December 15, 2025
What does it mean for Jesus to sympathize with our weaknesses?
Hebrews 1-6
Noah Roby
Big Book Idea
Jesus Christ is far better than anything else this world has to offer.
Key Verse | Hebrews 4:14-16
Since then we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast our confession. For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin. Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need.
Hebrews 1-6
Chapter 1
The Supremacy of God's Son
1 Long ago, at many times and in many ways, God spoke to our fathers by the prophets, 2 but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world. 3 He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power. After making purification for sins, he sat down at the right hand of the Majesty on high, 4 having become as much superior to angels as the name he has inherited is more excellent than theirs.
5 For to which of the angels did God ever say,
“You are my Son,
today I have begotten you”?
Or again,
“I will be to him a father,
and he shall be to me a son”?
6 And again, when he brings the firstborn into the world, he says,
“Let all God's angels worship him.”
7 Of the angels he says,
“He makes his angels winds,
and his ministers a flame of fire.”
8 But of the Son he says,
“Your throne, O God, is forever and ever,
the scepter of uprightness is the scepter of your kingdom.
9
You have loved righteousness and hated wickedness;
therefore God, your God, has anointed you
with the oil of gladness beyond your companions.”
10 And,
“You, Lord, laid the foundation of the earth in the beginning,
and the heavens are the work of your hands;
11
they will perish, but you remain;
they will all wear out like a garment,
12
like a robe you will roll them up,
like a garment they will be changed.
1
1:12
Some manuscripts omit like a garment
But you are the same,
and your years will have no end.”
13 And to which of the angels has he ever said,
“Sit at my right hand
until I make your enemies a footstool for your feet”?
14 Are they not all ministering spirits sent out to serve for the sake of those who are to inherit salvation?
Chapter 2
Warning Against Neglecting Salvation
1 Therefore we must pay much closer attention to what we have heard, lest we drift away from it. 2 For since the message declared by angels proved to be reliable, and every transgression or disobedience received a just retribution, 3 how shall we escape if we neglect such a great salvation? It was declared at first by the Lord, and it was attested to us by those who heard, 4 while God also bore witness by signs and wonders and various miracles and by gifts of the Holy Spirit distributed according to his will.
The Founder of Salvation
5 For it was not to angels that God subjected the world to come, of which we are speaking. 6 It has been testified somewhere,
“What is man, that you are mindful of him,
or the son of man, that you care for him?
7
You made him for a little while lower than the angels;
you have crowned him with glory and honor,
2
2:7
Some manuscripts insert and set him over the works of your hands
8
putting everything in subjection under his feet.”
Now in putting everything in subjection to him, he left nothing outside his control. At present, we do not yet see everything in subjection to him. 9 But we see him who for a little while was made lower than the angels, namely Jesus, crowned with glory and honor because of the suffering of death, so that by the grace of God he might taste death for everyone.
10 For it was fitting that he, for whom and by whom all things exist, in bringing many sons to glory, should make the founder of their salvation perfect through suffering. 11 For he who sanctifies and those who are sanctified all have one source. 3 2:11 Greek all are of one That is why he is not ashamed to call them brothers, 4 2:11 Or brothers and sisters. In New Testament usage, depending on the context, the plural Greek word adelphoi (translated brothers) may refer either to brothers or to brothers and sisters; also verse 12 12 saying,
“I will tell of your name to my brothers;
in the midst of the congregation I will sing your praise.”
13 And again,
“I will put my trust in him.”
And again,
“Behold, I and the children God has given me.”
14 Since therefore the children share in flesh and blood, he himself likewise partook of the same things, that through death he might destroy the one who has the power of death, that is, the devil, 15 and deliver all those who through fear of death were subject to lifelong slavery. 16 For surely it is not angels that he helps, but he helps the offspring of Abraham. 17 Therefore he had to be made like his brothers in every respect, so that he might become a merciful and faithful high priest in the service of God, to make propitiation for the sins of the people. 18 For because he himself has suffered when tempted, he is able to help those who are being tempted.
Chapter 3
Jesus Greater Than Moses
1 Therefore, holy brothers, 5 3:1 Or brothers and sisters; also verse 12 you who share in a heavenly calling, consider Jesus, the apostle and high priest of our confession, 2 who was faithful to him who appointed him, just as Moses also was faithful in all God's 6 3:2 Greek his; also verses 5, 6 house. 3 For Jesus has been counted worthy of more glory than Moses—as much more glory as the builder of a house has more honor than the house itself. 4 (For every house is built by someone, but the builder of all things is God.) 5 Now Moses was faithful in all God's house as a servant, to testify to the things that were to be spoken later, 6 but Christ is faithful over God's house as a son. And we are his house, if indeed we hold fast our confidence and our boasting in our hope. 7 3:6 Some manuscripts insert firm to the end
A Rest for the People of God
7 Therefore, as the Holy Spirit says,
“Today, if you hear his voice,
8
do not harden your hearts as in the rebellion,
on the day of testing in the wilderness,
9
where your fathers put me to the test
and saw my works for forty years.
10
Therefore I was provoked with that generation,
and said, ‘They always go astray in their heart;
they have not known my ways.’
11
As I swore in my wrath,
‘They shall not enter my rest.’”
12 Take care, brothers, lest there be in any of you an evil, unbelieving heart, leading you to fall away from the living God. 13 But exhort one another every day, as long as it is called “today,” that none of you may be hardened by the deceitfulness of sin. 14 For we have come to share in Christ, if indeed we hold our original confidence firm to the end. 15 As it is said,
“Today, if you hear his voice,
do not harden your hearts as in the rebellion.”
16 For who were those who heard and yet rebelled? Was it not all those who left Egypt led by Moses? 17 And with whom was he provoked for forty years? Was it not with those who sinned, whose bodies fell in the wilderness? 18 And to whom did he swear that they would not enter his rest, but to those who were disobedient? 19 So we see that they were unable to enter because of unbelief.
Chapter 4
1 Therefore, while the promise of entering his rest still stands, let us fear lest any of you should seem to have failed to reach it. 2 For good news came to us just as to them, but the message they heard did not benefit them, because they were not united by faith with those who listened. 8 4:2 Some manuscripts it did not meet with faith in the hearers 3 For we who have believed enter that rest, as he has said,
“As I swore in my wrath,
‘They shall not enter my rest,’”
although his works were finished from the foundation of the world. 4 For he has somewhere spoken of the seventh day in this way: “And God rested on the seventh day from all his works.” 5 And again in this passage he said,
“They shall not enter my rest.”
6 Since therefore it remains for some to enter it, and those who formerly received the good news failed to enter because of disobedience, 7 again he appoints a certain day, “Today,” saying through David so long afterward, in the words already quoted,
“Today, if you hear his voice,
do not harden your hearts.”
8 For if Joshua had given them rest, God 9 4:8 Greek he would not have spoken of another day later on. 9 So then, there remains a Sabbath rest for the people of God, 10 for whoever has entered God's rest has also rested from his works as God did from his.
11 Let us therefore strive to enter that rest, so that no one may fall by the same sort of disobedience. 12 For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart. 13 And no creature is hidden from his sight, but all are naked and exposed to the eyes of him to whom we must give account.
Jesus the Great High Priest
14 Since then we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast our confession. 15 For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin. 16 Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need.
Chapter 5
1 For every high priest chosen from among men is appointed to act on behalf of men in relation to God, to offer gifts and sacrifices for sins. 2 He can deal gently with the ignorant and wayward, since he himself is beset with weakness. 3 Because of this he is obligated to offer sacrifice for his own sins just as he does for those of the people. 4 And no one takes this honor for himself, but only when called by God, just as Aaron was.
5 So also Christ did not exalt himself to be made a high priest, but was appointed by him who said to him,
“You are my Son,
today I have begotten you”;
6 as he says also in another place,
“You are a priest forever,
after the order of Melchizedek.”
7 In the days of his flesh, Jesus 10 5:7 Greek he offered up prayers and supplications, with loud cries and tears, to him who was able to save him from death, and he was heard because of his reverence. 8 Although he was a son, he learned obedience through what he suffered. 9 And being made perfect, he became the source of eternal salvation to all who obey him, 10 being designated by God a high priest after the order of Melchizedek.
Warning Against Apostasy
11 About this we have much to say, and it is hard to explain, since you have become dull of hearing. 12 For though by this time you ought to be teachers, you need someone to teach you again the basic principles of the oracles of God. You need milk, not solid food, 13 for everyone who lives on milk is unskilled in the word of righteousness, since he is a child. 14 But solid food is for the mature, for those who have their powers of discernment trained by constant practice to distinguish good from evil.
