1. The Lord Is My Helper (Heb 13:1-6)The author now appends the main body of his epistle with various closing exhortations. Brethren must be loved (Heb 13:1); strangers must be received (13:2); the persecuted must be supported (13:3); marital partners must be honored (13:4). The context of the great promise “I will never leave you nor forsake you” is covetousness. Insecurity pro-motes an inordinate clinging to material things. Covetousness and all other insecurities are overcome by the knowledge that, with God as our ally, we have nothing to fear from men (13:6).1. Read and comment upon Ps 27:1, 56:4 and 118:6.2. What is undefiled? What is the eventual lot of fornicators and adulterers?3. With what should we be content?2. The Same Christ, the Same Doctrine (Heb 13:7-9)The next exhortation concerns doctrinal purity. The author encourages his readers to re-member those who originally taught them the truth and lived consistently with it to the end of their lives (Heb 13:7). He then makes an observation that, as with 13:5, must be viewed in its immediate context: “Jesus Christ is the same yesterday, today and forever” (13:8). The proper application of this truth is that the doctrines first issued by Jesus and then by “those who heard Him” (Heb 2:3) remain unchanged. What saved men in the first generation of the kingdom still saves in the second (and third and fourth and …). The author warns against “strange doctrines” which have to do with dietary restrictions (Heb 13:9). This was a constant problem in the early church as evidenced by the many passages which address it (Rom 14:2-3, 15-17, 20-23; Col 2:16, 20-22; 1 Tim 4:3-5). Truly, Jesus Christ is the same today, for His will has not changed since first issued two thousand years ago.4. What outcome is to be considered by the readers of this epistle?5. Upon what principle is the believer’s heart to be established? What does this mean inthe context?3. Outside the Camp (Heb 13:10-14)It is hard to fully appreciate the price early Jewish converts had to pay for their conver-sion to Christ. There was social, religious and family rejection along with consequent economic hardship. This cost is addressed in an analogy between the Jewish sacrifices being burned outside the camp and Jesus being crucified outside the walls of Jerusalem. His exhortation is that the brethren must be willing to “go forth to Him, outside the camp, bearing His reproach” (Heb 13:13). Godly principles often conflict with earthly values. God’s people, whether Jew or Gentile, must weather ostracism and ridicule, exclusion and prejudice – the very things that Jesus, Himself, had to endure. If He was willing to suffer these indignities for us, should we not be willing to suffer them for Him? After all, it was His blood that was shed “outside the gate”(13:12) that provided “an altar from which those who serve the tabernacle have no right to eat”(13:10).6. If we are cast outside the “city” of human approval, what do we look for in the future?7. What must we bear for Jesus in view of His sacrifice for us?4. The Sacrifices of Praise and Service (Heb 13:15-19)Many false religious systems incorporate sacrificial rituals in their worship. Since Jesus was theonce-for-all sacrifice for sin, there are no ongoing atoning offerings. Instead, the sacrifices arespiritual, acts of praise and service offered to God by the worshiper out of love and gratitude.Both words and actions are emphasized (Heb 13: 15-16). One mani-festation of proper attitudetoward God is submission to the leaders whom God has chos-en by divinely mandatedcharacteristics. Elders are to be obeyed out of respect to their function (13:17). Israel’s rebelliontoward God was demonstrated in their resistance to Moses’ authority. God therefore taught insome very graphic lessons that His appointed leadership was not to be trivialized or undermined(Num 12 [Aaron & Miriam]; Num 16-17 [Korah, Dathan and Abiram]). The author also urgesthat prayers be

