December 16, 2025
The Old vs. the New
Hebrews 7-10
Caleb Williams
Big Book Idea
Jesus Christ is far better than anything else this world has to offer.
Key Verse | Hebrews 9:11-14
But when Christ appeared as a high priest of the good things that have come, then through the greater and more perfect tent (not made with hands, that is, not of this creation) he entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption. For if the blood of goats and bulls, and the sprinkling of defiled persons with the ashes of a heifer, sanctify for the purification of the flesh, how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our conscience from dead works to serve the living God.
Hebrews 7-10
Chapter 7
The Priestly Order of Melchizedek
1 For this Melchizedek, king of Salem, priest of the Most High God, met Abraham returning from the slaughter of the kings and blessed him, 2 and to him Abraham apportioned a tenth part of everything. He is first, by translation of his name, king of righteousness, and then he is also king of Salem, that is, king of peace. 3 He is without father or mother or genealogy, having neither beginning of days nor end of life, but resembling the Son of God he continues a priest forever.
4 See how great this man was to whom Abraham the patriarch gave a tenth of the spoils! 5 And those descendants of Levi who receive the priestly office have a commandment in the law to take tithes from the people, that is, from their brothers, 1 7:5 Or brothers and sisters though these also are descended from Abraham. 6 But this man who does not have his descent from them received tithes from Abraham and blessed him who had the promises. 7 It is beyond dispute that the inferior is blessed by the superior. 8 In the one case tithes are received by mortal men, but in the other case, by one of whom it is testified that he lives. 9 One might even say that Levi himself, who receives tithes, paid tithes through Abraham, 10 for he was still in the loins of his ancestor when Melchizedek met him.
Jesus Compared to Melchizedek
11 Now if perfection had been attainable through the Levitical priesthood (for under it the people received the law), what further need would there have been for another priest to arise after the order of Melchizedek, rather than one named after the order of Aaron? 12 For when there is a change in the priesthood, there is necessarily a change in the law as well. 13 For the one of whom these things are spoken belonged to another tribe, from which no one has ever served at the altar. 14 For it is evident that our Lord was descended from Judah, and in connection with that tribe Moses said nothing about priests.
15 This becomes even more evident when another priest arises in the likeness of Melchizedek, 16 who has become a priest, not on the basis of a legal requirement concerning bodily descent, but by the power of an indestructible life. 17 For it is witnessed of him,
“You are a priest forever,
after the order of Melchizedek.”
18 For on the one hand, a former commandment is set aside because of its weakness and uselessness 19 (for the law made nothing perfect); but on the other hand, a better hope is introduced, through which we draw near to God.
20 And it was not without an oath. For those who formerly became priests were made such without an oath, 21 but this one was made a priest with an oath by the one who said to him:
“The Lord has sworn
and will not change his mind,
‘You are a priest forever.’”
22 This makes Jesus the guarantor of a better covenant.
23 The former priests were many in number, because they were prevented by death from continuing in office, 24 but he holds his priesthood permanently, because he continues forever. 25 Consequently, he is able to save to the uttermost 2 7:25 That is, completely; or at all times those who draw near to God through him, since he always lives to make intercession for them.
26 For it was indeed fitting that we should have such a high priest, holy, innocent, unstained, separated from sinners, and exalted above the heavens. 27 He has no need, like those high priests, to offer sacrifices daily, first for his own sins and then for those of the people, since he did this once for all when he offered up himself. 28 For the law appoints men in their weakness as high priests, but the word of the oath, which came later than the law, appoints a Son who has been made perfect forever.
Chapter 8
Jesus, High Priest of a Better Covenant
1 Now the point in what we are saying is this: we have such a high priest, one who is seated at the right hand of the throne of the Majesty in heaven, 2 a minister in the holy places, in the true tent 3 8:2 Or tabernacle; also verse 5 that the Lord set up, not man. 3 For every high priest is appointed to offer gifts and sacrifices; thus it is necessary for this priest also to have something to offer. 4 Now if he were on earth, he would not be a priest at all, since there are priests who offer gifts according to the law. 5 They serve a copy and shadow of the heavenly things. For when Moses was about to erect the tent, he was instructed by God, saying, “See that you make everything according to the pattern that was shown you on the mountain.” 6 But as it is, Christ 4 8:6 Greek he has obtained a ministry that is as much more excellent than the old as the covenant he mediates is better, since it is enacted on better promises. 7 For if that first covenant had been faultless, there would have been no occasion to look for a second.
8 For he finds fault with them when he says: 5 8:8 Some manuscripts For finding fault with it he says to them
“Behold, the days are coming, declares the Lord,
when I will establish a new covenant with the house of Israel
and with the house of Judah,
9
not like the covenant that I made with their fathers
on the day when I took them by the hand to bring them out of the land of Egypt.
For they did not continue in my covenant,
and so I showed no concern for them, declares the Lord.
10
For this is the covenant that I will make with the house of Israel
after those days, declares the Lord:
I will put my laws into their minds,
and write them on their hearts,
and I will be their God,
and they shall be my people.
11
And they shall not teach, each one his neighbor
and each one his brother, saying, ‘Know the Lord,’
for they shall all know me,
from the least of them to the greatest.
12
For I will be merciful toward their iniquities,
and I will remember their sins no more.”
13 In speaking of a new covenant, he makes the first one obsolete. And what is becoming obsolete and growing old is ready to vanish away.
