Hebrews

God speaks. God speaking is the first thing we learn about God from Genesis: “God said…” and all things were created! God continued to speak to the prophets about the broken human condition and what he was going to do about it. The prophets were God’s mouthpiece to the world. Through them, the plan for salvation was made known.

Revelation is different than the myths and stories in traditional African religion. These myths aren’t actually true. They are merely stories to help people cope with life and connect with the spiritual world. But the Bible reveals God actually moving in human history to accomplish his good purpose: our salvation. We may wonder, “Where is God?” and “What is God doing?” The Bible answers these important questions for us.

Not only is God’s word powerful, it also speaks directly to our mind and soul (Hebrews 4:12). God speaks to us through the Bible. The Bible is not only the final authority in spiritual matters, it is the source of God’s individual leading in our lives; it’s how he continues to instruct and lead us.

God is sovereign over creation. Hebrews opens with a reminder of Genesis 1, God creating the universe. The universe is testimony to the awesome power of God. Think of the vastness and complexity of the universe. God is infinitely more powerful and wise. Creation is proof of the power of God’s word to accomplish whatever God wants to accomplish. His awesome power relates not just to creation, but to his power in our salvation. We will discuss this important point later.

What it says about Christ:

• Exact likeness of God. Jesus was a man who walked the earth. But he was no mere mortal. Jesus is God in human flesh. He is “the exact representation of His glory.” That’s why Jesus said, “If you have seen me, you have seen the Father” (John 14:9). We wonder what God is like. The answer is Jesus. He has shown us exactly what God is like. This is truly amazing!
• Power of creation. 1:2 tells us that the Son created the universe. See also Colossians 1:16. Not only did the Son make the universe, he is the rightful heir of the world. In this way, all things belong to Christ as the “firstborn Son.”
• Cleansed us of our sins. As savior and Messiah, Jesus personally washed our sins away. Most of Hebrews explains how Jesus is both the priest offering sacrifice for sin and the actual sacrifice itself. Humans have a problem. We are not clean. We cannot make ourselves clean. No one can. But God can!
• Sits in the place of honor at God’s right hand. After cleansing us of our sin, Christ was glorified, placed at the right hand of God in heaven, a place of honor and victory. This assures us that his sacrifice for sin was complete, that the power of sin is broken, and that we who trust Christ share in his victory.

What it says about Christ:

• Christ is the “Son.” This term relates to Israel’s special relationship with God (Exodus 4:22), but is uniquely used as a title of the Father / Son relationship between God and the Messiah, king in the line of David (see 2 Samuel 7; Psalm 2). Note that this Son is both the ancestor of David and God Himself (Isaiah 9:6,7; Micah 5:2).
• Christ “greater” than the angels. Angels are messengers, but the Son is God. As God, the Son rules on God’s throne, above all authority in creation. Indeed, angels worship the Son. So the question of who is of greater authority and power is made clear in the Old Testament. This truth should come as very good news to those who have been held captive by lesser spirits in nature or their ancestors. See 1 John 4:4.

Use of the Old Testament. The unique authority of the Son, God’s Messiah, is established by the Old Testament. This is very important. How do we know what is true about God? It must be rooted in the clear reading of scripture.

Many people claim to receive messages from God, but we have in the Bible the ultimate truth and the basis to judge the claims of others. Self-proclaimed prophets may say they speak for God, to offer special blessings to people, but we should be very suspicious of such things. Our focus is on the Bible, properly interpreted and taught.

Discussion: What are some examples of self-appointed prophets proclaiming strange messages today? What is the effect of this teaching? How does the Bible address these teachings?

Challenge to faith. In 2:1-4, the topic shifts from the Son to the letter’s readers. We are challenged to “pay close attention” to this message so that we do not “drift away.”

“Drift away.” The image of a ship drifting in the waves (Greek: pararuomen) helps us understand what is happening with the people reading this letter. The message of Christ is his victory over sin through the cross (1:3). But the tide of Jewish tradition threatens to push these Jewish Christians off course like a ship on the sea.

Old Testament example of Israel rejecting the message of the prophets mediated through angels. How much more important is the message revealed by Jesus, the Son himself? If rejecting the law (2:2) resulted in destruction for Israel, how much more serious to reject Christ’s message!