Chapter 6
1 Therefore let us leave the elementary doctrine of Christ and go on to maturity, not laying again a foundation of repentance from dead works and of faith toward God, 2 and of instruction about washings, 11 6:2 Or baptisms (that is, cleansing rites) the laying on of hands, the resurrection of the dead, and eternal judgment. 3 And this we will do if God permits. 4 For it is impossible, in the case of those who have once been enlightened, who have tasted the heavenly gift, and have shared in the Holy Spirit, 5 and have tasted the goodness of the word of God and the powers of the age to come, 6 and then have fallen away, to restore them again to repentance, since they are crucifying once again the Son of God to their own harm and holding him up to contempt. 7 For land that has drunk the rain that often falls on it, and produces a crop useful to those for whose sake it is cultivated, receives a blessing from God. 8 But if it bears thorns and thistles, it is worthless and near to being cursed, and its end is to be burned.
9 Though we speak in this way, yet in your case, beloved, we feel sure of better things—things that belong to salvation. 10 For God is not unjust so as to overlook your work and the love that you have shown for his name in serving the saints, as you still do. 11 And we desire each one of you to show the same earnestness to have the full assurance of hope until the end, 12 so that you may not be sluggish, but imitators of those who through faith and patience inherit the promises.
The Certainty of God's Promise
13 For when God made a promise to Abraham, since he had no one greater by whom to swear, he swore by himself, 14 saying, “Surely I will bless you and multiply you.” 15 And thus Abraham, 12 6:15 Greek he having patiently waited, obtained the promise. 16 For people swear by something greater than themselves, and in all their disputes an oath is final for confirmation. 17 So when God desired to show more convincingly to the heirs of the promise the unchangeable character of his purpose, he guaranteed it with an oath, 18 so that by two unchangeable things, in which it is impossible for God to lie, we who have fled for refuge might have strong encouragement to hold fast to the hope set before us. 19 We have this as a sure and steadfast anchor of the soul, a hope that enters into the inner place behind the curtain, 20 where Jesus has gone as a forerunner on our behalf, having become a high priest forever after the order of Melchizedek.
Footnotes
[1] 1:12 Some manuscripts omit like a garment[2] 2:7 Some manuscripts insert and set him over the works of your hands
[3] 2:11 Greek all are of one
[4] 2:11 Or brothers and sisters. In New Testament usage, depending on the context, the plural Greek word adelphoi (translated “brothers”) may refer either to brothers or to brothers and sisters; also verse 12
[5] 3:1 Or brothers and sisters; also verse 12
[6] 3:2 Greek his; also verses 5, 6
[7] 3:6 Some manuscripts insert firm to the end
[8] 4:2 Some manuscripts it did not meet with faith in the hearers
[9] 4:8 Greek he
[10] 5:7 Greek he
[11] 6:2 Or baptisms (that is, cleansing rites)
[12] 6:15 Greek he
Table of Contents
Introduction to Hebrews
Timeline
Author, Date, and Recipients
The author of Hebrews is unknown. He knew Timothy (13:23). He was not an eyewitness of Jesus (see 2:1, 3). The letter was probably written before A.D. 70. Early manuscripts bear the title “To the Hebrews,” which reflects the ancient assumption that it was written to Jewish Christians as well as Gentile Christians who previously had been drawn to the Jewish religion. The author knew his readers and wanted to see them again (13:19).
Theme
Jesus Christ is greater than any angel, priest, or old covenant practice. Christians must not forsake the great salvation that Jesus has brought about. They must hold on by faith to the true rest found in Christ, and they must encourage others in the church to do the same.
Purpose, Occasion, and Background
Hebrews has two primary purposes: to encourage Christians to endure, and to warn them not to abandon their faith in Christ. These warning passages appear throughout the book (2:1–4; 3:7–4:13; 5:11–6:12; 10:19–39; 12:1–29). The author encourages faithfulness, love, and sound doctrine. He does so by carefully teaching the OT in light of God’s revelation in Jesus Christ.
The author shows the superiority of Christ and his new covenant over angels, Moses, the OT priesthood, and the OT sacrificial system. These are so inferior to Christ that it is futile to return to them—or to go anywhere else. Rather, believers should hold fast to their faith, because that faith is grounded in the most superior revelation.
The background of such exhortations must have been the readers’ need to continue enduring amid persecution and the trials of life (e.g., ch. 12). They appear to have grown less attentive to Christian instruction (5:11–14), and some apparently have ceased regular attendance at their meetings (10:25). The author reminds them of their past faithfulness and love despite persecution (10:32–34).
Ultimately, the author’s words of encouragement and exhortation are rooted in his teaching about Jesus Christ. The Son of God became the heavenly high priest, who offered himself as a sacrifice once for all. Christ obtained salvation for all who approach him in faith (6:1; 11:6; compare 4:2), and such faith perseveres until it receives the promised eternal reward (6:12; 10:22, 38–39).
Key Themes
- Jesus is fully God and fully man (1:1–14; 2:5–18).
- Jesus, the Son of God, reveals God the Father. He is the creator and he sustains all creation (1:1–14).
- Jesus is the eternal high priest. As a man, he sympathizes with human weaknesses, and he offered himself as the perfect sacrifice for sin (1:3; 2:10–18; 4:15–16; 9:11–10:19).
- Jesus is superior to angels, to Moses, to the Mosaic covenant, to the earthly tabernacle, and to the priesthood (1:4–2:18; 3:1–6; 5:1–10; 7:1–10:18).
- All humanity faces eternal judgment for sin (4:12–13; 9:27–28; 10:26–31).
- Faith is necessary to please God and to participate in his eternal salvation. Faith requires confidence about the unseen realities of God and his promises. Such faith produces perseverance (6:1; 10:22, 38–39; 11:1–40).
- Perseverance is necessary in the Christian life; believers are warned against a lack of endurance (2:1–4; 3:7–4:13; 10:19–39; 12:1–29).
- God’s promises are trustworthy, including his promise of eternal salvation (6:13–20).
- With the coming of Jesus Christ, the last days have begun. They will be completed when he returns (1:2; 9:9–28; 12:22–29).
Outline
- Jesus Is Superior to Angelic Beings (1:1–2:18)
- Jesus Is Superior to the Mosaic Law (3:1–10:18)
- Call to Faith and Endurance (10:19–12:29)
- Concluding Encouragements and Remarks (13:1–25)
Fact: The term “Hebrews”
The term “Hebrews” is used in 4:6 by the Philistines to describe the Israelites as an ethnic group. The term literally means “descendants of Eber” (Gen. 10:21–25). After David established the monarchy, the nation was referred to as “Israel” rather than “the Hebrews.”
Fact: Hospitality
Hospitality was encouraged within the early church (5:10). Peter teaches Christians to “show hospitality to one another without grumbling” (1 Pet. 4:9; see Rom. 12:13) The writer of Hebrews even comments that some who offered hospitality actually “entertained angels” without realizing it (Heb. 13:2).
Fact: A better covenant
A better covenant. A key theme in the book of Hebrews is the superiority of the new covenant over the old. The words “better,” “more,” or “greater” to describe the new covenant appear a combined total of 25 times.
Fact: Foot races
Foot races were a popular sport in the Greco-Roman world. Paul uses the image of a race to illustrate the Christian life (1 Cor. 9:24; 2 Tim. 4:7). The writer of Hebrews also encourages believers to “run with endurance the race that is set before us” (Heb. 12:1).
Fact: Roman imprisonment
Roman imprisonment varied greatly, depending on the crime. Some prisoners were held in public prisons while others were kept under house arrest. The writer of Hebrews reminds his audience to “remember those who are in prison” (13:3). This included believers imprisoned for their faith (13:23; 10:32–34).
Fact: Two-edged swords
Two-edged swords (149:6) were made of bronze or iron and were filed on each side, so that the blade could more readily and deeply penetrate enemy armor. In the NT, the word of God is said to be “sharper than any two-edged sword” (Heb. 4:12) because of the way it exposes the deepest “thoughts and intentions” of a person’s heart.
Fact: Jesus the master builder
Jesus the master builder. In the era of peace made possible by Roman rule, the building of public buildings and private homes flourished. Working primarily with materials such as marble, bronze, and terra-cotta, architects designed and built large, beautiful structures throughout the empire. However, such buildings were nothing compared to the individual new lives being “built” by Jesus the master builder (3:3–6).
Fact: Throne
Approaching a human ruler’s throne with a request can be dangerous, especially when one is fully at the mercy of the ruler. In contrast, Christians can expect to find mercy and help when they approach God’s throne with a request (4:16).
