Inductive Bible Study: Hebrews

Jim Leffel

Here's an inductive study of the book of Hebrews by Dwell teacher Jim Leffel. For an explanation of this approach to epistle study, click here.

Seminar notes — Abidjan, Cote d'Ivoire, February 2024

Contents

Introduction to Hebrews

Author: Paul's circle of leaders (13:23)

Purpose of the letter: Exhortation and warning (13:9, 22)

Jews, including Jewish Christians, continued rituals that were intended to be temporary, preparing God's people for their coming Messiah. With Christ's coming, these rituals centering on temple sacrifice are no longer needed. Indeed, continuing to rely on temple sacrifices is actually a rejection of Christ and his one-time fully sufficient sacrifice for sin. Hebrews urges us to be confident in Christ's finished work. Christ's sacrifice is "complete, perfect" (13x), so believers can enter God's "rest" (10x).

After each section of the book explaining Christ's complete work as priest and sacrifice, challenges of growing importance are given to us:

Christ is God's final revelation — be genuine spiritual seekers: 2:1-4
Christ is greater than Moses — confidently enter God's rest by faith: 4:1-16
Christ is God's eternal priest — press on to maturity without "falling away": 6:1-20
Christ brings the New Covenant — do not reject his sacrifice: 10:26-39

The Old Testament is a "shadow" of the good things to come. Christ is the reality from which these shadows are cast. In this way, Christ is "above" or "greater" than Old Testament rituals. Chapters 1:5—10:25 is the heart of the letter:

Discussion: How are the concerns of Hebrews relating to priests, temple and sacrifice relevant to the churches in Cote d'Ivoire? In what way do many churches act like Old Testament Judaism? What examples come to mind?

Referring to the Old Testament

Hebrews is the most detailed study of Jesus' identity as Messiah and his work in salvation anywhere in the Bible. Because Hebrews is written to Jews who know about Christianity and many who have become actual believers in Jesus as the Messiah, the author makes his argument for Christ from the Old Testament. All of the important aspects of who Jesus is and the meaning of the cross were clearly taught in the Jewish scriptures. The Old Testament is cited 43 times.

Any claim to spiritual truth must be established by scripture. This is true today just as it was for the earliest Christians. We must never add to the good news about Jesus. That is the heart of false teaching and it must be vigorously opposed as the four "challenge" sections of the letter show.

Practical application to the Christian life

Living by faith (chapters 11, 12): How do we relate to God if Jewish rituals are not at the center? Hebrews reminds us of the lives of faithful people who have gone before us as examples for us to follow. Theirs is the kind of life that pleases God (11:1, 2, 6). The life of faith requires endurance for the many challenges we face. And endurance is developed as we focus our attention on Jesus (12:1, 2) and experience the hand of our heavenly Father (12:4-11) who builds our character through discipline.

Christian community (chapter 13): With hearts "strengthened by grace" (13:9), we should be a community committed to love for one another and for the non-Christians we meet (13:1-6). We should follow Jesus' example, enduring suffering and rejection, "outside the gate" (13:13, 14), knowing our hope is in the city to come. There is a sacrifice God seeks from his people: an "acceptable sacrifice" not with the blood of animals, but a grateful heart, showing awe and reverence to God (12:28; 13:15, 16).

Hebrews 1:1-3 — God Revealed In Christ

1:1 A bien des reprises et de bien des manières, Dieu a parlé autrefois à nos ancêtres par les prophètes. ² Et maintenant, dans ces jours qui sont les derniers, il nous a parlé par le Fils. Il a fait de lui l'héritier de toutes choses et c'est aussi par lui qu'il a créé l'univers. ³ Ce Fils est le rayonnement de la gloire de Dieu et l'expression parfaite de son être. Il soutient toutes choses par sa parole puissante et, après avoir accompli la purification des péchés, il s'est assis dans les cieux à la droite du Dieu majestueux.

Structure — what is the passage about?

• Main Point: God's Son is his final revelation (1:2)

  Central Idea:

  God has spoken! That means we have answers to life. We can know because God has made it known to us—revelation.

  Jesus is God's final personal revelation to us. What we know about God is made known to us through Christ.

  1:3 is a summary of the main theme of Hebrews: who Christ is and what he has done for our salvation.

• Supporting points:
  • God spoke through the prophets (1:1)
  • God spoke through his Son in these "last days" (1:2)
    • Creator of all things
    • Heir of all things
  • Christ is God (1:3)
    • Exact likeness of God
    • Power of God in nature
    • Cleansed us from our sins
    • Place of honor with God

Theology — what does the passage mean?

What do we learn about God?

God speaks. God speaking is the first thing we learn about God from Genesis: "God said..." and all things were created! God continued to speak to the prophets about the broken human condition and what he was going to do about it. The prophets were God's mouthpiece to the world. Through them, the plan for salvation was made known.

Revelation is different than the myths and stories in traditional African religion. These myths aren't actually true. They are merely stories to help people cope with life and connect with the spiritual world. But the Bible reveals God actually moving in human history to accomplish his good purpose: our salvation. We may wonder, "Where is God?" and "What is God doing?" The Bible answers these important questions for us.

Not only is God's word powerful, it also speaks directly to our mind and soul (Hebrews 4:12). God speaks to us through the Bible. The Bible is not only the final authority in spiritual matters, it is the source of God's individual leading in our lives — it's how he continues to instruct and lead us.

God is sovereign over creation. Hebrews opens with a reminder of Genesis 1, God creating the universe. The universe is testimony to the awesome power of God. Think of the vastness and complexity of the universe. God is infinitely more powerful and wise. Creation is proof of the power of God's word to accomplish whatever God wants to accomplish. His awesome power relates not just to creation, but to his power in our salvation.

What it says about Christ:

Exact likeness of God. Jesus was a man who walked the earth. But he was no mere mortal. Jesus is God in human flesh. He is "the exact representation of His glory." That's why Jesus said, "If you have seen me, you have seen the Father" (John 14:9). We wonder what God is like. The answer is Jesus. He has shown us exactly what God is like.

Power of creation. 1:2 tells us that the Son created the universe. See also Colossians 1:16. Not only did the Son make the universe, he is the rightful heir of the world. In this way, all things belong to Christ as the "firstborn Son."

Cleansed us of our sins. As savior and Messiah, Jesus personally washed our sins away. Most of Hebrews explains how Jesus is both the priest offering sacrifice for sin and the actual sacrifice itself. Humans have a problem. We are not clean. We cannot make ourselves clean. No one can. But God can!

Sits in the place of honor at God's right hand. After cleansing us of our sin, Christ was glorified, placed at the right hand of God in heaven, a place of honor and victory. This assures us that his sacrifice for sin was complete, that the power of sin is broken, and that we who trust Christ share in his victory.