We should note that the “punishment” for disobedience in this passage is not judgment for sinfulness, but the danger of abandoning the only provision God has given for our sin. What do you believe about Jesus? Do you completely rely on his sacrifice for your sin, or do you add to the gospel through religious works? Remember what Jesus said: “They asked Jesus, ‘What shall we do to do the works of God?’ Jesus answered, ‘This is the work of God, that you believe in Him whom He has sent’” (John 6:29).

Not only do we have God’s word to anchor our faith, to prevent us from drifting, we have the Holy Spirit who testifies to the truth. The Spirit’s work is evidence of the truth and power of the message of Christ and his good news.

God created humans in his image. God formed humanity as the crown of creation, above the angels (2:6,7). The honor of humanity is our authority over all things (2:8). By God’s choice, salvation comes to humanity (2:10).

God is just and merciful. Death is the result of human rebellion against God. We are free to sin, but we are not free of the terrible consequences. But God is not only just, he also loves us. So there is a dilemma. What would a just and loving God do with sin? The answer is extraordinary: God himself is judged on our behalf through Christ. In this way, God acts justly by punishing sin, but demonstrates his love by receiving the punishment on himself. So through this awesome display of mercy, God brings forgiveness, salvation, to us.

What it says about Christ:

• Christ is the “Son of man” (2:8). This is a term for Messiah used throughout both Old Testament and New Testament. As the Son, all things are under his authority (2:8). We wait in hope for the time when we see all things put under his authority. That is our hope, the new heaven and earth to come (Revelation 21:1; Isaiah 66:22). Yet this powerful Son of Man was made lower than the angels (2:9), suffering death for us. Because he tasted death for everyone, he is glorified in honor (2:9).
• Clearly, the purpose of Christ becoming human was to die (2:14). Indeed, only by being mortal could he offer himself as a sacrifice and overcome the power of death.
• By offering himself for our sin, Christ is our “merciful and faithful High Priest” (2:17).

God of Promise. God blesses and makes promises. After completing his creation (Genesis 1:1-31), God “rested” and blessed the Sabbath. Rest is used throughout the Old Testament to mean the work that God completes, like creation, and blesses for the benefit of his people.

God promised Abraham the land of Canaan (Genesis 12, 15). The fulfillment of this promise came under Moses’ leadership. The land that “flows with milk and honey” was prepared by God for Israel. All they needed to do was enter the land by faith. The land promise is grace, a gift of God that cannot be earned.

But as great as was the rest God provided to Israel through Moses, the Son brings an even greater rest. Jesus is a great high priest who has passed through the heavens (4:14). For this reason, we can “draw near with confidence to the throne of grace and mercy” (4:16).

The justice and mercy of God. Hebrews 4:15—10:25 is the most detailed explanation of the meaning, purpose, and plan of priesthood in the New Testament. What is a priest and why do we need one?

A just God must hold people accountable for moral failure. There is the deep question about how the love and justice of God can exist together. The God of justice must hold the guilty accountable, but a loving God wants to forgive. To forgive, a payment must be made. If you owe money to someone and you can’t repay it, you seek forgiveness. What you are really asking is for someone else to pay your debt—either the person you owe or someone who loves you and has the wealth needed to pay what you owe. Either way, forgiveness requires the debt to be paid. The Bible’s message is that we are all guilty of sinning against God. In that way, we are in his debt. But we cannot pay back our debt to God (see Colossians 2:13,14). We must rely on forgiveness. But only God has the authority (Mark 2:7-10) or power to forgive our sins.

The Bible’s message is that Jesus is both priest and sacrifice for sin (see Hebrews 1:3; 2:17; 7:23-28). In the Old Testament, under the Law of Moses, only Levites are chosen to be priests. One tribe of Israel is tasked with representing the people to God and God to the people. No one can claim this role for themselves (5:1-4). Offering a sacrifice without God’s approval is dangerous blasphemy (see 1 Samuel 13).