Fact: Anchor
The safety of sailors depended greatly on a ship’s anchor. Without it, the likelihood of shipwreck increased dramatically. The anchor therefore became an important emblem of hope and stability for early Christians (6:19).
New Testament Timeline
The following chart provides a detailed New Testament timeline. Most of the dates can be determined precisely by correlating biblical events with extensive historical documents and archaeological evidence. Dates with an asterisk denote approximate or alternative dates. The extensive external confirmation of New Testament dates and events encourages great confidence in the truth and historicity of both the Old and New Testaments.
| 5 B.C.* | Jesus is born in Bethlehem. |
| 4 B.C. | Jesus’ family flees to Egypt to escape from Herod’s plan to kill Jesus (Matt. 2:13–18); Herod dies; Judas (of Sepphoris) and others rebel, requiring the Syrian Governor Varus to intervene throughout Palestine; Sepphoris, a city four miles from Nazareth, is destroyed by Roman soldiers; Judea, Samaria, and Idumea are given to Herod’s son, Archelaus; Galilee and Perea are given to his son Antipas; Jesus’ family, after returning from Egypt, resides in Nazareth (Matt. 2:19–23), a small village in southern Galilee. |
| A.D. 6 | Archelaus is exiled for incompetence; Judea becomes a Roman province; Judas the Galilean (of Gamla) leads a revolt against the tax census; the governor of Syria, Quirinius (A.D. 6–7), appoints Annas high priest (6–15). |
| 8* | Jesus (age 12) interacts with the teachers in the temple (Luke 2:41–50). |
| 8*–28/30 | Jesus works as a carpenter in Nazareth (Matt. 13:55; Mark 6:3) and probably in neighboring villages and Sepphoris, which was being rebuilt. |
| 28–29* | John the Baptist begins his ministry around the Jordan River (John 1:19). |
| 28–30* | Jesus begins his ministry in Judea, but soon focuses his efforts in Galilee. In Jerusalem, Pharisees (like Gamaliel) train disciples (like Paul) in their tradition. They send a delegation to Galilee, but the delegation rejects Jesus’ teaching. In Alexandria, Philo (20 B.C.–A.D. 50) attempts to unify Greek philosophy with Hebrew Scripture. |
| 33 (or 30) | Jesus returns to Judea, is crucified, and resurrected. James the brother of Jesus becomes a believer after witnessing the resurrected Jesus (1 Cor. 15:7; Acts 12:17). Jesus ascends to the Father’s right hand (Acts 1). Jesus’ first followers receive the Holy Spirit at Pentecost and begin to proclaim the gospel (Acts 2). |
| 33/34* | Paul witnesses the resurrected Lord on the way to Damascus and is commissioned as an apostle to the nations (Acts 9; Gal. 1:15–16). |
| 34–37 | Paul ministers in Damascus and Arabia (Acts 9:19–22; 26:20; Gal. 1:16–18). |
| 36 | Pilate loses his position for incompetence. |
| 36/37* | Paul meets with Peter in Jerusalem (Acts 9:26–30; Gal. 1:18). |
| 37–45 | Paul ministers in Syria, Tarsus, and Cilicia (Acts 9:30; Gal. 1:21). |
| 38* | Peter witnesses to Cornelius (Acts 10). |
| 39 | Antipas is exiled. |
| 40–45* | James writes his letter to believers outside Palestine (see James 1:1). |
| 41–44 | Agrippa, Herod the Great’s grandson, rules Palestine; he kills James the brother of John (Acts 12:2) and imprisons Peter (Acts 12:3). |
| 42–44 | Paul receives his “thorn in the flesh” (2 Cor. 12:7). |
| 44 | Peter leaves Jerusalem; Agrippa is killed by an “angel of the Lord” (Acts 12:23). |
| 44–46 | Theudas persuades many Jews to sell their possessions and follow him into the wilderness where he claimed he would miraculously divide the Jordan River; Roman procurator Fadus dispatches his cavalry and beheads the would-be messiah. |
| 44–47* | Paul’s Second Visit to Jerusalem; time of famine (Acts 11:27–30; Gal. 2:1–10). |
| 46–47 | Paul’s First Missionary Journey (with Barnabas) from Antioch to Cyprus, Antioch in Pisidia, Iconium, and Lystra (Acts 13:4–14:26). |
| 46–48 | Roman procurator Tiberius Alexander crucifies two sons (Jacob and Simon) of Judas the Galilean. |
| 48* | Paul writes Galatians, perhaps from Antioch (see Acts 14:26–28). |
| 48–49* | Paul and Peter return to Jerusalem for the Apostolic Council, which, with the assistance of James, frees Gentile believers from the requirement of circumcision in opposition to Pharisaic believers (Acts 15:1–29); Paul and Barnabas return to Antioch (Acts 15:30) but split over a dispute about John Mark (Acts 15:36–40). |
| 48/49–51* | Paul’s Second Missionary Journey (with Silas) from Antioch to Syria, Cilicia, southern Galatia, Macedonia, notably Philippi, Thessalonica, and Berea; and then on to Achaia, notably Athens and Corinth (Acts 15:36–18:22). |
| 49 | Claudius expels Jews from Rome because of conflicts about Jesus (Acts 18:2); Paul befriends two refugees, Priscilla and Aquila, in Corinth (Acts 18:2–3). |
| 49–51* | Paul writes 1–2 Thessalonians from Corinth (Acts 18:1, 11; also compare Acts 18:5 with 1 Thess. 1:8). |
| 51 | Paul appears before Gallio, proconsul of Achaia (Acts 18:12–17). |
| 50–54* | Peter comes to Rome. |
| 52–57* | Paul’s Third Missionary Journey from Antioch to Galatia, Phrygia, Ephesus, Macedonia, Greece (Acts 18:23–21:17). |
| 52–55 | Paul ministers in Ephesus (Acts 19:1–20). |
| 53–55* | Mark writes his Gospel, containing Peter’s memories of Jesus; perhaps within a decade, Matthew publishes his Gospel, which relies on Mark and other sources. Paul writes 1 Corinthians from Ephesus (Acts 19:10). |
| 54 | Claudius dies (edict exiling Jews repealed); Priscilla and Aquila return to Rome and host a church in their home (see Rom. 16:3–5). |
| 54–68 | Nero reigns. |
| 55–56* | Paul writes 2 Corinthians from Macedonia (Acts 20:1, 3; 2 Cor. 1:16; 2:13; 7:5; 8:1; 9:2, 4; see 1 Cor. 16:5). |
| 57* | Paul winters in Corinth and writes Romans (Acts 20:3; see Rom. 16:1–2; also see Rom. 16:23 with 1 Cor. 1:14); travels to Jerusalem (Acts 21:1–16), visits with James the brother of Jesus (Acts 21:17–26), and is arrested (Acts 21:27–36; 22:22–29). |
| 57–59 | Paul is imprisoned and transferred to Caesarea (Acts 23:23–24, 33–34). |
| 60 | Paul begins voyage to Rome (Acts 27:1–2); he is shipwrecked for three months on the island of Malta (Acts 27:39–28:10). |
| 60–70* | Letter to the Hebrews is written. |
| 62 | James the brother of the Lord is executed by the Sadducean high priest Ananus. |
| 62–63* | Peter writes his first letter (1 Peter) from Rome (1 Pet. 5:13). |
| 62* | Paul arrives in Rome and remains under house arrest (Acts 28:16–31); he writes Ephesians (see verses for Colossians), Philippians (Phil. 1:7, 13, 17; 4:22), Colossians (Col. 4:3, 10, 18; see Acts 27:2 with Col. 4:10), Philemon (see Philem. 23 with Col. 1:7; Philem. 2 with Col. 4:17; Philem. 24 with Col. 4:10; also see Col. 4:9). Luke, Paul’s physician and companion (see Col. 4:14), writes Luke and Acts. |
| 62–64 | Paul is released, extends his mission (probably reaching Spain), writes 1 Timothy from Macedonia (see 1 Tim. 1:3) and Titus from Nicopolis (Titus 3:12); he is rearrested in Rome (2 Tim. 1:16–17). |
| 63–64 | Work on the temple complex is completed. |
| 64 (July 19) | Fire in Rome; Nero blames and kills many Christians. |
| 64–67* | Peter writes his second letter ( 2 Peter). Jude writes his letter. Paul writes 2 Timothy (see 2 Tim. 4:6–8). Paul and Peter are martyred in Rome. |
| 66 | First Jewish-Roman War begins with a riot between Greeks and Jews at Caesarea; Roman procurator Gesius Florus (A.D. 64–66) is murdered and a Roman garrison wiped out; Menahem, son or grandson of Judas the Galilean, murders the high priest Ananias and seizes control of the temple; Nero dispatches Vespasian with three legions. |
