IV. Commentary

Commentary Overview

A. Introduction: The Son of God (1:1-4)

1:1 At many times and in various ways,
God, having in the past spoken to the fathers through the prophets,
2 has at the end of these days spoken to us by his Son,
whom he appointed heir of all things,
through whom also he made the worlds,
3 who, being the radiance of his glory,
the very image of his substance,
and upholding all things by the word of his power,
who, when he had by himself purified us of our sins,
sat down on the right hand of the Majesty on high (Psa 110:1),
4 having become as much better than the angels
as the more excellent name he has inherited
is better than theirs.

Hebrews began with a long flowing sentence that spanned verses one through four. While modern English readers consider this construction clumsy, it was rather elegant Greek, stringing the sentence together with participial phrases and relative clauses. We can break it down as:

1. Subject "God" with participial phrase which addressed a short review of revelation ("spoken to the fathers through the prophets"; Heb 1:1).

2. Verb-indirect object which culminated revelation in the Son ("God...spoke to us through his Son"; Heb 1:2). Note the eschatological time frame for the revelation. This main clause was followed by three relative clauses that formed a chiasmus about the Son:

Step A1: Appointment by God as an "heir to all things" (first clause; Heb 1:2)

Step B1: Instrument of creation (second clause; Heb 1:2)

Step C: Radiation of divine glory and visible image of the invisible God (his substance; first participle of the third clause; Heb 1:3, see Col 1:15-19, Jn 1:1-4, Jn 1:16-18)

Step B2: Maintaining creation and salvation (second and third participles of the third clause; Heb 1:3, see Phil 2:5-8, Col 1:20)

Step A2: Sharing divine power ("sat at the right of the Majesty on high"; main verb-indirect object of the third clause; Heb 1:4)

Corollary: The place and name of the Son over the angels (participle following the indirect object; Heb 1:4; see Phil 2:9-11). Note "name" denoted the character and inherent power of the person. Speaking the name acknowledged such power and the place of the Son in the order of the cosmos.

B. Step A1: Place of Christ Before God and a Warning Against Apostasy

The author asserted his thesis for the transcendent status of the Son. Now he had to justify it in Scripture in three parts: the inferiority of the angels, subjection to the human condition, and through the suffering of that condition, raising up disciples to a fraternal status. Between parts one and two, the author exhorted his audience to faithfulness.

1. Inferiority of the Angels (1:5-14)

5 For to which of the angels did he say at any time,

"You are my Son. Today I have become your father?" (Psa 2:7)

and again,

"I will be to him a Father and he will be to me a Son?" (2 Sam 7:14, 1 Chron 17:13)

6 When he again brings in the firstborn into the world he says, "Let all the angels of God worship him." (Deu 32:43 LXX, Psa 97:7)

7 Of the angels he says,

"He makes his angels wind and his servants a flame of fire." (Psa 104:4)

8 But of the Son he says,

"Your throne, O God, is forever and ever.
The scepter of uprightness is the scepter of your Kingdom.
9 You have loved righteousness and hated iniquity;
therefore God, your God, has anointed you with the oil of gladness above your fellows." (Psa 45:6-7)

10 And,

"You, Lord, in the beginning, laid the foundation of the earth.
The heavens are the works of your hands.
11 They will perish, but you continue.
They all will grow old like a garment does.
12 You will roll them up like a mantle,
and they will be changed;
but you are the same.
Your years won't fail." (Psa 102:25-27)

13 But which of the angels has he told at any time,

"Sit at my right hand until I make your enemies the footstool of your feet?" (Psa 110:1)

14 Aren't they all serving spirits, sent out to do service for the sake of those who will inherit salvation?

The author couched his argument in a chiastic structure.

Step A1: Rhetorical questions about the angels (1:5)

Step B1: Superior place of the Son (1:6)

Step C: Inferior place of the angels (1:7)

Step B2: Superior place of the Son (1:8-12)

The author began his argument with questions that presupposed the intimacy of the Father-Son relationship over the implicit place of the servant/angels (Heb 1:5; Psa 2:7; 2 Sam 7:14, 1 Chr 17:13). Next, he stated that angels should "worship" the Son (Heb 1:6; Deu 32:43 LXX). Then, he made the servant status of angels explicit ("as winds...fires of flame;" Heb 1:7; Psa 104:4). Fourth, he connected the eternal throne of God with the Son (Heb 1:8-9; Psa 45:6-7) and asserted the everlasting nature of God (Heb 1:10-12; Psa 102:25-27). Finally, he asked two questions. Were the angels ever asked to share the divine throne (Heb 1:13: Psa 110:1)? And, wasn't the purpose of angels to serve the saved?

2. Exhortation: Do Not Drift Away (2:1-4)

2:1 Therefore we ought to pay greater attention to the things that were heard, lest perhaps we drift away. 2 For if the word spoken through angels proved steadfast, and every transgression and disobedience received a just penalty, 3 how will we escape if we neglect so great a salvation - which at the first having been spoken through the Lord, was confirmed to us by those who heard, 4 God also testifying with them, both by signs and wonders, by various works of power, and by gifts of the Holy Spirit, according to his own will?

In light of the status of Christ and the lower place of the angels, the author urged focus on the Good News lest a believer back-slide (Heb 2:1). Even the angels had a place in revelation. Jews believed angelic messengers delivered the Torah to Moses (''...if the word spoken through angels proved steadfast..."; Deu 33:2; Psa 68:17-18; Acts 7:38, 53; Gal 3:19; and Jub. 1:28; Josephus, Ant. 15.5.3 [15.136]). Any violation of the Law deserved punishment (Heb 2:2). So, what would bring relief? Evangelization through kerygma and charism. Jesus himself then his apostles would spread the message (Heb 2:3). And works of the Spirit would confirm the veracity of the Good News (Heb 2:4). Those who ignored the message and works of divine wonder did so at their own peril.

3. The Son Subjecting Himself (2:5-9)

5 For he didn't subject the world to come, of which we speak, to angels. 6 But one has somewhere testified, saying,

"What is man, that you think of him?
Or the son of man, that you care for him?
7 You made him a little lower than the angels.
You crowned him with glory and honor.
8 You have put all things in subjection under his feet." (Psa 8:4-6)

For in that he subjected all things to him, he left nothing that is not subject to him. But now we don't yet see all things subjected to him. 9 But we see him who has been made a little lower than the angels, Jesus, because of the suffering of death crowned with glory and honor, that by the grace of God he should taste death for everyone.

The author returned to the order of the cosmos, seeing it through the lens of a monarchy. A noble became king when garnered fealty from the other power players in the kingdom, sometimes at the cost of civil war. The winner would compel the losing party to pledge loyalty as a lower status party and even pay monetary tribute. Thus, the term "subject under his feet" could mean humiliation for one's enemies.

A king would never give up the power his crown represented unless it was for a higher purpose. Yet, the author insisted the Son did just that. As superior to the angels, he would not abdicate his power in the end times ("world to come," Heb 2:5). Yet, according to Psa 8:4-6, the Father made the "Son of Man...a little lower than the angels" as a path to "glory and honor" and as a way to right the order of the cosmos ("...put all things in subjection under his feet").

The author insisted God had accomplished this task but the common person hadn't realized it yet (Heb 2:8). By becoming a man ("lower than the angels"), the Son had experienced the human condition, even undergoing death. Thus, God "crowned him with glory and honor" (echoing the psalm). Why? As the paradigm human, Jesus experienced death not only for himself but for everyone (Heb 2:9).

4. Raising Up Humanity Through Suffering (2:10-17)

10 For it became him, for whom are all things and through whom are all things, in bringing many children to glory, to make the author of their salvation perfect through sufferings. 11 For both he who sanctifies and those who are sanctified are all from one, for which cause he is not ashamed to call them brothers, 12 saying,

"I will declare your name to my brothers.
Among the congregation I will sing your praise." (Psa 22:22)

13 Again, "I will put my trust in him." Again, "Behold, here I am with the children whom God has given me." (Isa 8:17-18)

14 Since then the children have shared in flesh and blood, he also himself in the same way partook of the same, that through death he might bring to nothing him who had the power of death, that is, the devil, 15 and might deliver all of them who through fear of death were all their lifetime subject to bondage. 16 For most certainly, he doesn't give help to angels, but he gives help to the offspring of Abraham. 17 Therefore he was obligated in all things to be made like his brothers, that he might become a merciful and faithful high priest in things pertaining to God, to make atonement for the sins of the people. 18 For in that he himself has suffered being tempted, he is able to help those who are tempted.

Again, the author used a chiastic structure this time to emphasize the salvific nature of suffering.

Step A1: Suffering Brings Sanctification (2:10-11a)

Step B: Followers as Brethren (2:11b-13)

Step A2: Died to Destroy Death (2:14-16)

Corollary: Empathetic High Priest (2:17-18)

As the instrument of creation, the Son lowered himself to the level of humanity (Heb 2:14). And in the process, he raised believers to the status of the saved, God's "children." The means to this "lowering/raising" was suffering (Heb 2:10), something the average disciple could relate to. The hard experience of life that culminated in death (Heb 2:14) became the bridge between Christ and his followers. It was the means of sanctification and the way to fraternal relationships (Heb 2:11-13; Psa 22:22, Isa 8:18).

With the Resurrection, Christ subdued death and the spirit that controlled that evil power, the devil. For, in the minds of ancient believers, the Evil One held people "in bondage" with the fear of death (Heb 2:15). The Son came to save humanity ("sons of Abraham") not the angels since the latter were spirits and did not die (Heb 2:16).

