Hebrews 13:1-25

What is the theme of this chapter?

The power of brotherly love ... plus concluding benedictions.

What is the key verse(s) of this chapter? Verse 1

Let love of the brethren continue.

What can I apply to my life from this chapter (things to do/avoid)?

Loving with Christ's love is applicable to all situations and circumstances.

Additional observations/questions:

Chapter two's question: Verses 3 and 4 are the hardest verses for me to understand; is the audience unsaved Hebrews or slothful, believing Hebrews, or maybe just believing Hebrews in general? For now I'm leaning toward unsaved Hebrews, but maybe I'll change my mind as I study more of this book.

Chapter three's question: "Have I come any closer to a conclusion on this? Maybe the audience is neither. Maybe it was just Hebrews who had believed Jesus Christ is the Messiah but now needed to understand all that the cross had accomplished, partly because Judaism as a religion (sacrifices, etc) was about to come to an end in 70 AD, but mostly because it was the next step in increasing their understanding. I think McLean was probably right when he said, "...the book of Romans explains the cross to the body of Christ, Hebrews explains the cross to Israel."

Chapter four's observation: Williams rather confirmed this interpretation this week. Are he and McLean right?

Chapter five's observation: Williams and McLean are still pretty much on the same track, though Williams seems to be saying that the book of Hebrews was to bring the Hebrews from Judaism to Christianity (the Body of Christ); not sure Williams is saying this, though.

Chapter six's question: Everybody except McLean seems to be saying that this chapter is hypothetical. I must confess it bothers me to read it hypothetically. In view of the context, I'm not sure it's warranted. But can McLean be right and EVERYBODY ELSE be wrong? That bothers me, too.

Chapter seven's question: McLean brings up Jer 31:33, Heb 8:10, and Ezek 36:27, verses that I have been struggling with for quite some time now. He suggests that they were meant for the Hebrews only, saying that in both the Old and the New Testament people are ever and always associated with the law while the Body of Christ is not under the law — ever — but under grace (Rom 6:14). This makes sense. He further suggests that with the change of the law reported in Hebrew 7:12, God enables Israel by His Spirit to keep the law, which before this change had not been possible. Is this a possible interpretation? Or is it a stretch?

No questions/observations regarding chapter eight; still pondering all questions I've posed up to this point, though.

Chapter nine's question/observation: Not sure if I agree with McLean regarding his interpretation of "to bear of the sins of many" versus "all," that when Christ came to earth, he came but to the lost sheep of Israel, which would be 'many,' not 'all.' Interesting observation, though. Also, before this study I never knew that some believe it is Christ's life, not His death (or maybe in addition to His death) that put into effect the new covenant. I certainly don't agree because I know of no Scripture that backs it up. I found Newell's comments particularly interesting.

Chapter ten's question/observation: I found Wuest's quote regarding verses 16 and 17 particularly interesting: "The Old Testament saint was regenerated, thus becoming a partaker of the divine nature, and thus had that impetus to the living of a holy life." Looking at the account of Nicodemus in John 3, of course this must be true. But I had never heard it put quite this way before, so I'm still thinking it through.

Chapter eleven's question/observation: I think McLean made a good and clear point regarding verse 26: "Hebrews 11:26 does not say that Moses was looking forward to Christ or that somehow Moses knew Christ would be Israel's better sacrifice someday. What the verse does say is that Moses took the same sort of reproach that Christ suffered; and it is the writer of this book that ties those reproaches together, not Moses foreseeing Christ. The danger is that preachers and commentators warning against sin in their spiritualized exegesis, will mix law with grace and have Moses looking forward to the cross, which he did not."

Chapter twelve's question/observation: The different outlooks between the commentators are clearly seen this week. I typed them all out as examples of this, not because I agreed with all of them.

Chapter thirteen's question/observation: So here I am at the end of Hebrews; can I now finally state who the audience is?  I have honestly looked at several options given by several different commentaries, but in staying consistent my literal, historical, grammatical hermeneutic, it makes the most sense to me that this book was applicable to not only the first century Jews, but also to those Jews who will go through the Tribulation.  Not Jews in general, but rather the believing remnant or "little flock."  However, just because the book of Hebrews was not written directly to us, the body of Christ, it still contains many practical portions that transcend all economies, which we can apply to our lives today. 

Hebrews 13:20-25

Now the God of peace, who brought up from the dead the great Shepherd of the sheep through the blood of the eternal covenant, even Jesus our Lord, equip you in every good thing to do His will, working in us that which is pleasing in His sight, through Jesus Christ, to whom be the glory forever and ever. Amen. But I urge you, brethren, bear with this word of exhortation, for I have written to you briefly. Take notice that our brother Timothy has been released, with whom, if he comes soon, I will see you. Greet all of your leaders and all the saints. Those from Italy greet you. Grace be with you all.


equip - "fully provide, adjust, make ready.  Some other occurrences of the Greek word are in Matt 4:21; Gal 6:1; 1 Thes 3:10." (Ryrie)

"There can be no doubt as to the identity of the great shepherd of the sheep:

Isaiah 40:11:  He shall feed his flock like a shepherd:  he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young.

Matthew 10:5-6:  These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not:  But go rather to the lost sheep of the house of Israel.

Romans 15:8:  Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers.

Jesus said 'I am the good shepherd: the good shepherd giveth his life for the sheep (John 10:11);' and since the Messiah came not but to the lost sheep of Israel, it is folly to suppose otherwise.  By exhorting the reader to perform well-pleasing works, it should be noted that the book of Hebrews is perfectly situated in that James follows, and James has as it theme those well-pleasing works which are to accompany tribulation Israel's faith and commandment-keeping." (McLean)

bear - be patient with

briefly - "Perhaps also outspokenly." (Ryrie)

Timothy - "Apparently he had been imprisoned (see Acts 16:1; Rom 16:21)." (Ryrie)

"...we know this book was written to early Acts Hebrews to inform them about changes in the law and the priesthood so as to equip them with information about their tribulation situation while focusing on their kingdom world to come.  Reading ... the Body of Christ into the book of Hebrews is either ignorant or intellectually dishonest." (McLean)

saints - believers

those from Italy - "Probably some Italians living outside Italy sending their greetings home." (Ryrie)

Grace be with you all - "Grace was a familiar concept to the Hebrew people in that Noah was said to have found grace in the eyes of the Lord and there are thirty-eight mentions of 'grace' in the Old Testament (Gen 6:8).  Of all people, Lot was given grace (Gen 19:19); and so the word and the concept were known.  The difference between God's gracious dealing with Israel and our present dispensation of God's grace is that Israel's grace was always dispensed in accordance with proscribed performance:

Romans 10:5:  For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them.

