Introduction to Hebrews

Overview of Hebrews

• A. THE SUPERIOR POSITION OF GOD’S SON (1:1–3:6)

  • 1. God once spoke by means of his prophets, but now he has spoken by means of his Son (1:1-4)

  • 2. How the Son is superior to the angels (1:5-14)

    • Only to Jesus Christ did God say: “You are my son” (1:5, 6)

    • Jesus Christ appointed as King by God (1:7-12)

    • Exalted to God’s right hand (1:13, 14)

  • 3. Necessary to pay more than the usual attention to what God has spoken through Christ (2:1-9)

    • Warning against neglecting the great salvation provided through Christ (2:1-4)

    • All things, including “the inhabited earth to come,” to be subjected under Jesus’ feet (2:5-9)

  • 4. Jesus, the Chief Agent of salvation and a merciful High Priest (2:10-18)

    • Jesus not ashamed to call his spirit-anointed followers his brothers (2:10-13)

    • Through his death as a human, Jesus offered a sin-atoning sacrifice (2:14-18)

  • 5. As Son over God’s house, Jesus is greater than Moses (3:1-6)

• B. THE PROMISE OF ENTERING INTO GOD’S REST (3:7–4:13)

  • 1. Warning example of the unfaithful Israelites, who failed to enter into God’s rest (3:7-19)

    • God became disgusted with the generation of Israelites who left Egypt (3:7-11)

    • Danger of developing “a wicked heart lacking faith” and of “drawing away from the living God” (3:12-15)

    • Disobedience and lack of faith prevented the Israelites from entering into God’s rest (3:16-19)

  • 2. There remains a sabbath-rest for God’s people (4:1-13)

    • Faith needed to enter into God’s rest (4:1-5)

    • Entering into God’s rest possible for those listening to God’s voice (4:6-10)

    • God’s living and powerful word effective and sure to be fulfilled (4:11-13)

• C. SUPERIORITY OF CHRIST’S PRIESTHOOD (4:14–7:28)

  • 1. Jesus, the great High Priest (4:14–5:10)

    • A compassionate High Priest, tested and without sin (4:14-16)

    • Human high priests had to make offerings for their own sins (5:1-3)

    • Christ glorified by God and called a priest “in the manner of Melchizedek” (5:4-6)

    • Learned obedience, was made perfect, and “became responsible for everlasting salvation” (5:7-10)

  • 2. Warnings against remaining immature and against apostasy (5:11–6:12)

    • “Solid food belongs to mature people” (5:11-14)

    • Move beyond the primary doctrine, and press on to maturity (6:1-3)

    • Those falling away “nail the Son of God to the stake again” (6:4-8)

    • God will never “forget your work” and love (6:9, 10)

    • Imitate those who inherit the promises “through faith and patience” (6:11, 12)

  • 3. God’s promise and oath—“two unchangeable things” (6:13-20)

    • God’s promise and oath to Abraham make the Christian hope sure (6:13-18)

    • This hope is like “an anchor for the soul” (6:19, 20)

  • 4. “Melchizedek, king of Salem, priest of the Most High God” (7:1-10)

    • Unique features of Melchizedek’s priesthood (7:1-3)

    • Abraham and through him Levi paid tithes to Melchizedek (7:4-10)

  • 5. Jesus, “a priest forever in the manner of Melchizedek” (7:11-28)

    • Jesus’ priesthood superior to the Levitical priesthood (7:11-14)

    • Jesus’ priesthood not dependent on a fleshly line of descent (7:15-17)

    • Jesus, a priest through an oath sworn by God (7:18-22)

    • Christ needs no successors; he can “save completely” (7:23-25)

    • Jesus’ outstanding qualifications as High Priest (7:26-28)

• D. SUPERIORITY OF THE NEW COVENANT AND OF CHRIST’S SACRIFICE (8:1–10:39)

  • 1. The earthly tabernacle and its significance (8:1-6)

    • Jesus as High Priest at God’s right hand in the heavenly “true tent” (8:1, 2)

    • Sacred service according to the Law foreshadowed heavenly things (8:3-6)

  • 2. A new covenant foretold through the prophet Jeremiah (8:7-13)

    • First covenant not faultless; a new covenant needed (8:7, 8)

    • The superior features of the new covenant (8:9-12)

    • God’s declared purpose made the former covenant obsolete (8:13)

  • 3. The tent under “the former covenant” is an illustration for the present time (9:1-10)

    • Description of the earthly tent with its furnishings and utensils (9:1-5)

    • The Aaronic high priest entered the Most Holy once each year to offer the blood of animals (9:6-10)

  • 4. Everlasting deliverance by means of “the blood of the Christ” (9:11-28)

    • Christ entered into “the greater . . . tent” once for all time “with his own blood” (9:11-14)

    • “The former covenant” inaugurated with animal blood; the “new covenant” validated by Christ’s shed blood (9:15-22)

    • Christ entered “into heaven itself” to present himself before God (9:23-26)

    • When Christ appears “the second time,” it will be for the salvation of believers (9:27, 28)

  • 5. Christ “offered one sacrifice for sins for all time” (10:1-18)

    • “The Law has a shadow of the good things to come”; animal sacrifices ineffectual (10:1-4)

    • Christ came into the world to do God’s will (10:5-10)

    • After offering one sacrifice for sins, Jesus sat down at God’s right hand (10:11-14)

    • The new covenant makes complete forgiveness of sins possible (10:15-18)

  • 6. A new and living way of approach to God by means of his great High Priest (10:19-25)

    • Approach God “with sincere hearts and complete faith” (10:19-22)

    • Hold fast to “the public declaration of our hope” and to the practice of meeting together in love (10:23-25)

  • 7. The danger of practicing sin willfully and the need for endurance (10:26-39)

    • No sacrifice for sins available for those who despise “the blood of the covenant” (10:26-31)

    • Encouragement to endure in faith and not to shrink back (10:32-39)

• E. THE VITAL QUALITY OF FAITH (11:1–12:17)

  • 1. What faith is (11:1-3)

    • Faith is “the assured expectation of what is hoped for, the evident demonstration” of unseen realities (11:1, 2)

    • “By faith we perceive . . . the systems of things . . . put in order by God’s word” (11:3)

  • 2. Men and women of ancient times who showed faith and were approved by God (11:4-40)

    • The examples of Abel (11:4) and Enoch (11:5)

    • “Without faith it is impossible to please God well” (11:6)

    • The examples of Noah (11:7), Abraham and Sarah (11:8-19), Isaac (11:20), Jacob (11:21), Joseph (11:22), Moses’ parents (11:23), Moses (11:24-28), the people of Israel (11:29, 30), and Rahab (11:31)

    • Exploits of Gideon, Barak, Samson, Jephthah, David, Samuel, the prophets, and other faithful ones in the face of trials and perilous situations (11:32-38)

    • The faithful ones of ancient times not made perfect apart from the joint heirs with Christ (11:39, 40)

  • 3. Faith requires endurance; Jehovah’s loving discipline beneficial (12:1-17)

    • “A great cloud of witnesses” who showed faith; Jesus, the “Perfecter of our faith,” endured (12:1-3)

    • Jehovah’s loving discipline “yields the peaceable fruit of righteousness” (12:4-11)

    • Pursuing peace and sanctification leads to blessings (12:12-14)

    • Watch out for anyone who, like Esau, does not appreciate sacred things and who defiles the congregation (12:15-17)

• F. THE PRIVILEGED POSITION OF CHRISTIANS IN A KINGDOM THAT CANNOT BE SHAKEN (12:18-29)

  • Anointed Christians have approached, not a literal mountain or a literal city, but heavenly Mount Zion and heavenly Jerusalem (12:18-24)

  • Do not refuse to listen to him who speaks from the heavens (12:25)

  • Anointed Christians will receive an unshakable Kingdom when God shakes both earth and heaven (12:26-29)

• G. CONCLUDING EXHORTATIONS AND REMARKS (13:1-25)

  • Counsel on brotherly love, assisting those undergoing trials, hospitality, honorable marriage, and dependence on Jehovah (13:1-6)

  • Imitate the faith of those taking the lead; avoid “strange teachings” (13:7-9)

  • Bear the reproach that Christ bore; keep looking for the city to come (13:10-14)

  • Sacrifices that please God: praise, good works, and sharing with others (13:15, 16)

  • Benefits of being obedient and submissive to those taking the lead (13:17)

  • Paul asks that his fellow believers pray for him and requests that “the God of peace” equip Christians for their work (13:18-21)

  • Paul promises to visit the Hebrew Christians; he closes with greetings (13:22-25)

TO THE HEBREWS

1 Long ago God spoke to our forefathers by means of the prophets on many occasions and in many ways.+ 2 Now at the end of these days he has spoken to us by means of a Son,+ whom he appointed heir of all things,+ and through whom he made the systems of things.+ 3 He is the reflection of God’s glory+ and the exact representation of his very being,+ and he sustains all things by the word of his power. And after he had made a purification for our sins,+ he sat down at the right hand of the Majesty on high.+ 4 So he has become better than the angels+ to the extent that he has inherited a name more excellent than theirs.+

5 For example, to which one of the angels did God ever say: “You are my son; today I have become your father”?+ And again: “I will become his father, and he will become my son”?+ 6 But when he again brings his Firstborn+ into the inhabited earth, he says: “And let all of God’s angels do obeisance to him.”

7 Also, he says about the angels: “He makes his angels spirits, and his ministers+ a flame of fire.”+ 8 But about the Son, he says: “God is your throne+ forever and ever, and the scepter of your Kingdom+ is the scepter of uprightness. 9 You loved righteousness, and you hated lawlessness. That is why God, your God, anointed you+ with the oil of exultation more than your companions.”+ 10 And: “At the beginning, O Lord, you laid the foundations of the earth, and the heavens are the works of your hands. 11 They will perish, but you will remain; and just like a garment, they will all wear out, 12 and you will wrap them up just as a cloak, as a garment, and they will be changed. But you are the same, and your years will never come to an end.”+

13 But about which of the angels has he ever said: “Sit at my right hand until I place your enemies as a stool for your feet”?+ 14 Are they not all spirits for holy service,+ sent out to minister for those who are going to inherit salvation?

2 That is why it is necessary for us to pay more than the usual attention to the things we have heard,+ so that we never drift away.+ 2 For if the word spoken through angels+ proved to be sure, and every transgression and disobedient act received a punishment in harmony with justice,+ 3 how will we escape if we have neglected so great a salvation?+ For it began to be spoken through our Lord+ and was verified for us by those who heard him, 4 while God joined in bearing witness with signs and wonders and various powerful works+ and with the holy spirit distributed according to his will.+

5 For it is not to angels that he has subjected the inhabited earth to come,+ about which we are speaking. 6 But in one place a certain witness said: “What is man that you keep him in mind, or a son of man that you take care of him?+ 7 You made him a little lower than angels; you crowned him with glory and honor, and appointed him over the works of your hands. 8 All things you subjected under his feet.”+ By subjecting all things to him,+ God left nothing that is not subject to him.+ Now, though, we do not yet see all things in subjection to him.+ 9 But we do see Jesus, who was made a little lower than angels,+ now crowned with glory and honor for having suffered death,+ so that by God’s undeserved kindness he might taste death for everyone.+

10 For it was fitting that the one for whom and through whom all things exist, in bringing many sons to glory,+ should make the Chief Agent of their salvation+ perfect through sufferings.+ 11 For both the one who is sanctifying and those who are being sanctified+ all stem from one,+ and for this reason he is not ashamed to call them brothers,+ 12 as he says: “I will declare your name to my brothers; in the midst of the congregation I will praise you with song.”+ 13 And again: “I will put my trust in him.”+ And again: “Look! I and the young children, whom Jehovah gave me.”+

14 Therefore, since the “young children” are sharers of blood and flesh, he also similarly shared in the same things,+ so that through his death he might bring to nothing the one having the means to cause death,+ that is, the Devil,+ 15 and that he might set free all those who were held in slavery all their lives by their fear of death.+ 16 For it is not really angels he is assisting, but he is assisting Abraham’s offspring.+ 17 Consequently, he had to become like his “brothers” in all respects,+ so that he could become a merciful and faithful high priest in things relating to God,+ in order to offer a propitiatory sacrifice+ for the sins of the people.+ 18 Since he himself has suffered when being put to the test,+ he is able to come to the aid of those who are being put to the test.+

3 Consequently, holy brothers, partakers of the heavenly calling,+ consider the apostle+ and high priest whom we acknowledge—Jesus.+ 2 He was faithful to the One who appointed him,+ just as Moses also was in all the house of that One.+ 3 For he is counted worthy of more glory+ than Moses, since the one who constructs a house has more honor than the house itself.+ 4 Of course, every house is constructed by someone, but the one who constructed all things is God. 5 Now Moses was faithful as an attendant in all the house of that One as a testimony* of the things that were to be spoken afterward, 6 but Christ was faithful as a son+ over God’s house. We are His house+ if, indeed, we hold on firmly to our freeness of speech and the hope of which we boast down to the end.

7 Therefore, just as the holy spirit says,+ “Today if you listen to his voice, 8 do not harden your hearts as on the occasion of provoking to bitter anger, as in the day of testing in the wilderness,+ 9 where your forefathers put me to the test and tried me, despite seeing my works for 40 years.+ 10 This is why I became disgusted with this generation and said: ‘They always go astray in their hearts, and they have not come to know my ways.’ 11 So I swore in my anger: ‘They will not enter into my rest.’”+

12 Beware, brothers, for fear there should ever develop in any one of you a wicked heart lacking faith by drawing away from the living God;+ 13 but keep on encouraging one another each day, as long as it is called “Today,”+ so that none of you should become hardened by the deceptive power of sin. 14 For we actually become partakers of the Christ only if we hold firmly down to the end the confidence we had at the beginning.+ 15 As it is said, “Today if you listen to his voice, do not harden your hearts as on the occasion of provoking to bitter anger.”+

16 For who heard and yet provoked him to bitter anger? Was it not, in fact, all those who went out of Egypt under Moses?+ 17 Moreover, with whom did God become disgusted for 40 years?+ Was it not with those who sinned, whose dead bodies fell in the wilderness?+ 18 And to whom did he swear that they would not enter into his rest?+ Was it not to those who acted disobediently?+ 19 So we see that they could not enter in because of lack of faith.+

4 Therefore, since a promise of entering into his rest remains, let us be on guard for fear someone among you seems to fall short of it.+ 2 For we have also had the good news declared to us,+ just as they had; but the word that they heard did not benefit them, because they were not united by faith with those who listened. 3 For we who have exercised faith do enter into the rest, just as he has said: “So I swore in my anger, ‘They will not enter into my rest,’”+ although his works were finished from the founding of the world.+ 4 For in one place he has said of the seventh day as follows: “And God rested on the seventh day from all his works,”+ 5 and here again he says: “They will not enter into my rest.”+

6 Therefore, since it remains for some to enter into it, and those to whom the good news was first declared did not enter in because of disobedience,+ 7 he again marks off a certain day by saying long afterward in David’s psalm, “Today”; just as it has been said above, “Today if you listen to his voice, do not harden your hearts.”+ 8 For if Joshua+ had led them into a place of rest, God would not afterward have spoken of another day. 9 So there remains a sabbath-rest for the people of God.+ 10 For the man who has entered into God’s rest has also rested from his own works, just as God did from his own.+

11 Let us therefore do our utmost to enter into that rest, so that no one may fall into the same pattern of disobedience.+ 12 For the word of God is alive and exerts power+ and is sharper than any two-edged sword+ and pierces even to the dividing of soul and spirit, and of joints from the marrow, and is able to discern thoughts and intentions of the heart. 13 And there is not a creation that is hidden from his sight,+ but all things are naked and openly exposed to the eyes of the one to whom we must give an account.+

14 Therefore, since we have a great high priest who has passed through the heavens, Jesus the Son of God,+ let us hold on to our public declaration of him.+ 15 For we do not have a high priest who cannot sympathize with our weaknesses,+ but we have one who has been tested in all respects as we have,+ but without sin.+ 16 Let us, then, approach the throne of undeserved kindness with freeness of speech,+ so that we may receive mercy and find undeserved kindness to help us at the right time.

5 For every high priest taken from among men is appointed in their behalf over the things relating to God,+ so that he may offer gifts and sacrifices for sins.+ 2 He is able to deal compassionately with the ignorant and erring ones, since he too is confronted with his own weakness, 3 and because of that he must make offerings for his own sins just as he does for those of the people.+

4 A man does not take this honor of his own accord, but he receives it only when he is called by God, just as Aaron was.+ 5 So, too, the Christ did not glorify himself+ by becoming a high priest, but was glorified by the One who said to him: “You are my son; today I have become your father.”+ 6 As he also says in another place, “You are a priest forever in the manner of Mel·chizʹe·dek.”+

7 During his life on earth,* Christ offered up supplications and also petitions, with strong outcries and tears,+ to the One who was able to save him out of death, and he was favorably heard for his godly fear. 8 Although he was a son, he learned obedience from the things he suffered.+ 9 And after he had been made perfect,+ he became responsible for everlasting salvation to all those obeying him,+ 10 because he has been designated by God a high priest in the manner of Mel·chizʹe·dek.+

11 We have much to say about him, and it is difficult to explain, because you have become dull in your hearing. 12 For although by now you should be teachers, you again need someone to teach you from the beginning the elementary things+ of the sacred pronouncements of God, and you have gone back to needing milk, not solid food.+ 13 For everyone who continues to feed on milk is unacquainted with the word of righteousness, for he is a young child.+ 14 But solid food belongs to mature people, to those who through use have their powers of discernment trained to distinguish both right and wrong.

6 Therefore, now that we have moved beyond the primary doctrine+ about the Christ, let us press on to maturity,+ not laying a foundation again, namely, repentance from dead works and faith in God, 2 the teaching on baptisms and the laying on of the hands,+ the resurrection of the dead+ and everlasting judgment. 3 And this we will do, if God indeed permits.

4 For as regards those who were once enlightened+ and who have tasted the heavenly free gift and who have become partakers of holy spirit 5 and who have tasted the fine word of God and powers of the coming system of things, 6 but have fallen away,+ it is impossible to revive them again to repentance,+ because they nail the Son of God to the stake again for themselves and expose him to public shame.+ 7 For the ground receives a blessing from God when it drinks in the rain that frequently falls on it and then produces vegetation useful to those for whom it is cultivated. 8 But if it produces thorns and thistles, it is rejected and is near to being cursed, and in the end it will be burned.

9 But in your case, beloved ones, we are convinced of better things, things related to salvation, even though we are speaking in this way. 10 For God is not unrighteous so as to forget your work and the love you showed for his name+ by ministering and continuing to minister to the holy ones. 11 But we desire each one of you to show the same industriousness so as to have the full assurance of the hope+ down to the end,+ 12 so that you may not become sluggish,+ but be imitators of those who through faith and patience inherit the promises.

13 For when God made his promise to Abraham, since he could not swear by anyone greater, he swore by himself,+ 14 saying: “I will surely bless you and I will surely multiply you.”+ 15 So after Abraham had shown patience, he obtained this promise. 16 For men swear by someone greater, and their oath is the end of every dispute, since it is a legal guarantee to them.+ 17 In this same way, when God decided to demonstrate more clearly to the heirs of the promise+ the unchangeableness of his purpose, he guaranteed it with an oath, 18 in order that through two unchangeable things in which it is impossible for God to lie,+ we who have fled to the refuge may have strong encouragement to take firm hold of the hope set before us. 19 We have this hope+ as an anchor for the soul, both sure and firm, and it enters in within the curtain,+ 20 where a forerunner has entered in our behalf, Jesus,+ who has become a high priest in the manner of Mel·chizʹe·dek forever.+

7 For this Mel·chizʹe·dek, king of Saʹlem, priest of the Most High God, met Abraham returning from the slaughter of the kings and blessed him,+ 2 and Abraham gave* him a tenth of everything. First, his name is translated “King of Righteousness,” and then also king of Saʹlem, that is, “King of Peace.” 3 In being fatherless, motherless, without genealogy, having neither a beginning of days nor an end of life, but being made like the Son of God, he remains a priest for all time.+

4 See how great this man was to whom Abraham, the family head, gave a tenth out of the best spoils.+ 5 True, according to the Law, those of the sons of Leʹvi+ who receive their priestly office have a commandment to collect tithes from the people,+ that is, from their brothers, even though these are descendants of Abraham. 6 But this man who did not trace his genealogy from them took tithes from Abraham and blessed the one who had the promises.+ 7 Now it is undeniable that the lesser one is blessed by the greater. 8 And in the one case, it is men who are dying who receive tithes, but in the other case, it is someone of whom witness is given that he lives.+ 9 And it could be said that even Leʹvi, who receives tithes, has paid tithes through Abraham, 10 for he was still a future descendant of his forefather when Mel·chizʹe·dek met him.+

11 If, then, perfection was attainable through the Levitical priesthood+ (for it was a feature of the Law that was given to the people), what further need would there be for another priest to arise who is said to be in the manner of Mel·chizʹe·dek+ and not in the manner of Aaron? 12 For since the priesthood is being changed, it becomes necessary to change the Law as well.+ 13 For the man about whom these things are said came from another tribe,+ from which no one has officiated at the altar.+ 14 For it is clear that our Lord has descended from Judah,+ yet Moses said nothing about priests coming from that tribe.

15 And this becomes even clearer when another priest+ arises who is like Mel·chizʹe·dek,+ 16 who has become such, not by the legal requirement that depends on fleshly descent, but by the power of an indestructible life.+ 17 For it is said in witness of him: “You are a priest forever in the manner of Mel·chizʹe·dek.”+

18 So, then, the former commandment is set aside because it is weak and ineffective.+ 19 For the Law made nothing perfect,+ but the introduction of a better hope+ did, through which we are drawing near to God.+ 20 Also, inasmuch as this was not done without an oath being sworn 21 (for, indeed, there are men who have become priests without a sworn oath, but this one has become so through an oath sworn respecting him by the One who said: “Jehovah has sworn, and he will not change his mind, ‘You are a priest forever’”),+ 22 Jesus has accordingly become the guarantee of a better covenant.+ 23 Furthermore, many had to become priests in succession+ because death prevented them from continuing as such, 24 but because he continues alive forever,+ his priesthood has no successors. 25 So he is able also to save completely those who are approaching God through him, because he is always alive to plead for them.+

26 For it is fitting for us to have such a high priest who is loyal, innocent, undefiled,+ separated from the sinners, and exalted above the heavens.+ 27 Unlike those high priests, he does not need to offer up sacrifices daily,+ first for his own sins and then for those of the people,+ because he did this once for all time when he offered himself up.+ 28 For the Law appoints as high priests men who have weaknesses,+ but the word of the oath+ sworn after the Law appoints a Son, who has been made perfect+ forever.

8 Now this is the main point of what we are saying: We have such a high priest as this,+ and he has sat down at the right hand of the throne of the Majesty in the heavens,+ 2 a minister of the holy place+ and of the true tent, which Jehovah set up, and not man. 3 For every high priest is appointed to offer both gifts and sacrifices; so it was necessary for this one also to have something to offer.+ 4 If he were on earth, he would not be a priest,+ since there are already men who offer the gifts according to the Law. 5 These men are offering sacred service in a typical representation and a shadow+ of the heavenly things;+ just as Moses, when about to construct the tent, was given the divine command: For He says: “See that you make all things after their pattern that was shown to you in the mountain.”+ 6 But now Jesus has obtained a more excellent ministry because he is also the mediator+ of a correspondingly better covenant,+ which has been legally established on better promises.+

7 If that first covenant had been faultless, there would have been no need for a second.+ 8 For he does find fault with the people when he says: “‘Look! The days are coming,’ says Jehovah, ‘when I will make with the house of Israel and with the house of Judah a new covenant. 9 It will not be like the covenant that I made with their forefathers on the day I took hold of their hand to lead them out of the land of Egypt,+ because they did not remain in my covenant, so I stopped caring for them,’ says Jehovah.

10 “‘For this is the covenant that I will make with the house of Israel after those days,’ says Jehovah. ‘I will put my laws in their mind, and in their hearts I will write them.+ And I will become their God, and they will become my people.+

11 “‘And they will no longer teach each one his fellow citizen and each one his brother, saying: “Know Jehovah!” For they will all know me, from the least to the greatest of them. 12 For I will be merciful toward their unrighteous deeds, and I will no longer call their sins to mind.’”+

13 In his saying “a new covenant,” he has made the former one obsolete.+ Now what is obsolete and growing old is near to vanishing away.+

9 For its part, the former covenant used to have legal requirements for sacred service and its holy place+ on earth. 2 For a first tent compartment was constructed, in which were the lampstand+ and the table and the display of the loaves of presentation;+ and it is called the Holy Place.+ 3 But behind the second curtain+ was the tent compartment called the Most Holy.+ 4 This had a golden censer+ and the ark of the covenant+ completely overlaid with gold,+ in which were the golden jar containing the manna+ and Aaron’s rod that budded+ and the tablets+ of the covenant; 5 and above it were the glorious cherubs overshadowing the propitiatory cover.+ But now is not the time to speak of these things in detail.

6 After these things were constructed this way, the priests enter the first tent compartment regularly to perform the sacred services;+ 7 but the high priest enters alone into the second compartment once a year,+ not without blood,+ which he offers for himself+ and for the sins that the people+ committed in ignorance. 8 Thus the holy spirit makes it clear that the way into the holy place had not yet been revealed while the first tent was standing.+ 9 This tent is an illustration for the present time,+ and according to this arrangement, both gifts and sacrifices are offered.+ However, these are not able to make the conscience of the man doing sacred service perfect.+ 10 They have to do only with foods and drinks and various ceremonial washings.+ They were legal requirements concerning the body+ and were imposed until the appointed time to set things straight.

11 However, when Christ came as a high priest of the good things that have already taken place, he passed through the greater and more perfect tent not made with hands, that is, not of this creation. 12 He entered into the holy place,+ not with the blood of goats and of young bulls, but with his own blood,+ once for all time, and obtained an everlasting deliverance for us.+ 13 For if the blood of goats and of bulls+ and the ashes of a heifer sprinkled on those who have been defiled sanctifies for the cleansing of the flesh,+ 14 how much more will the blood of the Christ,+ who through an everlasting spirit offered himself without blemish to God, cleanse our consciences from dead works+ so that we may render sacred service to the living God?+

15 That is why he is a mediator of a new covenant,+ in order that because a death has occurred for their release by ransom+ from the transgressions under the former covenant+, those who have been called may receive the promise of the everlasting inheritance.+ 16 For where there is a covenant, the death of the human covenanter needs to be established, 17 because a covenant is valid at death, since it is not in force as long as the human covenanter is living. 18 Consequently, neither was the former covenant put into effect* without blood. 19 For when Moses had spoken every commandment of the Law to all the people, he took the blood of the young bulls+ and of the goats, with water, scarlet wool, and hyssop, and sprinkled the book and all the people, 20 saying: “This is the blood of the covenant that God has commanded you to keep.”+ 21 He likewise sprinkled the tent and all the vessels of the holy service with the blood.+ 22 Yes, according to the Law nearly all things are cleansed with blood,+ and unless blood is poured out no forgiveness takes place.+

23 Therefore, it was necessary for the typical representations+ of the things in the heavens to be cleansed by these means,+ but the heavenly things require far better sacrifices. 24 For Christ did not enter into a holy place made with hands,+ which is a copy of the reality,+ but into heaven itself,+ so that he now appears before God on our behalf.+ 25 This was not done to offer himself often, as when the high priest enters into the holy place from year to year+ with blood that is not his own. 26 Otherwise, he would have to suffer often from the founding of the world. But now he has manifested himself once for all time at the conclusion of the systems of things to do away with sin through the sacrifice of himself.+ 27 And just as it is reserved for men to die once for all time, but after this to receive a judgment, 28 so also the Christ was offered once for all time to bear the sins of many;+ and the second time that he appears it will be apart from sin, and he will be seen by those earnestly looking for him for their salvation.+

10 For since the Law has a shadow+ of the good things to come,+ but not the very substance of the things, it can never, by the same sacrifices that are continually offered year after year, make those who approach perfect.+ 2 Otherwise, would not the sacrifices have stopped being offered, because those rendering sacred service once cleansed would have no consciousness of sins anymore? 3 On the contrary, these sacrifices are a reminder of sins year after year,+ 4 for it is not possible for the blood of bulls and of goats to take sins away.

5 So when he comes into the world, he says: “‘Sacrifice and offering you did not want, but you prepared a body for me. 6 You did not approve of whole burnt offerings and sin offerings.’+ 7 Then I said: ‘Look! I have come (in the scroll* it is written about me) to do your will, O God.’”+ 8 After first saying: “You did not want nor did you approve of sacrifices and offerings and whole burnt offerings and sin offerings”—sacrifices that are offered according to the Law— 9 then he says: “Look! I have come to do your will.”+ He does away with what is first in order to establish what is second. 10 By this “will”+ we have been sanctified through the offering of the body of Jesus Christ once for all time.+

11 Also, every priest takes his station day after day to offer holy service+ and to make the same sacrifices often,+ which can never take sins away completely.+ 12 But this man offered one sacrifice for sins for all time and sat down at the right hand of God,+ 13 from then on waiting until his enemies should be placed as a stool for his feet.+ 14 For it is by one sacrificial offering that he has made those who are being sanctified perfect+ for all time. 15 Moreover, the holy spirit also bears witness to us, for after it has said: 16 “‘This is the covenant that I will make with them after those days,’ says Jehovah. ‘I will put my laws in their hearts, and in their minds I will write them.’”+ 17 Then it says: “And I will no longer call their sins and their lawless deeds to mind.”+ 18 Now where there is forgiveness of these, there is no longer an offering for sin.

19 Therefore, brothers, since we have boldness for the way of entry into the holy place+ by the blood of Jesus, 20 which he opened up for us as a new and living way through the curtain,+ that is, his flesh, 21 and since we have a great priest over the house of God,+ 22 let us approach with sincere hearts and complete faith, having had our hearts sprinkled clean from a wicked conscience+ and our bodies bathed with clean water.+ 23 Let us hold firmly the public declaration of our hope without wavering,+ for the one who promised is faithful. 24 And let us consider one another so as to incite to love and fine works,+ 25 not forsaking our meeting together,+ as some have the custom, but encouraging one another,+ and all the more so as you see the day drawing near.+

26 For if we practice sin willfully after having received the accurate knowledge of the truth,+ there is no longer any sacrifice for sins left,+ 27 but there is a certain fearful expectation of judgment and a burning indignation that is going to consume those in opposition.+ 28 Anyone who has disregarded the Law of Moses dies without compassion on the testimony of two or three.+ 29 How much greater punishment do you think a person will deserve who has trampled on the Son of God and who has regarded as of ordinary value the blood of the covenant+ by which he was sanctified, and who has outraged the spirit of undeserved kindness with contempt?+ 30 For we know the One who said: “Vengeance is mine; I will repay.” And again: “Jehovah will judge his people.”+ 31 It is a fearful thing to fall into the hands of the living God.

32 However, keep remembering the former days in which, after you were enlightened,+ you endured a great struggle along with sufferings. 33 At times you were publicly exposed both to reproaches and to tribulations, and at times you shared with those who were having such an experience. 34 For you expressed sympathy for those in prison and you accepted joyfully the plundering of your belongings,+ knowing that you yourselves have a better and an enduring possession.+

35 Therefore, do not throw away your boldness, which will be richly rewarded.+ 36 For you need endurance,+ so that after you have done the will of God, you may receive the fulfillment of the promise.+ 37 For yet “a very little while,”+ and “the one who is coming will arrive and will not delay.”+ 38 “But my righteous one will live by reason of faith,”+ and “if he shrinks back, I have no pleasure in him.” 39 Now we are not the sort who shrink back to destruction,+ but the sort who have faith for the preserving of our lives.

11 Faith+ is the assured expectation of what is hoped for,+ the evident demonstration of realities that are not seen.+ 2 For by means of it, the men of ancient times had witness borne to them.

3 By faith we perceive that the systems of things were put in order by God’s word, so that what is seen has come into existence from things that are not visible.

4 By faith Abel offered God a sacrifice of greater worth than that of Cain,+ and through that faith he received the witness that he was righteous, for God approved his gifts,+ and although he died, he still speaks+ through his faith.

5 By faith Eʹnoch+ was transferred so as not to see death, and he was nowhere to be found because God had transferred him;+ for before he was transferred he received the witness that he had pleased God well. 6 Moreover, without faith it is impossible to please God well, for whoever approaches God must believe that he is* and that he becomes the rewarder of those earnestly seeking him.+

7 By faith Noah,+ after receiving divine warning of things not yet seen,+ showed godly fear and constructed an ark+ for the saving of his household; and through this faith he condemned the world,+ and he became an heir of the righteousness that results from faith.

8 By faith Abraham,+ when he was called, obeyed by going out to a place he was to receive as an inheritance; he went out, although not knowing where he was going.+ 9 By faith he lived as a foreigner in the land of the promise as in a foreign land,+ living in tents+ with Isaac and Jacob, the heirs with him of the very same promise.+ 10 For he was awaiting the city having real foundations, whose designer* and builder is God.+

11 By faith also Sarah received power to conceive offspring, even when she was past the age,+ since she considered Him faithful who made the promise. 12 For this reason, from one man who was as good as dead,+ there were born children,+ as many as the stars of heaven in number and as innumerable as the sands by the seaside.+

13 In faith all of these died, although they did not receive the fulfillment of the promises;+ but they saw them from a distance+ and welcomed them and publicly declared that they were strangers and temporary residents in the land.+ 14 For those who speak in such a way make it evident that they are earnestly seeking a place of their own. 15 And yet, if they had kept remembering the place from which they had departed,+ they would have had opportunity to return. 16 But now they are reaching out for a better place, that is, one belonging to heaven. Therefore, God is not ashamed of them, to be called on as their God,+ for he has prepared a city for them.+

17 By faith Abraham, when he was tested,+ as good as offered up Isaac—the man who had gladly received the promises attempted to offer up his only-begotten son+— 18 although it had been said to him: “What will be called your offspring will be through Isaac.”+ 19 But he reasoned that God was able to raise him up even from the dead, and he did receive him from there in an illustrative way.+

20 By faith also Isaac blessed Jacob+ and Eʹsau+ concerning things to come.

21 By faith Jacob, when about to die,+ blessed each of the sons of Joseph+ and worshipped while leaning on the top of his staff.+

22 By faith Joseph, nearing his end, spoke of the exodus of the sons of Israel, and he gave instructions concerning his bones.+

23 By faith Moses was hid by his parents for three months after his birth,+ because they saw that the young child was beautiful+ and they did not fear the order of the king.+ 24 By faith Moses, when grown up,+ refused to be called the son of Pharʹaoh’s daughter,+ 25 choosing to be mistreated with the people of God rather than to have the temporary enjoyment of sin, 26 because he considered the reproach of the Christ to be riches greater than the treasures of Egypt, for he looked intently toward the payment of the reward. 27 By faith he left Egypt,+ but not fearing the anger of the king,+ for he continued steadfast as seeing the One who is invisible.+ 28 By faith he observed the Passover and the splashing of the blood, so that the destroyer might not harm* their firstborn.+

29 By faith they passed through the Red Sea as on dry land,+ but when the Egyptians attempted it, they were swallowed up.+

30 By faith the walls of Jerʹi·cho fell down after the people had marched around them for seven days.+ 31 By faith Raʹhab the prostitute did not perish with those who acted disobediently, because she received the spies in a peaceable way.+

32 And what more will I say? For time will fail me if I go on to relate about Gidʹe·on,+ Baʹrak,+ Samson,+ Jephʹthah,+ David,+ as well as Samuel+ and the other prophets. 33 Through faith they defeated kingdoms,+ brought about righteousness, obtained promises,+ stopped the mouths of lions,+ 34 quenched the force of fire,+ escaped the edge of the sword,+ from a weak state were made powerful,+ became mighty in war,+ routed invading armies.+ 35 Women received their dead by resurrection,+ but other men were tortured because they would not accept release by some ransom, in order that they might attain a better resurrection. 36 Yes, others received their trial by mockings and scourgings, indeed, more than that, by chains+ and prisons.+ 37 They were stoned,+ they were tried, they were sawn in two, they were slaughtered by the sword,+ they went about in sheepskins, in goatskins,+ while they were in need, in tribulation,+ mistreated;+ 38 and the world was not worthy of them. They wandered about in deserts and mountains and caves+ and dens of the earth.

39 And yet all of these, although they received a favorable witness because of their faith, did not obtain the fulfillment of the promise, 40 because God had foreseen something better for us,+ so that they might not be made perfect apart from us.

12 So, then, because we have such a great cloud of witnesses surrounding us, let us also throw off every weight and the sin that easily entangles us,+ and let us run with endurance+ the race that is set before us,+ 2 as we look intently at the Chief Agent and Perfecter of our faith, Jesus.+ For the joy that was set before him he endured a torture stake, despising shame, and has sat down at the right hand of the throne of God.+ 3 Indeed, consider closely the one who has endured such hostile speech from sinners+ against their own interests, so that you may not get tired and give up.+

4 In your struggle against that sin, you have never yet resisted to the point of having your blood shed. 5 And you have entirely forgotten the exhortation that addresses you as sons: “My son, do not belittle the discipline from Jehovah, nor give up when you are corrected by him; 6 for those whom Jehovah loves he disciplines, in fact, he scourges everyone whom he receives as a son.”+

7 You need to endure as part of your discipline. God is treating you as sons.+ For what son is not disciplined by his father?+ 8 But if you have not all shared in receiving this discipline, you are really illegitimate children, and not sons. 9 Furthermore, our human fathers* used to discipline us, and we gave them respect. Should we not more readily submit ourselves to the Father of our spiritual life+ and live?+ 10 For they disciplined us for a short time according to what seemed good to them, but he does so for our benefit so that we may partake of his holiness.+ 11 True, no discipline seems for the present to be joyous, but it is painful;* yet afterward, it yields the peaceable fruit of righteousness to those who have been trained by it.+

12 Therefore, strengthen the hands that hang down and the feeble knees,+ 13 and keep making straight paths for your feet,+ so that what is lame may not be put out of joint but, rather, may be healed. 14 Pursue peace with all people+ and the sanctification+ without which no man will see the Lord. 15 Carefully watch that no one fails to obtain the undeserved kindness of God, so that no poisonous root springs up to cause trouble and many are defiled by it;+ 16 and watch that among you there is no one who is sexually immoral nor anyone who does not appreciate sacred things, like Eʹsau, who gave up his rights as firstborn in exchange for one meal.+ 17 For you know that afterward when he wanted to inherit the blessing, he was rejected; for although he earnestly tried to bring about a change of mind with tears,+ it was to no avail.

18 For you have not approached something that can be felt+ and that has been set aflame with fire,+ and a dark cloud and thick darkness and a storm,+ 19 and the blast of a trumpet+ and the voice speaking words,+ which on hearing, the people begged that nothing further should be spoken to them.+ 20 For they could not bear the command: “If even a beast touches the mountain, it must be stoned.”+ 21 Also, the display was so terrifying that Moses said: “I am afraid and trembling.”+ 22 But you have approached a Mount Zion+ and a city of the living God, heavenly Jerusalem,+ and myriads of angels 23 in general assembly,+ and the congregation of the firstborn who have been enrolled in the heavens, and God the Judge of all,+ and the spiritual lives+ of righteous ones who have been made perfect,+ 24 and Jesus the mediator+ of a new covenant,+ and the sprinkled blood, which speaks in a better way than Abel’s blood.+

25 See that you do not refuse to listen to the one who is speaking. For if those who refused to listen to the one giving divine warning on earth did not escape, how much more will we not escape if we turn away from him who speaks from the heavens!+ 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 heaven.”+ 27 Now the expression “yet once more” indicates the removal of the things that are shaken, things that have been made, in order that the things not shaken may remain. 28 Therefore, seeing that we are to receive a Kingdom that cannot be shaken, let us continue to receive undeserved kindness, through which we may acceptably offer God sacred service with godly fear and awe. 29 For our God is a consuming fire.+

13 Let your brotherly love continue.+ 2 Do not forget hospitality,+ for through it some unknowingly entertained angels.+ 3 Keep in mind those in prison,+ as though you were imprisoned with them,+ and those being mistreated, as if you were suffering with them. 4 Let marriage be honorable among all, and let the marriage bed be without defilement,+ for God will judge sexually immoral people and adulterers.+ 5 Let your way of life be free of the love of money,+ while you are content with the present things.+ For he has said: “I will never leave you, and I will never abandon you.”+ 6 So that we may be of good courage and say: “Jehovah is my helper; I will not be afraid. What can man do to me?”+

7 Remember those who are taking the lead among you,+ who have spoken the word of God to you, and as you contemplate how their conduct turns out, imitate their faith.+

8 Jesus Christ is the same yesterday and today, and forever.

9 Do not be led astray by various and strange teachings,+ for it is better for the heart to be strengthened by undeserved kindness than by foods, which do not benefit those occupied with them.+

10 We have an altar from which those who offer sacred service at the tent have no authority to eat.+ 11 For the bodies of those animals whose blood is taken into the holy place as a sin offering by the high priest are burned up outside the camp.+ 12 Therefore, Jesus also suffered outside the city gate+ in order to sanctify the people with his own blood.+ 13 Let us, then, go to him outside the camp, bearing the reproach he bore,+ 14 for we do not have here a city that remains, but we are earnestly seeking the one to come.+ 15 Through him let us always offer to God a sacrifice of praise,+ that is, the fruit of our lips+ that make public declaration to his name.+ 16 Moreover, do not forget to do good and to share what you have with others,+ for God is well-pleased with such sacrifices.+

17 Be obedient to those who are taking the lead among you+ and be submissive,+ for they are keeping watch over you as those who will render an account,+ so that they may do this with joy and not with sighing, for this would be damaging to you.

18 Keep praying for us,+ for we trust we have an honest conscience, as we wish to conduct ourselves honestly in all things.+ 19 But I especially urge you to pray so that I may be restored to you the sooner.+

20 Now may the God of peace, who brought up from the dead the great shepherd+ of the sheep, our Lord Jesus, with the blood of an everlasting covenant, 21 equip you with every good thing to do his will,+ working in us through Jesus Christ what is well-pleasing in his sight, to whom be the glory forever and ever. Amen.

22 Now I urge you, brothers, to listen patiently to this word of encouragement, for I have written you a short letter. 23 I want you to know that our brother Timothy has been released. If he comes soon, I will be with him when I see you.

24 Give my greetings to all those who are taking the lead among you and to all the holy ones. Those in Italy+ send you their greetings.

25 The undeserved kindness be with all of you.

HEBREWS

Study Notes​—Chapter 1

Title

To the Hebrews: Titles such as this were apparently not part of the original text. Ancient manuscripts show that they were added later, doubtless to make it easier to identify the Bible books. The title “To the Hebrews” can be found in the papyrus codex referred to as P⁴⁶, the oldest known manuscript containing the letter to the Hebrews. This manuscript is believed to date from about the year 200 C.E. (See Media Gallery, “Paul’s Letter to the Hebrews.”) The authoritative manuscripts Codex Sinaiticus and Codex Vaticanus of the fourth century C.E. also contain the title “To the Hebrews.”

1:1

Long ago God spoke to our forefathers: Over the course of many centuries, God used a long line of prophets to speak to his people. Among the prophets Paul mentions or quotes in this letter are Abraham (Ge 20:7; Heb 7:1), Moses (De 34:10; Heb 9:19), Jeremiah (Jer 31:31-34; Heb 8:8-12), Habakkuk (Hab 2:3, 4; Heb 10:37, 38), and Haggai (Hag 2:6; Heb 12:26). Paul then draws a contrast, saying that “at the end of these days,” God spoke by means of his Son, Jesus Christ.​—Heb 1:2 and study note.

on many occasions and in many ways: In the Greek text, Paul opens his letter by using two similar-sounding words that overlap in meaning. Jehovah communicated with his people by means of the prophets, not all at once, but “on many occasions” (Greek, po·ly·me·rosʹ), at many times and in different locations and settings. He also used “many ways” (Greek, po·ly·troʹpos) to convey his messages. Sometimes, Jehovah spoke to the prophets directly and had them record the message in written form. (Ex 34:27) At other times, he gave the prophets dreams or visions. (Isa 1:1; Da 2:19; 7:1; Hab 1:1) Or God sent angels to convey his message. (Zec 1:7, 9) The prophets then proclaimed the inspired message in various ways. They may have spoken it publicly, written it down, or presented it by using symbols or by carrying out symbolic acts.​—Jer 7:1, 2; Eze 4:1-3; Ho 1:2, 3; Hab 2:2.