Chapter 9
The Earthly Holy Place
1 Now even the first covenant had regulations for worship and an earthly place of holiness. 2 For a tent 6 9:2 Or tabernacle; also verses 11, 21 was prepared, the first section, in which were the lampstand and the table and the bread of the Presence. 7 9:2 Greek the presentation of the loaves It is called the Holy Place. 3 Behind the second curtain was a second section 8 9:3 Greek tent; also verses 6, 8 called the Most Holy Place, 4 having the golden altar of incense and the ark of the covenant covered on all sides with gold, in which was a golden urn holding the manna, and Aaron's staff that budded, and the tablets of the covenant. 5 Above it were the cherubim of glory overshadowing the mercy seat. Of these things we cannot now speak in detail.
6 These preparations having thus been made, the priests go regularly into the first section, performing their ritual duties, 7 but into the second only the high priest goes, and he but once a year, and not without taking blood, which he offers for himself and for the unintentional sins of the people. 8 By this the Holy Spirit indicates that the way into the holy places is not yet opened as long as the first section is still standing 9 (which is symbolic for the present age). 9 9:9 Or which is symbolic for the age then present According to this arrangement, gifts and sacrifices are offered that cannot perfect the conscience of the worshiper, 10 but deal only with food and drink and various washings, regulations for the body imposed until the time of reformation.
Redemption Through the Blood of Christ
11 But when Christ appeared as a high priest of the good things that have come, 10 9:11 Some manuscripts good things to come then through the greater and more perfect tent (not made with hands, that is, not of this creation) 12 he entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption. 13 For if the blood of goats and bulls, and the sprinkling of defiled persons with the ashes of a heifer, sanctify 11 9:13 Or For if the sprinkling of defiled persons with the blood of goats and bulls and with the ashes of a heifer sanctifies for the purification of the flesh, 14 how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our 12 9:14 Some manuscripts your conscience from dead works to serve the living God.
15 Therefore he is the mediator of a new covenant, so that those who are called may receive the promised eternal inheritance, since a death has occurred that redeems them from the transgressions committed under the first covenant. 13 9:15 The Greek word means both covenant and will; also verses 16, 17 16 For where a will is involved, the death of the one who made it must be established. 17 For a will takes effect only at death, since it is not in force as long as the one who made it is alive. 18 Therefore not even the first covenant was inaugurated without blood. 19 For when every commandment of the law had been declared by Moses to all the people, he took the blood of calves and goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people, 20 saying, “This is the blood of the covenant that God commanded for you.” 21 And in the same way he sprinkled with the blood both the tent and all the vessels used in worship. 22 Indeed, under the law almost everything is purified with blood, and without the shedding of blood there is no forgiveness of sins.
23 Thus it was necessary for the copies of the heavenly things to be purified with these rites, but the heavenly things themselves with better sacrifices than these. 24 For Christ has entered, not into holy places made with hands, which are copies of the true things, but into heaven itself, now to appear in the presence of God on our behalf. 25 Nor was it to offer himself repeatedly, as the high priest enters the holy places every year with blood not his own, 26 for then he would have had to suffer repeatedly since the foundation of the world. But as it is, he has appeared once for all at the end of the ages to put away sin by the sacrifice of himself. 27 And just as it is appointed for man to die once, and after that comes judgment, 28 so Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin but to save those who are eagerly waiting for him.
Chapter 10
Christ's Sacrifice Once for All
1 For since the law has but a shadow of the good things to come instead of the true form of these realities, it can never, by the same sacrifices that are continually offered every year, make perfect those who draw near. 2 Otherwise, would they not have ceased to be offered, since the worshipers, having once been cleansed, would no longer have any consciousness of sins? 3 But in these sacrifices there is a reminder of sins every year. 4 For it is impossible for the blood of bulls and goats to take away sins.
5 Consequently, when Christ 14 10:5 Greek he came into the world, he said,
“Sacrifices and offerings you have not desired,
but a body have you prepared for me;
6
in burnt offerings and sin offerings
you have taken no pleasure.
7
Then I said, ‘Behold, I have come to do your will, O God,
as it is written of me in the scroll of the book.’”
8 When he said above, “You have neither desired nor taken pleasure in sacrifices and offerings and burnt offerings and sin offerings” (these are offered according to the law), 9 then he added, “Behold, I have come to do your will.” He does away with the first in order to establish the second. 10 And by that will we have been sanctified through the offering of the body of Jesus Christ once for all.
11 And every priest stands daily at his service, offering repeatedly the same sacrifices, which can never take away sins. 12 But when Christ 15 10:12 Greek this one had offered for all time a single sacrifice for sins, he sat down at the right hand of God, 13 waiting from that time until his enemies should be made a footstool for his feet. 14 For by a single offering he has perfected for all time those who are being sanctified.
15 And the Holy Spirit also bears witness to us; for after saying,
16
“This is the covenant that I will make with them
after those days, declares the Lord:
I will put my laws on their hearts,
and write them on their minds,”
17 then he adds,
“I will remember their sins and their lawless deeds no more.”
18 Where there is forgiveness of these, there is no longer any offering for sin.
The Full Assurance of Faith
19 Therefore, brothers, 16 10:19 Or brothers and sisters since we have confidence to enter the holy places by the blood of Jesus, 20 by the new and living way that he opened for us through the curtain, that is, through his flesh, 21 and since we have a great priest over the house of God, 22 let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water. 23 Let us hold fast the confession of our hope without wavering, for he who promised is faithful. 24 And let us consider how to stir up one another to love and good works, 25 not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near.