The author had set the stage. He asserted Jesus outranked all other spiritual powers through his humility and suffering. In the process, he conquered death and raised up humanity to the status of God's children. Now, he framed the Son and his ministry of salvation in a familiar image, the High Priest (Heb 2:17-18).

C. Step B1: Challenge to Believe (3:1-4:16)

In this step, the author made two assertions. First, he held Jesus was a greater figure in salvation history than Moses, the Law Giver. Second, he warned believers not to follow the example of the Hebrews who followed Moses during the Exodus; he employed psalm verses and their chiastic interpretation for his exhortation.

1. Jesus Greater Than Moses (3:1-6)

3:1 Therefore, holy brothers (and sisters), partakers of a heavenly calling, consider the Apostle and High Priest of our confession: Jesus, 2 who was faithful to him who appointed him, as also Moses was in all his house. 3 For he has been counted worthy of more glory than Moses, because he who built the house has more honor than the house. 4 For every house is built by someone; but he who built all things is God. 5 Moses indeed was faithful in all his house as a servant (Num 12:7) , for a testimony of those things which were afterward to be spoken, 6 but Christ is faithful as a Son over his house. We are his house, if we hold fast our confidence and the glorying of our hope firm to the end.

What did the faithful learn about Jesus when compared with Moses, the great Law giver? The author asked those who received the Good News ("partakers in the heavenly calling") to reflect on the place of Jesus as the One sent by God ("apostle") and leader in divine worship ("High Priest"; Heb 3:1). He asked them to compare these two titles with Moses. God appointed both to a ministry but there was a difference. Moses lived among the Hebrews ("his house"; Heb 3:2) while, as the divine instrument of creation, the Son formed them into a nation. So the latter had more stature than former (Heb 3:3-4). Both Moses and Christ were faithful to their people ("house"). But, the leadership of Moses was that of a servant whose efforts foreshadowed coming events ("those things spoken afterwards"; Heb 3:5) while that of Christ was that of a trusted Son. Disciples had a place with him if they persevered through the end times (Heb 3:6). The caveat of perseverance acted as a transition into an exhortation for strength.

2. Exhortation: Comparison of the Disciples
with the Hebrews in Exodus (3:7-4:16)

a. Psalm Verses of Warning (3:7-11)

7 Therefore, even as the Holy Spirit says,

"Today if you will hear his voice,
8 don't harden your hearts as in the rebellion,
in the day of the trial in the wilderness,
9 where your fathers tested me and tried me,
and saw my deeds for forty years.
10 Therefore I was displeased with that generation,
and said, 'They always err in their heart,
but they didn't know my ways.'
11 As I swore in my wrath,
'They will not enter into my rest.' " (Psa 95:7-11)

b. Interpretation Chiasmus of the Verses (3:12-4:11)

Step A1: "Today" as a Day of Choice (3:12-15)

12 Beware, brothers (and sisters), lest perhaps there might be in any one of you an evil heart of unbelief, in falling away from the living God; 13 but exhort one another day by day, so long as it is called "today", lest any one of you be hardened by the deceitfulness of sin. 14 For we have become partakers of Christ, if we hold the beginning of our confidence firm to the end, 15 while it is said,

"Today if you will hear his voice,
don't harden your hearts, as in the rebellion." (Psa 95:7-8)

The author quoted Psa 95:7-11 (Heb 3:7-11) as a warning against back-sliding. He defined such unbelief as evil since it meant rejecting God after hearing the Good News (Heb 3:12) Hence, community members should always ("today") exhort others to remain faithful; without such social support and expectation, individuals could be led astray and lose heart (Heb 3:13). But those who remain faithful to the end would partake in Christ, both in union with him and his mission (Heb 3:14). Note participation in Christ was an ongoing endeavor.

Step B1: Hebrews Who Didn't Believe (3:16-19)

16 For who, when they heard, rebelled? Wasn't it all those who came out of Egypt led by Moses? 17 With whom was he displeased forty years? Wasn't it with those who sinned, whose bodies fell in the wilderness? (Num 14:29, Num 14:32) 18 To whom did he swear that they wouldn't enter into his rest, but to those who were disobedient? 19 We see that they weren't able to enter because of unbelief.

At this point, the author implied the rewards of perseverance. What about those who rebelled (Psa 95:7-8)? He answered that in a series of rhetorical questions. God rescued them from slavery in Egypt (Heb 3:16). But they would wander for forty years, die in the desert (see Num 14:29, Num 14:32) and never realize fulfillment of the divine promises (Heb 3:17). Unbelief would keep them from the Lord's "rest" (Heb 3:17-18).

Step B2: Challenge to the Disciples (4:1-5)

4:1 Let's fear therefore, lest perhaps any of you should seem to have come short of a promise of entering into his rest. 2 For indeed we have had good news preached to us, even as they also did, but the word they heard didn't benefit them, because it wasn't mixed with faith by those who heard. 3 For we who have believed do enter into that rest, even as he has said, "As I swore in my wrath, they will not enter into my rest" (Psa 95:11); although the works were finished from the foundation of the world. 4 For he has said this somewhere about the seventh day, "God rested on the seventh day from all his works'' (Gen 2:2); 5 and in this place again, "They will not enter into my rest." (Psa 95:11)

What was God's rest? The author shifted from reception of the Good News to the Second Coming. The promise realized in the Lord's return gave a taste of that glory to the believer. The "rest" then was the Kingdom partially realized now (Heb 4:3), fully realized with the appearance of Christ (Heb 4:1). The author warned his audience to safeguard faith now with a promise of its reality in the future. How did a disciple maintain his or her faith? By sharing it with others unlike the Hebrews who failed to believe even when they witnessed the power of YHWH (Heb 4:2).

Here, the author compared faith in the Good News as God's rest; the time of salvation was the Sabbath, the day the Lord rested from creation (Heb 4:4; Gen 2:2). Notice he heightened that point with a chiasmus that revolved around Psa 95:11 (Heb 4:3, Heb 4:5).

Step A2: "Today" as a Day of Choice (4:6-11)

6 Seeing therefore it remains that some should enter into it, and they to whom the good news was preached before failed to enter in because of disobedience, 7 he again defines a certain day, "today", saying through David so long a time afterward (just as has been said),

"Today if you will hear his voice,
don't harden your hearts." (Psa 95:7-8)

8 For if Joshua had given them rest, he would not have spoken afterward of another day. 9 There remains therefore a Sabbath rest for the people of God. 10 For he who has entered into his rest has himself also rested from his works, as God did from his. 11 Let's therefore give diligence to enter into that rest, lest anyone fall after the same example of disobedience.

The author developed his thesis on the meaning of "today" in Psa 95:7-8 (Heb 4:7). Those who heard the message and rejected it didn't realize the "today" (Heb 4:6). Nor did the faithful who entered the Promised Land under Joshua (Heb 4:8). Hence, on the one hand, the "Sabbath of the Lord'' was a future event (Heb 4:9). On the other hand, the "Sabbath rest" promised lie in faithfulness to the Good News (Heb 4:10). That should be jealously guarded (Heb 4:11).

Corollary 1: Power of the Word to Judge (4:12-13)

12 For the word of God is living and active, and sharper than any two-edged sword, piercing even to the dividing of soul and spirit, of both joints and marrow, and is able to discern the thoughts and intentions of the heart. 13 There is no creature that is hidden from his sight, but all things are naked and laid open before the eyes of him to whom we must give an account.

The author urged diligence in one's devotion to Christ. But, who could truly measure such? The Word of God. Using a military metaphor ("two edged sword"), the author asserted the message itself would reveal the depth of one's faith (Heb 4:12). For only God himself knew the true extent of everyone's and everything's character (Heb 4:13).

Corollary 2: Dependence upon the High Priest (4:14-16)

14 Having then a great high priest who has passed through the heavens, Jesus, the Son of God, let's hold tightly to our confession. 15 For we don't have a high priest who can't be touched with the feeling of our infirmities, but one who has been in all points tempted like we are, yet without sin. 16 Let's therefore draw near with boldness to the throne of grace, that we may receive mercy and may find grace for help in time of need.

In the verses above, the author urged care (Heb 3:12) even to the point of holy fear (Heb 4:1). Yet, he also encouraged confidence based upon perseverance (Heb 3:14). He reiterated that confidence (Heb 4:16) based upon the heavenly Son who partook in every human condition except for sin (Heb 4:15). Believers could identify with "someone like us but greater than us." This provided the reason to remain faithful (Heb 4:14) and approach God for his divine favor (Heb 4:16).

D. Step C: The Son as High Priest
and His Sacrifice (5:1-10:39)

Broadly speaking, we can view this section as a chiasmus with an introduction. The author began with his thesis: Christ was the eternal High Priest. Next, he explained his view within exhortations to faithfulness despite the temptation to back-slide ("A" steps). Then, he expanded his thesis in two ways. First, he asserted the superiority of the Melchizedek priesthood to that of Aaron; then, he proclaimed Christ as a High Priest "in the order of Melchizedek (Step B1). Second, he compared the new vs. old covenants and their cult. Then, he evaluated each on the efficacy of their result (forgiveness of sin; Step B2).

