December 17, 2025
Keep Going!
Hebrews 11-13
Grace Gillenwater
Big Book Idea
Jesus Christ is far better than anything else this world has to offer.
Key Verse | Hebrews 11:1
Now faith is the assurance of things hoped for, the conviction of things not seen.
Hebrews 11-13
Chapter 11
By Faith
1 Now faith is the assurance of things hoped for, the conviction of things not seen. 2 For by it the people of old received their commendation. 3 By faith we understand that the universe was created by the word of God, so that what is seen was not made out of things that are visible.
4 By faith Abel offered to God a more acceptable sacrifice than Cain, through which he was commended as righteous, God commending him by accepting his gifts. And through his faith, though he died, he still speaks. 5 By faith Enoch was taken up so that he should not see death, and he was not found, because God had taken him. Now before he was taken he was commended as having pleased God. 6 And without faith it is impossible to please him, for whoever would draw near to God must believe that he exists and that he rewards those who seek him. 7 By faith Noah, being warned by God concerning events as yet unseen, in reverent fear constructed an ark for the saving of his household. By this he condemned the world and became an heir of the righteousness that comes by faith.
8 By faith Abraham obeyed when he was called to go out to a place that he was to receive as an inheritance. And he went out, not knowing where he was going. 9 By faith he went to live in the land of promise, as in a foreign land, living in tents with Isaac and Jacob, heirs with him of the same promise. 10 For he was looking forward to the city that has foundations, whose designer and builder is God. 11 By faith Sarah herself received power to conceive, even when she was past the age, since she considered him faithful who had promised. 12 Therefore from one man, and him as good as dead, were born descendants as many as the stars of heaven and as many as the innumerable grains of sand by the seashore.
13 These all died in faith, not having received the things promised, but having seen them and greeted them from afar, and having acknowledged that they were strangers and exiles on the earth. 14 For people who speak thus make it clear that they are seeking a homeland. 15 If they had been thinking of that land from which they had gone out, they would have had opportunity to return. 16 But as it is, they desire a better country, that is, a heavenly one. Therefore God is not ashamed to be called their God, for he has prepared for them a city.
17 By faith Abraham, when he was tested, offered up Isaac, and he who had received the promises was in the act of offering up his only son, 18 of whom it was said, “Through Isaac shall your offspring be named.” 19 He considered that God was able even to raise him from the dead, from which, figuratively speaking, he did receive him back. 20 By faith Isaac invoked future blessings on Jacob and Esau. 21 By faith Jacob, when dying, blessed each of the sons of Joseph, bowing in worship over the head of his staff. 22 By faith Joseph, at the end of his life, made mention of the exodus of the Israelites and gave directions concerning his bones.
23 By faith Moses, when he was born, was hidden for three months by his parents, because they saw that the child was beautiful, and they were not afraid of the king's edict. 24 By faith Moses, when he was grown up, refused to be called the son of Pharaoh's daughter, 25 choosing rather to be mistreated with the people of God than to enjoy the fleeting pleasures of sin. 26 He considered the reproach of Christ greater wealth than the treasures of Egypt, for he was looking to the reward. 27 By faith he left Egypt, not being afraid of the anger of the king, for he endured as seeing him who is invisible. 28 By faith he kept the Passover and sprinkled the blood, so that the Destroyer of the firstborn might not touch them.
29 By faith the people crossed the Red Sea as on dry land, but the Egyptians, when they attempted to do the same, were drowned. 30 By faith the walls of Jericho fell down after they had been encircled for seven days. 31 By faith Rahab the prostitute did not perish with those who were disobedient, because she had given a friendly welcome to the spies.
32 And what more shall I say? For time would fail me to tell of Gideon, Barak, Samson, Jephthah, of David and Samuel and the prophets— 33 who through faith conquered kingdoms, enforced justice, obtained promises, stopped the mouths of lions, 34 quenched the power of fire, escaped the edge of the sword, were made strong out of weakness, became mighty in war, put foreign armies to flight. 35 Women received back their dead by resurrection. Some were tortured, refusing to accept release, so that they might rise again to a better life. 36 Others suffered mocking and flogging, and even chains and imprisonment. 37 They were stoned, they were sawn in two, 1 11:37 Some manuscripts add they were tempted they were killed with the sword. They went about in skins of sheep and goats, destitute, afflicted, mistreated— 38 of whom the world was not worthy—wandering about in deserts and mountains, and in dens and caves of the earth.
39 And all these, though commended through their faith, did not receive what was promised, 40 since God had provided something better for us, that apart from us they should not be made perfect.
Chapter 12
Jesus, Founder and Perfecter of Our Faith
1 Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight, and sin which clings so closely, and let us run with endurance the race that is set before us, 2 looking to Jesus, the founder and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God.
Do Not Grow Weary
3 Consider him who endured from sinners such hostility against himself, so that you may not grow weary or fainthearted. 4 In your struggle against sin you have not yet resisted to the point of shedding your blood. 5 And have you forgotten the exhortation that addresses you as sons?