26 For if we go on sinning deliberately after receiving the knowledge of the truth, there no longer remains a sacrifice for sins, 27 but a fearful expectation of judgment, and a fury of fire that will consume the adversaries. 28 Anyone who has set aside the law of Moses dies without mercy on the evidence of two or three witnesses. 29 How much worse punishment, do you think, will be deserved by the one who has trampled underfoot the Son of God, and has profaned the blood of the covenant by which he was sanctified, and has outraged the Spirit of grace? 30 For we know him who said, “Vengeance is mine; I will repay.” And again, “The Lord will judge his people.” 31 It is a fearful thing to fall into the hands of the living God.
32 But recall the former days when, after you were enlightened, you endured a hard struggle with sufferings, 33 sometimes being publicly exposed to reproach and affliction, and sometimes being partners with those so treated. 34 For you had compassion on those in prison, and you joyfully accepted the plundering of your property, since you knew that you yourselves had a better possession and an abiding one. 35 Therefore do not throw away your confidence, which has a great reward. 36 For you have need of endurance, so that when you have done the will of God you may receive what is promised. 37 For,
“Yet a little while,
and the coming one will come and will not delay;
38
but my righteous one shall live by faith,
and if he shrinks back,
my soul has no pleasure in him.”
39 But we are not of those who shrink back and are destroyed, but of those who have faith and preserve their souls.
Footnotes
[1] 7:5 Or brothers and sisters[2] 7:25 That is, completely; or at all times
[3] 8:2 Or tabernacle; also verse 5
[4] 8:6 Greek he
[5] 8:8 Some manuscripts For finding fault with it he says to them
[6] 9:2 Or tabernacle; also verses 11, 21
[7] 9:2 Greek the presentation of the loaves
[8] 9:3 Greek tent; also verses 6, 8
[9] 9:9 Or which is symbolic for the age then present
[10] 9:11 Some manuscripts good things to come
[11] 9:13 Or For if the sprinkling of defiled persons with the blood of goats and bulls and with the ashes of a heifer sanctifies
[12] 9:14 Some manuscripts your
[13] 9:15 The Greek word means both covenant and will; also verses 16, 17
[14] 10:5 Greek he
[15] 10:12 Greek this one
[16] 10:19 Or brothers and sisters
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: The mercy seat
The mercy seat (9:5) was the place where the high priest sprinkled blood once a year to atone for the people’s sins (Lev. 16:14; see Ex. 25:22). In contrast, Jesus’ death redeemed our sins “once for all” (Heb. 9:12). His sacrificial death also gives us the freedom to serve God (9:14).
Fact: Veil
A veil separated the altar from the Most Holy Place of God’s presence in the tabernacle and later in the temple. Aaron the priest was to make atonement there once a year on behalf of the people and their sin (ch. 29). The tearing of the veil at Christ’s death indicated that the Mosaic institution of sacrifices and rituals had now been replaced by the final sacrifice of Christ. Jesus Christ’s sacrifice was enough "once for all" to sanctify eternally all who trusted in him (see Heb. 9:11–12; 10:1–18).
Fact: Jesus’ perfect sacrifice for sin
Jesus’ perfect sacrifice for sin. Animal sacrifices symbolized payment for sins under the first covenant (10:1). But Jesus’ death paid for sins in a way that animal sacrifices could not (10:1–18). It also made sanctification, the process of conforming into the image of Christ, possible for believers (10:14).
Fact: Praying in Jesus’ name
Praying in Jesus’ name (16:23; compare 14:13) is not about whether or not the prayer ends with the exact words “in Jesus’ name.” It means acknowledging that Jesus is our advocate or mediator before God the Father (Rom. 8:34; Heb. 7:25; 1 John 2:1).
Fact: Why didn’t the old covenant last?
Why didn’t the old covenant last? A covenant is an agreement between two parties. The Israelites did not keep their part of the covenant. That is why the first covenant did not work (8:7–9). But God mercifully initiated a new covenant through Christ. This covenant offers many more blessings, including the Holy Spirit’s ministry of helping believers obey God (8:10–11).
Fact: Eagerly awaiting
There is good reason for believers around the world to be eagerly awaiting Jesus’ second coming. But unbelievers can only fear, for they will face final judgment for their sin (9:27–28).
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
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 |
Differences between Levitical High Priests and Jesus the High Priest
| Levitical High Priests | Reference | Jesus the High Priest |
|---|---|---|
| many in number | 7:23–24 | one |
| temporary | 7:23–24 | permanent and eternal |
| sinners who had to offer sacrifices for their “own sins” | 7:26–27 | holy, innocent; offers sacrifice only for others |
| had to sacrifice “daily” | 7:27 | sacrificed “once for all” |
| offered sacrificial animals | 7:27; 9:11–14 | “offered up himself” |
| entered the holy places through a man-made tent and by means of the blood of goats and calves | 9:11–12 | entered the holy place of the presence of God and by means of his own blood |
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). |
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)
Jeremiah
Jeremiah was born in Anathoth, a small town outside of Jerusalem. Called by God as a young man, he served as a prophet for more than 40 years. Jeremiah had a difficult life. By God’s command, he never married, and he apparently had only two converts during his entire ministry. The nation of Judah did not respond favorably to his messages of repentance. He was scorned in his own hometown and even falsely imprisoned on charges that he was collaborating with the Babylonian invaders. Like many of the Lord’s prophets, Jeremiah suffered public mockery and physical abuse. Yet God used his faithful servant to deliver the good news that in future days God would make a new, unbreakable covenant with his people (31:31). Hebrews 8:8–12 quotes Jeremiah 31:31–34 as evidence that this new covenant has come through the life, death, and resurrection of Jesus Christ. (Jeremiah 31:31–34)
Heb. 7:1–2 The author summarizes the brief account of Melchizedek in Gen. 14:18–20. Elsewhere in the OT, Melchizedek is mentioned only in Ps. 110:4. translation of his name. In the OT, the meaning of a name could indicate a person’s relationship to God (e.g., Gen. 17:5; 32:28). Melchizedek. The Hebrew name means “king of righteousness.” Salem is Melchizedek’s city (Gen. 14:18) and is from the same root as the Hebrew for peace.