| 67* | Romans destroy the Qumran community, who beforehand hid the so-called Dead Sea Scrolls in nearby caves; the church in Jerusalem flees to Pella (Matt. 24:15–16; Mark 13:14; Luke 21:20–22); John migrates to Ephesus with Mary, Jesus’ mother. |
| 68 | Nero commits suicide; year of the three emperors. |
| 69 | Rebellion quelled in Galilee and Samaria; Vespasian summoned back to Rome to become emperor. |
| 70 (Aug. 30) | Titus, Vespasian’s son, after a five-month siege of Jerusalem, destroys the temple after desecrating it; the temple’s menorah, Torah, and veil are removed and later put on display in a victory parade in Rome; the influence of the Sadducees ends; the Pharisee Johanan ben Zakkai escapes and convinces the Romans to allow him and others to settle in Jamnia, where they found a school. |
| 73 (May 2)* | Before Roman general Silva breaches the fortress atop Masada following a two-year siege, 936 Jewish rebels commit suicide. |
| 75 | Titus has an affair with the Jewish princess Berenice, sister of Agrippa II (Acts 25:13, 23), whom he later abandons because of the scandal. |
| 77 | Pliny the Elder writes Natural History. |
| 77–78 | Josephus publishes Jewish War in Rome. |
| 79 | Pompeii and Herculaneum are destroyed by eruption of Vesuvius; Pliny the Elder dies attempting to investigate. |
| 81 | The Arch of Titus, celebrating his destruction of the temple, is erected in Rome. |
| 81–96 | Domitian, Titus’s brother, persecutes Christians among the Roman nobility, including his own relatives Clemens and Domitilla. |
| 85–95* | John writes his letters (1–3 John), probably in Ephesus. |
| 89–95* | John writes his Gospel, probably in Ephesus. |
| 93–94 | Josephus publishes Jewish Antiquities in Rome. |
| 94 | Domitian exiles philosophers from Rome. |
| 95* | Amidst persecution, Clement, a leader in the Roman church, writes his Letter to the Corinthians (1 Clement) appealing for peace between the young men and elders. |
| 95–96* | Exiled by Domitian to Patmos, John writes Revelation (Rev. 1:9). |
| 96–98 | Nerva, the first of five “good” emperors, ends official persecution. |
* denotes approximate date; / signifies either/or
Jesus Is God: Specific Examples Where Greek Theos (“God”) Is Applied to Jesus
| John 1:1 | In the beginning was the Word, and the Word was with God, and the Word was God. |
| John 1:18 | No one has ever seen God; the only God, who is at the Father’s side, he has made him known. |
| John 20:28 | Thomas answered him, “My Lord and my God!” |
| Rom. 9:5 | To them belong the patriarchs, and from their race, according to the flesh, is the Christ who is God over all, blessed forever. Amen. |
| Titus 2:13 | . . . waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ . . . |
| Heb. 1:8 | But of the Son he says, “Your throne, O God, is forever and ever, the scepter of uprightness is the scepter of your kingdom.” |
| 2 Pet. 1:1 | To those who have obtained a faith of equal standing with ours by the righteousness of our God and Savior Jesus Christ . . . |
The Epistles
| Book | Author | Date | Recipients | Place of Writing |
|---|---|---|---|---|
| James | James | 40–45 | Jewish Christians in or near Palestine | Jerusalem? |
| Galatians | Paul | 48 | South Galatian churches | Syrian Antioch |
| 1 Thessalonians | Paul | 49–51 | Church in Thessalonica | Corinth |
| 2 Thessalonians | Paul | 49–51 | Church in Thessalonica | Corinth |
| 1 Corinthians | Paul | 53–55 | Church in Corinth | Ephesus |
| 2 Corinthians | Paul | 55–56 | Church in Corinth | Macedonia |
| Romans | Paul | 57 | Church in Rome | Corinth |
| Philippians | Paul | 62 | Church in Philippi | Rome |
| Colossians | Paul | 62 | Church in Colossae | Rome |
| Philemon | Paul | 62 | Philemon | Rome |
| Ephesians | Paul | 62 | Churches in Asia Minor (circular letter?) | Rome |
| 1 Timothy | Paul | 62–64 | Timothy | Macedonia? |
| Titus | Paul | 62–64 | Titus | Nicopolis |
| 1 Peter | Peter | 62–63 | Churches in Roman provinces in Asia Minor | Rome |
| 2 Peter | Peter | 64–67 | Churches in Roman provinces in Asia Minor? | Rome |
| 2 Timothy | Paul | 64–67 | Timothy | Rome |
| Jude | Jude | Mid–60s | Jewish Christians in Egypt? Asia Minor? Antioch? | Unknown |
| Hebrews | Unknown | 60–70 | Jewish Christians in Rome or in or near Palestine | Unknown |
| 1 John | John | 85–95 | Churches near Ephesus? | Ephesus |
| 2 John | John | 85–95 | Church or churches near Ephesus | Ephesus |
| 3 John | John | 85–95 | Gaius | Ephesus |
Psalm 110 in Hebrews
| Psalm 110 | Hebrews |
|---|---|
| “The LORD says to my Lord: ‘Sit at my right hand, until I make your enemies your footstool’” (v. 1). | Jesus “sat down at the right hand of the Majesty on high” (1:3).
God says to Jesus: “Sit at my right hand until I make your enemies a footstool for your feet” (1:13). Jesus is “seated at the right hand of the throne of the Majesty in heaven” (8:1). Jesus “sat down at the right hand of God, waiting . . . until his enemies should be made a footstool for his feet” (10:12–13). Jesus is “seated at the right hand of the throne of God” (12:2). |
| “The LORD has sworn and will not change his mind, ‘You are a priest forever after the order of Melchizedek’” (v. 4). | Jesus is “a priest forever, after the order of Melchizedek” (5:6).
Jesus is “designated by God a high priest after the order of Melchizedek” (5:10). Jesus has “become a high priest forever after the order of Melchizedek” (6:20). Jesus is a “priest . . . after the order of Melchizedek” (7:11). Jesus is a “priest [who] arises in the likeness of Melchizedek” (7:15). Jesus is “a priest forever, after the order of Melchizedek” (7:17). Jesus was made a priest by this oath: “The Lord has sworn and will not change his mind, ‘You are a priest forever’” (7:21). |
Equivalent Expressions for the “Last Days”
The “last days” (the day of salvation, 2 Cor. 6:2) have already come but the “last day” (the day of salvation and wrath, 1 Thess. 5:1–11) has not yet arrived. The following are equivalent expressions for the “last days” (the period of time between Jesus’ death and resurrection and the final judgment).
| “the last days” | Acts 2:17; 2 Tim. 3:1; Heb. 1:2; James 5:3 |
| “the last hour” | 1 John 2:18 |
| “the last time” | Jude 18 |
| “the last times” | 1 Pet. 1:20 |
Redemptive History in the Book of Hebrews
Hebrews shows the contrast between the old covenant and the new covenant. In the old covenant, the law and its ceremonies were a shadow of the good things to come. They only reflected the reality of the “heavenly things” (depicted by arrows intruding into the old covenant). The inauguration of the new covenant is described as a change in priesthood and law that brings about a change in reality because of the cross. After the work of Christ in the new covenant, the heavenly reality (Mount Zion, the heavenly Jerusalem) not only intrudes into history but Christians actually participate in this new reality (arrows now go both ways) because the good things have come through Christ in his death, resurrection, and ascension. Christians live in a semi-heavenly age, whereas in the old covenant with its laws, rules, and regulations, people could not fully participate in the “heavenly things.” Although they participate in the heavenly reality now, in the age to come God’s people will fully realize their Sabbath rest.