What do we learn about the life God offers?

We can know God — we don't have to wonder what he thinks about us or where we stand, because he has revealed that to us through the prophets and in Christ. By the awesome power of creation, God has made us clean. This is a picture of grace. It is not what we do for God, but what he has done for us. The connection between the victorious Son ruling from heaven and his power used to cleanse us of our sins reminds us of Jeremiah 33:25, "This is what the Lord says: I would no more reject my people than I would change my laws that govern night and day, earth and sky." Our salvation is created and protected by the power of the God of creation!

Hebrews 1:4—2:4 — Christ Above All

1:4 Il a ainsi acquis un rang bien plus éminent que celui des anges, dans la mesure où le titre que Dieu lui a donné est incomparablement supérieur au leur. ⁵ En effet, auquel des anges Dieu a-t-il jamais dit ceci : Tu es mon Fils ; aujourd'hui, je fais de toi mon enfant. Et encore : Je serai pour lui un Père et lui sera pour moi un Fils. ⁶ Mais lorsqu'il introduit de nouveau le Premier-né dans le monde, il dit : Que tous les anges de Dieu se prosternent devant lui. ⁷ Au sujet des anges, il dit : Il utilise ses anges comme des vents, et ses serviteurs comme des flammes de feu. ⁸ Mais au sujet du Fils, il dit : Ton trône, ô Dieu, subsiste pour toute éternité, le sceptre de ton règne est sceptre d'équité. ⁹ Tu aimes la justice, et tu détestes la méchanceté. Aussi, ô Dieu, ton Dieu t'a oint d'une huile d'allégresse et t'a ainsi fait roi, de préférence à tous tes compagnons. ¹⁰ Il dit aussi : C'est toi, Seigneur, qui, au commencement, as posé les fondations de la terre. Le ciel est l'œuvre de tes mains. ¹¹ Ils périront, mais tu subsistes, tous s'useront comme un habit, ¹² comme un manteau, tu les enrouleras, comme un vêtement, tu les changeras. Mais toi, tu es toujours le même, tes années ne finiront pas. ¹³ Or, auquel des anges Dieu a-t-il jamais dit : Viens siéger à ma droite jusqu'à ce que j'aie mis tes ennemis à terre sous tes pieds. ¹⁴ En effet, que sont les anges ? Des esprits au service de Dieu, qui sont envoyés pour exercer un ministère en faveur de ceux qui vont hériter le salut.

2:1 Puisqu'il en est ainsi, nous devons prendre encore plus au sérieux les enseignements que nous avons reçus afin de ne pas être entraînés à la dérive. ² En effet, la parole transmise à nos ancêtres par des anges est entrée pleinement en vigueur et chaque transgression, chaque désobéissance, a reçu la sanction qu'elle méritait. ³ Alors, comment pourrons-nous échapper nous-mêmes au châtiment si nous négligeons un si grand salut ? Car ce salut a tout d'abord été annoncé par le Seigneur lui-même, ceux qui l'ont entendu en ont ensuite confirmé la validité pour nous ⁴ et Dieu a authentifié leur témoignage en y ajoutant le sien, c'est-à-dire, en accomplissant toutes sortes de signes miraculeux, d'actes extraordinaires, de manifestations diverses de sa puissance et en accordant à ces témoins, selon sa propre volonté, de recevoir chacun sa juste part de l'Esprit Saint.

Structure — what is the passage about?

• Main Point: Christ above all

  Central Idea:

  The Son is "better" or "above" all creation as both Creator and King on the throne of God.

  While the angels play an important role, the Son is greater.

  All things in the unseen world are subject to the Son. This has particular importance for traditional African religion.

• Supporting points: The Son is...
  • Unique Father/Son relationship (1:5)
  • Angels worship the Son (1:6, 7)
  • Son reigns from the throne of God (1:8, 9)
  • Son is the Creator (1:10-12)
  • Son is in a unique place of honor (1:13, 14)
• Concluding challenge: Pay attention! (2:1-4)

Theology — what does the passage mean?

What it says about Christ:

Christ is the "Son." This term relates to Israel's special relationship with God (Exodus 4:22), but is uniquely used as a title of the Father/Son relationship between God and the Messiah, king in the line of David (see 2 Samuel 7; Psalm 2). Note that this Son is both the ancestor of David and God Himself (Isaiah 9:6, 7; Micah 5:2).

Christ "greater" than the angels. Angels are messengers, but the Son is God. As God, the Son rules on God's throne, above all authority in creation. Indeed, angels worship the Son. The question of who is of greater authority and power is made clear in the Old Testament. This truth should come as very good news to those who have been held captive by lesser spirits in nature or the ancestors. See 1 John 4:4.

Use of the Old Testament. The unique authority of the Son, God's Messiah, is established by the Old Testament. How do we know what is true about God? It must be rooted in the clear reading of scripture. Many people claim to receive messages from God, but we have in the Bible the ultimate truth and the basis to judge the claims of others. Self-proclaimed prophets may say they speak for God, to offer special blessings to people, but we should be very suspicious of such things. Our focus is on the Bible, properly interpreted and taught.

Discussion: What are some examples of self-appointed prophets proclaiming strange messages today? What is the effect of this teaching? How does the Bible address these teachings?

Challenge to faith. In 2:1-4, the topic shifts from the Son to the letter's readers. We are challenged to "pay close attention" to this message so that we do not "drift away." The image of a ship drifting in the waves (Greek: pararuomen) helps us understand what is happening with the people reading this letter. The message of Christ is his victory over sin through the cross (1:3). But the tide of Jewish tradition threatens to push these Jewish Christians off course like a ship on the sea. The Old Testament example of Israel rejecting the message of the prophets mediated through angels shows us: how much more important is the message revealed by Jesus, the Son himself? If rejecting the law (2:2) resulted in destruction for Israel, how much more serious to reject Christ's message!

We should note that the "punishment" for disobedience in this passage is not judgment for sinfulness, but the danger of abandoning the only provision God has given for our sin. What do you believe about Jesus? Do you completely rely on his sacrifice for your sin, or do you add to the gospel through religious works? Remember what Jesus said: "They asked Jesus, 'What shall we do to do the works of God?' Jesus answered, 'This is the work of God, that you believe in Him whom He has sent'" (John 6:29). Not only do we have God's word to anchor our faith and prevent us from drifting, we have the Holy Spirit who testifies to the truth.