“My son, do not regard lightly the discipline of the Lord,
nor be weary when reproved by him.
6
For the Lord disciplines the one he loves,
and chastises every son whom he receives.”
7 It is for discipline that you have to endure. God is treating you as sons. For what son is there whom his father does not discipline? 8 If you are left without discipline, in which all have participated, then you are illegitimate children and not sons. 9 Besides this, we have had earthly fathers who disciplined us and we respected them. Shall we not much more be subject to the Father of spirits and live? 10 For they disciplined us for a short time as it seemed best to them, but he disciplines us for our good, that we may share his holiness. 11 For the moment all discipline seems painful rather than pleasant, but later it yields the peaceful fruit of righteousness to those who have been trained by it.
12 Therefore lift your drooping hands and strengthen your weak knees, 13 and make straight paths for your feet, so that what is lame may not be put out of joint but rather be healed. 14 Strive for peace with everyone, and for the holiness without which no one will see the Lord. 15 See to it that no one fails to obtain the grace of God; that no “root of bitterness” springs up and causes trouble, and by it many become defiled; 16 that no one is sexually immoral or unholy like Esau, who sold his birthright for a single meal. 17 For you know that afterward, when he desired to inherit the blessing, he was rejected, for he found no chance to repent, though he sought it with tears.
A Kingdom That Cannot Be Shaken
18 For you have not come to what may be touched, a blazing fire and darkness and gloom and a tempest 19 and the sound of a trumpet and a voice whose words made the hearers beg that no further messages be spoken to them. 20 For they could not endure the order that was given, “If even a beast touches the mountain, it shall be stoned.” 21 Indeed, so terrifying was the sight that Moses said, “I tremble with fear.” 22 But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to innumerable angels in festal gathering, 23 and to the assembly 2 12:23 Or church of the firstborn who are enrolled in heaven, and to God, the judge of all, and to the spirits of the righteous made perfect, 24 and to Jesus, the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel.
25 See that you do not refuse him who is speaking. For if they did not escape when they refused him who warned them on earth, much less will we escape if we reject him who warns from heaven. 26 At that time his voice shook the earth, but now he has promised, “Yet once more I will shake not only the earth but also the heavens.” 27 This phrase, “Yet once more,” indicates the removal of things that are shaken—that is, things that have been made—in order that the things that cannot be shaken may remain. 28 Therefore let us be grateful for receiving a kingdom that cannot be shaken, and thus let us offer to God acceptable worship, with reverence and awe, 29 for our God is a consuming fire.
Chapter 13
Sacrifices Pleasing to God
1 Let brotherly love continue. 2 Do not neglect to show hospitality to strangers, for thereby some have entertained angels unawares. 3 Remember those who are in prison, as though in prison with them, and those who are mistreated, since you also are in the body. 4 Let marriage be held in honor among all, and let the marriage bed be undefiled, for God will judge the sexually immoral and adulterous. 5 Keep your life free from love of money, and be content with what you have, for he has said, “I will never leave you nor forsake you.” 6 So we can confidently say,
“The Lord is my helper;
I will not fear;
what can man do to me?”
7 Remember your leaders, those who spoke to you the word of God. Consider the outcome of their way of life, and imitate their faith. 8 Jesus Christ is the same yesterday and today and forever. 9 Do not be led away by diverse and strange teachings, for it is good for the heart to be strengthened by grace, not by foods, which have not benefited those devoted to them. 10 We have an altar from which those who serve the tent 3 13:10 Or tabernacle have no right to eat. 11 For the bodies of those animals whose blood is brought into the holy places by the high priest as a sacrifice for sin are burned outside the camp. 12 So Jesus also suffered outside the gate in order to sanctify the people through his own blood. 13 Therefore let us go to him outside the camp and bear the reproach he endured. 14 For here we have no lasting city, but we seek the city that is to come. 15 Through him then let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that acknowledge his name. 16 Do not neglect to do good and to share what you have, for such sacrifices are pleasing to God.
17 Obey your leaders and submit to them, for they are keeping watch over your souls, as those who will have to give an account. Let them do this with joy and not with groaning, for that would be of no advantage to you.
18 Pray for us, for we are sure that we have a clear conscience, desiring to act honorably in all things. 19 I urge you the more earnestly to do this in order that I may be restored to you the sooner.
Benediction
20 Now may the God of peace who brought again from the dead our Lord Jesus, the great shepherd of the sheep, by the blood of the eternal covenant, 21 equip you with everything good that you may do his will, working in us 4 13:21 Some manuscripts you that which is pleasing in his sight, through Jesus Christ, to whom be glory forever and ever. Amen.
