Hebrews 10:19-39
Summary for Heb 10:19-25: 10:19-25 a The author of Hebrews repeats words and concepts from 4:14-16 b to mark off and summarize the central section (4:14–10:18 c) and to introduce the exhortations that follow, offering a concise statement of the message of Hebrews: The new covenant, established by Jesus’ superior ministry, gives us a superior basis for drawing near to God and for persevering in the Christian life. 10:19 d The earthly Most Holy Place was not freely accessible (see study note on 9:3). Now, however, the very presence of God in heaven (9:11 e, 24 f) is open because of the blood of Jesus in his sacrificial death (9:11–10:18 g).10:20 h By his death: Jesus’ death has opened a new and life-giving way for us through the curtain, an allusion to the curtain separating the first and second rooms of the Tabernacle (see 9:1-5 i). Believers now enter the Most Holy Place of God’s presence through Jesus’ sacrificial death.
10:21 j Jesus, as Messiah, is the High Priest and king who rules over God’s house, the people of God (see 3:1-6 k; 2 Sam 7:13 l).
10:22 m sincere hearts: Under the new covenant, believers have transformed hearts (8:10 n; 10:16 o; Jer 31:31-34 p).
• fully trusting him: Christ’s work on our behalf gives us confidence that God will welcome us into his presence.
• our guilty consciences have been sprinkled ... our bodies have been washed: Christ’s sacrificial death has provided complete cleansing from sin (see 9:13-14 q, 19-23 r).
10:23 s We are to hold tightly . . . to the hope we affirm, that Christ’s death is effective in winning us right relationship with God.
10:24 t Acts of love and good works characterize true Christian commitment (6:10 u; 10:32-34 v; Gal 5:13 w; 1 Thes 1:3 x; Rev 2:19 y).
10:25 z Some in this Christian community had evidently begun to neglect their meeting together in regular worship, perhaps to avoid persecution (10:32-39 aa).
• Our motivating one another to love and good works should be done in light of the day of his return, Christ’s second coming (9:28 ab; Luke 12:42-46 ac; 1 Cor 5:5 ad; 1 Thes 5:2 ae; 2 Pet 3:10 af; 1 Jn 2:28 ag).
Summary for Heb 10:26-31: 10:26-31 ah The author interjects a strong warning concerning the danger of rejecting God’s Son and his authoritative word. The warning challenges hearers to respond with a commitment to follow Christ.
Summary for Heb 10:26-27: 10:26-27 ai deliberately: Open rebellion against God’s laws was described as “sinning with a high hand” (see study note on Num 15:30-31). Here the author has in mind specifically a rejection of Christ and his work. Christ’s sacrifice for sins has done away with the sacrificial system of the old covenant (Heb 9:11–10:18 aj). If a person rejects the Son’s sacrifice, there is no other sacrifice—nowhere else to go—for forgiveness. A person who rejects Christ can only expect judgment as one of God’s enemies (cp. Isa 26:10-11 ak).
Summary for Heb 10:28-29: 10:28-29 al The author argues from lesser to greater (see study note on 9:14). The lesser situation is the old punishment of death for a person who refused to obey the law of Moses (see Deut 13:6-11 am). The greater situation concerns those who reject Christ and treat him with contempt.
• how much worse the punishment: Eternal damnation is the fate awaiting those who have rejected Christ.
• The blood of the covenant, which made us holy, is Christ’s perfect sacrifice (9:11–10:18 an).
• insulted and disdained the Holy Spirit: Those who reject the Spirit’s prompting and mercy deny the validity of the Good News and the superiority of Christ and his saving work (cp. Mark 3:22-30 ao).
Summary for Heb 10:30-31: 10:30-31 ap “The Lord will judge his own people”: Deut 32:36 aq; cp. 1 Pet 4:17-18 ar.
• That God will pay them back and will judge his own people shows the dreadful circumstances of those who have rejected Christ. Once God moves to judge a person, no one can rescue that person out of God’s hand (Deut 32:39 as).
Summary for Heb 10:32-39: 10:32-39 at The harsh warning (10:26-31 au) is followed by a word of encouragement. The hearers’ own faithfulness in the past is used as a positive example for them to follow now. 10:32 av when you first learned about Christ: The author reminds his readers of those early days, shortly after the community embraced Christianity, when their faith was tested. At that time, they remained faithful in the face of terrible suffering. Suffering is normal for a person who identifies with Christ and his community (13:12-13 aw; Acts 9:16 ax; Rom 8:17 ay; 1 Cor 4:12-13 az; Phil 1:29 ba; Jas 1:2-4 bb).