Deuteronomy 6:25:  And it shall be our righteousness, if we observe to do all these commandments before the Lord our God, as he hath commanded us.

In our dispensation, grace stand alone, without a requirement for works to validate one's faith.  Another dispensational distinction is that we enjoy a present possession of God's grace while Israel must endure to the end of the tribulation, at which time grace is delivered to the Hebrew people at the return of Christ for His kingdom:

1 Peter 1:13:  Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus  Christ;

Acts 3:19:  Repent ye therefore, and be concerts, that your sins may be blotted out, when the times of refreshing shall come from the present of the Lord." (McLean)

"The Syriac says 'The epistle to the Hebrews was written from Roman Italy, and sent by the hand of Timothy.' The Vulgate says nothing; but the Coptic states 'Written in Italy, and sent by Timothy.' There are more than a dozen different subscriptions extant, none of which is part of the actual text, but perhaps the best of all of them would be the Aethiopic which says: 'The Epistle to the Hebrews is completed. The end.'" (McLean)

Hebrews 13:7-19

Remember those who led you, who spoke the word of God to you; and considering the result of their conduct, imitate their faith. Jesus Christ is the same yesterday and today and forever. Do not be carried away by varied and strange teachings; for it is good for the heart to be strengthened by grace, not by foods, through which those who were so occupied were not benefited. We have an altar from which those who serve the tabernacle have no right to eat. For the bodies of those animals whose blood is brought into the holy place by the high priest as an offering for sin, are burned outside the camp. Therefore Jesus also, that He might sanctify the people through His own blood, suffered outside the gate. So, let us go out to Him outside the camp, bearing His reproach. For here we do not have a lasting city, but we are seeking the city which is to come. Through Him then, let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that give thanks to His name. And do not neglect doing good and sharing, for with such sacrifices God is pleased. Obey your leaders and submit to them, for they keep watch over your souls as those who will give an account. Let them do this with joy and not with grief, for this would be unprofitable for you. Pray for us, for we are sure that we have a good conscience, desiring to conduct ourselves honorably in all things. And I urge you all the more to do this, so that I may be restored to you the sooner.


v 7 - "Though these leaders had likely died, their example should still be imitated." (Ryrie)

yesterday - "In the days of His life on earth (Heb 2:9; 5:7-8)." (Ryrie)

today - "As our high priest in heaven (Heb 4:15-16)." (Ryrie)

forever - "To secure and consummate our salvation (Heb 7:25; 9:28)." (Ryrie)

Jesus Christ is the same yesterday and today and forever - "Clearly Hebrews 13:8 and similar verses such as Malachi 3:6 (For I am the Lord, I change not;) are not intended to be applied to physical truths, but rather to the unchangeable nature of the Godhead.  Always holy, always perfect, God demonstrates His attributes in verses such as Isaiah 11:2 (And the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord.)  God is love, and so much more:  and it is those attributes which are the same yesterday, today and forever." (McLean)

v 9 - "Previously, meats were said to belong to them that are of full age, and strong mean was spoken of favorably, unlie the verse above: Hebrews 5:13-14 (For every one that useth milk is unskilful in the word of righteousness: for he is a babe.  But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil.)  However, there is no conflict between these verses:  meaty doctrine is to help the believer to function, discerning both good and evil.  The distinction is that strong meat is not to be an end in and of itself.  The skillful believer is to use the strong meat to good advantage rather than to selfishly hoard the strong meat to no one's benefit.  This perhaps explains why some people who know so very much seem to understand so very little.  Implicit in the verse is the concept that occupying oneself in strong meats can lead to divers and strange doctrines while using strong meats brings discernment.  Clearly stated in the verse is the concept that the Hebrew reader should stay well within the doctrinal boundaries being confirmed or established by this book (Heb 7:12)." (McLean)

v 10 - "Those who still want to be under the law cannot enjoy the benefits of our altar — the cross and all it stands for." (Ryrie)

"The 'we/they' cannot be Christians in our dispensation versus the unsaved nor can it be Roman Catholic with their sacrifice of the Mass as opposed to those outside that church, as the Vatican would have you to believe.  The 'we/they' can only be those who were continuing in the Mosaic system of sacrifices being contrary to those who had accepted the Messiah as their sin offering.  Those sacrificing beasts had no right to eat at the altar shared by believers who had followed their Messiah." (McLean)

"We (Hebrews) have an altar.  At the moment the Apostle was writing it was still standing in front of the Temple at Jerusalem and on it was still annually sacrificed the sin-offering (v 11).  Of that offering none were permitted to eat (Lev 6:30).  The altar was shortly afterwards destroyed by the Romans.  To suppose this altar to be what is today called the Lord's Table is strange, for all partake of that table; but no one partook of the altar of the sin-offering, and this prohibition is the argument of verses 10-12." (Williams)

outside the camp - "where the carcasses of sin-offering animals were burned (Lev 4:21; 16:27)." (Ryrie)

Jesus also ... suffered outside the gate - "See John 19:17-20.  This showed Jesus to be our sin offering." (Ryrie)

"The victim personating sin was wholly burned without the camp, and thus was symbolized God's wrath against sin. But its blood was brought into the immediate presence of God as being most precious to Him. So Christ suffered the wrath of God without the gate and entered into the presence of God within the vail (v 12).  These Hebrew believers were urged to go forth unto Him outside 'the camp' i.e., Jerusalem and the law of Moses, and bear His reproach." (Williams)