Melchizedek
Melchizedek is among the most mysterious figures in Scripture. King of Salem, a city identified with Jerusalem, and “priest of God Most High,” Melchizedek’s name means “king of righteousness.” Following Abraham’s defeat of Chedorlaomer and his rescue of Lot, Melchizedek provided a meal of bread and wine for Abraham and his men. He then blessed Abraham, attributing Abraham’s victory over his enemies to God Most High. In response to Melchizedek’s blessing, Abraham gave the priest-king a tenth of everything he had. David mentions Melchizedek in the messianic Psalm 110, and the writer of Hebrews presents Melchizedek as a foreshadowing of Jesus Christ, who is both priest and king. (Genesis 14:18–20)
Samuel
Samuel’s birth was God’s answer to Hannah’s prayer for a son. Dedicated to the Lord as a small child, he lived and ministered at Shiloh. When he was a young man, the Lord spoke to him and established him as a prophet. Samuel called the people of Israel to repent and put aside idolatry. During Samuel’s lifetime, Israel changed from a collection of tribes ruled by various temporary “judges” to a nation ruled by a king. As the last judge of Israel, Samuel anointed Saul as Israel’s first king. When Saul disobeyed God and was rejected as king, Samuel anointed David as his successor. Samuel acted as a faithful judge, prophet, and priest, foreshadowing the work of Christ as king, prophet, and priest (Heb. 1:1–3). (1 Samuel 3:19–21)
Heb. 1:1 Long ago contrasts with “these last days” in v. 2. Two similar Greek words emphasize the many times and many ways in which God has spoken. This speaking was through prophets, which included both the prophetic and the historical books of the OT (see Deut. 18:15; Acts 3:22; 4:25; 26:22). our fathers. The OT patriarchs (compare Heb. 3:9; 8:9), the readers’ spiritual ancestors.
Heb. 1:2 Four contrasts occur between vv. 1 and 2: time of revelation (“long ago” vs. these last days); agent of revelation (“prophets” vs. Son); recipients of revelation (“fathers” vs. us); and the unity of the final revelation in the Son (“many times and in many ways” vs. at one time, in and through God’s Son). Since God has spoken finally and fully in the Son, and since the NT fully reports and interprets this supreme revelation, the canon of Scripture is complete. Jesus is heir of all things. He “inherits” all creation from his Father (v. 4). The Son’s preexistence, authority, power, and full deity are evident in his role in creating the world; compare John 1:3, 10; Col. 1:16.
Equivalent Expressions for the “Last Days”
The “last days” (the day of salvation, 2 Cor. 6:2) have already come but the “last day” (the day of salvation and wrath, 1 Thess. 5:1–11) has not yet arrived. The following are equivalent expressions for the “last days” (the period of time between Jesus’ death and resurrection and the final judgment).
| “the last days” | Acts 2:17; 2 Tim. 3:1; Heb. 1:2; James 5:3 |
| “the last hour” | 1 John 2:18 |
| “the last time” | Jude 18 |
| “the last times” | 1 Pet. 1:20 |
Heb. 1:3 Glory is often described as light (Isa. 60:1; Rev. 21:23). Here the Son is God’s glorious light. Jesus is the exact imprint of God’s real nature. Thus the Son is identical to God in substance, characteristics, and abilities. right hand of the Majesty on high. The place of supreme authority (see Heb. 1:13; 8:1; 10:12; 12:2; also Mark 14:62; Rom. 8:34; Eph. 1:20). sat down. Jesus’ work of salvation is complete. “Majesty” also describes God in Heb. 8:1 (compare Jude 25).
Samuel
Samuel’s birth was God’s answer to Hannah’s prayer for a son. Dedicated to the Lord as a small child, he lived and ministered at Shiloh. When he was a young man, the Lord spoke to him and established him as a prophet. Samuel called the people of Israel to repent and put aside idolatry. During Samuel’s lifetime, Israel changed from a collection of tribes ruled by various temporary “judges” to a nation ruled by a king. As the last judge of Israel, Samuel anointed Saul as Israel’s first king. When Saul disobeyed God and was rejected as king, Samuel anointed David as his successor. Samuel acted as a faithful judge, prophet, and priest, foreshadowing the work of Christ as king, prophet, and priest (Heb. 1:1–3). (1 Samuel 3:19–21)
Heb. 1:1–4 This is a single sentence in Greek. Many of the book’s themes are announced here. These include the contrasting periods of revelation (vv. 1–2; compare 2:2–4; 3:1–6; 4:14–5:10; 6:13–10:18), Jesus’ unique status as Son of God (1:2–3; compare vv. 5–14; 3:1–6; 5:5–10; 7:26–28), his purifying work (1:3; compare 9:11–10:18), and his supremacy (1:4; compare 1:5–2:18).
Heb. 1:4 The main theme of chs. 1–2 is announced: Jesus is superior to angels. There was much speculation about angels in first-century Judaism. Angels minister before God’s throne. They guide and protect humans. They revealed the Mosaic law (see 1:7; 2:2; 12:22; 13:2). Yet Jesus is superior to them, in part because his name (that is, his essence) is “Son” (1:5). He has a closer relationship with and better inheritance from the Father than the angels have.
Heb. 1:5 You are my Son. This quotes Ps. 2:7. In that psalm the Messiah is the Anointed One (Ps. 2:2), is king over all (Ps. 2:6–8), and especially is God’s Son (Ps. 2:7). today I have begotten you. A poetic expression reflecting the unique relationship of the Son to God Almighty (see further Heb. 1:6); this speaks of entering into a new phase of that Father-Son relationship and does not mean that the Son once did not exist. Similar words of divine sonship are spoken at Jesus’ baptism (Mark 1:11; Luke 3:22; compare Matt. 3:17) and his transfiguration (Matt. 17:5; Mark 9:7; Luke 9:35). he shall be to me a son. This proclamation (2 Sam. 7:14; also 1 Chron. 17:13) is declared to King David concerning his covenant heir, whom God will designate God’s own “Son.” Solomon failed to follow the law and was not “established forever” (2 Sam. 7:16); hence, the promise can only be fulfilled by the Davidic Messiah.
Heb. 1:6 The firstborn son in Israelite families had first place in terms of inheritance (see Gen. 43:33; Ex. 4:22). The title as applied to Jesus does not mean that he was created (see note on Col. 1:15). Let all God’s angels worship him may refer to either Ps. 97:7 or Deut. 32:43—or possibly both. Since only God is worthy of worship (Ex. 20:3–5; Isa. 42:8; Rev. 19:10), this is further evidence of the Son’s full deity.
Heb. 1:7 The splendor of angels is acknowledged, proving that the Son, who is superior to all the angels, is all the more glorious.
Jesus Is God: Specific Examples Where Greek Theos (“God”) Is Applied to Jesus
| John 1:1 | In the beginning was the Word, and the Word was with God, and the Word was God. |
| John 1:18 | No one has ever seen God; the only God, who is at the Father’s side, he has made him known. |
| John 20:28 | Thomas answered him, “My Lord and my God!” |
| Rom. 9:5 | To them belong the patriarchs, and from their race, according to the flesh, is the Christ who is God over all, blessed forever. Amen. |
| Titus 2:13 | . . . waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ . . . |
| Heb. 1:8 | But of the Son he says, “Your throne, O God, is forever and ever, the scepter of uprightness is the scepter of your kingdom.” |
| 2 Pet. 1:1 | To those who have obtained a faith of equal standing with ours by the righteousness of our God and Savior Jesus Christ . . . |
Heb. 1:8–9 The quotation (Ps. 45:6–7) is from a psalm about the Davidic king. Only Jesus, the Davidic Messiah (the anointed One), truly fits this description. Your throne, O God. The messianic Son is rightfully called God by God the Father. (See also John 1:1, 18; 20:28; Titus 2:13.)
Heb. 1:10–12 In light of the clear statement about Christ’s deity (vv. 8–9), the author emphasizes his role in creation and his eternality.
Heb. 1:13 Cited from Ps. 110:1. This psalm of David is quite significant in Hebrews (see Heb. 5:6; 7:17, 21) and elsewhere (Matt. 22:44; Acts 2:34; 1 Cor. 15:25). It applies to “great David’s greater son,” the Messiah. right hand. See note on Heb. 1:3.
Psalm 110 in Hebrews
| Psalm 110 | Hebrews |
|---|---|
| “The LORD says to my Lord: ‘Sit at my right hand, until I make your enemies your footstool’” (v. 1). | Jesus “sat down at the right hand of the Majesty on high” (1:3).
God says to Jesus: “Sit at my right hand until I make your enemies a footstool for your feet” (1:13). Jesus is “seated at the right hand of the throne of the Majesty in heaven” (8:1). Jesus “sat down at the right hand of God, waiting . . . until his enemies should be made a footstool for his feet” (10:12–13). Jesus is “seated at the right hand of the throne of God” (12:2). |
| “The LORD has sworn and will not change his mind, ‘You are a priest forever after the order of Melchizedek’” (v. 4). | Jesus is “a priest forever, after the order of Melchizedek” (5:6).