But the dilemma in the Old Testament is that the Messiah must come from the tribe of Judah. So how could Jesus be both Messiah in the line of David and a High Priest offering sacrifice? Does the Bible contradict itself? No. The author of Hebrews shows how God resolves this dilemma. The answer comes in the Messianic Psalm 110, in which the Messiah rules over his kingdom (Psalm 110:2) and is a “priest forever in the order of Melchizedek” (Psalm 110:4). This reference to Melchizedek first appears in Genesis 14:16-20. Abraham is met by Melchizedek, receiving his blessing and offering him a tithe, showing that Abraham recognized him as greater than himself. This Melchizedek was “king of the city of Salem (peace) and priest of God Most High” (Hebrews 7:1). So this eternal being, without ancestors or parents (7:3), is a priest forever, “resembling the Son of God” (7:3). Perhaps Melchizedek is Jesus appearing to Abraham.

God of truth. The focus on God’s word comes up often in Hebrews. Here, the focus is on the need to act on what God says. Earlier, in 4:12, we learn that the word of God is “living and active” and that it is able to judge the “thoughts and intentions of the heart.” So God’s revealed word is the only reliable standard for truth. We may have powerful experiences, but these cannot be the foundation of our faith or the pathway to spiritual maturity.

God of justice. God has done all to secure our salvation in the cross of Christ. This is how a loving God is also a just God. Sin must be paid for. And rejecting this provision for sin is the most serious thing.

The God of promise. God’s character does not change. And he cannot lie. So when he makes a promise, he will keep it. When the Bible talks about grace, this is the point. Our salvation depends not on what we do, but on what God promises, what God does.

Understanding the flow of the argument (8:1—10:39). This long and important section of the book of Hebrews begins with an introduction: “the main point is this”… This statement is helpful for readers to understand the main concerns of what has been discussed and to introduce the important issues that follow in chapters 8—10.

Earthly tabernacle is a copy of the true tabernacle (8:1-6). The claim being explained and demonstrated from the Old Testament is that Jesus, acting as High Priest, has taken his place of victory in heaven. From this place of triumph, he ministers as a priest in the “true” tabernacle, not built by humans, but by the Lord himself.

In this paragraph, the earthly and heavenly tabernacles are being contrasted. In 8:5, the earthly tabernacle is called a “copy,” “pattern,” “shadow” of the true tabernacle (see also Hebrews 9:24; 10:1). Moses, who was responsible for the earthly tabernacle, knew that it was merely a symbol of the greater, heavenly one (a “pattern,” Exodus 24:40).

Old Covenant replaced by the New Covenant (8:7-13). The tabernacle and sacrifices under Moses were intended to be temporary as well as symbolic. We know this because a second covenant is promised for the future by the prophets. 8:8-12 quotes Jeremiah 31:31-33 announcing the New Covenant. This new covenant makes the first covenant, the Law of Moses, “obsolete” and “ready to disappear” (8:13).

The important differences between the Law of Moses and the New Covenant are described in Hebrews 8:8-12.

8:8 — “Days are coming” for this new covenant. This expression, like the “Day of the Lord,” is used by the prophets to describe the future time of the coming Messiah. So the prophets associate the new covenant with the Messiah.

8:9 — This new covenant is “not like” the Law of Moses, which Israel broke. This is a crucial point. The Law of Moses can be broken by human sin. The Law makes requirements on Israel that they did not keep. Let’s remember that the Law does not make sinful people sinless, but it actually reveals how sinful we actually are. Paul states clearly, “we are justified by faith in Christ and not by the works of the Law; since by the works of the Law no flesh will be justified” (Galatians 2:16).

8:10 — In the New Covenant, the word of God (torah) is written not on tablets of stone, but inwardly, on human hearts. So those who are included in this covenant are related to God not by a written code, but by a heart connection with God (see Ezekiel 36:26,27). Note also that unlike the Law of Moses, which places requirements of obedience on Israel and punishments for their failures, the New Covenant is a promise of what God will do. Seven times in this passage God says, “I will,” but never says anything that is required of us. The responsibility for keeping the covenant is with God, not with humans.

8:11 — Everyone in the New Covenant will know God. This is direct and personal knowledge of God. God desires a relationship with his people, his children.