Hebrews 2:5-18 — Christ: God Among Us

2:5 Car ce n'est pas à des anges que Dieu a soumis le monde à venir dont nous parlons. ⁶ Au contraire, quelqu'un, dans un texte de l'Ecriture, déclare : Qu'est-ce que l'homme, pour que tu prennes soin de lui ? Qu'est-ce qu'un être humain pour que tu t'intéresses à lui ? ⁷ Tu l'as abaissé pour un peu de temps au-dessous des anges, tu l'as couronné de gloire et d'honneur, ⁸ tu as tout mis sous ses pieds. En soumettant tout à son autorité, Dieu n'a rien laissé qui puisse ne pas lui être soumis. Or actuellement nous ne voyons pas encore que tout lui soit soumis. ⁹ Mais voici ce que nous constatons : après avoir été abaissé pour un peu de temps au-dessous des anges, Jésus se trouve maintenant couronné de gloire et d'honneur, à cause de la mort qu'il a soufferte. Ainsi, par la grâce de Dieu, c'est pour tous les hommes qu'il a connu la mort.

¹⁰ En effet, Dieu, qui a créé tout ce qui existe et pour qui sont toutes choses, voulait conduire beaucoup de fils à participer à la gloire. Il lui convenait pour cela d'élever à la perfection par ses souffrances celui qui devait leur ouvrir le chemin du salut. ¹¹ Car Jésus, qui purifie les hommes de leurs péchés, et ceux qui sont ainsi purifiés partagent la même humanité. C'est pourquoi il n'a pas honte de les appeler ses frères et sœurs. ¹⁴ Ainsi donc, puisque ces disciples sont des êtres de chair et de sang, lui aussi, de la même façon, a partagé leur condition. Il l'a fait pour réduire à l'impuissance, par la mort, celui qui détenait le pouvoir de la mort, c'est-à-dire le diable, ¹⁵ et pour délivrer tous ceux qui étaient réduits à l'esclavage leur vie durant par la peur de la mort. ¹⁷ Voilà pourquoi il devait être rendu, à tous égards, semblable à ses frères afin de devenir un grand-prêtre plein de compassion et fidèle dans le domaine des relations de l'homme avec Dieu, en vue d'expier les péchés de son peuple. ¹⁸ Car, puisqu'il a lui-même été éprouvé dans ce qu'il a souffert, il peut secourir ceux qui sont éprouvés.

Structure — what is the passage about?

• Main Point: Why God became human

  Central Idea:

  2:5 shifts the discussion from the deity of the Son, his sovereignty over the angels, to the incarnation: God made human.

  2:5-18 is the most concise explanation for the incarnation anywhere in the Bible. The passage comes in two parts. First, 2:5-8, the dignity of humanity. Second, 2:9-18, Why the Son became human and the meaning of the Son's death.

• Supporting points:
  • The greatness of humans (2:5-8)
    • Image of God
    • Stewardship of creation
  • Meaning of the Son's death (2:9-17)
    • The new family of God
    • Victory over the power of death
    • Taking away the people's sins

Theology — what does the passage mean?

What do we learn about God?

God created humans in his image. God formed humanity as the crown of creation, above the angels (2:6, 7). The honor of humanity is our authority over all things (2:8). By God's choice salvation comes to humanity (2:10).

God is just and merciful. Death is the result of human rebellion against God. We are free to sin, but we are not free of the terrible consequences. But God is not only just, but also loves us. So there is a dilemma. What would a just and loving God do with sin? The answer is extraordinary: God himself is judged on our behalf through Christ. In this way, God acts justly by punishing sin, but demonstrates his love by receiving the punishment on himself. So through this awesome display of mercy, God brings forgiveness and salvation to us.

What it says about Christ:

Christ is the "Son of man" (2:8). This is a term for Messiah used throughout both Old and New Testaments. As the Son, all things are under his authority (2:8). We wait in hope for the time when we see all things put under his authority — that is our hope, the new heaven and earth to come (Revelation 21:1; Isaiah 66:22). Yet this powerful Son of Man was made lower than the angels (2:9), suffering death for us. Because he tasted death for everyone, he is glorified in honor (2:9). Clearly, the purpose of Christ becoming human was to die (2:14). Only by being mortal could he offer himself as a sacrifice and overcome the power of death. By offering himself for our sin, Christ is our "merciful and faithful High Priest" (2:17).

What do we learn about the life God offers?

First, through Christ's salvation, God as Father (2:10) made a family of brothers and sisters (2:10-12). We are the family of God. The "household of God" (Greek: oikos) is the most common way the Bible describes our identity together as Christians. Salvation means being placed in God's family. We reach out to him as our Father and he loves us as his sons and daughters. As we will see in chapter 12, because he loves us as a father, God will discipline us so we can be more completely what he created us to be.

Second, Christ became human because only through being mortal could he offer his life as a sacrifice for us (2:14). By dying for us, he could give us life (2:15). Through Christ, we overcome death. Death is the most certain indication that something is wrong with humanity. We live under the sentence of death. Satan's power of death (2:14) is broken by Christ. Through Christ's sacrifice, he "takes away the sins of the people" (2:17). But death also hints at future promise. God limits our days so that we have the opportunity to be made new through Christ.

Hebrews 3—4 — Entering God's Rest

3:1 C'est pourquoi, frères et sœurs, vous qui faites partie du peuple saint et qu'il a appelés à avoir part aux biens célestes, fixez vos pensées sur Jésus, l'apôtre et grand-prêtre de la foi que nous reconnaissons comme vraie. ² Il est fidèle à celui qui l'a établi dans ces fonctions, comme autrefois Moïse l'a été dans toute la maison de Dieu. ³ En effet, Jésus a été jugé digne d'une gloire bien plus grande que celle de Moïse, tout comme l'architecte qui a construit une maison reçoit plus d'honneur que la maison elle-même. ⁵ Moïse, pour sa part, a été fidèle dans toute la maison de Dieu, mais en tant que serviteur, chargé de rendre témoignage à ce que Dieu allait dire par la suite. ⁶ Christ, lui, est fidèle en tant que Fils, à la tête de sa maison. Et sa maison, c'est nous, si du moins nous gardons la pleine assurance et la fierté que nous donne notre espérance.

⁷ C'est pourquoi, comme le dit l'Esprit Saint : Aujourd'hui, si vous entendez la voix de Dieu, ⁸ ne vous endurcissez pas, comme l'ont fait vos ancêtres lorsqu'ils se sont révoltés et qu'ils ont, dans le désert, voulu me forcer la main. ⁹ Ce jour-là, vos ancêtres m'ont provoqué, voulant me forcer la main, bien qu'ils m'aient vu à l'action ¹⁰ pendant quarante ans. C'est pourquoi j'ai été plein de colère contre cette génération-là. Et j'ai dit : Leur cœur s'égare sans cesse. Oui, ils n'ont fait aucun cas des voies que je leur prescris. ¹¹ C'est pourquoi, dans ma colère, j'ai fait ce serment : ils n'entreront pas dans le lieu de repos que j'avais prévu pour eux !