"This was entirely contrary to Jewish ideas.  All that was outside the camp was ceremonially unclean.  Yet the Jews had delivered Christ into the hands of unclean Gentiles.  To obtain salvation was therefore impossible inside the camp of Judaism.  The works of the Jewish economy of ritually and ceremonial ordinances must be abandoned.  It was necessary to go outside the gate to the place where along the needs of the soul had been met by God.  Hope lay not in national privilege or any exclusive Jewish position.  The reproach of Christ, an indignity in the yes of a Jew and a degradation in the eyes of a Gentile, was the only possible means of acceptance with God.  The covenant of grace must not be mingled with the covenant of law.  Separation to Christ always brings enmity and opposition." (Vine)

v 13 - "Christians are exhorted to go outside the camp; i.e., to leave all false religions and join themselves to Christ." (Ryrie)

vss 15-16 - "The believers' sacrifice are praise, doing good, and sharing (Phil 4:18)." (Ryrie)

we are seeking the city which is to come - "Vain attempts at having every verse of the Bible apply doctrinally to all persons at any time invariably come to conclusions which are confusing to the point of doctrinal chaos ... Imagine Christians teaching that their denomination is the Bride of Christ (a term which does not appear in the Bible), when the bride is that Jewish city (Rev 20:2) which comes to Earth while the Body of Christ is ever with the Lord in heavenly places." (McLean)

your leaders - "present church leaders (cf. Heb 13:7)." (Ryrie)

obey your leaders and submit to them - "Paul's suppression of himself and his Apostolic authority, and his urging affection and submission to the Twelve Apostles (Heb 13:7, 17), and his humbly asking only prayer for himself, were all calculated to disarm the prejudices of those to whom he wrote (v 22)." (Williams)

unprofitable for you - "not to your advantage." (Ryrie)

Hebrews 13:1-6

Let love of the brethren continue. Do not neglect to show hospitality to strangers, for by this some have entertained angels without knowing it. Remember the prisoners, as though in prison with them, and those who are ill-treated, since you yourselves also are in the body. Marriage is to be held in honor among all, and the marriage bed is to be undefiled; for fornicators and adulterers God will judge. Make sure that your character is free from the love of money, being content with what you have; for He Himself has said, “I WILL NEVER DESERT YOU, NOR WILL I EVER FORSAKE YOU,” so that we confidently say, “THE LORD IS MY HELPER, I WILL NOT BE AFRAID. WHAT WILL MAN DO TO ME?”


some have entertained angels without knowing it - "The word 'angel' may refer to superhuman beings (see Gen 18:1-8 for an example of such entertaining) or it may refer to a human being who is a messenger from God (see James 2:25 for an example of such entertaining)." (Ryrie)

"Abraham, Lot and Manoah entertained angels unawares." (Williams)

"It is important to notice that Israel must endure to the end of their Great Tribulation while keeping the faith of Christ and the commandments, which is referred to as the 'everlasting gospel,' the source of which is angels: 

Revelation 14:6:  And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people,

Revelation 14:12:  Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.

And it is the utmost importance for remnant Israel to pay attention to angels, hence this instruction to entertain strangers because those strangers might actually be angels; and angels have the everlasting gospel to preach to remnant Israel.

These instructions are very much opposite the apostle Paul's clear teaching that we in our dispensation are not under the commandments (Romans 6:14, Colossians 2:16, Galatians 5:1) and that we are not to listen to angels:

Galatians 1:8:  But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed." (McLean)

remember the prisoners, as though in prison with them - "Prisoners at that time, and in some lands today, were dependent on their friends for food.  They starved to death if they got none.  So these Hebrew believers were to remember these Christ-confessors and send them food." (Williams)

He Himself has said -  "See Deut 31:6.  The idea is that Christians need not be anxious (cf. Matt 6:25-34)." (Ryrie)

I WILL NEVER DESERT YOU, NOR WILL I EVER FORSAKE YOU - "While the apostle Paul agrees that godliness with contentment is great gain (1 Tim 6:6), there can be little doubt that the promise to never leave nor forsake belongs to Israel (Deut 31:6; Josh 1:5; 1 Chron 28:20).  Such a promise is of no consequence to believers in our dispensation in that we know that judicially we are already complete in Christ (Col 1:9-10) and that while we are apart from Christ (2 Cor 5:6) we will be with Him soon (1 Thes 4:17).  The Lord is not our help: rather, we are His ambassadors (2 Cor 5:20).  The Hebrew people of remnant Israel, hiding from the antichrist, eschewing the mark of the beast at the expense being unable to buy or sell, living with the dangers inherent during the time of the Great Tribulation, would have every reason to believe that God had left and forsaken them.  These verses would serve as a needful reminder." (McLean)

Hebrews 12:1-29

What is the theme of this chapter?

Do not grow weary and lose heart.

What is the key verse(s) of this chapter? Verses 2-3

...fixing our eyes on Jesus, the author and perfecter of faith, who for the joy set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God. For consider Him who has endured such hostility by sinners against Himself, so that you will not grow weary and lose heart.

What can I apply to my life from this chapter (things to do/avoid)?

I will grow weary and lose heart if I look at my circumstances instead of keeping my eyes on Him.

Additional observations/questions:

Chapter two's question: Verses 3 and 4 are the hardest verses for me to understand; is the audience unsaved Hebrews or slothful, believing Hebrews, or maybe just believing Hebrews in general? For now I'm leaning toward unsaved Hebrews, but maybe I'll change my mind as I study more of this book.

Chapter three's question: "Have I come any closer to a conclusion on this? Maybe the audience is neither. Maybe it was just Hebrews who had believed Jesus Christ is the Messiah but now needed to understand all that the cross had accomplished, partly because Judaism as a religion (sacrifices, etc) was about to come to an end in 70 AD, but mostly because it was the next step in increasing their understanding. I think McLean was probably right when he said, "...the book of Romans explains the cross to the body of Christ, Hebrews explains the cross to Israel."

