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

Hebrews 11:1-2

Now faith is the assurance of things hoped for, the conviction of things not seen. For by it the men of old gained approval.


faith - "Faith is described in this great verse as the assurance (or reality, the same word translated 'nature' in 1:3) of things hoped for, the conviction (as in John 16:8) of things not seen.  Faith gives reality and proof of things unseen, treating them as if they were already objects of sight rather than of hope. (Ryrie)

men of old - the OT patriarchs and heroes

"Having proved from the Scriptures that the 'rest and 'the good things' of the New Covenant are secured and held by faith, the Holy Spirit now illustrates the activities of faith.  Verse 1 is not a definition of faith but a declaration of its actions.  It makes promises present and real and unseen things visible.  So the promises respecting Canaan were real to Abraham and to Isaac, Jacob and Joseph though they were wanderers, and all died without getting them (v 13).  Similarly Abel saw the Lamb of God that takes away the sin of the world; Enoch saw his Divine companion (v 6); Noah saw the coming Flood; Abraham saw the city which hath the foundations; Moses saw Him Who is invisible; women saw 'a better resurrection,' and they all saw the 'better thing' which God provided for them (v 40)." (Williams)

"The mention of a faith that is answered by salvation (10:39), leads the writer to speak about it now in detail.  The word 'faith' occurs without the article here, indicating that it is treated in its abstract conception, not particularly as New Testament faith.  Vincent says, 'It is important that the preliminary definition be clearly understood, since the following expamples illustrate it.  The key is furnished by verse 27, as seeing him who is invisible.  Faith apprehends as a real fact what is not revealed to the senses.  It rests on that fact, acts upon it, and is upheld by it in the face of all that seems to contradict it.  Faith is real seeing.'" (Wuest)

"Variously referred to as the 'Faith Chapter' or the 'Christian's Hall of Fame,' chapter eleven does provide a definition of the word 'faith' and then lists many historical examples of people who demonstrated their faith; but there are not Christians in the chapter and therefore one must ask: faith in what?  Faith must have an object.  Faith, in and of itself, is insufficient.  Israel had faith in the covenants given by Jehovah, while our faith is in Christ's payment for our sins.  The Hebrew people performed as a product of their faith, while we trust Christ's performance on our behalf with our faith, and that without works (Rom 11:6; Titus 3:5).  For Israel, just as James wrote to them, faith without works is dead (James 2:18-20).  For the Body of Christ, we are saved unto good works, not because of them (Eph 2:8-10) ... Israel had faith that it would have righteous standing by keeping the laws and statues Jehovah had provided (Deut 6:25; Rom 10:5).  Our faith does not rest in the law but in Christ (Rom 10:4).  That means the object of one's faith matters.  We are not under the law, but under grace (Rom 6:14); and so the object of our faith is not the law, but Christ.  Israel's faith was to live by the law Jehovah God had provided them." (McLean)

Hebrews 10:1-39

What is the theme of this chapter?

A Better Offering

What is the key verse(s) of this chapter? Verse 14

For by one offering He has perfected for all time those who are sanctified.

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

All my sin, past, present, and future, has been dealt with.  I have been made perfect (positionally) in His sight for all time.

Additional observations/questions:

Back to 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? 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.

Last week'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.

This 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.

Hebrews 10:26-39

For if we go on sinning willfully after receiving the knowledge of the truth, there no longer remains a sacrifice for sins, but a terrifying expectation of judgment and THE FURY OF A FIRE WHICH WILL CONSUME THE ADVERSARIES. Anyone who has set aside the Law of Moses dies without mercy on the testimony of two or three witnesses. How much severer punishment do you think he will deserve who has trampled under foot the Son of God, and has regarded as unclean the blood of the covenant by which he was sanctified, and has insulted the Spirit of grace? For we know Him who said, “VENGEANCE IS MINE, I WILL REPAY.” And again, “THE LORD WILL JUDGE HIS PEOPLE.” It is a terrifying thing to fall into the hands of the living God. But remember the former days, when, after being enlightened, you endured a great conflict of sufferings, partly by being made a public spectacle through reproaches and tribulations, and partly by becoming sharers with those who were so treated. For you showed sympathy to the prisoners and accepted joyfully the seizure of your property, knowing that you have for yourselves a better possession and a lasting one.  Therefore, do not throw away your confidence, which has a great reward. For you have need of endurance, so that when you have done the will of God, you may receive what was promised. FOR YET IN A VERY LITTLE WHILE, HE WHO IS COMING WILL COME, AND WILL NOT DELAY. BUT MY RIGHTEOUS ONE SHALL LIVE BY FAITH; AND IF HE SHRINKS BACK, MY SOUL HAS NO PLEASURE IN HIM. But we are not of those who shrink back to destruction, but of those who have faith to the preserving of the soul.