10:33 bc public ridicule: They were insulted and disgraced.
• beaten: They were abused physically.
• At times they were direct recipients of abuse, and at times they stood with others who were suffering.
10:34 bd those who were thrown into jail: Prisoners were dependent on friends and family for the most basic daily needs (cp. 13:3 be).
• when all you owned was taken from you: At times, the Roman government evicted groups of people from their homes and forced them to leave a city (see Acts 18:2-3 bf). These Christians had faced this kind of persecution in the past and accepted it with joy (cp. Rom 5:3 bg; Jas 1:2-4 bh; 1 Pet 1:6 bi). They anticipated better things . . . that will last forever (see Heb 11:35 bj). God promises rewards to those who persevere faithfully.
Summary for Heb 10:35-36: 10:35-36 bk Based on their exemplary faithfulness in the past (10:32-34 bl), the author urges them not to throw away this confident trust in the Lord. The word translated confident trust is also used in Hebrews to speak of boldness in entering the presence of God (4:16 bm; 10:19 bn; cp. 3:6 bo). Those who remain faithful receive a great reward (see 1:14 bp; 6:12 bq; 9:15 br; Jas 1:12 bs). Patient endurance is the key response needed in the face of persecution, as the author argues in Heb 10:32–12:17 bt.
Summary for Heb 10:37-38: 10:37-38 bu These verses quote Hab 2:3-4 bv to contrast the righteous and the wicked as they face God’s judgment (cp. Rom 1:17 bw; Gal 3:11 bx).
10:39 by The author ends this section with a statement of confidence in his hearers (see study note on 6:9).
Hebrews 11
Summary for Heb 11:1-40: 11:1-40 bz In presenting readers with a long catalog of faith-filled heroes, ch 11 ca builds up overwhelming evidence that the life of faith is the only real way to live for God. The writer repeats the phrase by faith to drive this main message into the minds and hearts of his hearers. The examples follow a pattern: (a) the phrase by faith, (b) the name of the person, (c) the event or action which demonstrated faith, and (d) the outcome. 11:1 cb Before presenting the list of examples, the author defines what faith is: It is acting on what God has revealed about his will and character.• The reality that grounds our faith is the God who fulfills his promises.
11:2 cc earned a good reputation: Scripture speaks favorably about their lives of faith (see also 11:39 cd).
11:3 ce That the entire universe was formed at God’s command is a basic belief of Jewish and Christian theology (see Gen 1:1-3 cf). God created everything that we now see. A life of faith understands that, by analogy, God’s promises are real and will be called into reality by God himself, even if they are unseen at present.
11:4 cg Abel: See Gen 4:3-5 ch.
• evidence that he was a righteous man: Cp. Heb 10:38 ci.
• he still speaks to us: The story of his faith challenges us, and his blood bears witness to his righteousness and to the injustice of his murder (see 12:24 cj).
11:5 ck Enoch was taken up to heaven and thus did not face a normal death (see Gen 5:21-24 cl).
• “he disappeared, because God took him”: Gen 5:24 cm.
11:6 cn it is impossible to please God without faith: The author alludes to 10:38 co, which quotes Hab 2:4 cp.
• Faith must include believing that God exists and that he rewards those who sincerely seek him. In life’s difficulties, readers are challenged to trust in God and to anticipate the fulfillment of his promises.
11:7 cq The story of Noah (see Gen 6:1–9:17 cr) further demonstrates that faith involves obedience in the face of the unseen.
• things that had never happened before: Namely, the flood. Noah’s faith condemned the rest of the world by bearing witness to God’s reality and his desire for holiness.
11:8 cs Abraham obeyed: See Gen 12:1-2 ct. He, too, acted in the face of what he could not yet see, since he went without knowing where he was going.
Summary for Heb 11:9-10: 11:9-10 cu he lived there by faith: Abraham himself did not experience the inheritance of the land of promise. Rather, he was like a foreigner, living in tents (see Gen 12:10–13:18 cv).
• so did Isaac and Jacob: This life of faith was continued in the next two generations: They received the same promise and hoped in God, but did not experience what God had promised.
• city with eternal foundations: Abraham did not settle in the Canaanite cities but followed the will of God in faithful obedience, anticipating a heavenly city.