Heb. 7:3 Some have suggested that Melchizedek was a preincarnate appearance of the Son of God. As this passage indicates, however, Melchizedek was not in fact the Son of God but someone resembling the Son of God (literally, “having been made like the Son of God”). He is without father or mother or genealogy probably means simply that this information is not given anywhere in Scripture (in contrast to the Levitical priests, whose genealogies are recorded). The next phrase (neither beginning of days nor end of life) should probably be understood in the same way. The OT mentions no end to his priesthood. In that sense he continues a priest forever. Hebrews seems to view Melchizedek as an ordinary man. He was a “type” or foreshadowing of Christ (see note on Rom. 5:14), who is truly the king of righteousness and who brings true peace.
Heb. 7:5–6 God commanded the Israelites to tithe to the Levitical priesthood (e.g., Num. 18:21–24), who were themselves fellow descendants of Jacob/Israel and of Abraham.
Heb. 7:8 he lives. Melchizedek is a “priest forever” (Ps. 110:4; see note on Heb. 7:3). Because the Melchizedek priesthood is eternal, it is superior to the Levitical priesthood (vv. 23–25). The author is probably not claiming that Melchizedek never died, but that he is a type of Christ in that nothing is stated in the biblical text about his death (see note on v. 3), and so Melchizedek foreshadows the risen Jesus.
Heb. 7:9–10 Levi himself . . . paid tithes (to Melchizedek) through Abraham. The author’s reasoning is that Abraham’s descendants, who share in Abraham’s promises, also share in Abraham’s tithe to Melchizedek. Therefore the Levitical priesthood is inferior to Melchizedek’s priesthood.
Heb. 7:11–12 Hebrews offers several reasons for why the Mosaic law could not bring people to perfection (vv. 18–19; 9:9; 10:1). Here, the fact that there existed a priestly order of Melchizedek (Ps. 110:4) shows that the Levitical priesthood was insufficient for the task. change in the law. The establishment of a better priesthood (Christ’s) shows Christians that there also has been a change from the Mosaic law, since that law required a succession of priests, all descended from Levi (Heb. 7:18–19). Thus, the Mosaic covenant (the “old covenant”) is no longer in effect.
Heb. 7:13–14 Jesus was from the tribe of Judah rather than the priestly tribe of Levi. Yet he qualifies as the eternal high priest because he is the Davidic Messiah, called both Lord and a priest after the messianic priestly order of Melchizedek (Ps. 110:1, 4).
Heb. 7:15–17 the power of an indestructible life. Jesus’ resurrection from the dead verifies his eternal priesthood (Ps. 110:4; see Heb. 5:6). Death could not conquer him, therefore his priesthood lasts forever (see 7:23–24).
Heb. 7:18–19 former commandment. The institution of the Levitical priesthood is set aside and thus so is the Mosaic law (see v. 12), since it was not able to accomplish God’s saving purpose (hence its weakness and uselessness). Only Jesus’ work on the cross brought people to perfection (see v. 11; also 9:9; 10:1). better hope. That is, the hope of salvation and perfection through Jesus’ high priesthood (7:25–28). draw near to God. Jesus’ work permits true fellowship with God.
Heb. 7:20–21 God did not promise that the Levitical priesthood would last forever, but the priesthood of Jesus rests securely on God’s promise/oath in Ps. 110:4 (see Heb. 6:13–20).
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. 7:23–25 The many Levitical priests all died. But Jesus is eternal, so he is a greater high priest (see v. 8). to the uttermost. Either completeness in time (“forever”) or completeness in extent (“completely”). Perhaps the author wants readers to understand it in both senses. On draw near to God, see note on 4:16. to make intercession. To bring believers’ requests to the Father (compare Rom. 8:34).
Fact: Praying in Jesus’ name
Praying in Jesus’ name (16:23; compare 14:13) is not about whether or not the prayer ends with the exact words “in Jesus’ name.” It means acknowledging that Jesus is our advocate or mediator before God the Father (Rom. 8:34; Heb. 7:25; 1 John 2:1).
Heb. 7:26 fitting that we should have. Jesus’ high priesthood is appropriate and is for the believers’ benefit.
Heb. 7:1–28 This chapter discusses Melchizedek (vv. 1–10), highlighting points later applied to Jesus (vv. 11–28).
Differences between Levitical High Priests and Jesus the High Priest
| Levitical High Priests | Reference | Jesus the High Priest |
|---|---|---|
| many in number | 7:23–24 | one |
| temporary | 7:23–24 | permanent and eternal |
| sinners who had to offer sacrifices for their “own sins” | 7:26–27 | holy, innocent; offers sacrifice only for others |
| had to sacrifice “daily” | 7:27 | sacrificed “once for all” |
| offered sacrificial animals | 7:27; 9:11–14 | “offered up himself” |
| entered the holy places through a man-made tent and by means of the blood of goats and calves | 9:11–12 | entered the holy place of the presence of God and by means of his own blood |
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. 8:1–2 Majesty. A term for God himself (see 1:3). Holy places will refer later to the “Holy Place” (9:2) and the “Most Holy Place” (9:3) in the tabernacle as well as in the temple. But here the author is speaking of something even better, the actual heavenly “holy places,” that is, the area before the very throne of God himself. The true tent also refers to heaven, God’s very presence. The earthly tabernacle functions as a picture of entering into God’s presence in heaven.