sinning willfully - "The background is the defiant sin of Num 15:30-31 for which there was no propitiatory offering.  Only judgment, awaited the one who sinned defiantly, lit., with a high hand; i.e., with a raised, clenched fist in defiance of God and His commands.  (See also Ex 14:8, where the same word is used.)" (Ryrie)

knowledge - "The word 'knowledge' is not the simple word gnosis, but the strong word epignosis.  Alford quotes Delitzsch as saying: 'When epignosis is used, there is the assumption of an actual direction of the spirit to a definite object and of a real grasping of the same: so that we may speak of a false gnosis, but not of a false epignosis.  And the Writer, by the use of this word, gives us to understand that he mans by it not only a shallow historical notion about the Truth, but a living believing knowledge of it, which has laid hold of a man and fused him into union with itself.'  Thus it is clear that the Jew who committed this sin, was fully informed by the Holy Spirit of the issues involved between the  First Testament and the New Testament, and also the meaning and the implications of the New Testament, (6:4, 'who were once enlightened') and therefore, he sinned with his eyes wide open." (Wuest)

there no longer remains a sacrifice for sins - "If a person rejects the truth of Christ's death for sin, there is no other sacrifice for sin available and no other way to come to  God.  Only judgment remains (v 27)." (Ryrie)

"The ministry of the Holy Ghost within believing Israel caused them to walk in God's statutes (Ezek 36:27), to sell all their property (Acts 2:45) and be faithful unto death (Rev 2:10).  For them, willful sin was equivalent to blasphemy of the Holy Ghost; and there remaineth no more sacrifice for that (Matt 12:31-32)." (McLean)

v 29 - "The three indictments specified in this verse describe the enormity of the sin of unbelief." (Ryrie)

"To return to Judaism was to count the blood an 'unholy' thing (koinos, common, i.e., having no cleansing value, no divine virtue).  More too than this, it meant that the apostate thereby necessarily regarded the blood of Christ as that of a criminal, executed for His own crime.  Thus it was not a case of disobedience, it was contempt of God's grace through and in His Son." (Vine)

v 30 - "These are quotes from Deut 32:35-36 and Ps 135:14." (Ryrie)

"The certainty of the punishment is assured by the word of God.  Vincent says that the word 'vengeance' is 'an unfortunate translation, since it conveys the idea of vindictiveness which does not reside in the Greek word.  It is the full meting out of justice to all parties.  The quotation is an adaptation of the LXX of Deut 32:35.  The second citation is literally from LXX of Deut 32:36." (Wuest)

conflict of sufferings - struggle with sufferings

"Terrible sufferings are in store for those who find themselves in Daniel's seventieth week, the time of Jacob's trouble.  Unable to buy or sell (Rev 13:17), these people endure a great flight of afflictions just as Christ had forewarned in Matthew chapters 24 and 25.  The Hebrew Tribulation epistle of James is replete with similar warnings (James 1:11; 2:5-6, 15-17; 5:1-3).  Their affliction were so severe that one of their leaders was stoned to death (Acts 7:60), the twelve tribes were scattered (Acts 8:1) and there was little doubt but that the times prophesied by Joel (Acts 2:16-17) were taking place." (McLean)

to the prisoners - "Some Christians apparently had been imprisoned for their faith, whereas others had experienced the seizure of their possessions (v 34)." (Ryrie)

v 37 - "This quotation is from Hab 2:3." (Ryrie)

v 38 - "This quotation from Hab 2:4 is used to teach that the person who has been made righteous by God lives (and survives the coming ordeal) by faith.  The believer trusts God in everything.  Hab 2:4 is also quoted in Rom 1:17 and Gal 3:11, where Paul uses it to teach that the one who is righteous by faith (rather than by works) shall live.  Paul's emphasis is on salvation by faith; this writer's is on living by faith." (Ryrie)

"Keeping confidence, enduring to the end, keeping faith, maintaining good works while waiting for Christ's return at which time grace shall be brought to Israel was obviously a problem (2 Pet 3:3-4; 1 Pet 1:9, 13).  The people to whom this epistle is directed must do the will of God to receive their promise [millenial kingdom] while we have the promise of our Savior that He did everything necessary for our soul to be saved (2 Cor 5:21)." (McLean)

Hebrews 10:19-25

Therefore, brethren, since we have confidence to enter the holy place by the blood of Jesus, by a new and living way which He inaugurated for us through the veil, that is, His flesh, and since we have a great priest over the house of God, let us draw near with a sincere heart in full assurance of faith, having our hearts sprinkled clean from an evil conscience and our bodies washed with pure water. Let us hold fast the confession of our hope without wavering, for He who promised is faithful; and let us consider how to stimulate one another to love and good deeds, not forsaking our own assembling together, as is the habit of some, but encouraging one another; and all the more as you see the day drawing near.