Chapter four's observation: Williams rather confirmed this interpretation this week. Are he and McLean right?

Chapter five's observation: Williams and McLean are still pretty much on the same track, though Williams seems to be saying that the book of Hebrews was to bring the Hebrews from Judaism to Christianity (the Body of Christ); not sure Williams is saying this, though.

Chapter six's question: Everybody except McLean seems to be saying that this chapter is hypothetical. I must confess it bothers me to read it hypothetically. In view of the context, I'm not sure it's warranted. But can McLean be right and EVERYBODY ELSE be wrong? That bothers me, too.

Chapter seven's question: McLean brings up Jer 31:33, Heb 8:10, and Ezek 36:27, verses that I have been struggling with for quite some time now. He suggests that they were meant for the Hebrews only, saying that in both the Old and the New Testament people are ever and always associated with the law while the Body of Christ is not under the law — ever — but under grace (Rom 6:14). This makes sense. He further suggests that with the change of the law reported in Hebrew 7:12, God enables Israel by His Spirit to keep the law, which before this change had not been possible. Is this a possible interpretation? Or is it a stretch?

No questions/observations regarding chapter eight; still pondering all questions I've posed up to this point, though.

Chapter nine's question/observation: Not sure if I agree with McLean regarding his interpretation of "to bear of the sins of many" versus "all," that when Christ came to earth, he came but to the lost sheep of Israel, which would be 'many,' not 'all.' Interesting observation, though. Also, before this study I never knew that some believe it is Christ's life, not His death (or maybe in addition to His death) that put into effect the new covenant. I certainly don't agree because I know of no Scripture that backs it up. I found Newell's comments particularly interesting.

Chapter ten's question/observation: I found Wuest's quote regarding verses 16 and 17 particularly interesting: "The Old Testament saint was regenerated, thus becoming a partaker of the divine nature, and thus had that impetus to the living of a holy life." Looking at the account of Nicodemus in John 3, of course this must be true. But I had never heard it put quite this way before, so I'm still thinking it through.

Last week's question/observation: I think McLean made a good and clear point regarding verse 26: "Hebrews 11:26 does not say that Moses was looking forward to Christ or that somehow Moses knew Christ would be Israel's better sacrifice someday. What the verse does say is that Moses took the same sort of reproach that Christ suffered; and it is the writer of this book that ties those reproaches together, not Moses foreseeing Christ. The danger is that preachers and commentators warning against sin in their spiritualized exegesis, will mix law with grace and have Moses looking forward to the cross, which he did not."

This week's question/observation:  The different outlooks between the commentators are clearly seen this week. I typed them all out as examples of this, not because I agreed with all of them.

Hebrews 12:18-29

For you have not come to a mountain that can be touched and to a blazing fire, and to darkness and gloom and whirlwind, and to the blast of a trumpet and the sound of words which sound was such that those who heard begged that no further word be spoken to them. For they could not bear the command, “IF EVEN A BEAST TOUCHES THE MOUNTAIN, IT WILL BE STONED.” And so terrible was the sight, that Moses said, “I AM FULL OF FEAR and trembling.” But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to myriads of angels, to the general assembly and church of the firstborn who are enrolled in heaven, and to God, the Judge of all, and to the spirits of the righteous made perfect, and to Jesus, the mediator of a new covenant, and to the sprinkled blood, which speaks better than the blood of Abel. See to it that you do not refuse Him who is speaking. For if those did not escape when they refused him who warned them on earth, much less will we escape who turn away from Him who warns from heaven. And His voice shook the earth then, but now He has promised, saying, “YET ONCE MORE I WILL SHAKE NOT ONLY THE EARTH, BUT ALSO THE HEAVEN.” This expression, “Yet once more,” denotes the removing of those things which can be shaken, as of created things, so that those things which cannot be shaken may remain. Therefore, since we receive a kingdom which cannot be shaken, let us show gratitude, by which we may offer to God an acceptable service with reverence and awe; for our God is a consuming fire.


vss 18-24 - "The old covenant (the law) and the new covenant (the gospel) are contrasted by comparing Mount Sinai, where the law was given, with Mount Zion, the spiritual city, eternal in the heavens and symbolic of the gospel of grace." (Ryrie)

church of the firstborn - "Lit., church of first born ones.  NT believers who belong to the church, the Body of Christ." (Ryrie)

spirits of the righteous made perfect - "Believers of OT times." (Ryrie)

vs 26 - "This refers to cataclysmic events connected with Christ's return.  The quote is from Hag. 2:6." (Ryrie)

"The pronoun 'whose' refers to God whose voice at Sinai at the time shook the earth, but who since Calvary, is speaking, not through angels but through His Son.  But a future time will come when God will not only shake the earth but the heavens.  The writer quotes the prophecy of Haggai 2:6.  This will be fulfilled during the Great Tribulation period at which time the movements an functions of the heavenly bodies will be disorganized (Rev 6:12-17; 8:12), and an earthquake will shake the entire earth, occurring at the moment the Messiah's feet touch the Mount of Olives at the close of the Great Tribulation (Zech 14:4-5; Rev 6:12; 11:13; 16:18; 18)." (Wuest)

"Very reminiscent of: Hebrews 2:3: 'How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him;'  We see the danger to those who fail to listen, fail to endure, fail to make it until God's grace arrives with Israel's promised inheritance.  God had spoken from heaven in Exodus 18:19 at the giving of the first covenant and Haggai said that God will speak again at the installation of the new covenant (Hag 2:6-9) and 'The glory of this latter house shall be greater than of the former.'  The ominous tone of this passage is fitting in that God's wrath being poured out upon His enemies on this sin-cursed Earth is in view, as prophesied in Haggai as well.  Hebrews 10:31: 'It is a fearful thing to fall into the hands of the living God.'" (McLean)

those things which cannot be shaken - "I.e., the eternal kingdom to which Christians belong (v 28)." (Ryrie)

Hebrews 12:12-17

Therefore, strengthen the hands that are weak and the knees that are feeble, and make straight paths for your feet, so that the limb which is lame may not be put out of joint, but rather be healed. Pursue peace with all men, and the sanctification without which no one will see the Lord. See to it that no one comes short of the grace of God; that no root of bitterness springing up causes trouble, and by it many be defiled; that there be no immoral or godless person like Esau, who sold his own birthright for a single meal. For you know that even afterwards, when he desired to inherit the blessing, he was rejected, for he found no place for repentance, though he sought for it with tears.