Fact: Why didn’t the old covenant last?
Why didn’t the old covenant last? A covenant is an agreement between two parties. The Israelites did not keep their part of the covenant. That is why the first covenant did not work (8:7–9). But God mercifully initiated a new covenant through Christ. This covenant offers many more blessings, including the Holy Spirit’s ministry of helping believers obey God (8:10–11).
Heb. 8:8–12 he finds fault with them. God blames sinful humanity for the failure of the first covenant. Jeremiah 31:31–34 is quoted here. That passage supports several arguments in Hebrews: (1) this “second” covenant (Heb. 8:7) comes after the Mosaic covenant (the days are coming, v. 8); (2) it is established by the Lord (vv. 8, 13); (3) it is a new covenant (vv. 8, 13); (4) it is unlike the earlier covenant (vv. 9, 13); (5) the earlier covenant failed because of the people’s rebellion (for they did not continue in my covenant, v. 9; see v. 8); (6) this new covenant involves a transformation of its people’s inner lives. It writes God’s laws into their minds and hearts so that all know him (vv. 10–11; see 10:14–17); and (7) it brings true, final forgiveness of sins (8:12; see 9:15; 10:12–18).
Jeremiah
Jeremiah was born in Anathoth, a small town outside of Jerusalem. Called by God as a young man, he served as a prophet for more than 40 years. Jeremiah had a difficult life. By God’s command, he never married, and he apparently had only two converts during his entire ministry. The nation of Judah did not respond favorably to his messages of repentance. He was scorned in his own hometown and even falsely imprisoned on charges that he was collaborating with the Babylonian invaders. Like many of the Lord’s prophets, Jeremiah suffered public mockery and physical abuse. Yet God used his faithful servant to deliver the good news that in future days God would make a new, unbreakable covenant with his people (31:31). Hebrews 8:8–12 quotes Jeremiah 31:31–34 as evidence that this new covenant has come through the life, death, and resurrection of Jesus Christ. (Jeremiah 31:31–34)
Heb. 8:1–13 Jesus is the eternal high priest, ministering from heaven in the true tabernacle and enacting the better promises of the new covenant.
Heb. 9:4 having the golden altar of incense. The altar of incense was not in the Most Holy Place; it was in the Holy Place, “in front of the veil” that separated it from the Most Holy Place. The author of Hebrews was quite familiar with the OT tabernacle and its sacrifices, so he would not mistakenly think this altar was inside the Most Holy Place. Thus it is better to understand “having” to mean that this altar of incense was closely tied in its function to the Most Holy Place. It “belonged to” the Most Holy Place. The text also says that a golden urn holding the manna, and Aaron’s staff that budded were in the ark of the covenant. However, the OT says the urn and the staff were placed in front of the ark (Ex. 16:32–34; Num. 17:10–11), not in it. Only the two tablets of the covenant were within the ark at that time (Ex. 25:16; Deut. 10:1–2). The two tablets contained the Ten Commandments (Ex. 34:1, 28–29). It is possible that the urn and the rod were later stored in the ark. Or, the author of Hebrews may have been depending on information no longer available.
Fact: The mercy seat
The mercy seat (9:5) was the place where the high priest sprinkled blood once a year to atone for the people’s sins (Lev. 16:14; see Ex. 25:22). In contrast, Jesus’ death redeemed our sins “once for all” (Heb. 9:12). His sacrificial death also gives us the freedom to serve God (9:14).
Heb. 9:6 Having described the tabernacle (These preparations having thus been made), the writer describes the worship that took place there. priests go regularly into the first section. The Levitical priests were the only ones allowed to enter the Holy Place, to perform their regular duties (see Ex. 25:30; 30:7–8; Lev. 24:4; Num. 28:7).
Heb. 9:7 Once a year, on the Day of Atonement, the high priest entered into the second section, the Most Holy Place (Lev. 16:2–3, 11–17). He sprinkled it with the blood of a bull and a goat as a sin offering (Lev. 16:6, 9, 15). Atonement for sins was required for the high priest himself and for all the people (Lev. 16:6, 17; see Heb. 7:27–28). unintentional sins. See note on Num. 15:22–31.
Heb. 9:8 By this. That is, by the system that restricted to the Levitical priests the right of access into the presence of God in the Holy Place and especially the Most Holy Place. the Holy Spirit indicates. The Mosaic covenant was the command of God, through the Holy Spirit. By the Mosaic law God revealed both the spiritual separation of man from God due to sin and the pattern for Jesus’ high priestly ministry.
Heb. 9:9 cannot perfect the conscience. God did not intend the Mosaic sacrificial system to do so. The Messiah was to do this (7:18–19; 10:1–2).
Heb. 9:1–10 These verses describe the OT tabernacle, its furnishings, and its worship practices. This description of the “first covenant” lays the groundwork for the discussion of the new covenant in vv. 11–28.
Heb. 9:9–10 These verses contrast two ages: the present age and the time of reformation. The “present age” is described as a time of separation from God. Through Christ’s work, this present age is passing away (vv. 11–12, 26) and the new time of reformation has begun. It will be completed when Christ returns (see note on vv. 25–26).
Heb. 9:10 food and drink and various washings, regulations for the body. The OT teachings about clean and unclean foods, sacrificial food and drink offerings, and ritual purification washings. These were later greatly expanded in Jewish tradition. The writer may have had in mind those who were advocating “diverse and strange teachings” about “foods” (13:9).
