Commentaries and Other Bible Study Helps - Prayer Tents - Prayer Tents

4:14 high priest. Jesus' role as high priest is announced in 2:17 (see note), expounded here (4:14-5:10), and further explained in 7:1ff. passed through the heavens. A reminder that Jesus is seated at the right hand of God the Father (see note on 1:3). Son of God. Jesus' role as a human high priest (2:5-18) is united with his position as God's unique Son (5:5-6; see 1:1-14; 3:5-6). Let us hold fast continues the theme of perseverance (2:1; 3:6, 12-14; 4:11). confession. See 3:1; 10:23.

4:15 sympathize. Jesus is able to identify with his people (cf. 10:34) because of his human experience and the sufferings he endured while being tempted (2:10-18, esp. vv. 17-18). tempted. The Greek (peirazō) can refer either to temptation intended to bring one down or to testing designed to build one up; both connotations probably apply here (cf. Matt. 4:1-11; Luke 22:28). without sin. Though Jesus was tempted in every respect, that is, in every area of personal life, he (unlike every other human) remained sinless, and thus he is truly the holy high priest (Heb. 7:26-28; cf. 5:2-3). In their temptations, Christians can be comforted with the truth that nothing that entices them is foreign to their Lord. He too has felt the tug of sin, and yet he never gave in to such temptations.

4:16 Draw near (Gk. proserchomai, "approach, go to, draw near to") is used consistently in Hebrews to represent a person approaching God (7:25; 10:1, 22; 11:6; 12:18, 22; cf. Ex. 16:9; 34:32; Lev. 9:5; Deut. 4:11), which is possible only when one's sins are forgiven through the sacrificial and intercessory ministry of a high priest (Heb. 7:25; 10:22). The encouragement to "draw near" to God's throne implies that Christians have the privilege of a personal relationship with God. Confidence translates Greek parrēsia ("boldness," "confidence," "courage," esp. with reference to speaking before someone of great rank or power; cf. 3:6; 10:19, 35). It indicates that Christians may come before God and speak plainly and honestly (yet still with appropriate reverence), without fear that they will incur shame or punishment by doing so. throne of grace. God the Father, with Jesus at his right hand (8:1; 12:2; cf. 1:8), graciously dispenses help from heaven to those who need forgiveness and strength in temptation (see 2:18).

5:1-4 He can deal gently (v. 2). High priests are human and understand human weakness (vv. 1-2); they present sacrifices for sins for others and for themselves (vv. 1, 3); and they are appointed by God (v. 4; as were Aaron and his lineage, see e.g., Ex. 28:1; 29:1-46; cf. Heb. 7:11). Jesus fulfills these high priestly criteria (5:5-10), except that he is the perfect high priest since he is without sin (4:15) and therefore does not need to present a sacrifice for himself (7:26-28).

5:5-6 God the Father appointed Jesus to be high priest (cf. vv. 1, 4), as is shown in the Psalms. Psalm 2:7 is quoted again (cf. Heb. 1:5), followed by Ps. 110:4. Jesus combines the role of high priest with his status as Son of God (see Heb. 4:14; 5:8-10). In Psalm 110 David speaks of his "Lord," who sits at the right hand of God and is a priest after the order of Melchizedek (see Heb. 7:1-28 and note on 1:13).

5:7 In the days of his flesh. That is, during his entire life on earth (cf. 2:14-15). offered up prayers. The Gospels record many prayers of Jesus (esp. at Gethsemane; see Luke 22:39-46). supplications (Gk. hiketēria). A rare word in the NT and Septuagint, it indicates a submissive request (esp. in prayer). with loud cries and tears. Readers would first recall Jesus' agonizing prayer in Gethsemane (Luke 22:44), but the broad time reference, "in the days of his flesh," suggests that Jesus' earthly prayers were constantly heartfelt, earnest, and accompanied by tears. able to save him from death. The author, clearly aware of the reality of Jesus' death (cf. Heb. 9:11-14), speaks of Jesus' resurrection as his being saved from or "out of" (Gk. ek) death (13:20). he was heard. Even as Son of God, it was appropriate that, having been made human, Jesus submitted to the Father and waited on the Father's answer (Luke 22:42, etc.). Because of his reverence (Gk. eulabeia) describes a reverential regard or fear in the presence of God (see Prov. 28:14 LXX; Heb. 12:28). Jesus' piety formed the basis for his prayers being answered; and now he stands to intercede for, and help, every Christian (4:16; cf. Rom. 8:34).

5:8 Although he was a son. See 1:1-14 and 5:5. Jesus, though fully divine, was also fully human. he learned obedience through what he suffered. Though always without sin (4:15; 7:26) and thus always obedient, Jesus nevertheless acquired knowledge and experience by living as a human being (cf. Luke 2:40, 52), and he especially came to know firsthand what it cost to maintain obedience in the midst of suffering (see notes on Heb. 2:9; 2:10; 2:18; 4:15). As Jesus "increased in wisdom and stature" (Luke 2:52), successive temptations were no doubt more difficult to deal with (cf. Luke 4:12), and as he obeyed his Father in the face of each temptation, he "learned obedience," so that his human moral ability was strengthened.