Jesus is “designated by God a high priest after the order of Melchizedek” (5:10). Jesus has “become a high priest forever after the order of Melchizedek” (6:20). Jesus is a “priest . . . after the order of Melchizedek” (7:11). Jesus is a “priest [who] arises in the likeness of Melchizedek” (7:15). Jesus is “a priest forever, after the order of Melchizedek” (7:17). Jesus was made a priest by this oath: “The Lord has sworn and will not change his mind, ‘You are a priest forever’” (7:21). |
Heb. 1:14 ministering spirits. Angels serve believers, those who are to inherit salvation. But salvation is possible only through Jesus (2:10; 5:9; 9:28). The angels’ important role still pales in comparison to him.
Heb. 2:2 The message declared by angels is the Mosaic law (see Deut. 33:2; Acts 7:53; Gal. 3:19). reliable. Even though the revelation in Christ is superior, the author does not diminish the importance of the Mosaic law.
Heb. 2:1–4 This warning calls the reader to pay heed to the greater salvation which was declared by the Lord himself, attested by human eyewitnesses, and authenticated by God’s power. The warning proceeds from the lesser (punishments under the Mosaic law; v. 2) to the greater (the danger of neglecting the greater salvation; vv. 3–4).
Heb. 2:4 The terms signs, wonders, and miracles overlap in meaning. They appear together in Acts 2:22 and 2 Cor. 12:12 (contrast 2 Thess. 2:9). The Greek word for gifts can mean “distributions.” Distributed according to his will probably refers to the spiritual gifts and to all the other works of God described in this verse.
Heb. 2:5 For indicates that the argument continues from 1:5–14 and 2:2–4. The “son of man” (v. 6) has responsibilities of worldwide rule not given to angels. the world to come. The future age when all of God’s purposes in salvation will be fulfilled. The author is speaking of a future salvation (see note on 9:27–28), though the “last days” have already begun (1:2).
Heb. 2:7 You made him. Some think the author of Hebrews, quoting Psalm 8, refers to the human race in general. Others think he refers to Jesus, the true Son of Man. for a little while lower. If this refers to mankind in general, then it means that believers, during their earthly lives, are slightly lower in status and authority than angels. If the writer refers to Jesus, it means that, in his earthly suffering, Jesus’ divine nature was temporarily obscured (compare Phil. 2:6–8).
Heb. 2:8 Putting everything in subjection to him echoes Gen. 1:28, where God put everything under the stewardship of Adam and Eve (Gen. 1:26–28). But if Jesus, the true representative of humanity, is specifically in view, then it means that the “world to come” (Heb. 2:5) is subjected to Jesus, indicating his superiority to angels in his authority to rule the world. This also implies that he rules the angels themselves, since nothing is outside his control. However, at present believers do not see the entire world subject either to human beings or to Christ. This raises the question, What has happened to God’s plan to put everything in subjection under man (or under Christ)?
Heb. 2:9 But we see him. All interpreters agree that this refers to Jesus (compare notes on vv. 7, 8). The phrase little while and the sequence of events in vv. 7–8 (compare Ps. 8:5–6) show that, after first being made lower than the angels, Jesus was crowned and exalted. Jesus’ suffering of death was the reason for his being crowned with glory and honor. He tasted death as a work of God’s grace on behalf of everyone (that is, all who follow him; Heb. 9:15, 28; 10:39). Jesus. This is the first mention of Jesus’ name in Hebrews (see 3:1; 4:14; etc.; “Christ” first appears in 3:6). Though the human race generally did not fulfill God’s plan to put everything on earth under man’s feet (2:6–8), there is one man who is fulfilling God’s great plan, and that is Jesus.
Heb. 2:10 he, for whom and by whom all things exist. God the Father. many sons. The followers of the one unique Son of God are adopted into the newly redeemed human family (see “brothers,” vv. 11–12; and “children,” v. 13; also 12:5–8). founder. The Greek can designate either an originator or a leader (see 12:2). The concept of making perfect applies in Hebrews both to Jesus himself (5:9; 7:28) and to his work in sanctifying his followers (10:14; 12:23). The author is not suggesting that Jesus was sinful (compare 4:15; 7:26), but that as Jesus lived his life, his maturity and experience deepened, always with full obedience to the Father.
Heb. 2:11 those who are sanctified. Jesus’ true followers, who are set apart for his purposes by his sacrifice (10:10, 14; 13:12). he is not ashamed to call them brothers. Since they share a common source of life, they are members of the same family.
Heb. 2:12 This verse quotes from Ps. 22:22. The psalm speaks of Jesus’ death (Ps. 22:1, 16–18) and resurrection (Ps. 22:19–24). congregation. All the redeemed in heaven.
Heb. 2:14–15 A human Savior was necessary, because human beings (children) need a sacrifice that bears God’s wrath and turns it to favor (see note on v. 17). They also need a sympathetic high priest (vv. 17–18). share in flesh and blood. Jesus was fully human, just like the “children” and the high priest (see 5:1–2). the one who has the power of death. God ultimately rules over life and death (Deut. 32:39; Ps. 90:3; 139:16), but Satan claims that power.
Heb. 2:17 had to be. Unless Jesus became fully human in every respect (except for sin), he could not represent believers as their high priest. Jesus must be human in order to serve as high priest on behalf of humanity. propitiation. An atoning sacrifice that cancels sin and satisfies God’s wrath (compare Deut. 21:8; Ps. 25:11; 78:38; see note on Rom. 3:25).
Heb. 1:1–2:18 Jesus Is Superior to Angelic Beings. Jesus’ identity (1:1–4) shows his superiority to angels. This superiority includes his uniqueness as Son of God (1:5–14) and his humanity as Son of Man. Because of both he is the perfect founder of salvation (2:5–18).
Heb. 2:5–18 Jesus is also superior to angels since, as Son of Man, the world is subjected to him, though this has yet to be fully revealed (vv. 5–9). Jesus’ sacrificial suffering and death required him to partake of humanity (vv. 10–18).
Heb. 3:1 Therefore. In light of Jesus’ high priesthood (2:17). holy brothers. Members of the family of God (3:12; 10:19; 13:22); also called “saints” or sanctified ones (13:24). heavenly calling. “Heavenly” elsewhere describes God’s perfect order (8:5; 9:23) and the future life with God (11:16; 12:22). For “calling,” see 2:11 and 9:15. Jesus is an apostle in that he is “one who is sent” (see Luke 4:18). our confession. The content of the Christian faith (see Heb. 4:14; 10:23).
Heb. 3:3–6 more glory. Despite Moses’ great faithfulness, Jesus is superior. house. Jesus as the Son of God has a privileged place in the household of God (1 Chron. 17:14). Moses remains a valued servant in that household (Num. 12:7).
Heb. 3:6 Christ is the Greek equivalent of “Messiah,” meaning “anointed one” (see 1:9). we are his house.
Fact: Jesus the master builder
Jesus the master builder. In the era of peace made possible by Roman rule, the building of public buildings and private homes flourished. Working primarily with materials such as marble, bronze, and terra-cotta, architects designed and built large, beautiful structures throughout the empire. However, such buildings were nothing compared to the individual new lives being “built” by Jesus the master builder (3:3–6).
Heb. 3:7–11 Therefore. Citing Ps. 95:7–11, the author contrasts Moses’ faithfulness with the faithless people of Moses’ day. Hebrews attributes this psalm to the Holy Spirit (compare Mark 12:36; Acts 1:16).
Heb. 3:12–13 Drawing on Psalm 95, Hebrews warns against allowing the unbelief of a hardened, sinful heart to cause one to fall away (“turn away from, forsake”; compare Luke 8:13; 1 Tim. 4:1). as long as it is called “today.” From the perspective of God’s saving plans for world history, the church lives in a special moment in which the Lord has come, spoken, and gone, and believers await his return—faith is called for in this hour.
Heb. 3:14 The true Christian will endure to the end. The condition (if indeed) has been understood in various ways. Some have argued that the condition (“if”) indicates that true Christians can lose their salvation. Scripture is clear, however, that true believers cannot lose their salvation (John 6:39–40; 10:27–29; Rom. 8:35, 38–39; Eph. 1:4; Phil. 1:6; 1 Pet. 1:3–5). Hebrews 3:14 should be understood in connection with v. 13, as is indicated by the linking word For. That is, those who become hardened (v. 13) give outward evidence that they never have been genuine believers who “share in Christ,” because genuine believers hold on to their original confidence to the end. Of course, Scripture also encourages believers to pray for and seek to reclaim any who have fallen away (James 5:20; 1 John 5:16), in the hope that they will turn back. Still, this passage should be viewed as a sober warning—intended as a means that God uses to keep Christians resolved in faith and obedient until the end.