11:12 cw this one man who was as good as dead: Abraham was very old, yet he became the source for a whole nation. Faith involves believing that God is able to answer his promises seemingly out of nothing.
• like the stars ... and the sand: See Gen 22:17 cx. God fulfilled the promise (Exod 1:7 cy).
Summary for Heb 11:13-16: 11:13-16 cz The author pauses to point out general principles evident in the lives he has highlighted thus far. 11:13 da Abraham’s family lived in the land of promise as foreigners and nomads (see Gen 23:4 db; cp. 1 Chr 29:15 dc; Ps 39:12 dd; 1 Pet 2:11 de).
Summary for Heb 11:14-16: 11:14-16 df Abraham’s family was obviously not longing for the country they came from, since if that had been the case, they could have gone back. Their posture of faith demonstrates a longing for a better place. Their hope was ultimately in God, who rewarded their faith by preparing a heavenly ... city for them.
Summary for Heb 11:17-31: 11:17-31 dg Great examples of faith take the reader from Abraham’s family to Rahab. These examples build up evidence that faith is the only appropriate response to God.
Summary for Heb 11:17-19: 11:17-19 dh Abraham offered Isaac: See Gen 22:1-18 di. God never intended for Abraham to offer his son but was testing Abraham’s faith, which he expressed through his obedience.
11:19 dj Abraham reasoned: The resurrection of Isaac was the only answer to Abraham’s dilemma. In Gen 22:5 dk, Abraham expressed confidence that Isaac would return with him.
11:20 dl Isaac promised blessings: See Gen 27:27-40 dm; the only part of the story that can be considered a blessing for Esau is that he would eventually shake off his subservience to his brother. Esau was later blessed by Jacob’s riches (Gen 33:8-11 dn).
11:21 do Jacob passed the ritual blessing on to Joseph’s sons, Ephraim and Manasseh (Gen 48:8-22 dp).
• bowed in worship: Gen 47:31 dq. The phrase as he leaned on his staff comes from the Greek translation of the Old Testament.
11:22 dr Joseph’s prophecy and command (see Gen 50:24-25 ds) showed faith that God would keep his promises.
11:23 dt Moses’ parents: See Exod 2:1-2 du.
• unusual (or attractive, or beautiful): This word refers to something of superior quality. Their insight that Moses was extraordinary led them to act by faith in God.
• the king’s command: Exod 1:22 dv.
Summary for Heb 11:24-25: 11:24-25 dw Moses, when he grew up: See Exod 2:11-15 dx. Moses took a public stand with the people of Israel rather than continuing to be called the son of Pharaoh’s daughter, who had adopted him (Exod 2:3-10 dy). Therefore, he chose to share the oppression of God’s people, as the readers of this letter were being called to do (see Heb 10:32-34 dz).
11:26 ea the treasures of Egypt: The New Kingdom of Egypt (about 1550–1069 BC) was an era of phenomenal wealth and political power. Moses evidently had a greater reward in mind.
11:27 eb Like his forefather Abraham, Moses acted in faith by leaving the land of Egypt, with which he was familiar, and walked into an unknown future (Exod 2:15 ec).
• not fearing the king’s anger: Rather than watching the king, he kept his eyes on the one who is invisible—God.
11:28 ed Moses commanded ... the Passover: See Exod 12:1-27 ee. The first Passover (Exod 12:28-30 ef) initiated the Exodus (Exod 12:31-42 eg, 50-51 eh) and instituted the annual Passover observance as a memorial (Exod 12:43-49 ei; 13:1-16 ej).
• to sprinkle blood: The sprinkling of the blood of sacrifices under the old covenant was parallel to the sprinkling of Christ’s blood (see Heb 9:12-14 ek, 18-22 el).
11:29 em The rescue through the Red Sea (see Exod 13:17–14:21 en) constitutes the greatest moment of deliverance in Israel’s history. The people’s fear and accusation at the time (Exod 14:10-12 eo) do not obviously exemplify faith, but the people went forward when told to do so despite their fear. The episode demonstrates that obedience is central to faith.
11:30 ep The conquest of Jericho (Josh 5:13–6:27 eq) offers another example of great faith, as the people acted in obedience to God’s unusual instructions.