Heb. 9:12 entered once for all. Christ’s sacrifice of himself does not need to be repeated (vv. 25, 28; 7:27–28). He now continues in the Most Holy Place, at God’s throne (8:1; 12:2). blood of goats and calves. See 9:19. by means of his own blood. Jesus’ sacrificial death (see vv. 14, 26–28; 10:1–21) is the basis of eternal redemption. His death bought freedom for those trapped in sin (see Mark 10:45; Luke 1:68; Titus 2:14).
Fact: Veil
A veil separated the altar from the Most Holy Place of God’s presence in the tabernacle and later in the temple. Aaron the priest was to make atonement there once a year on behalf of the people and their sin (ch. 29). The tearing of the veil at Christ’s death indicated that the Mosaic institution of sacrifices and rituals had now been replaced by the final sacrifice of Christ. Jesus Christ’s sacrifice was enough "once for all" to sanctify eternally all who trusted in him (see Heb. 9:11–12; 10:1–18).
Fact: The mercy seat
The mercy seat (9:5) was the place where the high priest sprinkled blood once a year to atone for the people’s sins (Lev. 16:14; see Ex. 25:22). In contrast, Jesus’ death redeemed our sins “once for all” (Heb. 9:12). His sacrificial death also gives us the freedom to serve God (9:14).
Heb. 9:13 sprinkling of defiled persons. Through OT sacrifices and purification rites. blood of goats and bulls. See vv. 12, 19. ashes of a heifer. See Num. 19:1–22. of the flesh. As opposed to the conscience in Heb. 9:14.
Heb. 9:14 how much more. An argument from the lesser to the greater (compare 2:1–4; 10:28–29). blood of Christ. See 9:11. This contrasts with “blood of goats and calves” (vv. 12–13). through the eternal Spirit offered himself. Jesus was both the high priest (see, e.g., 5:1; 8:3) and the sacrifice itself (see 9:25–26). Old Testament sacrifices had to be without blemish. Jesus is “holy, innocent, unstained” (see 7:26). purify our conscience. Christ’s sacrifice cleanses the innermost being (10:22), which the Mosaic sacrifices could not do (9:9). from dead works. Deeds that cannot save due to human sinfulness (see 6:1).
Differences between Levitical High Priests and Jesus the High Priest
| Levitical High Priests | Reference | Jesus the High Priest |
|---|---|---|
| many in number | 7:23–24 | one |
| temporary | 7:23–24 | permanent and eternal |
| sinners who had to offer sacrifices for their “own sins” | 7:26–27 | holy, innocent; offers sacrifice only for others |
| had to sacrifice “daily” | 7:27 | sacrificed “once for all” |
| offered sacrificial animals | 7:27; 9:11–14 | “offered up himself” |
| entered the holy places through a man-made tent and by means of the blood of goats and calves | 9:11–12 | entered the holy place of the presence of God and by means of his own blood |
Fact: The mercy seat
The mercy seat (9:5) was the place where the high priest sprinkled blood once a year to atone for the people’s sins (Lev. 16:14; see Ex. 25:22). In contrast, Jesus’ death redeemed our sins “once for all” (Heb. 9:12). His sacrificial death also gives us the freedom to serve God (9:14).
Heb. 9:15 mediator. See 8:6; 12:24; 1 Tim. 2:5. new covenant. See Heb. 8:6–13. Christ mediates the covenant by revealing it (1:2), by serving as its priest, and by offering himself in sacrifice (9:11–14). those who are called. God’s electing call to salvation (compare Rom. 8:30; 2 Tim. 1:9; 1 Pet. 5:10; 2 Pet. 1:10). promised eternal inheritance. Followers of Christ inherit everlasting salvation (Heb. 1:14; 5:9; 9:12). redeems them from the transgressions. The payment of sin’s penalty requires a death (see vv. 16–28). first covenant. The Mosaic covenant (see v. 1).
Heb. 9:16–17 will. Either the will of a person who has died (compare “inheritance” in v. 15) or an ancient Near Eastern “covenant.” Making such covenants included offering an animal sacrifice. Thus both are carried out only after a death.
Heb. 9:18–21 Therefore. The Mosaic covenant also began with blood. The Mosaic covenant-initiation ceremony is recalled in vv. 19–20 (see Ex. 24:3–8). The author adds some specific details, such as scarlet wool and hyssop, and the sprinkling of the book itself, which are not mentioned in Exodus. While the source of the author’s information is unknown, these details are not improbable, since these elements were used in other such purifying ceremonies (see ESV cross-references; also Ex. 12:22). The purification of the tabernacle and its vessels is summarized in Heb. 9:21, recalling the events of Exodus 40.
Heb. 9:23 This verse focuses on the purification of the place of worship. The copies (that is, the Mosaic tabernacle and vessels) are patterned after greater heavenly realities (which represent the very presence of God). These heavenly realities require a greater purification sacrifice (the blood of Jesus).
Heb. 9:24 holy places made with hands. The tabernacle built by Moses and the temple built by Solomon. copies of the true things. The eternal heavens are the “true things” because they are where God is.
Heb. 9:25–26 Christ’s sacrifice is greater because this one offering of himself is sufficient for all his followers for all time. since the foundation of the world. A sin offering has been needed ever since the fall of humanity (Genesis 3; compare Heb. 4:3). The end of the ages began with Christ’s sacrificial death. It will be completed at Christ’s return (see 9:28).