Heb. 3:15–19 Quoting Ps. 95:7–8 again, the author draws several points from the failure of the exodus generation (see especially Ex. 17:1–7; Num. 14:20–38). They witnessed God’s salvation and many miracles in the exodus, and yet they had responded in disobedience and unbelief, so they were unable to enter into the rest of the Promised Land.
Heb. 4:1 Therefore. Verses 1–13 connect closely to the preceding argument (compare 3:7–11, 16–19 with 4:2–10) and to the previous exhortation (compare 3:12–14 with 4:1–2, 11–13). There remains a future, end-time Sabbath rest from God that can be enjoyed in some measure even in this life (vv. 3–10). fear. Reverent fear before God, here concerning a person’s spiritual state (see notes on Prov. 1:7; Acts 5:5; 1 Pet. 1:17; 1 John 4:18).
Heb. 4:2 Comparisons continue between the exodus generation and the church. Both received God’s declaration of deliverance (good news). Both were called to respond in faith. The exodus generation did not receive the promised benefit because they failed to respond in faith. Their failure warns Christians against unbelief.
Heb. 4:3–5 we who have believed. Faith in God’s good news is necessary to enter God’s rest. The “rest” of God in Ps. 95:11 (they shall not enter my rest) is connected with God’s resting on the seventh day after his work of creation. The fact that the exodus generation was not allowed to enter that rest proves that God’s Sabbath rest was still open. Even “today,” at the time of the writing of Hebrews, this rest could still be entered. Indeed, people throughout the entire church age can enter into this rest.
Heb. 4:6–7 Verse 6 restates the conclusions of vv. 2–5. Verse 7 advances the argument by suggesting that the today of Ps. 95:7–8 holds out to the worshiper the possibility of entering even now in a partial way into the end-time “rest” and blessing that the exodus generation missed. Christians enter into God’s rest through recognizing that Christ’s work of redeeming them from sin has been completed.
Heb. 4:8–10 For if Joshua had given them rest. One could conceivably argue that the “rest” that the exodus generation sought was their entrance into the Promised Land. However, that entrance occurred in the days of Joshua, and Psalm 95 (with its promise of “today” entering into God’s rest) is later than Joshua’s day. Therefore, the Sabbath rest remains possible for God’s people to enter even now, in this life (Heb. 4:9).
Heb. 4:11 therefore (in light of the conclusion from vv. 9–10) strive to enter that rest. This phrase again emphasizes the need for perseverance (see 2:1; 3:14; 4:14).
Fact: Two-edged swords
Two-edged swords (149:6) were made of bronze or iron and were filed on each side, so that the blade could more readily and deeply penetrate enemy armor. In the NT, the word of God is said to be “sharper than any two-edged sword” (Heb. 4:12) because of the way it exposes the deepest “thoughts and intentions” of a person’s heart.
Heb. 3:7–4:13 The contrasting of Jesus and Moses (3:1–6) leads to a comparison of their followers’ responses.
Heb. 4:1–13 Continuing to use Psalm 95, the author focuses on the word “rest.” The section makes most sense if the rest is understood as having begun but still awaiting completion.
Heb. 4:12–13 The warning continues: faithless disobedience will not go unnoticed. word of God. Usually this phrase in Hebrews refers to the message of salvation (13:7; compare 4:2), but here the “word” is pictured as God’s personal utterance, living, active, sharp, piercing, and discerning, with eyes that expose. The Word of God acts as God himself, so that one’s innermost thoughts and intentions are exposed. This happens constantly in Christians’ lives.
Heb. 4:14 Jesus’ role as high priest is announced in 2:17, discussed here (4:14–5:10), and further explained in 7:1–9:8. passed through the heavens. Jesus ascended to the right hand of God the Father (see note on 1:3). Son of God. Jesus’ role as a human high priest (2:5–18) is united with his position as God’s unique Son (5:5–6; see 1:1–14; 3:5–6). Let us hold fast continues the theme of perseverance (2:1; 3:6, 12–14; 4:11). confession. See 3:1; 10:23.
Heb. 4:15 tempted. The Greek word can refer either to temptation to make one sin (compare Matt. 4:1–11) or testing designed to strengthen one’s faith (compare Luke 22:28). Here it means temptation to sin. in every respect. Jesus was tempted in every area of personal life. He (unlike every other human) remained without sin. Thus he is truly the holy high priest (Heb. 7:26–28; see 5:2–3).
Heb. 4:16 Draw near is used consistently in Hebrews to describe a person approaching God (7:25; 10:1, 22; 11:6; 12:18, 22; see Lev. 9:5). This is possible only when one’s sins are forgiven through the ministry of a high priest (Heb. 7:25; 10:22). Confidence indicates that Christians may come before God without fear that they will be punished for approaching someone with greater authority and power.
Fact: Throne
Approaching a human ruler’s throne with a request can be dangerous, especially when one is fully at the mercy of the ruler. In contrast, Christians can expect to find mercy and help when they approach God’s throne with a request (4:16).
Heb. 5:1–4 He can deal gently. High priests were human and understood human weakness. They presented sacrifices for sins for others and for themselves. Jesus, however, is the perfect high priest, since he is without sin and therefore does not need to offer a sacrifice for himself (7:26–28).
Heb. 5:5–6 God the Father appointed Jesus to be high priest (see vv. 1, 4). Psalm 2:7 is quoted, followed by Ps. 110:4. Jesus combines the role of high priest with his status as Son of God (see Heb. 4:14; 5:8–10). after the order of Melchizedek. See 7:1–28.
Heb. 5:7 with loud cries and tears. One might first recall Jesus’ agonizing prayer in Gethsemane, but the broad time reference (In the days of his flesh) suggests that Jesus’ earthly prayers were constantly heartfelt, earnest, and accompanied by tears. Able to save him from death describes the resurrection, whereby God saved Jesus “from” or “out of” death.
Heb. 5:8 he learned obedience through what he suffered. Jesus was always without sin (4:15; 7:26) and always obedient. Yet he still gained knowledge and experience by living as a human being (see Luke 2:40, 52).
Heb. 5:9–10 being made perfect. During his childhood, Jesus did not lack any godly character quality. But he did lack the full experience of having lived a perfect human life, obeying the Father in everything, without sin. order of Melchizedek. See v. 6 and ch. 7.
Psalm 110 in Hebrews
| Psalm 110 | Hebrews |
|---|---|
| “The LORD says to my Lord: ‘Sit at my right hand, until I make your enemies your footstool’” (v. 1). | Jesus “sat down at the right hand of the Majesty on high” (1:3).
God says to Jesus: “Sit at my right hand until I make your enemies a footstool for your feet” (1:13). Jesus is “seated at the right hand of the throne of the Majesty in heaven” (8:1). Jesus “sat down at the right hand of God, waiting . . . until his enemies should be made a footstool for his feet” (10:12–13). Jesus is “seated at the right hand of the throne of God” (12:2). |
| “The LORD has sworn and will not change his mind, ‘You are a priest forever after the order of Melchizedek’” (v. 4). | Jesus is “a priest forever, after the order of Melchizedek” (5:6).
Jesus is “designated by God a high priest after the order of Melchizedek” (5:10). Jesus has “become a high priest forever after the order of Melchizedek” (6:20). Jesus is a “priest . . . after the order of Melchizedek” (7:11). Jesus is a “priest [who] arises in the likeness of Melchizedek” (7:15). Jesus is “a priest forever, after the order of Melchizedek” (7:17). Jesus was made a priest by this oath: “The Lord has sworn and will not change his mind, ‘You are a priest forever’” (7:21). |
Heb. 5:11 The author often encourages his readers (6:9–10; 10:32–34), but here he scolds them. hard to explain. In ch. 7 he will “explain” the reference to Melchizedek (5:10).
Heb. 5:12–14 basic principles of the oracles of God. The most basic truths about God. Milk vs. solid food shows the readers’ immaturity in the faith.
Heb. 6:1–2 elementary doctrine of Christ. Compare “basic principles” (5:12). Washings may refer to teaching about the differences between Jewish purification rituals and Christian baptism. Laying on of hands could refer to a practice at the time of baptism (see Acts 8:14–17; 19:5–6) or to other times during prayers for healing and appointing individuals for ministry (see notes on Acts 6:6; 13:3).
Heb. 6:4 If a person worries that he may have committed such a deep sin that repentance is impossible, his very desire to repent is evidence that he has not done so (see note on Matt. 12:31–32). Enlightened likely describes the initial entrance into Christian community through hearing an explanation of the Christian faith (compare Heb. 10:32). Tasted the heavenly gift probably refers to either the Lord’s Supper or the general blessing of Christian fellowship (or both). have shared in (literally, “have become a partaker of”) the Holy Spirit. Some understand this to mean having experienced the laying on of hands in the church; others link it to the communal experience of the Spirit active in the church.