11:31 er Rahab the prostitute (Josh 2 es; 6:25 et) showed faith in the power of the God of Israel by protecting the spies who came to her home (cp. Jas 2:25 eu). As a result, she and her family were not destroyed but joined the community of Israel. In fact, Rahab was an ancestor of Jesus (Matt 1:5 ev).
Summary for Heb 11:32-40: 11:32-40 ew In a rapid series of examples, the author gives an overview of other faithful people through the rest of the old covenant era. In 11:32-35a ex, the outcome of faith is deliverance and victory. In 11:35b-38 ey, however, faith brought severe persecution and even martyrdom. The result for both groups was that God honored them with a good reputation because of their faith (11:39 ez). 11:32 fa How much more do I need to say? The author makes a transition to his concluding summary, which begins with six heroes of faith from the time of the judges and the united monarchy. Gideon defeated the Midianites with torches and jars (Judg 7:7-25 fb). Barak routed Sisera and the Canaanites (Judg 4:8-16 fc). Samson, though weak in moral fiber, was used by God to fight the Philistines on behalf of Israel (Judg 13–16 fd). Jephthah won victory over the Amorites and Ammonites (Judg 10:6–12:7 fe). David, the only king in the group, loved God and, for the most part, led an exemplary life of faith (1 Sam 16—1 Kgs 1 ff). Samuel was an important transitional leader between the judges and the monarchy; he heard God’s voice and obeyed his will (1 Sam 1–15 fg).
• The statement all the prophets includes Elijah, Elisha, and the “writing prophets” from Isaiah to Malachi. The prophets often exhibited great faith in the face of hostility.
11:33 fh overthrew kingdoms: During the time of the judges and the reign of David, Israel defeated many of their enemies. David and Solomon and a few others ruled with justice (see 2 Sam 8:15 fi; 1 Kgs 10:9 fj).
• shut the mouths of lions: See Dan 6:1-23 fk.
11:34 fl quenched the flames of fire: See Dan 3:16-30 fm.
• escaped death by the edge of the sword: E.g., Elijah and Jeremiah (see 1 Kgs 19:2 fn; 2 Kgs 1:1-18 fo; Jer 26:10-16 fp; 38:1-13 fq).
11:35 fr Elijah and Elisha both brought women’s loved ones back again from death (see 1 Kgs 17:17-24 fs; 2 Kgs 4:17-37 ft).
• But others were tortured: Faith does not always have a positive outcome in this life. The author might be alluding to the 170s and 160s BC, when many Jews suffered and died rather than forsake their faith (see, e.g., 1 Maccabees 1:20-64).
11:37 fu According to tradition, the prophet Jeremiah died by stoning and the prophet Isaiah was sawed in half.
11:38 fv too good for this world: Their hope was in God more than in the pleasures and comforts of this world.
Summary for Heb 11:39-40: 11:39-40 fw The way to live as God’s people under the new covenant is to live as all these people did under the old covenant: by faith in God’s promises, enduring any difficulties faced in this world.
• earned a good reputation: God has borne witness to their faithfulness (see also 11:2 fx).
• yet none of them received all that God had promised: They all died prior to Christ’s promised coming; the something better began with Christ’s sacrificial work (8:3–10:18 fy) and anticipates the future culmination of God’s plan for his people.
• would not reach perfection: See study notes on 5:9; 7:11. Jesus has fulfilled God’s goal of bringing his people into relationship with him.
Hebrews 12
Summary for Heb 12:1-17: 12:1-17 fz The author challenges his hearers to endure in following Jesus, the supreme example of faithfulness, by imitating him in his suffering (12:1-4 ga), by enduring under God’s discipline (12:5-13 gb), and by living in peace with others (12:14-17 gc). 12:1 gd huge crowd of witnesses: The host of faithful followers of God (ch 11 ge) bear witness to the truth that God blesses the life of faith.• let us strip off every weight: In Greco-Roman literature, a race is a metaphor for the need for endurance in life. Just as extra weight hinders a runner, sin ... trips us up. It entangles us and restricts us from moving by faith.
12:2 gf Jesus is the supreme example of faithful endurance (3:1 gg). Our endurance in the Christian life will depend on our keeping our eyes on Jesus—staying focused on him and his work on our behalf.
• Jesus, the champion who initiates and perfects our faith: Jesus has accomplished everything necessary for faith under the new covenant to be a reality.
• disregarding its shame: Crucifixion was the most shameful form of execution, meant to humiliate and torture the person crucified. It was used only for slaves and criminals who were not Roman citizens. Christ treated that shame as if it were nothing.