4:14 Ainsi, puisque nous avons en Jésus, le Fils de Dieu, un grand-prêtre éminent qui a traversé les cieux, demeurons fermement attachés à la foi que nous reconnaissons comme vraie. ¹⁵ En effet, nous n'avons pas un grand-prêtre qui serait incapable de compatir à nos faiblesses. Au contraire, il a été tenté en tout point comme nous le sommes, mais sans commettre de péché. ¹⁶ Approchons-nous donc du trône du Dieu de grâce avec une pleine assurance. Là, Dieu nous accordera sa bonté et nous donnera sa grâce pour que nous soyons secourus au bon moment.

Structure — what is the passage about?

• Main Point: Enter God's rest (11x)

  Central Idea:

  Chapter 3 and 4 continue contrasts with the Son. After showing from scripture that the Son is greater than the angels, the focus of these two chapters is on the Son greater than Moses.

  Because the Son is greater than Moses, the "rest" the Son brings is greater than Moses' "rest," entering the Promise Land.

  But just as Israel had to trust God to enter the Promise Land, so we must trust God to enter the greater "rest" he offers through his Son. This comparison of entering the land and believing in Christ is a warning to the readers of Hebrews.

• Supporting points:
  • Contrast Moses and Christ (3:1-6)
  • Israel's wilderness wandering (3:7-19)
    • Tested in the wilderness from Psalm 95 (3:7-11)
    • Warning against unbelief (3:12-19)
  • Challenge to enter God's rest (4:1-13)
    • At the decision point (4:1-3)
    • A greater rest for God's people (4:4-11)
    • Power of God's word (4:12, 13)
  • Draw near with confidence! (4:14-16)

Theology — what does the passage mean?

What do we learn about God?

God of Promise. God blesses and makes promises. After completing his creation (Genesis 1:1-31), God "rested" and blessed the Sabbath. Rest is used throughout the Old Testament to mean the work that God completes and blesses for the benefit of his people. God promised Abraham the land of Canaan (Genesis 12, 15). The land that "flows with milk and honey" was prepared by God for Israel. All they needed to do was enter the land by faith. But as great as was the rest God provided to Israel through Moses, the Son brings an even greater rest. Jesus is a great high priest who has passed through the heavens (4:14). For this reason, we can "draw near with confidence to the throne of grace and mercy" (4:16).

What do we learn about the life God offers?

Hebrews 3 and 4 is the second passage warning the reader to respond by faith to the salvation offered through the Son (see 2:3). Note the sober words of caution: "drift away" (2:1), "disobedience" (2:2), "fall away" (3:12), "harden" (3:13; 4:7), "unbelief" (3:19), "fall" (4:11).

The pattern we see in scripture is that God blesses, but humans rebel. The whole generation of Moses refused to trust God's blessing of rest in the land and died in the wilderness. Now many of God's people are refusing the blessing of Christ through their unbelief. What is at stake? Our only means of salvation — our confidence before God through his mercy and grace!

The issue being addressed in these chapters is the heart (3:10). God continues to bless, but the stubborn heart of sinful humans rejects all that God provides. Note that Hebrews is directed to two groups of people (4:1-3). Some people did not respond in faith to what they heard (4:2), just as the generation of Moses refused to enter the land (Numbers 13, 14). But those who have believed the message of the Son have entered his rest (4:3). Entering God's rest by faith means we have rested from our works (4:10) — a very important point. The blessing of God's rest comes not from our works, but through faith alone (Ephesians 2:8, 9).

We should also remember that the result of trusting Christ, entering into God's rest, means we have confident access to God. As our high priest Christ represents us to God and understands our struggles and weaknesses. Note that Christ is sympathetic to our weaknesses. We don't need to hide them or live in shame. We can celebrate the victory of the cross. Praise God for his salvation!

Discussion: Can you summarize briefly in your own words what it means to "enter God's rest" today?

Hebrews 5, 7 — Christ Our High Priest

5:1 Tout grand-prêtre est pris parmi les hommes et il est établi en faveur des hommes pour leurs relations avec Dieu. Il est chargé de présenter à Dieu des offrandes et des sacrifices pour les péchés. ² Il peut avoir de la compréhension pour ceux qui sont dans l'ignorance et qui s'égarent, parce qu'il est lui aussi exposé à la faiblesse. ³ A cause de cette faiblesse, il doit offrir des sacrifices, non seulement pour les péchés du peuple, mais aussi, de la même manière, pour les siens propres. ⁴ De plus, on ne s'attribue pas, de sa propre initiative, l'honneur d'être grand-prêtre : on le reçoit en y étant appelé par Dieu, comme ce fut le cas pour Aaron. ⁵ Il en est de même pour Christ. Ce n'est pas lui qui s'est attribué, de son propre chef, l'honneur de devenir grand-prêtre, mais c'est Dieu qui lui a déclaré : Tu es mon Fils ; aujourd'hui, je fais de toi mon enfant. ⁶ Et, dans un autre passage : Tu seras prêtre pour toujours selon la ligne de Melchisédek.

7:1 Ce Melchisédek était, selon l'Ecriture, roi de Salem et prêtre du Dieu très-haut. ²⁴ Mais Jésus, lui, parce qu'il demeure éternellement, possède le sacerdoce perpétuel. ²⁵ Voilà pourquoi il est en mesure de sauver parfaitement ceux qui s'approchent de Dieu par lui, puisqu'il est toujours vivant pour intercéder en leur faveur auprès de Dieu. ²⁶ Jésus est donc bien le grand-prêtre qu'il nous fallait : il est saint, pleinement innocent, indemne de tout péché, séparé des pécheurs et il a été élevé plus haut que les cieux. ²⁷ Les autres grands-prêtres sont obligés d'offrir chaque jour des sacrifices, d'abord pour leurs propres péchés, ensuite pour ceux du peuple. Lui n'en a pas besoin, car il a tout accompli une fois pour toutes, en s'offrant lui-même. ²⁸ Les grands-prêtres institués par la Loi sont des hommes marqués par leur faiblesse. Mais celui que Dieu a établi grand-prêtre par un serment solennel, prononcé après la promulgation de la Loi, est son propre Fils, et il a été rendu parfait pour toujours.

Structure — what is the passage about?