5:9-10 being made perfect. During his childhood, Jesus was not lacking in any godly character quality, but he was lacking in the full experience of having lived a perfect human life, obeying the Father in everything, without sin. The lifelong perfect obedience of Jesus (v. 8; 7:26-28) provides the basis for eternal salvation (2:10; 9:23-28) and for the ultimate "perfection" of those who respond in faith and obedience (10:14; 11:40; 12:23; cf. 7:19; 9:9; 10:1). order of Melchizedek. See 5:6 and ch. 7.

5:11 Though he often encourages his readers (e.g., 6:9-10; 10:32-34), here the author scolds them. hard to explain. Nevertheless, he will later (ch. 7) "explain" the reference to Melchizedek (5:10). Earlier, the author had urged his readers to "pay much closer attention to what we have heard" (2:1). Now, he calls them dull of hearing. "Sluggish" (6:12) is the same word as "dull."

5:12-14 Hebrews rebukes the readers, since by now they should have matured enough in the faith to instruct others. basic principles of the oracles of God. The most fundamental truths of God (see partial list in 6:1-2; on "oracles" [Gk. logia], cf. Acts 7:38 and Rom. 3:2, with reference to the law). Milk versus solid food shows the readers' immaturity in the faith; they are like infants, whereas they should be mature adults, well-learned (Heb. 5:12, 14) and well-practiced (v. 14) in the faith.

6:1-2 elementary doctrine of Christ. Cf. "basic principles" (5:12). Three paired examples of doctrine are given: (1) Christian conversion through repentance (i.e., turning away) from works that cannot save and through faith in God (on faith, see 6:12; 10:22, 38-39; 12:2; 13:7; and ch. 11; on dead works, see 9:14); (2) washings (plural of Gk. baptismos), where the plural may refer to teaching about the differences between Jewish purification rites and Christian baptism, and laying on of hands, which could refer to an initiatory rite at the time of baptism (cf. Acts 8:14-17; 9:12, 17-19; 19:5-6) or to other hand-laying practices during prayers for healing and during commissioning of individuals for ministry (see notes on Luke 4:40; Acts 6:6; 9:17; 13:3); and (3) the believers' future hope of resurrection and the eternal judgment upon all people (see Heb. 9:27; 10:27; 11:19, 35).

6:4-8 This passage has been subject to substantially different interpretations. The central debate concerns whether the descriptions of vv. 4-5 (e.g., "enlightened," "tasted the heavenly gift," "shared in the Holy Spirit," "tasted of the goodness of the word of God") depict people who were once true Christians. (1) Some argue these phrases do describe true Christians, implying that Christians can "fall away" and lose their salvation (cf. note on 3:14, however, indicating a fundamental difficulty with this view). Nonetheless, most who advocate this view hold that some who backslide can still return to Christian faith, thus limiting 6:4-6 to hardened cases of apostasy in which it is "impossible . . . to restore them again to repentance" (vv. 4, 6). (2) Most argue, however, that although these people may have participated fully in the Christian covenantal community (where they experienced enlightened instruction in the Word of God, where they saw public repentance occur, and where the Holy Spirit was at work in powerful ways), when such people do "fall away" it is clear that they are not true Christians because they have not made a true, saving response to the gospel, resulting in genuine faith, love, and perseverance (vv. 9-12). Significantly, they are like land that received much rain but bore no good fruit, only "thorns and thistles" (v. 8). They may have participated outwardly in the Christian community and they even may have shared in the blessings of Christian fellowship; but, like the seed that fell on rocky ground in the parable of the sower, "they have no root" (Mark 4:17) and they "fall away" when faced with persecution. (3) Another view is that the warnings are addressed to true believers, and though they will never completely fall away, the warnings are still the means that God uses to challenge them to persevere in their faith and so to preserve those whom the Lord has chosen. (4) A fourth view is that the "falling away" described in Heb. 6:6 has to do with loss of heavenly rewards. In any case, though the author recognizes that there may be a few in the congregation who fit the description of vv. 4-8, in general he does not think it to be true as a whole of the congregation to which he is writing, for he says, "yet in your case, beloved, we feel sure of better things--things that belong to salvation" (v. 9).

6:4 For explains "if God permits" (v. 3); in some cases it is fruitless to expound the deeper truths of the faith (or even lay again a foundation of elementary doctrines, v. 1), since it is impossible to restore some people again to repentance (cf. 12:15-17). This likely refers to persons who in the past may have participated in acts of public repentance, which were common in early Christian worship. Here, however, they have apparently "fallen away" in such a decisive and irrevocable manner that "they are crucifying once again the Son of God . . . and holding him up to contempt" (6:6). Having committed such deliberate apostasy, it is impossible (at least from a human perspective) "to restore" such a person "again to repentance." While Christians understand these verses differently, it is wise pastoral advice to encourage a person who worries that he may have committed such a deep sin, that the very desire to repent and to be restored in fellowship with the Christian community is evidence that he has not "fallen away" in the permanent, irrevocable way described in this verse (cf. note on "blasphemy against the Holy Spirit" at Matt. 12:31-32). enlightened. Being listed first, this likely describes the initial entrance into Christian community through explanation of the Christian faith (cf. Heb. 10:32). Some have suggested that this may also have included baptism. Tasted the heavenly gift probably refers either (or both) to the Lord's Supper or the general blessing that one encounters in the fellowship of the Christian community. have shared in (lit., "have become a partaker of") the Holy Spirit. Some understand this as a reference to a person who has experienced the laying on of hands in the Christian community; others link it to the communal experience of the Spirit active in their midst producing fellowship and powerful wonders.