• seated in the place of honor: The author again alludes to Ps 110:1 gh (see also Heb 1:3 gi, 13 gj; 8:1 gk; 10:12 gl).
12:3 gm Think of all the hostility he endured from sinful people: The recipients of Hebrews had become weary and were about to give up—they were emotionally fatigued because of the persecution they were facing. The key to their endurance was to focus on Jesus, who had been through even worse hostility.
12:4 gn not yet given your lives: This community had not yet faced martyrdom for the faith. (This is one reason to date Hebrews prior to Nero’s persecution in the mid-60s AD.) If Jesus could endure a shameful death, the hearers should be able to endure lesser persecution.
Summary for Heb 12:5-6: 12:5-6 go In these verses, the encouraging words are quoted from Prov 3:11-12 gp, a passage that regards hardship as the Lord’s loving discipline for his children. God can turn a wide variety of trials and difficulties to our good, training us in righteousness and holy character.
Summary for Heb 12:7-8: 12:7-8 gq disciplined by its father: Fathers from Greco-Roman as well as Jewish families were involved in day-to-day aspects of raising their children. Discipline was seen as a necessary, healthy, and important component of preparing the child for adulthood. A lack of fatherly discipline—in this case, a lack of hardships in life—is a mark of illegitimacy, not a blessing.
12:9 gr The author argues from lesser to greater (see study note on 9:14). Here, the lesser situation is the respect shown to an earthly father when he is giving discipline. We should submit even more to the discipline of the Father of our spirits in the more important context of our relationship with God. We should adopt a posture of yielding to God as to a good Father, trusting that he is helping us grow even through painful circumstances.
Summary for Heb 12:10-11: 12:10-11 gs There are at least two limitations on an earthly father’s discipline. First, his discipline, or education, is only for a few years (literally for a few days)—children eventually leave home. Second, earthly fathers were doing the best they knew how from their limited perspectives. By contrast, God’s discipline lasts throughout life and is always good for us, based on his limitless knowledge and love. His goal is that we might share in his holiness. Although it is painful, discipline brings about a peaceful harvest of right living. It brings God’s children into a state conducive to harmonious relationships and doing what is right (see also Rom 5:3-4 gt; 8:17 gu, 28 gv; 2 Cor 4:17 gw; Phil 1:12-14 gx; Jas 1:2-4 gy; 1 Pet 1:7 gz; 4:14 ha).
Summary for Heb 12:12-13: 12:12-13 hb The author, alluding to Isa 35:3-8 hc and Prov 4:26 hd, encourages those who are emotionally and spiritually exhausted. According to Isa 35 he, God is in the process of defeating his enemies and is making a straight path for the righteous so that they will not fall.
12:14 hf Those who are living a holy life have confident hope of seeing the Lord (see 1 Jn 2:28 hg; 3:21 hh; 4:17 hi).
12:15 hj The poisonous root of bitterness alludes to people turning their backs on God’s covenant to serve other gods (Deut 29:18 hk). Bitterness can corrupt the church.
12:16 hl Ancient Jewish literature describes Esau as sexually immoral because he was married to the Hittite women Judith and Basemath (Gen 26:34 hm; see Jubilees 25:1; Philo, On the Virtues 208).
• Esau’s lack of regard for his birthright (Gen 25:29-34 hn) was godless. His willingness to give up God’s blessings for immediate satisfaction illustrates the opposite of faith.
12:17 ho Hebrews sees Esau’s disregard for his inheritance (12:16 hp) and his loss of the blessing (Gen 27:30-40 hq) as intrinsically related. The result was bitter tears. By analogy, those who reject an inheritance through Christ’s new covenant have only bitterness in their future.
Summary for Heb 12:18-24: 12:18-24 hr This passage contrasts the old covenant with the new. The old covenant, represented by Mount Sinai (12:18-21 hs), is depicted as impersonal, intimidating, and unapproachable; it booms, flashes, and terrifies. The new covenant, represented by Mount Zion (12:22-24 ht), is depicted as relational, welcoming, and celebratory. 12:18 hu The descriptions of Mount Sinai come directly from God’s encounter with Israel at that mountain (see Exod 19:16-22 hv; 20:18-21 hw; Deut 4:11-12 hx; 5:23-27 hy). The images communicate separation from a holy God.