Heb. 9:11–28 When compared to Mosaic tabernacle worship (vv. 1–10), the new covenant high priesthood of Jesus provides a single superior sacrifice in a superior heavenly tabernacle. It brings complete forgiveness of sins, eternal salvation, purified consciences, and direct access to God.
Heb. 9:27–28 appointed . . . to die once. Every person has only one life before facing eternal judgment. This rejects the idea of reincarnation and of any second chance to believe after death. The final judgment will take place when Christ comes again to save his followers.
Fact: Eagerly awaiting
There is good reason for believers around the world to be eagerly awaiting Jesus’ second coming. But unbelievers can only fear, for they will face final judgment for their sin (9:27–28).
Heb. 10:4 impossible . . . to take away sins. These animal sacrifices symbolized the payment for sin, but they did not in and of themselves accomplish it. No animal was worthy of paying the price for a human’s sin before a holy God.
Heb. 10:5–7 The quotation is from Ps. 40:6–8, a psalm applied here to the Messiah. David and the other OT authors knew that God desired faithful hearts and lives, not mere performance of sacrificial rituals (see Hos. 6:6). The psalm prophesies the coming of one who will do God’s will, and God’s preparation of a human body for that person. a body have you prepared for me. The ESV translates the corresponding phrase in Ps. 40:6 as, “you have given me an open ear.” The translators of the Greek version of the OT (Septuagint) and the author of Hebrews understood this Hebrew metaphor to mean the physical creation of a person’s body.
Heb. 10:8–9 The OT sacrifices were not desired (literally, “willed”) by God because of any intrinsic value they possessed. However, it was God’s will for the messianic speaker of Ps. 40:6–8 to come to do your will. God did ordain the OT sacrifices and offerings for the time when the Mosaic covenant was in force, but not for the future time anticipated in this psalm. He does away with the first refers to the “sacrifices and offerings” (Heb. 10:8) of the old covenant. Christians no longer have to offer animal sacrifices and keep other ceremonial parts of the OT laws. In order to establish the second means in order to establish obedience to God’s “will” (v. 9).
Heb. 10:10 will. See vv. 8–9.
Heb. 10:11–13 The priest stands, showing that his work of offering sacrifices never ends. which can never take away sins. See note on v. 4. Christ’s sacrificial work is complete, and now he sits at the right hand of God (see especially Ps. 110:1, cited in Heb. 1:13). The securing of full and final forgiveness of sins has been accomplished.
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. 10:14 Perfected for all time means that Christ has fully earned salvation for his people. Thus, believers look to Christ for a cleansed conscience, full forgiveness of sins, and total flawlessness in the future. those who are being sanctified. Believers are sanctified, “set apart for God” (v. 10). Yet they are also in the process of becoming more fully like Christ (2:11; 6:10).
3:1–10:18 Jesus Is Superior to the Mosaic Law. Having concluded that Jesus is superior to the mediators of the Mosaic law (angels, 2:2), the author now establishes Jesus’ superiority to Moses (3:1–6), to the Aaronic high priesthood (4:14–7:28), to the former covenant (8:1–13), and to the Mosaic sacrifices (9:1–10:18). This section includes three exhortations to Christian perseverance (3:7–4:13; 5:11–6:12; 10:19–39).
Heb. 4:14–10:18 As high priest, Jesus is superior to the Mosaic priesthood due to (1) his ability to sympathize with human need, (2) his perfect holiness, (3) his eternal call to the priestly order of Melchizedek, (4) his initiating a new and better covenant, (5) his ministering in the true heavenly tabernacle, and (6) his once-for-all sacrifice for the salvation and perfection of his followers.
Heb. 10:1–18 In contrast to the repeated OT sacrifices, Jesus came in order to eternally sanctify his people through offering himself as a sacrifice once for all.
Heb. 10:15–18 Holy Spirit also bears witness. The Holy Spirit led the biblical authors to write as they did (2 Pet. 1:20–21). saying. Hebrews 10:16 cites Jer. 31:33 (see note on Jer. 31:31–34). I will remember their sins . . . no more. The new covenant’s superiority to the old is shown most clearly in the full and final forgiveness of sins.
Fact: Veil
A veil separated the altar from the Most Holy Place of God’s presence in the tabernacle and later in the temple. Aaron the priest was to make atonement there once a year on behalf of the people and their sin (ch. 29). The tearing of the veil at Christ’s death indicated that the Mosaic institution of sacrifices and rituals had now been replaced by the final sacrifice of Christ. Jesus Christ’s sacrifice was enough "once for all" to sanctify eternally all who trusted in him (see Heb. 9:11–12; 10:1–18).
Fact: Jesus’ perfect sacrifice for sin
Jesus’ perfect sacrifice for sin. Animal sacrifices symbolized payment for sins under the first covenant (10:1). But Jesus’ death paid for sins in a way that animal sacrifices could not (10:1–18). It also made sanctification, the process of conforming into the image of Christ, possible for believers (10:14).
Heb. 10:19 confidence to enter. See note on 4:16.
Heb. 10:20 through the curtain. Christ opened the veil of the heavenly tabernacle through his death (6:19–20; 9:11–12, 24). that is, through his flesh. Jesus’ flesh is identified with the tabernacle “curtain” or veil, because that was torn open just as Jesus’ flesh was torn at his death (see Matt. 27:51).
Heb. 10:21 great priest. Jesus (see 5:5–10; 7:11–8:7). house of God. See 3:1–6.
