebrews lists ways we can toughen up so that we can open up:
• We can practice confidence as we freely enter God’s presence through Christ (Heb. 10:19, 22).
• We can stand on the promise that because of Christ’s death on our behalf, our sins have been forgiven (10:21, 22).
• We can keep a firm grip on the basics of our faith, which are grounded in the integrity of Christ (10:23).
• We can stir each other up to loving, active faith (10:24).
• We can meet with other believers regularly for encouragement, accountability, worship, and prayer (10:25).
• We can leave judgment and repayment up to God (10:29–31).
• We can show compassion to people in need (10:32, 33).
• We can condition ourselves so that we will finish life well (10:35–39).
Spiritual strength comes from integrating what we believe into every facet of life. Our faith is not just one more thing on a list of things to do but rather the foundation of who we are. If our daily relationship with Christ is authentic, it will be evident to others (James 2:14, 26; 3:13). Faith that grows strong is a faith we can share.
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Many modern Christians have stopped going to church. Their reasons for quitting vary, but none outweigh God’s command that His followers live in constant connection with each other. See “Community Worship” at Psalm 122:1.
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A Care for Culture
James Hudson Taylor (1832–1905) was the son of a devout mother and a father who worked as a pharmacist and lay preacher. But young Taylor made no claim to be a Christian. Frustrated by his repeated failures to live for God, he had become a skeptic. One day when he was seventeen, his mother locked herself away, determined to pray until her son became a Christian. For hours she pleaded with God. When she could petition no more, she praised God for her son’s conversion.
While his mother was praying, Taylor made his way to his father’s study, where he found a Christian tract titled “Poor Richard.” He read what seemed to him a strange phrase, “the finished work of Christ.” It dawned on him that the word finished signified that Christ had fully atoned for his sins. There was nothing left for the wayward teenager to do except receive the Savior and His salvation.
Overjoyed with his newfound faith and blessed with the gift of leadership, Taylor was eager to bring others into the fold. He soon decided to go China as a missionary. Unknown to Taylor, that decision was an answer to a prayer his parents had offered up to God before their son’s birth: “Grant that he may work for you in China.” Taylor began studying Mandarin and took up medicine to equip himself for his work. After a dangerous five-month voyage, he arrived in Shanghai at the age of twenty-one.
The young missionary’s first efforts at preaching were largely rejected. Then, within months of his arrival, Taylor made a monumental decision: thenceforward, he would live as much as possible like the people he wanted to reach. Unlike every missionary before him, he put on traditional Chinese clothes and wore his hair in a pigtail with a shaved forehead, as Chinese men wore theirs. Suddenly, people were ready to listen.
In 1858, Taylor married the orphaned daughter of a pioneer missionary to the Chinese. Maria worked at a school for girls, but together the couple assumed leadership of a hospital. However, despite the Taylors’ unwavering commitment to China and to Christ, serious health issues drove the young couple back to England in 1860. Taylor’s work for China never slackened. He finished medical school, continued work on his Chinese translation of the Bible, and, with Maria, co-wrote China’s Spiritual Need and Claims. That same year he partnered with William Thomas Berger to found China Inland Mission.
The Taylors’ book attracted fresh volunteers motivated by Christ’s love and aligned with the goal of carrying out Jesus’ command to preach the gospel to every nation. Taylor accepted candidates from across denominations, and new workers promised to refrain from soliciting donations. Instead, they were to trust God to see and provide for their needs. This was a concrete means of keeping the mission financially sound as well as humbly submitting to God’s will for it. According to Taylor, “God’s work done in God’s way will never lack God’s supplies.”
Foreign missionaries in China were scandalized when the Taylor family along with a large contingent of newcomers arrived in traditional Chinese clothing. But Taylor, citing the apostle Paul, argued that Christ’s message would only succeed if missionaries respected the culture in which they worked: “I have become all things to all men, that I might by all means save some” (1 Cor. 9:22).
Taylor continued his work in China even after Maria’s death in 1870 and the Boxer Rebellion of 1900, which claimed the lives of fifty-eight of Taylor’s missionaries and twenty-one of the missionaries’ children. Taylor is regarded as one of the greatest missionaries of all time, and the China Inland Mission continues to this day under the agency OMF (Overseas Mission Fellowship) International.
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Hebrews 11 is what some might call the Bible’s “Hall of Faith,” a tribute to Old Testament saints who “obtained a good testimony” by exhibiting trust in God’s promises (Heb. 11:2, 39). Many are well-known, while others go unnamed. This remarkable collection of people recognized that “without faith it is impossible to please Him, for he who comes to God must believe that He is, and that He is a rewarder of those who diligently seek Him” (11:6).
The faith of these believers guided them through extreme triumph and hardship. By faith they “subdued kingdoms … stopped the mouths of lions … escaped the edge of the sword … turned to flight the armies of the aliens” (11:33, 34). By faith “women received their dead raised to life again” (11:35). By faith others “were tortured … had trial of mockings and scourgings.… They were stoned, they were sawn in two, were tempted, were slain with the sword” (11:35–37).