1:2

Now at the end of these days: Paul apparently refers to the end of the Jewish system of things. (1Co 10:11 and study note) That system came into being when the nation of Israel was born in 1513 B.C.E. At that time, God spoke to his people by means of Moses. However, Jehovah promised that he would raise up a prophet like Moses. “You must listen to him,” Moses said. (De 18:15, 18, 19) Jesus Christ was that foretold prophet. (Joh 5:46) Of him, Paul says here that God has spoken to us by means of a Son. As the Son of God, Jesus was far greater than all the imperfect human prophets who preceded him. Paul thus begins a line of reasoning that occupies much of this inspired letter: The Christian way of worship is superior to the worship in the Jewish system of things.

whom he appointed heir of all things: An heir is someone who has the right to receive, or inherit, a person’s money, property, or authority. However, most occurrences in the Christian Greek Scriptures use the words “heir” and “inherit” in connection with people who receive a reward from God. (Mt 5:5 and study note; 19:29; 25:34 and study note; 1Co 6:9) In this case, God appoints his firstborn Son as heir “of all things,” meaning that God gives him authority over everything in heaven and on earth. (Ps 2:8; Mt 28:18; Heb 1:6; 2:8; 1Pe 3:22; Re 11:15) Jesus is subject only to his Father, Jehovah.​—1Co 15:27, 28; Php 2:9-11.

through whom he made the systems of things: As used here, the phrase “systems of things” could be understood in at least two ways. First, it could refer to the distinguishing, or characteristic, features of certain time periods, or “ages,” as the Greek word could also be rendered. In this letter, Paul refers to faithful ones during pre-Flood times, in the days of the patriarchs, and in the years of Israel’s covenant relationship with God. During all those distinct periods, God made it possible for humans to worship him acceptably. However, he always pointed forward to the time when humans would be fully reconciled to him through his Son. In the Christian era, he established the new covenant, based on Jesus’ sacrifice. This Christian system of things was made through Christ because Jesus, as “the mediator of a new covenant,” has a major role in the outworking of God’s purpose. (Heb 1:3; 2:9; 12:24; see also Glossary, “System(s) of things.”) Second, the expression “systems of things” could be understood here in the sense of the world or universe, that is, all of God’s physical creation, such as the sun, the moon, the stars, and the earth. Jesus had a role as “a master worker” in all such creative works.​—Pr 8:30; Joh 1:3; compare Heb 11:3.

1:3

He is the reflection of God’s glory: One of several expressions that Paul uses here to describe the unique relationship between the resurrected Jesus Christ and his heavenly Father. The Greek word rendered “reflection,” which literally means “beaming forth,” occurs only here in the Christian Greek Scriptures. The word can be understood in an active sense (as in radiating light from a source) or in a passive sense (as in reflecting light from another source). Jesus is not the source of his Father’s glory. Rather, he is “the image of the invisible God.” (Col 1:15; compare Joh 5:19.) Therefore, the rendering “reflection” agrees with Bible teachings as a whole and is parallel with the expression rendered “the exact representation” in this verse.

the exact representation of his very being: The Greek word rendered “the exact representation” (kha·ra·kterʹ) literally refers to “a mark or impression placed on an object.” In non-Biblical Greek writings, the term refers to engravings in wood or in metal, brands on animal skins, impressions in clay, or images stamped on coins. Here it describes how the resurrected Jesus perfectly represents his heavenly Father’s very being. Even when on earth as a perfect man, Jesus reflected his Father’s qualities and personality to the fullest extent possible for a human. (See study note on Joh 14:9.) But after Jehovah resurrected Jesus and gave him “a superior position,” Jesus became like his Father more than ever before. (Php 2:9; Heb 2:9) He possesses immortality and has “life in himself.” (Joh 5:26 and study note; Ro 6:9; Re 1:18) So he is now “the exact representation of [God’s] very being.”​—Heb 1:2-4.

he sustains all things: As proof of Christ Jesus’ vast authority, Paul shows that God gave his Son power to sustain “all things” in the universe. (Compare Col 1:16, 17.) The Greek word for “sustains” can mean “bears up; holds up.” Here it conveys the idea of keeping something in existence or maintaining it. Jesus also plays a major role in moving Jehovah’s purposes toward fulfillment.

by the word of his power: Paul likely refers to Jehovah’s power. While Jehovah is the ultimate Source of power, he supplies it to others according to his will. (Isa 40:26, 29-31; Lu 5:17; Php 2:13; 4:13) This Greek phrase could also properly be rendered “by his powerful word.”

he sat down at the right hand of the Majesty: Jesus “made a purification” for the sins of mankind by offering “one sacrifice for sins for all time.” (Heb 10:12, 13) Jehovah rewarded him by resurrecting him to spirit life and by giving him “all authority . . . in heaven and on the earth,” a position superior to the one he had before coming to earth. (Mt 28:18; Php 2:9-11; Heb 2:9; 1Pe 3:18) The expression “at the right hand of the Majesty,” Jehovah God, seems to allude to Ps 110:1. (Heb 1:13 and study note; 8:1; 12:2) Sitting “at the right hand” indicates a position of power, authority, and honor. It is a position second only to that of Jehovah himself.​—Ro 8:34; 1Co 15:27, 28; Eph 1:20; see study note on Ac 7:55.

1:4

So he has become better than the angels: In this letter, Paul frequently uses the word “better” to emphasize the superiority of the Christian way of worship. (See “Introduction to Hebrews.”) Jesus became “better than the angels” because of a name that he inherited. That “name” stood for the great authority that Jehovah gave him. (See study note on Php 2:9.) Jehovah made Jesus “heir of all things.” (Heb 1:2 and study note) He also appointed his Son​—not any of the angels​—to be a king, an apostle, and a high priest in the manner of Melchizedek. (Heb 1:8; 3:1; 5:8-10; 7:1-3; compare Re 11:15.) What is more, Jesus alone was offered up as a ransom sacrifice “once for all time.”​—Heb 1:3; 9:28.

1:5

to which one of the angels did God ever say: In the Hebrew Scriptures, the angels as a group are at times called “sons of God” (Job 38:7; Ps 89:6) or “sons of the true God” (Ge 6:2, 4; Job 1:6; 2:1). However, none of them are singled out by God as my son in a special sense. (Mt 3:17; 17:5) Here the apostle Paul explains how Christ Jesus has a unique relationship with the Father, Jehovah, and is superior to the angels. Paul quotes two verses containing the words “my son” in singular and applies them to Jesus.

“You are my son; today I have become your father”: Paul quotes Ps 2:7 to emphasize Jesus’ superiority to the angels. This psalm describes the king whom God has installed. Apparently, the prophecy initially applied to David. God made David His son in a special sense by selecting him to be king. At Jesus’ baptism, Jehovah acknowledged Jesus in a special way when He declared: “This is my Son.” (Mt 3:17 and study note; Joh 1:14) At Ac 13:33, Paul was inspired to explain that these words were also fulfilled when Jesus was resurrected.​—See study note on Ro 1:4; see also Heb 5:5, where Paul again quotes Ps 2:7.

“I will become his father, and he will become my son”: This quotation is from 2Sa 7:14. (See also 1Ch 17:13; 28:6.) At 2Sa 7:11-16, Jehovah made a covenant with David that a kingdom would be established in his family line, including the promise that David’s son Solomon would become God’s son. Here, under inspiration, the apostle shows that this prophecy saw a greater fulfillment in Christ Jesus.

1:6

when he again brings his Firstborn into the inhabited earth: Paul is referring to a future event. This conclusion is supported by his words at Heb 2:5 regarding “the inhabited earth to come, about which we are speaking.” (See study note.) Thus Paul here points forward to a time when God would again send his Firstborn, this time invisibly, to give attention to the world of mankind.​—See study notes on Lu 2:1; Ac 1:11.

And let all of God’s angels do obeisance to him: Paul here quotes from the Greek Septuagint rendering of De 32:43 or Ps 97:7, or perhaps he combines thoughts from both scriptures. In the Septuagint, De 32:43 reads: “And let all of God’s sons do obeisance to him.” At Ps 97:7, the Septuagint reads: “Do obeisance to him [or “Bow down to him”], all his angels.” The Scriptures often use the expression “sons of God” to refer to angels. (See study note on Heb 1:5.) In the Hebrew Masoretic text, the phrase “and let all of God’s sons do obeisance to him” does not appear at De 32:43. However, support for this wording was discovered in a Dead Sea Scroll fragment of Deuteronomy written in Hebrew. The fragment contains a phrase with wording similar to that in the Septuagint. It is the first time this phrase has been found in any Hebrew manuscript of De 32:43. So the Greek translation of this expression was apparently based on a Hebrew text similar to what appears in this fragment.

do obeisance to him: Or “bow down to him,” that is, to Jesus. God has exalted Jesus to a position second only to that of the Most High. God has thus placed all the angels under the authority of his Son. Therefore, God can tell the angels to do obeisance to his Son. This admonition is in line with Php 2:9-11, where Paul wrote that “every knee . . . of those in heaven” should bend “in the name of Jesus.” (See study notes on Php 2:9, 10.) The Greek verb rendered “do obeisance to” (pro·sky·neʹo) at Heb 1:6 is broad in meaning. One lexicon gives the following possible meanings: “(fall down and) worship, do obeisance to, prostrate oneself before, do reverence to, welcome respectfully.” The context is essential in determining which is the correct rendering in this case. (See study note on Lu 24:52.) Many Bible translators use the term “worship” here (Heb 1:6), giving the impression that Jesus is God. However, the Bible shows elsewhere that Jesus is not Almighty God. Jehovah alone has the right to be worshipped. (Mt 4:10; Re 4:10, 11; 22:8, 9) Therefore, such renderings as “do obeisance to” or “bow down to” are well-supported and are found in various translations of this verse. The Jewish writer Josephus of the first century C.E. uses the Greek verb pro·sky·neʹo when speaking of subjects who, out of respect, would “make obeisance before,” or “bow before,” Roman governors and even their military bodyguards.​—The Jewish War, II, 366 (xvi, 4).

1:7

He makes his angels spirits: Paul quotes Ps 104:4 (103:4, LXX) from the Septuagint. Neither the psalmist nor Paul was merely stating the obvious truth that angels are spirit creatures. Rather, the phrase refers to how God uses his angels. Both the Hebrew and the Greek words rendered “spirits” can also refer to a powerful force, such as “wind.” (Ps 1:4; 147:18; 148:8; see also Joh 3:8 and study note.) The angels are like a mighty wind, unleashed and directed by God. That thought is echoed in the latter part of the verse, where the angels are called ministers, literally, “public servants.” Jehovah uses the angels to support his servants on earth. At times, God also causes the angels to be a flame of fire by using them to carry out his fiery judgments against the wicked.​—Compare 2Ki 19:20, 34, 35; Mt 16:27; 2Th 1:7, 8.

1:8

God is your throne forever: Jehovah God is Jesus’ throne in the sense that Jehovah is the Source of Jesus’ royal office or authority. Jehovah gave his Son “rulership, honor, and a kingdom.” (Da 7:13, 14; Lu 1:32) At Heb 1:8, 9, Paul quotes Ps 45:6, 7. The Greek text allows for the rendering found in many translations: “Your throne, O God, is forever.” However, there are good reasons to render it as in the New World Translation (and some other translations): “God is your throne forever.” For instance, the context at Heb 1:9 says, “God, your God, anointed you,” showing that the one addressed at Heb 1:8 (or at Ps 45:6) is, not Almighty God, but one of his worshippers. In addition, Ps 45:6, 7 was originally addressed, not to God himself, but to a human king of Israel who was appointed by God. As a prophecy, then, it likewise pointed to a great King whom God appointed​—the Messiah.

the scepter of your Kingdom: “The scepter” that Jesus Christ bears is a symbol of his royal authority. (Ps 110:2; see Glossary, “Scepter.”) This is a quotation from Ps 45:6, which foretold that Jehovah’s Messianic King would always use his authority in the right way. That is why his scepter is called “the scepter of uprightness [or, “justice”].”

1:9

You loved righteousness, and you hated lawlessness: Paul continues his quotation of Ps 45:6, 7, which contains an inspired prophecy about God’s Messianic King. During his earthly ministry, Jesus clearly demonstrated that he loved righteousness and hated lawlessness. (Mt 21:12, 13; 23:27, 28, 33; Joh 2:13-17; Heb 7:26; 1Pe 2:22) The Scriptures often show that love of what is right in God’s eyes is inseparably connected with hatred for what is wrong.​—Ps 97:10; 119:113, 163; Isa 61:8; Am 5:15.

anointed you with the oil of exultation: In Bible times, many kings were appointed to office by being anointed with literal oil. (1Sa 10:1; 1Ki 1:39; 2Ki 9:6) Oil was associated with exultation, or joy. (Isa 61:3; Joe 2:23, 24) Here Paul quotes Ps 45:7, which speaks prophetically of a joyful event, the anointing of the Messiah as King. The Messiah’s exultation, or joy, would be greater than that of his companions, that is, the kings of the royal line of David. Unlike those kings, the Messiah would be anointed by Jehovah personally, not with literal oil, but with holy spirit. At the time of his baptism, Jesus was anointed as High Priest and future King. However, the anointing that Paul here mentions apparently refers to the joyful event in heaven when Jesus was enthroned as King at the end of the Gentile Times. (Lu 21:24 and study note) No doubt that heavenly celebration was far more joyful than any earthly event, including the celebration at the anointing of David’s son Solomon.​—1Ki 1:39, 40.

1:10

O Lord, you laid the foundations of the earth: Paul quotes from the Septuagint wording of Ps 102:25 (101:25, LXX), which included the expression “O Lord.” Here he demonstrates further the superiority of Jesus over the angels. The psalmist addressed these words to God. (Ps 102:1, 24) But Paul applies them to Jesus because Jesus is the one whom God used as His agent, or instrument, in creating everything, as Heb 1:2 and other verses show. (Joh 1:2-4; Col 1:15-17 and study notes on verses 15 and 16; see also Pr 8:23-31.) In view of their close working relationship, it could rightly be said that both Jehovah and Jesus “laid the foundations of the earth” and that “the heavens are the works” of their hands. In a similar way, both Jehovah and Jesus are referred to in the Bible as “our Savior.”​—Tit 1:3, 4 and study note.

1:11

They will perish: Paul here quotes Ps 102:26, which reveals that the physical “heavens” and “earth” are perishable. (Heb 1:10) They all could be destroyed if that were God’s purpose. And unlike Jehovah, the heavens and the earth are naturally subject to decay. That is why the inspired record says regarding them that just like a garment, they will all wear out. However, God reassures his servants that he can and will preserve any of his creations forever​—according to his choice.​—Ps 148:4-6; see also Ps 104:5; Ec 1:4.

but you will remain: Under inspiration, Paul applies those words from Ps 102:26 to Jesus. (See study note on Heb 1:10.) The point is to show the contrast between God’s Son (“you will remain”) and the physical heavens and earth (“they will perish”). The resurrected Jesus enjoys incorruptibility and “an indestructible life.” (Heb 7:16 and study note) Thus, the permanence of God’s Son surpasses even that of the heavens and the earth that he helped to create.​—Ge 1:26; Col 1:15.

1:12

your years will never come to an end: Paul applies these words from Ps 102:27 to Jesus. (See study note on Heb 1:10.) Upon his resurrection, Jesus received immortality. (1Ti 6:16 and study note; Heb 7:15, 16) This means that Jesus not only lives forever but enjoys life that cannot be destroyed.​—Compare study note on 1Co 15:53.

1:13

Sit at my right hand: With this verse Paul brings to a climax his argument for Jesus’ superiority over the angels. The apostle applies these words from Ps 110:1 to Christ, as did Peter and Jesus himself. (Mt 22:41-45; Mr 12:35-37; Lu 20:41-44; Ac 2:34, 35; Heb 10:12 and study note, 13) Upon his resurrection, Jesus waited at God’s right hand​—the position of highest favor​—to be installed as Messianic King at Jehovah’s appointed time. (See study notes on Ac 7:55; Heb 1:3.) At that time, Jesus’ enemies would be placed as a stool for his feet, meaning that he would have full authority and power over them.​—See study note on Heb 10:13; see also 1Co 15:25, where Paul applies Ps 110:1 to Jesus.

1:14

for holy service: Or “for public service.”​—See study note on Heb 1:7.

sent out to minister: In pre-Christian times, God frequently used his angels to minister to his faithful human servants and to protect them. (1Ki 19:5-8; 2Ki 6:15-17; Ps 34:7; Da 6:22) Angels also ministered to first-century anointed Christians who faced persecution and danger. (Ac 12:6-11; 27:23, 24) The angels showed remarkable humility by ministering to mere humans, including those who would one day be lifted up to a position even higher than that of angels.​—1Co 6:3.

for those who are going to inherit salvation: The anointed Christians addressed in this letter would “inherit salvation” in a special sense, for they would rule in heaven with Christ. (Mt 19:28; 2Ti 2:10-12; Heb 3:1) Paul is again showing the superiority of Christianity. The Jewish system of worship was no longer approved by God, so it could not offer its adherents the salvation mentioned here nor any other such exalted privileges.​—Lu 13:35.

HEBREWS

Study Notes​—Chapter 2

2:1

That is why it is necessary for us: Paul links the counsel in this verse to the subject he has been discussing​—the superiority of Christ to the angels. (Heb 1:1-14) In the past, God spoke by means of imperfect human prophets and even angels. (Heb 2:2) Now, in contrast, God has done something even greater; he has spoken by means of his own Son, the one who is at God’s right hand. It is thus necessary to listen to God’s greatest Spokesman.

pay more than the usual attention to the things we have heard: Paul here uses emphatic language to stress that Christians need to pay particularly earnest, close attention to what they have learned from the teachings of God’s own Son. For Hebrew Christians, there was a danger of being distracted by the powerful influence of Judaism, with its impressive temple, priesthood, and traditions. They needed to maintain their focus. The Greek verb here rendered “pay . . . attention to” was used for mooring a ship or for holding it on course toward harbor. Christians likewise needed to hold on to what they had learned, never loosening their grip. Some scholars have suggested that this is the first part of a nautical metaphor that is further developed in the following phrase.

so that we never drift away: Paul may be continuing a nautical illustration here. The Greek word rendered “drift away” was sometimes used regarding a ship that was in danger of drifting past its safe harbor. Strong currents or contrary winds could cause a ship to drift, especially if the crew were inattentive. Such a word picture would emphasize Paul’s urgent warning: If the Hebrew Christians allowed themselves to become careless or neglectful, they would likely drift away from the true faith and lose out on salvation.​—Heb 2:3; compare study note on Heb 3:12.

2:2

the word spoken through angels: This is the third passage in the Christian Greek Scriptures to mention that God used angels in transmitting the Mosaic Law to his people. (See study notes on Ac 7:53; Ga 3:19; compare Ac 7:38.) The Hebrew Scriptures do not explicitly reveal that fact. However, many Jews in Paul’s day would likely have agreed with this statement. First-century Jewish tradition held that God employed angels to transmit the Law. (Compare Josephus, Jewish Antiquities, Book 15, chap. 5, par. 3 [Loeb 15.136].) It is worth noting that at De 33:2, Moses mentioned that Jehovah was with his “holy myriads” and “his warriors”; the following verses say that Jehovah gave the Law to his people. In verse 2, the Septuagint uses the Greek word for “angels” instead of “warriors.”

proved to be sure: Paul stresses how sure the Mosaic Law was by noting that it meted out justice for “every transgression.” It was also firm, or legally binding, over a long period of time.

2:3

neglected: The Greek verb rendered “neglected” means “to be unconcerned; not to care about.” (Compare Mt 22:5, where the same verb is rendered “unconcerned.”) Thus, a Christian who neglects his salvation through Christ does not do so unintentionally; rather, his lack of concern is a deliberate choice. That is why Paul urged the Hebrew Christians “to pay more than the usual attention” to the word of God through His Son.​—Heb 2:1.

For it began to be spoken through our Lord: God spoke the message of salvation through “our Lord,” that is, Jesus Christ. Many of his listeners became disciples and witnessed to others; they thus verified, or confirmed, what Jesus himself said. (Mt 28:19, 20; Ac 1:1, 8; 10:39-43; 1Ti 2:5, 6) Therefore, even believers who may not have seen or heard Jesus in person could still be certain that the message of salvation was conveyed by none other than the Son of God.​—1Pe 1:8.

2:4

God joined in bearing witness: When the first-century Christians preached about Jesus, Jehovah God confirmed their testimony by enabling them to perform supernatural signs and wonders and various powerful works. (See Glossary, “Miracles; Powerful works,” and study notes on Ac 2:19; 4:22.) In some cases, God bore witness by giving them miraculous gifts of the holy spirit, such as speaking in tongues, prophesying, the understanding of inspired expressions, and powers to heal. (1Co 12:4-11; see study note on 1Co 12:4.) These miracles and gifts showed that the newly formed Christian congregation had God’s backing.​—See study note on 1Co 13:11.

2:5

the inhabited earth to come: With this expression, Paul is apparently referring to the future human society on earth under the rulership of Jesus Christ. (Ps 37:29; Mt 5:5 and study note; 2Pe 3:13; compare Heb 1:6 and study note.) Some scholars claim that in this verse, the Greek expression rendered “the inhabited earth” (lit., “the inhabited”) includes heaven. However, all other occurrences of this term in the Christian Greek Scriptures refer to either the whole earth or a part of the earth inhabited by humans. That is one reason why this expression is here rendered “the inhabited earth.” (See study notes on Lu 2:1; Ac 17:31.) The Christian faith includes the hope for some humans to go to heaven (Heb 3:1), but this verse indicates that God’s original purpose of a paradise earth remains in place.​—Compare Lu 23:43 and study note.

2:6

in one place a certain witness said: Paul does not identify either the author of the quotation or the Bible book where it is found. What mattered more to him​—as well as to his faithful readers​—was that Jehovah is the divine Author of this and other Bible prophecies. (2Ti 3:16; 2Pe 1:21) The quotation that follows is from Ps 8:4-6, and Paul applies it to Jesus.​—See study note on Heb 2:9.

2:7

You made him a little lower than angels: When King David wrote the words quoted here (Ps 8:4-6), he was comparing mankind with the mighty angels. (See Ps 8:5, ftn.) Humans are creatures of “blood and flesh.” (Heb 2:14; Ps 144:3) Angels are superior to humans because they are spirit creatures greater in power and ability. (2Pe 2:11) Some Bibles convey the idea “You made him for a little while lower than the angels,” but the Hebrew text of Ps 8:5, from which Paul quotes, does not convey such an idea.​—Regarding the application of this passage to Jesus, see study note on Heb 2:9.

you crowned him with glory and honor: Paul continues his quote from Ps 8:4-6. There David wrote that God created man with a measure of “glory and splendor” and gave humans dominion over the earth. (Ge 1:26-28; Heb 2:6-8) However, Paul shows that this passage also has a deeper meaning; it points prophetically to the one perfect man who descended from Adam, Jesus Christ. As the following verses show, Jesus would be crowned with even greater glory and honor because he was willing to give his perfect human life as a sacrifice. (Heb 2:9 and study note) By doing so, he would make it possible for obedient humans to regain the original glory and honor that God had bestowed on mankind.​—Compare study note on 1Co 15:45.

2:8

All things you subjected under his feet: Paul here quotes from the latter part of Ps 8:6. The passage at Ps 8:4-9 can be applied to mortal man in general. But under inspiration, Paul explains several times that this psalm is actually a prophecy about the Messiah. (1Co 15:27; Eph 1:22) The words Paul here quotes cannot fully apply to any imperfect human; only the first man Adam was given such authority over earthly creation. (Ge 1:28) However, Adam failed in his assignment. Jehovah gave Jesus, “the Son of man,” great authority, confident that Christ would succeed where Adam had failed. (Mt 20:28; 28:18) By sending his Son to become a human, Jehovah “made him a little lower than angels.” Ultimately, though, Jesus would become the Messianic King, who would have “all things . . . subjected under his feet.”​—Heb 2:7, 8.

2:9

Jesus, who was made a little lower than angels: As explained in the study note on Heb 2:7, Paul applies the words of Ps 8:4-6 to Jesus. When Jesus came to earth, he was indeed made “a little lower than angels”​—he became “a son of man.” (Heb 2:6; see study note on Mt 8:20.) As a perfect human, he was a fitting counterpart to Adam. Jesus could thus give his perfect human life as a ransom sacrifice and thereby “taste death for everyone.”​—See also Glossary, “Son of man,” and study notes on Joh 1:14.

he might taste death for everyone: The Greek expression rendered “he might taste” can literally mean eating or drinking a small amount. (Mt 27:34) However, this expression is also used figuratively. In the Gospels, the expression “taste death” is used in the sense of experiencing death. (Mt 16:28; Mr 9:1; Lu 9:27; Joh 8:52) Jesus tasted death when he gave his life as a ransom. One reference work says that the expression “taste death” describes “the hard and painful reality of dying which is experienced by man and which was suffered also by Jesus.” Additionally, when Jesus was on earth, he witnessed firsthand the consequences of death among humans and felt the grief that afflicts those who lose loved ones.​—Joh 11:33-36.

2:10

For it was fitting: Jehovah saw it as fitting, or appropriate, for Jesus to suffer in order for him to become perfect in a special sense. The sufferings that he endured trained him further for the assignments that lay ahead of him. He thus became perfectly suited to serve as a sympathetic heavenly High Priest and the Messianic King. (Heb 2:17; 4:15; 5:8, 9; 7:1, 17, 25) So there is no contradiction in saying that a sinless man could still be made perfect.​—1Pe 2:22.

the one for whom and through whom all things exist: This phrase must refer to Jehovah because He is the one who made Jesus “perfect through sufferings,” as this verse says. Jehovah alone is the Creator of the universe. (Compare Ro 11:36; Re 4:11.) Of course, expressions similar to this one are also applied to Jesus, who is “the image of the invisible God.” (Col 1:15; see also Joh 1:3, 10; Heb 1:2.) In his prehuman existence, the Son assisted Jehovah in all His creative works.​—See study note on Col 1:16.

in bringing many sons to glory: At the time of Jesus’ baptism, Jehovah used holy spirit, or active force, to beget Jesus as His spirit-anointed Son. As a result, Jesus was “born again” with the hope of returning to life in heaven. (Joh 3:3; 17:5) He became the first of “many sons” to be brought to heavenly glory. Later, at Pentecost 33 C.E., God began bringing more of these “sons to glory” when through Jesus he anointed a group of disciples with holy spirit. They thus became sons of God, like Jesus. (Ac 2:1-4) From then on, Jehovah would continue to select and anoint individual humans. His purpose is to appoint 144,000 such Christians to rule with Jesus in heaven. (2Ti 2:12; 4:18; Re 5:10; 14:1, 3; 20:4, 6) Anointed Christians are brought to glory in the fullest sense when, after proving faithful under test, they receive their heavenly reward. (2Ti 4:8) So the “many sons” brought “to glory” in heaven will total 144,001​—Jesus and his spiritual brothers.

the Chief Agent of . . . salvation: That is, Jesus Christ, who opened the way to salvation and led others to it.​—See Glossary, “Chief Agent,” and study notes on Ac 3:15; 5:31; Heb 12:2.

2:11

the one who is sanctifying: That is, Jesus Christ.​—Heb 13:12.

those who are being sanctified: That is, the anointed Christians.

all stem from one: That is, from Jehovah God. He is the Father of Jesus Christ, and he adopts Jesus’ disciples by anointing them with holy spirit.​—Ro 8:14-17.

he is not ashamed to call them brothers: As “heir of all things,” Jesus is in an exalted position. (Heb 1:2) By contrast, his anointed disciples are mere imperfect humans. Even so, Jesus is happy to acknowledge them as his brothers. He enjoys a warm and close relationship with them. They all share the same Father, Jehovah God, and that is why they are spiritual brothers. (Mt 25:40; Joh 20:17; see study notes on Mt 12:49; 28:10.) This reminder of how Jesus feels about his followers must greatly have encouraged the Hebrew Christians, who often faced reproach, ridicule, and persecution from fellow Jews.​—Heb 10:32-34.

2:12

as he says: Paul here quotes from Ps 22, and he is inspired to present the words as if Jesus were the speaker. That psalm contains a number of passages that were prophetic of the Messiah. (Compare Ps 22:1 with Mt 27:46 and study note; Ps 22:8 with Mt 27:41-43; Ps 22:15, 16 with Joh 19:28; Ps 22:18 with Mt 27:35; Lu 23:34; Joh 19:24.) While there is no specific record of Jesus’ quoting the words of Ps 22:22 during his ministry, he in effect said those words by living them and fulfilling them.

in the midst of the congregation: This phrase is taken from Ps 22:22. There King David expressed his love for the privilege of praising Jehovah among his fellow Israelites. They made up “the congregation of Jehovah.” (De 23:3) Though David was their king, he called his subjects “my brothers.” (Compare De 17:15; 1Ch 28:2.) Similarly, though Jesus Christ rules over the Christian congregation, he views all anointed Christians as his spiritual brothers. (Mt 25:40; see study note on Col 1:13.) Together, Christ and his anointed followers make up “God’s household.”​—1Ti 3:15 and study note.

2:13

“I will put my trust in him”: Paul here quotes from Isa 8:17 according to the Septuagint and is inspired to attribute the words to Jesus. (Compare study note on Heb 2:12.) As a human of blood and flesh, Jesus needed to trust in God while adjusting to a whole new set of circumstances. (Heb 2:9 and study note; compare Joh 1:14 and study note.) Unlike Adam, Jesus showed full trust in Jehovah. He did so even in the face of the hostility that led to his execution. (Lu 23:46; compare Ps 22:8; Mt 27:43.) Thus, as “a merciful and faithful high priest,” he is able “to come to the aid of those who are being put to the test.”​—Heb 2:16-18.

“Look! I and the young children, whom Jehovah gave me”: Under inspiration, Paul quotes from Isa 8:18 and compares Jesus and his anointed followers with the prophet Isaiah and his children. (Heb 2:13, 14) As shown by the context, “the young children” are really God’s children and Christ’s “brothers,” Jesus being God’s Firstborn. (Heb 1:6; 2:11, 12 and study note; see also Joh 1:12; 1Jo 3:1.) Paul’s application of this quotation paints a warm picture of Christ’s followers as a part of Jehovah’s family.

Jehovah: In this quote from Isa 8:18, the divine name, represented by four Hebrew consonants (transliterated YHWH), occurs in the original Hebrew text. Therefore, the divine name is used here in the main text. Existing Greek manuscripts use the word The·osʹ (God) here, perhaps because available copies of the Septuagint use the term for “God” at Isa 8:18. That may explain why most translations read “God” at Heb 2:13.​—See App. C1 and C2.

2:14

sharers of blood and flesh: The “young children”​—that is, Jesus’ anointed disciples​—all share the common experience of being “blood and flesh,” or human. (See study note on Ga 1:16.) When Jesus came to earth, he too was fully human, made of blood and flesh.​—See study notes on Joh 1:14.

bring to nothing: Jehovah grants his Son the authority to crush Satan, finally destroying him completely. (Ge 3:15; see study note on Ro 16:20.) It is through his death that Jesus brings about Satan’s defeat and destruction. Jesus died with his perfect integrity intact, foiling all of Satan’s attempts to corrupt him. Christ’s death in faithfulness guaranteed that he would one day break up the works of the Devil, undo death, and ultimately destroy Satan himself.​—1Co 15:26 and study note; 1Jo 3:8; Re 20:10, 14.

the one having the means to cause death, that is, the Devil: This statement harmonizes with Jesus’ words about Satan: “That one was a murderer when he began.” (Joh 8:44) Satan’s murderous course began when he induced Adam and Eve to rebel in Eden, which led to their death and to the death of all their offspring. (Ro 5:12) Since then, Satan has caused death by deceiving and seducing humans in order to alienate them from God. He also continues to promote hateful and murderous attitudes. (Compare 1Jo 3:12.) However, Christians do not need to live in fear of Satan, as if the Devil might murder them at any moment. (Mt 4:10, 11; compare Jas 4:7.) Satan has the means, or the power, to cause death, but he cannot exceed any limits that Jehovah imposes on him.​—Compare Job 1:12; 2:6.

2:15

set free: Or “emancipate.” By means of his death, Jesus was able to do something that no human priest could do​—bring to nothing the Devil, who is the one causing death. (Heb 2:14, 17) The ransom sacrifice also opened the way for a resurrection from the dead. Thus Jesus could liberate mankind from the paralyzing “fear of death” that held so many in slavery. In his letter to the Corinthians, Paul foretold a coming victory over death and clearly stated that “the last enemy, death, is to be brought to nothing.” (1Co 15:26 and study note, 54-57) While Christians continued to view death as an enemy, Paul reminds them that death could not cause them any lasting harm if they remained faithful to God.

2:16

he is assisting Abraham’s offspring: Here “Abraham’s offspring” refers to Christ’s brothers, anointed Christians. (See study notes on Ga 3:16, 29.) The basic meaning of the Greek verb translated “is assisting” is “to take hold of.” It may refer to taking a firm hold of someone in order to guide him through a perilous situation. For example, Jehovah “took hold of” the hand of the Israelites and led them out of Egypt. (Heb 8:9) The verb tense in this verse suggests that Christ comes to the aid of anointed Christians in an ongoing, lasting way. He figuratively takes hold of them and helps them to keep their integrity in the face of tests. As Mediator and High Priest, he thus helps them to maintain a clean standing before God. (Heb 2:18; 7:25) There is no need for him to help the angels in that way. This is the first time in the letter to the Hebrews that Abraham is mentioned; he figures prominently in the rest of this inspired letter.​—Heb 2:16; 6:13, 15; 7:1, 2, 4-6, 9; 11:8, 17.

offspring: Lit., “seed.”​—See study note on Ga 3:29; App. A2.

2:17

he had to become like his “brothers”: Jesus became like his disciples, that is, he became completely human. Not only did he have a body of blood and flesh but he also suffered unpleasant experiences and feelings that are common to humans. (Heb 2:10) For example, he experienced hunger, thirst, tiredness, betrayal, humiliation, anguish, pain, and death. (Mt 4:2; 21:18; 27:27-30; Mr 4:37, 38; 14:33, 34; 15:37; Lu 22:44, 47, 48; Joh 4:6, 7; 19:1-3, 28) He showed tender empathy for the people around him​—those whom he did not know at all and those who were close to him. (Mr 5:34; Lu 13:11, 12, 16; Joh 11:32-35) He “had to” experience life as a human in order to serve as an understanding and sympathetic High Priest for mankind.​—Heb 4:15.

high priest: The letter to the Hebrews is the only book in the Christian Greek Scriptures that refers to Jesus as “high priest,” and this verse is the first occurrence. The other occurrences are at Heb 3:1; 4:14, 15; 5:5, 10; 6:20; 7:26; 8:1; 9:11.​—See Glossary and study note on Heb 4:14.

offer a propitiatory sacrifice: Or “offer an atoning sacrifice; make atonement.” (See study note on Heb 9:5 and Glossary, “Atonement.”) As a “faithful high priest,” Jesus offered the ransom sacrifice for the sins of mankind. That sin-atoning sacrifice makes it possible for all those who exercise faith in it to obtain “an everlasting deliverance.”​—Heb 9:11, 12; Joh 3:16; 1Jo 2:2; 4:10; see study notes on Ro 3:25; Heb 9:5.

2:18

put to the test: The Greek expression used here is broad in meaning and can be rendered “put to the test” or “tempted,” depending on the context. It is used of temptations as well as major tests of faith. (1Co 10:13; Heb 4:15; 11:17; Re 2:10) Jesus was put to the test in many ways. At the beginning of his ministry, he faced three temptations from Satan, “the ruler of the world.” (Joh 14:30; Mt 4:1-11) During Jesus’ ministry, he was constantly tested​—in some cases, even by his friends. (Mt 16:22, 23) Christ’s ministry ended with the most severe of tests, death by torture. (Heb 12:2) In the face of every test, Jesus kept perfect integrity because of his love for his Father.​—Joh 14:31.

he is able to come to the aid: Because Jesus was tested so thoroughly and suffered so extensively, he fully understands the sufferings of his followers. He is able to “sympathize with our weaknesses.” (Heb 4:15, 16) Paul has shown that Christ comes to the aid of his followers as a merciful and sympathetic high priest. (Heb 2:17; see study note on Heb 2:16.) He fulfills his promise to be with them to the end. (Mt 28:20) He supports them in a variety of ways by means of Jehovah’s holy spirit.​—Lu 11:13; 12:11, 12; Joh 14:13, 14, 16, 26; 15:26.

HEBREWS

Study Notes​—Chapter 3

3:1

holy brothers: For the first time in this letter, the apostle Paul addresses the Hebrew Christians directly, using the unique designation “holy brothers.” The early Christians often referred to fellow believers as “brothers.” (Heb 10:19) In writing, they also referred to other Christians as “the holy ones.” (Heb 6:10; 13:24) Here Paul combines those expressions. He and his fellow Christians were brothers because they belonged to the same spiritual family. (See study note on Ro 1:13.) They were holy in the sense that they had been sanctified and set apart for God and his service.​—See study note on Ro 1:7.

partakers of the heavenly calling: The calling, or invitation, that spirit-anointed Christians had received from God gave them the prospect of ruling with Christ in heaven. (Ro 8:17, 30; 1Co 1:26, 30; Re 5:9, 10; see study note on Col 1:20.) The Mosaic Law pointed forward to this hope. (Ex 19:5, 6) However, fulfilling this “promise of the everlasting inheritance” in heaven was made possible only by the ransom sacrifice of Christ Jesus. (Heb 9:14, 15 and study note) It was an undeserved kindness from God. Only those who exercised faith in Jesus had that heavenly hope.​—See study notes on Php 3:14; 2Ti 1:9.

consider: The Greek verb here rendered “consider” conveys the idea “to think about very carefully.” Paul is urging the Hebrew Christians to reflect on and consider closely the role that Jesus played as “the apostle and high priest.” The more fully those Christians understood that role, the more determined they would be to remain faithful.​—Heb 3:6.

the apostle: An apostle is a person who has been sent to represent someone. (See study note on Joh 13:16; Glossary, “Apostle.”) Jesus could be called an apostle because God sent him to the earth as His representative. (Joh 3:17; 6:57; 7:29 and study note; 1Jo 4:14) At Heb 3:2-6, Paul goes on to show ways in which Jesus was superior to Moses, who could also be considered an apostle because he was sent as God’s representative to Pharaoh.​—Ex 3:10; 4:28; 7:16.

acknowledge: Or “confess.” To acknowledge Jesus, a person has to express publicly his allegiance to and faith in Jesus. (At Heb 4:14; 10:23, the same Greek word is rendered “public declaration.”) In this context, Paul highlights the need for Christians to recognize Jesus’ role as a superior, permanent, and sympathetic High Priest.​—Heb 2:17; 4:14, 15; 7:24, 27.

3:2

just as Moses: To remind the Hebrew Christians of the superiority of Christianity over Judaism, Paul here begins comparing Jesus with Moses. Paul shows that Christ was far greater than that imperfect man in whom the Jews put their hope. (Joh 5:45) Moses was appointed as an attendant in the house of that One, Jehovah God. In this context, God’s house does not refer to the tabernacle or the temple. (Compare 2Ch 6:18.) “The house” that Paul here refers to is the earthly nation, or the congregation, of Israel. (Ex 40:38; Nu 12:7; Mt 10:6; 15:24) Moses proved to be faithful as an attendant managing that household. (1Co 4:2) Jesus likewise proved to be faithful. But Paul goes on to explain why Jesus’ appointment and his role were greater than those of Moses.​—Heb 3:3, 5, 6.

3:3

he is counted worthy of more glory than Moses: Paul here shows why “he,” that is, Jesus, was worthy of more glory, or honor, than Moses was. Moses served as an attendant in a house, or congregation, that God built. (Ex 40:38; De 7:6) Jesus, however, was appointed over a house​—the Christian congregation​—that he himself built under God’s direction. (Mt 9:35; 16:18 and study note; Lu 6:13; Ac 2:1, 2, 33; Eph 2:20) Paul’s argument takes in an even more impressive fact: The Son already had a long record of building under his Father’s direction. Paul goes on to show that God “constructed all things.” (Heb 3:4 and study note) As God’s coworker, Jesus was unquestionably worthy of far more glory than Moses was.

3:4

Of course, every house is constructed by someone: Paul here cites a universal truth, using a line of reasoning that was known even in his day: Every house​—whether a material one or the spiritual one discussed in this context​—has to be built by someone. (See study notes on Heb 3:2, 3.) The verb here rendered “constructed” can also refer to preparing something for use, such as furnishing the tabernacle.​—Heb 9:2, 6.

the one who constructed all things is God: Jehovah constructed “all things”​—including the whole physical universe, all living creatures, and “a new creation,” namely, the congregation of spirit-anointed Christians. (Ga 6:15 and study note) The Greek term for “constructed” is used at Isa 40:28 in the Septuagint to translate the Hebrew term for “the Creator.” As God’s master worker, Jesus assisted his Father in all these creative works.​—Pr 8:30, 31; Col 1:15, 16; Heb 1:10 and study note; see also study note on Heb 3:3.

3:5

the house: This is a reference to the congregation of earthly Israel.​—See study note on Heb 3:2.

3:6

a son over God’s house: Jesus was far more than an attendant in God’s house, as Moses had been. (Nu 12:7; Heb 3:2, 3, 5) Jehovah appointed his Son to rule as King “over God’s house”​—a newly formed spiritual nation, “the Israel of God,” made up of anointed Christians. (Ga 6:16 and study note; see study note on Col 1:13.) So Jesus had far more glory than did Moses, whom the Jews of Paul’s day regarded as one of the greatest of God’s prophets.

our freeness of speech: Or “our boldness; our confidence.” As used in the Christian Greek Scriptures, the expression rendered “freeness of speech” can refer to speaking up boldly as well as to approaching Jehovah confidently in worship. The Hebrew Christians were surrounded by Jews who adhered to the Mosaic Law’s arrangements for approach to God. The Jews considered their way of worship far superior to the Christian way of worship. So these Christians needed boldness to preach the good news about Jesus as the true Messiah. (Compare study notes on Ac 4:13; 28:31.) They also needed to remain confident that through Jesus, they were free to approach Jehovah in worship and in prayer.​—See study notes on Eph 3:12; Heb 4:16.

3:7

just as the holy spirit says: Here and in the following verses (Heb 3:7-11), Paul quotes from Ps 95:7-11, as penned by David (Heb 4:7 and study note). However, the apostle attributes those words to the holy spirit, which God used to guide David in writing that psalm. (2Sa 23:2; see study notes on 2Ti 3:16; 2Pe 1:21.) The apostle makes similar use of the term “the holy spirit” at Heb 10:15-17.

Today if you listen to his voice: See study note on Heb 3:13.

3:8

do not harden your hearts: The word picture of hardening one’s heart (or neck) was used in the Hebrew Scriptures with reference to individuals who refused to trust in Jehovah and obey him. (2Ki 17:14, ftn.; Ne 9:16, 17, ftns.; Pr 28:14; Jer 17:23, ftn.; Zec 7:12) When a person continually refuses to obey Jehovah, his heart gradually becomes hardened, that is, unfeeling and unresponsive to God’s will. (Ex 8:15, 32; 9:34) Paul exhorts the Hebrew Christians to develop a sensitive heart, that is, to “listen to” God’s voice. (Heb 3:7, 12-15) Listening would include obeying, not merely hearing, what God says. By doing so, the Hebrew Christians would prevent their sensitive hearts from becoming calloused and stubborn.​—De 10:16.

as on the occasion of provoking to bitter anger, as in the day of testing: The verse quoted here, Ps 95:8, refers to what happened while Israel was in the wilderness. At Rephidim, the Israelites murmured about the lack of water, so Moses named the place Meribah (meaning “Quarreling”) and Massah (meaning “Testing; Trial”). (Ex 17:1-7; see ftns. on v. 7; De 6:16; 9:22; see App. B3.) This was not the only occasion when the Israelites murmured. (Nu 14:11, 22, 23) For example, they complained about the lack of water at another place called Meribah, this one in the Kadesh area. (Nu 20:1-13) In the Greek Septuagint translation of Ps 95:8 (94:8, LXX), which Paul quotes here, the Hebrew place names are not transliterated. Instead, “Meribah” and “Massah” are translated with Greek expressions that can respectively be rendered “the occasion of provoking to bitter anger” and “testing.” This wording may suggest that Paul is referring not just to a specific incident but to the entire faithless course of the Israelites during their 40 years of wandering in the wilderness.​—Nu 32:13; Heb 3:9.