8:12 — Sins are forever forgiven because God is merciful. Yes, we as imperfect people will continue to sin. Indeed, John tells us, “If we say we do not sin, we make him a liar and his word is not in us” (1 John 1:10). But when we sin, “we have an Advocate (priest), Jesus Christ the Righteous” (1 John 2:1).

Sacrifices of the Law only show us our sin (9:1-10). In this section, we are reminded of the atonement sacrifice. This is the annual sacrifice for the sins of the people. Two points are made here:

First, what is the sin that requires atoning sacrifice? The inner chamber of the tabernacle is the “holy of holies” (9:3). This represents the presence of God, and only the High Priest, once a year, can enter. At the center of the holy of holies is the ark of the covenant (9:4). Three items are placed in the ark that represent the continued sins of the people. First is the jar of manna. This represents Israel’s rejection of God’s miraculous provision for their needs and the refusal to simply trust him (see Exodus 16:31-33; Numbers 11:4-6). Second, Aaron’s rod that budded. This represents God’s chosen leadership that the people rejected (Numbers 16:10,11; 17:8-10). Finally, the tablets of the Law of Moses that the people never kept (Exodus 25:16; 32:1).

Second, the sacrifice of animal blood is only symbolic and “cannot make the worshiper perfect” (9:9). There is nothing special about animal blood. Only the sacrifice of a true substitute will have an effect.

Discussion: How is the atonement sacrifice different than the sacrifices offered in traditional African religion?

Eternal redemption in Christ (9:11-28). Jesus as high priest entered the “greater, more perfect tabernacle, not made with hands, that is to say, not of this creation” (9:11). This point has been made repeatedly in Hebrews. In our passage, it was stated clearly in 8:2. But this section takes the priesthood of Jesus to a deeper, biblical place. Not only is Jesus the High Priest, he is also the sacrifice! (9:12). Through his blood we find eternal redemption. Animal blood and temple sacrifices could never take away sins, but Jesus, through his eternal spirit, did (9:13,14). This eternal sacrifice makes Jesus mediator of the New Covenant (9:15).

Jesus as both high priest and sacrifice fulfills the promise of the coming Messiah in Isaiah 52:13—53:12.

This passage concludes in 9:23-28 with Jesus’ offering for sin for us all. Now we eagerly wait for his second coming (9:28). But there is a sober reality we all must face: “It is appointed for people to die once and after that comes judgment” (9:27). We are left with a limited amount of time to make a decision that will last forever.

No other sacrifice is needed (10:1-18). Ritual sacrifices were always meant to be symbolic only. It is impossible for the blood of animals to take away sins (10:4). Also, the Old Testament has made clear that God’s focus is not on ritual, but the heart. That’s why we read from Psalm 40:6, “Sacrifice and meal offering You have not desired. Burnt offering and sin offering You have not required” (10:5-8). This is consistent with Hosea 6:6 and Psalm 51:14-17.

Concluding challenge (10:19-39). This is the closing section of the main theological / biblical argument in Hebrews for the unique messianic Person and Work of Jesus (1:1—10:18). What should we do with this amazing teaching about the finished work of Christ? As we have seen throughout the letter, there are sections of both encouragement and warning to the readers. That is true of this passage too.

Confidence in Christ’s finished work (10:19-25). The result of truly understanding the finished work of Christ and by faith trusting his atoning death for your sin is to be confident (10:19). God’s children are not to live in fear, but bold and assured in God’s grace. We are “fully assured” to be in God’s presence since our hearts have been “sprinkled clean” (10:22). To be “sprinkled” is the same term used in Isaiah 52 to describe placing blood on the mercy seat on the Day of Atonement.

Discussion: Christians are to be confident before God. List all of the truths typed in bold in the notes on Hebrews 8—10. How do these things create confidence? What would the Christian life be like without any of these great truths?

We are confident because God is faithful to his promises (10:23). Remember that our salvation is completely the work of Christ. We do nothing except believe his sacrifice is sufficient for our sins.

Because of this confidence, we can set our focus not on ourselves, but on others. We are told to “stimulate one another to love and good deeds” (10:24). Love is the mark of the Christian. We are free to love because God has so generously given to us. Love is the first of the fruits of the Spirit (Galatians 5:22). It is evidence that the Lord is at work in our lives. To love effectively, we must be vitally involved in each other’s lives (10:24,25). The point is not to “go to church,” but to share the life of God together. That means encouraging one another and making time together a key priority in life.