6:5 tasted the goodness of the word of God. These people (see note on v. 4) have heard the truth explained and thus have also learned of God's creative word (1:3; 11:3). This word will be fully exhibited in powers that bring about the world's renewal in the age to come (2:5; 13:14), yet, through the present ministry of the Spirit, these powers are partially experienced now in the Christian community (cf. 2:4).

6:6 Fallen away involves a sustained, committed rejection of Christ and a departure from the Christian community. To restore them again to repentance means to bring them once again to repent of their sins. This wording alone does not specify whether the earlier repentance was merely outward (cf. Luke 17:4), or whether it was a genuine, heartfelt repentance that accompanied true saving faith (see note on Heb. 6:4-8). The author is speaking in terms of what can be known from observing a person's behavior. Crucifying once again graphically portrays rejection of Jesus. Holding . . . up to contempt (Gk. paradeigmatizō) conveys the idea of a public, shameful display. The warning of vv. 4-8 is substantial: such a falling away treats God's own Son with such serious rejection that it is as if the person wanted again to put Christ on a cross; after such a departure there can be no return (though see note on v. 4).

6:7-8 land that has drunk the rain. Drawing on a common agricultural metaphor used in the OT and NT alike (see ESV cross-references on v. 7; also Matt. 13:24-30, 36-43; Luke 3:17), the author warns that those who fall away are like land that does not bear a crop that is useful, but only bears thorns and thistles. In a picture of impending final judgment and condemnation, the author says that such land is near to being cursed and its end is to be burned.

6:9 Following the dire warning of vv. 4-8, the author expresses confidence in the salvation of his beloved audience (cf. 10:32-34, 39). Though he warns that some may fall away (6:4-8), he thinks that, generally speaking, his readers will not do this, for they have better things than those described in vv. 4-6; in fact, their lives give evidence of genuine spiritual renewal, for they have things that belong to salvation.

6:10 Evidence is given for the author's confidence in the salvation of his readers (v. 9; cf. 10:32-34), including the good fruit of their service (work) and the love of the saints (see 3:1; 13:24).

6:11-12 The purpose of the warning (vv. 4-8), indeed of the whole letter, is to encourage earnest perseverance until the end. This demands hope, which is closely allied with faith (see 11:1; cf. 10:22), and enduring patience (cf. 6:15). For sluggish, see note on 5:11. imitators of those who . . . inherit the promises. Abraham is the immediate example in 6:13-15; other examples are found in ch. 11 (OT saints) and in 13:7 (church leaders).

6:13-14 promise to Abraham. God's promises to Abraham include those found in Gen. 12:1-3; 17:1-22; 22:16-18. Here the author focuses on the blessing God promised to Abraham and his offspring in Gen. 22:16-17 (partially quoted in Heb. 6:14), concerning which God--since there is no one greater who could assure his promises--pledged by oath upon his own character (see Gen. 22:16; Heb. 6:16-18).

6:15 having patiently waited. Abraham waited 25 years for the birth of Isaac (cf. Gen. 12:4 with Gen. 21:5), and he did not witness the fulfilled promise of innumerable offspring in his lifetime (see note on Heb. 11:13). His patience in faithful waiting is to be imitated (6:12; cf. 11:8-19). In his lifetime, Abraham obtained the promise through seeing Isaac born, and through the ram offered on Isaac's behalf (Genesis 22). But now there is even greater fulfillment for Abraham, through the fact that Abraham's descendants are indeed too many to count.

6:16 Oaths were common legal devices in ancient times as in the modern world (disputes implies a legal context). Oaths usually required appeal to some greater authority (often a deity; see v. 13).

6:17-18 The two unchangeable things are God's promise/purpose and his oath. The character of God is holy, and he does not lie. Thus his announcement of his promise is sure, and doubly sure when combined with his oath. This encourages one to hold fast (see 4:14) to the hope (3:6; 6:11; 7:19; 10:23) of God's promises.

6:19-20 The Christian hope is in the person and saving work of Christ (pictured here as the high priest). Anchor was a common ancient metaphor for stability; hope provides security and stability for the soul. Clearly, even though the author warns the readers concerning apostasy (vv. 4-8), he believes they can have assurance of their salvation. The curtain (Gk. katapetasma) is the veil in the tabernacle or temple separating the inner place (i.e., "Most Holy Place," 9:3) from the rest of the tabernacle/temple. On this veil, see Ex. 26:31; Num. 18:7; Matt. 27:51; Heb. 9:3; 10:20. forerunner. Jesus, who went beforehand and opened the veil, now permits others to draw near (9:3, 6-14; esp. cf. 9:8; 10:19-20). high priest. The author now returns to the subject of 5:5-10 (see 5:11).