1. Introduction: High Priest
in the Order of Melchizedek (5:1-10)

5:1 For every high priest, being taken from among men, is appointed for men in things pertaining to God, that he may offer both gifts and sacrifices for sins. 2 The high priest can deal gently with those who are ignorant and going astray, because he himself is also surrounded with weakness. 3 Because of this, he must offer sacrifices for sins for the people, as well as for himself. 4 Nobody takes this honor on himself, but he is called by God, just like Aaron was. 5 So also Christ didn't glorify himself to be made a high priest, but it was he who said to him,

"You are my Son.
Today I have become your father." (Psa 2:7)

6 As he says also in another place,

"You are a priest forever,
after the order of Melchizedek." (Psa 110:4)

7 He, in the days of his flesh, having offered up prayers and petitions with strong crying and tears to him who was able to save him from death, and having been heard for his godly fear, 8 though he was a Son, yet learned obedience by the things which he suffered. 9 Having been made perfect, he became to all of those who obey him the author of eternal salvation, 10 named by God a high priest after the order of Melchizedek. (Psa 110:4)

The author created a semi-chiasmus to compare the high priest of Aaron's with Jesus.

Step A1: The ministry of the Aaronic priesthood (5:1-4)

The author began with the primary role of a priest, to act as an intermediary between God and humanity through sacrifice (Heb 5:1). The priest could lead the wayward through empathy (Heb 5:2) because he sinned like everyone else. Hence he was obliged to seek reconciliation with God for himself and his community (Heb 5:3). The role of the priest was a matter of God's call not human ambition (Heb 5:4).

Step B: Scripture verses pointing to the Son as a High Priest (5:5-6)

Once the author set the description and calling of the priest, he could assert Jesus was a high priest with two Scripture verses. For the call as Son, he quoted Psa 2:7; for the title as priest, he quoted Psa 110:4.

Step A2: The ministry of Christ in the priesthood of Melchizedek (5:7-10)

The priest acted as a mediator, one who shared in the human condition and one who could present that condition to God through worship. Jesus was the mediator because he worshiped God ("prayers and supplications") and was heard ("because of his reverence"; Heb 5:7). He was also the mediator because he shared in the human condition through suffering; in fact, he was the ideal high priest because he obeyed the divine will despite his status as the Son (Heb 5:8). His obedience had three effects. First, suffering "perfected" him; he became a symbol of total self-giving to the Father. Second, through his death on the cross, he became the source of eternal life to the faithful. Third, because of the two prior effects, he was designated a priest in an eternal order (Heb 5:9-10). The author will return to the Melchizedek theme in 6:13.

2. Chiasmus A1: Exhortation Despite Apostates (5:11-6:12)

11 About him we have many words to say, and hard to interpret, seeing you have become dull of hearing. 12 For although by this time you should be teachers, you again need to have someone teach you the rudiments of the first principles of the revelations of God. You have come to need milk, and not solid food. 13 For everyone who lives on milk is not experienced in the word of righteousness, for he is a baby. 14 But solid food is for those who are full grown, who by reason of use have their senses exercised to discern good and evil.

6:1 Therefore leaving the teaching of the first principles of Christ, let's press on to perfection, not laying again a foundation of repentance from dead works, of faith toward God, 2 of the teaching of baptisms, of laying on of hands, of resurrection of the dead, and of eternal judgment. 3 This we will do, if God permits.

The author laid the groundwork for his thesis on Melchizedek in three steps. First, he chided his readers. He charged them with the inability to comprehend his words ("dull of hearing"; Heb 5:11) and, thus, immaturity (Heb 5:12-13). Only the mature could discern right from wrong (Heb 5:14). So, it was time to set aside foundational teachings and practices to prepare for a deeper teaching (Heb 6:1-3).

4 For concerning those who were once enlightened and tasted of the heavenly gift, and were made partakers of the Holy Spirit, 5 and tasted the good word of God and the powers of the age to come, 6 and then fell away, it is impossible to renew them again to repentance; seeing they crucify the Son of God for themselves again, and put him to open shame. 7 For the land which has drunk the rain that comes often on it and produces a crop suitable for them for whose sake it is also tilled, receives blessing from God; 8 but if it bears thorns and thistles, it is rejected and near being cursed, whose end is to be burned.

Second, the author prepared his audience by comparing them to apostates. At one time, back-sliders had the faith ("enlightened"), shared the community Eucharist ("tasted the heavenly gift") and possessed charisms ("partakers in the Holy Spirit...powers of the age to come"), even God's word (Heb 6:4-5). Yet they left. Their apostasy was so complete, according to the author, it metaphorically re-crucified Christ for it opened his name to shame (Heb 6:5-6). To sharpen his point, the author used an agricultural analogy. God poured out his blessings like rain upon the earth so it will bear a bountiful harvest (Heb 6:7; see Mk 4:26-28). Yet, the obstinate rejected those blessings and became unfruitful like the thorn bush (Heb 6:8; see Mt 13:1-9).

9 But, beloved, we are persuaded of better things for you, and things that accompany salvation, even though we speak like this. 10 For God is not unrighteous, so as to forget your work and the labor of love which you showed toward his name, in that you served the saints, and still do serve them. 11 We desire that each one of you may show the same diligence to the fullness of hope even to the end, 12 that you won't be sluggish, but imitators of those who through faith and perseverance inherited the promises.

Third, the author prepared his audience with words of encouragement. Unlike the apostates, believers would receive better things, that of salvation (Heb 6:9). Certainly, God would not ignore their service (Heb 6:10). The author simply hoped they would demonstrate an energetic hop that would last until the end (Heb 6:11) and a lively faith that would "inherit the promises" (Heb 6:12). This last phrase acted as a bridge to the deeper thesis.

3. Chiasmus B1: Priesthood of Melchizedek (6:13-7:22)

a. Divine Promises (6:13-20)

13 For when God made a promise to Abraham, since he could swear by no one greater, he swore by himself, 14 saying, "Surely I will bless you greatly, and I will multiply you abundantly." (Gen 22:17)

15 Thus, having patiently endured, he obtained the promise. 16 For men indeed swear by a greater one, and in every dispute of theirs the oath is final for confirmation. 17 In this way God, being determined to show more abundantly to the heirs of the promise the immutability of his counsel, interposed with an oath, 18 that by two immutable things, in which it is impossible for God to lie, we may have a strong encouragement, who have fled for refuge to take hold of the hope set before us. 19 This hope we have as an anchor of the soul, a hope both sure and steadfast and entering into that which is within the veil, 20 where as a forerunner Jesus entered for us, having become a high priest forever after the order of Melchizedek. (Psa 110:4)

The author began with a version of the promise to Abraham. In Gen 22:17 (Heb 6:14), God responded to the patriarch's willingness to sacrifice his only son by his wife, Isaac. Based upon that level of fidelity, God promised abundance. And no higher authority could make such an oath. Humans call upon God to legitimize their oaths (Heb 6:16); here, God swore by himself to make it unshakable (Heb 6:13).

Abraham obtained the divine promise through patience (Heb 6:15). In the final age, God made his unchangeable plan manifest to believers with an oath (Heb 6:17). God promised Abraham with abundance and the community with salvation; these two oaths were sure since deception was against divine nature. So, the faithful had a reason for a hope that "anchors the soul" and entered the place of divine dwelling ("into that which is behind the veil"; Heb 6:18-19).

What does ""that which is behind the veil" mean? The author referred to the "Holy of Holies" in the Jerusalem Temple. This was the room that contained the Ark of the Covenant, the repository of artifacts from the Exodus. This was the one place Jews believed YHWH dwelt. Once a year on Yom Kippur, the high priest would enter the room through a veil. He would plead for the forgiveness of the nation's sins in the presence of God represented by the Ark.

Jews believed Temple was an earthly representation of the divine courtroom. Jesus first entered that celestial holy place through his death. But, since this was a space of eternal dimensions, his death had everlasting implications. So, his priesthood had to have unending character, that of Melchizedek (Heb 6:20). Note that, since believers had a union with Christ, they lived along with him in the place of divine presence and mercy (Heb 6:19).

b. Eternal Priesthood of Melchizedek (7:1-3)

7:1 For this Melchizedek, king of Salem, priest of God Most High, who met Abraham returning from the slaughter of the kings and blessed him, (Gen 14:17-19) 2 to whom also Abraham divided a tenth part of all (being first, by interpretation, "king of righteousness", and then also "king of Salem" (Gen 14:20), which means "king of peace", 3 without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like the Son of God, remains a priest continually).

Gen 14:18-20 introduced the figure of Melchizedek. Earlier in the chapter, Abraham's cousin, Lot had been taken captive by an alliance of regal warlords (Gen 14:11-12). The patriarch formed a rescue party, attacked at night and routed the captors (Gen 14:14-16). He met with allies (Gen 14:17) then, suddenly, Melchizedek appeared. The priest-king of Salem blessed Abraham with an implicit communion sacrifice of bread and wine. In response, Abraham donated a tithe of ten percent to Melchizedek.

In Heb 7:1-2, the author recalled the event then he explored the allegorical meaning of the figure (Heb 7:3). The name Melchizedek combined two Hebrew words, "melek" meaning "king" and "zedek" meaning "righteousness." The name may not have referred to the man personally but to his deity ("My king is righteous"). This would fit into the notion he was a priest of El Elyon ("God Most High"). The author named him as the king of Salem (meaning "peace"). Finally, the author justified his view of Melchizedek as a heavenly figure like the Son of God without parentage or descendants, birth or death.

c. Tithe of Abraham to Melchizedek (7:4-10)

4 Now consider how great this man was, to whom even Abraham the patriarch gave a tenth out of the best plunder. 5 They indeed of the sons of Levi who receive the priest's office have a commandment to take tithes from the people according to the law, that is, of their brothers, though these have come out of the body of Abraham, 6 but he whose genealogy is not counted from them has accepted tithes from Abraham, and has blessed him who has the promises. 7 But without any dispute the lesser is blessed by the greater. 8 Here people who die receive tithes, but there one receives tithes of whom it is testified that he lives. 9 We can say that through Abraham even Levi, who receives tithes, has paid tithes, 10 for he was yet in the body of his father when Melchizedek met him.