3:10

I became disgusted: Paul quotes from Ps 95 to show how Jehovah felt about the Israelites who rebelled against him in the wilderness. Although Jehovah protected, preserved, and cared for them in many miraculous ways, they persistently tested and challenged him, proving that they “always [went] astray in their hearts.” They provoked Jehovah to great anger, loathing, and even disgust. (Ps 95:9-11; compare Nu 14:22, 23.) Using this account, Paul urges the Hebrew Christians never to follow the faithless, rebellious course of their ancestors.​—See study note on Heb 3:12.

3:11

“They will not enter into my rest”: Moses noted that Jehovah told the rebellious Israelites: “None of you will enter into the land that I swore to have you reside in.” (Nu 14:30) The psalmist was inspired to add Jehovah’s words quoted here: “They will not enter into my rest.” (Ps 95:11) That generation of rebels was barred from entering into Canaan, so they missed out on an opportunity to work along with Jehovah God in fulfilling his purpose. For the nation of Israel, his purpose was to establish them in the Promised Land, where they could dwell in peace. (1Ki 8:56; 1Ch 22:9) When they rebelled, they missed out on entering into God’s rest. Still, Paul goes on to show how Christians can enter into God’s rest.​—See study notes on Heb 4:1, 3.

3:12

a wicked heart lacking faith: This expression does not refer to a heart that merely struggles with occasional doubts or suffers from a lack of faith because of ignorance. (Compare 1Ti 1:13.) Rather, it points to a heart that deliberately refuses to believe. Paul had in mind the Israelites in the wilderness who refused to put faith in Jehovah even though they had seen many astonishing miracles. (Heb 3:9) Too absorbed in satisfying their own desires, they failed to reflect on Jehovah’s works and eventually opposed his direction by expressing their wish to return to Egypt. (Ex 17:2, 3; Nu 13:32–14:4) Their hardened, faithless attitude was inexcusable and wicked. (Heb 3:13, 19; see study note on Heb 3:8.) The Hebrew Christians needed to guard against such a heart condition, which could develop in “any one of” them.

drawing away: The Greek verb here rendered “drawing away” (a·phiʹste·mi) has the basic meaning “to stand away from.” It can also be rendered “to withdraw; to fall away from; to renounce.” (Ac 19:9; 1Ti 4:1 and study note; 2Ti 2:19) It is related to a noun rendered “apostasy.” (See study note on 2Th 2:3.) “Drawing away” involves deliberate and conscious action. (Compare study note on Heb 2:1, which describes drifting away because of carelessness or distractions.) A person draws away from God by rebelling against him and by willfully withdrawing from his worship. In this context, Paul uses the example of the Israelites to show that recovery from such a wicked course is extremely difficult.​—Heb 3:7-11, 16-19.

the living God: This term was surely well-known to Jewish Christians. (Jos 3:10; Ps 42:2) The Scriptures contrast Jehovah with the lifeless gods of the nations. (Jer 10:5, 10) When God swore that the generation of Israelites who rebelled in the wilderness would not enter the Promised Land, he guaranteed the certainty of his statement by saying “as surely as I live.” (Nu 14:21, 28) The term “the living God” in this context emphasizes the serious consequences for anyone who draws away from God, the one who alone can grant everlasting life or take away any prospects of future life.​—See study note on Heb 10:31; see also study notes on 1Ti 3:15; 4:10.

3:13

as long as it is called “Today”: Paul again refers to Ps 95:7, 8, which says: “Today if you listen to his voice, do not harden your heart.” (Heb 3:7, 8) These words echo many of Moses’ inspired exhortations. (De 4:40; 6:6; 7:11; 15:5; 27:1, 10) The wording of Ps 95:7, 8 stresses that those Israelites had a limited time in which to listen to Jehovah and obey the directions he gave through Moses. Likewise, Paul’s mention of “Today” to the Hebrew Christians stresses urgency, for they needed to keep on “encouraging one another,” especially in view of the time in which they lived. (Heb 10:25) Later, Paul shows that the inspired use of “Today” at Ps 95:7 actually refers to God’s rest day, which from a human perspective is very long. (Heb 4:7; see study notes on Heb 4:3, 4.) However, the shortness of human life made it urgent for Christians to take advantage of each opportunity to encourage one another, for such occasions may be fleeting, never to arise again.​—Compare Ps 90:12; 144:4; Jas 4:14.

the deceptive power of sin: Or “the seductiveness (deceptive pleasure) of sin.” (Compare Mt 13:22, ftn.; see also study note on 2Th 2:10.) One reference work comments on the Greek expression used here: “Sin is represented as an active, aggressive power.” Another one states: “Sin is a seducer that does not keep its promises.”​—See study note on Col 2:8; compare Ge 4:7.

3:14

become partakers of the Christ: Or “have a sharing with the Christ.” The Greek word for “partakers” is rendered “companions” at Heb 1:9 and “partners” at Lu 5:7. However, in this context, the term is used to highlight what Christ’s brothers have in common with him. For example, they would suffer for keeping integrity while on earth, and they would serve Jehovah forever in heaven.​—Heb 3:1 and study note; 12:28; 1Pe 4:13; Re 3:21; 20:6.

3:17

whose dead bodies fell in the wilderness: The Greek expression rendered “dead bodies” occurs only here in the Christian Greek Scriptures, but it appears in the Septuagint translation of Nu 14:29, 32, the account Paul is alluding to. This Greek expression was apparently used as a derogatory term for people who were judged as being so bad that they did not deserve a decent burial. (See also Isa 66:24, where the Septuagint uses the same Greek word for “the carcasses,” regarding people who rebel against Jehovah.) Paul uses this negative expression to warn Christians not to follow the bad example of those rebellious Israelites “by drawing away from the living God.”​—Heb 3:12 and study note.

HEBREWS

Study Notes​—Chapter 4

4:1

a promise of entering into his rest remains: Guided by holy spirit, Paul reveals that God’s words through David recorded at Ps 95:11 were more than a judgment of His rebellious people; His words also conveyed a promise. The Israelites failed to enter into God’s rest. But the letter to the Hebrews does not dwell on their failures; rather, it introduces an intriguing theme: The promise to enter into his rest still “remains,” that is, it is open to Christians. (See study notes on Heb 4:3, 10.) This is the first of many times in this letter that Paul mentions “a promise” originating with God. (Some other examples are found at Heb 6:12, 17; 9:15; 10:36; 11:9.) This idea forms a reassuring theme. In ancient non-Biblical Greek literature, it was very rare to read about a god who made promises to humans.

let us be on guard: Lit., “let us be in fear.” One reference work explains that “the kind of fear which is recommended here is that which leads to caution and care.”

fall short of it: The rebellious Israelites had failed to work in harmony with God’s advancing purpose. Thus, they missed out on an opportunity to enter into God’s rest. Because of their rebellious spirit, they disqualified themselves from entering the Promised Land. (See study note on Heb 3:11.) Paul urges the Hebrew Christians to avoid acting in a way that would cause them to miss out on the promised rest.

4:2

we have also had the good news declared to us: Jehovah declared good news to the Israelites after the Exodus. Among his promises, he told them that if they were obedient, they would enter into his rest in the Promised Land, enjoying a special relationship with him. In time, they would become “a kingdom of priests.” (Ex 19:5, 6; 23:20-25, 31) The nation failed to exercise faith and proved disobedient. So Jehovah eventually rejected that nation and “had the good news declared” to those who became Christ’s spirit-anointed disciples. If they exercised faith and proved obedient, they would enter into God’s rest, enjoy his favor, and become kings and priests in the heavenly Kingdom.​—1Pe 2:9; Re 5:10.

they were not united by faith with those who listened: The majority of the Israelites of Moses’ day did not benefit from the word, or the message of the good news, declared to them. The Israelites did not have faith like that of Joshua and Caleb, who were among “those who listened” to the message, that is, obeyed it. In contrast, the disobedient Israelites refused to obey Jehovah’s command to take possession of the Promised Land.​—Nu 14:1-11, 35-38.

4:3

we who have exercised faith do enter into the rest: The context shows that Paul refers to the rest day that began when Jehovah finished his work of creation. (Heb 4:4, 5, 10) The Genesis record provides a key fact about that day: “God went on to bless the seventh day and to declare it sacred.” (Ge 2:2, 3) This declaration meant that by the end of the rest day, all of Jehovah’s purposes regarding the earth and mankind would be fulfilled. All creation would be exactly as God intended it to be. Though the rebellion of Satan, Adam, and Eve brought disharmony into that rest day, their actions did not disrupt Jehovah’s purpose. Paul’s inspired words assured the Hebrew Christians that they could enter into Jehovah’s rest. They could join Jehovah in his rest by obediently working in harmony with his advancing purpose. For example, they needed to trust in Jehovah and exercise faith in his promises.​—Heb 3:19; 4:6.

although his works were finished: Jehovah’s earthly creative works were finished after Eve was created. So Paul’s reasoning here might be summed up this way: God’s rest day began long ago, and ever since then, God has invited humans to enter that rest. Although many refuse, the opportunity to “enter into the rest” has remained open for those who exercise faith.

4:4

“And God rested on the seventh day from all his works”: Paul quotes from Ge 2:2, which refers to the seventh day of the creative week. In that verse, the Hebrew expression rendered “he began to rest” suggests that God’s day of rest had not come to its end. This understanding is supported by the following points: Regarding all the earlier creative days, it is stated that “there was evening and there was morning,” meaning that each successive day had ended. (Ge 1:5, 8, 13, 19, 23, 31) However, no such statement is made regarding the seventh day. In addition, at Heb 4:7, Paul applies the expression “Today,” as used at Ps 95:7, to God’s day of rest, indicating that the day was still ongoing when David penned that inspired psalm. (Ps 95:7-11; see study note on Heb 4:7.) In harmony with this reasoning, Paul shows that the seventh day was still ongoing in his time and that it was possible for Christians to enter “into God’s rest.”​—Heb 4:3, 10, 11.

4:6

did not enter in because of disobedience: In a similar statement at Heb 3:19, Paul says that the Israelites did not enter into God’s rest “because of lack of faith.” Their lack of faith in Jehovah’s promises to support and protect them led them to disobey his commands. The result of this disobedience was that those rebels did not enter the Promised Land and did not enter into God’s rest. (See study notes on Heb 3:11; 4:2.) The Bible shows that exercising faith involves obedience.​—Joh 3:16 and study note, 36; compare Jas 2:20-23.

4:7

by saying long afterward in David’s psalm: Paul quotes Ps 95:7, 8 and attributes that psalm to David. (The writer of Ps 95 is not identified in the Hebrew text, but the Greek Septuagint has a superscription that reads: “A song of praise by David.”) Those words were indeed penned “long afterward.” By David’s day, about 450 years had passed since God declared that the rebellious Israelites would not enter into his rest (Nu 14:22, 23; Heb 3:7, 11; 4:3, 5) and nearly 3,000 years had passed since the start of God’s rest day (Ge 2:2).​—See study note on Heb 4:4.

4:8

Joshua: Joshua, the son of Nun, is referred to twice in the Christian Greek Scriptures. (See study note on Ac 7:45.) In Hebrew, his name means “Jehovah Is Salvation.” (Jos 1:1, ftn.) The Greek equivalent of the name is I·e·sousʹ, which is usually translated “Jesus.” (See study note on Mt 1:21.) However, the context shows that in this case, I·e·sousʹ refers to the Joshua of the ancient nation of Israel who led God’s people into the Promised Land. Here Paul highlights that only through Jesus Christ, a leader greater than Joshua, would God’s promises be fulfilled.

have spoken of another day: Although Joshua led the Israelites into the Promised Land, that land did not become a lasting place of rest. After Joshua died, God’s people again turned rebellious. Their land was soon blighted by idolatry, war, and oppression. (Jg 2:10-15) The Israelites were again at odds with God’s purpose, so they failed to enter into his sacred rest day. However, as Paul points out under inspiration, God later spoke “of another day” of rest “in David’s psalm.” (Heb 4:7, 8) Jehovah there referred to that rest day as “today.” (Ps 95:7) He thus showed that the opportunity to enter into his rest was still open. And as Paul indicates at Heb 4:9, Christians need to seize that opportunity.​—See study note on Heb 4:3.

4:9

there remains a sabbath-rest: The Greek term here rendered “sabbath-rest” (sab·ba·ti·smosʹ) is not the one usually used for “the Sabbath.” (See, for example, Mt 12:1; 28:1 and study note; Lu 4:16) According to one reference work, it “does not refer to a ‘sabbath day’ as such.” Rather, it “stresses festivity and joy, expressed in worship and praise of God.” Another reference calls it “a special period of rest for God’s people modeled after the traditional sabbath.” So Paul is referring to a future time when the real meaning of the Sabbath would be fulfilled. As “Lord of the Sabbath,” Jesus would then provide complete rest or relief from the burdensome effects of sin and death. (Mt 12:8 and study note) Paul may have used this unique Greek word​—which is not found anywhere else in the Greek Scriptures nor even in the Septuagint​—to emphasize that he was not referring to the traditional Jewish Sabbath. And as the Bible shows elsewhere, Christians are not under obligation to observe a literal Sabbath day.​—See Glossary, “Sabbath”; see also Col 2:14, 16 and study note.

4:10

the man who has entered into God’s rest: God chose to rest by ceasing to carry out earthly works of creation. He did so in order to let his purpose respecting the earth come to a glorious fulfillment. (Ge 2:2, 3) Paul urges Hebrew Christians to work in harmony with God’s advancing purpose by resting “from [their] own works,” that is, by accepting God’s arrangements for redemption through Christ. They could not establish their own righteousness through personal efforts, including performing works based on the Mosaic Law, which was by then considered dead. (Ro 10:4; Col 2:13, 14; Heb 7:12; compare study note on Heb 6:1.) Additionally, they needed to avoid falling into the “pattern of disobedience” set by the unfaithful Israelites.​—Heb 4:11; see study note on Heb 4:3.

4:11

do our utmost: See study note on 2Ti 2:15.

4:12

the word of God: The context shows that here “the word of God” refers to God’s message expressing his purpose, his word of promise. In the preceding verses (Heb 3:7–4:11), Paul discussed God’s expressed purpose for the Israelites. They were to become his special property and enter the Promised Land, where they could enjoy pure worship and the blessings it brings. (Ex 3:8; 19:5, 6; De 12:9, 10) God arranged for his promises and his purposes to be recorded under inspiration in his written Word, the Bible. Thus, by extension, the phrase “the word of God” as found at Heb 4:12 can rightly be applied to the Bible.​—Compare 2Ti 3:16 and study note.

the word of God is alive: God’s word, his expressed purpose, is “alive” in a number of ways. Earlier, the disciple Stephen had used similar wording to refer to the Law given to the Israelites at Mount Sinai. Stephen used the expression “living sacred pronouncements [lit., “living words”].” (Ac 7:38; see also Ro 3:2 and study note.) That “word,” or message, gave a hope of life to those who chose to apply it. (De 32:47) Also, the divine message was meant to live in the hearts of those who embraced it. (De 30:14) Most important, Jehovah God is always alive and working to fulfill his word; therefore, his word is enduring, lasting, and effective.​—Isa 55:10, 11.

exerts power: Or “is powerful (active).” In the case of the Israelites who did not cooperate with God’s purpose, “the word of God” exerted power by revealing the lack of faith in their hearts. (Heb 3:8, 16-19) Paul here urges the Hebrew Christians to learn from this inspired record. He knew that the powerful, effective “word of God” would exert unfailing power in their lives as well; it could reveal what was in their hearts, build up their faith, and help them to change their lives for the better.​—Compare study notes on Php 2:13 and 1Th 2:13, where Paul uses a term related to the one here translated “exerts power.”

two-edged sword: The Greek word for “sword” (maʹkhai·ra) in this verse likely refers to a relatively short sword. (For an example, see Media Gallery, “Roman Sword”; compare Re 1:16; 2:12; 6:8, where a different Greek word, rhom·phaiʹa, rendered “long sword,” is used.) Some swords were “two-edged,” that is, their blade had two sharp edges, making it possible to cut with both sides. This word picture emphasizes the penetrating power of God’s word. It is more powerful and effective than any man-made instrument or tool, as Paul goes on to explain.

the dividing of soul and spirit: Paul here stresses that God’s word, or message, can deeply penetrate the inner person, as would a sharp sword. As used in the Bible, the Greek word rendered “soul” generally refers to a living creature and thus to what is physical, tangible, and visible. (See Glossary, “Soul”; see also study note on 1Co 15:44.) Here, then, “soul” refers to what a person appears to be on the outside, while “spirit” refers to what a person is on the inside, his dominant mental attitude. (See Glossary, “Spirit.”) God’s inspired word pierces to “the dividing of soul and spirit” in that it reveals much more than what a person appears to be on the surface. The way a person responds to God’s message reveals his true self, his attitudes and motives.

joints from the marrow: This word picture further emphasizes how deeply God’s word can penetrate the inner person. Joints (where bones come together) and marrow are not visible, but they function within the body, beneath the surface. In fact, because marrow is found only deep inside the bones, this Greek word was also used figuratively to refer to the kernel or innermost part of something. Here Paul combines these terms in a figure of speech to show that God’s word can reach into, penetrate, and influence even the deepest thoughts and emotions.

able to discern thoughts and intentions of the heart: The Greek term rendered “able to discern” (lit., “able to judge”) conveys the idea of scrutinizing, evaluating, and distinguishing. The discerning power of God’s word is seen in that it is even able to distinguish between “thoughts” and “intentions,” two ideas that are very close in meaning. A person’s reaction to God’s message can reveal his thoughts​—what he is thinking about. But the power of God’s word goes further in that it can reveal his intentions​—the underlying reasons why he thinks as he does. This concluding statement of Heb 4:12 indicates that God’s word pierces deep into the figurative heart, discerning a person’s thoughts, attitudes, desires, motivations, and purposes, thus bringing the entire inner person to light.​—See study notes on Mt 22:37; Eph 5:19.

4:13

the one to whom we must give an account: This expression may suggest a word picture of a man settling accounts with those under his authority. (Compare Mt 18:23; 25:19; Lu 16:2, where the Greek word here rendered “account” conveys a similar idea.) God is the one to whom all humans must answer for what they do. (Ps 62:12; Pr 24:12; Ec 12:13, 14; Ro 2:6; 14:12; 2Th 1:7-9; 1Pe 1:17; 4:5) Of course, Paul did not mean that Jehovah watches Christians with the intention of punishing them for their mistakes. Instead, he observes his people with loving concern and with a keen desire to reward them.​—Pr 19:17; Isa 40:10; Mt 6:4, 6; Heb 11:6.

4:14

a great high priest: In his letter, Paul has already briefly mentioned that Jesus is a high priest. (Heb 3:1; see study note on Heb 2:17.) Here he adds the adjective “great” to that title. (Compare Heb 10:21.) In fact, as the letter goes on to show, Jesus was greater than any of the high priests in Aaron’s lineage.​—Heb 4:14–7:28.

who has passed through the heavens: Paul here begins a discussion of the superiority of Christ’s priesthood over that of the high priests who served in the earthly tabernacle and later at the temple. Under the Mosaic Law, the high priest entered the Most Holy once a year to offer the blood of an atonement sacrifice for the nation of Israel. (Heb 9:7) However, the great High Priest, Jesus, after his resurrection, entered into God’s presence in “heaven itself” to offer the value of his shed blood. His sacrifice made complete and permanent atonement for all those who exercise faith in him.​—Heb 9:11, 12, 23, 24; 10:1-4.

4:15

we do not have a high priest who cannot sympathize: Paul does not simply say that Jesus can sympathize; rather, the apostle uses a double negative to add emphasis (“we do not have . . . who cannot”). Paul thus reassures the Hebrew Christians that Jesus is significantly different from the imperfect humans who served as high priests. In the history of Israel, some high priests at times proved unsympathetic toward the people they were supposed to help.

sympathize with our weaknesses: The Greek word rendered “sympathize” means to share the experience and feelings of another person. (See also Heb 10:34, where Paul uses the same Greek verb.) Jesus’ life on earth enhanced his sympathy for humans. He was fully human, and he suffered losses, disappointments, mistreatment, weariness, and humiliation. (See study note on Heb 2:17.) Moreover, time and again he showed that he sympathizes deeply with those who struggle against pressures to sin.​—See also study notes on Mr 5:34; Joh 11:33, 35.

tested in all respects: See study notes on Heb 2:18; 4:15; 5:8.

4:16

Let us, then, approach . . . with freeness of speech: Though sinful, Christians can approach Jehovah by worshipping him acceptably and praying to him freely. They can do so because Jesus, as “a great high priest,” applies the benefits of the ransom sacrifice in their behalf. (Heb 4:14; 10:19-22, 35; see study notes on Eph 3:12; Heb 3:6.) The form of the Greek verb rendered “let us . . . approach” indicates that a Christian can freely approach God’s throne at any time. However, this “freeness of speech” does not mean that Christians are free to speak to Jehovah in an irreverent or overly casual manner. They should pray in a respectful and dignified manner with full faith and confidence that Jehovah is willing to hear their prayers.​—1Jo 3:21, 22; 5:14.

the throne of undeserved kindness: In the Bible, “throne” is often used figuratively to signify a seat of ruling authority. Jehovah’s throne of undeserved kindness thus represents his way of ruling, which is characterized by his generous love and kindness. (See Glossary, “Undeserved kindness.”) Such kindness moved Jehovah to provide a way for imperfect humans to approach his royal presence. Paul urges the Hebrew Christians to take advantage of this great undeserved kindness, which is extended by means of Jesus Christ, the “great high priest,” on the basis of his ransom sacrifice. (Heb 4:14; see study notes on Joh 1:14.) Thus, when approaching God in prayer, true Christians can trust that they will “receive mercy and find undeserved kindness . . . at the right time”​—whenever it is needed.

HEBREWS

Study Notes​—Chapter 5

5:1

the things relating to God: By using this phrase, Paul may have in mind two aspects of the high priest’s service. On the one hand, like all the priests of Israel, the high priest represented the people before Jehovah. The priests presented the people’s offerings and pleaded in their behalf. On Atonement Day, the high priest alone presented such sacrifices. (Le 16:2, 17, 24) On the other hand, the priests also represented Jehovah before the people by instructing them about their God and his laws.​—Le 10:8-11; Mal 2:7; see also Glossary, “Priest.”

gifts and sacrifices for sins: Under the Mosaic Law, God’s people could present certain offerings as gifts to Jehovah to express gratitude or to seek his acceptance and favor. (Le 7:11, 12; De 16:17) Other offerings were sacrifices to atone for sin. (Le 4:27, 28) Here, though, the context suggests that Paul uses the expression “gifts and sacrifices” in a general way to refer to all the offerings made by the high priest. (Heb 5:3; compare Le 9:7; 16:6.) The apostle makes a similar general reference to “gifts and sacrifices” at Heb 8:3 and 9:9.

5:2

He is able to deal compassionately with the ignorant and erring ones: A high priest under the Mosaic Law had to offer sacrifices for his own sins. (Heb 5:3) Doing so reminded him that he was imperfect and subject to human weakness. Sensitive to his own sinful condition, he would likely “deal compassionately [or, “gently; moderately”]” with the people in whose behalf he offered sacrifices. The sinners would confess their sins, and in some cases, they would need to make compensation to those whom they had wronged. (Ex 22:1; Le 6:4, 5; Nu 5:7) Such sinners are called “ignorant and erring [or, “wayward”] ones” because they sinned, not out of defiance, but out of human weakness.​—Compare Le 5:17-19; Nu 15:27, 28.

is confronted with his own weakness: Or “is subject to his own weakness.” The Greek verb here rendered “is confronted with” literally means “is being surrounded.” (See also Heb 12:1, where the same Greek word occurs.) It is also used at Ac 28:20, where Paul is quoted as saying, “I have this chain around me.” An imperfect human high priest was sinful, so he was “confronted with his own weakness” all the time. His weakness surrounded him, as it were; it was like clothing around him. (Compare Zec 3:3, 4.) That is why he had to “make offerings for his own sins.” (Heb 5:3; Le 9:7; 16:6, 11) No such high priest could ever compare with Christ Jesus, the heavenly High Priest, who is sinless.​—Heb 7:26-28.

5:4

called by God, just as Aaron was: Some Hebrew Christians may have wondered how Jesus could be a high priest, since he was not a descendant of Aaron. Paul thus reasons that Aaron himself received his post, not by heredity, but by divine appointment. (Compare Ex 28:1; Nu 3:10.) Jesus too was directly “called by God,” but in Jesus’ case, the calling was to become a high priest forever. (Heb 5:5, 6) Jewish high priests in Paul’s day, such as Caiaphas, were generally appointed​—and sometimes removed from office​—by Roman officials. (Ac 4:6 and study note) Such high priests may have descended from Aaron, but they could not rightly claim to have been “called by God.”​—Compare Heb 7:13-16.

5:5

the Christ did not glorify himself by becoming a high priest: Jesus was glorified by his Father, Jehovah, who called him to be High Priest. That happened in 29 C.E. when Jesus was baptized. He humbly presented himself to do his Father’s will, which included offering his life as a sacrifice and serving as Jehovah’s High Priest forever. (Heb 5:6; 10:8, 9) Jehovah then expressed his love for and approval of his Son and anointed him with holy spirit; God thus glorified the Christ. (See study note on Mr 1:11.) This glory that came directly from Jesus’ Father, Jehovah God, was far greater than any glory that other high priests sought for themselves or claimed because they descended from Aaron.​—Compare Joh 8:54.

“You are my son; today I have become your father”: Paul quotes Ps 2:7 a second time in this letter. (See study note on Heb 1:5.) These words were fulfilled at Jesus’ baptism. (See study note on Mt 3:17.) Jehovah also proved to be Jesus’ everlasting Father in a special sense when he resurrected his Son to immortal heavenly life.​—Ac 13:33, 34; see study note on Ro 1:4.

5:6

in another place: In the words that follow, Paul quotes from Ps 110:4. He quotes from this passage or alludes to it several times in this letter.​—Heb 6:20; 7:3, 11, 17, 21; 10:12 and study note.

a priest forever in the manner of Melchizedek: This is the first time that Melchizedek is mentioned in the letter to the Hebrews. He was both a king and a priest in Abraham’s day. (Ge 14:18) Jesus did not inherit his priesthood from Melchizedek. Rather, he received a priesthood that was “in the manner of,” or similar to, that of Melchizedek. Apparently, God himself appointed Melchizedek as king and priest of the city of Salem. Likewise, God appointed Jesus as King of God’s Kingdom and as High Priest.​—For more details about Melchizedek, see study notes on Heb 7:1.

5:7

Christ offered up supplications and also petitions: Paul may particularly have in mind the prayers Jesus offered while in agony in the garden of Gethsemane. Facing the ultimate test of his integrity, he prayed repeatedly and fervently to his Father.​—Lu 22:41-45; see study notes on Ac 4:31; Php 4:6.

with strong outcries and tears: Paul shows that Jesus, the ideal High Priest, was a man of great faith and deep feelings who trustingly poured out his heart to his God and Father. The Gospel accounts do not specifically mention tears in connection with Jesus’ intense prayers in the garden of Gethsemane. However, Paul seems to refer to that time and is inspired to add this touching detail. (Lu 22:42-44; see also study notes on Mt 26:39; compare 1Sa 1:10, 12-18; 2Ki 20:1-5; Ne 1:2-4; Ps 39:12.) The expression “strong outcries” may also refer to Jesus’ words uttered while he was dying on the torture stake. (Mt 27:46; see also Ps 22:1, 24.) The Scriptures record two other occasions when Jesus wept. He shed tears of grief near the tomb of his friend Lazarus. (See study note on Joh 11:35.) And when Jesus rode a young donkey into Jerusalem, he wept audibly over the terrible future that lay ahead of that city.​—See study note on Lu 19:41.

he was favorably heard: As had been foretold, Jehovah heard and responded favorably to Jesus’ earnest entreaties. (Isa 49:8; see study note on 2Co 6:2.) In several ways, God showed that he heard his Son favorably. He sent an angel to strengthen Jesus. (Lu 22:43) Later, he saved his Son out of death by resurrecting him from the dead. Further, he granted his Son’s humble plea: “Let, not my will, but yours take place.” (Lu 22:42) God’s will did take place. It included giving his Son a gift far greater than anything he asked for​—immortality.​—Joh 17:5; 1Ti 6:16.

his godly fear: This expression describes Jesus’ profound reverence for his Father and for sacred things. The Greek term here used relates to “reverent awe in the presence of God.” Such awe and respect for his Father were characteristic of Jesus. It was even prophesied about the Messiah that “the spirit . . . of the fear of Jehovah” would settle upon him and that he would “find delight in the fear of Jehovah.” (Isa 11:2, 3) The Greek term for “godly fear” also appears at Heb 12:28.​—See study note on Heb 11:7; compare study note on Col 3:22.

5:8

he learned obedience: Jesus had always been an obedient Son of God, even when some other heavenly “sons of the true God” rebelled. (Ge 6:2) Before coming to earth, Jesus displayed a humble and obedient attitude. (Isa 50:5) But as a human on earth, he learned by experience what it was like to be obedient under painful circumstances that he would never have encountered in heaven. (Php 2:8; Heb 10:9) His obedience was thus tested and perfected, so that through him Jehovah could grant everlasting life to obedient mankind.​—See study notes on Heb 5:9.

5:9

after he had been made perfect: God’s Son was created as a perfect spirit being; later as a human, he “committed no sin” throughout his earthly life. (1Pe 2:22) However, in order to fulfill a special assignment, he had to be “made perfect” in another sense. He needed to become perfectly suited to serve as High Priest in behalf of mankind. What Paul here teaches harmonizes with the meaning of the Greek words rendered “make perfect,” “perfect,” and “perfection.” Among other things, they can convey the ideas of being complete, reaching a goal, and accomplishing a purpose. (Compare study note on 1Co 13:10.) As a human, Jesus became perfectly qualified to serve as a sympathetic high priest by keeping integrity in the face of every trial, even death.​—Heb 2:17; 4:15; 5:10; see study note on Heb 2:10.

he became responsible for everlasting salvation: Jehovah God is the ultimate Source of “everlasting salvation.” (Isa 45:17) However, Jesus is the means that his Father uses to make it possible for humans to be saved from sin and death, which they inherit from Adam. (Compare Lu 1:68, 69 and study note; 2:30.) In his capacity as High Priest, Jesus “became responsible” for assisting obedient humans to gain that salvation. Jesus is also called “the Chief Agent [or, “the Pioneer”] of . . . salvation.”​—Heb 2:10 and study note; see also study notes on Ac 3:15; 1Ti 1:1.

5:10

a high priest in the manner of Melchizedek: See study note on Heb 5:6.

5:11

We have much to say about him: That is, about Jesus as “a high priest in the manner of Melchizedek.” (Heb 5:10) Paul started discussing this important subject at Heb 5:6, but here he interrupts that discussion with an exhortation to “press on to maturity.” (Heb 6:1) He resumes comparing Jesus with Melchizedek at Heb 6:20.

difficult to explain: Regarding the Greek word here rendered “difficult to explain,” one lexicon says: “As the context indicates, not because of the subject matter but because of a problem with the hearers.”

dull in your hearing: The Greek word rendered “dull” could describe one who is slow to learn, unresponsive, indifferent, or even lazy. The Hebrew Christians had become dull in their hearing, that is, they were unable or unwilling to understand new or deep Scriptural teachings and to apply them in their lives. In fact, they had forgotten truths they had already learned. (Heb 5:12; see study note on Heb 5:14.) Some may have become “weighed down” by the pressures and distractions of daily life and neglected to pay careful attention to spiritual instruction. (Lu 21:34-36; compare Heb 2:1; see study note on Heb 6:12.) In effect, the Hebrew Christians failed to realize that faith cannot remain static; it will either grow stronger or become weaker.

5:12

by now you should be teachers: When Paul wrote his letter to the Hebrew Christians, almost 30 years had passed since the founding of the congregation in Jerusalem. So “by now [lit., “in view of the time”],” they should have been able to teach their beliefs to others. Doing so was an important part of every Christian’s ministry. (See study note on Mt 28:20.) However, some were finding it difficult to understand and accept deeper truths, let alone teach them to others.​—See study note on Heb 5:11.

the elementary things: The Greek expression for “the elementary things” generally means “the rudimentary elements of anything.” It was used, for example, of the letters of the Greek alphabet. (Compare study note on Ga 4:3.) Here, “the elementary things” refer to the basic or fundamental teachings of “the sacred pronouncements of God.” “The elementary things” were among the first things that the Hebrew Christians had to learn before they could learn deeper truths. (Heb 6:1 and study note) According to one reference work, the phrase “from the beginning the elementary things of the sacred pronouncements of God” implies that those Christians needed “to start again not even at chapter one, but, as it were, with the elements of the alphabet that precede chapter one.”

the sacred pronouncements of God: This expression refers to the Hebrew Scriptures and apparently also to the teachings of Jesus Christ and of the inspired Christian writers.​—See study note on Ro 3:2.

you have gone back to needing milk: As the principal food for infants, milk is an appropriate illustration for the most basic truths that Christians need to learn. But Paul was concerned that the Hebrew Christians had failed to progress past the basics. In fact, they had regressed; it was as if they had gone back to a diet of milk. Therefore, he urges them to take in “solid food.” (See study note on Heb 5:14.) Earlier, Paul gave similar counsel to the Christians in Corinth. (See study note on 1Co 3:2.) In other contexts, however, milk may refer to all the nourishing truths that any Christian, whether newly converted or experienced, needs to take in.​—1Pe 2:2.

5:13

unacquainted with the word of righteousness: Paul chooses a term (“unacquainted with”) that was often used of those who were novices, or inexperienced. Apparently, those Christians did not fully grasp God’s word because they were not accustomed to applying it in their day-to-day lives. Fittingly, Paul refers to inspired teachings as “the word of righteousness,” for the messages God conveys to humans explain what is right and what is wrong in His eyes.​—See study notes on 2Co 5:19; 9:9.

a young child: This expression does not imply that being like “a young child” is always a bad thing. (See study note on 1Co 14:20.) However, in this context, the mention of a young child builds on the illustration about needing milk; it serves to emphasize that the Hebrew Christians had failed to grow, to mature.

5:14

solid food: Paul here refers to substantial and deeper truths as contrasted to “milk,” or basic truths that new believers can easily grasp. (See study notes on 1Co 3:2; Heb 5:12.) For instance, Paul provides much “solid food” in this letter. He delves into Jesus’ role as “a high priest in the manner of Melchizedek,” the superiority of Christ’s priesthood over that of the Levitical priests, and other deep subjects.​—Heb 5:6, 10, 11; 6:20; 7:11, 15-17.

mature people: Or “full-grown people.”​—See study notes on Eph 4:13; Heb 6:1; compare 1Co 2:6 and ftn.

powers of discernment: Or “perceptive powers.” This Greek term was sometimes used literally to refer to the physical sense organs that enable humans to see, hear, or taste. However, here it refers to the ability of mature Christians to use their minds to discern, or perceive, how to make sound decisions in moral and spiritual matters.​—See study note on Php 1:9, where a related Greek word is rendered “discernment.”

trained: Here Paul uses athletic training as a metaphor. The Greek word gy·mnaʹzo literally means “to train (as an athlete).” (See study note on 1Ti 4:7.) Just as athletes underwent rigorous training, the Hebrew Christians needed to put forth continuous effort to sharpen and exercise their “powers of discernment.” They needed to study the principles in the inspired Scriptures. (2Ti 3:16, 17) Then by applying what they knew, they could train their powers of discernment through use and become “mature people.”

to distinguish both right and wrong: Paul indicated that the Hebrew Christians needed to work on reaching maturity. (Heb 5:11-13) With their “powers of discernment” properly trained, they would be able to see through deceptive appearances and make decisions that were in harmony with God’s standards. As mature Christians, they could better differentiate between right and wrong conduct as well as between true and false teachings.​—Ro 16:19; 1Co 14:20.

HEBREWS

Study Notes​—Chapter 6

6:1

the primary doctrine about the Christ: This expression refers to the basic teachings that Christians learned when they first became disciples. (Heb 5:12 and study note) Paul mentions six of these basic teachings here and in the following verse and calls them a foundation. As with a literal building, the foundation was the starting point. Mature Christians would not content themselves with these teachings only. They moved beyond the basic doctrines by building on them and growing in knowledge and understanding of deeper teachings, such as those found in Paul’s letters. Doing so helped those Christians to reason on the Scriptures and apply them, conducting themselves according to their principles.​—Heb 5:14.

let us press on: Paul here includes himself when urging his fellow believers to make progress as followers of Christ. According to one reference work, he is, in effect, saying: “Let us move forward together.” Though a mature Christian, Paul was always eager to move forward and improve in imitating Christ.​—Php 3:13-16.

maturity: Paul stresses the importance of becoming full-grown as a Christian​—one who seeks to understand both basic and deeper truths and to improve in teaching them to others. The Greek word used here is related to the word rendered “mature people,” or “full-grown people,” at Heb 5:14 (see study note), where such ones are contrasted with someone who is “a young child.” (Heb 5:13 and study note) A mature Christian has had his “powers of discernment trained to distinguish both right and wrong.” (Heb 5:14) Therefore, he is not easily led astray or influenced negatively by others​—for example, in his understanding of Christian doctrine.​—Eph 4:11-14.

repentance from dead works: These “dead works” include acts of wrongdoing as well as attempts to gain salvation that are not in harmony with God’s will. (Mt 7:21) Among such dead works were the efforts that some made to earn salvation by observing the Mosaic Law when it was no longer in force. (Ro 10:2-4; Ga 2:16 and study note) Even seemingly good works could be considered dead, or useless, if not motivated by love. (1Co 13:3) The Hebrew Christians needed to repent, or turn away from, all such dead works in order to progress to maturity.​—Heb 9:14.

faith in God: Paul here mentions “faith in God” as part of the foundation, or beginning, of one’s becoming a Christian. (Heb 11:6) Before becoming Christians, those whom Paul addresses here already believed in God, for they were Jews. Thus one reference work says about “faith” as used in this context: “What is meant is not only faith in God’s existence . . . but trust in God.” Such faith and trust were part of “the primary doctrine about the Christ,” so it was essential that the Hebrew Christians put faith also in Jesus as God’s appointed “Chief Agent of their salvation.”​—Heb 2:10 and study note; Joh 14:1; Ac 4:12; 1Pe 1:21.

6:2

the teaching on baptisms: Paul includes this teaching as part of “the primary doctrine about the Christ.” (Heb 6:1) Christian baptism is the starting point from which a disciple must make further progress to maturity. Even after getting baptized, a Christian has much to learn and apply.​—Mt 28:19, 20; Ac 2:38.

baptisms: Paul’s audience was familiar with several forms of water baptisms. For example, they knew about various Jewish “ceremonial washings,” or literally, “baptisms.” (Heb 9:10 and study note; Mr 7:4 and study note) They were also aware of “the baptism of John.” (Ac 18:25 and study note) However, the Christian teaching on baptism made such baptisms obsolete; only one approved form of water baptism remained.​—Eph 4:5 and study note.

the laying on of the hands: Jesus and his disciples laid their hands on individuals when blessing them (Mt 19:13-15), healing them (Ac 28:8), or appointing them for a service (Ac 6:6 and study note; 13:2, 3; 2Ti 1:6). However, Paul may here refer to the practice of transmitting “the gifts of the spirit” to fellow believers, giving them the ability to perform miracles. (1Co 14:12; Ac 8:17, 18; 19:6) Upon observing such miracles, sincere people could readily discern that Jehovah had transferred his favor from the ancient nation of Israel to spiritual Israel. (Mt 21:43; Ac 15:14; Ga 6:16; Heb 2:3, 4 and study note) Thus, Paul refers to this practice as part of the foundation, one of the first things a person learned upon accepting Christianity.​—Heb 6:1.

the resurrection of the dead: Paul includes the resurrection in “the primary doctrine” of Christianity. (Heb 6:1) It is central to Christian faith (Joh 5:28, 29; 1Co 15:12-19) and inseparably linked to other basic Bible teachings.​—See study note on 1Co 15:14 and Glossary, “Resurrection.”

everlasting judgment: In this context, “judgment” seems to refer to all of God’s judicial decisions. They are “everlasting” because the results, or consequences, of his judgments will remain valid forever.​—Compare Joh 5:24 and study note; Ro 2:3, 6-8; Re 20:12, 15.

6:3

if God indeed permits: Paul is not here suggesting that God might not permit the Hebrew Christians to progress to maturity. Rather, by using this expression, he acknowledges that Christians depend on God to support and bless their efforts as they strive to make progress.​—See study notes on 1Co 4:19; 16:7.

6:4

those who were once enlightened: Paul here describes some Christians who had “fallen away,” or had willfully abandoned the faith, after they had received spiritual light from Jehovah. (Heb 6:6) This enlightenment, the accurate knowledge of the truth, had helped them to emerge from spiritual darkness​—from their former ignorance and their sinful course. (Joh 3:19-21) As Christians, they had begun walking in the light, conducting themselves in harmony with God’s will.​—Joh 8:12; Eph 5:8, 9; Heb 10:26, 32; 1Jo 1:7; compare 1Pe 2:9.

who have tasted the heavenly free gift: This gift includes the ransom sacrifice and the invitation to rule with Christ in heaven. Those who had repented and turned around from their sinful course had already benefited from the ransom. (Ac 3:19; 2Co 9:15) They had kindly been given the hope of heavenly life. (See study notes on Eph 1:18; Heb 3:1.) In that sense, they had “tasted,” or experienced, the benefits of “the heavenly free gift.”

who have become partakers of holy spirit: After Pentecost 33 C.E., God used his holy spirit to anoint individuals and to adopt them as his children so that they could become “joint heirs with Christ” in heaven. (Ro 8:14-17; 2Co 5:5) In addition, some baptized believers received gifts of the holy spirit.​—Ac 19:5, 6; 1Co 12:7-11; compare Glossary, “Lay hands on.”

6:5

who have tasted the fine word of God: “The fine word of God” seems to refer to God’s promise to reward some humans with life in heaven. (2Co 5:5; Eph 1:18) Spirit-anointed Christians had “tasted” the promise when the holy spirit revealed to them that the hope of heavenly life was open to them. Thereafter, they looked forward to the full realization of the good things that God had promised them.

powers of the coming system of things: Or “powers of the coming age.” The expression “coming system of things” refers to the future time when anointed Christians will rule with Christ in “his heavenly Kingdom.” (2Ti 4:18; see study note on Eph 2:7 and Glossary, “System(s) of things.”) Paul was writing to those who had been anointed with God’s holy spirit as “the token of what is to come.” (2Co 1:22 and study note) Many of them had witnessed Jehovah’s “signs and wonders.” (Heb 2:4 and study note) God used such miracles to demonstrate, among other things, what his Son would do as Ruler over “the inhabited earth to come.” (Heb 2:5 and study note) In a sense, these anointed Christians had already tasted, or experienced, what God’s power will accomplish in “the coming system of things.”​—Compare study note on Eph 1:3.

6:6

it is impossible to revive them again to repentance: Here Paul refers to some who had fallen away, or apostatized from the Christian faith. It seems that they had knowingly made the choice to become apostates, even though they had been “once enlightened.” (Heb 6:4 and study note) Under inspiration, Paul indicates that they had deliberately sinned against God’s holy spirit. Such ones never repent.​—Mr 3:28, 29; Heb 10:26, 27; 12:25.

they nail the Son of God to the stake again: Paul here uses extremely strong language to denounce those anointed Christians who had deliberately chosen to abandon the Christian faith. This phrase is not, of course, meant in a literal sense. Christ had died “once for all time”; he was now immortal and could not be put to death again. (Heb 9:12; 1Ti 6:16 and study note) What is more, the Roman soldiers who actually nailed Jesus to the stake were not beyond all hope of forgiveness. (Lu 23:34 and study note) So here Paul apparently likens unrepentant apostates to such men as Judas Iscariot and those religious leaders who arranged for Jesus to be nailed to the stake. (Joh 19:11 and study note, 15, 16) Such apostates showed the same contempt for Jesus and his ransom sacrifice that those wicked men had shown, and they faced the same punishment​—eternal destruction.​—Heb 10:29.

6:7

the ground receives a blessing: Christians had been blessed by learning precious truths about Jesus, so Paul here likens them to a plot of ground blessed with rain. Paul reasons that a cultivator would rightfully expect such ground to be fruitful. (Lu 13:6-9; 1Co 3:9) But as shown in the next verse, some individuals failed to produce good fruitage and were in danger of being cursed.​—Heb 6:8.