• Main Point: Christ our High Priest

  Central Idea:

  Hebrews has demonstrated from the Old Testament that Jesus, the Son, is greater than angels, greater than David, and greater than Moses. In this section, chapters 5 and 7, we learn that Jesus is a greater High Priest. He is of a royal order of priests recognized in Genesis 14 as Melchizedek.

  This greater priesthood fulfills the Davidic king's messianic promise. It is a priesthood greater than the Levites because it is a perpetual priesthood with a once for all sacrifice, from an eternal priest, which is himself.

• Supporting points:
  • What is a high priest? (5:1-3)
    • Chosen by God
    • Represents the people to God
  • How could Christ be High Priest? (5:4-10)
    • Psalm 110 and the messianic priesthood
    • Source of eternal salvation
  • Melchizedek and Jesus (7:1-10)
  • Christ's priesthood greater than the Levites (7:11-22)
  • Confidence in Christ's greater priesthood (7:23-28)

Theology — what does the passage mean?

What do we learn about God?

The justice and mercy of God. What is a priest and why do we need one? A just God must hold people accountable for moral failure. There is the deep question about how the love and justice of God can exist together. To forgive, a payment must be made. If you owe money to someone and you can't repay it, you seek forgiveness — which really means asking someone else to pay your debt. The Bible's message is that we are all guilty of sinning against God. We can not pay back our debt to God (see Colossians 2:13, 14). But only God has the authority (Mark 2:7-10) or power to forgive our sins.

The Bible's message is that Jesus is both priest and sacrifice for sin (Hebrews 1:3; 2:17; 7:23-28). The dilemma in the Old Testament is that the Messiah must come from the tribe of Judah, yet how could Jesus be both Messiah in the line of David and a High Priest offering sacrifice? The answer comes in Messianic Psalm 110, in which the Messiah rules over his kingdom (Psalm 110:2) and is a "priest forever in the order of Melchizedek" (Psalm 110:4). This reference to Melchizedek first appears in Genesis 14:16-20. Melchizedek was "king of the city of Salem (peace) and priest of God Most High" (Hebrews 7:1) — an eternal being, without ancestors or parents (7:3), a priest forever "resembling the Son of God."

What do we learn about the life God offers?

We return to the theme of confidence. Jesus, our High Priest, saves us forever (7:25) because he died for sin "once for all" (7:27) and lives to always intercede for us (7:25). We do not need any more sacrifices. Our sin is covered completely by the blood of Christ.

Hebrews 5:11—6:20 — Call to Maturity

6:1 C'est pourquoi ne nous attardons pas aux notions élémentaires de l'enseignement relatif à Christ. Tournons-nous plutôt vers ce qui correspond au stade adulte, sans nous remettre à poser les fondements, c'est-à-dire : l'abandon des actes qui mènent à la mort et la foi en Dieu, ² l'enseignement sur les différents baptêmes, l'imposition des mains, la résurrection et le jugement éternel. ⁴ En effet, ceux qui ont été une fois éclairés, qui ont goûté au don du ciel, qui ont eu part au Saint-Esprit, ⁵ qui ont expérimenté combien la Parole de Dieu est bienfaisante et fait l'expérience des forces du monde à venir ⁶ et qui, pourtant, se sont détournés de la foi, ne peuvent être amenés de nouveau à changer d'attitude, car ils crucifient le Fils de Dieu, pour leur propre compte, et le déshonorent publiquement.

⁹ Mes chers amis, même si nous tenons ici un tel langage, nous sommes convaincus qu'une meilleure part vous attend, celle du salut. ¹⁹ Cette espérance est pour nous comme l'ancre de notre vie, sûre et solide. Elle pénètre, par-delà le voile, dans le lieu très saint ²⁰ où Jésus est entré pour nous en précurseur. Car il est devenu grand-prêtre pour l'éternité selon la ligne de Melchisédek.

Structure — what is the passage about?

• Main Point: Call to spiritual maturity (6:1)

  Central Idea:

  The discussion of Melchizedek is interrupted as the author of Hebrews senses that his audience is not following the carefully developed case for Christ as High Priest in the order of Melchizedek rather than Levi (chapters 5, 7).

  The reason for the lack of understanding is because the readers have become "spiritually dull" (5:11), causing some to "fall away" (6:6).

  This passage, 5:11—6:20, warns of the high cost of spiritual compromise and calls readers to maturity (6:1) by being fully confident in God's promises alone.

• Supporting points:
  • Problem of the passive hearer (5:11-14)
    • "Dull of hearing"
    • Immature due to not acting on truth
  • Results of the passive hearer: "falling away" (6:1-8)
    • Foundation of dead works
    • Experience is not enough
    • Thorns and thistles
  • Contrast: "Better things for the beloved" (6:9-20)
    • Signs of faithfulness contrasted with the passive hearing of the spiritually dull
    • The only true foundation: God's promise and his oath
    • Hope is the anchor of the soul

Theology — what does the passage mean?

What do we learn about God?

God of truth. The focus on God's word comes up often in Hebrews. Here, the focus is on the need to act on what God says. In 4:12 we learn that the word of God is "living and active" and able to judge the "thoughts and intentions of the heart." We may have powerful experiences, but these cannot be the foundation of our faith or the pathway to spiritual maturity.

God of justice. God has done all to secure our salvation in the cross of Christ. This is how a loving God is also a just God. Sin must be paid for. And rejecting this provision for sin is the most serious thing.

The God of promise. God's character does not change. And he cannot lie. So when he makes a promise, he will keep it. When the Bible talks about grace, this is the point. Our salvation depends not on what we do, but on what God promises, what God does.

What do we learn about the life God offers?

The text identifies a group of people in 5:11—6:8 who have become "dull of hearing" (5:11). The problem is not that these people cannot understand the deeper truths of scripture (5:12, 13), but that their hearts keep them from acting on the truth and becoming mature (5:14). Note that hearing is never enough. Truth must be acted upon for it to become a reality in your life (James 1:21-24).

The result of the problem is "falling away" (2:1, 3:12, 6:6). Rather than taking active steps of faith in Christ, some people continue to "lay again a foundation of repentance from dead works," including various religious rituals (6:2). The people Hebrews is warning about are those who have experienced the reality of the Holy Spirit (6:4, 5), but these demonstrations of the Spirit's work are no substitute for personal faith in the finished work of Christ. To share in the experience of the Holy Spirit does not mean that a person is "sealed by the Holy Spirit" (Ephesians 1:13). Sealing comes only from "hearing" and "believing" (Ephesians 1:13).