The faith modeled by these men and women deserves our praise, and their example is worth following in our lives today. As we look back at their lives, they in turn fill a stadium to watch us run the race of life (11:39—12:1). Our race is not a solo event. It is a relay in which we have received the handoff from those who have preceded us. It is now our turn to run.
More: See here for an article on the life of Eric Liddell, an Olympic runner and devout follower of Christ.
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God made the world and declared it “very good” (Gen. 1:31). His statement should tell us something about its value and importance. But being “very good” is a far cry from being divine. God made the universe and its natural systems out of nothing, and no part of creation is self-sustaining, as He is. Its continued existence comes from God (Col. 1:17; Heb. 1:3). This means that …
• People can work only within the bounds of an existing physical reality. Humans are not God, and cannot bring things into existence from nothing. They can discover but not determine the nature of the universe.
• The universe is not God. Some religions teach that the material universe and all that it contains are a form of God or that every part of creation contains a piece of God. But God is separate and distinct from His creation.
• The earth is not sacred. Creation is holy in the sense that God created it and therefore owns it, but this planet and its living things are not sacred in and of themselves.
• The earth is a resource that God has given us to manage. God called His creation “very good” and placed it under our dominion for His glory and our benefit (Gen. 1:26–30). We are to prudently tend it, cultivate it, use it, reshape it, and conserve it with certainty that God holds each of us accountable for how we treat His world (Rom. 14:11, 12; 1 Cor. 4:5).
More: The fact that God’s work was “very good” means that human effort has value. See “God: The Original Worker” at John 5:17.
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The early church must have treasured Rahab as an ancient example of a Gentile whose faith was accepted by God. This Canaanite prostitute of Jericho likely grew up worshiping many gods, but she somehow recognized the uniqueness of Israel’s God (Josh. 2:11).
By offering a safe haven to Israel’s spies, Rahab made peace with their God (2:1–24). Rahab is thus a model for how to approach God with faith that He rewards those who seek Him (Heb. 11:6).
More: Rahab was the great-great-grandmother of King David and an ancestor of Jesus Christ. Find out more about her in her profile at Josh. 2:3 and “The Women in Jesus’ Genealogy” at Matt. 1:3–6.
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Women who “received their dead raised to life again” experienced God’s deliverance when it was least expected. Two strikingly similar Old Testament incidents record the prophet Elijah raising the son of a widow of Zarephath (1 Kin. 17:8–24), and Elijah’s successor Elisha raising the son of a Shunammite woman (2 Kin. 4:8–37). In the New Testament, Mary and Martha miraculously received back their brother Lazarus from the dead (John 11:1–45).
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Many early Christians found themselves in problematic relationships. Their new commitment to Christ challenged old habits and connections. The New Testament forthrightly discusses these family issues. The writer of Hebrews, for example, describes the fatherly discipline that God uses to shape His children, an example from which we can glean several parenting principles. Other passages raise issues that are also relevant to parents today:
Texts:
Issue:
Ethnic attitudes
Summary:
Paul reviews attitudes that had existed since the time of the patriarchs and appeals for humility and acceptance.
Texts:
Issue:
Differences in spiritual maturity and convictions
Summary:
Christians must practice grace and tolerance toward each other.
Texts:
Issue:
Sexual immorality within families
Summary:
Paul deals with a case of ongoing abuse within a Christian family.
Texts:
Issue:
Temptation to sexual immorality
Summary:
The body is God’s temple; Christians are to flee from sexual sins.
Texts:
Issue:
Sexuality within marriage
Summary:
Intimacy is essential to marital relationships.
Texts:
Issue:
Singles and marriage
Summary:
Paul states his preference for singleness over marriage.
Texts:
Issue:
Remarriage of widows
Summary:
Remarriage to a fellow Christian is completely permissible.
Texts:
Issue:
Spousal relationships
Summary:
Paul and Peter challenge husbands and wives to mutual love and support.
Texts:
Issue:
Child-parent relationships
Summary:
Homes should be characterized by obedient children and nurturing parents.
Texts:
Issue:
Character
Summary:
Spiritual leaders should be evaluated by their faithfulness at home.
Texts:
Issue:
Widows
Summary:
Paul offers guidelines for caring for widows; James urges Christians to meet the needs of widows and orphans.
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The writer of Hebrews twice pushed readers to undertake a spiritual checkup, warning them to pay attention to their spiritual condition (Heb. 6:1–20; 12:14–29). The strong language of Hebrews 12 describes what can happen if we neglect our relationship with Christ:
• We might fall short of God’s grace (12:15).
• Bitterness can take root, sprout, and cause trouble (12:15).
• We can become corrupt (12:15).
• We become prone to foolish or catastrophic mistakes (12:16, 17; Gen. 25:27–34; 27:1–45).
• We may reject God’s voice (Heb. 12:25).
• God’s judgment may consume us (12:29).