6:8

But if it produces thorns and thistles: Instead of appreciating their “blessing from God” (Heb 6:7), some Christians chose a course of sin (Heb 6:4-6). They had deliberately developed a thankless spirit and other bad qualities. So they were like ground that produces only useless vegetation, “thorns and thistles.” In ancient times, a farmer who owned such a troublesome plot of land would have to set fire to it in order to clear away the unwanted plants. Likewise, a fiery judgment​—complete destruction​—awaited those former Christians who had “fallen away” from the Christian faith.​—Heb 6:6 and study note; compare Isa 5:1-7.

6:9

beloved ones, we are convinced of better things: Earlier in this letter, Paul gave strong counsel to those who had grown weak in their faith. (Heb 3:12; 5:11 and study note) In this context, he has denounced those who had proved unfaithful. (Heb 6:4-8) Now he shifts to a reassuring tone and addresses the Hebrew Christians as “beloved ones.” He then expresses strong confidence in them. (Compare Ro 15:14; 2Th 3:4.) Unlike those who forsook the Christ and lost out on their hope for the future, the faithful Hebrew Christians have “better things” ahead of them​—things related to salvation. These things would include ruling with Christ in heaven.​—See study note on 2Ti 2:12.

6:10

God is not unrighteous so as to forget your work: In this context, “to forget” means to stop caring about, to neglect. (Compare Lu 12:6.) Here Paul does more than simply reassure Christians that God remembers, or keeps in mind, the good that they do. The apostle adds extraordinary weight to his statement by prefacing it with the words “God is not unrighteous.” In God’s view, to neglect or stop caring about a loyal servant’s good deeds would be an unrighteous act on His part. It is impossible for Jehovah ever to do anything unrighteous; for example, it is “impossible for God to lie.” (See study note on Heb 6:18.) Such conduct would go against Jehovah’s very nature, so it is utterly unthinkable. (See also Job 34:12; Jas 1:13.) The Hebrew Christians could thus rest assured that Jehovah would always remember and value all the good that they did, even if other humans​—and they themselves​—had long since forgotten it.

the love you showed for his name: In the Bible, the word “name” is often used in a broad sense, meaning not only the name itself but everything about the person bearing the name​—in particular, his reputation. (See study note on Mt 6:9.) Like Jesus, Christians were to show love for God’s name by making it known to others. Motivated by their love for Jehovah, they were not only to use his holy name but also to glorify it by their good conduct and acts of kindness to others. Paul’s words emphasize that showing love for the sacred name of God is of prime importance to all followers of Christ. Jesus himself summarized his earthly ministry by saying to his Father: “I have made your name manifest . . . I have made your name known.”​—See study notes on Joh 17:6, 26.

continuing to minister to the holy ones: In this context, the expression “holy ones” refers to spirit-anointed followers of Jesus Christ, the men and women who have a heavenly hope. (See study note on Ro 1:7.) The Hebrew Christians had a long history of ministering to one another in various ways. (Ac 4:32-35; 12:5) For example, they likely offered material or financial help when needed. (Compare study note on Lu 8:3.) Paul commends them not only for doing so in the past but for continuing to do so over the course of time. He reminds them that Jehovah views caring for His servants as a way of showing love for His name.​—See also Heb 10:32-34; 13:1-3.

6:11

to show the same industriousness: In the preceding verse, Paul mentioned that the Hebrew Christians had been ministering to “the holy ones.” Now he encourages “each one” to continue to display that same willing spirit​—to minister with “the same industriousness,” that is, with zeal, earnestness, and commitment.​—See study note on Ro 12:11.

6:12

so that you may not become sluggish: The Greek word rendered “sluggish” conveys the idea of being lazy, or failing to make genuine effort. According to one reference work, it can convey in this context the idea of “being slow to understand or respond spiritually.” The Hebrew Christians could avoid this danger by remaining industrious. (See study note on Heb 6:11.) The Greek term for “sluggish” can also be rendered “dull.”​—See study note on Heb 5:11.

be imitators: These words touch on a theme that is developed more fully in Hebrews chapter 11​—the importance of learning from and imitating examples of faith. (See also Heb 13:7.) In the following verses, Paul briefly discusses Abraham, a remarkable example among those who inherit the promises. God’s promises to Abraham were a precious inheritance. They gave him hope and strengthened his faith. He also learned that Jehovah’s promises are sure, for he saw some of them fulfilled during his lifetime. Abraham will see other promises fulfilled when he is resurrected. (Ge 18:14, 18; 21:1-3; Heb 6:13-16) He showed outstanding faith and patience to the end of his days, setting an example worthy of imitation.​—Heb 11:8-10, 17-19.

6:13

he swore by himself: This expression echoes Ge 22:16, where Jehovah declared to Abraham: “By myself I swear.” Jehovah “cannot lie.” (Tit 1:2) His very name, or reputation, is in itself a guarantee that his every promise will come true. (Compare Isa 45:23.) Yet, at times, he has lovingly done even more. He has added an oath to his declarations. Abraham’s remarkable faith and complete obedience moved Jehovah to reinforce His promise with a sworn oath, a special “legal guarantee.” (Heb 6:16 and study note; see also study note on Heb 6:17 and Glossary, “Oath.”) God thus doubly assured Abraham that “all nations of the earth” would “obtain a blessing for themselves” by means of Abraham’s offspring.​—Ge 22:17, 18.

6:15

after Abraham had shown patience: Jehovah promised Abraham that he would become “a great nation” and that “all the families of the ground” would “be blessed by means of” him. (Ge 12:1-4; compare Ac 7:2, 3 and study note.) Jehovah reassured Abraham by repeating the promise while he was dwelling in Canaan. (Ge 13:16) Yet, at that time, Abraham still had no son. Finally, 25 years after receiving the promise, Abraham began to see God’s word coming true when Isaac was born. (Ge 21:2, 5) Then about 25 years after that (according to Jewish tradition), Abraham proved willing to offer up Isaac, and at that time, God confirmed His original promise by swearing an oath “by himself.”​—Heb 6:13 and study note, 14; 11:17; Ge 22:15-18.

6:16

a legal guarantee: The Greek word here used is one of several legal terms found in this context. This term refers to the common practice of confirming a matter by swearing an oath. (Other examples of such technical terms at Heb 6:13-18 are “swear,” “oath,” “dispute,” “unchangeableness,” and “guaranteed.” See also study note on Php 1:7, a verse in which the same Greek term is rendered “legally establishing.”) The Hebrew Scriptures indicate that people often swore by God or by his name. (Ge 14:22; 31:53; De 6:13; Jos 9:19, 20; Jer 12:16) Paul refers to this practice of swearing an oath in order to emphasize his next point​—the oath God swore to Abraham made His promise absolutely certain and reliable.​—Heb 6:17, 18.

6:17

the heirs of the promise: Paul encourages the Hebrew Christians by reminding them of their connection to Abraham. God promised that faithful man that he would father an offspring that would bless “all nations of the earth.” (Ge 22:17, 18) As natural descendants of Abraham, the Jews were the first in line to inherit those promises. Most Jews rejected the Messiah, so they lost out on that inheritance. On the other hand, the Hebrew Christians did become “heirs of the promise”​—but not through their natural lineage. They became heirs by accepting Christ, the primary offspring of Abraham, and becoming his anointed followers. (See study note on Ga 3:29.) In time, all faithful Christians, including those with an earthly hope, would benefit from the promises God made to Abraham.

the unchangeableness of his purpose: The Greek word rendered “unchangeableness” in this verse and “unchangeable” in the following verse is one of several Greek legal terms that Paul uses in this context. (See study note on Heb 6:16.) The word here rendered “purpose” could include the idea of a person’s decision, resolve, intention, or will.​—See study note on Ac 20:27; see also study note on Eph 3:11, a verse in which a synonymous Greek term is rendered “purpose.”

he guaranteed it with an oath: When God made his promise to Abraham, “he swore by himself.” (Heb 6:13 and study note) Jehovah was not obliged to swear to the truthfulness of his promise, but he chose to do so in order to give humans absolute confidence in what he had promised. There could be no greater or more reassuring guarantee than his. The Greek verb rendered “he guaranteed it” could also convey the idea that “he stepped in” with an oath, confirming his promise. One reference work says that in this context, the word emphasizes “the validity of God’s promises. God is [the One who guarantees] . . . his own commitments.”​—See Glossary, “Oath.”

6:18

two unchangeable things: That is, God’s promise and his oath. By means of this promise and oath, God testifies to the unchangeableness of his purpose that “all nations of the earth” will be blessed by means of Abraham’s offspring; Jehovah’s word is sure to be accomplished.​—Ge 22:16-18; Heb 6:17; see study note on Heb 6:13.

it is impossible for God to lie: This statement echoes what is said at Nu 23:19 and 1Sa 15:29.​—See also study note on Tit 1:2.

fled to the refuge: This phrase renders a single Greek verb that conveys the idea of fleeing, escaping, or taking refuge. (Ac 14:6) Paul’s readers would have been familiar with this expression from the Septuagint, which uses the same Greek verb to describe fleeing to the cities of refuge. (De 4:42; 19:5; Jos 20:9) Paul’s use of the expression may have reminded the Hebrew Christians that they had escaped from the Jewish system of things, which God had rejected and was about to destroy. (Mt 21:43; 23:37, 38) They had fled to the safest place, a close relationship with their trustworthy God and Father, Jehovah. (Ps 118:8; 143:9) One reference work suggests that the idea here is “we who have run to God in order to be safe.”

have strong encouragement: The Greek word rendered “encouragement” can refer to something that motivates people to take action and gives them confidence. (Compare study note on Ro 12:8.) By means of his word and oath, God gave his people overwhelming proof that his purpose to bless mankind is unchangeable. That assurance is “no ordinary encouragement,” as one scholar puts it. Rather, as Paul explains, it is a “strong encouragement” for Christians “to take firm hold” of their hope.

6:19

this hope as an anchor: This reassuring metaphor supports the point of the preceding verses: The Christian hope is solid and reliable. As an anchor holds a ship fast and secure even in the midst of storms, so the sure hope of seeing God’s promises fulfilled can help a Christian to remain stable and endure turbulent times. (Compare Ps 46:1-3.) Paul well knew the value of an anchor, for he had endured many dangers at sea. (Ac 27:13, 29; see study note on 2Co 11:25; see Media Gallery, “An Anchor of Wood and Metal.”) Even in non-Biblical writings of Paul’s day, the anchor was used to symbolize hope.

for the soul: Or “for our lives.”​—See Glossary, “Soul.”

both sure and firm: Paul shows why the Christian hope is so reliable when he says that this anchor, or hope, “enters in within the curtain.” (See study note on it enters in within the curtain in this verse.) He thus indicates that God is the one who keeps the hope secure. Regarding this, one reference work says: “Other anchors descend into the deep: this ascends to the highest heavens, and lays hold on the very throne of God.”

it enters in within the curtain: Paul’s point here is that the hope of the Hebrew Christians does not depend on any human or earthly source. Rather, this hope “enters in within the curtain,” that is, into heaven. Thus the hope is connected with God, who arranged for the ransom, and with Jesus, who gave his life to provide it. A curtain in the tabernacle served as a barrier to the Most Holy compartment. Once a year, the high priest would enter the Most Holy. There, “within,” or beyond, the curtain, he would make atonement for the sins of the Israelites. (Heb 9:7) As Paul will explain later in his letter, the Most Holy pictured heaven. (Heb 9:24) The curtain pictured Jesus’ flesh, or human body, because that was a barrier to entering heaven. (1Co 15:50; Heb 10:20 and study notes) Jesus passed beyond that “curtain” by sacrificing his human body and, upon his resurrection as a spirit, entering heaven. (1Pe 3:18) There, in God’s presence, he atoned for the sins of mankind by presenting the value of his shed blood as a ransom. (Heb 6:20; 9:12) That provision​—atonement by means of Christ’s ransom​—was the basis for God’s “promise to Abraham” to be fulfilled. (Heb 6:13, 14) It is the basis for the hope of all obedient humans.​—Mt 20:28.

6:20

a forerunner: Jesus was the first man on earth to ascend to Jehovah’s presence in heaven. (Joh 3:13; 1Co 15:20; Heb 9:24) Thus, he became “a forerunner,” or “one who goes in advance of others.” By presenting his ransom sacrifice in heaven, he opened and prepared the way for those who would be invited to rule with him in the Kingdom.​—Joh 14:2, 3; Heb 10:19, 20.

in the manner of Melchizedek forever: See study note on Heb 5:6.

HEBREWS

Study Notes​—Chapter 7

7:1

Melchizedek: In the Hebrew Scriptures, Melchizedek is first mentioned at Ge 14:17, 18, which describes his meeting with Abraham (Abram). About 900 years after that event, David foretold that the Messiah would be “a priest forever in the manner of Melchizedek.” (Ps 110:1-4) Jesus quoted from that psalm on Nisan 11, 33 C.E. (Mt 22:42-45; Mr 12:35-37; Lu 20:41-44) A few weeks later, at Pentecost 33 C.E., Peter confirmed that David’s prophecy had been fulfilled. (Ac 2:33-36) In the Christian Greek Scriptures, only in the book of Hebrews is Melchizedek mentioned by name. (Heb 5:6 and study note) In Hebrew, the name Melchizedek means “King of Righteousness.”​—Heb 7:2.

king of Salem: According to Ge 14:18, “Salem” is the city where Melchizedek served as king and priest. Ancient Jewish tradition identifies Salem with Jerusalem, and the Hebrew spelling of “Salem” is incorporated in the name Jerusalem. The Hebrew Scriptures too suggest that Salem refers to Jerusalem. For example, Abraham met Melchizedek at “the Valley of the King,” which apparently lay close to Jerusalem. (Ge 14:16, 17; 2Sa 18:18) At Ps 76:2, the psalmist used “Salem” in parallel with “Zion.” So it appears that Melchizedek served as king and priest in the very place where the kings of the Davidic line and the Levitical priests served much later. That is also where Jesus Christ, the one chosen to be a king and a priest “in the manner of Melchizedek,” offered his life in sacrifice.​—Heb 3:1; 7:1-3, 15-17; 10:12.

priest of the Most High God: In the Scriptures, Melchizedek is the first person to whom the term “priest” is applied. (Ge 14:18) He worshipped, not a pagan god, but the God whom Abraham worshipped. Both men referred to Jehovah as “the Most High God” and as “Maker of heaven and earth.” (Ge 14:18-20, 22) Jehovah himself was the one who appointed Melchizedek to serve as a priest.​—Ps 110:4; Heb 7:17.

7:2

king of Salem, that is, “King of Peace”: Although the Hebrew Scriptures do not indicate the meaning of the name Salem (Ge 14:18), Paul here under inspiration explains that it means “Peace,” apparently connecting it with the Hebrew word for “peace” (sha·lohmʹ). “King of Peace” is a fitting title for Melchizedek, whom Paul links to Jesus. (Heb 6:20; 7:3) And in the Bible, peace is often associated with Jesus’ rule as the promised Messiah. For example, at Isa 9:6, 7, he is called “Prince of Peace,” that is, a prince promoting peace.​—See also Ps 72:1, 3, 7; Zec 9:9, 10; for a discussion of the original-language words for “peace,” see study note on Mr 5:34.

7:3

without genealogy: Like other humans, Melchizedek must have had parents, and he may have had offspring. Therefore, Melchizedek would have had a genealogy, or family tree. But because the Bible does not record any details of Melchizedek’s ancestors or descendants, Paul could say that Melchizedek was “without genealogy.” The Syriac Peshitta (a translation in use from the fifth century C.E. onward) renders Heb 7:3 as follows: “It is not written in the genealogies who his father and mother were, when he was born, or when he died. Instead, his priesthood stands eternally in the same way as it does for God’s Son.” Jesus’ priesthood does not depend on human genealogy. He was not born in the priestly tribe of Levi. Rather, like Melchizedek, he became “a high priest” through a direct appointment by God. (Heb 5:10; 7:15, 16) In contrast, the laws regulating the Levitical priesthood were based on “fleshly descent,” so it was crucial that those priests keep accurate genealogical records.​—Heb 7:16; Nu 3:10, 15, 16; Ne 7:63, 64.

having neither a beginning of days nor an end of life: Paul does not imply that either Melchizedek or Jesus was literally without any beginning. Melchizedek was born in the natural way. Jesus was created as a spirit creature, “the firstborn of all creation” and “the beginning of the creation by God.” (Col 1:15 and study note; Re 3:14) The point is simply that Melchizedek​—like Jesus​—did not owe his priesthood to any inheritance conferred on him by his birth. Also, because Melchizedek’s “end of life” went unrecorded, Paul could use that fact to illustrate that Jesus’ priesthood would be an eternal one.

being made like the Son of God: Paul does not say that God made his Son like Melchizedek but that, in a sense, he made Melchizedek like his Son. Jehovah did so by seeing to it that the Genesis account about king-priest Melchizedek contained no details about his background, birth, family, or death. (Ge 14:18-20) That carefully worded account made it possible for Melchizedek to serve as a prophetic pattern​—a priest who was appointed directly by God.

he remains a priest for all time: The Bible contains no indication that Melchizedek had either a predecessor or a successor in his priesthood. That is why he can be called a priest “for all time,” or “perpetually.” “In the manner of Melchizedek,” Jesus had no predecessor. (Heb 5:5, 6, 10; 6:20; 7:15-17) Also, the Bible shows that Jesus’ “priesthood has no successors.”​—Heb 7:24 and study note.

7:4

to whom Abraham . . . gave a tenth out of the best spoils: The Mosaic Law required that the Israelites pay a tenth, or tithe, of the produce of the land to support the tribe of Levi, but that began some five centuries after Abraham’s day. (Nu 18:21, 24) When Abraham gave Melchizedek a tenth of the spoil, he did so, not because a law required it, but because he recognized that Jehovah had given Melchizedek the authority to serve as a “priest of the Most High God.” (Heb 7:1) The Genesis record says that Abraham gave Melchizedek “a tenth of everything,” referring to the spoils of Abraham’s victory over a coalition of four kings. (Ge 14:9, 18-20) Paul here adds the detail “a tenth out of the best spoils.” Clearly, Abraham viewed Melchizedek as worthy of the highest honor.

Abraham, the family head: Many translations here use the word “patriarch,” (from the Greek word pa·tri·arʹkhes, which Paul uses here), meaning “father of a tribe or nation.” (See study note on Ac 7:8.) During his life, Abraham was both the ruler and the religious leader of his large family group. The whole nation of Israel, including its priestly and royal lines, came from him. Thus, Abraham was greater than the Levitical priests who descended from him. Yet, as Paul shows here, the patriarch Abraham humbly honored Melchizedek, recognizing that king-priest as being greater. (Heb 7:1, 2) Paul reasons that the King and High Priest whom Melchizedek pictured, Jesus Christ, must be even greater.​—See study note on Heb 4:14.

7:5

the sons of Levi: Nonpriestly members of the tribe of Levi had no land inheritance, so they received tithes from the rest of the nation. (Nu 18:21) These nonpriestly Levites, in turn, gave one tenth of what they received​—“the very best” of it​—to those of their tribe who had the honor of serving as priests. (Nu 18:25-29) The nonpriestly Levites also assisted the priests in their work.​—See Glossary, “Levi; Levite.”

a commandment to collect tithes: See Glossary, “Tenth (tithe).”

are descendants: Lit., “have come out of the loins.” A similar expression, “fruitage of his loins,” is rendered “offspring” at Ac 2:30.​—See study note.

7:7

the lesser one is blessed by the greater: Paul uses this principle in his argument that Melchizedek’s priesthood is superior to that of Levi. Since Melchizedek blessed Abraham, that king-priest must have been greater than Abraham and any of his descendants, including Levi and the Levitical priests.​—Heb 7:1, 6.

blessed: In the Bible, a human might bless another human by acknowledging his fine qualities or good work. (Ex 39:43) Or he might express the desire that God show favor to the other person, in effect, appealing to God to bless him or her. (Ru 3:10) More was involved, however, when Melchizedek blessed Abraham. As a priest with authority to speak for God, his words were prophetic. He confirmed to Abraham that Jehovah intended to bless him and his unborn offspring.​—Ge 14:18-20.

7:8

witness is given that he lives: As an imperfect man, Melchizedek did die. (Ro 5:12) However, here Paul stresses that the Scriptures say nothing about his death. In that sense, the Scriptures give witness, or testify, that “he lives.”​—Heb 7:3 and study note.

7:9

Levi . . . has paid tithes through Abraham: Paul here reasons that when Abraham recognized Melchizedek as a priest of Jehovah and honored him by paying him tithes, in a way all of Abraham’s unborn descendants honored Melchizedek. Abraham, in effect, acted as the representative for all his descendants. They would include Levi, Abraham’s great-grandson; they would also include Aaron, who descended from Levi. Paul thus adds to his claim that Melchizedek was greater than Abraham. With the exception of Jesus, that king-priest must also have been greater than any of Abraham’s descendants, including all the priests serving at the temple in Jerusalem in Paul’s day. Therefore, such priests could never be equal to the long-foretold “high priest in the manner of Melchizedek.”​—Heb 5:10; Ps 110:4.

7:10

a future descendant: Lit., “in the loins.”​—See study note on Heb 7:5.

7:11

If, then, perfection was attainable: A perfect person has a completely clean conscience; he knows that he is sinless before Jehovah God. (Compare Heb 10:1, 2.) But no sinful human could attain to such perfection by means of the Mosaic Law and its Levitical priesthood. (Heb 7:19) Those priests offered sacrifices that served to remind God’s people of the reality and the seriousness of sin. (Heb 10:3) The sacrifices also pointed ahead to the greater sacrifice that Christ Jesus would offer “once for all time.” (Heb 9:12; 10:10) Only that perfect sacrifice, corresponding exactly to the life that Adam lost, could lead to full forgiveness of sins. (1Ti 2:6 and study note; Heb 10:4) By means of the ransom, Christ became “the end of the Law,” and as High Priest, he opened the way for humans to attain to perfection at last.​—Ro 10:4; Heb 10:14 and study note.

it was a feature of the Law: This statement could also be rendered “it was the basis of the Law.” The priesthood of Israel was a key feature of the Law that Jehovah gave to the people. By offering up sacrifices, the priests helped to fulfill a fundamental purpose of the Law, namely, to remind God’s people of the seriousness of sin and the need for atonement. (See study note on Heb 5:1.) In fact, an entire book of the Pentateuch​—Leviticus​—is devoted to the subject of the priesthood, the tabernacle, and the sacrifices.

7:12

the priesthood is being changed: Jehovah had sworn an oath to appoint the Messiah as a king-priest in the manner of Melchizedek. (Ps 110:2, 4; Heb 7:11) This oath indicated that the Levitical priesthood would be changed; in fact, it would be replaced. Jesus, who was a descendant of Judah, could not qualify to serve as high priest under the Mosaic Law, for it stipulated that priests come from the tribe of Levi. (Mt 2:6; Re 5:5; see study note on Heb 7:14.) However, because Jesus​—like Melchizedek​—was appointed directly by God, he could serve as both king and priest.​—Heb 7:15, 21 and study note.

7:14

our Lord has descended from Judah: In order to establish his legal right to rule as the foretold Messianic King, Jesus had to come from the line of Judah. (Ge 49:10) In the first century C.E., accurate genealogies were likely available in public archives. Such records proved that Jesus was a descendant of Judah through David’s royal line. Those documents were apparently destroyed during the Jewish revolt against Rome in 66-70 C.E. However, Jesus’ genealogy has been preserved in the Gospels of Matthew and Luke. (Mt 1:1, 3, 16; Lu 3:23, 33) In contrast, no genealogy was needed to establish Jesus’ qualifications as High Priest. He did not need to descend from the line of Levi. Rather, he would be a king and a priest like Melchizedek, on the basis of God’s appointment and oath.​—Ps 110:1-4; Mr 12:35, 36; Heb 7:15-17; see study note on Heb 7:12.

7:16

the legal requirement that depends on fleshly descent: Lit., “the law of a fleshly commandment.” Paul here refers to the regulations in the Mosaic Law regarding the priesthood​—for example, the one requiring that all priests be born in the family line of Levi.

the power of an indestructible life: Jesus could become “a priest forever in the manner of Melchizedek” because Jehovah gave him “the power of an indestructible life.” (Heb 7:3, 17) Jesus received that glorious reward when his Father resurrected him from the dead. (Ac 13:33-37; 1Ti 6:16 and study note) Jehovah thus fulfilled his oath and enabled his Son to serve as “a priest forever.” (Ps 110:4) Jesus is now immortal, meaning that he enjoys life that is beyond destruction or deterioration. Therefore, he can serve as a life-giving High Priest with no need of successors; “he is always alive to plead for” faithful believers.​—Heb 7:24, 25.

7:17

“You are a priest forever in the manner of Melchizedek”: See study notes on Heb 5:6; 7:1.

7:18

the former commandment is set aside: The context suggests that “the former commandment” refers in particular to the regulations about the Levitical priesthood. (Heb 7:15, 16) The Greek word for “set aside” was at times used as a legal term meaning “annulling,” “annulment,” so Paul shows that this key feature of the Law was annulled. (Heb 7:11 and study note, 12) Ultimately, that priesthood proved to be weak and ineffective because no imperfect priest who offered animal sacrifices could bring humans to perfection. (See study notes on Ro 8:3; Heb 5:2.) But now God had appointed his Son to serve as a priest like Melchizedek. So “the former commandment” was replaced with “a better hope,” one based on the ransom sacrifice of Jesus Christ.​—Heb 7:19 and study note, 22-27.

7:19

the Law made nothing perfect: Under the Mosaic Law, the animal sacrifices offered by the priests gave sinful humans a basis to approach God in the hope of receiving forgiveness of sins. (Le 1:3, 4; Ps 65:2-4) However, the priesthood and the sacrifices arranged by that Law could never remove sin completely. (Ro 8:3 and study note; Heb 10:4) Thus, the Law could not fully restore an imperfect human’s relationship with Jehovah.

but the introduction of a better hope did: Jehovah introduced “a better hope” when he sent Jesus Christ to the earth to provide a better sacrifice and a priesthood that was superior to that outlined in the Mosaic Law. This hope includes the prospect of being saved by means of Christ’s ransom sacrifice, which gives imperfect humans the opportunity of “drawing near to God” and of enjoying a perfectly restored relationship with Him.​—Heb 6:18, 19; 7:25.

7:20

this was not done without an oath being sworn: God not only appointed Jesus as High Priest, but He did so with a solemn oath. (Ps 110:1, 4; Heb 7:21 and study note) Based on that oath, Jehovah established “a better covenant”​—one superior even to the Mosaic Law covenant.​—Heb 7:22.

7:21

priests without a sworn oath: Jehovah instructed Moses to install Aaron as the first high priest of Israel, and He designated the sons of Aaron as underpriests. (Ex 28:1; 29:35) Thereafter, the descendants of Aaron served as the priests of Israel, and the rest of the males of the tribe of Levi assisted them. (Ex 29:9; Nu 3:6-10) So the priests of Israel received their honored position “without a sworn oath”; rather, they received it by means of “fleshly descent.” (Heb 7:16) Paul forcefully argues that a priesthood based on God’s own sworn oath is far superior to one based on human ancestry.

Jehovah: In this quote from Ps 110:4, the divine name, represented by four Hebrew consonants (transliterated YHWH), occurs in the original Hebrew text. Therefore, the divine name is used here in the main text.​—See App. C1 and C2.

Jehovah has sworn: Paul again quotes from Ps 110:4, but this time he includes a part that he has not quoted earlier: “Jehovah has sworn [an oath], and he will not change his mind.” (See study notes on Heb 5:6.) Paul had already established that Jehovah’s sworn oath is unchangeable; it is the most trustworthy guarantee possible. (See study notes on Heb 6:17, 18.) So Jehovah’s oath regarding Jesus, “You are a priest forever” in the manner of king-priest Melchizedek, constitutes a personal covenant between Jehovah and his Son. (Heb 7:17) Jesus apparently referred to that covenant when he made his own covenant “for a kingdom” with his followers.​—Lu 22:29 and study note.

7:22

the guarantee of a better covenant: Jesus is not only “the mediator” of the new and better covenant (Heb 8:6 and study note) but also “the guarantee” (or, “the one given in pledge”) of that covenant. The Greek word for “guarantee” was a legal term referring to one who provided security ensuring “that a legal obligation would be carried out.” Jesus became a legal guarantee that “a better hope” was sure to be fulfilled.​—Heb 7:19 and study note, 20 and study note; compare Ro 8:32.

covenant: See Glossary.

7:23

many had to become priests in succession: Paul is referring to the line of high priests. In 1512 B.C.E., Jehovah appointed Aaron to serve as the first high priest. When Aaron died at 123 years of age, his son Eleazar succeeded him as high priest. (Nu 20:25-28; 33:39) In turn, when Eleazar died, his son Phinehas succeeded him. (Jos 24:33; Jg 20:27, 28) By Paul’s day, some 15 centuries later, many had “become priests in succession.” Apparently, over 80 men had served as high priest by the time the temple in Jerusalem was destroyed in 70 C.E.

7:24

has no successors: Or “is permanent,” that is, does not pass on to someone else. The Aaronic high priests all eventually died, so they needed to have successors. (Heb 7:23) Jesus Christ, however, “continues alive forever,” so his priesthood does not need successors.​—See study note on Heb 7:25.

7:25

he is able also to save completely: Unlike those imperfect human high priests who offered animal sacrifices year after year, Jesus offered his perfect sacrifice “once for all time.” (Heb 7:27) In addition, Jesus is immortal, so he is able to accomplish​—from start to finish​—the work of saving sinful humans. (Ro 6:9; Heb 7:23, 24) He saves “completely” in that he helps each obedient disciple gain everlasting life, whether immortal life in heaven or endless life on earth.​—1Co 15:54, 55; Re 21:3, 4.

to plead: This term means to appeal to someone in behalf of another person. Because no imperfect human can approach God directly, Jesus lovingly pleads in behalf of his followers, becoming their advocate before God. (Heb 2:18 and study note) Christians can always approach God in Jesus’ name, knowing that Christ stands ready to help them. (Joh 16:23; Heb 4:15, 16 and study note) Of course, Paul is not here suggesting that God is reluctant to forgive and requires that Jesus beg him to show mercy. Jehovah is compassionate and ready to forgive. (Ex 34:6, 7; Ps 86:5) In fact, God is the one who provided Jesus as the advocate through whom true worshippers can approach Him to obtain mercy and help.​—Ro 3:24, 25; 2Co 5:18, 19; 1Jo 2:1, ftn.; 4:10.

7:26

a high priest who is loyal: Paul mentions this quality as an outstanding reason why Jesus is superior to any Jewish high priest who served in the nation of Israel; none of them could match his record of perfect loyalty to God. The Greek word rendered “loyal” can convey the idea of being “holy” or “devout” (as some translations render it here), but the rendering “loyal” is well-supported. For example, this Greek word often appears in the Septuagint to render a Hebrew word meaning “loyal” or “loyal one.” As recorded at Ps 16:10, David wrote: “You will not allow your loyal one to see the pit.” Peter and Paul quoted this psalm and applied it to Jesus. The accounts at Ac 2:27 and 13:35 use the same Greek word that Paul uses here. (Compare study note on Tit 1:8.) Jesus is the foremost example of loyalty among God’s creatures, and he could rightly be called God’s “loyal one.”

separated from the sinners: Jesus was “separated from,” or different from, all other humans​—including any other high priest​—in that he never committed any sin. (1Pe 2:22) He had no sinful tendencies. Jehovah, by means of holy spirit, protected him from inheriting sin from his imperfect mother, Mary. (Lu 1:35) However, the description “separated from the sinners” does not mean that Christ avoided all sinful, imperfect people. As a compassionate High Priest, he associated with them in order to help them draw close to Jehovah and meet His standards. (Mt 9:11, 12) Paul thus sees it as “fitting” for sinful humans to have such a High Priest. (Compare Heb 2:10 and study note.) Furthermore, when Paul wrote to the Hebrews, Jesus had long since been “separated from the sinners” in another sense​—he had ascended to the heavens.

exalted above the heavens: Jehovah exalted his Son by raising him to sit at His right hand, to a position far higher than anything in the physical heavens and far above sinful humans. (1Ki 8:27; Heb 1:3 and study note; 4:14 and study note) Jesus’ priesthood was therefore exalted above that of the Levites, who served in a temple that was soon to be destroyed. In addition, the Bible often uses the word “heavens” or “heaven” figuratively to describe rulership or governments. (Isa 65:17; Da 4:26; 2Pe 3:13; Re 21:1) As the king-priest like Melchizedek, Jesus sits on his throne at God’s right hand and is exalted above every government and authority in heaven and on earth.​—Mt 28:18; 1Co 15:27; Eph 1:20, 21; Php 2:9; 1Ti 6:14-16; Heb 1:4 and study note; compare Col 1:16 and study note.

7:27

once for all time: This phrase highlights a sharp contrast between the sacrifice that Jesus Christ offered as High Priest and those offered by all the Aaronic high priests of Israel. Those imperfect men had to offer up sacrifices for their own sins and for those of the people. (Le 4:3, 13-16) They offered up sacrifices year after year on the Day of Atonement. (Heb 10:1) They could also choose to officiate when other sacrifices were offered daily. However, Jesus offered up only one sacrifice, a perfect one. It is the ultimate sacrifice, and it is valid for all faithful humans for all time. It will ensure that sin is wiped out forever. There is no need for this sacrifice ever to be repeated.​—Heb 9:12 and study note, 26, 28; 10:1, 2, 10; 1Pe 3:18.

7:28

made perfect: See study notes on Heb 2:10; 5:9.

HEBREWS

Study Notes​—Chapter 8

8:1

the main point of what we are saying: Paul here stresses the main point of what he has been discussing in detail​—that Jesus Christ as the heavenly King-Priest is far superior to any high priest who served under the Mosaic Law covenant. (Heb 4:14–7:28) The apostle goes on to explain that the sacred service of the Levitical priests was “a shadow” of heavenly things. (Heb 8:3-5) Next, from Heb 8:6 to 10:21, he reasons that because Jesus is a superior High Priest, the covenant he mediates must be “correspondingly better” than the Mosaic Law covenant. (Heb 8:6 and study note) Thereafter, Paul focuses on the importance of faith, endurance, and Christian conduct in order to help the Hebrew Christians to see how they could put these deep truths to work in their lives.​—Heb 10:22–13:22.

at the right hand of the throne of the Majesty: See study note on Heb 1:3.

8:2

a minister: The Greek term used here (lei·tour·gosʹ), which can also be rendered “a public servant,” is related to the term used at Heb 8:6 (and study note) regarding Jesus’ “ministry,” or “public service” (lei·tour·giʹa). These terms were used in the Septuagint to refer to “priests” (Isa 61:6) or to the “duties” (Nu 7:5) and the “service” (Nu 4:28; 1Ch 6:32 [6:17, LXX]) carried out by the priests at the tabernacle and at Jehovah’s temple in Jerusalem. (See study notes on Lu 1:23; Ro 15:16 for more details regarding the renderings “public service” and “public servant.”) As the great High Priest in heaven, Christ Jesus ministers for the benefit of mankind. He pleads in their behalf and applies to them the benefits of his ransom sacrifice.​—Heb 7:23-25; 9:11-14.

the true tent: This phrase could also be rendered “the true [or, “real”] tabernacle.” “The true tent” represents Jehovah’s arrangement for pure worship based on the ransom sacrifice of Jesus Christ. By means of this arrangement, sinful humans may worship God in a proper, holy way. Paul goes on to explain (in chapter 9) that the holy place, or the Most Holy, of this tabernacle represents something truly impressive: Jehovah’s own presence in heaven. (Heb 9:24) By using the phrase “the true tent,” Paul seeks to help Jewish Christians who struggle with this question: Is Christian worship truly superior to that carried out in the impressive temple in Jerusalem? (Heb 7:22-28) That building was widely revered, and the Jews took great pride in the ceremonies that the priests carried out there. Fittingly, then, Paul reminds Christians that the Great High Priest, Jesus, serves in a vastly superior place, a great spiritual temple.

which Jehovah set up, and not man: As explained in the preceding note, Paul here refers to the spiritual tent, which originated with Jehovah God himself. (See study note on Heb 9:11.) In contrast, the physical tabernacle in the wilderness was set up by humans. Even so, they followed the detailed instructions that Jehovah gave to Moses.​—Ex 25:9, 40; Nu 8:4; Heb 8:5 and study note; compare study note on Ac 7:44; for the use of the divine name here, see App. C3 introduction; Heb 8:2.

8:3

gifts and sacrifices: See study note on Heb 5:1.

to have something to offer: By arranging for his Son to be born as a human, Jehovah gave Jesus something to offer​—a perfect human life​—with which to redeem Adam’s offspring from sin and death. (Heb 10:5) Whereas the high priests of Israel had to offer animal sacrifices repeatedly, Jesus sacrificed his human body “once for all time.”​—Heb 7:27; 9:12, 28; 10:1-4, 11, 12; 1Pe 3:18.

8:5

a typical representation: The Greek word for this expression, occurring also at Heb 9:23, means an “outline, sketch, symbol”​—something that is a reflection, or an image, of the original. The sacred service that the priests were rendering at the tabernacle and later at the temple symbolized and foreshadowed greater heavenly realities. The expression “a typical representation” also applies to features of the tabernacle and the temple.​—Heb 9:2-10, 23-28.

a shadow: Various aspects of the Mosaic Law, including the tabernacle, sacrifices, and festivals, were like shadows that suggested greater things to come. (Heb 10:1) The Israelites who paid careful attention to these shadows were better able to confirm that Jesus was the Messiah and to understand what he accomplished. (See study note on Col 2:17.) However, a shadow provides only a general outline or an indication of the overall shape of the object that creates the shadow. Similarly, this “typical representation” conveyed only a small-scale idea of the heavenly realities and “the true tent” that the shadow represented.​—Heb 8:2.

was given the divine command: Or “was given divine warning.” In the Scriptures, the Greek verb used here often refers to warnings and directives that come from God. (Mt 2:12; Heb 11:7; 12:25) According to one lexicon, the word as here used has a “focus on strict instruction.” Some translations of Heb 8:5 use the phrase “was warned by God” or “was instructed by God.” (See study note on Ac 10:22.) Paul goes on to quote Jehovah’s words to Moses recorded at Ex 25:40.

pattern: Or “design; type.”​—See study note on Ac 7:44.

8:6

ministry: Or “public service.”​—See study note on Heb 8:2.

mediator: See study note on 1Ti 2:5 and Glossary.

a correspondingly better covenant: This is a reference to the new covenant. (Jer 31:31-34; Heb 7:22; 8:8; 9:15) The word “correspondingly” shows that just as Jesus is a greater High Priest, so the covenant he mediates is a better covenant. The old covenant was the basis for Jehovah’s relationship with ancient Israel, and it served to reveal the sinfulness of imperfect humans. But the new covenant is the basis for Jehovah’s relationship with a new nation, spiritual Israel. This covenant is better, for it has been legally established on better promises. God promised that this covenant would be written on the hearts of God’s devoted servants, that their sins would be forgiven, and that they would all truly know him. This covenant thus offered “a better hope.”​—Heb 7:19 and study note.

better: This is one of the key words in the book of Hebrews. As is the case here, it is used repeatedly to emphasize the superiority of the Christian way of worship.​—Heb 7:22; 9:23; see “Introduction to Hebrews” and study note on Heb 1:4.

8:7

If that first covenant had been faultless: Paul shows here that the “first covenant” made with Israel was not faultless. He gives a key reason in the next verse: “For he [God] does find fault with the people.” (Heb 8:8 and study note) The Israelites were responsible for upholding their side of the covenant, but most of them failed to take the spirit of that covenant to heart. Therefore, “they broke” the covenant repeatedly. (Jer 31:32) Paul also shows in this letter that the first covenant was not faultless in another respect: It did not make possible the complete forgiveness of sins. In fact, that was not its purpose. (Heb 7:11, 19; 9:9; 10:1, 2; compare Ro 8:3 and study note.) That Law was designed “to make transgressions manifest” (Ga 3:19), to point to a better arrangement for worship (Col 2:17), and to lead people to the Messiah (Ga 3:24). It did accomplish those goals. Therefore, Paul is not contradicting what he states at Ro 7:12.

8:8

For he does find fault with the people: Some scholars recommend a different rendering here, suggesting that God found fault with the Mosaic Law covenant itself. However, the context and the quote that follows from the prophet Jeremiah indicate that the real fault lay, not with God’s covenant, but with his people who broke that covenant. The rendering “find fault with the people” harmonizes with this idea.​—Jer 31:32.

“Look! The days are coming”: Paul here begins a quote from the prophet Jeremiah. (Jer 31:31-34) The quote ends with verse 12. This is the longest passage from the Hebrew Scriptures quoted in the Christian Greek Scriptures.​—See Introduction to Hebrews.

says Jehovah: In this quote from Jer 31:31, the divine name, represented by four Hebrew consonants (transliterated YHWH), occurs in the original Hebrew text. Therefore, the divine name is used here in the main text.​—See App. C1 and C2.

with the house of Israel and with the house of Judah a new covenant: Jeremiah’s prophetic statement about “a new covenant” was originally directed to natural Israel and Judah, but Paul here shows that Jehovah fulfills his promise by making this covenant with spirit-anointed Christians, or spiritual Israel.​—Jer 31:31; Heb 8:6 and study note; see also study note on 2Co 3:6.

8:9

so I stopped caring for them: For centuries, Jehovah patiently showed great concern for his people and held true to his side of the Law covenant. However, Israel “did not remain in [that] covenant”; time and again, they rebelled against Jehovah. He forgave them repeatedly, but in a sense, he stopped caring for them when he allowed the Babylonians to destroy Jerusalem and its temple in 607 B.C.E. (2Ch 36:17; Eze 16:59; Mal 3:6, 7; compare Ne 9:16-19, 26-31.) He later showed exceptional mercy by regathering his people, and they then rebuilt his place of worship. (Isa 54:6-8; Jer 29:10; Zec 1:16) Though Jehovah had shown them so much mercy, the Israelites rejected his own Son. (Mt 21:43; 23:38) It was then that Jehovah permanently “stopped caring for them.” He ended his covenant with fleshly Israel as his chosen nation. Even so, Jehovah continued to care for individuals of that nation who sought a good relationship with him. From Pentecost 33 C.E. onward, such faithful ones could be taken into the new covenant.​—Compare Heb 2:16 and study note.

stopped caring: Paul quotes from Jer 31:32, where the Masoretic Hebrew text reads “although I was their true master [their husband].” However, the Septuagint reads “and I stopped caring for them,” and Paul is obviously quoting from that translation. Various possibilities have been suggested to account for the difference. Some suggest that the translators of the Septuagint simply used what they understood to be an alternate meaning of the Hebrew verb. Others suggest that those translators were using a slightly different Hebrew text. In any case, the meaning Paul attributes to the Greek text is clear and fits the context of his discussion.

says Jehovah: In this quote from Jer 31:32, the divine name, represented by four Hebrew consonants (transliterated YHWH), occurs in the original Hebrew text. Therefore, the divine name is used here in the main text.​—See App. C1 and C2.

8:10

says Jehovah: In this quote from Jer 31:33, the divine name, represented by four Hebrew consonants (transliterated YHWH), occurs in the original Hebrew text. Therefore, the divine name is used here in the main text.​—See App. C1 and C2.

I will put my laws in their mind, and in their hearts I will write them: As foretold at Jer 31:31-34, the new covenant would establish a form of worship that differed significantly from the worship carried out under the Mosaic Law covenant. (Heb 8:6) The Ten Commandments were engraved in stone, and the entire Law was copied out in handwritten documents. Even so, the Hebrew Scriptures emphasized the importance of taking the words of God to heart. (De 5:6, 7; Pr 3:3) Sadly, sin rather than God’s Law was inscribed on the hearts of most Israelites. (Jer 17:1) Unlike the Mosaic Law covenant, which consisted of a long written list of requirements along with penalties for disobedience, the new covenant would be based on “the law of the Christ.” Men and women of faith would obey that law willingly and eagerly, as if it were inscribed on their hearts.​—Ga 6:2 and study note.

they will become my people: Paul here quotes from Jer 31:33. There Jehovah had stated his purpose to make a new covenant with his people. For centuries, the nation of Israel had been God’s people. (Ex 3:7; 19:5, 6; De 7:7, 8) But in the first century C.E., Jehovah rejected that disobedient nation and adopted a new nation as his people, one consisting of spirit-anointed Christians. (Mt 21:43; Ro 2:28; 9:6; Ga 6:16 and study note) Thus, Paul applies Jeremiah’s words about the new covenant to spiritual Israel. The apostle Peter made a similar point, applying to spiritual Israel words that were originally directed to natural Israel.​—1Pe 2:9, 10.