"When a Gentile like the Philippian jailer is dealt with about his soul, the approach is "Believe on the Lord Jesus Christ and thous shalt be saved" (Acts 16:31).  When a Jew is appealed to, the approach is in the terms of First Testament typology as we have it in these two verses [19, 20].  The exhortation to enter into the Holy of Holies of heaven by the blood of Jesus would bring to the Jewish reader's mind the picture of the high priest in Israel on the Day of Atonement entering the tabernacle for him.  He stood in the Holy of Holies, not actually, but in the person of the high priest.  The high priest's presence in the Holy of Holies meant his presence there too, for the high priest had offered sacrifice first for his own sins and was thus accepted with God, and then for the people's sins.  The individual Israelite who trusted Jehovah for his salvation, that Jehovah who would some day offer a sacrifice which would pay for his sins, thus stood symbolically in his high priest for salvation, but actually in the coming Messiah who would some day be the real High Priest.  The writer makes it plan that he does not have reference to the earthly Holy of Holies.  In the first place, it is by means of the blood of Jehoshua, his Jehovah-Saviour that he is to enter, not by means of the blood of animals.  In the second place, he calls the road into the Holy of Holies, 'a new and living way.'" (Wuest)

a new and living way - "Christ is that way (cf Heb 4:14; 6:20; 7:24-25; Jn 14:6)." (Ryrie) 

veil - "The torn veil opening the way to the Holy of Holies symbolizes Christ's flesh (body) on the cross, which opens access to God for us (Matt 27:51)." (Ryrie)

"Christ became incarnate that He might go to the Cross for us.   The body prepared for Him was assumed by Him that He might thereby offer His sacrifice for our sins.  That is the significance of the rending of the veil, 'His flesh.'  When that took place the veil of the temple was rent in the midst.  The veil is not removed.  The wrong idea that it has been removed arises from confusing this veil with that mentioned in 2 Corinthians 3:13, the veil on Moses' face, a veil removed indeed for believers, for there is no veil over the face of Christ.  This passage in Hebrews teaches that we go through the veil because it has been rent for us at the Cross." (Vine)

"When the Messiah died on the Cross, the veil of the temple was rent by the unseen hand of God, showing Israel two things, that the Messiah had now provided the actual entrance for the sinner into the presence of God, and that the symbolic sacrifices were to be discontinued, for the Reality to whom they pointed had come (Heb 9:7-10)." (Wuest)

having our hearts sprinkled clean from an evil conscience and our bodies washed with pure water - "The figures of sprinkling and washing are taken from the circumstances of the consecration of the Levitical priest (Ex 29:4, 20, 21; Lev 8:6, 23).  The sprinkling speaks of the believer's appropriation by faith of the blood of Christ (see Heb 9:13 and 12:24).  The washing is the washing of regeneration (Titus 3:5).  It is not a constant washing of the nature body (that idea misses the point of Ex 29:4).  The washing took place when we were born again.  The difference seems to be that the inward and outward purification are accomplished in both cases once for all and for the whole man.  There is no constant sprinkling or washing." (Vine)

"The better priesthood of Christ, after the order of Melchisedec, provides the ceremonial cleansing which had been prophesied some six hundred years earlier: Ezekiel 36:25: Then I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your filthiness and from all your idols." (McLean)

to stimulate - "I.e., to stir up to an incitement or paroxysm of love and good works.  To understand how strong this Greek word is, see its use in Acts 15:39 (sharp disagreement); Acts 17:16 (being provoked); 1 Cor 13:5 (provoked); Eph 6:4 (provoke)." (Ryrie)

our own assembling together - "I.e., the gathering of Christians for worship and edification." (Ryrie)

the day - "I.e., of Christ coming (also v 37; 1 Cor 3:13; Phil 1:10)." (Ryrie) 

Hebrews 10:15-18

And the Holy Spirit also testifies to us; for after saying, “THIS IS THE COVENANT THAT I WILL MAKE WITH THEM AFTER THOSE DAYS, SAYS THE LORD: I WILL PUT MY LAWS UPON THEIR HEART, AND ON THEIR MIND I WILL WRITE THEM,” He then says, “AND THEIR SINS AND THEIR LAWLESS DEEDS I WILL REMEMBER NO MORE.” Now where there is forgiveness of these things, there is no longer any offering for sin.


vs 16-17 - For this OT quotation, see Jer 31:33-34, quoted earlier in Heb 8:10-12.

"The writer now quotes the prophet Jeremiah again as to the finality of the New Testament.  He places the Jewish recipients of this letter in the position where they will either accept their prophet and thus the New Testament, or in rejecting the New Testament, they will be rejecting their own prophet." (Wuest)

"A distinctive feature of the new one [testament] was to be the sanctifying work of the Holy Spirit who would be caused to take up His permanent abode in the believer under the New Testament dispensation.  Heretofore, He had come upon or in individuals in order to equip them for a certain ministry, and then would leave them when the time of that ministry was over.  He did not personally indwell them for purposes of sanctification.  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. The New Testament saint has both the advantages of regeneration and the personal indwelling and the sanctifying work of the Holy Spirit.  Thus, under the First Testament God wrote His laws on stone, whereas under the New Testament He writes them upon the heart.  The other distinctive feature of the New Testament is the fact that God remembers sins and iniquities no more.  The constant repetition of the sacrifices demonstrated that the sin question was not settled.  The once for all offering of the Messiah shows that sin is paid for and put away." (Wuest)