What is "falling away"? The Greek word parapipto refers to a person who "turns their back" in rejection of God's word (see Jeremiah 32:33). These people who reject the saving work of the cross (6:6) are not true believers, but spectators who abandoned Christ. For those who have fallen away, it is "impossible to renew them to repentance" — meaning, as long as (Greek: epei) they continue to reject the finished work of Christ on the cross, there is no place for saving faith. To add anything to the cross of Christ is to deny the cross of Christ! Adding any work to what God has done in Christ alone denies that salvation comes by grace alone. Remember Paul's sober warning: "Test yourselves to see if you are in the faith; examine yourselves!" (2 Corinthians 13:5).

The call to maturity (6:1) is described in 6:9-12. He speaks now to the "beloved" — those who have true and saving faith (6:9). The evidence of genuine faith is observed in how they live their lives (6:10-12). They are not more religious. They are loving. That is the sign of the true Spirit-filled Christian (John 13:35; 15:5-17).

Confidence in the promises of God (6:13-20): Our salvation depends on the changeless character of God, who will never lie (6:17, 18). Placing our trust in the unchanging promises of God is an "anchor of the soul, a hope both sure and steadfast" (6:19). Jesus has entered the presence of God for us as our high priest forever according to the order of Melchizedek (6:20).

Hebrews 8—10 — Christ and the New Tabernacle

8:1 Or, voici le point capital de ce que nous sommes en train de dire : nous avons bien un grand-prêtre comme celui-ci, qui s'est assis dans le ciel à la droite du trône du Dieu majestueux. ² Il y accomplit le service du grand-prêtre dans le sanctuaire, c'est-à-dire dans le véritable tabernacle, dressé non par des hommes, mais par le Seigneur. ⁵ Ils sont au service d'un sanctuaire qui n'est qu'une image, que l'ombre du sanctuaire céleste. ⁶ Mais maintenant, c'est un service bien supérieur qui a été confié à notre grand-prêtre car il est le médiateur d'une alliance bien meilleure fondée sur de meilleures promesses.

10:19 Ainsi donc, frères et sœurs, nous avons une pleine liberté pour entrer dans le lieu très saint, grâce au sang du sacrifice de Jésus. ²⁰ Il nous en a ouvert le chemin, un chemin nouveau et vivant à travers le rideau du sanctuaire, c'est-à-dire à travers son propre corps. ²² Approchons-nous donc de Dieu avec un cœur sincère, avec la pleine assurance que donne la foi, le cœur purifié de toute mauvaise conscience, et le corps lavé d'une eau pure. ²³ Restons fermement attachés à l'espérance que nous reconnaissons comme vraie, sans fléchir, car celui qui nous a fait les promesses est fidèle. ²⁴ Et veillons les uns sur les autres pour nous encourager mutuellement à l'amour et à la pratique du bien. ²⁵ Ne délaissons pas nos réunions, comme certains en ont pris l'habitude. Au contraire, encourageons-nous mutuellement, et cela d'autant plus que vous voyez se rapprocher le jour du Seigneur.

Structure — what is the passage about?

• Main Point: Jesus is high priest of the true tabernacle (8:1)

  Central Idea:

  The tension between Jews who are Jesus followers and those who reject Jesus as their messiah have come to the breaking point.

  Is Old Testament temple ritual really fulfilled in Jesus? If so, does that mean the temple and Levitical priesthood are no longer necessary? Hebrews is a passionate, scripturally-based plea for Jews to fully embrace the finished work of Christ and confidently enter God's presence through him.

• Supporting points:
  • Earthly tabernacle is a copy of the true tabernacle (8:1-6)
  • Old Covenant replaced by the New Covenant (8:7-13)
  • Sacrifices of the Law only show us our sin (9:1-10)
  • Eternal redemption in Christ (9:11-28)
  • No other sacrifice is needed (10:1-18)
• Concluding challenge (10:19-39)
  • Confidence in Christ's finished work (10:19-25)
  • Warning not to reject Christ's sacrifice (10:26-39)

Discussion: Is a church building a temple? What difference does this make?

Discussion: What sacrifice does the New Testament call on Christians to make? What scriptures are relevant to this question?

Theology — what does the passage mean?

What do we learn about God?

Earthly tabernacle is a copy of the true tabernacle (8:1-6). The claim being explained and demonstrated from the Old Testament is that Jesus, acting as High Priest, has taken his place of victory in heaven. The earthly tabernacle is called a "copy," "pattern," "shadow" of the true tabernacle (see also Hebrews 9:24; 10:1). Moses knew it was merely a symbol of the greater, heavenly one (Exodus 24:40).

Old Covenant replaced by the New Covenant (8:7-13). The tabernacle and sacrifices under Moses were intended to be temporary as well as symbolic. Hebrews quotes Jeremiah 31:31-33 announcing the New Covenant, which makes the Law of Moses "obsolete" and "ready to disappear" (8:13). In the New Covenant, the word of God is written not on tablets of stone, but inwardly on human hearts (8:10; see Ezekiel 36:26, 27). Unlike the Law of Moses which places requirements of obedience on Israel, the New Covenant is a promise of what God will do — seven times in this passage God says "I will," but never says anything that is required of us. Sins are forever forgiven because God is merciful (8:12).

Sacrifices of the Law only show us our sin (9:1-10). The sacrifice of animal blood is only symbolic and "cannot make the worshiper perfect" (9:9). There is nothing special about animal blood. Only the sacrifice of a true substitute will have an effect.

Discussion: How is the atonement sacrifice different than the sacrifices offered in traditional African religion?

Eternal redemption in Christ (9:11-28). Not only is Jesus the High Priest, he is also the sacrifice (9:12). Through his blood we find eternal redemption. This eternal sacrifice makes Jesus mediator of the New Covenant (9:15). This passage concludes with a sober reality we all must face: "It is appointed for people to die once and after that comes judgment" (9:27). We are left with a limited amount of time to make a decision that will last forever.

No other sacrifice is needed (10:1-18). Ritual sacrifices were always meant to be symbolic only. It is impossible for the blood of animals to take away sins (10:4). The Old Testament makes clear that God's focus is not on ritual, but the heart: "Sacrifice and meal offering You have not desired. Burnt offering and sin offering You have not required" (Psalm 40:6; 10:5-8). This is consistent with Hosea 6:6 and Psalm 51:14-17.

Confidence in Christ's finished work (10:19-25). The result of truly understanding the finished work of Christ and by faith trusting his atoning death for your sin is to be confident (10:19). God's children are not to live in fear, but bold and assured in God's grace. We are "fully assured" to be in God's presence since our hearts have been "sprinkled clean" (10:22). We are confident because God is faithful to his promises (10:23). Because of this confidence we can set our focus not on ourselves, but on others. We are told to "stimulate one another to love and good deeds" (10:24). To love effectively, we must be vitally involved in each others' lives (10:24, 25). The point is not to "go to church," but to share the life of God together.