12:19 hz The awesome trumpet blast and a voice terrified the people (see Exod 19:16 ia, 19 ib; 20:18 ic; Deut 4:12 id) so that they begged God to stop speaking (Exod 20:19 ie).
12:22 if No: There is a strong contrast between the old and the new covenant. Believers have now come to wonderful Mount Zion, which is closely associated with Jerusalem and represents God’s dwelling place.
• heavenly Jerusalem: See study note on 8:5.
• The new covenant constitutes a relationship with God by which we experience his presence with joy, peace, and fellowship.
12:23 ig The word translated assembly is usually translated “church”; it speaks of God’s assembled people.
• God’s firstborn children refers to people who are members of the new covenant (cp. 1:6 ih; 2:10-13 ii).
• The concept that God’s people have their names . . . written in heaven speaks of God’s special attention to his people (see also Exod 32:32 ij; Ps 69:28 ik; Isa 4:3 il; Dan 12:1 im; Luke 10:20 in; Phil 4:3 io; Rev 3:5 ip).
• For God’s children, God as judge is the vindicator of his people (cp. Pss 9:8 iq; 58:11 ir; 94:2 is; Isa 11:4 it; Jer 22:16 iu).
• Those who have already died have now been made perfect by the sacrifice of Christ (Heb 10:14 iv).
12:24 iw Jesus is the mediator of the new covenant (8:7-13 ix; 9:11-14 iy; 10:15-18 iz). His sprinkled blood, used as the sacrifice for sins, speaks of forgiveness.
• The blood of Abel cried out to God from the ground, demanding vengeance for his murder by Cain (Gen 4:10 ja). By contrast, Jesus’ blood cries out that the price for sins has been paid for those in the new covenant (Heb 10:16-18 jb).
Summary for Heb 12:25-29: 12:25-29 jc As the final warning in the book (see 2:1-4 jd; 4:12-13 je; 6:4-8 jf; 10:26-31 jg), this passage plays off the image of God speaking in 12:18-24 jh. 12:25 ji God is the One who is speaking his revealed word in his Son, Jesus (1:1-3 jj). The author argues from lesser to greater (see study note on 9:14): Moses’ warning the people under the old covenant is the lesser situation, and God’s warning us from heaven is the greater situation. If people did not escape judgment when they were warned by Moses, those who reject the message of the Son of God will certainly not escape punishment.
Summary for Heb 12:26-27: 12:26-27 jk shook the earth: Exod 19:18 jl; Judg 5:5 jm; Pss 68:8 jn; 77:18 jo.
• “Once again I will shake not only the earth but the heavens also”: Quoting Hag 2:6 jp, the author emphasizes that all of creation will be shaken and removed at the judgment at the end of the age (1 Cor 7:31 jq; 2 Pet 3:10 jr, 12 js; Rev 21:1 jt).
Summary for Heb 12:28-29: 12:28-29 ju God deserves holy fear and awe.
• our God is a devouring fire: This quotation from Deut 4:24 jv speaks at once of God’s awesome power and of his right to judge.
Hebrews 13
Summary for Heb 13:1-6: 13:1-6 jw This series of practical guidelines is similar to other ethics lists in the New Testament. It describes how to love others in the community of faith, a strong ethical foundation for all of life. 13:1 jx Keep on loving each other as brothers and sisters: Literally Continue in brotherly love. This instruction applies to everyone in the Christian community (see study notes on 2:11; 3:1).13:2 jy Hospitality is another foundational principle in Jewish and Christian ethics (1 Pet 4:9 jz; see also Matt 10:11 ka; Acts 16:15 kb; Titus 3:13 kc; Phlm 1:22 kd; 3 Jn 1:5-8 ke). In the first century, most people did not stay at inns when traveling.
• Some ... have entertained angels: See Gen 18:2-15 kf; Judg 13:2-23 kg.
13:3 kh Remember those in prison: Prisoners often depended on family members and friends for their most basic needs. Christians were challenged to provide comfort, food, prayer, and other necessities for those imprisoned because of their faith (13:18-19 ki; Matt 25:36 kj; Col 4:18 kk; 2 Tim 1:16 kl).
13:4 km Give honor to marriage means to protect it and hold it as highly valuable.
• Immoral refers to all sexually illicit behavior.
• Adultery breaks the marriage vow by engaging in sexual activity outside the marriage relationship.