Final Greetings
22 I appeal to you, brothers, 5 13:22 Or brothers and sisters bear with my word of exhortation, for I have written to you briefly. 23 You should know that our brother Timothy has been released, with whom I shall see you if he comes soon. 24 Greet all your leaders and all the saints. Those who come from Italy send you greetings. 25 Grace be with all of you.
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: Sin offerings
Sin offerings atoned for unintentional sins (4:1–35) and for sins of omission (5:1–13). The sacrificial animal was burned “outside the camp” (4:12), rather than at the base of the altar. This foreshadowed the sacrificial death of Jesus Christ, who was crucified “outside the camp” (Heb. 13:13).
Fact: Faith
Even under the old covenant, faith was essential for a relationship with God. The OT saints believed God and obeyed him even though they did not see his promises fulfilled completely (ch. 11). Christians, however, have the amazing privilege of having seen God’s plan fulfilled in Christ.
Fact: Rahab
Rahab is a remarkable example of the fact that God can use whomever he chooses to accomplish his will (1 Cor. 1:26–31). Though a prostitute and a Gentile, Rahab is listed in the genealogy of Jesus (Matt. 1:5). She is remembered as a model of faith completed in works (James 2:25) and is listed among the heroes of faith in Hebrews 11.
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 |
Church Leaders Should Likewise Lead Lives That Are Examples to Imitate
| Phil. 3:17 | Brothers, join in imitating me, and keep your eyes on those who walk according to the example you have in us. |
| 1 Tim. 4:12 | Let no one despise you for your youth, but set the believers an example in speech, in conduct, in love, in faith, in purity. |
| Titus 2:7–8 | Show yourself in all respects to be a model of good works, and in your teaching show integrity, dignity, and sound speech. |
| Heb. 13:7 | Remember your leaders, those who spoke to you the word of God. Consider the outcome of their way of life, and imitate their faith. |
| 1 Pet. 5:2–3 | Shepherd the flock of God . . . not domineering over those in your charge, but being examples to the flock. |
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)
Heb. 11:1 assurance. Or “confidence” (3:14). hoped for. On hope, see 6:11, 18; 10:23. conviction of things not seen. Faith is a settled confidence that something in the future—something that God has promised—will actually happen because God will make it happen.
Heb. 11:3 God created the universe by his word. The wording so that what is seen was not made out of things that are visible is consistent with the doctrine of creation “from nothing.” Compare Gen. 1:1; Ps. 33:6, 9; 90:2; John 1:3; Acts 14:15; Rom. 4:17.
Heb. 11:4 commended as righteous. The acceptance of Abel’s offering (Gen. 4:4, 7) showed God’s acceptance of the person (see Gen. 4:7).
Heb. 11:5 Enoch was taken up. Genesis 5:21–24 indicates that Enoch did not die.
Heb. 11:6 to please him. The Greek Septuagint translation of Genesis states that certain patriarchs “pleased God” (translating the Hebrew phrase for “walked with God”): Enoch (Gen. 5:22, 24), Noah (Gen. 6:9), Abraham (Gen. 17:1; 24:40; 48:15), and Isaac (Gen. 48:15). Each is discussed in Hebrews 11. draw near. See note on 4:16.
Heb. 11:7 Noah. See Gen. 6:9–9:29. events as yet unseen. See Heb. 11:1. reverent fear. See 5:7 and 12:28, where such an attitude is also commended. condemned the world. Noah’s righteous obedience to God showed how sinful the world was to reject Noah’s message (compare 2 Pet. 2:5) and God’s moral standards. heir of the righteousness that comes by faith. Noah is called “righteous” in Gen. 7:1, after his faithful response in building the ark (Gen. 6:22).
Heb. 11:8–9 God called Abraham to leave Haran and go to Canaan (Gen. 12:1–4). inheritance. Compare Heb. 9:15. not knowing where he was going. See 11:1. land of promise. See Gen. 15:18–21. On God’s promises, see Heb. 6:12–15. foreign land. See 11:13–16.
Heb. 11:11–12 Sarah. See Gen. 21:1–7. Sarah first laughed, apparently in unbelief (Gen. 18:9–15). However she later believed, as her laughter expressed joy at Isaac’s birth (Gen. 21:6), whose name means “laughter.” considered him faithful. See Heb. 10:23. stars . . . sand. A reference to Gen. 22:17.
Heb. 11:13 died in faith. They were faithful until they died. not having received. Abraham and Sarah were called to a Promised Land and promised many offspring. They believed these promises while moving from place to place in a land not wholly theirs. They believed that their family would grow over generations from one child to an immense number of people. strangers and exiles on the earth. See Gen. 23:4; Ex. 2:22; Lev. 25:23. See also 1 Chron. 29:15; Ps. 39:12; 1 Pet. 2:11.
Heb. 11:14–16 The people he has mentioned in vv. 1–13 were seeking a better (heavenly) country. This was their true homeland. prepared for them a city. See v. 10; 12:22–24; 13:13–14.