Discussion: Christians are to be confident before God. List all of the truths typed in bold in the notes on Hebrews 8—10. How do these things create confidence? What would the Christian life be like without any of these great truths?

Discussion: Describe what effective, vital relating in the church should be like.

Warning not to reject Christ's sacrifice (10:26-39). "Continuing in willful sin after receiving the knowledge of the truth" means there is no sacrifice for sin (10:26). It is not that a person sins after having received Christ's atoning sacrifice, but rejecting the sacrifice itself — "trampling under foot the Son of God," "regarding as unclean the blood of the covenant," and "insulting the Spirit of grace." The person who "continues" to reject the blood of Christ will develop a hard heart, a refusal to trust Christ that results in the inability to put faith in Christ.

Hebrews 11 — The Life of Faith

11:1 La foi est une façon de posséder ce qu'on espère, c'est un moyen d'être sûr des réalités qu'on ne voit pas. ² C'est parce qu'ils ont eu cette foi que les hommes des temps passés ont été approuvés par Dieu. ⁶ Or, sans la foi, il est impossible de lui être agréable. Car celui qui s'approche de Dieu doit croire qu'il existe et qu'il récompense ceux qui se tournent vers lui.

Structure — what is the passage about?

• Main Point: The meaning of faith (11:1, 2)
• Supporting points: Profiles in the life of faith (11:3-38)
  • Noah
  • Abraham and Sarah
  • Patriarchs
  • Moses
  • Rahab
  • Prophets and others
• Application: Examples of faith are for us (11:39, 40)

Theology — what does the passage mean?

What is the meaning of faith?

Faith is confidence. 11:1 tells us that faith is not wishful thinking, but is "assurance" and "conviction." Faith takes God at his word, trusting that everything God promises, he is faithful to do. God's timing is not always our timing, and God's promises lead us to very challenging situations where our faith will be tested. In all the examples of faith in this great chapter, we will see how very imperfect people lived out their faith so that we can follow their example.

Our faith pleases God. It is not the power of faith — how strongly someone believes — but the person who faith trusts. God is pleased (11:6) when we place our faith in him. God rewards those who seek him (11:6). That means believing God's goodness. God is generous and delights to bless us. Faith recognizes that he is our heavenly Father, acting for our good.

What does faith look like?

Noah (11:7) — Faith that God would preserve and bless in a time of crisis. Noah heeded God's warning of judgment on corrupt humanity. Though the flood was in the unseen future, Noah obeyed God by building an ark to save his family. Hebrews tells us that Noah was "an heir to the righteousness which comes by faith."

Abraham and Sarah (11:8-19) — Faith in the promised future. Abraham obeyed God's word and left Ur to the land of Canaan because God promised it to him as an inheritance. He and Sarah lived as aliens (11:9). Rather than complaining about the circumstances in Canaan, they looked with hope to the future which God alone would make (11:10). They welcomed the promises of God "from a distance" as they lived as strangers and exiles on the earth (11:13). Both Sarah's and Abraham's faith were tested — Sarah with her empty womb and Abraham with his only son (11:17, 18). Abraham trusted so deeply the promise of God that he was prepared to sacrifice Isaac in the knowledge that God would bring him back to life (11:19).

Patriarchs (11:20-22) — Passing the promise to the next generation. Isaac, Jacob, and Joseph remained faithful to the promise of God to Abraham. The greatest example is Joseph (Genesis 37—50), the example of faith in the sovereignty of God. After trusting God through years of adversity and disappointment, he was able to say to his treacherous brothers, "You meant it for evil, but God meant it for good" (Genesis 50:20).

Moses (11:23-29) — Seeing the unseen God. God was with Moses from birth. Moses' life is a worthy study of faith, since he illustrates faith in the face of his many failures, his relentless seeking of "Him who is unseen" (11:27), and his courageous leadership of the people.

Rahab (11:30, 31) — Faith of an outsider. Rahab was a Canaanite, under the judgment of God. But she knew that God was with the Hebrews and that their victory over Jericho was assured (Joshua 2:9). She is included in the genealogy of David…and of Jesus (Matthew 1:5). We should be careful to see the faith, however imperfect, of outsiders seeking God.

Prophets and Judges (11:32-39). These are examples of faith because like the others, they counted on God's promises (11:33). They were willing to risk prison and death for the sake of living for the promise — willing to set aside all earthly comforts because "the world was not worthy of them" (11:38).

Application (11:39, 40). In each case, the example of faith comes from a person who "did not receive what was promised" (11:39). It was their conviction that what God promised was worthy of their life. Faith means living in hope. Hebrews 11:40 tells us that today Christians have the promise these Old Testament believers sought. What a privileged moment in the plan of salvation we occupy! We learn practical lessons of faith through others — not only those who have gone before us in Hebrews 11, but also Christian friends who set an example for us (see 1 Timothy 1:16; 4:12; Philippians 3:17).

Hebrews 12 — Developing Endurance

12:1 C'est pourquoi, nous aussi qui sommes entourés d'une si grande nuée de témoins, débarrassons-nous de tout fardeau, et du péché qui nous cerne si facilement de tous côtés, et courons avec endurance l'épreuve qui nous est proposée. ² Gardons les yeux fixés sur Jésus, qui nous a ouvert le chemin de la foi et qui la porte à la perfection. Parce qu'il avait en vue la joie qui lui était réservée, il a enduré la mort sur la croix, en méprisant la honte attachée à un tel supplice, et désormais il siège à la droite du trône de Dieu.

Structure — what is the passage about?

• Main Point: Run the race with endurance (12:1)

  Central Idea:

  The Jewish Christian readers of Hebrews were going through a time of persecution and testing. Chapter 12 discusses how to develop endurance (12:1) through these challenges.

  One way we develop endurance is through discipline (12:4-13).

  Having described how endurance is developed, chapter 12 goes on to apply it in our relationships with other Christians and with God.

• Supporting points: How to build endurance (12:1-13)
  • Remember the examples of endurance
  • Remember life is like a race
  • Remember to focus on Jesus' example
  • Remember God's living discipline
• Application: Relating to others (12:14-17)
  • Practicing grace and peace
• Application: Relating to God (12:28, 29)
  • Gratitude is a pleasing sacrifice to God

Theology — what does the passage mean?

Why endurance matters.

Endurance is an important aspect of the life of faith. It is the key to faithfulness in adversity. Continuing to trust God when times are difficult is a skill we must all learn.