7:1-2 The author summarizes the brief account of Melchizedek found in Gen. 14:18-20, highlighting important interpretative points. Elsewhere in the OT, Melchizedek is mentioned only in Ps. 110:4; however, Judaism around the time of Christ did speculate about him (e.g., in the Qumran scroll 11QMelchizedek). translation of his name. In the OT (and in later Judaism) the meaning of a name could indicate a person's relationship to God (e.g., Gen. 17:5; 25:25-26; 32:28). Melchizedek. The Hebrew name means "king of righteousness" (Hb. melek, "king"; tsedeq, "righteousness"). Salem is Melchizedek's city (Hb. shalem, Gen. 14:18), and is from the same root as the Hebrew for "peace" (shalom).

7:3 Some have suggested that Melchizedek was a preincarnate, temporary appearance of the eternal Son of God. As this passage indicates, however, Melchizedek was not in fact the Son of God but someone resembling the Son of God (lit., "having been made like the Son of God"); he was an ordinary human being who was "king of Salem" (v. 1). He is without father or mother or genealogy probably means simply that this information is not given anywhere in Scripture (in contrast to the Levitical priests, whose genealogies are recorded). The next phrase should probably be understood in the same way--that is, Melchizedek had neither beginning of days nor end of life recorded in Scripture; he suddenly appeared in Genesis 14 and then disappeared. As far as the OT narrative is concerned, it shows no end to his priesthood, so in that sense he continues a priest forever. Thus Hebrews seems to view Melchizedek as an ordinary man, who was a "type" or foreshadowing of Christ (see note on Rom. 5:14). In this way, Melchizedek is comparable to the eternal high priesthood of the righteous Son of God, who is truly the king of righteousness and who brings true peace.

7:4 tenth of the spoils. Abraham tithed to Melchizedek (Gen. 14:20). Patriarch here means "father of a nation or people." This is a reminder that all Israel traces its lineage through Abraham (see Heb. 7:9-10).

7:5-6 In the Mosaic law, God commanded the Israelites to tithe to the Levitical priesthood (e.g., Num. 18:21-24), who are themselves fellow descendants of Jacob/Israel and of Abraham. Abraham had the promises (see Heb. 6:13-15)--these promises also encompass the offspring of Abraham (see note on 7:9-10).

7:7 The superior person (Melchizedek) blessed the inferior (Abraham), thus the Melchizedek priesthood is superior to Abraham and all his descendants (implicitly including the Levitical priesthood).

7:8 he lives. Melchizedek is a "priest forever" (Ps. 110:4; cf. Heb. 7:3), hence the Melchizedek priesthood, being eternal, is superior to the mortal Levitical priesthood (vv. 23-25). The author is probably not arguing that Melchizedek never died, but that he is a type of Christ in that nothing is stated in the biblical text about his death (see note on v. 3), and so the figure of Melchizedek forecasts the risen Jesus.

7:9-10 Levi himself . . . paid tithes (to Melchizedek) through Abraham. The author's reasoning is that the offspring of Abraham (esp. Levi), who share in Abraham's promises (see note on vv. 5-6), also share in Abraham's tithe to Melchizedek, and therefore the Levitical priesthood is inferior to the Melchizedekian priesthood.

7:11-12 In Hebrews, several reasons are presented for why the Mosaic law could not bring people to perfection (vv. 18-19; 9:9; 10:1; cf. the work of Jesus in 10:14; 11:40; 12:23). Here, the fact that there existed a priestly order of Melchizedek (Ps. 110:4) shows that the Levitical priesthood (and its high priesthood reserved for the Aaronic line; see Ex. 28:1; 29:1-46) was insufficient to the task. change in the law. The establishment of a better priesthood (Christ's) shows Christians that there also has been a change from the Mosaic law, since that law required a succession of priests, all descended from Levi (Heb. 7:18-19). Thus, Jesus' role as a non-Levitical high priest is strong evidence that the Mosaic covenant (the "old covenant") is no longer in effect.

7:13-14 Jesus was from the tribe of Judah rather than the priestly tribe of Levi. Yet he qualifies as the eternal high priest because he is the Davidic Messiah, called both Lord and a priest after the messianic priestly order of Melchizedek (Ps. 110:1, 4).

7:15-17 the power of an indestructible life. Jesus' resurrection from the dead indicates his eternal priesthood (Ps. 110:4; see Heb. 5:6). Death could not conquer Jesus; therefore, his priesthood lasts forever (see 7:23-24).

7:18-19 former commandment. The institution of the Levitical priesthood is set aside and thus so is the Mosaic law (see v. 12), since it was not able to accomplish God's saving purpose (hence its weakness and uselessness). In other words, only Jesus' work on the cross brought people to perfection (see v. 11; also 9:9; 10:1). better hope. That is, the hope of salvation and perfection through Jesus' high priesthood (7:25-28; on hope, see 3:6; 6:11, 18; 10:23). draw near to God. Jesus' work permits true interpersonal fellowship with God (see note on 4:16; also 7:25; 10:22; 11:6).

7:20-21 Although God instituted the Levitical priesthood, he did not promise its eternal validity. The priesthood of Jesus rests securely on God's promise/oath (cf. 6:13-20) in Ps. 110:4.

7:22 The new, better covenant based on Jesus' eternal high priesthood comes with God's oath and with Jesus as the guarantor, and thus it is superior to the Mosaic covenant (see further 8:6-13; 9:15; 10:15-18; 12:24; 13:20).