Abraham paid a tithe to Melchizedek as the lower in rank (worshiper) acknowledged a debt the superior (priest; Heb 7:4). The tradition of paying tithes to priests and Levites (Heb 7:5) traced its roots in Gen 14:20; it was regulated in the Torah (Lev 27:31-33, Num 18:21-32). Yet, since the author saw Melchizedek as an allegorical figure, he considered the patriarch's tithe in such terms. Unlike the "sons of Abraham" Melchizedek was not related to the patriarch but still blessed him as a greater blessed the lesser (Heb 7:6-7). How was the relationship determined? Even though Abraham received the promise of abundance, he died; so did his descendants. But, as a heavenly being, Melchizedek did not. So, according to the author, the tithe paid by Abraham was superior to the tithe paid to priests and Levites (Heb 7:8). Indeed, the author stretched the logic; since the "sons of Abraham" were present in the "loins" of the patriarch, his tithe to Melchizedek was implicitly theirs (Heb 7:10). In other words, the author implied the tithe Abraham paid to Melchizedek proved his priesthood was superior to that of Aaron.

d. Change of Priesthood Meant a Change in Priests (7:11-22)

11 Now if perfection was through the Levitical priesthood (for under it the people have received the law), what further need was there for another priest to arise after the order of Melchizedek, and not be called after the order of Aaron? 12 For the priesthood being changed, there is of necessity a change made also in the law. 13 For he of whom these things are said belongs to another tribe, from which no one has officiated at the altar. 14 For it is evident that our Lord has sprung out of Judah, about which tribe Moses spoke nothing concerning priesthood.

With the superiority of Melchizedek established, the author posed a rhetorical question about the status of the Aaronic priesthood (Heb 7:11). If the latter priesthood was inferior, then the Torah duties that govern it must give way (Heb 7:12) including the restrictions of hereditary (Heb 7:13). Jesus descended from Judah, not from Aaron (Heb 7:14), so why should someone view him as priest? The author answered that question with a chiasmus.

Step A1: High Priest of Eternal Life (7:15-17)

15 This is yet more abundantly evident, if after the likeness of Melchizedek there arises another priest, 16 who has been made, not after the law of a fleshly commandment, but after the power of an endless life; 17 for it is testified,

"You are a priest forever,
according to the order of Melchizedek." (Psa 110:4)

Since Jesus died and rose to eternal life, he revealed himself as a transcendent figure like Melchizedek. He was a priest not based on lineage but upon his Resurrection. Like Melchizedek, the Risen Christ would not die again (Heb 7:15-17; Psa 110:4).

Step B: Out of an Annulled Commandment, a New Hope (7:18-19)

18 For there is an annulling of a foregoing commandment because of its weakness and uselessness 19 (for the law made nothing perfect), and a bringing in of a better hope, through which we draw near to God.

Here, the author recalled the theme of hope from Heb 6:12. The Law and its priesthood could not provide what the Risen Christ could, the hope which was the instrument of intimacy with God (Heb 7:18-19).

Step A2: High Priest of a Better Covenant (7:20-22)

20 Inasmuch as he was not made priest without the taking of an oath 21 (for they indeed have been made priests without an oath), but he with an oath by him that says of him,

"The Lord swore and will not change his mind,
'You are a priest forever,
according to the order of Melchizedek.' " (Psa 110:4)

22 By so much, Jesus has become the guarantee of a better covenant.

Jesus became the heavenly high priest based upon a divine oath. The covenant it established superseded the one that created the Law and the Aaronic priesthood since the promise made to Abraham preceded those made to Moses. The Risen Christ was the guarantee of the new covenant (Heb 7:20-22; Psalm 110:4)

4. Chiasmus B2: High Priest of Aaron's line
vs the Risen Christ (7:23-10:18)

23 Many, indeed, have been made priests, because they are hindered from continuing by death. 24 But he, because he lives forever, has his priesthood unchangeable. 25 Therefore he is also able to save to the uttermost those who draw near to God through him, seeing that he lives forever to make intercession for them.

26 For such a high priest was fitting for us: holy, guiltless, undefiled, separated from sinners, and made higher than the heavens; 27 who doesn't need, like those high priests, to offer up sacrifices daily, first for his own sins, and then for the sins of the people. For he did this once for all, when he offered up himself. 28 For the law appoints men as high priests who have weakness, but the word of the oath, which came after the law, appoints a Son forever who has been perfected.

(7:23-28) Two tensions that appeared through the letter came into focus here: 1) death vs eternal life and 2) human vs heavenly existence. Let's consider the first tension. As earthly figures, the priests of Aaron were inferior because they died and their sons took their place (Heb 7:23). But, as a heavenly figure, the Risen Christ was superior because he would not die thus not be replaced. As he was eternal, his act as the High Priest was eternal (Heb 7:24-25).

Now the second tension came into play. Through his Passion and Resurrection, the earthly Jesus ascended to his status as a heavenly High Priest. He was once like us "in all things except sin" (Heb 4:15). Now, he completely transcended the human sphere as "holy, without guilt, pure, distant from sinners, standing above the heavens" (Heb 7:26). Humans needed such a permanent mediator not a progression of temporary priests. The latter offered daily sacrifices for the remission of the people's and even their own sins. But, like his everlasting place in heaven, the offering of the Christ on the cross was "once for all" (Heb 7:27). Following this parallel logic, if the priests of Aaron shared the weak human condition, the Law that appointed them must implicitly be inferior. But, since the Risen Christ will live forever, the oath that appointed the Son "in the (eternal) order of Melchizedek" superseded the Law (Heb 7:28)

8:1 Now in the things which we are saying, the main point is this: we have such a high priest, who sat down on the right hand of the throne of the Majesty in the heavens (Psa 110:1), 2 a servant of the sanctuary and of the true tabernacle which the Lord pitched, not man. 3 For every high priest is appointed to offer both gifts and sacrifices. Therefore it is necessary that this high priest also have something to offer. 4 For if he were on earth, he would not be a priest at all, seeing there are priests who offer the gifts according to the law, 5 who serve a copy and shadow of the heavenly things, even as Moses was warned by God when he was about to make the tabernacle, for he said, "See, you shall make everything according to the pattern that was shown to you on the mountain." (Exo 25:40)

The author shifted the terms of earthly vs heavenly, from the High Priest to the sanctuary. The true Temple was the divine courtroom. The Risen Christ ascended to sit beside the Father as ruler, lawmaker and judge (Heb 8:1). Yet, he also interceded with God on behalf of the faithful, like a High Priest (Heb 8:2). The high priests of Aaron made offerings in an earthly copy of the divine dwelling place. They did so in accordance with the Law but these were "a copy and a shadow of the heavenly things." Even the Torah itself recognized the inferior nature of their cult rituals (Heb 8:3-5, Exo 25:40).

a. Old vs New Covenants (8:6-13)

6 But now he has obtained a more excellent ministry, by as much as he is also the mediator of a better covenant, which on better promises has been given as law.

7 For if that first covenant had been faultless, then no place would have been sought for a second. 8 For finding fault with them, he said,

"Behold, the days are coming", says the Lord,
"that I will make a new covenant with the house of Israel and with the house of Judah;
9 not according to the covenant that I made with their fathers
in the day that I took them by the hand to lead them out of the land of Egypt;
for they didn't continue in my covenant,
and I disregarded them," says the Lord.
10 "For this is the covenant that I will make with the house of Israel
after those days," says the Lord:
"I will put my laws into their mind;
I will also write them on their heart.
I will be their God,
and they will be my people.
11 They will not teach every man his fellow citizen
and every man his brother, saying, 'Know the Lord,'
for all will know me,
from their least to their greatest.
12 For I will be merciful to their unrighteousness.
I will remember their sins and lawless deeds no more." (Jer 31:31-34)

13 In that he says, "A new covenant", he has made the first obsolete. But that which is becoming obsolete and grows old is near to vanishing away.

The author implied the lesser nature of the Law based upon the eternal status of the Melchizedek priesthood and the everlasting place of the Risen in that priesthood. Now, he would draw upon Scripture itself to make his claim overt (Heb 8:6-7). He quoted Jer 31:31-34. In context, the prophet foretold of a time when the Chosen People would not act like their rebellious ancestors during the Exodus (Heb 8:8-9) In fact, they would no longer need leaders to mediate the divine will. They would enjoy a season of mercy and intimacy with God (Heb 8:10-12).

The author asserted this new state of affairs, this "new covenant," would replace the older (Heb 8:13). Note what he assumed. He thought Jeremiah predicted a new allegiance (covenant) between God and his people in the end times. The "old covenant" would disappear with the Second Coming.

b. Sacrifice According to the Old Covenant (9:1-10)

9:1 Now indeed even the first covenant had ordinances of divine service and an earthly sanctuary. 2 For a tabernacle was prepared. In the first part were the lamp stand, the table, and the show bread, which is called the Holy Place. 3 After the second veil was the tabernacle which is called the Holy of Holies, 4 having a golden altar of incense and the ark of the covenant overlaid on all sides with gold, in which was a golden pot holding the manna, Aaron's rod that budded, and the tablets of the covenant; 5 and above it cherubim of glory overshadowing the mercy seat, of which things we can't speak now in detail.

6 Now these things having been thus prepared, the priests go in continually into the first tabernacle, accomplishing the services, 7 but into the second the high priest alone, once in the year, not without blood, which he offers for himself and for the errors of the people. 8 The Holy Spirit is indicating this, that the way into the Holy Place wasn't yet revealed while the first tabernacle was still standing. 9 This is a symbol of the present age, where gifts and sacrifices are offered that are incapable, concerning the conscience, of making the worshiper perfect, 10 being only (with foods and drinks and various washings) fleshly ordinances, imposed until a time of reformation.