How to build endurance:

Remember the examples of endurance (12:1). The "cloud of witnesses surrounding us" refers to the faithful believers in chapter 11. All of them faced serious obstacles, moments of doubt, and serious opposition. But their lives continue to inspire us because they continued to believe in God's promises and courageously trusted him in adversity. The New Testament urges us to learn from the example of mature Christians and to imitate their faith (Hebrews 13:7; Philippians 3:17). Being an example to follow is essential to Christian leadership (see 1 Peter 5:3).

Remember life is like a race (12:1). Comparing the Christian life to a race is common in the New Testament (see 2 Timothy 4:6-8; 1 Corinthians 9:24). Athletes live a life of discipline, striving to be their best. Christians are to be goal-oriented, knowing that God has given all of us things to accomplish for his kingdom (Ephesians 2:10).

Remember to focus on Jesus' example (12:2, 3). Jesus told his disciples, "If they persecuted me they will persecute you" (John 15:20). Notice that Jesus endured the voluntary suffering of the cross because of the result: joy and victory. Jesus takes joy in redeeming the lost and sinful (Luke 15:11-32). While the cross was suffering for a moment, Christ lives forever in victory at the right hand of God.

Remember God's loving discipline (12:4-13). We are forgiven completely through Christ's sacrifice on the cross. But we are damaged by the effects of sin in our lives and in the world. We are forgiven, but fallen. Because we are reconciled to God, he works in our lives to bring real change. Discipline is the breaking of the "outer self" so the "new inner person is renewed" (2 Corinthians 4:7-18). It is painful, like setting a broken bone (12:13). But the pain is momentary while the results last a lifetime — the "peaceful fruit of righteousness" (12:11). The discipline of the Lord, like the discipline of a parent, is motivated by love (12:5-11). Character is formed through discipline.

Discussion: How have you experienced the discipline of the Lord? What kind of change has it produced in your life?

Discussion: How is discipline different than judgment?

Application: transformed lives in transformed relationships.

Relating to others (12:14-17). People who are reconciled to God through the gracious work of Christ view relationships differently. We are told to "be at peace with all people" (12:14). Peace is not passive — to be at peace, shalom, is to actively work for the good of others. To pursue peace with all people means caring for the real needs even of those who persecute or slander you. Jesus taught, "Love your enemies and pray for those who persecute you" (Matthew 5:44). We are also warned about the temptation to bitterness (12:15). We must learn to forgive because holding anger toward another "defiles" — it corrupts our soul.

Relating to God (12:28, 29). Gratitude is a pleasing sacrifice to God. The offering of praise and thanks to our gracious and loving heavenly Father is the sacrifice the Christian life calls for. Romans 12:1 urges us to "present your bodies a living and holy sacrifice, acceptable to God, which is your reasonable worship." The letter ends appropriately: "Let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that give thanks to his name. Do not neglect doing good and sharing, for with such sacrifices God is pleased" (13:15, 16).

Hebrews 13 — Priorities for God's People

13:1 Que votre amour fraternel demeure vivant. ² Ne négligez pas de pratiquer l'hospitalité. Car certains, en l'exerçant, ont accueilli des anges sans le savoir. ⁷ Souvenez-vous de vos anciens conducteurs qui vous ont annoncé la Parole de Dieu. Considérez l'aboutissement de toute leur vie et imitez leur foi. ⁸ Jésus-Christ est le même hier, aujourd'hui et pour toujours. ⁹ Ne vous laissez pas entraîner par toutes sortes de doctrines qui sont étrangères à notre foi. ¹⁵ Par Jésus, offrons donc en tout temps à Dieu un sacrifice de louange qui consiste à célébrer son nom. ¹⁶ Ne négligez pas de pratiquer la bienfaisance et l'entraide : voilà les sacrifices auxquels Dieu prend plaisir. ²⁰ Le Dieu qui donne la paix a ressuscité notre Seigneur Jésus qui est devenu le grand berger des brebis en scellant de son sang une alliance éternelle. ²¹ Que ce Dieu vous rende capables de faire le bien sous toutes ses formes, pour que vous accomplissiez sa volonté.

Structure — what is the passage about?

• Main Point: Some practical priorities for God's people

  Central Idea:

  The closing paragraphs of this letter focus on five priority areas for the Christian community.

  Note how these five areas provide direction on:

  • our relationships with each other,
  • our commitment to God and his word,
  • identification with Christ and his mission in the world.
• Supporting points:
  • Core issues in Christian ethics (13:1-6)
  • Faithful to God's word (13:7-9)
  • Follow Christ outside the city gate (13:10-14)
  • Sacrifices of praise (13:15, 16)
  • Intercession (13:17-19)

Theology — what does the passage mean?

Core Christian ethics (13:1-6).

This final chapter begins with the central moral principle of Jesus' teaching: love (Matthew 22:36-40). Love is the greatest Christian virtue (1 Corinthians 13:13). This love extends even to our enemies (Matthew 5:44) and most importantly develops intimate ties with one another (1 Peter 4:8). This love is not only for our brothers and sisters, but to strangers in need (13:2) and people sent to prison (13:3). The most central relationship is marriage, which our author reminds us must be treated as a sacred commitment (13:4). Finally, our character is to be free from the love of money (13:5; see also 1 Timothy 6:10). We must learn that God's provision for our needs is sufficient (13:5, 6).

Faithful to God's word (13:7-9). Hebrews is a well-developed argument from scripture on the person and work of God's Messiah. The word of God has power beyond mere words on a page (4:12). At the core, the Bible's message is about grace (13:9). God's sacrificial love in Christ strengthens the heart. What better news could we have than that God loves you so fully that he sent his Son to die for your sins?

Discussion: We must remember that the center of God's word is grace. How might we get off track from this center? What might happen when we do?

Follow Christ outside the city gate (13:10-14). Jesus, like the animal sacrifices, was killed outside the city walls. This was the final act of rejecting God's Son the Messiah. The son of David was removed from the city of David. We should expect to be misunderstood and even mistreated for our faith in Jesus Christ. This world is not our home. We live in the hope of the city to come, the New Jerusalem (13:14) — the faith of Abraham (11:10). This hope sustains us through the pain of rejection and the threat of violence and injustice from a hostile world.

Sacrifice of praise (13:15, 16). Christ is the final, eternal sacrifice to which nothing can be added. But there is a place for sacrifice in the Christian life — the "sacrifice of praise" is the lips of those who give thanks to him. And with such sacrifices God is pleased. The grateful heart trusts in God's goodness and is confident in his grace (see also 12:28).

Intercession (13:17-19). This passage calls us to consider the example of good leaders and imitate their faith (13:7) and to submit to their godly leadership (13:17). Leaders are accountable to God for how they lead (13:17; James 3:1). Part of being subject to leaders is praying for them (13:18). Praying for leaders honors their God-given roles and makes it easier to be subject to them.