8:11

his fellow citizen: Paul refers to the restoration prophecy of Jer 31:34, which was originally addressed to the ancient nation of Israel. Here Paul quotes the verse from the Septuagint translation and applies it to “the Israel of God,” whose “citizenship exists in the heavens.” (Ga 6:16; Php 3:20 and study note) Some Bible translations use the rendering “neighbor,” based on the reading of this verse in some late Greek manuscripts. However, most Greek texts use the word for “fellow citizen.”

“Know Jehovah!”: One distinguishing feature of the “new covenant” foretold by Jeremiah was that “all . . . from the least to the greatest of them” would “know Jehovah.” (Jer 31:31, 34) Both the Hebrew and the Greek words for “to know” include the basic idea of knowing facts, but here much more is involved. One reference work says that in the context of a covenant, the expression “to know” God “involves an acknowledgment of his sovereignty and whole hearted commitment to obedience to him.” Both in Hebrew and in Greek, “to know” may also refer to knowing someone personally and having a close relationship with him.​—Compare study notes on Joh 17:3; Ga 4:9.

Jehovah: In this quote from Jer 31:34, the divine name, represented by four Hebrew consonants (transliterated YHWH), occurs in the original Hebrew text. Therefore, the divine name is used here in the main text.​—See App. C1 and C2.

from the least to the greatest of them: Bible writers used this and similar expressions to state emphatically that everyone is included, without exception. (Ge 19:11; Jer 6:11-13; 8:10; 16:6; 42:1, 8; 44:12; Ac 8:10; Re 13:16; 19:5, 18) Here Paul quotes Jehovah’s words at Jer 31:34, emphasizing that all who are taken into the new covenant will know Jehovah, his qualities, and his ways.

8:13

he has made the former one obsolete: In a sense, Jehovah made the old covenant obsolete (the Greek verb literally means “to make old”) in the seventh century B.C.E. That was when God revealed that he would replace the old covenant with a new one. (Jer 31:31-34; Heb 7:12) From then on, the days of the old covenant were numbered. It remained in effect for centuries, but throughout that time, the Law was near to vanishing away. It finally did vanish away, or become invalid, when it was replaced with the new covenant in 33 C.E. (Eph 2:15) Thus, Paul writes in the next verse that “the former covenant used to have legal requirements.” (Heb 9:1) When he wrote this letter, about 61 C.E., the legal requirements of the old covenant had been invalid for some 28 years. (Da 9:27) The Jews of that time still revered the temple in Jerusalem and worshipped there, convinced that the old covenant was still in force. However, when the temple and its genealogical records were destroyed in 70 C.E., the Levitical priesthood could never be reestablished. So all claims that the old covenant was still valid became impossible to support.

HEBREWS

Study Notes​—Chapter 9

9:1

used to have legal requirements: At Heb 9:1-10, Paul mentions a number of features of the tabernacle and of the worship performed there, especially on the Day of Atonement. The term “legal requirements” refers to regulations for worship that the Israelites had to observe under “the former covenant.”​—See study note on Heb 8:13.

sacred service: See study note on Ro 9:4 and Glossary.

its holy place on earth: This expression refers to the literal tabernacle, which was a feature of the old covenant. The Greek word rendered “on earth” (ko·smi·kosʹ, related to koʹsmos, “world”) also indicates the idea of “earthly.” (See Glossary, “World.”) That tabernacle was earthly in the sense that it was part of the human realm, something built and used in the world of mankind; it was not heavenly or of the spirit realm.​—Heb 9:11; compare Joh 4:21-24.

9:2

a first tent compartment: See Glossary, “Holy, the” and App. B5.

the loaves of presentation: Or “the showbread.”​—See study note on Mt 12:4; Glossary, “Showbread”; App. B5.

9:3

the second curtain: A length of woven fabric that separated the Holy from the Most Holy in the tabernacle. (Ex 26:31-33) It is here called “the second curtain” to distinguish it from the curtain, or “screen,” at the entrance of this tent.​—Ex 26:36, 37; see Glossary, “Curtain”; App. B5.

the Most Holy: See Glossary and App. B5.

9:4

a golden censer: Censers were utensils used for burning incense. Here Paul mentions “a golden censer” as one of the sacred objects used in the Most Holy. (Heb 9:1, 3) This censer, or “fire holder,” was taken into the Most Holy by the high priest on Atonement Day. (Le 16:12, 13) The Greek word here used basically means “a place or vessel for the burning of incense,” and many translations use “altar of incense” at Heb 9:4. However, the rendering “censer” seems to be more fitting. The Septuagint uses this Greek word to refer to “a censer.” (2Ch 26:19; Eze 8:11; LXX) Moreover, in the tabernacle the altar of incense was actually located, not in the Most Holy compartment, but in the Holy compartment, immediately outside the curtain that separated the Holy from the Most Holy.​—Ex 30:1, 6; 1Ki 6:22.

ark of the covenant: See Glossary and App. B5.

the golden jar containing the manna and Aaron’s rod that budded: Paul states that these items were kept in the ark of the covenant. They served as reminders of significant events that occurred during the Israelites’ journey through the wilderness. (Ex 16:14, 15, 31-33; Nu 17:1-9) Both items were to be placed “before [or, “next to”] the Testimony,” apparently referring to the “two tablets of the Testimony.” (Ex 16:34; 31:18; Nu 17:10, 11; see Glossary, “Testimony.”) So once the ark of the covenant was constructed and “the Testimony” was deposited inside the Ark, the jar of manna and Aaron’s rod were also kept there. (Ex 25:16) However, the jar and the rod were evidently removed from the Ark sometime before the dedication of Solomon’s temple.​—1Ki 8:9; 2Ch 5:10.

9:5

cherubs: That is, angels of high rank. (See Glossary.) On “the ark of the covenant,” there were two carved representations of cherubs, made of hammered gold. Their wings were stretched out over the lid of this sacred chest. (Heb 9:4; Ex 25:17-20) Regarding that cover of the Ark, Jehovah himself said: “I will present myself . . . there.” And when he spoke with Moses, his voice came “from above the cover of the ark” and “from between the two cherubs.” (Ex 25:21, 22; Nu 7:89) Further, Jehovah is described as the one “who sits enthroned above the cherubs.” (1Sa 4:4; 2Sa 6:2; Ps 80:1) Here Paul describes the cherubs as glorious. These magnificent angels reflected Jehovah’s glory.

propitiatory: The term “propitiatory” means “appeasing” in the sense of making peace and regaining someone’s favor. Here it involves restoring a good relationship with God. That is possible only when sins are atoned for.​—See study notes on Ro 3:25; Heb 2:17; see also 1Jo 2:2; 4:10.

the propitiatory cover: This expression renders a single Greek word and could also be rendered “the place of atonement.” It is used in the Septuagint to translate the Hebrew term for “the cover,” or removable lid, that was placed atop the ark of the covenant. (Ex 25:17-21; 37:6) This lid was made of solid gold and covered the Ark completely, matching its length and width. (Ex 37:1, 6) It could be called “the propitiatory cover,” or the place of atonement, because on Atonement Day, the high priest spattered the blood of sin offerings “toward the cover and before the cover.” (Le 16:15; 1Ch 28:11, ftn.) Some translations of Heb 9:5 have used such terms as “atonement cover,” “mercy seat,” or “the place where sin was paid for.”​—See Glossary, “Atonement,” “Day of Atonement,” “Propitiatory cover.”

now is not the time to speak of these things in detail: Holy spirit did not move Paul to explain more about the tabernacle and its symbolic meaning. Instead, he was inspired to explain how the Day of Atonement pointed forward to the sacrifice of Christ, which was offered up “once for all time to bear the sins of many.”​—Heb 9:6-28.

9:6

the sacred services: The priests regularly performed certain tasks in the Holy compartment of the tabernacle. Such tasks included taking care of the lamps and burning the incense on the altar of incense daily as well as replacing the loaves of presentation with new ones each Sabbath.​—Ex 27:21; 30:7, 8; Le 24:5-8.

9:7

the high priest enters alone into the second compartment: On one day in the year, the Day of Atonement, the high priest was allowed to enter “the second compartment” of the tabernacle, the Most Holy. There he carried out acts that were rich in symbolic meaning. (Heb 9:9 and study note) After offering incense, he spattered blood from sacrificial offerings before the ark of the covenant. The cover, or lid, of the Ark with the two golden cherubs represented Jehovah’s throne in heaven. So it was as if the high priest were in Jehovah’s very presence. The high priest’s work that day included making atonement “in behalf of himself and his house [that is, the tribe of Levi] and in behalf of the entire congregation of Israel.”​—Le 16:1-34.

9:8

Thus the holy spirit makes it clear: Only God’s holy spirit could have revealed to Paul the clear truth he now discusses. He shows that there is a way to approach God that is far better than any way offered during those centuries when the high priest served at the literal tabernacle and later at the temple. The Aaronic high priest had a way into the holy place. He entered the Most Holy compartment of the tabernacle on the Day of Atonement each year, with some of the blood of the sacrifices he offered. But such sacrifices could not really take away sins, and the Most Holy compartment was merely “an illustration for the present time” and “a copy of the reality, . . . heaven itself.” (Heb 9:9, 24; 10:4) Only after Jesus returned to heaven was the true “way into the holy place” revealed. Holy spirit also made clear to Paul another truth about “the way of entry into the holy place,” namely, that the curtain screening off the Most Holy compartment represented Christ’s physical body.​—Heb 10:19; see study notes on Heb 10:20.

the holy place: Lit., “the holies (holy places).” Apparently, the plural form is used to denote excellence. Here this expression refers to what “the Most Holy” in the tabernacle represented, the holiest place of all​—Jehovah’s own presence in heaven.​—Heb 9:3, 24; see Glossary, “Most Holy, the” and App. B5.

the first tent: Apparently referring to the entire tabernacle. This is the “holy place on earth” mentioned at Heb 9:1.​—See study note.

9:9

This tent is an illustration: The Greek word here rendered “illustration” (pa·ra·bo·leʹ) conveys the idea of placing two things side by side for comparison. In the Gospel accounts, it is used regarding the parables with which Jesus taught his disciples. (See study note on Mt 13:3.) But in this context, the word is used in the sense of “a symbol” or “a comparison of things.” In some Bible translations, this word is rendered “symbol” or “picture.”

for the present time: This phrase shows that “the true tent” that was pictured by the tabernacle was then already in existence. (Heb 8:2 and study note; Heb 9:11 and study note) The spiritual temple became a reality when Jesus, the great High Priest, began his earthly ministry in 29 C.E.​—Lu 3:21-23; Heb 4:14; 10:5-9.

these are not able to make the conscience . . . perfect: The sacrifices Jehovah’s people offered under the Mosaic Law allowed them to approach their holy God in worship. However, such offerings could not remove sin and give those Jewish worshippers a perfectly clean conscience. (Heb 7:11 and study note) Instead, as Paul later explains, those sacrifices were “a reminder of sins year after year,” and the Israelites had to offer them repeatedly. (Heb 10:1-4) Only Jesus’ sacrifice could fully cleanse the consciences of his followers.​—Heb 9:13, 14 and study note, 28.

the man doing sacred service: That is, any of the Israelite worshippers who brought a sacrifice to the priest.​—Heb 10:1; see also study note on Ac 7:7.

9:10

various ceremonial washings: Lit., “various baptisms.” This expression refers to washings required by the Mosaic Law. For example, if a person had become ceremonially unclean for any reason, he had to cleanse himself before he was allowed to participate in formal acts of worship. In many cases, to become ceremonially clean, such a person had to be sprinkled with water prepared by the priests, water that contained the ashes of a heifer. Then he had to wash his garments and bathe. (Le 14:2, 8-11; 15:1, 5, 13, 14, 31; Nu 19:9, 13; see study notes on Heb 9:13; 10:22.) Priests, too, were required to bathe, and “the things used for the burnt offering,” such as various parts of the animals, were rinsed in water. (2Ch 4:6; Ex 29:4; 30:17-21; Le 1:13; 16:4) Even a utensil had to be immersed in water if it became ceremonially unclean. (Le 11:32) Such requirements “were imposed” to prevent the people from defiling Jehovah’s sanctuary and to remind them of their sinful state before him.​—Nu 19:20.

the appointed time to set things straight: This phrase refers to the time that began when “Christ came as a high priest” to carry out his God-given work on earth, maintaining perfect obedience and giving up his life as a sacrifice. (Heb 9:11 and study note, 12) Jesus “set things straight” by fulfilling the Mosaic Law covenant and establishing a “better covenant” in its place. (Heb 8:6 and study note) That new covenant made real forgiveness of sins available to Christ’s followers. Because Jesus fully carried out his Father’s will, features of the Mosaic Law, such as those Paul mentions in this verse, were no longer valid. (See study note on Heb 8:13.) Lovingly, Jehovah gave Jewish Christians ample time to adjust to the new arrangement.​—Ac 15:1-29; Ro 14:1-23.

9:11

when Christ came as a high priest: When Jesus got baptized and was anointed with Jehovah’s holy spirit in the year 29 C.E., he “came as a high priest.” He presented himself to do God’s will, as foretold. (Ps 40:7, 8; Heb 10:7) He carried out God’s will to the death, offering up his life as the ransom sacrifice. After entering the heavenly Most Holy, he presented the value of his perfect offering to Jehovah. (Heb 9:12) God then empowered Jesus to pour out holy spirit on his followers at Pentecost 33 C.E. (Ac 2:2-4, 33) Afterward, he continued to serve as High Priest, applying the benefits of the ransom to his followers.​—Heb 4:16 and study note.

of the good things that have already taken place: When Paul wrote these words, what Jesus had already accomplished as High Priest did indeed amount to “good things.” With the new covenant now in force, his followers could receive true forgiveness of sins, a clean conscience, and free approach to God in prayer. (Heb 8:8, 12; 9:14; 10:19, 22) These and many other blessings resulted, just as Jesus had promised and earlier prophets had foretold.​—Joh 14:26; Ac 2:14-18, 29-33; 1Co 12:7-11.

the greater and more perfect tent: A reference to Jehovah’s spiritual temple, which went into operation when Jesus “came as a high priest” in 29 C.E. The original earthly tent, or tabernacle, was “made with hands” according to the perfect pattern, or design, that God gave to Moses. (Ex 25:9; ftn.) Once a year, the high priest entered the Most Holy compartment of that tabernacle. There he saw the ark of the covenant. The cover of that sacred chest was gold, with two golden cherubs on top facing each other. (See study note on Heb 9:5.) That cover represented the throne of Jehovah God. Most features of the tabernacle were later incorporated in the inspired design of the temple built by Solomon. (1Ch 28:12) Awesome though these structures and their features were, they were only “a shadow of the heavenly things” and “a copy of the reality.” (Heb 8:5; 9:24) The reality was far “greater and more perfect” than the physical tent or the temple.

9:12

He entered into the holy place: After his death and resurrection, Jesus entered “heaven itself,” which was represented by the Most Holy of the tabernacle. He appeared “before God,” that is, he came into the majestic presence of Jehovah.​—Heb 9:24 and study notes.

with his own blood: Jesus could not take his literal blood into heaven. (1Co 15:50) Rather, he presented to God what his blood symbolized: the legal value of the perfect human life that he had sacrificed.​—See study note on Eph 1:7.

obtained an everlasting deliverance for us: The Greek word here rendered “deliverance” could more literally be translated “ransoming; redemption.” Decades before Paul wrote this letter, Jesus provided the ransom, presenting its value to his Father in the holy place, heaven. Jesus thus obtained a means of redeeming all his faithful followers. It was “an everlasting deliverance” in that they would be delivered and blessed forever. Paul says that the deliverance is “for us,” referring to himself and his fellow anointed Christians. They would be the first to benefit from Christ’s sin-atoning sacrifice, which would ultimately benefit all who put faith in it.​—1Jo 2:2.

9:13

the ashes of a heifer sprinkled: In the Mosaic Law, God outlined a procedure that would make the Israelites ceremonially clean, or acceptable to God in order to take part in pure worship. In that procedure, a sound heifer (or, “young cow”) was slaughtered and burned outside the Israelite camp. (Nu 19:1-10a) The heifer should be one that had never been under a yoke, that is, had never been used for common purposes, such as agricultural work. (Compare De 21:3; 1Sa 6:7.) The ashes were then deposited in a clean place. If someone became unclean because of contact with a dead human body, he was purified when some of those ashes were mixed with water and then sprinkled on him. (Nu 19:10b-22) Paul shows that this use of the heifer’s ashes prefigured the cleansing of “our consciences from dead works,” made possible by Jesus’ sacrifice.​—Heb 9:14.

9:14

through an everlasting spirit: That is, God’s holy spirit. That spirit had anointed, empowered, and led Jesus, qualifying him to serve as the ransom sacrifice. In that sense, Christ offered himself “through,” or by means of, God’s “everlasting spirit.” Moreover, Jesus’ sacrifice made it possible for his followers to gain “an everlasting deliverance” and “the everlasting inheritance.” (Heb 9:12 and study note, 15 and study note) His sacrifice was without blemish, for he had never sinned.

cleanse our consciences: “The blood of the Christ” can “cleanse [the] consciences” of those who exercise faith in Jesus’ ransom sacrifice. Those who have had their conscience cleansed “from dead works” can feel assured that their sins are forgiven. (Col 1:14; see study note on Heb 9:9; for the expression “dead works,” see study note on Heb 6:1.) By contrast, the sacrifices under the Mosaic Law could not provide full forgiveness.​—Heb 10:1, 11, 12.

render sacred service to the living God: See study notes on Mt 4:10; 2Ti 1:3; Heb 3:12.

9:15

a mediator of a new covenant: See study note on 1Ti 2:5 and Glossary, “Mediator.”

a new covenant . . . the former covenant: In the book of Hebrews, the Greek term translated “covenant” is used 17 times, primarily to explain how the “new covenant,” foretold by Jeremiah, is superior to “the former covenant,” the Mosaic Law covenant. (Jer 31:31-34; Heb 8:9-13; see Glossary, “Covenant.”) First-century Christians would have understood this Greek word as it is used in the Septuagint, where it almost always rendered the Hebrew term for “covenant,” or “agreement.”​—Mt 26:28; Lu 1:72; Ac 3:25; Ro 11:27; 2Co 3:14.

the everlasting inheritance: That is, the heavenly inheritance received by Christians who have been anointed with God’s holy spirit. (Ro 8:16, 17) It is only by means of the ransom sacrifice of Christ Jesus that the promise of this inheritance will be fulfilled.​—See study notes on Eph 1:14; Heb 3:1; 1Pe 1:4.

9:16

a covenant: As shown in the study note on Heb 9:15, Paul often uses the term “covenant” in the book of Hebrews when referring to the “new covenant” foretold by Jeremiah. Therefore, “covenant” is an appropriate rendering here. However, in secular Greek, this term had a double meaning. It could refer to such a “covenant,” but it could also mean “testament” in the sense of a last will. Paul has just mentioned that by means of Jesus’ sacrificial death, anointed Christians could receive their “everlasting inheritance.” (Heb 9:15) The reference to an “inheritance” has led some scholars to suggest that Paul here made use of this double meaning of the Greek word, including the idea of a last will. So in verses 16 and 17, the following idea is conveyed: “For where there is a will [or, “a testament”], the death of the one who made the will needs to be established, because a will is valid at death, since it is not in force as long as the one who made it is living.” If Paul had the double meaning of this Greek word in mind, he likely used it to illustrate the point he was making. Both covenants he discusses required shed blood, or a death, in order to go into effect. The covenant that God made with Israel called for the shed blood of sacrificial animals. The new covenant required the death of the Christ as the ransom sacrifice. (Heb 9:18-22) In that sense, both covenants could be likened to a will, or a testament, which goes into effect only after a death occurs. In any case, whether Paul had “a will” or “a covenant” in mind, he was clearly teaching that Jesus had to die in order for the new covenant to go into effect.

the human covenanter: Jehovah is the Originator of the new covenant, while Jesus is “the human covenanter,” or the Mediator of that covenant. Because Jesus willingly offered up his life as a sacrifice, he fulfilled his Father’s will for him, so the new covenant was validated and soon went into effect.​—Jer 31:31; Lu 22:20; Heb 8:10; 9:15.

9:17

a covenant is valid at death: To validate the Law covenant with ancient Israel, Jehovah required that blood be shed. As the account at Ex 24:1-8 indicates, the blood of animals was used. All such shed blood pictured Jesus’ “precious blood.” (1Pe 1:18, 19) Thus, it was necessary for the Mediator of the “new covenant,” Jesus Christ, to be put to death, so that he could provide the shed blood that was needed in order to inaugurate that covenant.​—Heb 9:15, 18-22; see study note on Mt 26:28; regarding the wordplay that Paul may have used in these verses, see study note on Heb 9:16.

9:19

the blood of . . . goats, with water, scarlet wool, and hyssop: In his summary of the events described at Ex 24:1-8, Paul provides details that are not found in the Exodus account. He mentions that “the blood of . . . goats” was used in addition to that “of the young bulls.” Also, he lists “water, scarlet wool, and hyssop.” (See Media Gallery, “The Hyssop Mentioned in the Bible.”) Apparently, the blood from the sacrifices was diluted with water to thin it, making it easier to sprinkle. The hyssop and the scarlet wool were possibly combined to make a tool that was dipped in blood and then used to sprinkle that blood. Paul may have learned about such details from some reputable source​—or directly by divine inspiration.

sprinkled the book and all the people: Here Paul describes how blood was used to inaugurate the Law covenant. (Heb 9:18, ftn.) As mediator, Moses first read the book of the covenant aloud to the people. Then he sprinkled blood from the animal sacrifices on the book and on the people (apparently, the representative elders). In this way, the Law covenant was validated, or put in force.​—Ex 24:1-8; Heb 9:20.

book: Or “scroll.” Paul mentions that Moses sprinkled not only the people but also the book itself, that is, “the book of the covenant.” (Ex 24:7) This detail is not found in the Exodus account.

9:20

the blood of the covenant: Paul here quotes from Ex 24:8, referring to the inauguration of the old covenant. At that time, animal blood was shed in sacrifice. (Ex 24:5, 6; Heb 9:18) Similarly, “the blood of the covenant,” or Jesus’ shed blood, was used to put the new covenant into effect. (Heb 9:23-25) The Gospel accounts use the same expression when describing how Jesus instituted the observance of the Lord’s Evening Meal.​—See study notes on Mt 26:28; Lu 22:20.

the covenant that God has commanded you to keep: Some translations of the Christian Greek Scriptures into Hebrew and other languages read “the covenant that Jehovah has concluded with you.”

9:21

the holy service: Or “the public service.”​—See study note on Lu 1:23.

9:22

unless blood is poured out no forgiveness takes place: Jehovah allowed blood to be used only in sacrifice. This restriction shows that he views life, symbolized by blood, as sacred and precious. (Ge 9:3-5; Le 17:11-13; De 12:23) The blood of the sacrifices offered under the Law pointed forward to something especially precious​—Christ’s shed blood, poured out for the forgiveness of sins. (Mt 26:28; Ro 3:25 and study notes; Eph 1:7 and study note) Without it, there would be no basis for Jehovah to forgive imperfect people, accept their worship, or offer them the prospect of everlasting life.​—Heb 9:14; 1Pe 1:18, 19.

forgiveness: That is, of sins. As one lexicon explains, the Greek noun rendered “forgiveness” may refer to “letting [sins] go, as if they had not been committed.”​—See also study notes on Mt 6:12 and Ro 4:7, where the corresponding Greek verb is discussed.

9:23

the typical representations: See study note on Heb 8:5.

to be cleansed by these means: For the physical things in the earthly tabernacle to serve as symbols of heavenly things, they needed “to be cleansed” by means of the blood of animal sacrifices. For example, in order for the altar to be used for sin-atoning sacrifices, it needed to be cleansed and sanctified. Moses performed the initial sanctification of the altar during the inauguration of the Law covenant and the priesthood. (Ex 29:36; Le 8:15) Thereafter, during the yearly symbolic cleansing on the Day of Atonement, the high priest spattered blood on the altar. (Le 16:18-20) Still, this literal altar could provide for atonement of sins in a limited way only.

but the heavenly things require far better sacrifices: Paul shifts his focus from the earthly to “the heavenly things.” These things include the great reality represented by the man-made altar of burnt offering, namely, Jehovah’s will to provide something infinitely better than animal sacrifices. (Ga 1:4; Heb 10:5-10; see study note on verse 10.) That heavenly altar called for something that no animal sacrifice could offer​—the precious blood of a perfect human, which would provide the basis for full and permanent forgiveness of sins.​—Eph 1:7; Col 1:13, 14.

9:24

a copy: The Greek term translated “copy” is an·tiʹty·pos; it could also be rendered “representation.” However, in using this term, Paul is not suggesting that he has been inspired to find antitypical meanings in every facet of the tabernacle.​—See study note on Heb 9:5; compare 1Pe 3:21, where the Greek term is used in the expression “which corresponds.”

a copy of the reality . . . heaven itself: These words stress a correspondence between two things. The Most Holy compartment in the tabernacle was a mere copy, a representation of a much greater reality​—heaven itself, where Jehovah resides. (Isa 63:15; 66:1) Paul wants the Jewish Christians to understand that the heavenly realities would far outlast their physical representations on earth. Just a few years later, the temple in Jerusalem was utterly destroyed, as Jesus had foretold. (Mr 13:1, 2) Like the tabernacle before it, that opulent structure was insignificant in comparison with the heavenly reality.

he now appears before God on our behalf: Jesus fulfilled the prophetic meaning of what the high priests of Israel did on the annual Atonement Day. He entered the holiest place in existence, heaven itself, and appeared “before God”​—or literally, “before the face of God.” In ancient Israel, the high priest first offered a sacrifice on behalf of the priestly tribe of Levi. (Le 16:6) Likewise, Jesus’ sacrifice first benefits spirit-anointed Christians, who make up a priestly class. (1Pe 2:7, 9) Later, countless others also come to benefit from the ransom sacrifice.​—1Jo 2:2.

9:26

the founding of the world: See study note on Lu 11:50.

manifested himself once for all time: Jesus “manifested himself” during his earthly life and ministry, apparently from his baptism on. At that time, he began serving as Jehovah’s “great high priest” in the spiritual temple.​—Heb 4:14; Ac 10:37, 38; see study note on 1Ti 3:16.

the conclusion of the systems of things: Here Paul refers to the conclusion of the Jewish systems of things, or “ages.” (See Glossary, “System(s) of things.”) Included among those Jewish systems were the priesthood, the sacrifices, the festivals, and the organized worship at the temple as established in the Mosaic Law. Jesus’ ransom sacrifice made all those systems invalid in Jehovah’s eyes. They came to their complete end in 70 C.E. when Jerusalem and its temple were destroyed and the Jewish people were scattered.​—See study note on 1Co 10:11; compare 1Pe 4:7.

9:27

it is reserved for men to die: Depending on the context, the Greek word rendered “it is reserved” can refer to putting something aside for safekeeping (Lu 19:20; 2Ti 4:8), but it can also refer to something that is unavoidable or certain. Paul here explains that death is reserved, or certain, for descendants of Adam, all of whom had inherited sin from him, including those who over the centuries served as high priests. (Ro 5:12; 6:23) Some translations here use the word “destined,” but Paul is not suggesting that God destined humans to die, as if death were part of his original purpose for them. Rather, the context clearly shows that Paul is talking about the effects of sin. (Heb 9:26, 28) Sin made death inevitable, so death came to humans only as a result of disobedience.​—Ge 2:17; 1Co 15:22.

for men to die once for all time: Paul has been establishing that Jesus Christ is far superior to all the imperfect Levitical high priests. (Heb 9:6, 7, 11-14, 24-26) When such men died, they paid once for all time the price for their own sin, which they inherited from Adam. (Ro 5:12; 6:23) In saying just as, Paul suggests that there is a point of similarity between Christ and those imperfect men. Although sinless, Jesus too died “once for all time.”​—See study note on Heb 9:28.

but after this to receive a judgment: Paul here highlights a point of contrast: Jesus’ experience after he died was completely different from that of the high priests of ancient Israel. Such men await a resurrection that will include judgment. Some people will be judged worthy of everlasting life, based on what they do after being resurrected; others will be judged worthy of death. (Da 12:2; Joh 5:28, 29; Re 20:12) Unlike the high priests, Jesus Christ died without sin, so there was no need of any judgment after his resurrection. Rather, he sat down at the right hand of God as an immortal spirit.​—Heb 1:3; 10:12.

9:28

so also the Christ: Paul has just made the point that imperfect humans have no choice but “to die once for all time.” (Heb 9:27 and study notes) Here he shows the parallel with Jesus Christ. He too died “once for all time.” But there the similarity ends, and more contrasts come to the fore. Unlike all other men, Jesus did not die because of inherited sin. (Ro 5:12; 6:23) Rather, he was offered. He willingly submitted to death in order to bear the sins of many. (Joh 10:17, 18) The imperfect high priests of Israel could never have done such a thing, even if they had been so inclined.​—Ps 49:7, 8.

to bear the sins of many: The prophet Isaiah foretold regarding the Messiah: “He carried the sin of many people.” (Isa 53:12) Likely, Paul here uses the Septuagint rendering of that phrase. Additionally, he may be alluding to the arrangement on Atonement Day when the high priest designated the goat “for Azazel” that figuratively carried the sins of the people into the wilderness. (Le 16:10, 20-22) A number of verses in the Christian Greek Scriptures confirm that Jesus removes sin as foretold. (Mt 8:17 and study note; 2Co 5:21; 1Pe 2:24; compare Joh 1:29.) Because of Jesus’ sacrificial death, sins could be fully forgiven; no other sacrifice would ever be needed.​—Ro 5:15-17.

the second time that he appears: Or “the second time he is made visible.” When Jesus first appeared, it was as the Christ on earth. (1Ti 3:16 and study note) “The second time that he appears” apparently corresponds to his glorious “manifestation,” a future event when Jesus’ glorious and powerful position in heaven is clearly recognizable. (See study note on 1Ti 6:14.) Those who are “earnestly looking for him for their salvation” would include both spirit-anointed Christians​—who at that time will be taken to heaven​—and Christians who hope to live on the earth. (See study notes on Tit 2:13.) This manifestation is also described at Mt 24:30, 31, where Jesus mentioned that “the sign of the Son of man will appear in heaven.”​—Mt 24:30 and study notes; Re 1:7.

it will be apart from sin: Or “it will not be to deal with sin”; “it will be without a sin offering.” Paul here points out that when Jesus appears “the second time,” he will not need to offer another sacrifice to cleanse repentant humans from sin. He made that sacrifice “once for all time.”

HEBREWS

Study Notes​—Chapter 10

10:1

the Law has a shadow: The Mosaic Law contained a shadow, or a pattern, “of the heavenly things.” (Heb 8:5 and study note; 9:23; Col 2:16, 17 and study note) Various aspects of the Law​—such as the tabernacle, the priesthood, the sacrifices, and especially the annual Atonement Day​—represented the far greater spiritual temple and its arrangements for worship and salvation. For example, the animal sacrifices that the Israelites offered in order to obtain forgiveness of sins foreshadowed the greater sacrifice of Jesus Christ, which would provide mankind with “an everlasting deliverance.” (Heb 9:12-14, 28; Le 17:11) Certain acts of worship that took place in the literal tabernacle foreshadowed Jesus’ life course, his sacrificial death, and his ascension to heaven.​—Le 16:14, 15; Heb 9:11, 12, 24 and study note.

a shadow: In ancient times, the Greek term referring to a shadow could be used in a figurative sense. For example, it was used to refer to the preliminary drawing or silhouette that an artist would prepare as a pattern of the actual painting he intended to produce.

of the good things to come: Many aspects of the Law not only guided faithful Israelites to Christ Jesus but also foreshadowed the many “good things” that God purposed to accomplish through Jesus. (Ga 3:23-25) Paul understood that the high priesthood of Jesus and the new covenant would benefit mankind in ways that the Law never could. By means of his sacrifice, Jesus will eliminate sin and its effects, restoring peace and righteousness to the earth.​—Joh 1:29; Ro 8:3, 4; 10:4; Eph 1:7; 2Pe 3:13.

the very substance: In this context, the Greek word rendered “substance” refers to a real object in contrast with “a shadow” that it casts. (See study note on Col 2:17.) The spiritual temple and all its arrangements, including the high priesthood of Christ Jesus, are the great reality that brings about atonement for sins and true reconciliation with God.​—1Jo 2:2; 4:10; see also study note on Heb 9:24.

it: That is, the Law. Some manuscripts read “they,” referring to the men who offer the sacrifices. However, the main text reading fits well with Paul’s line of reasoning, and that wording has strong manuscript support.

it can never . . . make those who approach perfect: Despite all the sacrifices it required, the Mosaic Law was unable to remove human sin and imperfection. Thus, the Law could not make the consciences of the Israelites perfect. (Ga 3:19; see study notes on Heb 7:11; 9:9.) Only Christ’s sacrifice and service as High Priest could provide true forgiveness of sins.​—Ro 8:3 and study note; Heb 9:14; 10:1-4, 12-22.

the same sacrifices: The context suggests that the sacrifices referred to here are primarily those offered on Atonement Day because on that day the same offerings were made “year after year.”​—Heb 9:7, 12, 24, 25.

those who approach: That is, those who draw near to God in worship.​—See study note on Heb 10:22.

10:2

those rendering sacred service: Or “the worshippers.”​—See study note on Lu 1:74.

would have no consciousness of sins anymore: The Greek word for “consciousness” (sy·neiʹde·sis) is rendered “conscience” in other contexts. (See study note on Ro 2:15.) If the sacrifices offered on Atonement Day under the Mosaic Law had actually provided complete atonement for sins, the people would have been relieved of guilt concerning their sinful state.​—Heb 9:9, 13, 14; 10:22.

10:4

the blood of bulls and of goats: Animal sacrifices could not fully take away the sins of Adam’s descendants because human life is far more valuable than that of animals. (Ps 8:4-8) In fact, even the life of an imperfect human would not be nearly enough to cover what Adam had lost; such a sacrifice could never redeem the human family. (Ps 49:7-9) Only a perfect man could serve as “a corresponding ransom.”​—1Ti 2:6 and study note; see also study note on Ro 5:14.

10:5

when he comes into the world, he says: Paul is here referring to the time when Jesus presented himself for baptism, in 29 C.E. This statement could not refer to Jesus’ birth, since an infant could neither read nor speak the words quoted here. However, at his baptism, Jesus was anointed with holy spirit and became the Christ. That is when he came “into the world” to begin his earthly ministry. (Mr 1:9-11; compare study note on Joh 1:9.) As used here, the term “world” apparently refers to the organized human society in which Jesus carried out his work. (See Glossary, “World.”) This understanding harmonizes with Paul’s words at 1Ti 1:15, where he says that “Christ [that is, “the Anointed One”] Jesus came into the world to save sinners.”

he says: Under inspiration, Paul quotes from Ps 40:6 according to the Septuagint, and he indicates that Jesus spoke these words “as he was praying” at the time of his baptism.​—Lu 3:21 and study note; see also study note on Mt 3:15.

but you prepared a body for me: Paul quotes from Ps 40:6 (“but you opened up my ears to hear”), although he uses wording that differs from what is found in that verse. (See study note a body for me in this verse.) However, both verses convey the basic idea that the promised Messiah would be willing to do his Father’s will. Ps 40:6 describes the Messiah as having God-given ears to hear, or obey, God’s will. (Compare 1Sa 15:22.) Heb 10:5 describes him as having a God-given body that he could use to obey God’s will​—in particular, to offer it up as a sacrifice.

a body for me: Various suggestions have been made to account for the difference in wording between Ps 40:6 (where available Hebrew manuscripts could be rendered “ears you opened for me”) and Paul’s quote here. It is possible that Paul quotes from a version of the Septuagint that was based on an early Hebrew text that contained the expression “a body for me.” Or the Septuagint translators may have regarded the Hebrew phrase as a form of figurative speech​—the kind in which a part represents the whole. So they may have understood “ears” as an expression that served to represent the whole body. Whatever the case, Paul quoted these words under inspiration; therefore, they did become an integral part of God’s inspired Word.​—See Glossary, “Septuagint.”

10:6

whole burnt offerings: See study note on Mr 12:33.

10:7

Then I said: “Look! I have come . . . to do your will, O God”: Again Paul attributes words from Ps 40 to Jesus, this time drawing from verses 7 and 8, to highlight the willingness and determination that the Messiah expressed at his baptism. (See study note on Heb 10:5.) At that time, Jesus presented himself to carry out God’s will, and later he offered himself up as the “one sacrifice” that would do away with sin.​—Heb 10:12; see study note on Heb 10:10.

(in the scroll it is written about me): This statement is part of Paul’s quotation from Ps 40:7. The writer of this psalm was David​—a king. The scroll of the Mosaic Law included special instructions for kings. (See, for example, De 17:14-20.) However, when Paul under inspiration attributes these words to Jesus, what was written in “the scroll” would refer to all that was foretold about the Messianic King throughout the Hebrew Scriptures.​—Ps 2:6; 45:1; Lu 24:44; compare 2Co 1:20 and study notes.

10:8

You did not want nor did you approve of: By quoting from Ps 40:6-8, Paul shows that this passage was prophetic. (Heb 10:5-10) After Jesus offered himself as a ransom, the offerings under the Mosaic Law were no longer required; Jehovah neither wanted them nor was pleased with them. That was a momentous change after some 15 centuries of approved worship that called for sacrifices offered according to the requirements of the Law. All those sacrifices pictured the greater sacrifice to come. What is more, those animal sacrifices were not part of Jehovah’s original purpose. They would never have been needed had the first humans lived up to this basic requirement​—obedience motivated by love. (Ge 3:2-7; De 6:5; 1Sa 15:22; Mt 22:37-40) Under the Law, the sacrifices that the Israelites offered were worthless, even offensive, if the offerers failed to show heartfelt obedience and the proper attitude.​—Pr 28:9; Isa 1:10-17.

10:9

what is first . . . what is second: In saying “what is first,” Paul refers to the sacrifices offered under the Mosaic Law covenant. In saying “what is second,” he refers to a key feature of Jehovah’s purpose​—the ransom sacrifice. (Heb 10:10) By offering up that sacrifice, Jesus did away with all those animal sacrifices. (See study note on Col 2:14.) In doing so, he established that his own sacrifice was the only means of salvation.

10:10

By this “will”: Paul is making a reference to God’s sacred will mentioned at Ps 40:8, which he has just quoted. Jesus fulfilled the prophecy in that psalm when at his baptism he presented himself to Jehovah to do the divine will. (See study notes on Heb 10:5, 7; compare Lu 24:44.) Jesus knew that Jehovah’s will for him was to offer up his own life as a ransom sacrifice. (Ga 1:4) This sacrifice was foreshadowed by the animal sacrifices offered on the physical altar located in the courtyard of the tabernacle and later of the temple. In the great spiritual temple, this altar represents God’s will, that is, his willingness to accept the perfect human sacrifice of his only-begotten Son. Only by putting faith in Christ and his sacrifice could servants of God be sanctified, or cleansed of their sins.​—Joh 1:29.

10:11

to offer holy service: Or “to perform public service.”​—See study note on Lu 1:23.

10:12

and sat down at the right hand of God: Jesus sat down “at the right hand of God” after he was resurrected to heavenly life in 33 C.E. Paul here alludes to the prophetic words of Ps 110:1. He has already referred to this verse three times in his letter to the Hebrews, and he refers to it again in chapter 12. (Heb 1:3 and study note, 13 and study note; 8:1; 12:2) In fact, Ps 110:1 is the verse most often referred to​—directly or indirectly​—in the Christian Greek Scriptures.​—For the meaning of the expression “at the right hand of God,” see study note on Ac 7:55.

10:13

from then on waiting: Paul continues to refer to Ps 110, which describes the Messiah who, after a period of waiting at God’s right hand of favor, begins ruling as king “in the midst of [his] enemies.” (Ps 110:2) Heb 10:13 indicates that when the letter to the Hebrews was written​—almost 30 years after Jesus’ resurrection​—the time for Jesus’ installation as King of God’s Kingdom had not yet arrived.

placed as a stool for his feet: As used here, this word picture suggests conquest. In ancient times, a warrior would place his foot on the back of the neck of a defeated enemy as a sign of victory. (Compare Jos 10:22-25; see also study note on Heb 1:13.) This verse refers to Jesus’ conquest of all nations, as prophetically described at Ps 110:1. That psalm shows that after a waiting period, Jesus would be installed as Messianic King and begin his conquest of the nations. They would become “a stool for his feet” in the sense of coming under his control. (Ps 2:1-9; 110:2) At God’s appointed time, Jesus would complete his conquest by destroying all enemy governments.​—Ps 110:5, 6; Da 2:44; Re 6:2; 19:15-18.

10:14

made . . . perfect for all time: Those who are taken into the new covenant are said to be “made . . . perfect for all time” while they are still imperfect humans. Based on their faith in Jesus’ ransom sacrifice, Jehovah chooses to declare them completely righteous. (Ro 5:1, 2, 8-11; 1Co 6:11; see study note on Ro 3:24.) Their sins are forgiven, not charged against them. (Ro 4:6-8; 8:1, 2, 10-12) The Law covenant could never have made them perfect. (See study notes on Heb 7:19; 10:1.) They are sanctified by “the blood of the [new] covenant.” The Mediator of that covenant, Christ Jesus, helps them to carry out the terms of the covenant. In order to remain sanctified, they need to be obedient and clean.​—Heb 10:29.

10:15

the holy spirit also bears witness to us: In the following verses (Heb 10:16, 17), Paul again quotes from Jeremiah’s prophecy. (Jer 31:31-34; see study note on Heb 8:8.) Paul ascribes these words to God’s holy spirit, or active force.​—Compare Heb 3:7 (and study note), where he similarly attributes to the holy spirit words quoted from the Hebrew Scriptures.

10:16

says Jehovah: In this quote from Jer 31:33, the divine name, represented by four Hebrew consonants (transliterated YHWH), occurs in the original Hebrew text. Therefore, the divine name is used here in the main text.​—See App. C1 and C2.

I will put my laws in their hearts, and in their minds I will write them: See study note on Heb 8:10.

10:17

I will no longer call their sins . . . to mind: The Bible foretold that the new covenant would differ greatly from the Mosaic Law covenant. The sacrifices required by the Mosaic Law reminded God’s people of their sins, whereas the new covenant offered complete forgiveness of sins. (Jer 31:31-34; Ro 3:19, 20; Ga 3:10-13) Those who truly exercised faith in Jesus Christ and his sacrifice could have their sins “blotted out,” wiped away without a trace.​—Ac 3:19 and study note.

10:19

the way of entry into the holy place: This “way of entry” primarily refers to being able to enter God’s presence in prayer, based on Jesus’ service as High Priest and his perfect sacrifice. His followers could now approach Jehovah with boldness, or confidence, praying to him freely and without dread or hesitation. (Heb 10:21, 22; see study note on Heb 4:16; compare Eph 3:12 and study note.) Additionally, Jesus’ sacrifice opened the way to heavenly life for his spirit-anointed followers.​—Joh 14:2, 3; see study note on Heb 6:20; compare study note on Heb 9:8.

10:20

which he opened up for us as a new and living way: By ascending to heaven to present the value of his ransom sacrifice to Jehovah, Jesus “opened up” (lit., “inaugurated”) “the way of entry into the holy place.” (Heb 10:19) Christ Jesus was the first human to ascend from earth “into heaven,” entering by means of “a new . . . way” that no human had ever taken before. (Joh 3:13; Heb 9:24; see study note on 1Co 15:20.) It was “a new and living way” that had not existed previously. This phrase can describe something that does not get old or wear out. Additionally, Jesus described himself as “the way and . . . the life.” That is, he became the means by which others could approach God and gain life. (Joh 14:6 and study note) This “living way” leads to immortal heavenly life for the spirit-begotten members of his congregation.

through the curtain, that is, his flesh: Paul compares “the curtain”​—a barrier that separated the Holy compartment from the Most Holy compartment​—to Christ’s flesh. (See Glossary, “Curtain.”) Jesus’ human flesh was a barrier because flesh and blood cannot inherit God’s heavenly Kingdom. (1Co 15:44, 50) After God resurrected him as a spirit, Jesus could enter heaven itself​—the Most Holy compartment of God’s spiritual temple.​—1Pe 3:18; see study note on Heb 6:19.

10:21

the house of God: That is, the nation, or congregation, of spiritual Israel, which is made up of anointed Christians.​—See study note on Heb 3:6.