After he established the superiority of the Risen Christ as the High Priest, the author compared the cult mandated by the old and new covenants. With reference to the old, he described the sanctuary of the Second Temple (Heb 9:1). In the main hall of the holy place, various items were found: lamp stand (Exo 25:31-39), table and show bread (Exo 25:23-30; Heb 9:2). The innermost room of the Temple was the tabernacle ("Holy of Holies") that contained the altar of incense and the Ark of the Covenant (Exo 25:10-22; Heb 9:3-5)

Next, the author turned to the duties of the Aaronic priesthood. The priests would conduct offerings to YHWH in the sanctuary (Heb 9:6). Only the high priest could enter the Holy of Holies once a year to offer supplication for the sins of the nation, even those done in ignorance (Heb 9:7). This ritual described Yom Kippur with its ritual offerings, prayers and meals. (Heb 9:9-10; see Lev 16, Lev 23:27, Num 15:22-31). Yet, because of the human condition, conscience could not be truly satiated for sin would occur again (Heb 9:9). The people celebrated this day because the Spirit had not revealed the way to true redemption (Heb 9:8); the phrase "while the first tabernacle was still standing" could refer to the destruction of the Temple in 70 CE by imperial troops under Titus.

c. Sacrifice According to the New Covenant (9:11-28)

11 But Christ having come as a high priest of the coming good things, through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation, 12 nor yet through the blood of goats and calves, but through his own blood, entered in once for all into the Holy Place, having obtained eternal redemption. 13 For if the blood of goats and bulls, and the ashes of a heifer sprinkling those who have been defiled, sanctify to the cleanness of the flesh, 14 how much more will the blood of Christ, who through the eternal Spirit offered himself without defect to God, cleanse your conscience from dead works to serve the living God?

(9:11-14) The author summarized the cult of the Second Temple (9:1-10) then compared it to the Passion and Resurrection. The end times would reveal Christ as the High Priest of redemption ("coming good things") through his Ascension into heaven ("greater and more perfect tabernacle not made by hands"; Heb 9:11). And again he set the Aaronic sacrifices ("goats and calves") against the self-offering of Christ on the cross ("through his own blood") and found them wanting (Heb 9:12). Indeed, offerings of the earthly Temple only made people ritually clean. But the offering on the cross was so pure ("without defect") it could free his disciples from sin ("cleanse our consciences from acts that lead to death") and transform them into "servants of the living God" (Heb 9:13-14).

15 For this reason he is the mediator of a new covenant, since a death has occurred for the redemption of the transgressions that were under the first covenant, that those who have been called may receive the promise of eternal inheritance. 16 For where a last will and testament is, there must of necessity be the death of him who made it. 17 For a will is in force where there has been death, for it is never in force while he who made it lives. 18 Therefore even the first covenant has not been dedicated without blood. 19 For when every commandment had been spoken by Moses to all the people according to the law, he took the blood of the calves and the goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people, 20 saying, "This is the blood of the covenant which God has commanded you." (Exo 24:8)

21 He sprinkled the tabernacle and all the vessels of the ministry in the same way with the blood. 22 According to the law, nearly everything is cleansed with blood, and apart from shedding of blood there is no remission.

The Aaronic priests mediated between God and his people under the "old covenant." This older agreement defined the morality of the faithful ("transgressions under the first covenant"). But the death of Christ forgave that immorality and gave believers the "promise of the eternal inheritance." Thus, he was the mediator of the "new covenant" (Heb 9:15).

Death was the key to understanding salvation history. Here the author used a legal analogy. A will could not go into effect until the person died (Heb 9:16). If the person still lived, the document remained mute (Heb 9:17). Then the author referenced the dedication of the Sinai covenant when Moses sprinkled the people with the blood of sacrificed animals (Heb 9:18-21; Exo 24:1-8). Finally, he drew the conclusion from the analogy. Without bloodshed from a sacrifice, there can be no forgiveness (Heb 9:22). Note he connected bloodletting with a sacrificial death.

23 It was necessary therefore that the copies of the things in the heavens should be cleansed with these, but the heavenly things themselves with better sacrifices than these. 24 For Christ hasn't entered into holy places made with hands, which are representations of the true, but into heaven itself, now to appear in the presence of God for us; 25 nor yet that he should offer himself often, as the high priest enters into the holy place year by year with blood not his own, 26 or else he must have suffered often since the foundation of the world. But now once at the end of the ages, he has been revealed to put away sin by the sacrifice of himself. 27 Inasmuch as it is appointed for men to die once, and after this, judgment, 28 so Christ also, having been offered once to bear the sins of many, will appear a second time, not to deal with sin, but to save those who are eagerly waiting for him.

The author continued with his comparison between heaven and earth. He described sacrifice as a "cleansing" or "purification." On Yom Kippur, the high priest offered prayers and holocausts so God would make the nation kosher. But his efforts were mere "copies" of the worship in heaven. A cleansing on the everlasting level of heaven required an offering of eternal import. In other words, a better sacrifice (Heb 9:23).

Through his Passion and Resurrection, Christ entered into the divine presence. Because of this, the single event of his death transcended time as an efficacious offering for the sins of all. Otherwise, he would sacrifice himself over and over throughout the ages analogous to the annual celebration of Yom Kippur. Note the Passion was a culmination of the high priest's ritual at the end of time (Heb 9:24-26). The death of Jesus on the cross was the apex of salvation history.

Here, the author turned to the experience of death itself. He assumed death was not the end but a door to judgment and, implicitly, condemnation. Then he shifted back to the sacrifice of Jesus. Through his blood letting and death, he cleansed many of sin. At the Final Judgment, he would not arrive to "bear sin" but to bring acquittal to the faithful (Heb 9:27-28)

d. Remission of Sin (10:1-18)

10:1 For the law, having a shadow of the good to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make perfect those who draw near. 2 Or else wouldn't they have ceased to be offered, because the worshipers, having been once cleansed, would have had no more consciousness of sins? 3 But in those sacrifices there is a yearly reminder of sins. 4 For it is impossible that the blood of bulls and goats should take away sins. 5 Therefore when he comes into the world, he says,

"You didn't desire sacrifice and offering,
but you prepared a body for me.
6 You had no pleasure in whole burnt offerings and sacrifices for sin.
7 Then I said, 'Behold, I have come (in the scroll of the book it is written of me)
to do your will, O God.' " (Psa 40:6-8)

8 Previously saying, "Sacrifices and offerings and whole burnt offerings and sacrifices for sin you didn't desire, neither had pleasure in them" (those which are offered according to the law) (Psa 40:6), 9 then he has said, "Behold, I have come to do your will." (Psa 40:8) He takes away the first, that he may establish the second, 10 by which we will have been sanctified through the offering of the body of Jesus Christ once for all.

(10:5-10) The author continued to compare the earthly and heavenly high priests. The offerings of the Aaronic high priests did not forgive sin but only reminded the nation of its sin. To reinforce his point, he asked a rhetorical question: if the annual offerings were truly effective, why do the consciences of the faithful still feel guilty? (Heb 10:1-4). The true road to divine mercy did not lie in the Temple cult, however, but in doing God's will (Heb 10:5-7; Psa 40:6-8 LXX). Notice the dynamic nature of obedience. Rote ritual according to the Law did not meet with divine approval (Heb 10:8). No, God demanded something more, something better, not an annual ceremony but a final act of self-sacrifice so all could receive mercy (Heb 10:9-10).

11 Every priest indeed stands day by day serving and offering often the same sacrifices, which can never take away sins, 12 but he, when he had offered one sacrifice for sins forever, sat down on the right hand of God (Psa 110:1), 13 from that time waiting until his enemies are made the footstool of his feet (Psa 110:1). 14 For by one offering he has perfected forever those who are being sanctified. 15 The Holy Spirit also testifies to us, for after saying,

16 "This is the covenant that I will make with them
after those days," says the Lord,
"I will put my laws on their heart,
I will also write them on their mind;" (Jer 31:33)

then he says,

17 "I will remember their sins and their iniquities no more." (Jer 31:34)

18 Now where remission of these is, there is no more offering for sin.

(10:11-14) The author returned to the subject of the new covenant. What marked the difference between the covenant on Mount Sinai and that of Christ? Divine intimacy (Heb 10:16; Jer 31:33). In turn, being close to God meant forgiveness (Heb 10:17; Jer 31:34). The daily offerings at the Temple in Jerusalem could not provide such. But the eternal sacrifice of Christ could reconcile people with God (Heb 10:11-12). Again, note the end times theme ("waiting until his enemies are made his footstool"; Heb 10:13; see Psa 110:1). This implied that, since the faithful were cleansed of sin (Heb 10:14), there was no more need for sin offerings (Heb 10:18). This could imply the cessation of Temple cult with the fall of Jerusalem in 70 CE.

5. Chiasmus A2: Exhortation Despite Apostates (10:19-39)

This section formed a thematic chiasmus. The "A" steps encouraged believers to enjoy community life (Step A1) and to remember their perseverance in the face of persecution (Step A2). The "B" step warned against apostasy with threats of divine wrath. So, two positive steps surrounded a negative one.