Discussion: Describe what effective, vital relating in the church should be like.

Warning not to reject Christ’s sacrifice (10:26-39). This section ends on a sobering note. “Continuing in willful sin after receiving the knowledge of the truth” means there is no sacrifice for sin (10:26). What person does this verse have in view? As we have seen before, Christ’s blood cleanses us from all sin. And of course, we all sin in various ways. So it is not sinlessness that our author is addressing. Rather it is a certain kind of sin: “continued willfulness” from a person who “received the knowledge of the truth.” In other words, it is not that a person sins after having received Christ’s atoning sacrifice, but rejecting the sacrifice itself. It is rejecting the knowledge of God given through the proclamation of the gospel. It is “trampling underfoot the Son of God,” and “regarding as unclean the blood of the covenant,” and “insulting the Spirit of grace.” The person who “continues” to reject the blood of Christ will develop a hard heart, a refusal to trust Christ with their sin, resulting in the inability to put faith in Christ. How often do we see this pattern in the Old Testament description of Israel?

Our author is addressing the broader Jewish community that includes both Jewish Christians and those who have not received Christ. The message of Christ is a sharp dividing line within the Jewish community. Of course the Christian message is Jewish in the sense that Jesus is Jewish, the son of King David, fulfilling the Jewish scriptures’ messianic predictions. But during his life, many, especially the very religious, were offended by him. They could not accept that God loves sinners and judges the self-righteous (Luke 18:9ff). So to no one’s surprise, many religious Jews were deeply offended by the teaching of the early Christians (Matthew 10:17; 23:34). This resulted in sometimes violent opposition to Jews who accepted Jesus as Messiah and Savior by their fellow Jews.

Jewish rabbis of the late first century began circulating warnings about Jesus followers among the Jews in many synagogues. In rejecting Jesus, these rabbis also rejected their Jewish brothers and sisters who believed in him. In other words, Christians were rejected as heretics and expelled from the Jewish community because of their belief in Christ. This is the background problem the book of Hebrews addresses.

Faith is confidence. 11:1 tells us that faith is not wishful thinking, but is “assurance” and “conviction.” Faith takes God at his word, trusting that everything God promises, he is faithful to do. As we will see, God’s timing is not always our timing. And God’s promises lead us to very challenging situations where our faith will be tested. In all the examples of faith in this great chapter, we will see how very imperfect people lived out their faith so that we can follow their example.

Our faith pleases God. 11:2-6 is an important framework to understand why faith is so important. Notice that it is not the power of faith—how strongly someone believes—but the person whom faith trusts. God is pleased (11:6) when we place our faith in him. God rewards those who seek him (11:6). That means believing God’s goodness. God is generous and delights to bless us. Faith recognizes that he is our heavenly Father, acting for our good.

Endurance is an important aspect of the life of faith. It is the key to faithfulness in adversity. Continuing to trust God when times are difficult is a skill we must all learn.

Love: the center of Christian living. This final chapter begins with the central moral principle of Jesus’ teaching: love (Matthew 22:36-40). Love is the greatest Christian virtue (1 Corinthians 13:13). This love extends even to our enemies (Matthew 5:44). But most importantly, love develops intimate ties with one another (1 Peter 4:8). So visible, practical, self-giving love is our first moral priority for Christian living.

This love is not only for our brothers and sisters, but for strangers in need (13:2) and people sent to prison (13:3). Jesus loved all kinds of people, no matter how broken or unworthy they may seem. It is undeserved love that most closely reflects God’s love for each of us. It’s the love shown by the Good Samaritan (Luke 10:25-37).

The most central, most crucial relationship is marriage. Love for our spouse is life’s greatest challenge and blessing. For this reason, our author reminds us that we must treat marriage as a sacred commitment (13:4).

Finally, our character is to be free from the love of money (13:5; see also 1 Timothy 6:10). Envy, greed, and other character problems come from a misplaced value system that places possessions above people. We must learn that God’s provision for our needs is sufficient (13:5,6).