Heb. 6:5 tasted the goodness of the word of God. These people (see note on v. 4) have heard the truth explained. They have learned of God’s word (1:3; 11:3). This word will be fully shown in powers that renew the world in the age to come (2:5; 13:14). Through the ministry of the Spirit, these powers are partially experienced now in the Christian community (see 2:4).
Heb. 6:6 Fallen away involves a sustained, committed rejection of Christ and a departure from the Christian community. to restore them again to repentance. This wording does not clarify whether the earlier repentance was merely outward, or whether it was the genuine repentance that accompanied true saving faith (see note on vv. 4–8). Crucifying once again graphically portrays rejection of Jesus. holding . . . up to contempt. A public, shameful display. The warning of vv. 4–8 is serious: such “falling away” treats God’s own Son with such disrespect that it is as though the person wanted to put Christ on a cross again.
Heb. 6:4–8 This passage has been much debated. The central issue is whether vv. 4–5 describes people who were once true Christians. (1) Some argue that the passage does describe true Christians, meaning that Christians can “fall away” and lose their salvation. Most who hold this view think that those who fall away can still return to Christian faith, so this limits vv. 4–6 to people who refuse to return. (2) Most argue, however, that although these people have participated fully in the Christian community, the fact that they “fall away” shows that they are not true Christians. (3) Another view is that the warnings are addressed to true believers, and that although they will never completely fall away, the warnings are still the means God uses to challenge them to persevere in their faith. (4) Finally, some believe that the falling away has to do with a loss of heavenly rewards. In any case, though the author recognizes that there may be a few in the congregation who fit the description of vv. 4–8, in general he does not think it to be true as a whole of the congregation, for he says, “yet in your case, beloved, we feel sure of better things—things that belong to salvation” (v. 9).
Heb. 6:7–8 land that has drunk the rain. The author uses a common OT and NT agricultural metaphor (see ESV cross-references on v. 7; also Matt. 13:24–30, 36–43; Luke 3:17). He warns that those who fall away are like land that does not bear a crop that is useful, but only bears thorns and thistles. Reminding them of the final judgment, the author says that such land is near to being cursed and its end is to be burned.
Heb. 6:9–10 Having warned about falling away from the faith, the author shows confidence in his readers’ salvation (v. 9; see 10:32–34).
Heb. 5:11–6:12 The author interrupts his discussion of Jesus as high priest to challenge his readers to grow in their faith. He rebukes them for their lack of maturity (5:11–14), lists the basics that they should already know (6:1–3), and warns them about the danger of falling away (6:4–8). Nevertheless, he is confident that they will persevere (6:9–12).
Heb. 6:11–12 imitators of those who . . . inherit the promises. Abraham is the immediate example (vv. 13–15). Other examples appear in ch. 11 (OT saints) and in 13:7 (church leaders).
Heb. 6:13–14 promise to Abraham. God’s promises to Abraham include those in Gen. 12:1–3; 17:1–22; 22:16–18. Here the author focuses on Gen. 22:16–17.
Heb. 6:15 having patiently waited. Abraham waited 25 years for Isaac’s birth (see Gen. 12:4 with Gen. 21:5), and he did not witness the fulfilled promise of countless descendants (see note on Heb. 11:13). In his lifetime, Abraham obtained the promise through seeing Isaac born, and through the ram offered on Isaac’s behalf (Genesis 22).
Heb. 6:16 Oaths were common legal devices in ancient times (disputes implies a legal context). Oaths usually appealed to some higher authority (something greater than themselves).
Heb. 6:17–18 The two unchangeable things are God’s promise/purpose and his oath.
Fact: Anchor
The safety of sailors depended greatly on a ship’s anchor. Without it, the likelihood of shipwreck increased dramatically. The anchor therefore became an important emblem of hope and stability for early Christians (6:19).
Heb. 6:19–20 The Christian’s hope is in the person and saving work of Christ. This hope is an anchor, providing security and stability for the soul. Clearly, even though the author has warned the readers about apostasy (vv. 4–8), he believes they can have assurance of their salvation. curtain. The veil in the tabernacle or temple that separated the inner place (“Most Holy Place,” 9:3) from the rest of the structure. See Ex. 26:31; Num. 18:7; Matt. 27:51; Heb. 9:3; 10:20. forerunner. Jesus went beforehand and opened the veil, and he now permits others to draw near (9:3, 6–14; 10:19–20). high priest. The author returns to the subject of 5:5–10.
Psalm 110 in Hebrews
| Psalm 110 | Hebrews |
|---|---|
| “The LORD says to my Lord: ‘Sit at my right hand, until I make your enemies your footstool’” (v. 1). | Jesus “sat down at the right hand of the Majesty on high” (1:3).
God says to Jesus: “Sit at my right hand until I make your enemies a footstool for your feet” (1:13). Jesus is “seated at the right hand of the throne of the Majesty in heaven” (8:1). Jesus “sat down at the right hand of God, waiting . . . until his enemies should be made a footstool for his feet” (10:12–13). Jesus is “seated at the right hand of the throne of God” (12:2). |
| “The LORD has sworn and will not change his mind, ‘You are a priest forever after the order of Melchizedek’” (v. 4). | Jesus is “a priest forever, after the order of Melchizedek” (5:6).
Jesus is “designated by God a high priest after the order of Melchizedek” (5:10). Jesus has “become a high priest forever after the order of Melchizedek” (6:20). Jesus is a “priest . . . after the order of Melchizedek” (7:11). Jesus is a “priest [who] arises in the likeness of Melchizedek” (7:15). Jesus is “a priest forever, after the order of Melchizedek” (7:17). Jesus was made a priest by this oath: “The Lord has sworn and will not change his mind, ‘You are a priest forever’” (7:21). |
Listen to the Podcast
Listen NowDive Deeper | Hebrews 1-6
Jesus, our high priest, suffered and was tempted on earth just like us, yet he never sinned. Therefore, he sympathizes with us in our weakness because he experienced the same temptation and pain we do. But what does this sympathy mean for us now?
This means we can, should, and need to run to Jesus—
- when we are tempted,
- when we are in pain,
- and because he offers PERFECT grace, freedom, and love.
Jesus was the only person to withstand every trial and temptation. So when we are tempted, we can, should, and need to run to him. "No temptation has overtaken you that is not common to man. God is faithful, and he will not let you be tempted beyond your ability, but with the temptation he will also provide the way of escape, that you may be able to endure it." (1 Corinthians 10:13) God also promises: "And behold, I am with you always, to the end of the age." (Matthew 28:20b) He is with us when we are tempted.
Jesus understands not just our temptation, but also our pain and suffering. For Jesus suffered the most brutal death in history. He not only endured some of the worst physical pain imaginable, but he also endured God's wrath poured out on him because Jesus took on and became our sin for us. When Paul was in pain, Jesus encouraged him by saying, "My grace is sufficient for you, for my power is made perfect in weakness." Paul then adds, "I will boast all the more gladly of my weaknesses, so that the power of Christ may rest upon me. For the sake of Christ, then, I am content with weaknesses . . . ." (2 Corinthians 12:9-10)
Run to Jesus because he sympathizes with you in your weakness. He invites and desires for everyone to run to and rest in him. He says, "Come to me, all who labor and are heavy laden, and I will give you rest." (Matthew 11:28) For these reasons and countless more, we can, should, and need to run to God for the joy set before us.
This month's memory verse
"And he who was seated on the throne said, 'Behold, I am making all things new.' Also he said, 'Write this down, for these words are trustworthy and true.'"
– Revelation 21:5
Discussion Questions
1. When you go through trials, do you turn to Jesus for comfort or try to find comfort in something or someone else? If you don't find comfort in Jesus, who or what is keeping you from doing so? Is what or whom you find comfort in better than Jesus in any way?
2. Where is one place in your life you need to run to Jesus?
3. How can you enter God's rest? Is there anything preventing you from doing so? What does resting with God look like on earth and in heaven?
4. You may know that Jesus understands what you're going through and that he loves you and will help you through your trials and temptations. Do you trust him and depend on him to help you through your temptations and pain? Knowing about Jesus is one thing; trusting him is completely different. Do you trust that he is with you, that he loves you, that he will strengthen you if you run to him, and that he will work everything for his glory and our good?
5. Do you trust that God's grace is sufficient for you, and that his power is perfected in your weakness?