Heb. 10:22 let us draw near. Christians are called to enter by the blood of Christ (v. 19) into God’s presence (see 4:16; 7:25; 11:6; see 10:1). true heart. A cleansed and believing heart (in full assurance of faith) that is obedient to God (contrast v. 26; 3:8, 12; 4:12). hearts sprinkled clean. Jesus’ death allows for sinners to be made pure in God’s sight (see notes on 9:14; 10:15–18). bodies washed. Likely a reference to baptism (see 6:2; Acts 22:16; 1 Cor. 6:11), which employs ritually pure water (compare Num. 5:17; Ezek. 36:25).
Heb. 10:23 confession of our hope. The church’s assent to the teachings about Christ and his work (see 3:1; 4:14). These teachings produce hope (6:18–20; 7:19).
Heb. 10:25 meet together. Mutual encouragement toward perseverance (v. 24) requires being together. That some were neglecting this duty may have been among the motives for the author’s warnings throughout this book. the Day drawing near. The coming day of Christ’s return and judgment (9:28; 10:37; see notes on Amos 5:18–20; 2 Tim. 1:12).
Heb. 10:26–27 after receiving. The author refers especially to people within the Christian community, who have thus heard the truth. The fact that they go on sinning deliberately even after receiving knowledge of the truth indicates that the people in view are not (and never were) genuine believers. No longer remains a sacrifice for sins could refer to the inability of willful, unrepentant sinners to be restored (see 6:4–6). More likely it means there is no place to turn for forgiveness once they have rejected Christ’s sacrifice. All people face judgment (see 9:27–28), and apart from Christ’s sacrifice his adversaries receive eternal damnation. These verses, then, are a means God uses to call genuine Christians to faith, obedience, and perseverance; and, if there is no evidence of fruit in one’s life, to challenge such people to fearfully consider whether they are in fact genuine believers.
Heb. 10:28–29 These verses argue from the lesser to the greater (compare 2:1–4; 9:14). In the Mosaic law, the death penalty was given to those who blasphemed God or who worshiped other deities (e.g., Lev. 24:13–16; Deut. 17:2–7); in the superior new covenant the expectation of judgment should be even stronger. How much worse punishment . . . will be deserved by the one who . . . ? The description that follows is of a person who has consciously and persistently deserted “the living God” (compare Heb. 3:12; 10:31; 12:22), renouncing Christ and the community of faith (6:4–8). Such a person has done three specific things: trampled underfoot the Son of God, profaned the blood of the covenant, and outraged the Spirit of grace. Some have argued that the statement by which he was sanctified indicates that the person in view here was a true believer. Given the context, it seems most likely that “he was sanctified” means someone who had been “set apart” or identified as an active participant in the Christian community, but who has subsequently committed apostasy by renouncing his identification with other believers, by denying the “knowledge of the truth” that he had heard. Such a person’s apostasy is thus evidence that he was not a genuine believer. Another view is that the author is confident that the grave warning in these verses will be the means by which those who are truly elect will be emboldened to persevere in faith and obedience, and thus will be saved (see note on 6:4–8).
Heb. 10:30–31 Using two citations from Deut. 32:35–36, the living God (see Heb. 3:12; 9:14; 12:22) is pictured as the heavenly judge. He will judge even his own people.
Heb. 10:32–34 recall the former days. The author reminds readers how they proved their faith through serving Christ despite suffering (see 6:9–12). enlightened. See note on 6:4. sufferings. Government persecution seems likely here, given the mention of imprisonments.
Heb. 10:36 what is promised. See 4:1; 6:12; 8:6; 9:15.
Heb. 10:37–38 The quotation from Hab. 2:3–4 encourages perseverance.
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Listen NowDive Deeper | Hebrews 7-10
I get fired up reading the last verses of Hebrews 10 where the author encourages us to have confidence, endurance, and to not shrink back when we face challenges and afflictions. As we dive deeper to see where that confidence comes from, I pray you leave feeling the same.
To get to the root of things, we must understand a bit about the old covenant vs. the new. You see, under the old covenant, sacrifices had to be made frequently and repetitively for our sins. Only once per year on the Day of Atonement could the High Priest enter the most holy place and be in the presence of God. However, these rituals were just a shadow of heavenly things (Hebrews 8: 5) and could not deal with our sin permanently (Hebrews 9: 9).
This is not to say the old covenant was an error in some way. It was simply a way to lay the foundation for a new and better covenant. In Romans 7: 7 Paul tells us the existence of the law allows us to know sin. Centuries before Christ came to bring the new covenant, the Lord spoke through Jeremiah to tell us a day would come when his law will be written on our hearts and our sins would be remembered no more (Jeremiah 31:31-34). Jesus as a High Priest is superior to any of the earthly priests that existed before because he offered himself as a perfect sacrifice and now sits at the right hand of the Father, having dealt with sin on our behalf once and for all. Earthly priests had to stand daily to make sacrifices for sins, but Jesus' work is finished. If that news isn't good enough, he is now at the right hand of God, which means that we ourselves can enter the presence of God (Hebrews 10:19-22) and will receive the "promised eternal inheritance" (Hebrews 9:15).
The reason we can have confidence to take on the challenges we will undoubtedly face is that Jesus did what no one else could, is with us, and has already secured victory!
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. What are some challenges you are facing currently or have faced recently?
2. When those challenges arise, how do you respond? Do you draw confidence and strength from the perfect work of Christ or tend toward a different response?
3. How does seeing Jesus as a High Priest and completion of the old covenant change your perspective?
4. How can you grow in your relationship with Jesus with the knowledge that he is in the most holy place at the right hand of God on your behalf?
5. In Hebrews 10 we are warned against going on in sin deliberately. How can we help each other to avoid that?