"While Isaiah 35:3 is a sound cross reference for these verses, as most every commentary and study Bible notes, it may well be that the foundation for both the Isaiah and Hebrew references is Moses: Exodus 17:11-2: 'And it came to pass, when Moses held up his hand, that Israel prevailed: and when he let down his hand, Amalek prevailed.  But Moses' hands were heavy; and they took a stone, and put it under him, and he sat thereon; and Aaron and Hur stayed up his hands, the one on the one side, and other on the other side; and his hands were steady until the going down of the sun.'  The Hebrew reader will need all the help he can get from other members of remnant Israel to endure to the end of the Great Tribulation, just as Moses needed help to persist and prevail." (McLean)

"The exhortation is to the born-again Jews who had left the temple, to live such consistent saintly lives, and to cling so tenaciously to their new-found faith, that the unsaved Jews who had also left the temple and had outwardly embraced the New Testament truth, would be encouraged to go on to faith in Messiah as High Priest, instead of returning to the abrogated sacrifices of the Levitical system.   These truly born-again Jews are warned that a limping Christian life would cause these unsaved Jews to be turned out of the way.  These latter had made a start towards salvation by leaving the temple and making a profession of Messiah.  Both needed the encouraging example and testimony of the saved Jews." (Wuest)

sanctification - "Without sanctification in life we cannot see the Lord; i.e., worship Him acceptably." (Ryrie)

grace of God - "Failing to keep pace with what the grace of God wants to do in our lives can result in bitterness in us, which causes trouble to others." (Ryrie)

Esau - "See Gen. 25:33.  Though he may not have been immoral in the physical sens, Esau was immoral in the spiritual sense, being worldly and materialistic." (Ryrie)

sought for it - "Esau could not repent (cf. Gen. 27:41) even though he sought for it (the blessing, not repentance) with tears." (Ryrie)

"This is neither a Christian nor an unsaved pretender but rather a Tribulation Hebrew being exhorted to keep himself from falling away.  No Christian inherits a blessing in that we are told we have all spiritual blessings in heavenly places now (Eph 1:3).  However Israel's blessed yet future inheritance has been a recurrent theme of this book (Heb 1:4, 13; 2:5, 8; 3:6, 18; 4:6, 9; 6:11, 15; 8:10; 10:25; 11:8-10; 11:39 and here).  Significantly, members of the Tribulation remnant of Israel are unable to repent, which is consistent with what we studied in Hebrews 6:1-6." (McLean)

Hebrews 12:4-11

You have not yet resisted to the point of shedding blood in your striving against sin; and you have forgotten the exhortation which is addressed to you as sons, “MY SON, DO NOT REGARD LIGHTLY THE DISCIPLINE OF THE LORD, NOR FAINT WHEN YOU ARE REPROVED BY HIM; FOR THOSE WHOM THE LORD LOVES HE DISCIPLINES, AND HE SCOURGES EVERY SON WHOM HE RECEIVES.” It is for discipline that you endure; God deals with you as with sons; for what son is there whom his father does not discipline? But if you are without discipline, of which all have become partakers, then you are illegitimate children and not sons. Furthermore, we had earthly fathers to discipline us, and we respected them; shall we not much rather be subject to the Father of spirits, and live? For they disciplined us for a short time as seemed best to them, but He disciplines us for our good, so that we may share His holiness. All discipline for the moment seems not to be joyful, but sorrowful; yet to those who have been trained by it, afterwards it yields the peaceful fruit of righteousness.


you have not yet resisted to the point of shedding blood - "None of the readers of this book had yet been martyred." (Ryrie)

v 5 - "When the time of chastising, the Great Tribulation, takes place, Hebrews mus suffer even unto blood, even unto death of a martyr.  To despise what was taking place would be evidence of rebellion rather than submission, and that would be unacceptable.  To faint during what was taking place would be evidence of not enduring to the end, and that would be unacceptable as well.  Hebrews 2:3: 'How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him;'  The answer to the rhetorical question of Hebrews 2:3 has been confirmed in this passage; there is no escape and the chastening is to be endured, not despised." (McLean)

v 8 - "In the Old Testament, Israel was taught to regard any visitation of God's disciplinary measures such as drought and famine or enemy attack, as a sign of His displeasure with His people because of their sins.  Hence, these Hebrews in the first-century Church would naturally regard this persecution in the same light.  The writer hastens to assure them that instead of this chastening being an indication that they were not right with God, it was a proof of their sonship, for all sons are partakers of chastening.  Those among them who would not submit to this chastening were, therefore, unsaved." (Wuest)

vss 5-11 - "In these verses the writer discusses why Christians are disciplined.  (1) It is part of the educational process by which a believer is fitted to shared God's holiness (v 10).  (2) It is proof of a genuine love relationship between the heavenly Father and His children (vs 6, 8).  (3) It helps train them to be obedient (v 9).  (4) It produces the fruit of righteousness in their lives (v 11).  For additional teaching on this subject, see the book of Job; Rom 8:18; 2 Cor 1:3-4; 4:16-17; 12:7-9; Phil 1:29; 2 Tim 3:12." (Ryrie)

Hebrews 12:1-3

Therefore, since we have so great a cloud of witnesses surrounding us, let us also lay aside every encumbrance and the sin which so easily entangles us, and let us run with endurance the race that is set before us, fixing our eyes on Jesus, the author and perfecter of faith, who for the joy set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God. For consider Him who has endured such hostility by sinners against Himself, so that you will not grow weary and lose heart.


a cloud of witnesses - the heroes of faith mentioned in chap. 11 and others.

every encumbrance - that which hinders the believer from being a winner

the sin which so easily entangles us - "unbelief" (Ryrie)

"Verse 1 is not a definition of faith but a declaration of its action." (Williams)

author - see Heb 2:10; nothing entailed more shame than crucifixion

v 3 - "These persecuted Jews, mistreated by their brethren after the flesh who were still clinging to the temple sacrifices, are exhorted to thus contrast this opposition which they were meeting, with that endured by Messiah, and to do this in order that they would not be weary, fainting in their souls." (Wuest)

Hebrews 11:1-40

What is the theme of this chapter?