Heb. 11:17–19 Abraham, when he was tested (see Gen. 22:1–19). For “tested,” see note on Heb. 4:15. Here it means testing to strengthen faith. See also 2:18 (compare James 1:2–4, 12–15; 1 Pet. 1:6–7; 4:12–14). Only son designates Isaac as Abraham’s unique son. Though Abraham had other children (Gen. 16:15; 25:1–2), Isaac was the son who was “one of a kind,” in the sense of being Abraham’s only heir and the only bearer of covenant promises (Gen. 21:12; 22:15–18; 25:5). raise him from the dead. Abraham expressed confidence that he would return with Isaac (Gen. 22:5). Hebrews draws an analogy between resurrection and Isaac being spared.
Heb. 11:20 Isaac. See Gen. 27:1–45. These promised future blessings (especially Gen. 27:28–29, 39–40) show Isaac’s hope for the future.
Heb. 11:21 Jacob. See Gen. 48:8–22. Similar to Isaac, Jacob’s future hope was based on God’s promises (see Gen. 48:3–6). This hope is clear in his blessing of his sons (Gen. 49:1–27) and the sons of Joseph (Ephraim and Manasseh, Gen. 48:8–22).
Heb. 11:22 Joseph. Joseph’s future hope was that God would give his people the Promised Land. That is why Joseph wanted his bones to be moved to that land (Gen. 50:24–25).
Heb. 11:23 The parents of Moses preserved his life in hope. beautiful. See Ex. 2:2; Acts 7:20.
Heb. 11:24–26 Moses refused the privileges of Egypt, including those of being the son of Pharaoh’s daughter (Ex. 2:10). Instead he identified with God’s people (Ex. 2:11–12). He sought God’s reward (Heb. 10:35; 11:6). fleeting pleasures of sin. Contrasted with eternal reward (compare Ps. 16:11). reproach of Christ. Moses personally suffered because he was faithful to God and the promise of the coming Christ.
Heb. 11:27 By faith he left Egypt could refer to Moses fleeing Egypt for Midian (but see Ex. 2:14–15) or to the exodus. It could also continue the description of Moses’ decision to stand with God’s people rather than the Egyptians. He “left,” or “abandoned,” all that Egypt represented. seeing him who is invisible. Moses could not see God, but he trusted him fully (see Heb. 11:1).
Heb. 11:28 By faith he kept the Passover. Moses celebrated the Passover before God delivered Israel from Egypt (Ex. 12:1–32).
Heb. 11:29 It took faith to walk through the Red Sea with walls of water on each side (Ex. 14:10–31). The people had to rely on God’s promise (Ex. 14:1–4, 15–18).
Heb. 11:30 At Jericho, the Israelites followed God’s commandment before receiving the promised victory (Josh. 6:1–21).
Heb. 11:31 Before the destruction of Jericho (v. 30; see Josh. 2:1–21), Rahab showed remarkable faith, since she was a Gentile and a sinner (prostitute).
Heb. 11:32 Despite their sins, Gideon (Judges 6–8), Barak (Judges 4–5), Samson (Judges 13–16), and Jephthah (Judges 11–12) demonstrated faith in the one true God at key moments in their lives. the prophets. Old Testament prophets who either wrote the OT Prophetic Books or appear in OT historical narratives (like Elijah, Elisha, Isaiah, Jeremiah, some of whom are clearly referred to in Heb. 11:33–38).
Heb. 11:33 enforced justice. Or “worked righteousness.” This was an especially important role of the judges (see 1 Sam. 7:15–17) and the king (see 2 Sam. 8:15; compare Jer. 23:5–6). obtained promises. God kept all the promises he made to Israel’s leaders (for example, Judg. 4:14; 6:12–16; 7:7), especially to David and his messianic heir (2 Sam. 7:11–14; Heb. 1:5). stopped the mouths of lions. Likely a reference to Daniel (Dan. 6:16–28).
Heb. 11:34 Quenched the power of fire likely refers to Shadrach, Meshach, and Abednego (Dan. 2:49–3:30). escaped the edge of the sword. See 1 Kings 19:2; 2 Kings 6:31–33; Jer. 36:26; and contrast Heb. 11:37. made strong out of weakness. Perhaps providing an example to readers in their “weaknesses” (4:15).
Heb. 11:35 Women received back their dead by resurrection. E.g., Elijah (1 Kings 17:17–24), and Elisha (2 Kings 4:18–37). rise again to a better life. Literally, “obtain a better resurrection,” a final one, to eternal life.
Heb. 11:36 mocking . . . imprisonment. Much like some of the first readers of Hebrews endured (10:32–34; 13:3). This would especially remind readers of Jeremiah’s suffering (see Jer. 20:2; 37:4, 15–21), though others were also mistreated (see 1 Kings 22:26–27; 2 Chron. 16:7–10; 36:15–16).