Step A1: Living the Faith in the Community (10:19-25)

19 Having therefore, brothers (and sisters), boldness to enter into the holy place by the blood of Jesus, 20 by the way which he dedicated for us, a new and living way, through the veil, that is to say, his flesh, 21 and having a great priest over God's house, 22 let's draw near with a true heart in fullness of faith, having our hearts sprinkled from an evil conscience and having our body washed with pure water, 23 let's hold fast the confession of our hope without wavering; for he who promised is faithful.

24 Let's consider how to provoke one another to love and good works, 25 not forsaking our own assembling together, as the custom of some is, but exhorting one another, and so much the more as you see the Day approaching.

The author turned towards the liturgical life of the community. Implicitly, he envisioned the faithful entering into the divine presence in union with Christ. Note the sacramental inferences. As the head of the community ("great priest over God's house"), Christ redeemed his disciples ("having our hearts sprinkled from an evil conscience") in baptism ("having our body washed with pure water"; Heb 10:21-22). Because of their new status, believers could celebrate Eucharist ("enter into the holy place by the blood of Jesus...through the veil, that is, his flesh"; Heb 10:19-20).

In the worship of the community, the author exhorted believers to pray with confidence (Heb 10:19), seek the core of faith (Heb 10:22), persevere in that faith (Heb 10:23) and encourage each other to perform good works (Heb 10:24). These activities anticipated the Day of the Lord. The alternative was life outside the community and back-sliding (Heb 10:25).

Step B: Destiny of the Apostates (10:26-31)

26 For if we sin willfully after we have received the knowledge of the truth, there remains no more a sacrifice for sins, 27 but a certain fearful expectation of judgment, and a fierceness of fire which will devour the adversaries. (see Zeph 1:18, Isa 26:11) 28 A man who disregards Moses' law dies without compassion on the word of two or three witnesses. (Deu 17:6) 29 How much worse punishment do you think he will be judged worthy of who has trodden under foot the Son of God, and has counted the blood of the covenant with which he was sanctified an unholy thing, and has insulted the Spirit of grace? 30 For we know him who said, "Vengeance belongs to me. I will repay," says the Lord.

Again, "The Lord will judge his people." (Deu 32:35-36)

31 It is a fearful thing to fall into the hands of the living God.

So what happened to the apostates? The author insisted former disciples who did not repent faced divine condemnation. There was "no more sacrifice for sins," only judgment and a "raging fire" (Heb 10:26-27). The writer compared the apostasy of a Jew and a Christian. The former who renounced his faith would die without the support of his community (Heb 10:28). What would the latter face? He utterly rejected Christ, made the sacrifice of the cross profane and insulted the Spirit. Such a person would face the wrath of God himself (Heb 10:29-31; Deu 32:35-36, Psa 135:14)

Step A2: Living the Faith Though Persecution (10:32-39)

32 But remember the former days, in which, after you were enlightened, you endured a great struggle with sufferings: 33 partly, being exposed to both reproaches and oppression, and partly, becoming partakers with those who were treated so. 34 For you both had compassion on those in chains and joyfully accepted the plundering of your possessions, knowing that you have for yourselves a better possession and an enduring one in the heavens. 35 Therefore don't throw away your boldness, which has a great reward. 36 For you need endurance so that, having done the will of God, you may receive the promise.

37 "In a very little while,
he who comes will come and will not wait.
38 But the righteous one will live by faith.
If he shrinks back, my soul has no pleasure in him." (Hab 2:3-4; see Isa 26:20)

39 But we are not of those who shrink back to destruction, but of those who have faith in the saving of the soul.

In the face of condemnation, the author reminded his audience of their history. As neophytes, they might have endured ridicule, rejection and even persecution. At least, they stood in solidarity with those who suffered. The members of the community could have faced imprisonment and others suffered loss of property as a result of "pagan-on-faithful" violence (Heb 10:32-34). (Verse 34 contained a controversial variant of the first person "me" that could be interpreted as a reference to St. Paul; most textual scholars believe it was a scribal addition).

The author then encouraged his readers to look ahead to their promised reward with two Scripture verses (Heb 10:35-38; Isa 26:20, Hab 2:3; Hab 2:4 LXX). Salvation would come for the faithful, not for the apostate (Heb 10:39).

E. Step B2: Faith and Those Who Believed (11:1-13)

In Step B1, the author warned disciples about the wavering example the Hebrews left in the Exodus. Now, he praised the efforts of the patriarchs who proved themselves through their faith, "assurance of things hoped for, proof of things not seen."

1. Definition of Faith (11:1-3)

11:1 Now faith is assurance of things hoped for, proof of things not seen. 2 For by this, the elders obtained approval. 3 By faith we understand that the universe has been framed by the word of God, so that what is seen has not been made out of things which are visible.

Now, we've arrived at Hebrew's famous definition of faith: confidence based upon hope, assurance of things not manifest (Heb 11:1). On one level, the two parts of the definition were redundant; confidence and assurance were the same. On another level, the Greek word for assurance could be translated as "evidence." This echoed the parables of Jesus about the Kingdom of God: the mustard seed and the yeast (Mt 13:31-33). Faith is the unseen becoming seen, the smallest becoming great.

The author insisted God approved of ancestors listed in Scripture because of their faith (Heb 11:2). Indeed, believers can only understand the creation of the cosmos as analogous to an act of faith (the unseen made manifest; Heb 11:3).

2. Faith of the Ancestors: Promises Realized (11:4-13)

4 By faith Abel offered to God a more excellent sacrifice than Cain, through which he had testimony given to him that he was righteous, God testifying with respect to his gifts; and through it he, being dead, still speaks. (See Gen 4:1-18)

5 By faith Enoch was taken away, so that he wouldn't see death, and he was not found, because God translated him. For he has had testimony given to him that before his translation he had been well pleasing to God. 6 Without faith it is impossible to be well pleased with him, for he who comes to God must believe that he exists, and that he rewards those who seek him. (see Gen 5:18-24)

7 By faith Noah, being warned about things not yet seen, moved with godly fear, prepared a ship for the saving of his house, through which he condemned the world and became heir of the righteousness which is according to faith. (See Gen 6:12-22, Gen 9:12-17)

8 By faith Abraham, when he was called, obeyed to go out to the place which he was to receive for an inheritance. He went out, not knowing where he went. 9 By faith he lived as an alien in the land of promise, as in a land not his own, dwelling in tents with Isaac and Jacob, the heirs with him of the same promise. 10 For he was looking for the city which has foundations, whose builder and maker is God. (See Gen 12:1-9)

11 By faith even Sarah herself received power to conceive, and she bore a child when she was past age, since she counted him faithful who had promised. 12 Therefore as many as the stars of the sky in multitude, and as innumerable as the sand which is by the sea shore, were fathered by one man, and him as good as dead. (See Gen 17:19-21, Gen 21:1-7)

The author presented figures of faith from Genesis: Abel, Enoch, Noah, Abraham and Sarah. These stories were well known but the writer put his twist on them. Cain killed his brother Abel but the latter still found "favor with God" because "he still speaks" (a reference to the phrase "Your brother's blood still cries out to me from the ground"; Gen 4:10).

When the author penned Hebrews, the figure of Enoch had grown to mythical status. Ancient Jews based their beliefs about him because of the phrase "God took him away" (Gen 5:24). This implied Enoch didn't die but was taken into heaven, not unlike Elijah (2 Kings 2:11). Two inter-Testamental books have been attributed to Enoch: 1 Enoch and 2 Enoch. These described the ascent of Enoch into heaven and his appointment to the divine court as guard over the heavenly treasure, commander of the angelic hosts and attendant to God's throne. By the time the author put pen to paper, Enoch had a firm place in heaven.

The stories of Noah, Abraham and Sarah were well known. Heb 11:10, however, indicated the journey of Abraham was an allegory for the coming of the heavenly Jerusalem (see Rev 21:10).

F. Step A2: Faith and
the Place of the Believer Before God (11:13-40)

This passage contained a continuation of the faith theme and an extended exhortation. Why don't we combine the "by faith" verses with those above? Quite simply, 11:4-12 referred to faith promises realized. The following verses point to those unrealized. These latter promises focus on the resurrection at the end times.

1. Faith of the Ancestors: Unrealized Promise of Eternal Life (11:13-39)

13 These all died in faith, not having received the promises, but having seen them and embraced them from afar, and having confessed that they were strangers and pilgrims on the earth. 14 For those who say such things make it clear that they are seeking a country of their own. 15 If indeed they had been thinking of that country from which they went out, they would have had enough time to return. 16 But now they desire a better country, that is, a heavenly one. Therefore God is not ashamed of them, to be called their God, for he has prepared a city for them.

The promises to the patriarchs shifted to those unrealized, the afterlife. The author saw life for the faithful as an earthly journey and the afterlife as a heavenly destination (Heb 11:13). Here, he implied the life of Abraham. God called the patriarch to travel from his birth place ("a country they left") to the land he promised ("a country of their own") where no return was possible (Heb 11:14-15). In doing so, Abraham yearned for a place with the Almighty ("a better country, a heavenly one"); indeed, that was the plan of salvation (Heb 11:16). Note the call-back to the heavenly city (see Heb 11:10).