The power of faith.

What is the key verse(s) of this chapter? Verse 1

Now faith is the assurance of things hoped for, the conviction of things not seen.

What can I apply to my life from this chapter (things to do/avoid)?

I am coming to God through faith in Jesus Christ, not by faith demonstrated by works.  There is a difference.

Additional observations/questions:

Chapter two's question: Verses 3 and 4 are the hardest verses for me to understand; is the audience unsaved Hebrews or slothful, believing Hebrews, or maybe just believing Hebrews in general? For now I'm leaning toward unsaved Hebrews, but maybe I'll change my mind as I study more of this book.

Chapter three's question: "Have I come any closer to a conclusion on this? Maybe the audience is neither. Maybe it was just Hebrews who had believed Jesus Christ is the Messiah but now needed to understand all that the cross had accomplished, partly because Judaism as a religion (sacrifices, etc) was about to come to an end in 70 AD, but mostly because it was the next step in increasing their understanding. I think McLean was probably right when he said, "...the book of Romans explains the cross to the body of Christ, Hebrews explains the cross to Israel."

Chapter four's observation: Williams rather confirmed this interpretation this week. Are he and McLean right?

Chapter five's observation: Williams and McLean are still pretty much on the same track, though Williams seems to be saying that the book of Hebrews was to bring the Hebrews from Judaism to Christianity (the Body of Christ); not sure Williams is saying this, though.

Chapter six's question: Everybody except McLean seems to be saying that this chapter is hypothetical. I must confess it bothers me to read it hypothetically. In view of the context, I'm not sure it's warranted. But can McLean be right and EVERYBODY ELSE be wrong? That bothers me, too.

Chapter seven's question: McLean brings up Jer 31:33, Heb 8:10, and Ezek 36:27, verses that I have been struggling with for quite some time now. He suggests that they were meant for the Hebrews only, saying that in both the Old and the New Testament people are ever and always associated with the law while the Body of Christ is not under the law — ever — but under grace (Rom 6:14). This makes sense. He further suggests that with the change of the law reported in Hebrew 7:12, God enables Israel by His Spirit to keep the law, which before this change had not been possible. Is this a possible interpretation? Or is it a stretch?

No questions/observations regarding chapter eight; still pondering all questions I've posed up to this point, though.

Chapter nine's question/observation: Not sure if I agree with McLean regarding his interpretation of "to bear of the sins of many" versus "all," that when Christ came to earth, he came but to the lost sheep of Israel, which would be 'many,' not 'all.' Interesting observation, though. Also, before this study I never knew that some believe it is Christ's life, not His death (or maybe in addition to His death) that put into effect the new covenant. I certainly don't agree because I know of no Scripture that backs it up. I found Newell's comments particularly interesting.

Last week's question/observation: I found Wuest's quote regarding verses 16 and 17 particularly interesting: "The Old Testament saint was regenerated, thus becoming a partaker of the divine nature, and thus had that impetus to the living of a holy life." Looking at the account of Nicodemus in John 3, of course this must be true. But I had never heard it put quite this way before, so I'm still thinking it through.

This week's question/observation:  I think McLean made a good and clear point regarding verse 26: "Hebrews 11:26 does not say that Moses was looking forward to Christ or that somehow Moses knew Christ would be Israel's better sacrifice someday. What the verse does say is that Moses took the same sort of reproach that Christ suffered; and it is the writer of this book that ties those reproaches together, not Moses foreseeing Christ. The danger is that preachers and commentators warning against sin in their spiritualized exegesis, will mix law with grace and have Moses looking forward to the cross, which he did not."

Hebrews 11:23-40

By faith Moses, when he was born, was hidden for three months by his parents, because they saw he was a beautiful child; and they were not afraid of the king’s edict. By faith Moses, when he had grown up, refused to be called the son of Pharaoh’s daughter, choosing rather to endure ill-treatment with the people of God than to enjoy the passing pleasures of sin, considering the reproach of Christ greater riches than the treasures of Egypt; for he was looking to the reward. By faith he left Egypt, not fearing the wrath of the king; for he endured, as seeing Him who is unseen. By faith he kept the Passover and the sprinkling of the blood, so that he who destroyed the firstborn would not touch them. By faith they passed through the Red Sea as though they were passing through dry land; and the Egyptians, when they attempted it, were drowned. By faith the walls of Jericho fell down after they had been encircled for seven days. By faith Rahab the harlot did not perish along with those who were disobedient, after she had welcomed the spies in peace. And what more shall I say? For time will fail me if I tell of Gideon, Barak, Samson, Jephthah, of David and Samuel and the prophets, who by faith conquered kingdoms, performed acts of righteousness, obtained promises, shut the mouths of lions, quenched the power of fire, escaped the edge of the sword, from weakness were made strong, became mighty in war, put foreign armies to flight. Women received back their dead by resurrection; and others were tortured, not accepting their release, so that they might obtain a better resurrection; and others experienced mockings and scourgings, yes, also chains and imprisonment. They were stoned, they were sawn in two, they were tempted, they were put to death with the sword; they went about in sheepskins, in goatskins, being destitute, afflicted, ill-treated (men of whom the world was not worthy), wandering in deserts and mountains and caves and holes in the ground. And all these, having gained approval through their faith, did not receive what was promised, because God had provided something better for us, so that apart from us they would not be made perfect.