Heb. 11:37 stoned . . . sawn in two. These probably represent the traditional accounts of the deaths of Jeremiah and Isaiah. Other prophets were also stoned (2 Chron. 24:21; Matt. 23:37; see Luke 11:49–51; 13:33–34). killed with the sword. Some believers escape death (Heb. 11:34), but others do not (see 1 Kings 19:10, 14; Jer. 2:30; 26:20–23). skins of sheep and goats. The clothing of prophets, such as Elijah (2 Kings 1:8) and other poor people (Zech. 13:4; Matt. 7:15).
Heb. 11:38 dens and caves. Especially associated with prophets in hiding (1 Kings 18:4, 13; 19:9).
Heb. 11:39–40 commended through their faith. See vv. 2, 4–5. did not receive what was promised. These people of faith looked for a greater future hope (v. 16). In light of chs. 1–10, something better for us refers to the new covenant realities of the sovereign Son of God. made perfect. The perfection of believers is elsewhere the goal (compare 10:14; 12:23), accomplished through the work of the perfect Son of God (2:10; 5:9; 7:28). apart from us. OT believers and all believers since then share the same future perfection.
Fact: Faith
Even under the old covenant, faith was essential for a relationship with God. The OT saints believed God and obeyed him even though they did not see his promises fulfilled completely (ch. 11). Christians, however, have the amazing privilege of having seen God’s plan fulfilled in Christ.
Fact: Rahab
Rahab is a remarkable example of the fact that God can use whomever he chooses to accomplish his will (1 Cor. 1:26–31). Though a prostitute and a Gentile, Rahab is listed in the genealogy of Jesus (Matt. 1:5). She is remembered as a model of faith completed in works (James 2:25) and is listed among the heroes of faith in Hebrews 11.
Heb. 12:1 cloud of witnesses. The OT heroes of the faith in ch. 11. “Witnesses” may have a double meaning: (1) These OT heroes witnessed to their faith by their words and lives. (2) Like spectators watching an athletic contest in an arena, they may now be watching or “witnessing” believers’ lives. The imagery of being surrounded by these witnesses gives the sense that they are eagerly watching from heaven, and the image of running the race that is set before us might lead one further to think of an athletic race in a sports arena. However, nowhere else does the NT envisage saints in heaven watching saints on earth, nor does it ever encourage Christians to pray to these believers in heaven or to ask for their prayers. Christ prays for his people (Rom. 8:34; Heb. 7:25) and is the only mediator between them and God (1 Tim. 2:5). The Holy Spirit helps their prayers (Rom. 8:26–27), and all Christians are priests with the right of direct access to God (Heb. 4:16; 10:22; 1 Pet. 2:5, 9). Lay aside pictures sin as a weight to be discarded. Otherwise it limits the athlete’s movement, getting in the way of his progress in the race. let us run. A metaphor also found in Paul (1 Cor. 9:24–27; 2 Tim. 4:7–8).
Heb. 12:2 founder. See note on 2:10. perfecter. Christ’s perfection leads to the perfection of his people. This will be realized fully on the last day (see note on 11:39–40). for the joy that was set before him endured. The promise of future reward and joy gave Jesus strength to suffer on the cross. despising the shame. Crucifixion was performed in public. It caused hours of pain for the victim. The whole event was intended to cause shame, not just death (see note on Matt. 27:35). at the right hand. See Heb. 1:3, 13; 8:1; 10:12.
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. 12:3 Consider him. Jesus (v. 2). Many of the readers could identify with the hostility shown to Jesus (see 10:32–34; 13:3), though on a lesser scale (12:4). weary or fainthearted. See v. 5.
Heb. 12:5–8 Verses 5–6 cite Prov. 3:11–12. Discipline was a common term for raising children through instruction, training, and correction.
Heb. 12:12–13 Using poetic language (perhaps drawn from Isaiah and Proverbs) the author encourages his readers to endure in the race they are running (see v. 1).
Heb. 12:14 peace with everyone. See Rom. 12:18–21; 14:19; 2 Cor. 13:11. Holiness is part of the faithful endurance that is encouraged throughout Hebrews.
Heb. 12:15 root of bitterness. An echo of Deut. 29:18, which describes one who turns away from God and pursues other gods. Bitterness and resentment are like a contagious poison that spreads to others.
Heb. 12:16–17 Esau is called unholy, probably for rejecting his birthright (Gen. 25:33–34). sexually immoral. Perhaps refers to Gen. 26:34–35; 28:6–8. afterward, when he desired to inherit the blessing, he was rejected. Esau later wanted the inheritance he had rejected (Gen. 25:33–34; 27:34–40). His story cautions the Christian community against rejecting the inheritance offered to believers (Heb. 6:4–6; 10:26–31; 12:25; on inheritance, see 1:14; 6:12; 9:15). no chance to repent. The author is not saying that Esau longed to repent but God refused to forgive him, for it can be seen from Peter’s denials and subsequent forgiveness that those who repent are always forgiven.