17 By faith, Abraham, being tested, offered up Isaac. Yes, he who had gladly received the promises was offering up his only born son, 18 to whom it was said, "Your offspring will be accounted as from Isaac," (Gen 21:12) 19 concluding that God is able to raise up even from the dead. Figuratively speaking, he also did receive him back from the dead. (see Gen 22:1-18)

20 By faith Isaac blessed Jacob and Esau, even concerning things to come. (see Gen 27:1-41)

21 By faith Jacob, when he was dying, blessed each of the sons of Joseph, and worshiped, leaning on the top of his staff. (Gen 47:31, see Gen 49:1-28)

22 By faith Joseph, when his end was near, made mention of the departure of the children of Israel, and gave instructions concerning his bones. (see Gen 50:22-26)

23 By faith Moses, when he was born, was hidden for three months by his parents, because they saw that he was a beautiful child; and they were not afraid of the king's commandment. (see Exo 2:1-4)

24 By faith Moses, when he had grown up, refused to be called the son of Pharaoh's daughter, 25 choosing rather to share ill treatment with God's people than to enjoy the pleasures of sin for a time, 26 considering the reproach of Christ greater riches than the treasures of Egypt; for he looked to the reward. 27 By faith he left Egypt, not fearing the wrath of the king; for he endured, as seeing him who is invisible. (see Exo 2:11-15)

28 By faith he kept the Passover and the sprinkling of the blood, that the destroyer of the firstborn should not touch them. (see Exo 12:29)

29 By faith they passed through the Red Sea as on dry land. When the Egyptians tried to do so, they were swallowed up. (see Exo 14:21-28)

30 By faith the walls of Jericho fell down after they had been encircled for seven days.

31 By faith Rahab the prostitute didn't perish with those who were disobedient, having received the spies in peace. (see Josh 6:15-25)

This flow of "by faith" verses depended upon the sacrifice of Isaac passage. The author portrayed Abraham's faith unshaken, even when he faced seemingly impossible odds. The patriarch would sacrifice his son in obedience to God and hold on to the promise of descendants through Isaac (Gen 21:12). The only way Abraham could hold on to the contradictions was the notion of resurrection. God would raise Issac from the dead. Indeed, when God commanded the patriarch to hold back his knife (Gen 22:12), he metaphorically received his son back from the dead (Heb 11:17-19).

For the author, the lives of Abraham's descendants depended upon the patriarch's hope in the resurrection. Even as Isaac, Jacob and Joseph died, they passed on that hope to their offspring (Heb 11:20-22). The life of Moses and the liberation of the Israelites from bondage depended upon the hope that death would lead to life (Heb 11:23-29). Even at the fall of Jericho, Rahab received life despite the death of the city (Heb 11:30-31). For the writer, the story of Israel came down to faith.

32 What more shall I say? For the time would fail me if I told of Gideon, Barak, Samson, Jephthah, David, Samuel, and the prophets, 33 who through faith subdued kingdoms, worked out righteousness, obtained promises, stopped the mouths of lions (Dan 6:22-23), 34 quenched the power of fire (see Dan 3:1-30), escaped the edge of the sword (see 1 Kings 19:1-3, 2 Kings 6:31, 2 Kings 7:20), from weakness were made strong, grew mighty in war, and caused foreign armies to flee. 35 Women received their dead by resurrection (see 1 Kings 17:17-23, 2 Kings 4:32-37). Others were tortured, not accepting their deliverance, that they might obtain a better resurrection. 36 Others were tried by mocking and scourging, yes, moreover by bonds and imprisonment. 37 They were stoned (see 2 Chr 24:20-21). They were sawed apart . They were tempted. They were slain with the sword (see Jer 26:20-23, 1 Kings 19:10). They went around in sheep skins and in goat skins; being destitute, afflicted, ill-treated, 38 of whom the world was not worthy, wandering in deserts, mountains, caves, and the holes of the earth.

39 These all, having been commended for their faith, didn't receive the promise, 40 God having provided some better thing concerning us, so that apart from us they should not be made perfect.

Let's return to the definition of faith: confidence based upon hope, assurance of things not manifest (Heb 11:1). In short order, the author recounted the efforts of the ancestors. Because of their faith, some experienced the impossible (Heb 11:32-35). Others were able to withstand impossible odds (Heb 11:35-38). In the end, however, they did not realize what they yearned for. They were incomplete ("not made perfect") unlike those who believed Christ rose from the dead (Heb 11:39).

2. Exhortation: Persevere in the Divine Presence (12:1-13:19)

This extended passage was a set of three parts. Each contained verses on the presence of God and, in response to that presence, exhortations for a faithful life.

a. Constancy in Faith (12:1-17)

The author urged believers to remain faithful in two ways. First he reminded them of the heavenly community that supported them. Then, he considered ancient parenting as a metaphor for God's testing in times of stress from opposition. And, he exhorted them to refrain from bitterness which could lead to back sliding.

1) Witnesses in the Divine Presence (12:1-2)

12:1 Therefore let's also, seeing we are surrounded by so great a cloud of witnesses, lay aside every weight and the sin which so easily entangles us, and let's run with perseverance the race that is set before us, 2 looking to Jesus, the author and perfecter of faith, who for the joy that was set before him endured the cross, despising its shame, and has sat down at the right hand of the throne of God.

The author began this section with a "sandwich" constructed sentence. It contained two exhortations ("lay aside sin...persevere") capped by two sets of witnesses. First, the "cloud of witnesses" referred to the ancestors listed in 11:13-40. The last was Christ himself. Notice the author placed the exhortations in the midst of the ancestors and the Risen One. In other words, he urged his audience to act as if they stood before God himself. This set the stage for the rest of the passage.

2) Exhortation to Persevere Despite Testing and Temptation (12:3-17)

3 For consider him who has endured such a contradiction of sinners against himself, that you don't grow weary, fainting in your souls. 4 You have not yet resisted to bleed, striving against sin. 5 You have forgotten the exhortation which reasons with you as with children,

"My son, don't take lightly the chastening of the Lord,
nor faint when you are reproved by him;
6 for whom the Lord loves, he disciplines,
and chastises every son whom he receives." (Prov 3:11-12)

7 It is for discipline that you endure. God deals with you as with children, for what son is there whom his father doesn't discipline? 8 But if you are without discipline, of which all have been made partakers, then you are illegitimate, and not children. 9 Furthermore, we had the fathers of our flesh to chasten us, and we paid them respect. Shall we not much rather be in subjection to the Father of spirits and live? 10 For they indeed for a few days disciplined us as seemed good to them, but he for our profit, that we may be partakers of his holiness. 11 All chastening seems for the present to be not joyous but grievous; yet afterward it yields the peaceful fruit of righteousness to those who have been trained by it. 12 Therefore lift up the hands that hang down and the feeble knees (Isa 35:3), 13 and make straight paths for your feet (Prov 4:26) so what is lame may not be dislocated, but rather be healed.

In these verses, the author reversed the exhortations found in 12:1-2. First, he urged perseverance even in times of testing. He admitted his readers faced opposition but not to the point of martyrdom (Heb 12:3-4). Then, he employed a sociological metaphor for testing. The faithful were children who faced unmerited punishment as part of their character formation; such was ancient practice of child rearing. Thus, just as the clan patriarch used discipline to raise his sons and grandsons, the Father allowed believers to experience tough times to test their devotion (Heb 12:5-7; Prov 3:11-12). In fact, the author asserted, testing was the sign of familial legitimacy; it proved disciples were children of God (Heb 12:8). So, a good "sons and daughters," the faithful should actually embrace opposition as a means of spiritual growth (Heb 12:9-10). Growth seemed uncomfortable, even painful, at the time, but it resulted in moral rectitude and inner peace (Heb 12:11). Therefore, the author urged his audience to stand strong and continue the spiritual journey (Heb 12:12-13; Isa 35:3).

14 Follow after peace with all men, and the sanctification without which no man will see the Lord, 15 looking carefully lest there be any man who falls short of the grace of God, lest any root of bitterness springing up trouble you and many be defiled by it, 16 lest there be any sexually immoral person or profane person, like Esau, who sold his birthright for one meal. (Gen 27:34-41) 17 For you know that even when he afterward desired to inherit the blessing, he was rejected, for he found no place for a change of mind though he sought it diligently with tears.

Next, the author turned to the moral life as a means to avoid sin. He exhorted his audience to seek peaceful relations and set a moral example ("be holy") as a means to evangelize ("see the Lord''; Heb 12:14). People who did not set this high bar ("fall short") could poison relationships with gossip ("bitterness"; Heb 12:15, see Deu 29:17-18). They could also succumb to temptations of a sexual or profane nature. For the latter, he employed the figure of Esau who irrevocably sold his birthright (Heb 12:16-17, see Gen 27:34-41). Notice the author implicitly placed bitterness, sexual immorality and profanity on the same level as apostasy. These, like leaving the community, seemed to be unforgivable.

b. Hearing and Acting on the Message (12:18-13:9)

The author promoted communal life in three ways. First, he asserted believers worshiped God as if they stood in the heavenly court. Then, he urged them to hear the message and act on it with hospitality, charity and marital fidelity.

1) Worship the Divine Presence (12:18-24)

18 For you have not come to a mountain that might be touched and that burned with fire, and to blackness, darkness, storm, 19 the sound of a trumpet, and the voice of words; which those who heard it begged that not one more word should be spoken to them, 20 for they could not stand that which was commanded, "If even an animal touches the mountain, it shall be stoned" (Exo 19:12-13) 21 So fearful was the appearance that Moses said, "I am terrified and trembling." (Deu 9:19)

22 But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to innumerable multitudes of angels, 23 to the festal gathering and assembly of the firstborn who are enrolled in heaven, to God the Judge of all, to the spirits of just men made perfect, 24 to Jesus, the mediator of a new covenant (Jer 31:31) and to the blood of sprinkling that speaks better than that of Abel.

Again, the author focused on the divine presence. In this case, he echoed the comparison between the old covenant and the new. Through Moses, God made the covenant with his people on Mount Sinai.. He demonstrated his power, resulting in fear and trembling (Heb 12:18-21). But, the writer implied Christians had no reason to cower. They were "the assembly of the first born whose names were written in heaven." They worshiped in the divine court along with the angels in joyous celebration before God, the spirits of the just and Jesus who mediated the new covenant through his sacrifice on the cross ("sprinkling of blood"; Heb 12:22-24, see Gen 4:10, Heb 9:11-14, Heb 11:4).