the reproach of Christ - "Reproach because Moses hoped (however dimly) for the coming Messiah.  Or this may mean the reproach any anointed envoy or messiah (in this case Moses himself) suffers in a hostile world." (Ryrie)

"Hebrews 11:26 does not say that Moses was looking forward to Christ or that somehow Moses knew Christ would be Israel's better sacrifice someday.  What the verse does say is that Moses took the same sort of reproach that Christ suffered; and it is the writer of this book that ties those reproaches together, not Moses foreseeing Christ.  The danger is that preachers and commentators warning against sin in their spiritualized exegesis, will mix law with grace and have Moses looking forward to the cross, which he did not." (McLean)

he left Egypt - "Either when he fled to Midian at age 40 (Ex 2:11-15) or when he left at the time of the Exodus (Ex 12:37)." (Ryrie)

"By faith Moses performed: through faith Moses believed in the passover.  By faith and through faith are different (Rom 3:30)." (McLean)

the Passover - See Ex 12:1-28

they passed through the Red Sea - See Ex 14:13-31.

the walls of Jericho fell - See Josh 6.

Rahab - See Josh 2:1-21; 6:22-25; James 2:25.

Gideon - See Judg 6:11; 8:32.

Barak - See Judg 4:6-5:31.

Samson - See Judg 13:24-16:31.

Jephthah - See Judg 11:1-12:7.

David - See 1 Sam 16-17.

Samuel - See 1 Sam 7-10.

shut the mouths of lions - See Dan 6 (Daniel); Judg 14:5 (Samson; 1 Sam 17:34 (David).

quenched the power of fire - See Dan 3:23-28.

vss 35-38 - "The background for much of what is in these verses is likely from the apocryphal book of 2 Maccabees (2 Macc 6:18-7:42)" (Ryrie)

women received back their dead by resurrection - See 1 Kings 17:22-23 (the widow of Zarephath's son); 2 Kings 4:35-36 (the Shunammite's son).

vs 37 - "Tradition says that Isaiah was sawn in two." (Ryrie)

what was promised - "I.e., all that was included in the actual coming of the Messiah." (Ryrie)

vs 40 - This seems to be saying that God did not fulfill His promise to the OT believers while they were alive because He wanted to include the Hebrew believers of the first century (the Pentecost church) and, probably, also the believers of the Tribulation together in the promise which is now a better fulfillment because of what Christ has done.

better for us - because they (we) lived on this side of the Cross.

"Through faith, they obtained a good report.  The report was about their performance, which they did by faith.  Hence, this chapter ends as it began, demonstrating the faith of the Hebrew people as evidenced by their actions." (McLean)

Hebrews 11:13-22

All these died in faith, without receiving the promises, but having seen them and having welcomed them from a distance, and having confessed that they were strangers and exiles on the earth. For those who say such things make it clear that they are seeking a country of their own. And indeed if they had been thinking of that country from which they went out, they would have had opportunity to return. But as it is, they desire a better country, that is, a heavenly one. Therefore God is not ashamed to be called their God; for He has prepared a city for them. By faith Abraham, when he was tested, offered up Isaac, and he who had received the promises was offering up his only begotten son; it was he to whom it was said, “IN ISAAC YOUR DESCENDANTS SHALL BE CALLED.” He considered that God is able to raise people even from the dead, from which he also received him back as a type. By faith Isaac blessed Jacob and Esau, even regarding things to come. By faith Jacob, as he was dying, blessed each of the sons of Joseph, and worshiped, leaning on the top of his staff. By faith Joseph, when he was dying, made mention of the exodus of the sons of Israel, and gave orders concerning his bones.


a better country - "This Epistle speaks of better persons, of better places and of better things." (Williams)

"The point of this section of the book of Hebrews is to tell Tribulation Israel that although their situation looks like a dead end, they need to die in faith, for theirs is the better country with the better promises, the kingdom into which they will resurrect, if they faint not." (McLean)

offered up Isaac - "See Gen 22:1 and James 2:21.  This was a severe test, for only through Isaac could Abraham have received the promises of the Lord." (Ryrie)

"The word 'tried' is the translation of 'peirazo' which means 'to put to the test.'  Here it refers to the act of God putting Abraham to the test in order to prove his character and the steadfastness of his faith.  The construction in the Greek makes it clear that while the testing of Abraham was still in progress, he had already offered up his son, that is, before the trial had come to an issue, by the act of his obedient will, through faith in God.  Abraham met the test through faith before there was any visible evidence of God's intervening hand.  Abraham fully expected to offer his son as a sacrifice, and as fully expected God to raise his body from the dead out of the ashes of the burnt sacrifice.  He reasoned that since God promised him a line of ancestry through Isaac, He would have to do that.  And he had faith to believe that God would do so.  Vincent explains the words 'Also he received him in a figure,' as follows: 'Since the sacrifice did not take place as a literal slaughter, there could not be a literal restoration from death.  There was a real offering in Abraham's will, but not a real death of Isaac.  Isaac's death took place symbolically, in the sacrifice of the ram: correspondingly, the restoration was only a symbolic restoration from the dead.'" (Wuest)

Isaac blessed Jacob and Esau - See Gen 27:26-30.

"By foreknowledge, God knew which one to love and which one to hate, and that according to God's predestinated purposes for elect Israel.  Both Jacob and Esau made choices, and neither was forced to do anything.  The 'elect' in your Bible is one of two entities every time: either Israel or Christ.  And only purposes or programs are predestined, never people.  Calvin was wrong.  But this is a commentary on the book of Hebrews and not a pointless debate, pointless in that, were Calvin correct, what you think would have been predestined; and so there would be no point discussing it further." (McLean)

Jacob ... blessed each of the sons of Joseph - See Gen 48:1-22.