7:23-25 The mortality of the many Levitical priests is again contrasted with the eternality of Jesus as high priest (see v. 8). To the uttermost does not specify whether completeness in time ("forever") or completeness in extent ("completely") is intended; the Greek eis to panteles can mean both. Since a "complete" salvation would endure for all time, and since a salvation "for all time" would eventually include every aspect of life, perhaps the author intends readers to hear both senses. On draw near to God, see note on 4:16. Jesus Christ always lives to make intercession (that is, to bring the requests of believers to the Father; cf. Rom. 8:34) for those who approach God through him. Since the ever-living Christ intercedes for believers, they can have great confidence that they will never perish. In fact, they can know that "all things" in their lives will "work together for good" (Rom. 8:28), for God the Father will answer the prayers of his Son.

7:26 fitting that we should have. Jesus' high priesthood is appropriate and is for the benefit of believers. Several words emphasize Jesus' excellence in terms of his sinlessness (holy, innocent, unstained, separated from sinners; see 4:15; also 9:14 and Jer. 11:19) and his heavenly position (exalted).

7:27 Multiple points of contrast are made between the Levitical high priests and Jesus as the one eternal high priest (see chart).

7:28 The law in its weakness (vv. 18-19) appoints sinful mortal men in their weakness to be a continuous succession of high priests (vv. 23-24). God, however, made an oath (Ps. 110:4), promising an eternal high priest (Heb. 7:20-22). This oath through David came after the Mosaic law and sets aside the previous Mosaic priesthood by appointing the messianic Son of God (1:1-14; 5:5-10) as eternal high priest. made perfect. See 5:9 and note on 5:9-10.

8:1-2 The author reminds readers of the main point of the letter: Christians have a high priest who has brought full forgiveness of sins, and this is evident by his being seated at God's right hand. See 1:3, 13; 10:12; 12:2. Majesty. An indirect Semitic term for God himself (see 1:3). The Greek translated holy places will refer later to the "Holy Place" (9:2) and the "Most Holy Place" (lit., "Holy of Holies," 9:3) in the earthly tabernacle constructed at the time of Moses (Ex. 26:33-34) as well as in the Jerusalem temple. But here the author is speaking of something even better, the actual heavenly "holy places," that is, the area before the very throne of God himself. This is where Christ is now a minister. The true tent (Gk. skēnē) refers to heaven, God's very presence; the earthly tabernacle functions as a picture of entering into God's presence in heaven. Human beings made the earthly tabernacle; the heavenly tabernacle (Heb. 8:5; 9:11, 23-24) was set up by the Lord himself--probably a reference to God the Father (see 8:8-11; also 7:14; 12:5-6), though possibly to Jesus (1:10; 2:3; 7:14; 13:20).

8:3 High priests offered gifts of thanksgiving and sacrifices for sin; Jesus as high priest must offer a sacrifice, which he does in the true heavenly tabernacle (v. 2; see 9:11-14, 23-28; 10:12-14).

8:4 Jesus could not serve in the earthly tabernacle, since the law requires Levitical/Aaronic lineage (7:11-19).

8:5 The earthly tabernacle (tent), in which the Levitical priesthood served, was only a lesser copy of the heavenly pattern shown to Moses (Ex. 25:40).

8:6 The words than the old are not in the Greek but are supplied from the context for clarity (see vv. 7-13). Evidence for Jesus' superior ministry is found in the new covenant (vv. 8, 13), of which he is the mediator (see 9:15; 12:24; cf. 2:2) and which is legally ordained (enacted) on better promises. On "promises," see 4:1 and 6:12-20. The better promises of the new covenant are cited in 8:8-12.

8:7 if that first covenant had been faultless. The Mosaic covenant was not wrong; rather, it was weak and ineffective (7:18-19) since it could not bring people to perfection. God's purposes in the old covenant (among others) were to inform his people of the moral law, to convict them of sin (10:3), and (prominently featured in the book of Hebrews) to establish the pattern of sacrifice, priesthood, and promise of salvation that is fulfilled in Christ. Yet the inability of sinful humanity to achieve perfection under the old covenant required the promise of a second covenant, proving the ineffectiveness (i.e., the shortcomings) of the first.

8:8-12 he finds fault with them. God blames sinful humanity for the failure of the first covenant. Jeremiah 31:31-34, quoted here, supports several arguments in Hebrews: (1) this "second" covenant (Heb. 8:7) comes after the Mosaic covenant (the days are coming, v. 8); (2) it is established by the Lord (vv. 8, 13); (3) it is a new covenant (vv. 8, 13); (4) it is unlike the former covenant of the exodus (vv. 9, 13); (5) the former covenant failed because of the fault of Israel (for they did not continue in my covenant, v. 9; see v. 8); (6) this new covenant involves a transformation of the inner life of its recipients by writing God's laws into their minds and hearts so that all know him (vv. 10-11; see 10:14-17; cf. 9:9); and (7) it brings true, final forgiveness of sins (8:12; see 9:15; 10:12-18).

8:13 The new covenant makes the first one old (Gk. palaioō, here translated obsolete)--so old that it is becoming like a person of extreme age (Gk. gēraskō, here translated growing old) and thus is near to disappearing (ready to vanish away).

9:1 The Mosaic covenant came with legislation governing how to worship God and where to approach God in holiness.