Heb. 12:18–21 Israel’s experience at Mount Sinai (especially Ex. 19:12–25; 20:18–21; Deut. 18:16) shows the Mosaic covenant’s greatness. Moses said, “I tremble with fear.” This is from Deut. 9:19. There Moses feared God might destroy Israel after their worship of the golden calf. The author may use this account to warn against similar idolatry (compare Heb. 12:15, 25–29).
Heb. 12:22 you have come to Mount Zion. This phrase draws on extensive OT imagery of a new Zion/Jerusalem (Ps. 2:6; 110:2; Isa. 62:6–12; see “city” in Heb. 11:10, 16; 13:14; see also Rev. 21:1–22:5). The author claims Christians have access, in the spiritual realm, into the heavenly Jerusalem. Therefore they participate in worship with innumerable angels (see Heb. 1:7; also Deut. 33:2; Dan. 7:10) and with the great “assembly” (Heb. 12:23) of believers who have died in faith and are already in God’s presence.
Heb. 12:23 assembly of the firstborn. “Firstborn” is plural in Greek. Jesus was previously called the firstborn Son (1:6). Here his followers are also granted an inheritance as if they were also firstborn sons (1:14; 2:10; 9:15; 12:5–8). enrolled. Refers to the book of life (Dan. 7:10; Phil. 4:3; Rev. 20:12–15) that lists Jesus’ true followers. judge of all. Compare Heb. 10:30–31. Spirits of the righteous refers to the saints of the old and new covenants. Here they are portrayed as holy and as personally made perfect. This was the goal of Christ’s work (10:14; 11:40), which will be completed at the final resurrection.
Heb. 12:24 mediator. See note on 9:15. sprinkled blood. See 9:11–14, 24–28; 10:19, 22, 29; 13:12, 20. Though Abel was innocent (Gen. 4:10–11), his blood does not remove sin. Only Jesus’ innocent blood brings forgiveness and atonement.
Heb. 12:25 They did not escape applies especially to the exodus generation (vv. 18–21, 26), who rejected the voice of the one who spoke (3:7–19; see also 4:2; 10:28–30). much less will we escape. Most commentators believe this refers to the danger of eternal judgment upon those who reject him who warns from heaven. Some have argued that such rejection of God can be committed by true believers, since “we” in the phrase “much less will we escape” includes the believing author. It seems best to understand the “we” as a reference to current church participants, some of whom may not have possessed true faith (see notes on 10:26–27; 10:28–29). Another view is that the warnings are addressed to true believers and that the warnings are the means that God uses to keep his own from committing apostasy and to challenge believers to persevere in their faith (see note on 6:4–8).
Heb. 12:26–27 At that time. At Mount Sinai (v. 19).
Heb. 10:19–12:29 Call to Faith and Endurance. The discussion of Christ’s superiority concludes with calls to faith and perseverance (10:19–39; 12:1–29) and with examples of how faith endures through hope in God (11:1–40).
Heb. 12:28–29 Acceptable worship includes showing reverence and awe for God’s holiness. It also includes respecting God as a king and a judge to whom alone worship is due (see the context of Deut. 4:24, quoted here).
Heb. 13:2 hospitality. Hosting and caring for visitors (Rom. 12:13; 1 Tim. 3:2; Titus 1:8; 1 Pet. 4:9). This virtue was especially valued in ancient times since travel was difficult and inns could be dangerous. entertained angels. See Gen. 18:1–15; also Judg. 6:11–24; 13:3–24.
Heb. 13:3 Remember those . . . in prison. See Matt. 25:35–36. “Remembering” means active response to needs. In the body here probably means “in the real world of everyday life.” Christians should pay attention to the needs all around them.
Heb. 13:4 Marriage is to be held in honor. Sexual faithfulness in marriage is commanded. The author warns that God will judge anyone who is sexually immoral (which means engaging in sexual conduct outside of marriage) or adulterous (which means being unfaithful to a spouse). This warning is addressed to members of the church. Thus, if they are genuine Christian believers, this judgment does not refer to eternal separation from God in hell (Rom. 8:1); it means disciplinary judgment in this life (see Heb. 12:5–11) or loss of reward at the last day, or both. However, in light of earlier warning passages (3:12–14; 6:4–8; 10:26–31; 12:14–17), it is possible that such sexual immorality indicates the people mentioned are not true believers.
Heb. 13:5–6 The citation from Ps. 118:6 shows that believers should trust in God for more than financial needs (especially in light of persecution, Heb. 13:3).
Heb. 13:7 leaders. See also v. 17. Those who spoke the word of God (likely referring to doctrinal instruction; see 6:2) are especially positive models of faith. The primary role of leaders is to preach and teach God’s Word. Their lives should reflect the Word they teach.