Joseph - "See Gen 50:24-25.  Joseph showed his faith in God's promise to Abraham by requesting that his bones be buried in the land of promise." (Ryrie) 

Hebrews 11:3-12

By faith we understand that the worlds were prepared by the word of God, so that what is seen was not made out of things which are visible. By faith Abel offered to God a better sacrifice than Cain, through which he obtained the testimony that he was righteous, God testifying about his gifts, and through faith, though he is dead, he still speaks. By faith Enoch was taken up so that he would not see death; AND HE WAS NOT FOUND BECAUSE GOD TOOK HIM UP; for he obtained the witness that before his being taken up he was pleasing to God. And without faith it is impossible to please Him, for he who comes to God must believe that He is and that He is a rewarder of those who seek Him. By faith Noah, being warned by God about things not yet seen, in reverence prepared an ark for the salvation of his household, by which he condemned the world, and became an heir of the righteousness which is according to faith. By faith Abraham, when he was called, obeyed by going out to a place which he was to receive for an inheritance; and he went out, not knowing where he was going. By faith he lived as an alien in the land of promise, as in a foreign land, dwelling in tents with Isaac and Jacob, fellow heirs of the same promise; for he was looking for the city which has foundations, whose architect and builder is God. By faith even Sarah herself received ability to conceive, even beyond the proper time of life, since she considered Him faithful who had promised. Therefore there was born even of one man, and him as good as dead at that, as many descendants AS THE STARS OF HEAVEN IN NUMBER, AND INNUMERABLE AS THE SAND WHICH IS BY THE SEASHORE.


the worlds were prepared - "Lit., the ages have been prepared (cf. 1:2).   This refers to the preparation of all that the successive periods of time would contain." (Ryrie)

by faith - Abel came by faith; Cain did not.

through faith - "It is important to note and remember that 'through faith' and 'by faith' are different.  'Through' is used as an adverb and communicates that something is imputed to the believer as a result of having faith.  'By' is used as a preposition and communicates that the believer performs as a result of having faith.  Here is an example that should clarify this important distinction: Romans 3:30: Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith.  By faith, the circumcision (covenant Israel) performed in a manner pleasing to God.  Through faith in Christ's performance, the uncircumcision (the body of  Christ, having no covenant) is justified without works (Rom 4:5).  Understanding (verse three above) was through faith.  Performance (verses four through forty below) was by faith." (McLean)

Abel - "Actually nothing is said here or in Gen 4:3-5 as to why Abel's sacrifice in itself was more acceptable, though the fact that it involved blood sacrifice is significant (see 12:24)." (Ryrie)

"It is significant that the writer chooses Abel as the first example of what faith can do for the one who exercises it.  In the case of Abel, it was the matter of his personal salvation which was in view, as was also the case with the recipients of the letter to the Hebrews.  If Abel's appropriation of salvation was by means of faith, that would mean that if the first-century Jew wanted to be saved, he would have to exercise faith.  By faith Abel offered to God a more excellent sacrifice than Cain.  That which made Abel's sacrifice more excellent than Cain's, was not it quantity but its quality.  It quality inhered in the fact that it was the offering which God had prescribed, a blood offering.  Abel had learned this from his father Adam.  The word 'which' could refer grammatically either to the sacrifice or the faith.   The context decides.  God testified of his gifts, namely, the sacrifice.  All of which means that it was by means of the blood sacrifice that he obtained witness that he was righteous." (Wuest)

though he is dead, he still speaks - "as a witness to succeeding generation, or possibly speaking to God for ultimate vindication at the coming judgment (like the martyrs in Rev 6:9-11)" (Ryrie)

"Though Abel is dead, yet 'by it' (the sacrifice) he yet speaks, telling to all that live after, that salvation is through sacrificial blood.  In Heb 12:24, the statement is made that Jesus's blood speaks better things than the blood of Abel.  It is not Abel's own blood which is in view here, but the blood of the offering Abel presented to God.  The blood of Abel's offering spoke symbolically of a Sacrifice for sin that God would one day offer.  But Jesus' blood is the actual sacrifice, and speaks of the salvation which He procured for us on the Cross ... Cain followed his reason and ignored revelation.  He argued that his own good works as manifested by the produce which he had grown, would please God rather than a blood sacrifice.  Abel accepted revelation instead, and had faith in the divine acceptability of the offering prescribed by God.  His own reason may have argued otherwise, but his faith in what God had said, won the day.  Here was the example which this first-century Jew should follow in his appropriation of the salvation which Messiah procured for him on the Cross, not the way of Cain, which he had been taught by the first-century religious leaders in Israel." (Wuest)

Enoch - Enoch was saved from death by being taken up (Gen 5:22-24).

v 6 - "To please God, one must believe that the true God (not a god) exists and that He rewards." (Ryrie)

Noah - "His reverence was fear of God, or piety (Gen 6:13-22)." (Ryrie)

city - the heavenly Jerusalem (Heb 12:22)

"Abraham and his sons are still awaiting in the patience of faith the promises made to them.  They are not dead, for God is not ashamed to be called their  God.  It does not say that He was not ashamed, but that He is not ashamed.  He is not the God of the dead but of the living (Heb 11:8-22).  'He obtained the promise' (Heb 6:15) — 'He received not the promises' (Heb 9:13).  He received the promise but not the things promised.  He will receive them. (Heb 9:15 and Heb 11:17 and Gen 22, are here brought together." (Williams)

"Both the words 'city' and 'foundations' are preceded by the definite article in the Greek text. Abraham looked for the city which had the foundations. It was a particular city with particular foundations. He was look for the heavenly Jerusalem. The idea of the heavenly Jerusalem was familiar to the Jews. See Heb 12:22, 13:14; Gal 4:26. But we must not confuse this city, namely, the heavenly dwelling of the saved to which Abraham was looking forward, with the heavenly Jerusalem of Rev 3:12, 21:2, which is the home of the Bride of Christ, the Church." (Wuest)

Sarah - see Gen 21:1-5

as good as dead - because Abraham was 100 years old