Those are dire consequences. But the writer of Hebrews also offers checkpoints for our spirituality and corrections we can make when we detect trouble:
• Do we pursue peace (12:14)? For example, how do we respond to conflicts at home, work, or school?
• Do we work at holiness (12:14)? For example, do we focus our thoughts on pure things (compare Phil. 2:1–13; 4:8, 9; 1 Thess. 4:1–8)?
• Do we listen carefully to God (Heb. 12:25)? For example, do we make a habit of allowing Scripture to challenge us and keep us accountable?
• Do we live in grace, serving God reverently (12:28)? For example, do we see growth in our appreciation of God, salvation, and other Christians? Would others describe us as thankful (compare 1 Tim. 4:4; Col. 3:17)?
What is your spiritual condition? Do you see symptoms that merit attention? Is any part of your faith weak or failing? What changes would make your faith grow healthy and strong?
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Jesus gave a simple command that applies to every situation: Do unto others as you would have them do unto you (Matt. 7:12). The Golden Rule sums up love as an ethical cornerstone for life and puts into practice God’s highest command to love Him with all of our heart, soul, and mind, and to love our neighbors as ourselves (22:37–39). James called love the “royal law” (James 2:8), and Paul wrote that love was the supreme virtue of faith, hope, and love; it never fails (1 Cor. 13:8, 13).
A similar theme appears in the Book of Hebrews. Having detailed the vast changes brought about by Christ’s arrival, the author begins the book’s last chapter by noting one thing that always stays the same: love. Our care for each other must continue (Heb. 13:1). Here are several ways we can make that happen:
• Show hospitality to strangers. Today this might include immigrants, the homeless, and people of a different ethnicity (13:2).
• Remember prisoners. Prisoners fall into an unfortunate class of people who are easy to forget, but the principle of love says we should treat them as if we were chained with them (13:3).
• Be faithful in marriage. This goes beyond sexual fidelity to actively enriching one’s marital relationship and building up one’s partner (13:4).
• Be content. This is a steep challenge to members of a modern culture but with practice we can exercise the right attitudes to money and possessions (13:5, 6; see also “Guard Against Greed” at Luke 12:15 and “Finding Contentment” at Phil. 4:10–13).
Christlike love is intensely practical. We can never claim that love is real in our lives if we do not see its concrete expressions.
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Researching Your Religious Roots
God is at work in human history to achieve His purposes in bringing people to Himself. In the case of the Jews, God used many generations of people and many centuries of political events and religious symbolism to prepare the way for Christ. Jews have reason to celebrate God’s sovereignty and grace in using their ancestors to bless “all the families of the earth” (Gen. 12:3; 22:18; Acts 3:25, 26; Gal. 3:8). But God’s participation in history extends far beyond the Jews. As Christians all of us are indebted to God for supervising the circumstances that brought the gospel into our lives.
Have you ever traced the path between Jesus’ proclamation of the gospel and your moment of salvation? Do you know anything about the religious roots of your family? Studying your spiritual heritage can aid your growth in the faith. Here are some suggestions for getting started.
Gathering Data
Begin by collecting as much information as you can about your genealogy. Your parents, grandparents, or other relatives may have ample information about your family. Many websites, databases, institutions, seminars, books, libraries, and other resources can also help you. As you carry out your search, consider these questions:
• When and where did your ancestors live?
• What were the dominant characteristics of their culture?
• What historical or political events or technological developments happened during their lifetimes? How were people impacted?
• What was the religious climate of the time and place your ancestors lived? What did their society think about God, evil, the origins of the world, and the afterlife? Was one religion dominant, or were there many alternatives? How did religion affect people’s daily lives?
• When was the gospel first introduced to your ancestors’ society? How was it received? How has it fared since?
• Are there notable religious figures or movements connected with your history?
• How has your family responded to the message of Christ?
• What part has religion played in your immediate family? Where did its religious views come from? Are there any surviving religious symbols that might give clues (family Bibles or other books, letters or other documents, photos, videos, clothing)?
• When, where, and how did you first hear about Jesus?
Drawing Conclusions
As you learn more about your ancestry, you can begin to put together a picture of your religious heritage. Be careful not to jump to conclusions or make too much of vague information. Have you gained a deeper appreciation for how God has worked in your past and what it took for Him to bring you to faith? Of course, you might unearth elements of your family’s religious history that go against the gospel. In that case, how was God able to overcome or work through those things in order to reach you? As you evaluate your history, consider these questions:
• How long has your family participated in the faith?
• What distinguishes your family’s expression of Christianity from other traditions within the faith?
• Where did your family’s traditions originate, and how and why did your family identify with them?
• What beliefs and practices among your religious roots do you disagree with or outright reject? Why?
• How has your immediate family responded to your faith in Christ? Why? How does family history affect their response?
• How might your understanding of the past affect how you present the gospel to non-Christian relatives?
• What is the story of how the gospel traveled from the first-century apostles to your life today? How can you thank God for writing that story?
Go to the Focus Index.