9:2-5 The tabernacle (an elaborate "tent" for worship, see 8:2, 5; 13:10; also Ex. 25:9; 26:1-37; see The Tabernacle Tent) is divided into two portions--the Holy Place and the Most Holy Place, literally the "Holy of Holies" (indicating "most holy"). The items within each of these sections are mentioned in accordance with the OT (e.g., Exodus 25; 30; 37).

9:4 The text describes the Most Holy Place as having the golden altar of incense. The altar of incense, however, was not in the Most Holy Place but in the Holy Place, just "in front of the veil" (Ex. 30:6) that separated it from the Most Holy Place; and it was tended daily by the priests (Ex. 30:7-8; cf. Luke 1:9-11), not just once a year (see note on Heb. 9:7). It is unlikely that the author of Hebrews, familiar with the OT tabernacle and its sacrifices, would mistakenly think this altar was inside the Most Holy Place. A better solution is to understand "having" (participle of Gk. echō) to mean that this altar of incense was closely tied in its function to the Most Holy Place, so that it "belonged to" the Most Holy Place, for as its incense burned, the smoke drifted into the Most Holy Place (1 Kings 6:22 speaks of this altar in a similar way; cf. also 2 Chron. 2:4; Ps. 141:2; Rev. 5:8; 8:3-4). The text also says that a golden urn holding the manna, and Aaron's staff that budded were in the ark of the covenant. However, the OT says the urn and the staff were placed in front of the ark (Ex. 16:32-34; Num. 17:10-11), not in it, and speaks only of the two tablets of stone as being within the ark (Ex. 25:16, 21; Deut. 10:1-2). But it would not be unlikely for the urn and the rod to have subsequently been stored in the ark, and the author of Hebrews may be depending on other information that is no longer available. By the time of Solomon's temple, it was noted that there was nothing in the ark except the two tablets of stone (1 Kings 8:9; 2 Chron. 5:10), but that may suggest that other items had previously been in the ark (see note on 2 Chron. 5:10). The tablets of the covenant are the two tablets containing the Ten Commandments (Ex. 34:1, 4, 28-29; Deut. 9:11; 10:5).

9:6 Having described the tabernacle (These preparations having thus been made), the writer describes the worship that took place therein. priests go regularly into the first section. Only the Levitical priests were permitted access. They went into the Holy Place (i.e., the "first section" or first "tent"; see note on vv. 2-5) to perform their regular duties (changing the lamp oil, the bread of the presence, and the incense fire; see Ex. 25:30; 30:7-8; Lev. 24:4) and to offer daily offerings (e.g., Num. 28:7).

9:7 Once a year, on the Day of Atonement, the high priest entered into the second section, that is, the Most Holy Place (Lev. 16:2-3, 11-17); after the incense cloud had shielded him from the mercy seat, he sprinkled it with the blood of a bull and a goat as sin offerings (Lev. 16:6, 9, 11, 15). Atonement for sins was required for the high priest himself and for all the people (e.g., Lev. 16:6, 11, 17; see Heb. 7:27-28). The law distinguishes unintentional sins (e.g., Leviticus 4) from deliberate sins, and early Judaism debated which kinds of sins the Day of Atonement covered.

9:8 By this. That is, by the system that restricted to the Levitical priests the right of access into the presence of God in the Holy Place and especially the Most Holy Place. the Holy Spirit indicates. The Mosaic covenant was the command of God, through the Holy Spirit, and by the Mosaic law God revealed both the spiritual separation of man from God due to sin and the pattern for Jesus' high priestly ministry. way into the holy places. Only the priests can enter the Holy Place, and only the high priest goes behind the veil, into the Most Holy Place; thus, while the veil and the Holy Place were still standing, the rest of God's people could not directly draw near to God's throne of mercy (the Most Holy Place), since the way was not yet opened.

9:9-10 Two ages (both Gk. kairos, "time") are here contrasted: the present age (either the old covenant era or simply the "present circumstances of the church"; see ESV footnote), and the time of reformation. The latter age has been inaugurated by Christ (vv. 11-12, 26). The "present age" is described as a time of impure consciences and of separation from access to God. Through Christ's work, this present age is passing away and the new time of reformation, which has already been inaugurated, will later be fully consummated (see note on vv. 25-26, where Christ has appeared at "the end of the ages").

9:9 cannot perfect the conscience. The Mosaic sacrificial system brought neither sanctification of the soul nor the fullness of God's peace into the inner life of the worshiper (7:18-19; 10:1-2). This is in contrast with the new covenant (8:10-12; 9:14; 10:22; also 10:14; 11:40; 12:23).

9:10 food and drink and various washings. The OT teachings (later expanded in early Judaism) about clean and unclean foods, sacrificial food and drink offerings, and ritual purification washings. This may indirectly critique those holding "diverse and strange teachings" about "foods" (13:9). Regulations for the body implies their ineffectiveness at reaching the conscience (9:9).

9:11 The greater and more perfect tent is the area that immediately surrounds God's very presence in heaven, and is not a literal tabernacle at all (cf. 8:2, 5; 13:10). This tabernacle is superior to the Mosaic tabernacle since it is not made by mortal hands and is not of this creation--i.e., it is not earthly (9:1) but heavenly (8:5; 9:23).