Church Leaders Should Likewise Lead Lives That Are Examples to Imitate
| Phil. 3:17 | Brothers, join in imitating me, and keep your eyes on those who walk according to the example you have in us. |
| 1 Tim. 4:12 | Let no one despise you for your youth, but set the believers an example in speech, in conduct, in love, in faith, in purity. |
| Titus 2:7–8 | Show yourself in all respects to be a model of good works, and in your teaching show integrity, dignity, and sound speech. |
| Heb. 13:7 | Remember your leaders, those who spoke to you the word of God. Consider the outcome of their way of life, and imitate their faith. |
| 1 Pet. 5:2–3 | Shepherd the flock of God . . . not domineering over those in your charge, but being examples to the flock. |
Heb. 13:9–11 led away. The author warns of false teaching. The central concern appears to be doctrines about foods (9:10; Rom. 14:17; Col. 2:16–17; 1 Tim. 4:3). The author argues against such doctrines by: (1) contrasting them with grace (which truly nourishes the heart); (2) noting that special foods are of no spiritual benefit (see 1 Cor. 8:8); and (3) observing that the Christian altar is better than the food of the tabernacle. Unlike most OT offerings, the tabernacle priests could not eat the sin offering from the Day of Atonement, since it was burned outside the camp (Lev. 16:27). However, all Christians participate in Jesus’ sacrifice. Some see a reference to the Lord’s Supper here. Others view this as a broader reference to the saving results of the shedding of Jesus’ blood.
Heb. 13:12 Outside the gate refers to Calvary, which was outside the gate of Jerusalem. Jesus’ sufferings and death make his people holy (sanctify; see 2:11; 10:10, 14), since his blood provides forgiveness and atonement (9:11–14).
Golgotha and the Temple Mount
For many centuries, Christians have worshiped at the Church of the Holy Sepulchre in the belief that this was the place where Jesus was crucified, buried, and rose from the dead. This view was challenged in 1883 by General Charles Gordon, who argued that the Garden Tomb, a site just north of the Old City of Jerusalem, was the true site of Calvary.
According to the biblical writers, the requirements of the site were that it was outside the walls of Jerusalem at the time (Heb. 13:12), in a garden (John 19:41), near the city (John 19:20), and called Golgotha, meaning “place of a skull” (Matt. 27:33).
In the 1960s, excavations were carried out below the Church of the Holy Sepulchre, showing that it was built on an isolated mass of rock in the middle of an extensive quarry (which was in use from the eighth until the first century B.C.). This spur of rock was left unquarried in ancient times, because of the poor quality of the limestone. In the sides of the quarry and of this rock, a series of rock-cut tombs of the style of the first century A.D. were found.
This would indicate that the area was not then included within the city walls, as the dead were always buried outside the city. In support of the second and third points, some fortified remains found in the northern part of the nearby Jewish Quarter excavations have been identified as the Gennath (Garden) Gate mentioned by Josephus in his description of the Second Wall (Jewish War 5.146). It is assumed that this gate derived its name from a garden which lay just to the north outside the gate. Indeed, a layer of arable soil was found above the quarry fill.
The claim that the site could have been known as “the place of the skull” is said to be based on an ancient Jewish tradition reported by early Christian writers, such as Origen and Epiphanius, that the skull of Adam is preserved in this hill.
General Gordon’s identification of the Garden Tomb with that of Christ was based on his discernment of the shape of a skull in the contours of the hill on the western escarpment of which the Garden Tomb is located. It has since been proven that this tomb was, in fact, a typical tomb of the First Temple period and could never have been called a “new tomb” in the time of Christ. Because of its tranquility, however, and its contrast to the bustle of the Holy Sepulchre, the site is today still regarded by many as the tomb of Christ.
The reconstruction drawing shows the traditional site of the crucifixion (that is, the Holy Sepulchre). Three crosses are shown on the Hill of Golgotha. The Second Wall of Jerusalem was built above the quarry face. The Temple Mount forms the backdrop to this view, with the Antonia Fortress on the left, the temple in the center, and the Royal Stoa on the far right.
Fact: Sin offerings
Sin offerings atoned for unintentional sins (4:1–35) and for sins of omission (5:1–13). The sacrificial animal was burned “outside the camp” (4:12), rather than at the base of the altar. This foreshadowed the sacrificial death of Jesus Christ, who was crucified “outside the camp” (Heb. 13:13).
Heb. 13:13–14 go to him outside the camp. A metaphor of leaving behind the love of this world and desire for its approval, and embracing the reproach of Christ. This imitates Jesus’ response to his shameful sufferings (see 12:2–3). Christian endurance is based on knowing that this world is a mere temporary dwelling (no lasting city). Believers are on the way to an eternal home (see 11:14–16; 12:22–24).
Heb. 13:15–16 Sacrifice of praise is a concept found repeatedly in the Psalms (Ps. 50:14, 23; 107:22; 116:17). It is not an offering of an animal, but the verbal praise of God’s name (see also Heb. 12:28–29). To do good and to share what you have are also called sacrifices that are pleasing to God.