13:5 kn Don’t love money: See 1 Tim 6:6-10 ko. Instead, the believer is to be satisfied with what God has provided. Perhaps some in the community were under financial strain (see Heb 10:32-34 kp). The promises of God still stand: “I will never fail you. I will never abandon you” (see Deut 31:6 kq, 8 kr).
13:6 ks This quotation from Ps 118:6 kt offers the response of faith: The Lord is my helper, so we can have no fear of what people might do.
Summary for Heb 13:7-19: 13:7-19 ku This middle section of Ch 13 is bracketed by references to the community’s leaders (13:7 kv, 17-19 kw). Rabbis often used this technique, called inclusio, in which similar words or phrases were used to mark the beginning and ending of a unit, much as we would use a subheading in a book today. This section hints at several difficulties in the church to which Hebrews was originally addressed. 13:7 kx Remember your leaders: The word leaders was used for military, political, and religious leaders. These leaders, evidently founders of this community, taught ... the word of God to them—a basic responsibility of those who lead (see 1 Tim 3:2 ky; 2 Tim 2:15 kz; Titus 1:9 la). Their lives and faith were an example to follow.
13:8 lb Though the community was facing new challenges, Jesus Christ is the same, and his Good News does not change.
• yesterday: Jesus was the Father’s agent in creation (1:2 lc, 10 ld).
• today: Jesus currently sits at the Father’s right hand (1:13 le; 7:26-28 lf; 10:12 lg). He will rule the universe forever (1:8 lh, 10-12 li).
Summary for Heb 13:9-10: 13:9-10 lj Since Jesus does not change (13:8 lk), it is unwise for a believer to be attracted by strange, new ideas. The false teachings in view seemed to involve rules about food. In some branches of Judaism, certain ritual meals were understood as providing God’s grace to those participating. Some in the community might have been tempted to abandon the Christian community by participating in Jewish fellowship meals. These Jewish meals at times encouraged participants to focus on the Jerusalem altar. The author reminds his hearers that we have an altar of which those under the old covenant have no part—Christ’s sacrifice (7:27-28 ll; 8:13 lm; 9:11-14 ln; 10:11-14 lo).
Summary for Heb 13:11-12: 13:11-12 lp The author describes the sacrifice on the Day of Atonement (Lev 16:1-28 lq), in which animals were burned outside the camp (Lev 16:27 lr). By analogy, Jesus suffered and died outside the city gates of Jerusalem. He was the supreme Day of Atonement sacrifice (Heb 9:11-14 ls, 24-28 lt; 10:1-4 lu).
13:13 lv let us go out to him, outside the camp: We should stand with Jesus, identifying with him and rejecting the apparent safety and comfort of standing with the world against him. In standing with Christ, we bear the disgrace he bore (6:5-6 lw; 12:1-3 lx).
13:14 ly Like Abraham’s family (11:9-16 lz), we are not ultimately invested in the world, for it is not our permanent home. We are looking for a home yet to come, the heavenly city of Jerusalem (12:22 ma).
Summary for Heb 13:15-16: 13:15-16 mb In light of Jesus’ decisive, sacrificial work on our behalf, we still have sacrifices to offer: praise and obedience. Because Christ has eradicated the sacrificial system of the old covenant through the sacrifice of himself (7:27-28 mc; 8:13 md; 9:11-14 me; 10:11-14 mf), these are the sacrifices that please God. 13:15 mg sacrifice of praise: This probably refers to a peace offering (Lev 7:11-14 mh). The person bringing the offering had to be made ritually clean before the offering could be made. Our thank offering to God can be continual because Jesus has made us clean for all time. When we give thanks to Jesus continually, we are proclaiming our allegiance to his name.
13:16 mi to do good and to share with those in need: These are basic Christian sacrifices (6:10 mj; 10:24 mk, 34 ml; 13:1-3 mm); they characterize life in the Christian community.
13:17 mn The relationship between the spiritual leaders and the members of the church may have been strained, so the author exhorts the members to obey them and do what they say.
• The Greek word translated obey can also mean follow, place confidence in, or be persuaded by.
• Christian leaders watch over people’s souls (Acts 20:28-31 mo; 1 Pet 5:1-4 mp), a role that carries grave responsibility, making them accountable to God (Jas 3:1 mq).
• The word sorrow could be translated groaning; it speaks of emotional burden and stress. Having leaders who are stressed and burdened because of an unruly church does not benefit the church.