9:12 entered once for all. This sacrifice does not need to be repeated (vv. 25, 28; cf. 7:27-28); and now Christ continues in the Most Holy Place, at the throne of God (8:1; 12:2). blood of goats and calves. See 9:19 ("calves" can refer to oxen or bulls in the Septuagint; see Ex. 20:24; 29:1-14; Lev. 16:6-19). by means of his own blood. Jesus' sacrificial death (see, e.g., Heb. 9:14, 26-28; 10:1-21) is the basis of eternal redemption, the paid release from the oppression of sin (see Luke 1:68; 2:38; cf. Mark 10:45; Titus 2:14; 1 Pet. 1:18).

9:13 sprinkling of defiled persons. Through OT sacrifices and purification rites. blood of goats and bulls. See vv. 12, 19 (and note on v. 12). ashes of a heifer. In Num. 19:1-22 (esp. vv. 9, 17-19) these ashes are reserved outside the camp, mixed in water, and sprinkled upon people to remove impurity due to proximity to a corpse. of the flesh. As opposed to the inner conscience in Heb. 9:14.

9:14 how much more. An argument from the lesser to the greater (see notes on 2:1-4; 10:28-29). blood of Christ. See 9:11; here contrasted with "blood of goats and calves" (vv. 12-13). through the eternal Spirit offered himself. Jesus was both the high priest (for "offered," see 5:1, 3; 8:3; 9:7; esp. 10:11-12) and the sacrifice itself (offered "himself"; cf. 9:25-26), but this verse specifies that the Holy Spirit in some way aided or empowered Christ in making this offering. OT sacrifices had to be without blemish; Jesus is "holy, innocent, unstained" (see 7:26). purify our conscience. Mosaic sacrifices did not affect the conscience (9:9; cf. 10:2), but Christ's sacrifice purifies the innermost being (10:22). from dead works. Deeds that cannot save due to human sinfulness (see 6:1). to serve the living God. Salvation brings people into God's service (see 12:28). God is called "living" elsewhere (3:12; 10:31; 12:22; cf. e.g., Matt. 16:16; Acts 14:15; Rom. 9:26; Rev. 7:2), indicating his eternality; here there is also a contrast with the "dead works."

9:15 mediator. See 8:6; 12:24; cf. 1 Tim. 2:5. new covenant. See Heb. 8:6-13. Christ mediates the covenant first by revealing it (1:2; cf. 2:2) and then by serving as its priest who offers himself in sacrifice (9:11-14, hence therefore). those who are called. A reference to God's electing call to salvation (cf. Rom. 8:30; 1 Thess. 5:24; 2 Tim. 1:9; 1 Pet. 5:10; 2 Pet. 1:10). promised eternal inheritance. On promises, see notes on Heb. 4:1 and 6:13-20. Followers of Christ inherit everlasting salvation (1:14; 5:9; 9:12). redeems them from the transgressions. The payment of sin's penalty (cf. v. 12) requires a death (see vv. 16-28). first covenant. The Mosaic covenant (see v. 1).

9:16-17 will. The Greek (diathēkē) either designates a "will," the legally binding final directions of the deceased (cf. "inheritance" in v. 15), or it signifies an ancient Near Eastern "covenant," which required a sacrificial animal in order to be enacted. In either case, a diathēkē (elsewhere translated "covenant" in Hebrews) comes into force only after a death. This implies that the institution of the new covenant actually took place at the time of Christ's death.

9:18-21 Therefore. Since a covenant cannot begin until a death occurs (see note on vv. 16-17), the Mosaic covenant also began with blood. The Mosaic covenant-initiation ceremony (Ex. 24:3-8) is recalled in Heb. 9:19-20. The author adds some specific details, such as scarlet wool and hyssop, and the sprinkling of the book itself, which are not mentioned in Ex. 24:3-8. While the source of the author's information is unknown, these details are not improbable, since these elements were used in other such purifying ceremonies (see ESV cross-references; also Ex. 12:22). The purification of the tabernacle and its vessels is summarized in Heb. 9:21, recalling the events of Exodus 40 (also Exodus 29; Leviticus 8-9) and providing details from other rituals of atonement (e.g., Leviticus 16; see also Josephus, Jewish Antiquities 3.206).

9:22 purified with blood. In the Mosaic law, the initial purification of the people of God and of his sanctuary required sacrificial blood (vv. 18-21), and such sacrifices continued to be required in the law on behalf of God's people (e.g., v. 7; 10:1-4). This is because sin necessitates an atoning blood sacrifice (Lev. 17:11). The OT sacrifices were given by God as types of Christ's greater, perfect sacrifice to come.

9:23 Covenantal structure, and the need of purification, requires an inaugurating sacrifice. Here the focus is on the purification of the place of holy worship. The lesser copies (i.e., the Mosaic tabernacle and vessels) are patterned after greater heavenly realities (which represent the very presence of God), and these heavenly realities require a greater purification sacrifice (the blood of Jesus).

9:24 holy places made with hands. The earthly tabernacle made by mortal men (see v. 11). copies of the true things. The eternal heavens, because they are the abode of God, are the realities, truer than the earthly "copies" (Gk. antitypa). in the presence of God. Jesus entered as high priest into the heavenly sanctuary and presented himself as an offering before God on our behalf. Thus he entered into the superior place by a superior sacrifice for the sake of believers (vv. 23, 25).