Heb. 13:17 Obey, submit. Here submission to leaders is directly commanded (compare v. 7). This strong statement may indicate the church was divided.
Heb. 13:18–19 The author requests prayer that he might be restored to those to whom he is writing. He wants to visit them.
Heb. 13:20–21 Following a common practice in NT letters, the author asks God’s blessing on his readers. God of peace. See Rom. 16:20; Phil. 4:9; 1 Thess. 5:23. from the dead. See Heb. 5:7; 7:16. shepherd. See John 10:1–18; 1 Pet. 2:25; 5:4. blood. See note on Heb. 12:24. eternal covenant. The new covenant.
Heb. 13:23 Timothy. Likely Paul’s fellow worker. The author and audience both knew Timothy. released. Presumably from prison.
Heb. 13:24 Greet. New Testament letters often end with a series of greetings. your leaders. See vv. 7, 17. saints. Or “holy ones.” A common NT expression for believers (6:10). Those who come from Italy. Literally, “those from Italy.” This may indicate that the author writes from Italy. More likely he is elsewhere and is passing on the greeting of Italians living at his current location. This last option has led to the suggestion that the recipients were also Italians, perhaps from the churches around Rome.
Heb. 13:1–25 Concluding Encouragements and Remarks. The author concludes with some specific points of application for the community (vv. 1–19), with a word of blessing (vv. 20–21), and with greetings to the community (vv. 22–25).
Heb. 13:25 Compare Titus 3:15; also Eph. 6:24; Col. 4:18; 1 Tim. 6:21; 2 Tim. 4:22.
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 |
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.
The Ark of the Covenant
The ark of the covenant (Ex. 25:10–22; 37:1–9) was the only piece of furniture in the Most Holy Place; the ark and its contents were kept hidden from view at all times. The ark itself was a wooden chest, overlaid with pure gold, measuring 3.75 feet long, 2.25 feet wide, and 2.25 feet high (1.1 m x 0.7 m x 0.7 m). It contained within it the two stone tablets of the Testimony (the Ten Commandments). The author of Hebrews adds that it also contained “a golden urn holding the manna, and Aaron’s staff that budded” (Heb. 9:4). The ark was not to be touched by human hands. Two wooden poles, overlaid with gold, were used to transport it and were not to be removed from the ark. The mercy seat, or atonement cover, was a solid golden slab that fitted perfectly on top of the ark. The golden cherubim, which were hammered out of the same piece of gold, had wings outstretched over the mercy seat and faces that looked downward (in reverent awe). It was here, from between the cherubim, that God spoke to Moses, the representative of the people of Israel. Ancient iconography often depicts cherubim as having a lion-like body, wings, and a human face.
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).
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)
Listen to the Podcast
Listen NowDive Deeper | Hebrews 11-13
Sometimes Hebrews 11 is referred to as the Hall of Faith, a hall of fame including many faithful individuals. It can be tempting to compare ourselves to these individuals, but instead, let's look at the text as an invitation to pause and remember how God responded graciously, protectively, and abundantly.
God is not human nor does he face our limitations, but he graciously invites us into his story. As we read, let's remember God's sovereignty and creativity—I mean, dry land in the Red Sea? Marching around Jericho seven times? Apart from God's Spirit, humans could not have come up with such plans! It's fun to read stories with positive results, but also important to remember that faith doesn't promise ease on this side of heaven (John 16:33). However, "[f]aith shows the reality of what we hope for; it is the evidence of things we cannot see." (Hebrews 11:1, NLT).
I'm sorry if it has been a hard season. You are not alone in that, and I am personally thankful that the text outlines faith amidst hardship. "We do this by keeping our eyes on Jesus, the champion who initiates and perfects our faith. Because of the joy awaiting him, he endured the cross, disregarding its shame. Now he is seated in the place of honor beside God's throne." (Hebrews 12:2, NLT)
Our faith is strengthened by remembering, thanking, and praising God, Jesus, and the Holy Spirit. Hebrews depicts God as a promise maker and keeper, a perfect father, a loving disciplinarian, an ever present helper. Remembering the Lord helps us have a right image of God, which prompts us to thankfulness and protects us from bitterness. I thank Jesus that he loves us enough to consider a cross joyful. I praise him that he is the same yesterday, today, and forever; that he loves us in our highs and lows; and that he has equipped us with a Helper who helps us learn more about him. He truly is better than anything else this world has to offer!
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 of your favorite characteristics of God? Where do you see evidence of those characteristics in the Bible and in your life?
2. Many of us start our days already behind. Our minds run through the day's to-dos, which can be stressful. Instead, let's start today with remembrance of our humanity and God's sovereignty. What did the Lord do yesterday in our lives?
3. Write three great examples of faith you've seen in yourself. If you're having writer's block, do this as an activity with your community group! Sometimes it's easier to remember God's faithfulness with some help!
4. Who are people you think are a great example of faith? Thank the Lord for them and send them a message to celebrate them.