Summary for Heb 13:18-19: 13:18-19 mr Pray for us: The author asks for prayer for himself using the “authorial plural” (see also 5:11 ms; 6:9 mt).
• our conscience is clear: Cp. 2 Cor 1:11-12 mu; 4:2 mv.
Summary for Heb 13:20-21: 13:20-21 mw Benedictions were an important element of letters, speeches, and sermons. The author of Hebrews weaves a number of important themes from the book into his benediction.
• The image of our Lord Jesus as the great Shepherd of the sheep (cp. Ps 23 mx) communicates God’s provision for and protection of his people (see also John 10:11-18 my; 1 Pet 2:25 mz) and is specifically tied here to an eternal covenant.
13:22 na this brief exhortation: This probably indicates that Hebrews was a sermon (cp. the same term in Acts 13:14-15 nb, translated “encouragement”).
13:23 nc This Timothy may have been Paul’s traveling companion (see profile for Timothy at end of chapter); if so, his imprisonment is not mentioned elsewhere in the New Testament. He clearly knows the author and the recipients of this letter.
Summary for Heb 13:24-25: 13:24-25 nd The book closes with a formal greeting and a blessing.
• The believers from Italy: The author is probably writing back to Rome from elsewhere in the Mediterranean world; some scholars, however, have thought that the author was writing from Rome.
Profile: Timothy
Timothy traveled with Paul for much of his missionary career and was one of Paul’s best-loved and most trusted assistants. Two of Paul’s last letters were written to Timothy at a time when Timothy was providing leadership for the church in Ephesus, near the end of Paul’s life.
Timothy had a devout mother and grandmother (2 Tim 1:5 ne), and he was highly respected by the Christians in his hometown, Lystra, and in nearby Iconium. He joined Paul’s missionary team on Paul’s second missionary journey. Paul speaks of prophetic words that confirmed Timothy’s selection. Timothy also received a special gifting for service through the laying on of the hands of the elders and of Paul (1 Tim 1:18 nf; 4:14 ng; 2 Tim 1:6 nh). Out of deference to the Jews in the area, Paul had Timothy circumcised (Acts 16:1-3 ni).
Over the next fifteen years, Paul sent Timothy on special assignments to several different churches (Acts 19:22 nj; 1 Cor 4:17 nk; 16:10-11 nl; Phil 2:19-23 nm; 1 Thes 3:1-6 nn; 1 Tim 1:3 no; see also Acts 17:14-15 np; 18:5 nq). Paul included Timothy’s name as coauthor of several of his letters (2 Cor 1:1 nr; Phil 1:1 ns; Col 1:1 nt; 1 Thes 1:1 nu; 2 Thes 1:1 nv; Phlm 1:1 nw). It is clear that Paul had a close relationship with Timothy and held him in high regard (see Rom 16:21 nx; 1 Cor 4:17 ny; 1 Thes 3:2 nz; 1 Tim 1:2 oa; 6:11 ob; 2 Tim 1:2 oc). As Paul neared the end of his life and awaited his sentence in prison, he longed to see Timothy (2 Tim 1:3-4 od). Of all Paul’s coworkers, Timothy especially is commended for his selfless concern for Christ and his people (Phil 2:20-22 oe).
In Paul’s second letter to Timothy (2 Timothy), written shortly before Paul was killed, he encouraged Timothy to be bold and fearless in his proclamation of the Good News, willing to suffer for Christ (2 Tim 1:8 of; 2:1-3 og; 4:1-2 oh, 5 oi)—a strong word to one who might have been timid by nature (see 2 Tim 1:6-7 oj). Timothy himself seems to have become a prisoner later on (Heb 13:23 ok).
Timothy was exemplary in the way he faithfully served the cause of Christ behind the scenes, devoting himself selflessly and with single-minded focus to the work of Christ and the people of Christ wherever help was needed. He serves as a reminder that believers should seek to become strong and effective witnesses for Christ.
Passages for Further Study
Acts 16:1-3 ol; 17:14-15 om; 18:5 on; 19:22 oo; 20:4 op; Rom 16:21 oq; 1 Cor 4:17 or; 16:10-11 os; 2 Cor 1:1 ot, 19 ou; Phil 1:1 ov; 2:19-23 ow; Col 1:1 ox; 1 Thes 1:1 oy; 3:2-6 oz; 2 Thes 1:1 pa; 1–2 Tim pb; Phlm 1:1 pc; Heb 13:23 pd
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