9:25-26 Christ's sacrifice is superior because the single offering of himself is sufficient for all his followers and for all time. Since the foundation of the world alludes to the need for a sin offering ever since the fall of humanity (Genesis 3; cf. Heb. 4:3). The author understands the present time to be an era when the end of the ages has been inaugurated by Christ's sacrificial death, even though it still awaits its consummation at Christ's return (see 9:28).

9:27-28 appointed . . . to die once. Every person has but a single life before eternal judgment. This repudiates reincarnation and any idea that there will be a second chance to believe after death, since immediately after the reference to the fact of death comes the phrase "and after that comes judgment," with no hint of any intervening opportunity for change of status. The final judgment will take place when Christ comes again--he died once as an offering for the sins of many, and he will appear a second time in judgment, when he will save his followers. those who are eagerly waiting for him. This clear anticipation of Christ's return (see 10:25; cf. Rom. 8:19, 23, 25; 1 Cor. 1:7; Gal. 5:5; Phil. 3:20) calls all who hope for salvation to expectant perseverance.

10:1-2 The Mosaic law, with its priesthood, covenant, sacrifices, and tabernacle (cf. 7:11-9:28), can never make a person perfect since it is but a shadow of the true form, which is found in Christ and his final sacrifice. If the law could have made anyone perfect, then the sacrifices would have been discontinued, because those who had been coming to offer them would no longer have any consciousness of sins.

10:3 reminder. Repetition in sacrifice demonstrates the ongoing grip of sin. The Mosaic law thus convinces people of their sinfulness.

10:4 impossible . . . to take away sins. These animal sacrifices symbolized the payment for sin, but they did not accomplish it. No animal was worthy of paying the price for a human being's sin before a holy God. The law assumes that atonement and forgiveness occur by means of the legislated sacrifices; however, last year's sacrifice does not cover this year's sins, thus leaving guilty consciences and a remaining sinful condition. A permanent sacrifice is needed to deal permanently with sin.

10:5-7 The quotation is from Ps. 40:6-8, a Davidic psalm applied here to the Davidic Messiah. This shows David's awareness, as seen elsewhere in the OT, that God desired faithful hearts and lives more than mere performance of sacrificial rituals (cf. Hos. 6:6). It also prophesies the coming of one who will do God's will, and God's preparation of a body for that person. a body have you prepared for me. The ESV translates the corresponding phrase in Ps. 40:6 as, "you have given me an open ear." Literally, the Masoretic (Hb.) text reads, "ears you have dug for me" (Ps. 40:7-9 MT). The Hebrew metaphor has been understood by the Septuagint translators (Ps. 39:7-9 LXX) and by the writer of Hebrews to indicate the physical creation of a person's body. (NT quotations of OT texts are not always precise; NT authors often reword them or adapt them to suit their own purposes, yet always in a way that is compatible with their original meaning.)

10:8-9 The OT sacrifices were not desired (lit., "willed") by God because of any intrinsic value they possessed. However, it was God's will for the messianic speaker of Ps. 40:6-8 to come to do your will. God did ordain the OT sacrifices and offerings for the time when the Mosaic covenant was in force, but not for the future time anticipated in this messianic psalm. He does away with the first refers to the "sacrifices and offerings" (Heb. 10:8) of the old covenant. Christians no longer have to offer animal sacrifices and keep other ceremonial parts of the OT laws, for these have been "abolished." In order to establish the second means "in order to establish obedience to God's ‘will’" (v. 9). The sacrifices had to be abolished in order for God's moral and spiritual will for his people to be done.

10:10 God's will (see vv. 8-9) thus provides sanctification (the state of being made holy) through a different, onetime offering, namely, the body of Jesus Christ, i.e., his physical death.

10:11-13 Previous arguments are summarized, focusing on the efficacy of the single sacrifice offered by Christ. The priest stands, showing that his work of offering sacrifices never ends. which can never take away sins. See notes on vv. 1-4. Christ's sacrificial work has ended, and now he sits at the right hand of God (see esp. Ps. 110:1, cited in Heb. 1:13; see chart), showing that the securing of full and final forgiveness of sins has been accomplished.

10:14 Perfected for all time does not mean that believers are now already sinless, but that Christ has fully earned their perfection, which will certainly be applied to Christians in God's good time. The eternal perfection (see 11:40; 12:23) of the saints stems from the once-for-all-nature of Jesus' sacrifice. Hence, believers look to Christ and not to themselves for a cleansed conscience, full forgiveness of sins, and total flawlessness in the future. those who are being sanctified (i.e., those who are made holy; 2:11; 10:10; 13:12). The Greek present participle allows for the idea of progressive sanctification in this life and/or present positional sanctification of the believer as one who from the start is deemed perfectly holy (see 10:10; and "saints" in 6:10; 13:24).

10:15-18 The new covenant passage from Jeremiah 31 (see Heb. 8:8-12), cited as the utterance of the Holy Spirit, supports the preceding argument (esp. 10:14). The internalization of God's laws (v. 16) means that God's people now do his will (not yet perfectly, but in intention and endeavor) by the power of the Holy Spirit. I will remember their sins . . . no more indicates that Christ's single new covenant offering was eternal, and such forgiveness means there is no longer any (other) offering for sin. The new covenant's superiority to the old is shown most clearly in the full and final forgiveness of sins.