2) Exhortation to Faithfulness and Generosity (12:25-13:9)

25 See that you don't refuse him who speaks. For if they didn't escape when they refused him who warned on the earth, how much more will we not escape who turn away from him who warns from heaven, 26 whose voice shook the earth then, but now he has promised, saying, "Yet once more I will shake not only the earth, but also the heavens." (Hag 2:6) 27 This phrase, "Yet once more" signifies the removal of those things that are shaken, as of things that have been made, that those things which are not shaken may remain. 28 Therefore, receiving a Kingdom that can't be shaken, let's have grace, through which we serve God acceptably, with reverence and awe, 29 for our God is a consuming fire. (Deu 4:24)

This passage centered on the power of God and the lifestyle of the faithful. First, the author referred to an unidentified person who spoke with authority. In context, this was God. His was a voice no one could escape, even those who turned away and rejected him (Heb 12:25). For he spoke metaphorically like thunder, shaking earth and heaven (Heb 12:26) Here, the writer quoted the prophet Haggai:

I will once more shake not only the earth but heaven too. (Hag 2:6)

Then he focused on the phrase "once more.," implying a harvest image. When workers gathered the grain, they shook it to separate the chaff ("things made") from the husk ("things remaining"; Heb 12:27). What would stand firm after such violence? The Kingdom. Believers had already received a place under God's reign through baptism. Now, the author stated, they desired divine life itself ("grace") so they could worship the Almighty "in reverence and awe." Without it, they faced divine wrath ("consuming fire"; Heb 12:28-29, see Deu 4:24).

13:1 Let brotherly love continue. 2 Don't forget to show hospitality to strangers, for in doing so, some have entertained angels without knowing it (see Gen 18:2-15, Gen 19:1-14, Judg 6:11-18, Judg 13:2-22, Tob 12:1-20). 3 Remember those who are in bonds, as bound with them, and those who are ill-treated, since you are also in the body. 4 Let marriage be held in honor among all, and let the bed be undefiled; but God will judge the sexually immoral and adulterers.

5 Be free from the love of money, content with such things as you have, for he has said, "I will in no way leave you, neither will I in any way forsake you." Deu 31:6)

6 So that with good courage we say,

"The Lord is my helper. I will not fear.
What can man do to me?" (Psa 118:6-7)

7 Remember your leaders, men who spoke to you the word of God, and considering the results of their conduct, imitate their faith. 8 Jesus Christ is the same yesterday, today, and forever. 9 Don't be carried away by various and strange teachings, for it is good that the heart be established by grace, not by foods, through which those who were so occupied were not benefited.

Second, the author shifted to the Christian lifestyle. In the Jewish mindset, only the clean could approach God in worship. The author recognized the heavenly praise of the faithful in 12:25-29. Now, he would address the matter of ritual kosher. Disciples were cleansed through continuous acts of love (Heb 13:1). This included hospitality, visiting the imprisoned and caring for the oppressed (Heb 13:2-3). This also meant fidelity in marriage and a rejection of greed. These challenges might feel daunting, the writer implied, but, never fear, God would give the faithful strength (Heb 13:4-6; see Deu 31:6, Psa 118:6-7).

Next, the author urged his audience to consider their leaders, the quality of their faith and the effects their lives had on others. They spread the unchanging word of God which was embodied in the eternal Christ (Heb 13:7-8).

Finally, he contrasted the word of God with "strange teachings" and warned the faithful away from the latter's influence. Then, he compared such teachings to the cult of Aaron. Believers had God's freely given grace itself. They had no need of "ceremonial food" of false teaching (Heb 13:9).

c. Deference and Intercession for Leaders (13:10-19)

The author finished the extended exhortation in three parts. First, he stated the faithful could unite their praise and good works to the sacrifice of Christ. Then, he extended that theme to deference of and prayer for leaders.

1) Sacrifices to the Divine Presence (13:10-16)

10 We have an altar from which those who serve the holy tabernacle have no right to eat. 11 For the bodies of those animals, whose blood is brought into the holy place by the high priest as an offering for sin, are burned outside of the camp. (see Lev 16:27) 12 Therefore Jesus also, that he might sanctify the people through his own blood, suffered outside of the gate. 13 Let's therefore go out to him outside of the camp, bearing his reproach. 14 For we don't have here an enduring city, but we seek that which is to come. 15 Through him, then, let's offer up a sacrifice of praise to God (see Psa 50:23) continually, that is, the fruit of lips which proclaim allegiance to his name. 16 But don't forget to be doing good and sharing, for with such sacrifices God is well pleased.

The author continued with the sacrifice metaphor. Disciples worshiped before a heavenly altar whose spoils the priests of Aaron had no claim over (Heb 13:10). In the Temple, the priests had a right to a portion of the meat that was sacrificed as a sin offering. They would contain the blood in the sanctuary (Lev 6:24-30), but they treated the carcass as a burnt offering. They left the animal carcass roast overnight, collected the residual ash and deposited it outside the city (Lev 6:8-11).

The writer used this image as a contrast with the Passion; both sin offerings were completed outside the camp/city (Heb 13:11-12). Then, the author drew a parallel between the shame suffered by Christ and the situation of the faithful as despised outsiders (Heb 13:13). But believers realized their condition was temporary since they yearned for the heavenly Jerusalem (Heb 13:14). So, they who publicly acknowledge their faith should offer "a sacrifice of praise" in their worship and, by extension, through their acts of charity and solidarity (Heb 13:15-16).

2) Exhortation to Obedience and Intercession (13:17-19)

17 Obey your leaders and submit to them, for they watch on behalf of your souls, as those who will give account, that they may do this with joy and not with groaning, for that would be unprofitable for you.

18 Pray for us, for we are persuaded that we have a good conscience, desiring to live honorably in all things. 19 I strongly urge you to do this, that I may be restored to you sooner.

The author ended the final exhortation with two imperatives. First, the congregation should heed the directions of their leaders without complaint. They carried a heavy burden for pastoral care (Heb 13:18) Second, the assembly should pray for the author for his safe return. For, he and his companions claimed to be men of honorable intentions (Heb 13:18-19).

G. Conclusion: Benediction and Farewell (13:20-25)

20 Now may the God of peace, who brought again from the dead the great shepherd of the sheep with the blood of an eternal covenant, our Lord Jesus, 21 make you complete in every good work to do his will, working in you that which is well pleasing in his sight, through Jesus Christ, to whom be the glory forever and ever. Amen.

22 But I exhort you, brothers (and sisters), endure the word of exhortation, for I have written to you in few words. 23 Know that our brother Timothy has been freed, with whom, if he comes shortly, I will see you.

24 Greet all of your leaders and all the saints. The Italians greet you.

25 Grace be with you all. Amen.

We can divide this final passage into three parts: the doxology, the summary exhortation and personal notes. In the former, the author recalled the theme of Christ's sacrifice ("blood of the eternal covenant") and his Resurrection ("brought again from the dead") in the context of the community. Then, he prayed for the efforts of the believers and praised the Savior (Heb 13:20-21).

In the last exhortation, he urged his audience to remain faithful to his message (Heb 13:22).

Finally, he revealed some personal details. He promised a visit, possibly with Timothy who was recently released from custody. Then he sent greetings from his Italian community to the recipient assembly (Heb 13:23-24) and bid them farewell with the hope of grace (13:25).

V. Conclusion

Hebrews appeared in the context of a philosophic culture. So, it should come as no surprise the author and his audience mused about the place of Christ in a metaphysical framework. Both justified their devotion to him as God's mediator to the world; they asserted his superiority over spiritual powers and over the religion of the Chosen People. Such devotion demanded strict adherence to the quality that connected Christ to his people, faith. A faith that looked forward to the end times and claimed confidence in unseen realities.

The vision that Hebrews painted might seem strange to us but we should take its themes to heart. We Christians believe Christ stands at the height of the cosmic order yet is our mediator with the Father. That thought should inspire us to remain faithful despite our daily challenges.

Sources

"World English Bible with Deuterocanonical: Hebrews." EBible.org - read and download the Holy Bible. EBible, Web. http://ebible.org/web/HEB01.html. (The free source text used in the commentary above.)

Stergiou, Costas. TheWord.net. Computer software. Vers. 5.0. TheWord.net. 2015. 2015 (http://theword.net/).

NET Bible. theWord.net module. The NET Bible. 2015 (https://netbible.com/).

Novum Testamentum Graece. theWord.net module. Vers. NA27. (theWord.net).

Davies, Adam. "The Logos of Philo and John: A Comparative Sketch." Blogos.org. 30 May 2017. Web. 30 March 2022. <http://www.blogos.org/churchhistory/philo-logos.php./>

Johnson, Luke Timothy. "The Starting Point - The Resurrection Experience." Jesus and the Gospels: Course Guidebook. Chantilly, VA: The Great Courses, 2004. 8-10. Print.

Harter, Graham. "Clement of Rome's New Testament "etimasthe." "Etimasthe; Reflecting the gospel into a hostile world. 14 Feb 2018. Web. 5 Apr 2023. <http://etimasthe.com/2018/02/14/clement-of-romes-new-testament/>.

Kirby, Peter. "First Clement." Early Christian Writings: New Testament, Apocrypha, Gnostics, Church Fathers. Web. 5 Apr 2023. <http://www.earlychristianwritings.com/1clement.html>.