10:22

let us approach: That is, draw near to God in worship.​—See study notes on Heb 4:16; 11:6; 12:18, 22.

let us approach with sincere hearts and complete faith: Christians approaching God in prayer or worship must do so “with sincere hearts,” that is, hearts with pure motives and free of hypocrisy. (1Ti 1:5) They must also approach God with “complete faith,” or with “the full assurance that faith gives,” as this phrase could also be rendered. Faith imparts a strong confidence that Christ opened the way of approach to God, as mentioned at Heb 10:20.

having had our hearts sprinkled clean: The expression Paul here uses reflects what was done regarding many sacrifices offered under the Mosaic Law. According to the Law, all who approached Jehovah in worship were to be ceremonially and morally clean. (Le 5:1-6, 17; 19:2; see Glossary, “Clean.”) Blood was at times sprinkled on unclean things or people in order to make them suitable for worship. Christians had their hearts figuratively “sprinkled clean” by Christ’s blood, giving them a clean conscience.​—Ex 24:6-8; 29:21; Heb 9:13, 19; 12:23, 24.

our bodies bathed with clean water: See study note on Eph 5:26.

10:23

Let us hold firmly . . . without wavering: Opposers were pressuring the Hebrew Christians to reject Christianity and return to observing the Mosaic Law. To avoid wavering or weakening in the face of such pressure, Paul’s readers needed to reject the false teachings of opposers and remain determined to persevere in declaring the Christian hope.​—Compare Heb 3:6.

the public declaration of our hope: First-century Christians publicly declared their hope by expressing their faith before fellow believers as well as by proclaiming the good news about salvation to unbelievers.​—Ps 40:9, 10; Mt 28:19, 20; Ac 1:8; see study note on Ro 10:9.

for the one who promised is faithful: God, who cannot lie, promises everlasting life to those who serve him faithfully. (Ro 6:23; Tit 1:2 and study note; Heb 6:18 and study note) He is fully able to carry out even the most extraordinary of his promises. (Ge 18:13, 14; Ro 4:19-21; Heb 11:11 and study note) And he would consider it unfaithfulness on his part if he were to fail in fulfilling his word. (De 7:9; Ps 146:5, 6) First-century Christians could therefore declare with confidence that God would fulfill all his promises, including the hope of endless life; they knew that such hope was no mere wish or possibility​—it was a certainty.

10:24

consider one another: Or “be concerned about one another; pay attention to one another.” Earlier, Paul used the same Greek verb when urging the Hebrew Christians to “consider” Jesus, or to study his example carefully. (Heb 3:1 and study note) Here the apostle urges them to show sincere interest in the welfare of their spiritual brothers and sisters. Of course, he does not have in mind that they meddle in the business of others. (1Th 4:11; 2Th 3:11; 1Ti 5:13) Rather, he wants Christians to show genuine concern for the physical, emotional, and spiritual needs of one another. (Php 2:4) By cultivating a sincere personal interest in others, they would be able to encourage and motivate one another, as Paul goes on to recommend.

incite to love and fine works: This phrase might also be rendered, “motivate [or, “stir up”] to love and fine works.” Paul here urges the Hebrew Christians to keep motivating one another to show genuine, selfless love and to keep carrying out the fine works required of Christ’s followers. (1Ti 6:18; Tit 3:8) The Greek noun here rendered “incite” literally means “a sharpening.” The verb form of this word is used in the Septuagint at Pr 27:17 in the sense of sharpening, or spurring on, one’s fellow man. It is worth noting that both the noun and the verb often have a negative meaning, as in “provoking” or “stirring to anger.” For instance, the noun is used regarding the “sharp burst of anger” that flared up between Paul and Barnabas. (Ac 15:39) Here at Heb 10:24, though, Paul uses the Greek word in a positive sense. Some scholars suggest that by using the word in this unusual way, he makes it even more memorable.

10:25

our meeting together: In many cases, first-century Christians met for worship in private homes. (See study note on 1Co 16:19.) For any Hebrew Christians who were weak in faith, such humble gatherings may have seemed unimpressive compared with assemblies held in synagogues or in Jerusalem’s magnificent temple. (Mr 13:1) Sadly, some were forsaking Christian meetings. The idea here is not that they were occasionally missing a meeting; rather, they were making a custom, or a habit, of staying away. The word here rendered “forsaking” refers to a deliberate course of deserting someone or something. (Compare 2Ti 4:10, 16, where the same Greek word is used.) One reference work comments: “Some made a practice of neglecting these meetings, whether from fear of persecution . . . or [because of] business engagements.” Those who adopted such a custom regarding Christian meetings were in danger of losing their faith altogether.​—Heb 10:38, 39; compare study note on Jas 2:2.

encouraging one another: Paul here stresses that giving encouragement is a vital duty of all Christians and one of the great benefits of meeting together. (Ro 1:12; for the meaning of the Greek word used here, see study note on Ro 12:8.) Earlier in this letter, he urged the Hebrew Christians to “keep on encouraging one another each day.” (Heb 3:13) Here he shows that the need for encouragement would increase as the day of God’s judgment drew near. Years earlier, in writing to the Christians in Thessalonica, Paul had expressed his hope that Jehovah and Jesus would “comfort [their] hearts.” There he used the same Greek verb that is here rendered “encouraging.”​—2Th 2:2, 16 and study note, 17 and study note.

as you see the day drawing near: Paul here refers to an approaching time of judgment. Decades earlier, Jesus Christ had foretold that calamity was coming upon the city of Jerusalem. (Mt 24:1, 2; Lu 19:41-44) When Paul wrote this letter about 61 C.E., he did not know just how close that day was; he knew only that it was fast approaching. So he saw it as urgent that the Hebrew Christians continue meeting together to worship Jehovah and to encourage one another. About five years after the apostle penned these words, the Roman legions under General Cestius Gallus besieged Jerusalem and began to undermine its walls. The city was completely destroyed four years later, in 70 C.E. Of course, by speaking of “the day,” Paul was also referring to the great day of Jehovah, which would correspond to the “great tribulation” that Jesus foretold in connection with his future presence.​—Mt 24:21; 2Pe 3:10; see study note on 1Th 5:2.

10:26

if we practice sin willfully: In this context, Paul apparently refers to those who have sinned against God’s holy spirit. (See study notes on Mr 3:29.) Earlier in his letter, he said that such individuals had “become partakers of holy spirit” and had “tasted the fine word of God” but had “fallen away.” In such a case, it was “impossible to revive them again to repentance” because they had, in effect, “nail[ed] the Son of God to the stake again.” (Heb 6:4-6 and study notes) Such willful sinners adopt a rebellious course deliberately and intentionally, not simply because of human weakness or imperfection.

10:27

judgment and a burning indignation: The willful and unrepentant sinner whom Paul has just described brings upon himself an adverse judgment from God. (Heb 10:26 and study note; see also study note on Heb 10:31.) By becoming “guilty of everlasting sin,” he makes himself God’s enemy and brings “burning,” or intense, indignation against himself. (Mr 3:29 and study note; compare Isa 26:11; Zep 1:18.) Such a person is heading for “the second death,” everlasting destruction.​—Re 21:8.

10:28

dies without compassion: Under the Mosaic Law, a person who committed a serious offense​—such as spiritism, blasphemy, murder, or idolatry​—was put to death. (Le 20:27; 24:14-16; Nu 15:30, 31; 35:31; De 13:6-9) To establish guilt, two or three eyewitnesses were required. Jehovah decreed that it would be wrong to show compassion by shielding the guilty person from the penalty that he deserved for pursuing his wrong course.​—De 17:6.

10:29

a person . . . who has trampled on the Son of God: In this verse, Paul uses three vivid word pictures to show why those who “practice sin willfully”​—that is, those who sin against God’s spirit​—are guilty of the ultimate transgression and deserve God’s severest punishment. (Heb 10:26 and study note) In this first word picture, “trampled on the Son of God,” Paul uses a verb that means “treat contemptuously, despise, show disdain for,” particularly with reference to something precious. (Compare 2Ki 9:33; Isa 14:19; 63:18; Mic 7:10; Mt 7:6.) Such people show by their actions that they regard Jesus with utter contempt. They have lost all appreciation for the priceless benefits that result from Jesus’ death on the torture stake.​—Compare Heb 6:4-6 and study notes on verses 4 and 6.

who has regarded as of ordinary value the blood of the covenant: The shed blood of Jesus validated the new covenant and sanctified those in that covenant, setting them apart as cleansed from sin. Yet, the ungrateful, willful sinner mentioned at Heb 10:26 (see study note) had faithlessly abandoned that covenant. As the second word picture in this verse describes, such a sinner shows that he views Christ’s precious blood as something ordinary, or common, not sacred. In fact, the same Greek term here rendered “of ordinary value” is even used of things viewed as “unclean” or “defiled.”​—Ro 14:14; Re 21:27.

who has outraged the spirit of undeserved kindness with contempt: The last expression in this verse, “outraged . . . with contempt,” describes how the unrepentant, willful sinner arrogantly insults God’s holy spirit through which Jehovah shows his generous love and kindness. (See Glossary, “Undeserved kindness.”) Such a sinner contemptuously opposes Jehovah by going contrary to the operation of His spirit and righteous laws.​—Heb 10:26 and study note; Jude 4.

10:30

“Vengeance is mine; I will repay”: Paul here quotes from De 32:35, as he also does at Ro 12:19. (See study notes.) Some Greek manuscripts here add “says [the] Lord,” and some translations of the Christian Greek Scriptures into Hebrew read: “says Jehovah.”

Jehovah: In this quote from De 32:36, the divine name, represented by four Hebrew consonants (transliterated YHWH), occurs in the original Hebrew text. Therefore, the divine name is used here in the main text.​—See App. C1 and C2; see also Ps 135:14 (134:14, LXX), where the same Greek phrase appears in the Septuagint.

“Jehovah will judge his people”: Paul quotes from De 32:36, which originally provided comfort for God’s people of ancient Israel by assuring them that Jehovah would protect them from their enemies. However, the implied warning was that the same impartial Judge would bring adverse judgment on his own people if they proved rebellious or faithless. Paul here applies the same words, not to unbelievers, but to wayward Christians.​—Compare Heb 6:4-6.

10:31

It is a fearful thing to fall into the hands of the living God: That is, to face Jehovah’s adverse judgment. Paul knew that Jehovah is a profoundly merciful God who wants humans to approach him. (See study note on Heb 4:16.) However, the apostle also wanted his readers to realize that as Universal Sovereign, Jehovah is “a consuming fire” who should be served “with godly fear and awe.” (Heb 12:28, 29) In this passage, therefore, he stresses that Jehovah is the righteous Judge who will bring vengeance on those who deliberately choose a course of rebellion. (Heb 10:26-30; compare Am 4:12.) They would find that facing God’s judgment would truly be “a fearful thing,” for God has both the authority and the power to punish willful sinners with eternal destruction.​—Mt 10:28; see study note on Heb 3:12.

10:32

keep remembering the former days: Paul follows his warning to the Hebrew Christians (verses 26-31) with the heartening words of this verse. He encourages them to keep remembering​—that is, carefully reflecting on​—how they faithfully endured previous trials, such as the “great persecution” that disrupted the lives of most Christians in Jerusalem. (Ac 8:1; see study note on Heb 10:34.) Such meditation would strengthen them to remain loyal under the tests they were currently facing. The Greek word rendered struggle was sometimes used to describe the intense effort of an athlete, suggesting that the trials previously endured by the Hebrew Christians were severe.

10:33

you were publicly exposed: The Greek verb used here (the·a·triʹzo·mai, related to theʹa·tron, “theater”) seems to have originally referred to being brought onto a stage, but over time it acquired the figurative meaning of “making a spectacle of someone.” Among the Greeks and Romans, criminals who had been condemned to death were in some cases paraded through open-air theaters to be ridiculed by the assembled crowds. Paul himself had been subjected to ridicule, and he may have faced dangers in such a theater. (See study note on 1Co 15:32; Media Gallery, “The Theater and Surroundings in Ephesus”; compare 1Co 4:9 and study note.) There is no record that the Hebrew Christians had been dragged into a literal theater or arena, but they had endured insults and persecutions, which similarly made them a public spectacle.

at times you shared: While some Hebrew Christians were undergoing reproach and persecution, others “shared,” or “stood side by side,” with those who were suffering. As faithful companions, they stood loyally by the side of their persecuted brothers and sisters and gave them support and assistance, perhaps visiting them in prison or providing them with food. By allying themselves with those suffering persecution, they put themselves at risk of receiving similar treatment.​—Heb 10:34 and study note; compare 2Ti 1:16, 17.

10:34

you expressed sympathy: Paul here uses the same Greek verb for showing sympathy that he used to describe the way Jesus, as High Priest in heaven, cares for his imperfect followers. (Heb 4:15 and study note) The Hebrew Christians imitated Jesus by expressing such sympathy, or fellow feeling, not just in words but in actions. (Compare 1Co 12:26.) For instance, they generously shared what they had with those in need. (Ac 2:44, 45) And when Peter was imprisoned, “the congregation was intensely praying to God for him.” (Ac 12:5) Further, they showed sympathy for those in prison by visiting them and helping to supply their needs. In doing so, they likely risked their own safety. (Heb 13:3 and study notes) Some may even have visited Paul during his two-year imprisonment in Caesarea.​—Ac 24:23, 27; compare study notes on Col 4:11; 2Ti 1:16.

the plundering of your belongings: Over the decades, the Hebrew Christians had endured much persecution, some perhaps at the hands of Paul himself. (Ac 8:1-3; 9:1, 2) His conversion put a stop to his wicked course, but the persecution continued. The plundered “belongings” that Paul refers to here may include houses, properties, and other possessions. It seems likely that persecutors continued to drag families from their homes, imprison them, and unjustly seize their possessions. No doubt some Christians fell into poverty as a result of these abuses. Paul was well-aware of such situations. About 49 C.E., the governing body in Jerusalem had commissioned him and Barnabas to keep in mind the needs of impoverished Christians. That directive led to a relief ministry for those in Jerusalem.​—See study note on Ga 2:10.

a better and an enduring possession: The Hebrew Christians knew that they had an inheritance that no one could plunder​—an eternity of heavenly life. (Eph 1:18-20) This “enduring possession” was one reason why Christians were able to maintain their joy even when faced with the loss of their material possessions.​—See also Ro 5:3-5.

10:35

do not throw away your boldness: In view of their precious hope, the Hebrew Christians should never let fear cause them to throw away, or cast off, their “boldness,” or “freeness of speech.” Rather, they needed to hold on to it. (Heb 10:32-34) By means of his ransom sacrifice, Jesus had enabled them to develop a good relationship with Jehovah. They could feel free both to approach God in prayer and to speak about him with conviction.​—Heb 3:6 and study note; 4:16; 10:19 and study note.

10:36

endurance: See study note on Ro 5:3.

10:37

For yet “a very little while”: Paul here introduces a series of quotations that are apparently taken from the Greek Septuagint version of the Hebrew Scriptures. First, he quotes Isa 26:20 (“for a brief moment”). The context of Isa 26:20 describes how God’s people would be saved from their enemies. The other quotations found at Heb 10:37, 38 are taken from the book of Habakkuk. Paul likely refers to these faith-strengthening accounts in order to assure his readers that it would be for a limited time only that they would need to endure trials and persecutions.​—Heb 10:32-36.

“the one who is coming will arrive and will not delay”: Paul apparently based this quotation on Hab 2:3 as rendered in the Greek Septuagint version. The Hebrew text reads: “For it [the vision] will without fail come true. It will not be late!” However, the Septuagint text could be translated: “For he will surely come and will not delay,” focusing attention on a coming person rather than the vision. In this context, it may be that “the one who is coming” refers to Jehovah God, who in fulfillment of Habakkuk’s vision, will come to execute judgment, or vengeance, against the oppressors of His people. (Compare Re 1:8.) However, it is also possible that this expression refers to the Messiah, Jesus Christ, whom Jehovah will use to execute his judgment. In other scriptures, Jesus is called “the Coming One” and “the one who comes in Jehovah’s name.”​—Mt 11:3 and study note; 23:39; Lu 7:19; compare Re 22:20.

10:38

“But my righteous one will live by reason of faith”: Paul here quotes from Hab 2:4, as he does in two of his other letters. (See study notes on Ro 1:17; Ga 3:11.) The Hebrew Christians were doubtless familiar with Habakkuk’s prophecy. Habakkuk apparently prophesied about two decades before the destruction of Jerusalem in 607 B.C.E. During that period, wickedness flourished and worshippers of Jehovah did not know when God would bring about justice, so they needed strong faith. (Hab 1:1-4; 3:17, 18) Similarly, the Hebrew Christians living in Jerusalem and Judea about the year 61 C.E.​—close to the complete end of the Jewish system of things​—needed to keep their faith strong.

by reason of faith: See study note on Ro 1:17.

“if he shrinks back, I have no pleasure in him”: Paul here quotes from the first part of Hab 2:4. He uses the wording of the Greek Septuagint, which may be translated: “If anyone shrinks back, I have [or, “my soul has”] no pleasure in him.” This wording does not appear in any available Hebrew manuscript. Some scholars have suggested that the Septuagint was based on earlier Hebrew manuscripts that no longer exist. In any event, under the influence of God’s holy spirit, Paul included this wording here.

I have: Or “my soul has.”​—See Glossary, “Soul.”

10:39

we are . . . the sort who have faith: With these reassuring words, Paul introduces his vital discussion of the quality of faith and how men and women in the past manifested it. (Heb 11:1–12:3) Although Paul had to give some strong counsel in his letter to the Hebrew Christians, he still expresses heartfelt confidence in them. (Compare study note on Heb 6:9.) His confidence was based on the knowledge that Jehovah, the Source of faith, could help them to follow the example of Jesus, “the Chief Agent and Perfecter” of the faith of each Christian.​—Heb 12:2 and study notes; Eph 2:8.

shrink back: The Greek word rendered “shrink back” may at times refer to hesitancy or timidity. Here, though, Paul does not have in mind the kind of temporary lapse of courage that befell the prophet Elijah or the apostle Peter. (1Ki 19:1-5; Mt 26:69-75; Lu 24:33, 34) Rather, the expression “shrink back” describes a person who develops “a wicked heart lacking faith” and who draws away “from the living God.”​—Heb 3:12 and study notes.

to destruction: This phrase makes clear what awaits those who faithlessly “shrink back” and “practice sin willfully.” (Heb 10:26 and study note, 27) The same Greek word rendered “destruction” was applied to Judas Iscariot. (See study note on Joh 17:12.) A Christian who chooses such a willful course of sin faces Jehovah’s judgment of eternal destruction. In contrast, a Christian who cultivates and exercises faith receives his reward from Jehovah​—the eternal preservation of his life.

lives: Or “souls.”​—See Glossary, “Soul.”

HEBREWS

Study Notes​—Chapter 11

11:1

Faith: This verse connects to the preceding one, where Paul assured the Hebrew Christians that they were “the sort who have faith.” (Heb 10:39) In his letter to the Romans, Paul had explained that Christians can cultivate faith based on what they see and hear. (Ro 1:16, 17 and study note, 19, 20 and study note; 10:16, 17) In other letters, he had shown that Christians walk “by faith, not by sight” (2Co 5:7), that faith is included in “the fruitage of the spirit” (Ga 5:22 and study note), and that “faith is not a possession of all people” (2Th 3:2). So here Paul does not provide a technical, all-inclusive definition of faith. Rather, he shows the power of true faith. He tells the Hebrew Christians that by means of this remarkable quality, the things “hoped for” and the “realities that are not seen” could become just as real and even more certain to them than the tangible material system of things that they saw and felt. In this letter, he discusses such unseen realities as Christ’s priesthood in heaven; the ransom that God had accepted in the heavenly Most Holy; and the future “city,” the Messianic Kingdom. (Heb 4:14; 7:26; 9:12-14; 11:10, 16) Paul also cites examples of the faith of “the men of ancient times” in order to paint a picture of this kind of faith in action. (Heb 11:2) Finally, he points to “the Chief Agent and Perfecter” of faith, the one whom each Christian must imitate.​—Heb 12:2 and study notes.

the assured expectation of what is hoped for: To describe how genuine faith affects people, Paul uses a Greek word rendered “the assured expectation” (hy·poʹsta·sis). As used here, the word might refer to “a guarantee of” or “a basis for confidence in” what is expected. This term was often used in ancient legal documents to refer to a title deed. A man who held a genuine title deed to a property could be certain that the property legally belonged to him. Earlier in his letter, Paul used the same Greek word to emphasize the importance of maintaining “confidence.” (Heb 3:14) In both contexts, the term seems to be closely connected with “the hope” of Christians. (Heb 3:6) Their confidence was not misplaced; the things “hoped for” had been promised by God, “who cannot lie.” (Tit 1:2; Heb 6:13, 18) Paul’s description of faith thus emphasizes that Christians are not gullible but confident that they have a real, solid basis for their faith.

the evident demonstration: The Greek word translated “evident demonstration” (eʹleg·khos) can refer to proof that demonstrates the truth or reality of something. A related word appears at Joh 16:8, where Jesus foretold that the holy spirit would give “convincing evidence” to his disciples regarding important matters. Here Paul brings together the two terms, “the evident demonstration” and “realities that are not seen,” thus indicating that a person with faith has responded to evidence presented to him and has become convinced of such invisible realities. (See study note on realities that are not seen in this verse.) The Christian gains this firm conviction because of the effect that God’s holy spirit and His Word has on his own “power of reason.” (Ro 12:1; Ga 5:22 and study note) The truths about God and His purpose are so compelling to a Christian that they become realities to him. Those truths are even more certain to him than the things he can see with his eyes.

realities that are not seen: Throughout this letter, Paul discusses visible features of Jewish worship, including the temple, the priesthood, and the animal sacrifices. Paul’s readers needed to understand that these visible things​—though impressive​—were merely shadows of greater spiritual realities, which could be seen only through the eyes of faith. (Heb 8:2, 5; 10:1 and study notes; compare Eph 1:18.) In subsequent verses, Paul shows that such faith was not new. The faithful ancestors of the Hebrew Christians had lived with absolute conviction that the things God had promised were “realities.” Even though they did not see the complete fulfillment of those promises in their lifetime, they knew that God’s word was certain to come true.​—Heb 11:13, 39.

11:2

the men of ancient times: Or “our ancestors”; lit., “the older men.” Having explained what faith is, Paul now goes on to name in chronological order men and women from the past who exercised this vital quality. Many of the Hebrew Christians were direct descendants of some of these faithful worshippers whose accounts were recorded in the Scriptures. So the Hebrew Christians were well-acquainted with these historical examples of faith. By considering how each one of them won God’s approval, Paul’s readers could better understand what faith is and how it could help them deal with their trials.

had witness borne to them: The Greek verb used here (mar·ty·reʹo) literally means “to bear witness; to testify.” (See study note on Joh 18:37.) In the Greco-Roman world, this term often appeared in public inscriptions to express honor and approval of someone. Thus, the term could also mean “to bear favorable witness of; to approve of.” Jehovah expressed his approval of men and women of faith by blessing them while they lived and by preserving a permanent record, or testimony, about them in his written Word. The same Greek verb appears several more times in Hebrews chapter 11. (See study notes on Heb 11:4, 5, 39.) At Heb 12:1, Paul uses a related noun rendered “witnesses” to refer to faithful ones, including those mentioned in Hebrews chapter 11.

11:3

By faith we perceive: The Greek word rendered “perceive” means “understand,” “comprehend,” or “grasp with [the] mind.” Faith enabled Paul and other Christians to recognize, understand, and thus be convinced of unseen realities.​—Heb 11:1; compare study note on 2Th 3:2.

the systems of things were put in order by God’s word: At times, the expression translated “systems of things” can refer to the distinguishing, or characteristic, features of certain time periods. (The Greek word ai·onʹ could also be rendered “age.”) In this chapter, Paul writes about faithful ones during pre-Flood times, in the days of the patriarchs (the patriarchal system), and during the time when Israel was in a covenant relationship with God (the Levitical system). People of faith could perceive that during all those distinct periods, or systems, God made it possible for humans to worship him acceptably. (Compare study note on Heb 1:2; see Glossary, “System(s) of things.”) However, “the systems of things” that “were put in order by God’s word” could also refer to the world or universe, that is, all of God’s physical creation, such as the sun, the moon, the stars, and the earth. The latter part of this verse could well fit this meaning: “What is seen has come into existence from things that are not visible.” The universe provides clear evidence that there is a Creator. (Heb 11:1; compare Ro 1:20.) If Paul does refer to the physical creation, “the systems of things” (or, “ages”) may also include the creative days, or stages, when God gave the word, or command, and things were created. (Ge 1:3, 6, 9, 14, 20, 24; see also Ps 33:6.) And if Heb 11:3 is viewed as a reference to the Genesis creation account, it is logical that this verse precedes the chronological listing of individuals that follows, starting with Abel, Enoch, and Noah.​—Heb 11:4-7.

11:4

By faith: This is the second of 18 occurrences of the phrase “by faith” in this chapter. Paul names 16 men and women of outstanding faith; in addition, he mentions others but without naming them, such as himself and his fellow Christians (Heb 11:3), Moses’ parents (Heb 11:23), and the people who marched around Jericho until its walls fell down (Heb 11:30). Paul shows that his list is far from complete by saying: “Time will fail me if I go on to relate . . .” (Heb 11:32) One reference work calls this chapter a “gallery of faith.” Paul later includes all these faithful ones in the phrase “a great cloud of witnesses.” All such examples of faith would help the Hebrew Christians to endure the sufferings they would face.​—Heb 12:1 and study notes, 4 and study note.

Abel: He was the first human with faith that moved him to action. That faith was likely based on God’s promise about the “offspring” who would crush the head of “the serpent.” (Ge 3:14, 15) Abel did not have the written Word of God. Still, he found convincing evidence to support his faith, and that motivated him to offer God a sacrifice. (Ge 4:4; Heb 11:1 and study note) For example, he could meditate on God’s qualities revealed through creation (Ro 1:20), on the fulfillment of God’s sentence on his parents (Ge 3:16-19), and on the faithfulness of the cherubs (Ge 3:24).

he received the witness that: See study note on Heb 11:2.

approved: Or “bore witness by acknowledging.”​—See study notes on Heb 11:2, 39.

although he died, he still speaks through his faith: The Bible does not contain one word that Abel uttered. Instead, he speaks by means of his exemplary faith. Abel was the first human to develop and exercise faith, which he demonstrated by offering a sacrifice that pleased God. (Ge 4:4) Jehovah had an inspired record of the faith of Abel and others preserved in the Scriptures so that future generations could learn about and benefit from their examples. Paul’s inspired words in this verse also indicate that it was Abel’s faith that made his sacrifice pleasing to Jehovah, not the sacrifice itself.

11:5

Enoch was transferred: Some translations say here that Enoch “was taken up,” implying that he was transferred from earth to heaven. However, the Greek word here rendered “was transferred” does not imply being taken up. Rather, it can convey the idea of something being changed (Heb 7:12) or of someone being moved from one location to another (Ac 7:16). In the Greek Septuagint, this same word is used regarding Enoch to translate the Hebrew word for “took” in the phrase “God took him.” (Ge 5:24) It is also worth noting that the same Hebrew word is used in the account about Elijah, who was not taken to heaven. (2Ki 2:3, 5, 9; compare the account at 2Ch 21:1, 12-15, indicating that Elijah was alive on earth a number of years later.) Jesus confirmed that Enoch did not go to heaven, saying: “No man has ascended into heaven but the one who descended from heaven, the Son of man.”​—Joh 3:13.

so as not to see death: Enoch lived to be 365 years old. (Ge 5:23) He is included among those of whom Paul said: “In faith all of these died.” (Heb 11:13 and study note) Therefore, in saying that Enoch “was transferred so as not to see death,” Paul cannot mean that Enoch never died. Because Enoch prophesied courageously, he may have become a target of the violent and “ungodly sinners” of his day. (Jude 14, 15) It seems that God did not allow the wicked people to kill his faithful prophet. Rather, God likely ended Enoch’s life peacefully, perhaps by causing him to fall asleep while in a prophetic trance.

he received the witness that he had pleased God well: Paul is apparently alluding to the Septuagint rendering of Ge 5:22. There the Hebrew text reads: “Enoch continued to walk with the true God,” whereas the Septuagint says: “Enoch was well pleasing to God.” Paul here confirms under inspiration that before Enoch died, Jehovah in a special way gave him a witness, or assured him, that He was very pleased with Enoch’s faithful course. It was “by faith,” or because of his faith, that he was spared a violent death.​—See study notes on Heb 11:4, 6.

11:6

without faith it is impossible to please God well: By using the term “impossible,” Paul emphasizes the theme of this part of his letter. That is, Christians cannot please God unless they develop and demonstrate genuine faith, just as “the men of ancient times” did. (Heb 11:2) Each example of faith mentioned in this chapter assured Christians that they too could form a strong, trusting bond with their Father by putting faith in him. This statement also reinforces Paul’s earlier reference to Hab 2:4.​—See study note on Heb 10:38.

whoever approaches God: The Hebrew Christians knew well that those who sought to approach Almighty God had to meet certain requirements. For example, the Mosaic Law contained specific regulations for priests on how to approach Jehovah with sacred offerings in the tabernacle. Anyone who disrespectfully attempted to “come near to Jehovah” without authorization would lose his life. (Ex 19:22; Le 10:1, 2, 9; Nu 3:10; 16:40) Such laws impressed on God’s people that it was an awesome privilege to appear before the Sovereign Lord of the universe. True Christians have “free access” to Jehovah by approaching him through Jesus Christ. (Eph 2:18; Joh 14:13, 14; see study notes on Heb 4:16; 7:25.) When Christians approach God with genuine faith and in the proper manner, Jehovah will draw ever closer to them.​—Ac 17:27; Jas 4:8, 10.

the rewarder of those earnestly seeking him: To seek God, or to search for him, implies coming to him in order to worship, or serve, him. (De 4:29; 1Ch 28:9; Ac 15:17; 17:27) The Greek verb here rendered “earnestly seeking” suggests making diligent and concentrated efforts with, as one lexicon adds, a “focus on establishing a relationship.” This Greek expression is also found in some verses in the Septuagint version of the Hebrew Scriptures, where Jehovah urged his people: “Search for me and keep living.” (Am 5:4-6; Ho 10:12) Christians worship Jehovah with love and zeal and have faith that he is an appreciative God who rewards them according to his promises.​—Ge 15:1; Isa 40:10; 1Co 15:58; Heb 6:10; Jas 1:17.

11:7

things not yet seen: Noah had never seen anything like the catastrophic “floodwaters” that Jehovah foretold; yet, he put faith in God’s warning. (Ge 6:17, 22; 2Pe 2:5) The Bible does not say whether Noah had ever seen rain or similar precipitation. Long before Noah’s day, there was a time when no rain occurred, only “a mist would go up from the earth.” (Ge 2:5, 6) But even if Noah had seen rain, he could not have imagined a rainstorm that would last for 40 days and 40 nights. Noah showed extraordinary faith by accepting Jehovah’s word that the Flood would soon engulf the whole earth and by acting on it.

showed godly fear: This expression describes how Noah responded to the “divine warning” he was given regarding “things not yet seen,” which involved the coming of a global flood. (Ge 6:17) He viewed God’s warning and instructions, not with fearful dread, but with great respect and reverence. (Compare study note on Col 3:22.) Noah expressed his faith and godly fear by setting an outstanding example of obedience. (Ge 6:22; 7:5) By displaying the kind of faith described at Heb 11:1-3, he showed that he knew Jehovah and put his trust in him. A related Greek word for “godly fear” is used at Heb 5:7 to describe the attitude of Christ Jesus.​—See study note.

through this faith he condemned the world: Noah believed Jehovah’s warning of the coming Flood and therefore constructed the ark as God commanded. Some of Noah’s contemporaries knew of his building work, so they must have learned of the coming Deluge. But they failed to heed the warning of this “preacher of righteousness.” (2Pe 2:5 and study note; Mt 24:38, 39) The faithful and obedient course of Noah condemned them for their lack of faith. Noah’s faith showed that “the world” (mankind alienated from God) deserved the destruction that Jehovah brought upon it.​—See Glossary, “World.”

an heir of the righteousness that results from faith: Because of his outstanding faith, Noah inherited, or received as a reward, a righteous standing before God. (See study note on Heb 1:2.) Jehovah lovingly counted Noah as righteous; he stood in stark contrast with mankind alienated from God.​—Ge 6:9; Ps 32:1, 2; Eze 14:14, 20; Eph 2:8; compare study note on Ro 4:3.

11:9

By faith he lived as a foreigner: Jehovah promised that Abraham’s descendants would eventually receive the land of Canaan as their own. (Ge 12:7; 17:7, 8) With full faith in that promise, Abraham followed Jehovah’s direction to dwell in Canaan. (Ac 7:2-5) There he had no permanent home and was exposed to various dangers. Time and again, he and his household had to break camp and move from one location to another. (Ge 12:8-10; 13:1-3, 18; 20:1) And because foreigners had a lower status, he had fewer rights and privileges than would a native of the land. Yet, because of his strong faith, Abraham endured these challenging conditions for some one hundred years.​—Ge 12:4; 25:7.

the heirs with him of the very same promise: Isaac and Jacob became heirs of, or received, the same promise that God had given to Abraham​—their offspring would be given “the land of the promise.” (Ge 12:1-9; 15:18-21; 17:8; 26:1-3; 28:1, 4, 13; Ps 105:9-11) Those descendants would not possess the land until many generations later, so Abraham and his heirs lived there as foreigners, convinced that their descendants would see God’s promise fulfilled in due time. In Paul’s day, however, the promise meant something more important than land​—namely, the blessing that Jesus, the primary part of Abraham’s “offspring,” would bestow on all nations.​—Ga 3:16 and study note.

11:10

the city having real foundations: This “city” is the Kingdom of God. Its foundations are real; they are based solidly on Jehovah’s unshakable will and his supreme authority as Sovereign. Abraham saw numerous kingdoms, or city-states, throughout Canaan. These were ruled by kings who offered their subjects a measure of security and protection. But Abraham never attached himself to those kingdoms or rulers. Further, Abraham never built a city or set up a kingdom for himself, though he had ample wealth and power. (Ge 14:8-17) Rather, he obediently remained a nomad, dwelling in tents. (Ge 13:17, 18; 23:14-20; Ac 7:5) In faith Abraham awaited the day when he would receive his own place under the perfect rulership of Jehovah’s Kingdom, “the city” that would be designed and built by God.

11:11

By faith also Sarah: Sarah and Rahab are the only women mentioned by name in this list of faithful ones. (Heb 11:31; compare Heb 11:23, 29, 35.) Sarah demonstrated great faith throughout her life, willingly leaving prosperous Ur and accompanying Abraham on his journeys. (Ge 11:31) Like Abraham, Sarah laughed when she first heard that she would give birth to a son in her old age. (Ge 17:17; 18:12) However, the account here indicates that she did not lack faith. In fact, Jehovah rewarded her faith so that she “received power to conceive offspring.”

offspring: Lit., “seed.”​—See App. A2.

she considered Him faithful: Or “she considered Him trustworthy.” Throughout the Bible, Jehovah God is often described as a faithful God. (De 7:9; 32:4; Ps 146:5, 6; 1Co 1:9; 10:13) The Greek word here rendered “faithful” is related to the noun “faith” (Heb 11:1, 6), and it has been defined as “inspiring trust/faith.” (See study note on Heb 10:23.) So here Paul shows that having faith in God includes considering Him faithful and worthy of complete trust. Sarah knew that Jehovah had fulfilled many promises for his servants in the past. (Compare Ge 6:17-21; 8:15-19.) Further, she knew that he had acted to protect her when she was taken by a pagan ruler. (Ge 12:10-20; compare Ge 20:1, 2, 10-16.) As one of “the holy women of the past who hoped in God,” Sarah was convinced that Jehovah would carry out all that he had promised. (1Pe 3:5, 6) He richly rewarded her confidence.​—Ge 21:1, 2.

11:12

was as good as dead: See study note on Ro 4:19.

as many as the stars of heaven in number: This expression, as well as the expression as innumerable as the sands by the seaside, is often used in the Bible as hyperbole, indicating great abundance. (Ge 41:49; Jos 11:4; Isa 48:19; Jer 15:8; Na 3:16; see Glossary, “Hyperbole.”) Jehovah used this figure of speech when he promised Abraham that he and Sarah, who was well past the age of childbearing, would produce a multitude of descendants. (Ge 17:15-17; 18:11; 22:17; Ro 4:19 and study note) Abraham and Sarah exercised faith in that promise. And as the Hebrew Christians knew, Jehovah had fulfilled this aspect of his promise to Abraham and Sarah in the days of Moses.​—De 1:10; compare Ne 9:23.

11:13

In faith all of these died: That is, they maintained their faith until their death. By saying “all of these,” Paul refers to all those mentioned at Heb 11:4-12. He seems to focus particularly on Abraham, Sarah, and their offspring, who are mentioned at Heb 11:8-12, as well as in the verses that follow.

they saw them from a distance: Abraham and other faithful ones “of ancient times” did not see the complete fulfillment of God’s promises in their lifetime. (Heb 11:2) But with eyes of faith, they looked forward to a resurrection under God’s Kingdom and to the time when “all the families of the ground” would be blessed by means of the promised offspring.​—Ge 3:15; 22:18; 28:14; see also Joh 8:56 and study note; Heb 11:1.

welcomed them: Or “embraced them.” The Greek term for “welcomed” literally refers to greeting someone by words or by such gestures as embraces. (Mt 10:12; Lu 1:40; Ac 21:19; see also Lu 10:4 and study note.) Regarding the figurative use of the word in this verse, reference works state that it means “to express happiness about the arrival of someth[ing]” or “to anticipate with pleasure.” As one Bible scholar explained, the expression “here means a joyful greeting of those promises; or a pressing them to the heart, as we do a friend.”

publicly declared that they were strangers and temporary residents in the land: Paul may have had in mind the occasion when Abraham asked the sons of Heth for nothing more than a burial place for Sarah in Canaan, declaring that he was “a foreigner and settler among [them].” (Ge 23:2-4) When Abraham (Abram) together with his family entered the land of Canaan, they constantly moved their camp “from one place to another.” (Ge 12:9) Further, when Abraham came to a new place, he openly declared himself to be a worshipper of Jehovah and not of any local god. (Ge 12:8; 13:4, 18) In such ways, Abraham and his family “publicly declared” that they were temporary residents in the land.

in the land: That is, in the land of Canaan. Many Bible translations read “on the earth,” giving the impression that Abraham and Sarah were living on the earth temporarily while waiting to go to heaven. The Greek word used here can mean both “earth” and “land,” but the immediate context favors the rendering “land.” Paul uses the same Greek word at Heb 11:9, where he says that Abraham “lived as a foreigner in the land of the promise.” In that case, most Bible translations render this Greek word “land.” It is also worth noting that at Heb 11:8-16, Paul is not drawing a contrast between Abraham’s life as a foreigner on earth and a future life in heaven. Abraham knew nothing of such a hope for the future, which was not even hinted at until centuries later. (Da 7:13, 14, 18; compare study notes on 2Co 5:17; Ga 6:15.) Rather, Paul here draws a contrast between these two things: The life Abraham and his family left behind in Ur and the life they chose to lead in the land of Canaan. There his offspring would receive a precious inheritance, a foregleam of the “better place” that they awaited in fulfillment of God’s promise. (Heb 11:16 and study note; Ge 13:15; 15:7) Thus, the context strongly indicates that here in verse 13, Paul has in mind that Abraham was “a temporary settler in the land of Canaan,” as one reference work explains.

11:15

they would have had opportunity to return: Ur, the city that Abraham and Sarah left behind, offered many comforts and a degree of security. Particularly when a famine struck Canaan, they may have been tempted to return to the fertile region of Ur near the abundant waters of the Euphrates River. Yet, Abraham and Sarah never looked back longingly to Ur, and they never went back. (Ac 7:3, 4) Rather, Abraham responded to that famine by leading his family, not to Ur, but to Egypt. (Ge 12:10) Meditating on their example would help the Hebrew Christians to resist any temptation to return to the Jewish system of things, even in their hearts.​—See study notes on Heb 6:18; 9:26; 13:14.

11:16

they are reaching out for a better place: This “better place” is the city that God has prepared for men and women of faith. It is the city that Paul mentions at Heb 11:10, the city “whose designer and builder is God.” Paul also refers to this better place at Heb 12:22 as “a city of the living God” and at Heb 12:28 as “a Kingdom that cannot be shaken.” At Da 2:44, the prophet Daniel described this Kingdom as something that “the God of heaven will set up.” And according to the Gospel accounts, Jesus called it “the Kingdom of the heavens” or “the Kingdom of God.” (Mt 3:2 and study note; Mr 1:15 and study note) In this Kingdom, the offspring of Abraham​—Jesus and his spirit-anointed followers​—will rule from heaven “over the earth.” (Re 5:9, 10; Ga 3:16, 29) Abraham and his family looked forward to being resurrected to life on earth under that government. Such a place on earth could rightly be called “one belonging to heaven.”​—See study note on Heb 11:13.

one belonging to heaven: Many translations read “a heavenly one,” giving the impression that Abraham and his family had the hope of going to heaven. However, there is no indication in the Hebrew Scriptures that those faithful ones had such a hope. Although the Greek word here used is often rendered “heavenly,” it does not necessarily mean “in heaven.” One lexicon gives “pertaining to heaven” as a possible meaning and goes on to explain: “Frequently such terms are translated as ‘in heaven’ or ‘from heaven’ or ‘belonging to heaven.’” So in view of the Hebrew Scripture background, in this context the rendering “one belonging to heaven” is well-supported.

God is not ashamed of them, to be called on as their God: Jehovah takes fatherly pride in Abraham, Sarah, Isaac, and Jacob; he is not ashamed of them. They showed outstanding faith by “reaching out” for a place under His rulership, or Kingdom. So Jehovah was pleased to be their God and to hear them when they called on him in prayer. Even after they died, he spoke of them as if they were still living, as Jesus noted.​—See study notes on Lu 20:37, 38.

not ashamed: Paul here uses a negative statement to emphasize a positive idea. He uses the same expression at Heb 2:11, where he shows that Jesus is proud to call imperfect anointed Christians his brothers. (See study note on Heb 2:11.) Such reminders of how Jehovah and Jesus take pride in their faithful servants no doubt strengthened the Hebrew Christians, who faced the ridicule of opposers seeking to shame them.​—Compare study notes on 2Ti 1:8; Heb 12:2.

11:17

he was tested: Paul here highlights the greatest test of faith that Abraham ever faced​—that is, when God asked him to offer up his son Isaac. (Ge 22:1-14) In other contexts, the Greek verb rendered “was tested” has been translated “be tried” (Jas 1:13 and study notes) or “be tempted” (1Co 10:13). But here, as one lexicon explains, it conveys the idea “to endeavor to discover the nature or character of someth[ing] by testing.” (2Co 13:5 and study note) Abraham had already faced many tests and trials, and he had remained faithful in every situation. (Ge 12:1, 14, 15; 14:14; 15:2, 3; 20:2; Heb 11:8, 9) By asking him to offer up his son, Jehovah gave Abraham an opportunity to prove fully the depth of his faith.​—Jas 2:21-23.

as good as offered up: The Greek word for “offer up” occurs twice in this verse. In the first instance, the Greek verb is in the perfect (completed) tense, and it is rendered “as good as offered up.” Abraham had such strong faith that in his heart it was as if he had already “offered up” Isaac. Abraham was fully determined to do what Jehovah had requested, trusting that Jehovah could restore Isaac’s life. (See study note on Heb 11:19.) In the second instance, the Greek verb is in the imperfect tense. This tense can describe an action​—such as this one​—that was intended or attempted but not carried out to completion. Therefore, the verb is here appropriately rendered attempted to offer up.​—Ge 22:9-14.

his only-begotten son: The Greek word mo·no·ge·nesʹ, traditionally rendered “only-begotten,” has been defined as “the only one of its kind; one and only; unique.” (Compare study note on Joh 3:16.) Though Abraham fathered Ishmael by Hagar and several sons by Keturah (Ge 16:15; 25:1, 2; 1Ch 1:28, 32), Isaac was “only-begotten” in more than one sense. He was the only son whom God specifically promised to Abraham and who was miraculously conceived by Sarah. (Ge 17:16-19; 21:12) Additionally, at the time that Abraham “attempted to offer up” Isaac, this son was the “only son” in Abraham’s household. (Ge 22:2) Ishmael and his mother, Hagar, had been dismissed (Ge 21:14, 20, 21), and Abraham’s other sons by Keturah had not yet been born. It is also worth noting that the Jewish writer Josephus, who was aware of Abraham’s other children, called Isaac Abraham’s “only son,” using the same Greek word.​—Jewish Antiquities, I, 222 (xii, 1).

11:18

offspring: Lit., “seed.”​—See App. A2.

11:19

he reasoned: Under inspiration, Paul explains that Abraham “reasoned,” or pondered over, what Jehovah asked him to do. Jehovah had promised that Abraham would have a son by his wife Sarah. (Ge 18:10, 14) To fulfill that promise, Jehovah miraculously caused barren Sarah to give birth to Isaac in her old age. Abraham himself was about 100 years old at the time, “as good as dead” so far as fathering a child was concerned. (Ro 4:19; Heb 11:11, 12) Also, Jehovah had clearly told him: “What will be called your offspring will be through Isaac.” (Ge 21:12) Abraham carefully considered these facts. He concluded that even if he carried out Jehovah’s instructions and sacrificed Isaac​—who was presently childless​—“God was able to raise him up” in order to fulfill what He had promised. (Ge 13:16; 18:18) This remarkable passage shows that Abraham’s obedience was not blind. It was evidence of his faith, which was based on his knowing his God.

in an illustrative way: Some translations render this Greek expression “in a figurative sense” or “in a sense”; it has also been rendered “as an illustration.” (Compare Heb 9:9 and study note.) In a figurative way, Abraham received his son back from the dead when Isaac was spared from being put to death on the altar of sacrifice.​—Heb 11:17.

11:20

By faith also Isaac blessed Jacob and Esau: Isaac had strong faith in Jehovah’s promises to Abraham. (Ge 12:2, 3; 17:4-6) That is why he confidently pronounced prophetic blessings on his sons, Jacob and Esau. (Ge 27:27-29, 38-40) Isaac did not live to see the complete fulfillment of those promises, but with eyes of faith, he trusted that Jehovah would fulfill them according to His purpose.​—Ge 28:1-4.

11:21

By faith Jacob . . . blessed each of the sons of Joseph: Paul here refers to the occasion when Joseph brought his two sons, Manasseh and Ephraim, before Jacob to receive his blessing. (Ge 48:1, 2, 15, 16, 20) At that time, the patriarch showed faith by telling Joseph the future of Jacob’s descendants: “God will certainly . . . return you [plural] to the land of your forefathers.” (Ge 48:21) Jacob also spoke about the Promised Land as a land “which I took from the hand of the Amorites with my sword and my bow.” (Ge 48:22) Jacob had peaceably bought a piece of land from the Amorites, but there is no record that Jacob waged any battle in connection with the land. (Ge 33:19, 20) So Jacob’s words were an expression of his faith; he spoke prophetically of the future conquest of Canaan by his descendants as if it had already been accomplished by his own sword and bow.

worshipped while leaning on the top of his staff: This phrase refers to the act of worship described at Ge 47:31, which says that upon hearing Joseph’s promise to bury him in the Promised Land, “Israel [Jacob] bowed down at the head of his bed.” The Hebrew words for “bed” and “staff (rod)” have exactly the same consonants, and without the vowel points, they can be read either way. The Masoretic text of Ge 47:31 contains the vowel points corresponding to the Hebrew word “bed.” (See Glossary, “Masoretic text.”) However, Paul is here quoting from the Greek Septuagint, in which the translators used the word “staff.” Regardless of which term is meant, the Genesis account shows that Jacob’s trust in Jehovah’s promises was unshakable to the end of his life.

11:22

By faith Joseph . . . spoke of the exodus: Joseph was taken from the land of Canaan to Egypt when he was 17 years old, and he lived the rest of his life there. (Ge 37:2, 28) But he never forgot Jehovah’s promise to his forefathers, including his own father, Jacob. (Ge 48:21, 22) At the end of his life, Joseph was convinced that Jehovah would lead Israel out of Egypt and into the land of Canaan because He had promised to give that land to the descendants of Abraham, Isaac, and Jacob. (Ge 50:24, 25) As an expression of his faith, Joseph prophetically confirmed that the Israelites would have an “exodus” from Egypt, and “he gave instructions” that they take his bones to Canaan. His expression of faith was not forgotten; when Israel finally left Egypt about 150 years after Joseph’s death, Moses “took Joseph’s bones with him” and eventually they were buried in Shechem.​—Ex 13:19; Jos 24:32.

concerning his bones: The Greek word for “bones” is used here as a figure of speech to refer to Joseph’s burial. (The same Greek word appears in the Septuagint at Ge 50:25; Ex 13:19; and Jos 24:32.) As a leader second in authority only to Pharaoh, it seems probable that Joseph could have left instructions that he be buried in a grand Egyptian tomb. (Ge 41:40-43; 50:26) But as a man of faith, he simply requested that “his bones” be taken out of Egypt and buried in the Promised Land, as had been done for his father, Jacob.

11:23

By faith Moses was hid by his parents: Amram and Jochebed, Moses’ parents, showed faith by refusing to “fear the order of the king” of Egypt. (Ex 6:20) He had commanded that all newborn sons of the Hebrews be killed, but those two courageously kept the young child hidden for three months, risking a harsh punishment. (Ex 1:22; 2:1, 2) Paul further states that with eyes of faith, they saw that the young child was beautiful. One reference work suggests that to Moses’ parents, the boy’s extraordinary physical appearance was “a visible sign that he enjoyed God’s favor and protection.” It is worth noting that at Ac 7:20, the infant Moses is also described as “divinely beautiful.”​—See study note.

11:24

By faith Moses . . . refused to be called the son of Pharaoh’s daughter: Moses turned away from the advantages that his adoptive mother had likely made available to him. As a member of the Egyptian royal family, she had adopted and named Moses, so he became her son in a legal sense. (Ex 2:5, 10) She apparently made certain that her son received the best education available. (Ac 7:22) As a grown man, Moses surely had many opportunities to gain wealth and prestige. Instead, at 40 years of age, he demonstrated his faith by making the choice described here. He identified himself with his Hebrew brothers and sisters, choosing to help them and to serve Jehovah.​—Ex 2:11-15; Ac 7:23.

11:25

rather than to have the temporary enjoyment of sin: The Scriptures do not reveal exactly what sin Moses rejected. Perhaps Paul refers to the life in Egypt that Moses chose not to pursue. That land was steeped in idolatry and spiritism, which would have made it nearly impossible for someone in Moses’ position to maintain his loyalty to God. He likely felt pressure to hide his identity as a worshipper of Jehovah and to ignore the plight of God’s people. Because Moses grew up with many advantages as an adopted member of the royal family, it would have been easy for him to make the wrong choice. (See study note on Heb 11:24.) Any “enjoyment of sin” that Moses could have had would have been only temporary.

11:26

he considered the reproach of the Christ: Here the title “the Christ” apparently refers to Moses. (See the note the Christ in this verse.) Moses knew that if he were to carry out this special appointment and identify himself with God’s chosen people, he would face challenges, even reproach. (Ex 2:13, 14; 5:4, 5; 6:12; 10:28, 29) It may be that in speaking of “the reproach of the Christ,” Paul had in mind that Moses would have had to suffer as he carried out his assignment, much as Jesus Christ later had to suffer.​—Compare Heb 13:13.

the Christ: The Greek term for “Christ” literally means “Anointed One.” (See study note on Mt 1:1.) In the Christian Greek Scriptures, this title is primarily used regarding Jesus. However, in the Septuagint it was used to translate the equivalent Hebrew term for “anointed one” (ma·shiʹach). That term was often used in a general sense to describe someone who was appointed, or commissioned, to fulfill a special assignment. At times, a person was appointed by having literal oil poured on his head (Le 8:12; 1Sa 10:1; 16:13), but not always (1Ki 19:15, 16; Isa 45:1; Ac 10:38; 2Co 1:21). Here the title apparently refers to Moses. Jehovah did not anoint Moses with oil, but He did appoint him to be His prophet and representative, the one who would lead Israel out of Egypt. In that sense, Moses was Jehovah’s “anointed one,” or Christ.​—Ex 3:2-12, 15-17; De 18:15.

he looked intently toward the payment of the reward: The Greek word rendered “looked intently toward” means to “look away from all else,” implying that a person focuses on just one thing. Moses could have chosen to focus on the wealth and fame that he might have enjoyed in Egypt as a member of the royal household. Or he could have dwelled on the challenges that his special appointment by Jehovah might bring him. But Moses focused on serving the God of his forefathers and looked forward to enjoying the blessing promised to Abraham and his offspring.​—Ge 28:4; Heb 11:6.

11:27

By faith he left Egypt, but not fearing the anger of the king: Moses had first fled Egypt at the age of 40 in fear of Pharaoh, who sought to kill him. (Ex 2:11-15; Ac 7:23 and study note) Here, however, Paul refers to the events surrounding the Exodus in 1513 B.C.E. when Moses was 80 years old. The following verse refers to the first Passover celebration, which was connected with Jehovah’s judgment messages given to Pharaoh through Moses. Despite Pharaoh’s threats, Moses obediently led the Israelites out of Egypt “by faith . . .  not fearing the anger of the king.”​—Ex 3:9, 10; 10:28, 29.

as seeing the One who is invisible: Moses never physically saw God. (Ex 33:20) But Jehovah spoke to him by means of angelic representatives. Moses and Jehovah communicated so closely​—often engaging in intimate, two-way conversations​—that it was as if God spoke with him “face-to-face.” (Nu 12:6-8; De 34:10) Moses also witnessed many miracles that manifested Jehovah’s presence and power, including occasions when Jehovah spoke at length with him. (Ex 3:2-5; 33:17-23) Thus the invisible God was far more real to Moses than were any of the false gods of Egypt, even though they were represented by visible, tangible idols. Moses’ strong faith sustained him throughout his life so that “he continued steadfast as seeing” Jehovah, the invisible God.​—Compare Mt 5:8 and study note.

11:28

By faith he observed the Passover: Moses showed faith when he “promptly called all the elders of Israel” together and gave them instructions on how to celebrate the first Passover. (Ex 12:21) In doing so, he set an example of faithful obedience for Jehovah’s people and helped to establish a celebration that pointed forward to the Messiah. (See Glossary, “Passover”; 1Co 5:7 and study note.) Moses passed along God’s instructions to the Israelites. They were to splash the blood of a slaughtered lamb on their doorposts in order to preserve the lives of “their firstborn,” the eldest sons of God’s people.​—Ex 12:22, 23.

the destroyer: A form of the Greek word that Paul here uses occurs in the Septuagint version of Ex 12:23 and translates a Hebrew expression that could be rendered “the plague of death,” or more literally, “the ruination.” Jehovah evidently used angels to execute judgment on the Egyptians.​—Ps 78:49-51.

11:29

By faith they passed through the Red Sea as on dry land: The Israelites and the “vast mixed company” who joined them obeyed Jehovah’s instructions for the Exodus. (Ex 12:37, 38, 50) They followed the pillar of cloud and of fire to the Red Sea. (Ex 13:21, 22; 14:2) When they seemed to be trapped between the Red Sea and Pharaoh’s army, the people panicked. (Ex 14:10-12) But Moses encouraged them to trust in Jehovah’s salvation, and they felt God’s protection by means of the cloud between them and the Egyptians. (Ex 14:13, 19, 20) When Jehovah parted the waters, the people followed Moses’ direction and successfully crossed the seabed, demonstrating faith by their obedience.​—Ex 14:21, 22.

the Red Sea: Paul uses the accepted Greek name for this body of water, which was also the name used in the Septuagint version. (Ex 15:4; De 11:4) Luke did likewise in recording Stephen’s speech to the Sanhedrin. (Ac 7:36) Because the name used in the Hebrew Scriptures could mean “Reed Sea” or “Sea of Reeds,” some modern scholars have asserted that the Hebrew name proves that Moses led the Israelites across reedy, shallow water. However, the Hebrew Scriptures use this same term when referring to geographical locations associated with the Red Sea, such as Elim, Mount Hor, and Ezion-geber (near Edom). (Ex 15:4, 22; 16:1; Nu 21:4; 33:10; 1Ki 9:26) This fact verifies that the Hebrew term corresponds to the body of water commonly called the Red Sea and not simply to some shallow, marshy areas, as that theory would suggest. Further, Paul states here that the Egyptians were swallowed up, or totally engulfed, when they attempted to pursue the Israelites across the seabed. For that to happen, the crossing could not have taken place at a shallow marsh; it must have occurred at a fairly deep part of the Red Sea.​—Ex 14:26-28; see also Ps 106:9-11; 136:13-15.

11:30

By faith the walls of Jericho fell down: Joshua and the Israelites under his leadership showed faith by following Jehovah’s instructions on how to fight against Jericho. (Jos 6:2-5) From a military standpoint, the battle strategy may have seemed foolish. For the first six days, there was no visible result; yet, in faith Joshua and his soldiers obediently marched around the city, followed by the priests carrying the Ark. After marching on the seventh day, the priests blew the horns and the people raised a great shout. In response to their faith, Jehovah performed a miracle: “The wall fell down flat.”​—Jos 6:6-20.

11:31

By faith Rahab: This woman developed genuine faith even though she was brought up among people who acted disobediently. The Canaanites, including those in Jericho, were so steeped in idolatry, gross immorality, and violence that God judged them worthy of annihilation. (Le 18:3, 24, 25) In addition, Paul calls her the prostitute (Jos 2:1), not to shame her, but to highlight that “her former life adds to the marvel of her repentance, faith, and preservation,” according to one reference work. Despite her immoral profession, when Rahab heard of how Jehovah blessed and protected his people, she was drawn to this God. (Jos 2:8-11) She put her faith into action by siding with Jehovah’s people. (Jas 2:24, 25) As a result, she and “her whole family” were saved. (Jos 6:23) She left the ruins of Jericho and her old life behind. (Jos 6:24, 25) In time, Rahab even married an Israelite, Salmon, and became an ancestress of the Messiah.​—Mt 1:5; compare study note on Mt 1:3.

11:33

Through faith they: After discussing in detail some faithful individuals from the time prior to the conquest of Canaan, Paul here shifts to a sweeping survey of the “great cloud of witnesses” and the ways in which they showed their faith over the centuries.​—Heb 12:1 and study notes.

they defeated kingdoms: One example is Judge Gideon, who with only 300 men defeated an army of 135,000 Midianites. (Jg 7:15-22; 8:10) By means of Judge Barak, together with the prophetess Deborah, “God subdued Jabin the king of Canaan” and his military chief Sisera, even though their army “had 900 war chariots with iron scythes.” (Jg 4:3, 10, 12-16, 23) Judge Samson was, in effect, a one-man army; yet, he fought successfully against the Philistines. (Jg 14:4; 15:8, 14-16, 20; 16:28-30) Judge Jephthah defeated the Ammonites who had oppressed Israel for 18 years. (Jg 10:8; 11:4-6, 11, 29, 32, 33) King David subdued the Philistines, the Moabites, the Syrians, the Edomites, and others.​—2Sa 8:1-14.

brought about righteousness: This phrase aptly describes faithful leaders of Israel, who restored pure worship and helped the people to follow God’s righteous standards. (Jg 2:11-18; 2Sa 8:15; 1Ki 10:9; 2Ch 29:4; Ne 10:28, 29) The prophet Samuel, for example, helped to bring about what was good and right in God’s eyes. (1Sa 12:2-5) He was not afraid to give strong counsel when needed, even to the king.​—1Sa 12:20-25; 15:16-29.

obtained promises: In addition to Abraham, Joshua, and others, King David was one of those who “obtained promises.” (Ge 21:1, 2; Jos 1:3; 21:45; Jg 6:36; 7:7; 13:5) Jehovah made a covenant with David for a kingdom, promising him: “Your throne will be firmly established forever.”​—2Sa 7:11-16.

stopped the mouths of lions: Judge Samson and young David each killed a lion. (Jg 14:5, 6; 1Sa 17:34-36) When Daniel was thrown into a lions’ pit for keeping his integrity, Jehovah preserved him.​—Da 6:16, 22, 23; see also 2Sa 23:20.

11:34

quenched the force of fire: Daniel’s three Hebrew companions​—Shadrach, Meshach, and Abednego​—were thrown into a fiery furnace for refusing to worship the image set up by King Nebuchadnezzar of Babylon. Jehovah rewarded their faith and integrity by sending his angel to rescue them.​—Da 1:7; 3:8-30.

escaped the edge of the sword: These faithful ones include David, who escaped the sword of King Saul and his men. (1Sa 19:9-17) The prophets Elijah and Elisha also escaped death by the sword.​—1Ki 19:1-3, 10; 2Ki 6:11-19; see also Jer 26:7-11, 24.

from a weak state were made powerful: Jehovah strengthened Gideon, who at first thought that he was too weak to save Israel from the Midianites. (Jg 6:14-16, 36-40; 7:2-7, 9-15, 22) Samson temporarily lost his power when his hair was shaved off, but later Jehovah strengthened him to avenge himself on the Philistines; he crushed thousands of them under the temple of their god Dagon. (Jg 16:19-30) King Hezekiah was “made powerful” from a weak state​—in both a military and a physical sense.​—Isa 37:1–38:22; see also Jg 4:17-24; 5:24-27; 14:6; 16:3; 1Sa 17:32-37, 45-51; 1Ki 18:46.

became mighty in war: Jephthah and David were among those whom Jehovah made mighty in war.​—Jg 11:32, 33; 2Sa 22:1, 2, 30-38; see also 1Sa 14:1-14.

routed invading armies: With Jehovah’s backing, Barak routed the army led by Sisera.​—Jg 4:14-16.

11:35

Women received their dead by resurrection: The Hebrew Scriptures mention two women of great faith who were favored in this way. The first was the widow of Zarephath, a Phoenician town to the north of Israel. (Lu 4:25, 26) Jehovah empowered his prophet Elijah to raise her young boy from the dead​—the first such miracle in the Bible record. (1Ki 17:17-24) The second was a barren married woman in Shunem. Jehovah’s prophet Elisha told her that she would bear a child. When the boy suddenly died some time later, Jehovah used Elisha to resurrect him.​—2Ki 4:8-20, 32-37.

they would not accept release by some ransom: Accepting “release by some ransom” apparently refers to compromising in order to avoid torture or even death. One reference work explains that the idea included “deliverance offered at the price of denying [one’s] faith.” Paul does not name these other men, but the Bible does mention some who did not compromise and who even died for their obedience to Jehovah. (1Ki 19:10; 21:3, 15; 2Ch 24:20, 21; Ne 9:26) For example, Shadrach, Meshach, and Abednego could have avoided what appeared to be certain death in a fiery furnace if they had obeyed Nebuchadnezzar’s order to bow down to the image he had set up. (Da 3:1-30) And Daniel himself refused to stop praying openly to Jehovah, though the prophet knew that his actions could cost him his life. (Da 6:7, 10) There were doubtless many others like these, both men and women.

a better resurrection: This phrase apparently refers to a resurrection better than the ones just mentioned. As thrilling as those miracles were, the people who were resurrected died again. Jehovah’s faithful servants in ancient times hoped for a resurrection that was even better​—one that could lead to everlasting life.​—Job 14:13-15; Isa 25:8; 26:19; Da 12:2.

11:36

others received their trial by mockings: Many prophets and other servants of God, including Elisha and Jeremiah, faced ridicule, jeering, and mockery from their own rebellious countrymen.​—2Ki 2:23, 24; Jer 20:7, 8; see also 2Ch 36:15, 16.

scourgings . . . by chains and prisons: Such prophets as Hanani (2Ch 16:7, 10), Micaiah (1Ki 22:24, 26, 27), and Jeremiah (Jer 20:1, 2; 32:2; 37:15, 16) were severely beaten or put in prison.

11:37

They were stoned: One man of faith who was killed by stoning was Zechariah, the son of High Priest Jehoiada. God’s spirit moved Zechariah to speak against those in the two-tribe kingdom of Judah who had abandoned Jehovah and begun serving idols. For this bold prophesying, he was stoned in the courtyard of Jehovah’s house at the order of King Jehoash.​—2Ch 24:17-22; Mt 23:33-35.

they were tried: One of those who “were tried,” or severely tested, was the prophet Micaiah. He prophesied that King Ahab of Israel would suffer defeat in fighting against Syria. That angered the king, who had Micaiah put in prison on a reduced ration of bread and water.​—1Ki 22:24-28.

they were sawn in two: Or “they were sawn apart.” According to ancient tradition, wicked King Manasseh had the prophet Isaiah put to death in this brutal manner. (Compare 2Ki 21:16.) However, the Scriptures are silent about how Isaiah died.

they were slaughtered by the sword: In the days of wicked King Ahab, Elijah said that some of his fellow prophets had been “killed with the sword.”​—1Ki 19:9, 10.

they went about in sheepskins, in goatskins: Elijah and Elisha were among the persecuted servants of God who used “a garment of hair” during their prophetic ministry. (1Ki 19:19; 2Ki 1:8; 2:13) Such simple, rough garments were an indication of poverty and hardship.​—Compare Media Gallery, “John the Baptizer’s Clothing and Appearance.”

11:38

the world was not worthy of them: In this context, “world” (Greek, koʹsmos) refers to unrighteous humans alienated from God. (See Glossary, “World.”) People of this world do not view true worshippers of Jehovah the way he views these excellent men and women of faith, whom the world did not deserve to have in its midst. One reference work puts it this way: “These people were too good for this world.” Jehovah’s purpose is to give his worshippers a place in a far better world.​—2Pe 3:13; compare Heb 11:16 and study note.

They wandered about: Faithful ones, such as David and the prophets Elijah and Elisha, “wandered about in deserts and mountains and caves” as objects of persecution. (1Sa 22:1, 2; 23:29–24:3; 1Ki 19:3, 4, 9; 2Ki 1:9; 2:13, 25; 6:13, 30, 31) Also, “100 of the prophets of Jehovah” were hidden in a cave by Obadiah, the household steward of King Ahab, when wicked Queen Jezebel “was doing away with Jehovah’s prophets.”​—1Ki 18:3, 4, 13.

11:39

they received a favorable witness: Paul here repeats an expression he used at the beginning of this list of faithful ones. In saying all of these, he refers to the men and women mentioned throughout this chapter. Jehovah provided them with “a favorable witness” by confirming his favor and approval while they lived and by including in his inspired Word a record about their faith.​—Heb 11:2 and study note, 4, 5.

the fulfillment of the promise: Jehovah promised Abraham that “all nations of the earth” would be blessed by means of Abraham’s offspring. (Ge 22:17, 18) The outstanding men and women of faith mentioned in Hebrews chapter 11 did not witness the complete fulfillment of that great promise. (Heb 11:13 and study notes; compare Ro 4:17-21.) Yet, they did see the fulfillment of some of Jehovah’s promises. (Compare Heb 6:15 and study note.) And they trusted that they would live again when God completely fulfills his promises by establishing his rule over the earth.​—Mt 6:9, 10; Heb 11:10 and study note, 35 and study note.

the promise: This is the last time that Paul uses the word “promise” in this letter, thus bringing to a close one of its great themes.​—See study note on Heb 4:1.

11:40

God had foreseen something better for us: In saying “for us,” Paul refers to himself and his fellow “partakers of the heavenly calling.” (Heb 3:1) While the pre-Christian witnesses, such as those discussed in this chapter, looked forward to a reward, God foresaw “something better” for spirit-anointed ones. As part of “Abraham’s offspring” mentioned at Ga 3:29, they would have a direct share in bringing blessings to all the families of the earth. (Ge 22:18) The resurrection of the anointed ones would lead to such privileges as ruling with Christ in heaven, receiving immortality, and even seeing Jehovah himself.​—1Co 15:53 and study note; Heb 12:1, 2; 1Jo 3:2; Re 20:6.

so that they might not be made perfect apart from us: Faithful men and women in pre-Christian times would be “made perfect” after their resurrection to life on earth. But the resurrection of Paul and other anointed Christians would occur earlier than that​—it would happen during Christ’s presence. (See study notes on 1Co 15:23; Php 3:11.) As Jesus’ corulers in heaven, anointed Christians would help the earthly subjects of the Kingdom to reach perfection. So none of the faithful men and women whom Paul discusses in this chapter could be “made perfect apart from” anointed Christians.

HEBREWS

Study Notes​—Chapter 12

12:1

So, then: Paul here continues his discussion of the vital quality of faith. (See study note on Heb 10:39.) He has just listed faithful men and women from Abel to the patriarchs, Moses, the judges, and the prophets. This “cloud of witnesses” thus extended from “the founding of the world” in Abel’s day to the time of John the Baptist, who was specifically called “a prophet of the Most High.”​—Lu 1:76; 11:50; Mt 11:13.

a great cloud: In this context, the Greek word for “cloud” may refer to a huge cloud mass that fills the heavens rather than to one isolated cloud. In ancient Greek literature, it was common to use the image of such a cloud mass to describe a densely packed crowd of people. This image fits the context well, since the faithful servants of God in the past have truly been great in number, though the vast majority are not individually mentioned in the Scriptures. (Compare 1Ki 19:18.) With this word picture, Paul describes the great number of “witnesses” as well as the unity among them.

witnesses surrounding us: Paul calls the pre-Christian faithful ones mentioned in chapter 11 of Hebrews “witnesses.” One reference work says that the Greek term for “witnesses” (plural of marʹtys) here “combines several meanings like tones in a musical chord.” Some of those meanings include: being eyewitnesses of God’s acts of salvation (Ex 15:1, 2; Heb 11:29); testifying in support of Jehovah’s holy name, or reputation, and his sovereignty and Godship, as in a court case (Ps 22:28; Isa 33:22; 43:10; Heb 11:27); and bearing witness about God’s purpose and judgments (Heb 11:7; Jude 14, 15). So the witnesses whom Paul has been discussing were not mere spectators; they were men and women of great faith who left behind vivid testimony about the rewards of such a life, motivating Christians likewise to lead a life of faith. These faithful ones not only bore witness about God but also “had witness borne to them” by God that they had his approval.​—Heb 11:2 and study note, 4, 5, 39 and study note; see also Ac 1:8 and study note.

let us also throw off every weight: Here Paul may refer to a feature of the first-century athletic games. (See study note on 1Co 9:24.) The Greek word rendered “weight” means an impediment, something that would hinder a contestant during a race. Many runners in ancient times stripped themselves of any excess weight, such as clothing or equipment, that could slow them down. This word picture shows that servants of God need to lay aside anything that might hinder them as they pursue their Christian course of life.​—Mt 24:37-39; Lu 21:34, 35; 1Ti 6:6-10; 1Jo 2:15-17.

the sin that easily entangles us: The context shows that “the sin” referred to is lack of faith. In the preceding chapters, Paul showed that faith is vital for Christians, and he listed a number of excellent examples of men and women of faith in ancient times. (Heb 10:37-39; 11:1-40) Here he apparently alludes to a runner who strips himself of anything, such as articles of clothing, that could entangle his legs, hindering him or even causing him to fall. Similarly, Christians would need to throw off anything that might cause them to stumble and lose faith.​—Compare Heb 2:1; 3:12, 19.

the race that is set before us: “The race” alludes to the Christian race for life. (For an explanation of the Greek word a·gonʹ used here, see study notes on Lu 13:24; 1Co 9:25.) Paul’s readers likely knew that races were the main event in organized athletic games. Here Paul compares the Christian course of life to a long-distance footrace, which tests endurance. (See study note on Ro 5:3.) All Christians must be determined to keep living in harmony with Jehovah’s standards despite any challenges and temptations. (Joh 17:14; Heb 11:13) They must endure to the end of this race in order to secure Jehovah’s lasting approval and gain the prize of everlasting life.​—Mt 24:13; 2Ti 4:7; Heb 11:6.

12:2

look intently: This phrase renders a Greek word that literally means to turn one’s eyes away from something in order to fix them on something else or, like a runner in a race, to give someone or something undivided attention without being distracted. The Greek word may also include the idea of looking trustingly to another. The Hebrew Christians needed to look away from anything that could distract them from Christ, even the impressive temple in Jerusalem and its system of worship. Instead, they were to look trustingly to their heavenly High Priest, Jesus, who was worthy of their full attention.​—See study note on Heb 8:1.

Chief Agent . . . of our faith: Lit., “Chief Leader . . . of our faith.” The Greek term for “chief agent” refers to “one who takes the lead in anything and thus furnishes the example.” Jesus set the greatest example of faith among all of Jehovah’s creation. His followers learn to show genuine faith by looking to his example. In every way, Jesus gave his followers the perfect foundation for genuine faith. He is the one who makes it possible for humans to have real faith.​—See study note on Ac 3:15; see also Glossary, “Chief Agent.”

Perfecter of our faith: Faithful people in pre-Christian times could not have perfect, or complete, faith because they could not see how the Messianic prophecies that were found in the Hebrew Scriptures would be fulfilled. (Compare study note on Heb 5:9.) But the Christians addressed here saw how Jesus had fulfilled these prophecies, so they were able to put complete faith in him and in Jehovah, the Author of prophecy. (2Co 1:20 and study notes) What is more, by fulfilling the Mosaic Law, Jesus gave his followers an opportunity to have what that Law could never provide for sinful humans: complete forgiveness of sins. (See study note on Ga 3:25.) Further, after returning to heaven, Jesus continued to perfect the faith of his followers by pouring out holy spirit as promised and by providing guidance and faith-strengthening revelations.​—Joh 16:13; Re 1:1-3.

the joy that was set before him: Jesus was able to endure suffering because he focused on the joy he would experience by fulfilling his assignment on earth. (Isa 53:10-12) Jesus found great joy in doing his Father’s will and in making His heart glad. (Compare Pr 27:11.) By his faithful course, Jesus would sanctify his Father’s name and provide the means to undo all the evil that Satan had set in motion with the rebellion in Eden. (Heb 2:14; 1Jo 3:8) And Jesus was confident that his Father would exalt him to His right hand in heaven. (Ps 110:1; Joh 14:28; 17:5) Knowing that such joys lay ahead of him helped Jesus to endure the severe trials he faced.​—Compare study note on Ga 5:22.

a torture stake: See Glossary and study note on Php 2:8.

despising shame: Those involved in putting Jesus to death did everything in their power to heap shame on him. They insulted him, struck him repeatedly, spat on him, flogged him, and paraded him through the streets of Jerusalem as he struggled to carry his own torture stake. (Mt 26:67, 68; 27:26-32; Joh 19:17) The execution itself was designed to cause great humiliation and shame, and Jesus’ enemies cruelly ridiculed him as he suffered. (Mt 27:41-43) Yet, because Jesus was carrying out the will of his Father, he despised, or refused to feel, shame. (Compare study notes on 2Ti 1:8, 12.) He knew that, in reality, he was helping to sanctify his Father’s name in the greatest possible way. (See study note on Mt 6:9.) And he knew that his death would make salvation possible for countless humans.​—Mt 20:28; Heb 9:28.

sat down at the right hand of the throne of God: See study notes on Heb 1:3; 10:12.

12:3

consider closely: The Greek verb here rendered “consider closely” can mean to think carefully about or to meditate on something. The Hebrew Christians faced opposition and other hardships. (Heb 10:33, 34) So meditating on the example of Jesus, who endured the most vicious opposition, would help them to endure as he did. (Joh 13:14, 15; Php 2:5; 1Pe 2:21) In this letter, Paul often shows that pondering over Scriptural events and examples strengthens Christians in their resolve to remain faithful.​—Heb 11:19, 26; 12:2.

against their own interests: Those who opposed Christ lost out on a unique opportunity to accept and obey the man Jesus as the foretold Messiah. Some opposers among the religious leaders never repented, so they forfeited any prospect of future life. (Mt 23:33-35; Joh 17:12; see study note on Mr 3:29.) Thus, the only lasting damage they inflicted was on themselves.

so that you may not get tired and give up: According to one reference work, the Greek verbs rendered “get tired” and “give up” may refer to “the exhaustion a runner could face.” Here Paul uses the terms figuratively to describe the danger of growing too weary to keep running the Christian race and, as a result, giving up in the struggle against sin. (See also study notes on Heb 12:1.) This warning encouraged Christians to endure “to the end.” (Mt 24:13) Paul’s exhortation was particularly timely, as the Jewish system of things was about to pass away.​—Lu 21:20-24.

give up: Or “give out in your souls.”​—See Glossary, “Soul.”

12:4

In your struggle against that sin: That is, against the sin mentioned at Heb 12:1. (See study note.) Paul’s reasoning may here shift from the image of a footrace to that of a wrestling match or a boxing contest, with sin being portrayed as the opponent. (Compare 1Co 9:26, where Paul also uses both word pictures.) In the Greco-Roman world, those fights were dangerous, at times even deadly. A fighter who was locked in such a struggle might be knocked down by his opponent, but he could not afford to give in to discouragement; he needed to get up, all the more determined to win. In a similar way, a Christian faces tests and hard blows, but rather than give up, he needs to put up a hard fight for his faith.​—2Ti 4:7; Heb 12:3; Jude 3.

you have never yet resisted to the point of having your blood shed: Decades earlier, some of the first Christians in Jerusalem had been put to death for their faith. (Ac 7:59–8:3; 12:2) And many of those whom Paul is addressing had endured opposition and persecution. (Heb 10:32-34) Still, it seems that the majority had accepted Christianity during a relatively peaceful period. Even so, some were growing weary. (Heb 12:3) To strengthen their determination to endure whatever might yet come, Paul goes on to explain that tests of faith are a necessary part of a Christian’s discipline, or training.​—Heb 12:7-13; see also Heb 12:5 and study note.

12:5

the exhortation: See study notes on Ro 12:8; 1Ti 4:13.

that addresses you as sons: Paul here shifts from using the illustration of athletic training to that of parental training as he now quotes from Pr 3:11, 12.

do not belittle the discipline from Jehovah: Paul admonishes the Hebrew Christians not to belittle​—that is, not to ignore, reject, or regard as unimportant​—any discipline that comes from Jehovah. The term “discipline” was often used with regard to training, correcting, and chastising children. (See study note on Eph 6:4.) In this context, all Christians are addressed as God’s children. The “discipline,” or training, mentioned here may include the challenging situations that God allows Christians to experience.​—See study note on Heb 12:7; compare study note on Jas 1:13.

the discipline from Jehovah: In this quote from Pr 3:11, the divine name, represented by four Hebrew consonants (transliterated YHWH), occurs in the original Hebrew text. Therefore, the divine name is used here in the main text.​—See App. C1 and C2; see also study notes on 1Co 11:32; Eph 6:4.

nor give up when you are corrected by him: Paul encourages the Hebrew Christians not to become disheartened and give up as they receive corrective discipline and training from Jehovah. (See study note on Heb 12:3; see also study note on Ga 6:9, where Paul used the same Greek word for “give up.”) As part of such correction, God may even allow his faithful servants to suffer for righteousness’ sake. However, he lovingly limits such adversity; he allows it only in order to refine and train his faithful servants.​—Heb 5:8; Jas 1:2-4; 1Pe 1:6, 7; 5:10.

12:6

Jehovah: In this quote from Pr 3:12, the divine name, represented by four Hebrew consonants (transliterated YHWH), occurs in the original Hebrew text. Therefore, the divine name is used here in the main text.​—See App. C1 and C2.

he scourges everyone whom he receives as a son: Paul here quotes the second half of Pr 3:12 according to the Septuagint, which uses the same Greek word that is here rendered “scourges.” In a literal sense, that word often referred to severe beatings that were meted out as punishment. (Mt 10:17; 20:19; Joh 19:1) However, Paul uses it figuratively to describe the trials and discipline that Jehovah may allow in order to train his people. (Heb 12:5 and study note) Such training may at times be severe, even taking the form of corrective punishment. Paul reminds his readers that although a trial or a punishment may feel like a scourging, the one being disciplined can take comfort, recognizing that God is treating him “as a son.” And as a loving Father, He always administers discipline “to the proper degree.”​—Jer 30:11.

12:7

You need to endure as part of your discipline: Jehovah views his people as his children and treats them as such. He instructs, trains, and corrects them​—sometimes by permitting them to suffer for righteousness’ sake. (Heb 12:4 and study note) Jehovah knows that endurance can refine his people, helping them to cultivate qualities that they need. The Hebrew Christians could therefore take heart, knowing this truth: The suffering that Jehovah allowed as part of their training was actually evidence of his fatherly care and assurance that they were really his children.​—Heb 12:3-6.

your discipline: Or “your training.”​—See Heb 12:5 and study note.

For what son is not disciplined by his father?: By raising this rhetorical question, Paul emphasizes that any good father disciplines his son. One reference work comments: “A father disciplines his child precisely because he loves him and desires him to experience life as approved by God.”​—See study note on Heb 12:6.

12:8

But if you have not all shared in receiving this discipline: Paul now shifts the focus of his illustration. He explains that if the Hebrew Christians have not shared “in receiving [God’s] discipline,” they are really illegitimate children, and not sons. Paul is apparently referring to customs in the first-century C.E. Greco-Roman world. The Greek word rendered “illegitimate children” denoted someone born out of wedlock and therefore not enjoying certain legal rights and privileges. One reference work notes that they did “not belong, in the fullest sense, to a family.” Such illegitimate children rarely received fatherly direction, protection, and discipline. Paul uses this term to help the Hebrew Christians understand that if they were to refuse God’s discipline, they might, in effect, put themselves outside of God’s household and become like “illegitimate children” rather than sons.

12:9

the Father of our spiritual life: This phrase could be literally translated “the Father of the spirits.” As used in this context, the expression does not refer to Jehovah as the Father of all spirit creatures. Rather, Paul is contrasting “human fathers” with the heavenly Father, whom he and his fellow Christians shared. Therefore, this phrase focuses on Jehovah’s role as the Father of those who have been given a new birth as anointed Christians. Paul may have in mind two ways in which Jehovah is their Father: (1) he anoints them with his holy spirit, giving them a heavenly hope (Heb 12:22-24, 28), and (2) day by day, he continues to supply his holy spirit to guide them and help them remain faithful. In both of those ways, Jehovah is the Source, or Father, of their lives as spirit-anointed men and women. In principle, however, these words can apply to all Christians. As a father helps his children, so does Jehovah. He helps them to become spiritual people rather than fleshly ones. (See study notes on 1Co 2:15; Ga 6:8.) Paul’s wording here is similar to the Septuagint rendering of Nu 16:22 and 27:16, where Jehovah is called “the God of the spirit of all people,” emphasizing that he is the Source of life for all humans.

12:10

so that we may partake of his holiness: Christians partake of God’s holiness by striving to be holy, or clean and upright, as he is. (1Pe 1:15, 16; see Glossary, “Holy; Holiness.”) Thus, Jehovah’s discipline is superior to that given by parents because his discipline ultimately leads to better results.​—2Co 7:1 and study note.

12:11

it yields the peaceable fruit of righteousness: Paul here uses an agricultural metaphor to describe the good results, or fruitage, produced by “the discipline from Jehovah.” (Heb 12:5, 6; Pr 3:11, 12) Just as it takes time for a literal tree to produce fruit, it often takes time for discipline from God to bring forth good qualities in a person. Paul says that the fruit such discipline produces is righteousness. Jehovah teaches his people to follow a righteous course by applying his standards of right and wrong. (See study note on 2Ti 3:16.) Paul also describes the result of divine discipline as peaceable; such discipline creates and promotes peace. When God’s servants accept and apply his discipline, they can enjoy peace with God and others. (Isa 32:17; 48:18; Jas 3:18) Some translations thus render this whole phrase: “It produces a harvest of righteousness and peace.”

those who have been trained by it: Paul here uses a term from the world of athletics, as he did at the beginning of this chapter. (See, for example, study notes on Heb 12:1, 3.) An athlete needs to undergo vigorous training in order to reach a high standard of performance. (See study note on Heb 5:14.) The discipline from Jehovah is like such training in that Christians who submit to it become more righteous in his eyes.

12:12

strengthen the hands that hang down and the feeble knees: Paul here continues his illustration from Heb 12:1-3 about running the Christian race. (See study note on Heb 12:1.) He likely alludes to Isa 35:3. He uses this metaphor to describe people who are weighed down by adversity or discouragement. (De 32:36; 2Ch 15:7; ftn.; Zep 3:16) Hebrew Christians who were disheartened by trials or discipline were in danger of giving up in the Christian race. To help them conquer discouragement and tiredness, Paul urges them not only to strengthen themselves individually but also to encourage one another.​—See study notes on Heb 12:3, 13.

12:13

keep making straight paths for your feet: That is, set one’s feet on, or follow, straight paths and be determined never to stray to the right or to the left from “the road leading off into life,” even in the face of hardship and discouragement. (Mt 7:14) A straight path makes it possible for a person to advance quickly and in the right direction in order to reach the goal. Paul is evidently alluding to Pr 4:26 according to the Septuagint. The general context of Pr 4:20-27 involves choosing the path of wisdom and steadfastly refusing to be diverted or to stray onto morally crooked roads.

straight paths: Paul uses the term “path” figuratively. The Greek word could refer to a track made by wheels. When such vehicles as wagons or chariots passed repeatedly over a path, their wheels formed ruts that, in time, created a clearer, straighter track. A traveler who walked along, following those tracks, could avoid deviating from the way and getting lost. Such tracks were also smooth, thus making them easier to follow.

so that what is lame may not be put out of joint but, rather, may be healed: As in verse 12, Paul urges all Christians to strengthen one another so that all would be able to reach the goal. Spiritually stronger ones in the congregation needed to be particularly careful not to stumble those who were lame, or weaker in faith, by doing things that may have been lawful but were troubling to such ones. Weaker ones too could apply this inspired counsel; they would thus avoid stumbling or injuring themselves.​—Ro 15:1; compare study note on Mt 5:29.

12:14

Pursue peace with all people: The exhortation to “pursue peace” is repeatedly emphasized in the Scriptures.​—Ps 34:14; Ro 14:19; 2Ti 2:22; 1Pe 3:11 and study note; for the expression “pursue,” see study note on 1Ti 6:11; regarding the importance of making and maintaining peace, see study note on Mt 5:9; compare Ro 12:18, where Paul expresses a similar idea.

Pursue . . . the sanctification: Christ’s anointed followers are not sanctified, or made holy and pure, through their own merit. (Heb 10:10; see study note on Joh 17:19.) Only the blood of Christ can cleanse them of their sins. (Heb 13:12) To benefit from that cleansing power, they need to put faith in Christ and his sacrifice. (Ro 3:23-26) They “pursue . . . the sanctification” by maintaining their faith and striving to remain holy to the end of their earthly course. They must avoid anything that might defile them in God’s eyes. (2Co 6:17; 7:1 and study note; 2Ti 2:20, 21) Anointed Christians who remain sanctified would receive their heavenly reward and would be able to “see the Lord.”

see the Lord: In this context, “the Lord” may refer to the glorified Jesus Christ. Spirit-anointed Christians will “see the Lord” as they rule together with Christ in heaven. (Joh 13:36; 14:19; 17:24; 1Ti 6:15, 16 and study note) However, it is also possible that “the Lord” here refers to Jehovah God.​—1Jo 3:1, 2; compare Mt 5:8 and study note.

12:15

Carefully watch: Paul here encourages his fellow believers to remain watchful and attentive regarding their own life course. This direction also applied to Christian overseers who were responsible for watching over the spiritual condition of the congregation, doing so with loving, protective care. In fact, the Greek verb here used is related to the noun usually rendered “overseer.” (See study notes on Ac 20:28.) The same Greek verb is used at 1Pe 5:2, where spiritual shepherds are described as “serving as overseers”​—they were to watch carefully over the flock of God.​—See study note.

that no one fails to obtain the undeserved kindness of God: According to one lexicon, the Greek verb here rendered “fails to obtain” can mean “to miss out on someth[ing] through one’s own fault.” The word is also used of those who “fall short” of entering into God’s rest. (Heb 4:1) As later verses in Hebrews chapter 12 show, Christians who develop an unappreciative heart or who pursue an immoral lifestyle could miss out on, or fail to obtain, the rewards that God freely offers.​—Heb 12:16, 17; see also Glossary, “Undeserved kindness.”

poisonous root: The Greek phrase here rendered “poisonous root” may also be translated “root of bitterness”; it was used in a literal sense of plants that produced bitter, inedible, or poisonous fruit. The use of this expression seems to echo the thought at De 29:18. There Moses warned that anyone who “turns away from Jehovah our God” can become “a root among you producing poisonous fruit.” Moses warned of the consequences of worshipping foreign gods, which constituted apostasy and resulted in immoral conduct that could spread through the nation and corrupt it. Similarly, in this passage Paul goes on to cite the warning example of Esau, who demonstrated a fleshly attitude and failed to appreciate sacred things. Such an attitude could easily spread and infect the congregation.​—See study note on 2Ti 2:17.

12:16

no one who is sexually immoral: In this verse, Paul mentions people who are sexually immoral as well as those who fail to appreciate sacred things. The Genesis record contains no direct mention of Esau’s committing sexual sins. However, the record clearly shows that Esau valued physical things far more than the blessings that Jehovah offers. (Ge 25:27, 30-34) By mentioning both types of people in the same context, Paul may have in mind that a man who shows contempt for sacred things is more likely to give in to fleshly desires and commit other serious sins, such as sexual immorality. Some suggest that Paul is here referring to the way that the terms for “sexual immorality” (including “prostitution”) are sometimes used in the Hebrew Scriptures. These terms are often used figuratively to describe the sins of those who turn away from the true God and worship other gods.​—De 31:16; Jg 2:17; Ho 1:2; see also Glossary, “Sexual immorality.”

anyone who does not appreciate sacred things: Paul here alludes to the account about Esau at Ge 25:30-34. Esau’s actions show how wrong it is for Christians to value the satisfying of their own fleshly desires more than seeking God’s blessings and approval. The Genesis account describes how Esau “sold his right as firstborn” for bread and lentil stew, and then concludes: “Thus Esau despised the birthright.” (See study note on his rights as firstborn in this verse.) Regarding the Greek expression rendered “anyone who does not appreciate sacred things,” one reference work says that it “describes a character which recognises nothing as higher than earth . . . for whom there is nothing sacred.” The term could also be rendered “anyone who is profane [or, “irreverent”].” (1Ti 1:9; 4:7) Esau further displayed his irreverent, or profane, attitude by marrying two pagan women.​—Ge 26:34, 35.

his rights as firstborn: Even before the Mosaic Law set out clear rights for the firstborn son, the Scriptures indicate that he had rights and a special status in patriarchal society. (Ge 25:31-33; 43:33; 48:17, 18) Later, the Mosaic Law gave some specific instructions regarding the firstborn son’s rights. (De 21:15-17) In the case of Esau’s father, Isaac, the “rights as firstborn” were directly connected to God’s promise to Abraham that his offspring would inherit the prospect of passing down divine blessing to all the nations.​—Ge 21:12; 22:17, 18; 27:1, 4, 36; Heb 11:9, 18.

12:17

he earnestly tried to bring about a change of mind: Esau wanted to receive the special blessing that was customarily due the firstborn because it would bring him honor and material benefits. When his father, Isaac, gave the blessing to Jacob instead, Esau frantically attempted to change Isaac’s mind, even bursting out in tears. (Ge 27:30-38; see study note on Heb 12:16.) However, it was to no avail. Isaac apparently realized that Jehovah had directed the matter, so he refused to change his mind and retract the blessing he had given to Jacob. (Ge 28:4) By his subsequent actions, Esau showed that he wept, not in repentance over his lack of appreciation for sacred things, but in regret over the loss of benefits that he might have gained. For that loss he blamed his righteous brother, not himself.​—Ge 25:29-34; 27:41.

a change of mind: That is, of his father’s mind.

12:18

you have not approached something that can be felt: When Jehovah made a covenant with the nation of Israel at Mount Sinai, he gave them an awe-inspiring experience that could “be felt.” As they approached the holy mountain and stood at its base, they saw it engulfed in flames and clouds and a storm. They heard “a very loud sound of a horn.” They felt the mountain shaking. Overwhelmed, the Israelites trembled in fear. (Ex 19:11, 12, 16-19; De 4:11, 12) Here, though, Paul stresses a contrast: At Mount Sinai, the Israelites had an awesome experience; however, anointed Christians, “the Israel of God,” figuratively approach the heavenly Mount Zion, and that experience is far more impressive.​—Ga 6:16; see study notes on Heb 12:22.

12:22

But you have approached: When the Israelites were taken into the Law covenant, they approached and stood before Mount Sinai. There, Jehovah filled them with wonder by means of such physical realities as fire, a dark cloud, and a storm. (De 4:11; Heb 12:18-21; see study note on Heb 12:18.) In contrast, Christians are anointed with holy spirit and are taken into the new covenant. At that time, they figuratively approach and stand before spiritual realities that are far more amazing than anything the Israelites experienced at Mount Sinai. (Heb 12:22-24) The anointed are in awe of such realities long before they go to heaven. Though still on earth, they already stand before Jehovah in a special sense. (Compare Eph 1:3 and study note; 2:6 and study note.) They have a unique position before him because on the basis of the ransom sacrifice of Jesus Christ, they are forgiven of their sins and are declared righteous as God’s sons. (Ro 5:1; 6:7 and study note) Furthermore, like Christians with the earthly hope, these anointed ones approach Jehovah in another sense. They approach him in prayer and worship him with a clean conscience.​—See study note on Heb 4:16.

a Mount Zion: The Hebrew Christians were familiar with Mount Zion, which was in Jerusalem. The Scriptures call Mount Zion, or Zion, Jehovah’s “dwelling place.” (Ps 9:11; 48:2; 76:2; 132:13) Also, David and subsequent kings of Israel ruled from Zion, and David’s kingship pointed forward to the Messianic Kingdom. (Ps 2:6; 110:2) “Mount Zion” is used here to represent the exalted position of “heavenly Jerusalem,” which includes Christ and those who will rule along with him in God’s Kingdom. (See study note on a city of the living God, heavenly Jerusalem in this verse.) Christians figuratively approach heavenly Mount Zion when they are anointed and receive the wonderful hope of ruling with Christ. (Ro 8:14-17; Re 5:9, 10; 20:6) As they remain faithful during their earthly life, they get ever closer to their heavenly reward. (Php 3:14; compare Ro 13:11.) The apostle John saw in vision the full number of that group standing with the Lamb, Jesus Christ, on this figurative mountain.​—Re 14:1.

a city of the living God, heavenly Jerusalem: This symbolic city is God’s heavenly Kingdom. In Bible times, cities were often ruled by a king. (Jos 12:9-24) The Kingdom is “the city having real foundations” that Abraham awaited. (Heb 11:10 and study note) Jesus taught his followers to pray for this Kingdom, or government, to come, for by means of it God’s will would take place on earth as in heaven. (Mt 6:10 and study notes) This government is made up of Jesus Christ as King and his 144,000 spirit-anointed corulers.​—Lu 22:28-30; Re 7:4; 14:1, 3.

Jerusalem: Jerusalem was the seat of government in ancient Israel. In the Christian Greek Scriptures, the city, when used symbolically, is referred to in three different ways. (1) As used in this verse, “heavenly Jerusalem” includes Christ and his 144,000 anointed corulers. After receiving their heavenly reward, those anointed Christians will rule together with Christ, making up the Messianic Kingdom. (2) At Re 21:2, these corulers as a group are called “the holy city, New Jerusalem, . . . prepared as a bride adorned for her husband,” Jesus Christ. Because “New Jerusalem” does not include that “husband,” Jesus, it differs slightly from “heavenly Jerusalem,” which does include Jesus. (3) Paul uses “Jerusalem” in a different sense at Ga 4:26, where he writes about “Jerusalem above” as “our mother.” The context shows that “Jerusalem above” refers to God’s figurative wife, the heavenly part of his organization, which consists of hundreds of millions of faithful spirit creatures. (Isa 54:1, 5; see study note on Ga 4:22 and Media Gallery, “Two Women in a Symbolic Drama.”) Jesus Christ and his spirit-anointed followers are the children of “Jerusalem above.”

myriads of angels: Or “tens of thousands of angels.” Paul here describes a gathering of countless angels before Jehovah’s throne. (See study note on Lu 12:1.) The Greek word for “myriad” (my·ri·asʹ) also appears in connection with angels at Da 7:10 in the Septuagint as well as at Re 5:11.

12:23

in general assembly: This expression translates a Greek word that could literally be rendered “an assembly of all,” that is, of an entire people. The term could also denote a public feast; it was used in the Greek Septuagint to render the Hebrew term for “festal [or, “festive”] seasons.” (Eze 46:11; Ho 2:11 [2:13, LXX]) During those joyful festival seasons, the entire nation of Israel would gather at Jerusalem​—on the literal Mount Zion​—to celebrate Jehovah’s festivals. The use of this word here seems to indicate that the assembly of spirit creatures before Jehovah is a joyous one. (Compare Job 38:7.) By contrast, the atmosphere of the gathering at Mount Sinai was marked by a fearful display of divine power.​—Ex 19:16-19; Heb 12:18-21; see study notes on Heb 12:22.

the congregation of the firstborn: The Scriptures identify Jesus as “the firstborn of all creation” and “the firstborn from the dead.” (Col 1:15, 18; Re 1:5; 3:14) However, the Greek words here rendered “firstborn” and “who have been enrolled” are in the plural. The ancient nation of Israel was referred to as a congregation, and God called them collectively “my firstborn.” (Ex 4:22; De 18:16, ftn.) Similarly, the new “Israel of God” can be defined as “the congregation of the firstborn.” (Ga 6:16 and study note) So “the firstborn” mentioned here are spirit-anointed Christians. They are “firstborn” in the sense that they are the first imperfect humans to be accepted by God as sons on the basis of their faith in Christ’s sacrifice. Also, they are the first of Jesus’ followers to be resurrected to endless life.​—Re 20:6; compare Jas 1:18 and study note.

who have been enrolled in the heavens: Paul here refers to Christians who have been anointed with holy spirit and who will rule with Christ in “his heavenly Kingdom.” (2Ti 4:18) They have thus received “the heavenly calling,” or invitation. (Heb 3:1 and study note) The Greek expression rendered “who have been enrolled” at times refers to registration as citizens. For anointed Christians, their “citizenship exists in the heavens.” (Php 3:20 and study note) Paul wanted the Hebrew Christians to appreciate that although they were still on earth, they had been “raised up with the Christ.” (Col 3:1; see also Eph 2:6 and study note.) Their resurrection to life in heaven with Christ was assured, provided that they remain faithful until death. (Re 2:10) So they needed to keep their minds “on the things above,” the prospect of reigning in God’s Kingdom.​—Col 3:2 and study note.

the spiritual lives of righteous ones: This phrase refers to the blessed condition enjoyed by Christ’s spirit-anointed followers. After their anointing, they live “spiritual lives” in that they are adopted as God’s sons who continue to be “led by God’s spirit.” (Ro 8:14, 15 and study note; compare study note on Heb 12:9.) Though imperfect, such Christians are “righteous ones” who are made perfect in this sense: Jehovah mercifully declares them completely righteous.​—Mt 26:27, 28; Ro 5:1; 8:1-4; see study note on Heb 10:14.

12:24

Jesus the mediator of a new covenant: See study note on 1Ti 2:5 and Glossary, “Mediator.”

the sprinkled blood: This is a reference to Jesus’ blood. (1Pe 1:2) Paul evidently draws a parallel between Christ’s shed blood and the blood that was sprinkled on the Israelites when the Mosaic Law covenant was instituted. (Ex 24:6-8; Heb 9:19 and study note, 20) Jesus’ blood, which represented his perfect human life, was not literally sprinkled on Christians. However, Jehovah accepted it and used it to validate the new covenant between him and anointed Christians.​—Heb 9:12 and study note, 15, 23.

which speaks in a better way than Abel’s blood: Abel’s blood figuratively cried out to God for vengeance against Cain. (Ge 4:10) Jesus’ blood “speaks in a better way”: It provides the basis for applying the ransom to men and women of faith. While Jesus’ blood does not literally speak, it allows him to plead with God in our behalf. (Ro 8:34; Heb 7:25 and study note; 1Jo 1:7) His blood can redeem people from inherited sin and death and declare them righteous. (Ro 5:9; Heb 9:11, 12, 26) It thus does what the blood of Abel​—or any other imperfect human​—could never do.​—Ps 49:7, 8.

12:25

do not refuse to listen to: Or “do not ignore; do not reject.” The Israelites had every reason to listen to God’s warnings given at Mount Sinai. Yet, they “begged [Moses] that nothing further should be spoken to them.” (Heb 12:18-21; Ex 20:19) Those Israelites kept refusing to listen, so they could not escape punishment. (Heb 3:15, 16; 4:2) Christians who fail to listen to Jehovah’s own Son, Jesus, will bear even greater responsibility. (Heb 2:1-3; 5:11) The Greek verb for “refuse to listen to” is rendered “make excuses” at Lu 14:18, 19. There this term is used in Jesus’ illustration about people making feeble excuses, disrespecting their host. Though he invited them to a great feast, they made such excuses in order to pursue their selfish priorities. Paul uses the same term to warn Christians against foolishly refusing to listen to the one “who speaks from the heavens.”​—Compare Heb 10:39 and study notes.

12:26

his voice shook the earth: This phrase refers to the voice of God, which proved to be so powerful that it shook the earth at Mount Sinai.​—Ex 19:18, 19; Ps 68:8.

Yet once more I will shake: This quotation is taken from Hag 2:6. In the sixth century B.C.E., God used his prophet Haggai to strengthen His people who were rebuilding His temple in Jerusalem. Jehovah told them that just as His voice had shaken the earth at Mount Sinai in Moses’ day, so He would speak “yet once more” in their day, shaking those who opposed His people and their sacred work. In the following verse, Paul shows that the phrase “yet once more” also signals a future fulfillment.​—See study note on Heb 12:27.

12:27

the removal of the things that are shaken: Under inspiration Paul applies the expression from Hag 2:6, “Yet once more,” to a time yet future. What God promised to do in the days of the prophet Haggai, He would do again but on a far grander scale. (See study note on Heb 12:26.) In effect, God promises to shake, topple, and remove even powerful governments. (Ps 110:5, 6; Da 2:44) The Greek word for “removal” can also convey the idea of “change,” or replacement. (One example is at Heb 7:12, where this word refers to the replacement of one priesthood with a superior one.) So Paul’s use of this expression here may also imply a replacement. He shows that the things that have been made​—by others, not by God​—are standing in opposition to Him. So all such things will be removed, replaced. In place of them will be God’s Kingdom and those who support it. That Kingdom will prove to be unshakable and will thus remain.​—Heb 12:28; 1Jo 2:17.

12:28

we are to receive a Kingdom: Here Paul may be referring to the prophetic words of Da 7:14, 18, which show that “the holy ones of the Supreme One will receive the kingdom.” Anointed Christians will receive that Kingdom when they become corulers with Jesus Christ in “his heavenly Kingdom.” (2Ti 4:18; Re 5:10; 20:4; see study notes on Heb 11:10; 12:22.) Together with him, they will remove all earthly kingdoms. (Re 17:14) Faithful ones with an earthly hope will “inherit the Kingdom” by receiving its benefits, enjoying life on the earth under Kingdom rule.​—Mt 25:34 and study notes; Re 21:1-4; see also study note on Heb 11:16.

a Kingdom that cannot be shaken: In the preceding verse, Paul applied Hag 2:6 to the future time when Jehovah will shake and remove all things, including governments, that stand in opposition to his Kingdom. In contrast, that Messianic Kingdom will remain standing​—unshakable, indestructible.​—Da 2:44; Heb 12:27 and study note.

let us continue to receive undeserved kindness: Paul encourages his fellow believers to act in such a way that they would keep receiving God’s precious gift of undeserved kindness and benefiting from it. (Heb 4:16) He did not want any Christian to miss out, as did unappreciative Esau. (Heb 12:15, 16) The Greek expression for “continue to receive [lit., “have”] undeserved kindness” could also include the idea of being grateful and showing thankfulness. Christians who cultivated such an appreciative and grateful attitude would continue to worship Jehovah “with godly fear and awe” and thus gain his favor and approval.

offer God sacred service: Or “worship God.”​—See study note on Lu 1:74.

with godly fear and awe: Christians are to worship God with “godly fear,” that is, with the same reverence that Jesus, Noah, and other faithful ones showed. (See study notes on Heb 5:7; 11:7.) Paul here uses the term rendered “godly fear” together with a synonym rendered “awe.” He thus intensifies the idea and stresses a key fact: All Christians need to show Jehovah profound respect and reverence so that he will take pleasure in their sacred service.

12:29

For our God is a consuming fire: Paul concludes this part of his discussion by emphasizing the need to worship Jehovah “with godly fear and awe.” (Heb 12:28) By describing God as “a consuming fire,” Paul echoes the words that Moses used when reminding the Israelites of the time when Mount Sinai was “burning with fire up to the very heavens.” (De 4:11; Ex 19:18; Heb 12:18) Moses went on to remind the Israelites that Jehovah is a God “who requires exclusive devotion” and that they would incur God’s burning anger if they were ever to forget his covenant and turn to worshipping other gods. (De 4:23, 24) Jehovah could also be described as “a consuming fire” because he annihilates completely those who unrepentantly reject his will.​—De 9:3; compare Heb 6:8 and study note; 10:27 and study note, 29-31.

HEBREWS

Study Notes​—Chapter 13

13:1

Let your brotherly love continue: “Brotherly love” (Greek, phi·la·del·phiʹa) involves a strong, warm, personal attachment, such as to a close family member. (See study note on Ro 12:10.) The faithful Hebrew Christians had already shown such love during times of persecution. (Heb 10:32-34) However, they needed to continue to do so, especially in view of the impending end of the Jewish system of things. (Mt 24:20, 21; Lu 21:20-24) What lay ahead would test their faith and endurance even more; thus, they would need love and support from one another.

13:2

hospitality: Or “kindness to strangers.”​—See study notes on Ro 12:13; 1Ti 3:2.

some unknowingly entertained angels: This phrase does not specify who it was that showed hospitality to materialized angels without knowing it. There are several possible examples in the Hebrew Scriptures. Abraham and Sarah hosted a group of three angels, and Lot and his family later hosted two of those angels. The accounts do not directly say whether (or at what point) the human hosts realized that their guests were angels sent as representatives of Jehovah God. (Ge 18:2-15; 19:1-11) An account about Gideon and one about Manoah and his wife clearly state that the human hosts did not know right away that they were talking to angels. (Jg 6:20-22; 13:16, 21) The point of the counsel in this verse is to urge Christians to be hospitable whenever possible because this pleases God and may bring unexpected blessings.

13:3

Keep in mind those in prison: The Hebrew Christians had already shown sympathy for “those in prison” (lit., “the bound ones”). (See study note on Heb 10:34.) Here Paul exhorts fellow believers to continue doing so. Paul himself had been imprisoned numerous times and had been brutally mistreated. (Ac 16:22, 24, 37; 2Co 11:23-25) He also knew that the help, comfort, and prayers of fellow Christians meant a great deal to prisoners. (Heb 13:19 and study note; compare 2Ti 1:16-18.) Even a writer of the second century C.E. (Lucian) who was critical of Christians acknowledged that they would visit fellow believers in prison, bring them meals, and encourage them by reading and discussing the Scriptures.

in prison: As Paul knew well, Christians who were imprisoned for their faith had to endure inhumane treatment. Prisons were usually packed well beyond reasonable capacity, poorly ventilated, unsanitary, and dark. They might be bitterly cold in the winter and stifling hot in the summer. Most prisoners had to sleep on the floor, often in chains. (Ac 12:6; compare Ac 16:23, 24.) Because they were frequently deprived of food and water, they depended on friends and relatives to provide them with life’s necessities. (Php 2:25; 4:18; 2Ti 1:16 and study note, 17; 4:13; see Media Gallery, “Bring the Cloak”; “Paul Is Imprisoned but Unconquered.”) Thus, it is no wonder that Paul urged fellow Christians to keep them in mind.

as if you were suffering with them: A more literal translation of this phrase is “as you yourselves also are in the body.” This expression seems to parallel the first part of the verse, where Paul urges his readers to keep remembering imprisoned fellow believers “as though [they] were imprisoned with them.” Here Paul is urging his readers to show “fellow feeling” for mistreated Christians by imagining how those readers would feel if they themselves​—in their own bodies​—were being mistreated. (1Pe 3:8 and study note; 1Co 12:26) This counsel was timely, for in the first century C.E., many Christians were being persecuted for their faith.​—Ac 14:22; 1Th 3:4; 1Pe 5:8-10.

13:4

Let marriage be honorable among all: Christians were to hold marriage in high esteem, to view it as precious. The Greek word rendered “honorable” is also used at 1Pe 1:19 to describe the “precious” blood of Christ.

the marriage bed: Here the Greek expression is literally “the bed,” but in this context it refers to sexual relations within marriage. The Greek term so rendered is also used by Jewish writer Josephus (Jewish Antiquities, II, 55 [iv, 5]) in describing the occasion when Potiphar’s wife falsely accused Joseph of having attempted to defile his master’s marriage bed.

sexually immoral people: See Glossary, “Sexual immorality.”

adulterers: The term “adulterers” refers to those who are sexually unfaithful to their marriage mate. It is more specific than the general expression “sexually immoral people,” which can apply both to single and to married people.​—See Glossary, “Adultery”; “Sexual immorality”; and study note on 1Co 6:9.

13:5

free of the love of money: This counsel echoes Jesus’ warning against the love of money. (See study note on Mt 6:24; see also 1Ti 3:3 and study note; 6:10 and study note.) Hebrew Christians living in Jerusalem and Judea had experienced famine and poverty. (Ac 11:28, 29; Ro 15:26; Heb 10:34) Some of them may have begun to see wealth as a shield against such hardships. As it turned out, within only five years or so, Jerusalem would be “surrounded by encamped armies,” just as Jesus had foretold, and Christians in Judea would be given an opportunity to escape by “fleeing to the mountains.” (Lu 21:20, 21) Any who loved money and possessions would likely find it more difficult to flee their homes, give up their means of income, and adapt to a more modest lifestyle.​—See also study note on Php 4:11.

For he has said: Paul here quotes Jehovah’s assurance to His people: “I will never leave you, and I will never abandon you.” Paul is apparently combining the wording from a number of statements that Jehovah made to his worshippers, which are found at De 31:6, 8 and in other verses, such as Ge 28:15; Jos 1:5; and 1Ch 28:20, as rendered in the Greek Septuagint. Under inspiration, Paul brings those expressions together to form one of the most powerful and personal assurances found in the Scriptures.

“I will never leave you, and I will never abandon you”: In this quote, Paul uses an unusually emphatic construction in Greek, using five negative terms in this short sentence, literally: “not not . . . nor not not.” (See Heb 13:5 according to the Kingdom Interlinear.) He combines them with two synonymous verbs, “leave” and “abandon.” According to one reference work, “the Greek cannot express the idea any more forcefully.” He also uses the Greek singular pronoun for “you,” making this a very personal promise. With this statement, it is as if Jehovah were saying to each one of his servants: “No matter what happens, there is absolutely no way that I would ever leave you or abandon you.”

13:6

So that we may be of good courage: The phrase “may be of good courage” renders a single Greek word that can refer to having courage and confidence. (Compare 2Co 5:6, 8; 7:16.) In the preceding verse, Paul cites Jehovah’s promise that He will never leave any of his servants. (Heb 13:5) Knowing this, the Hebrew Christians could have absolute confidence that Jehovah would be with them in any adversity they might face.​—Heb 10:32-35.

Jehovah: In this quote from Ps 118:6, the divine name, represented by four Hebrew consonants (transliterated YHWH), occurs in the original Hebrew text. Therefore, the divine name is used here in the main text.​—See App. C1 and C2.

Jehovah is my helper: With these words, Paul gives the Hebrew Christians one of the strongest reasons to hang on to their faith no matter what situation they faced. He is quoting from Ps 118:6, which reads “Jehovah is on my side” in the Hebrew text, and “Jehovah is my helper” in the Greek Septuagint (Ps 117:6, LXX). The Greek word for “helper” (bo·e·thosʹ) used here occurs only once in the Christian Greek Scriptures, but it is frequently used in the Septuagint to describe Jehovah. (Some examples are Ps 33:20 [32:20, LXX]; 119:114 [118:114, LXX]; 146:5 [145:5, LXX].) The related Greek verb meaning “to help” can literally convey the idea of someone who comes running when a person cries for help. Such a description fits Jehovah well. (Compare Ps 38:22.) Regarding God’s support of his people, one reference work says: “In the Bible God is frequently described as the ‘helper,’ the one who does for us what we cannot do for ourselves, the one who meets our needs.”​—Ex 18:4; Ps 33:20.

13:7

Remember those who are taking the lead: The Greek word for “remember” may also be rendered “be mindful of” or “think of.” The Hebrew Christians were to think deeply about the faithful men who worked hard to set a good example in the congregation. For Christians to keep such men in mind involved more than passive thought; it would lead to action. (1Ti 5:17) “The apostles and elders in Jerusalem,” who made up the governing body of the first-century Christian congregation, were surely among those worth remembering. They had a great impact on all Christians living there and elsewhere. (Ac 15:2) Perhaps those faithful men had personally helped some of Paul’s readers to become Christians. Those loving shepherds did not teach according to their own opinions; rather, they had spoken the word of God, carefully basing their teaching on the Scriptures. Paul’s appeal here may also have brought to mind those men who had taken the lead in the congregation during years past and had died as faithful Christians.​—Compare Ac 7:59; 12:2.

those who are taking the lead among you: The Greek expression here translated “taking the lead” can convey the meanings to “go before,” “to guide, lead the way,” or “to lead [an activity], have charge of,” depending on the context. Some Bible translations say “your leaders.” However, the rendering “those who are taking the lead among you” is fitting for the following reasons: The term “leader,” as it is often understood today, does not really harmonize with what both Jesus and Paul taught regarding men overseeing the Christian congregation. Such men were not to be leaders in the sense of dominating others. (Mt 23:10; Mr 10:42 and study note; Joh 21:16; 2Co 1:24 and study note) Instead, such men were directed to “shepherd the flock” and provide loving oversight. (1Pe 5:2 and study note, 3; see study note on 1Ti 3:1.) It is also worth noting that the same Greek verb is used at Lu 22:26 regarding “the one taking the lead”; Jesus said that he should be “as the one ministering [or, “serving”].” (See study notes.) Additionally, Luke uses the same Greek word when describing those sent out by the first-century governing body in Jerusalem as “leading men among the brothers.”​—Ac 15:22.

as you contemplate: The Greek word Paul uses for “contemplate” conveys the idea “to examine someth[ing] carefully,” “to give careful thought to.”

imitate their faith: Christians were to imitate, not individuals or personalities, but the vital quality of faith. Earlier in his letter, Paul similarly urged Christians to “be imitators” of men and women who had shown exemplary faith. (See study note on Heb 6:12.) Certainly, the faith of all those described in chapter 11 was worthy of imitation. In fact, imitating the faith of others is a recurring theme in this letter. The exhortation in this verse also likely served as a sobering reminder to those taking the lead in the congregation; they needed to keep setting an example worthy of imitation. They would thus provide the Hebrew Christians with a living example of faith to contemplate and imitate.​—Php 3:17; 1Ti 4:12 and study note.

13:8

Jesus Christ is the same yesterday and today, and forever: Paul here assures his readers that Jesus’ qualities, teachings, and personality will never change. In the preceding verse, he urged his fellow believers to imitate the faith of those taking the lead in the Christian congregation. However, even those faithful and exemplary elders would eventually die. Jesus, in contrast, lives forever and will remain the same. So he will always be the foremost One whom Christians should imitate. Paul’s readers had every reason to cling to and rely on what Jesus taught. Even if everything in a Christian’s life were to change, he could always rest his faith on Jesus. (Heb 12:2) So Christians could put their full trust and confidence in their Leader and the head of the congregation. (Mt 23:10; Col 1:18; 1Pe 2:21) Further, the message Jesus preached is called “everlasting good news”; it will always be relevant and beneficial. (Re 14:6) Because Jesus is so constant and reliable, his followers have good reason to heed Paul’s next exhortation not to be “led astray by various and strange teachings.”​—Heb 13:9.

yesterday and today: The phrase “yesterday and today” was used in the Hebrew Scriptures to express continuity. (Ex 5:14) In mentioning “yesterday,” Paul may have had in mind Jesus’ prehuman life as well as his earthly ministry. From the time that humans were created, God’s Son had always shown tender care for them as well as unwavering adherence to his Father and his Father’s teachings. (Pr 8:30, 31; Joh 1:14; 7:16, 17; 17:5; Php 2:5-8; Col 1:15; Heb 1:3; 2:3; 5:7) By using the expression “today,” Paul shows that Jesus, as “head of the congregation,” has continued to display the same attitude and qualities.​—Eph 5:23; Col 1:18.

forever: Several times in this letter, Paul uses this word in connection with Jesus. For example, he says that Jesus is “a priest forever in the manner of Melchizedek” (Heb 5:6; compare Heb 6:20), that Jesus “continues alive forever” (Heb 7:24), and that he “has been made perfect forever” (Heb 7:28). Such expressions powerfully demonstrate the superiority of the Christian way of worship, since it centers on an eternal High Priest and King.

13:9

various and strange teachings: These would include any teachings that are not based on or in harmony with “the law of the Christ,” and in that sense “strange [or, “foreign”].” (Ga 6:2 and study note) For example, it seems that some Christians were unduly concerned about eating or not eating certain foods and about observing particular days. (Ro 14:5, 6, 14-17) While the Mosaic Law had various regulations dealing with foods and sacrifices, that Law no longer applied. (See study note on 1Ti 4:3.) It was not by foods, that is, by observing rules about food, that Christians could strengthen their heart, or become firm in the faith. (1Co 8:8; Col 2:7) Rather, they needed to grow spiritually by building appreciation for the ransom, which is the greatest expression of Jehovah’s undeserved kindness.

13:10

We have an altar: This figurative altar refers to Jehovah’s will regarding Christ’s sacrifice, that is, His willingness to accept it. (Heb 10:5-10 and study note) That sacrifice made it possible for Christians to obtain complete forgiveness, something that the arrangement for animal sacrifices under the Mosaic Law could never accomplish. Yet, adherents of Judaism rejected Jesus’ sacrifice and continued to offer animal sacrifices by means of the priests serving at the earthly tent, that is, the temple. Under the Law, the priests were entitled to “receive a share from the altar,” eating food that the Jews regarded as holy. (1Co 9:13; Nu 18:9, 10) However, the animal sacrifices pointed forward to Christ’s sacrifice; no one had the authority to eat, or benefit, from it without putting faith in Christ.

offer sacred service: See study note on Ac 7:7.

13:11

the bodies of those animals . . . are burned up outside the camp: Paul now apparently refers to a certain aspect of what happened each year on Atonement Day while the Israelites were encamped around the tabernacle in the desert. (Le 16:1-34; see Glossary, “Day of Atonement.”) On that day, among other offerings, the high priest sacrificed a bull and a goat as sin offerings. He brought the animals’ blood into the Most Holy to make atonement, and he made the animals’ fat “smoke on the altar.” (Le 16:25) The remains of these animals presented as sin offerings were not eaten but taken “outside the camp” where they were burned. (Le 16:27; compare Ex 29:14; Le 4:12, 21; 9:11.) Another goat, the one for Azazel, was “sent away . . . into the wilderness.” (Le 16:8, 10; see Glossary, “Azazel”; compare study note on Mt 8:17.) Thus those animals were used exclusively to atone for sin.

13:12

Jesus also suffered outside the city gate: Under inspiration, Paul here draws a parallel: On Atonement Day, the remains of certain sacrificial animals were disposed of “outside the camp.” (Le 16:27; Heb 13:11) Similarly, Jesus’ death took place “outside the city gate,” that is, outside the walls of Jerusalem. (Joh 19:17, 20) Just as sacrificial animals were burned up completely, so it seems that Jehovah completely disposed of the physical body of his Son. (Compare Ac 2:31 and study note; 1Pe 3:18 and study note.) When Jesus appeared before God after his resurrection, he presented, not his physical body, but what was represented by his own blood, that is, the sin-atoning value of his perfect human life, “to sanctify the people.”​—1Co 15:50; Heb 9:11-14, 23-28; see study note on Heb 9:24.

13:13

Let us . . . go to him outside the camp: Throughout the letter to the Hebrews, Paul has aimed to strengthen his readers’ faith in the superiority of Christ’s sacrifice and priesthood. (Heb 4:14; 9:23-26) He now urges them to take action. They needed to let go of any attachment they felt to the Jewish system of things (“the camp”) with its worship centered on a “holy place on earth.” (Heb 9:1 and study note) They needed to “go to” Jesus by following more closely in his footsteps and exercising complete faith in him and in his sin-atoning ransom sacrifice. Faithful ones also had to be prepared to suffer the reproach he bore​—that is, to realize and to accept that the Jewish world that had rejected and reviled Jesus would do the same to them.​—Mt 27:39-44; compare Joh 15:19; 17:14; 2Ti 3:12; Heb 12:2 and study note.

13:14

we do not have here a city that remains: The Hebrew Christians knew that in times past, Jerusalem had enjoyed security and even miraculous protection when its inhabitants proved faithful. (Ps 48:11-14; 122:2, 3, 6, 7; Isa 37:33-35) When they were unfaithful, however, the city faced ruin, just as Jehovah had foretold. (Le 26:33; Jer 52:3, 4, 7, 13, 14) Some three decades before this letter was written, Jesus had prophesied that Jerusalem would be “surrounded by encamped armies” and then destroyed. (Lu 21:20, 21) Neither the writer nor the readers of this letter knew exactly how close that climactic event was. Wisely, Paul urges the Hebrew Christians not to view any earthly city as a refuge. Only one city, the one to come​—God’s Kingdom​—would provide lasting safety and peace. (See study note on Heb 11:10.) They needed to keep earnestly seeking that Kingdom, showing a serious interest in it and a strong desire for it to come as promised.​—See also study note on Mt 6:33.

13:15

a sacrifice of praise: Paul here refers to the praise and thanksgiving that Christians give to Jehovah as part of their pure worship. (Compare Ro 12:1; see Glossary, “Sacrifice.”) Christians offered these sacrifices by speaking about Jehovah in the ministry and by expressing their faith when among fellow believers. (Col 3:16, 17; Heb 10:23-25; 1Pe 2:5, 9; compare Mal 3:16.) They offered such sacrifices of praise to God through Jesus Christ, their High Priest, who made it possible for Christians to worship God acceptably.​—Heb 4:14-16.

the fruit of our lips: Paul alludes to the prophecy found at Ho 14:2, where offering “the praise of our lips” is compared to sacrificing “young bulls,” the most valuable animals that the Israelites could offer. Similarly, Jehovah highly values “the fruit of our lips,” that is, sacrifices of sincere praise offered by his people as they “make public declaration to his name.” (Compare Ps 69:30, 31.) The expression “the fruit of our lips” is a figurative reference to the way that lips produce words; it is found in the Septuagint version of Ho 14:2, which Paul apparently quotes here. This metaphor and similar ones can also be found in other passages in the Hebrew Scriptures.​—Pr 10:31, ftn., 32; 12:14, ftn.; 18:20, ftn.; Isa 57:19.

make public declaration to his name: See study note on Ro 10:9.

13:16

God is well-pleased: In this letter, the Greek verb rendered “is well-pleased” or “to please well” is always used about the relationship between humans and God. This expression shows that imperfect people can meet Jehovah’s standards and rightly feel assured that they have His approval.​—Heb 11:5, 6.

with such sacrifices: Jehovah God “is well-pleased” not only when his servants offer “a sacrifice of praise” but also when they do good to others, generously using their time and resources to help them. (Heb 13:15) Jehovah views such actions as sacrifices offered to him. (Jas 1:27; 2:15-17; see also study note on 2Co 9:13.) Jesus said that showing loving concern for others would be a distinguishing mark of his true followers.​—Joh 13:34, 35; see also Mt 25:35, 36; Ga 6:10.

13:17

Be obedient . . . and be submissive: The Greek word here rendered “be obedient” literally means “be persuaded.” It can include the idea of obeying because of putting trust and confidence in the one asking rather than obeying solely because he has authority. The literal meaning of the Greek word translated “be submissive” includes the idea of “yielding,” that is, doing something even when one is not inclined to do it or remains unconvinced. So these two commands might also be rendered “confidently obey . . . and yield.”​—Compare Lu 5:4-6.

those who are taking the lead among you: See study notes on Heb 13:7.

they are keeping watch over you: The Greek verb Paul here uses could literally be rendered “they are abstaining from sleep.” (Kingdom Interlinear) It is rendered “keep awake” at Mr 13:33 and Lu 21:36. (See also Eph 6:18.) The Greek Septuagint uses the same verb at Ps 127:1 (126:1, LXX) concerning the guard who “stays awake.” According to one Bible scholar, it could also allude to “the unflagging vigilance of the shepherd.” As undershepherds, “those who are taking the lead” in the congregation serve under the oversight of “the great shepherd of the sheep, our Lord Jesus.” (Heb 13:20 and study note) One reference work suggests rendering the whole clause: “‘They constantly care for you,’ or ‘They never rest in their concern to take care of you.’”

over you: Or “over your lives (souls).”​—See Glossary, “Soul.”

this would be damaging to you: The Greek word rendered “damaging” was a commercial term that literally means “unprofitable.” Paul uses it here as a deliberate understatement. If Hebrew Christians failed to be obedient and submissive to the elders who were “taking the lead” among them, there could be serious consequences. The elders might have to carry out their work as shepherds with sighing, or groaning, because their work would become burdensome, stressful, and discouraging. It would then be challenging for them to carry out their assignment to care for the congregation. (Heb 10:24, 25; 1Pe 5:2) If some had an uncooperative attitude, they would therefore harm themselves and others and possibly even the spirit of the whole congregation.

13:18

Keep praying for us: Paul connects this request for the prayers of the Hebrew Christians with his statement about having an honest conscience. Because Paul and his companions had an honest, or clean, conscience, they could rightly expect Jehovah to answer any sincere prayers that their brothers might offer in their behalf.

we trust we have an honest conscience: Paul uses the expression “honest” (or “good”; Greek, ka·losʹ) to describe his own conscience and that of his companions. Then he uses a form of the same Greek word to explain that they endeavored to conduct themselves honestly. One reference work explains that in this context, the Greek term may refer to acting honestly, nobly, and honorably. Paul had pure motives in writing this letter. (Compare 1Ti 1:5.) He was confident that God was using him to help Christians who were still attached to Judaism to understand that they needed to adjust their thinking. However, Paul also knew that some opposers had attributed to him wrong or selfish motives. It is therefore understandable that Paul wants to show that his motives and actions are honest and above reproach. He made a similar appeal in his defense before the Sanhedrin.​—Ac 23:1.

13:19

But I especially urge you to pray: This is the first time in the letter to the Hebrews that Paul makes a personal request of his readers. He asks them to pray about his situation, knowing that heartfelt prayers offered in harmony with God’s will have great power. (2Co 1:8-11; see also Jas 5:16.) In his letter to Philemon, Paul expressed similar trust in the power of prayer.​—See study note on Phm 22.

so that I may be restored to you the sooner: The Greek expression rendered “I may be restored to you” could be translated “I may be reunited with you.” Paul does not reveal why he was unable to visit his Hebrew fellow believers right away. Possibly, he was still imprisoned in Rome. Or if he had been released, perhaps such factors as sickness or lack of money prevented him from visiting. In any case, he asks the recipients of his letter to pray about his situation so that he would be able to rejoin them.​—Compare study note on Phm 22.

13:20

the great shepherd of the sheep: The Scriptures often speak of Jesus as a shepherd. (Joh 10:11, 16; 1Pe 5:4) Here the apostle may be alluding to Isa 63:11 as rendered in the Septuagint, where Moses is called “the shepherd of the sheep.” Under God’s direction, Moses as a faithful shepherd brought God’s people out of Egyptian slavery and led them “just like a flock” through the wilderness. (Ps 77:20; Ac 7:36) And in his role as mediator, Moses made the Law covenant operative by the sacrifice of animals. (Ex 24:3, 6, 7; Heb 9:19 and study note, 20) But Paul calls Jesus “the great shepherd.” Christ sacrificed his life for God’s sheep, and upon his resurrection, the value of his shed blood was used to validate the superior new covenant, of which he is the Mediator. (Mt 26:28; Lu 22:20; Heb 8:6; 9:15; see study note on the blood of an everlasting covenant in this verse.) Having provided the sacrifice needed for salvation, he leads God’s people out of bondage to sin and death​—a kind of slavery far worse than the one the Israelites suffered in Egypt. Jesus showed the greatest possible loving concern for Jehovah’s sheep, and he had the means of delivering them completely. Thus, Jesus is without a doubt the superior shepherd. This is a fitting conclusion to a theme that Paul develops throughout the letter: Jesus is far superior not only to Moses but also to Abraham, Melchizedek, Aaron, Joshua, and any other servant of God.​—Heb 3:3; 4:8; 7:7-11.

the blood of an everlasting covenant: The new covenant was validated, or made legally binding, when the resurrected Jesus presented the value of his shed blood to his Father and Jehovah accepted it. (Lu 22:20 and study note; Heb 12:24; see also Glossary, “Covenant.”) In contrast with the Law covenant, which was temporary (Heb 8:6, 7, 13; 9:15), the new covenant is “an everlasting covenant”; it will never be replaced. Also, the accomplishments of this covenant are permanent, and those benefiting from it will continue to do so forever. Thus, the new covenant has an everlasting place in Jehovah’s “eternal purpose.”​—Eph 3:11 and study note.

13:21

equip you with every good thing: Paul understood that his readers, like him, could not do God’s will in their own strength. That is why he prays that Jehovah equip them with whatever they might need. (Heb 13:20; compare 2Co 3:5.) According to one lexicon, the Greek verb rendered “equip” has the basic meaning of “thoroughly prepare something to meet demands; . . . make ready, complete.” (Compare the discussion of a related Greek word in the study note on 2Ti 3:17.) Jehovah equips his servants by means of holy spirit and his inspired Word. Also, he uses Jesus Christ, the “head of the congregation,” to direct, train, and strengthen them. (Eph 5:23) Thus, they could do “what is well-pleasing in [God’s] sight.”

to whom be the glory forever and ever: Paul concludes this prayer by ascribing glory to God. Some of his other letters contain similar expressions. (Ro 11:36; 16:27; Ga 1:5; Eph 3:21; Php 4:20; 1Ti 1:17) Although some might think that Jesus is the one referred to here, the context indicates that these words refer to “the God of peace,” who is the subject of the sentence, the one “who brought up from the dead . . . our Lord Jesus.” (Heb 13:20) Jehovah is the one to whom all glory is to be given.​—Heb 13:15.

Amen: See study note on Ro 1:25.

13:22

this word of encouragement: Paul may be concerned about how some of his readers will respond to this letter. So here he includes a gentle, warm invitation to listen patiently to, or bear with, this inspired message. The expression “word of encouragement” was also used when Paul was asked to speak in the synagogue in Pisidian Antioch years earlier. The phrase may have been a common way to refer to a talk delivered after a reading from the Scriptures. (See study note on Ac 13:15.) This letter was likewise designed as a message of encouragement, or exhortation, to the Hebrew Christians. It powerfully reminded them of how blessed they were to be followers of Jesus Christ, who sits at the right hand of God.​—Heb 8:1, 2.

a short letter: Hebrews is actually longer than most of Paul’s letters; only Romans and 1 Corinthians are longer. Here, then, Paul must mean “a short letter” in another sense. In this verse, he urges the Hebrew Christians to “listen patiently” to this letter, thus suggesting that it was intended to be read aloud in the congregations, as were some of his other letters. (Col 4:16 and study note; 1Th 5:27) To do so would likely have taken an hour or less. Paul might have described his letter as comparatively short because he had held back from explaining other important subjects that would have made the letter far longer. (Heb 5:11; 9:5; 11:32) Further, it was common for writers in ancient times to describe a letter as brief, which was a polite way to assure the readers and listeners that the writer had included only what was essential.​—Compare 1Pe 5:12.

13:23

Timothy has been released: Paul seems to refer to Timothy’s release from prison. The details regarding Timothy’s imprisonment are not known. Timothy had gone to Rome to assist Paul, who was on trial because of his faith. In fact, Paul mentions Timothy by name in letters that he wrote from Rome during his first imprisonment, in about 59-61 C.E. (Php 1:1; Col 1:1, 2; Phm 1) At some point, Timothy too was imprisoned, likely within the period between the writing of the letter to the Philippians (c. 60-61 C.E.) and of this one to the Hebrews (c. 61 C.E.).​—Php 2:19; see Introduction to Philippians.

13:24

those who are taking the lead among you: See study note on Heb 13:7.

Those in Italy: Paul was in Italy, most likely in Rome, when he wrote this letter. (See “Introduction to Hebrews.”) “Those in Italy,” from whom he sends greetings, were probably Christians who were living in Italy at that time. They may have included natives of Italy and those who had come from other places. Paul often used the closing lines of his letters to share greetings and to build bonds of love between those with whom he was currently associating and those to whom he was writing.​—Compare Ro 16:3-15; Php 4:22.

13:25

you: Some manuscripts add “Amen” at the end of the letter. Although some of Paul’s letters do end with “Amen” (Ro 16:27; Ga 6:18), many scholars feel that there is not enough manuscript support for adding it here.​—Compare study notes on Php 4:23; 1Th 5:28.