1. “Let Us Run with Endurance …” (Heb 12:1-3)The author turns to athletics for his next exhortation, likening the Christian life to run-ning a marathon. All encumbrances must be shed and all distractions ignored; we must “run with endurance the race that is set before us …looking to Jesus, the author and finisher of our faith,” who now waits for us across the finish line. To further enhance the image, the “cloud of witnesses” of chapter 11 are figuratively pictured as spectators urging the Hebrew brethren on. But as marathons exhaust the human body, so persecution tires the spirit of man. The author thus counsels his readers to carefully reflect upon Jesus “lest you become weary and discouraged in your souls” (Heb 12:3). Thoughtful contemplation of Jesus is always the best cure for what ails the true believer.1. What, unfortunately, easily ensnares men?2. What enabled Jesus to endure the cross?2. The Pain and Profit of Chastening (Heb 12:4-11)Ancient wisdom held that suffering indicated God’s disfavor, but revelation reveals other-wise. God, as a faithful Father, chastens, rebukes and scourges His children “for our pro-fit, that we may be partakers of His holiness” (Heb 12:5-6, 10). The author states several truths about chastening or punishment: 1) “Whom the Lord loves He chastens” (12:6); 2) The absence of chastening suggests illegitimacy or neglect rather than favor (12:8);3) Discipline can be imperfectly administered and still be effective (12:9-10); 4) At the moment of implementation chastening is grievous; however, it is later appreciated for its instructional value (12:11). Does suffering then imply guilt? No, for while one may not be overtly sinful, he may still stand in need of further development of character, godli-ness and self-control which may best be forged by trial (Remember, sinless Jesus “learned obedience by the things which He suffered” – Heb 5:8). We would do well in times of trib-ulation to inventory our lives and search for what is amiss. But we may always take comfort in knowing that, whatever the cause, we can benefit from the hardships of life.3. Persecution against these brethren had not yet gone to what length?4. How do we feel about our earthly fathers who disciplined us in our youth?3. “Lest Anyone Fall Short of the Grace” (Heb 12:12-17)This section contains several exhortations and a grave warning. “Hands which hang down, and the feeble knees” (Heb 12:12) suggests weariness and discouragement among some in the congregation (comp. 12:3). They are in need of strength, healing and re-newed commitment to the “straight paths.” Three “lests” follow: 1) “lest anyone fall short of the grace of God” (12:15a), an odd thing to say if, as according to the Calvinists, one cannot be lost; 2) “lest any root of bitterness springing up cause trouble …” (12:15b); 3) “lest there be any fornicator or profane person like Esau …” (12:16). Esau was so im-pulsive and base that he bartered awayhis birthright for the satisfaction of momentary hunger. The transaction was irrevocable. So it iswith immorality, which is the immedi-ate context. Regret for such thoughtless and foolishactions, though wrenching and tor-turous, cannot change many of the consequences whichnaturally follow.5. No one will see the Lord without what quality?6. What defiles many of God’s people?4. Coming to the Mountain (Heb 12:18-24)The author yet again turns to an OT contrast “to stabilize his readers in their faith and toconvince them that there is no alternative open to them except Christ” (Lightfoot, Jesus ChristToday, p. 237). Mt. Sinai represents the vast gulf between man and God. So holy and mightywas God that neither man nor beast could approach the mountain without God’s expresspermission. “And so terrifying was the sight that Moses said, ‘I am exceed-ingly afraid andtrembling’” (Heb 12:21). Mt. Zion, on the other hand, stands for the heavenly abode of God intowhich access has been secured by Jesus. This is the city in

1. Righteousness According to Faith (Heb 11:1-7) Having just referred to Habakkuk’s timeless declaration, “The just shall live by faith” (Heb 10:38; Hab 2:3-4), the author now develops the concept of faith by appeal to historical possessors of it. Those cited in this famous chapter would be acknowledged as heroes by those of Hebrew ancestry. His aim is to help these brethren see that their adherence to Christ is parallel to the faith of Noah, Abraham, Moses, etc. Faith is able to “see” what is invisible; it is a confidence in God that accepts and obeys His word when one’s experience, feelings and desires are to the contrary. Thus “by faith Noah, being divinely warned of things not yet seen, moved with godly fear, prepared an ark …” (Heb 11:7). Without this quality of faith, “it is impossible to please” God (11:6). 1. What witness was born to Abel by virtue of his sacrifice? 2. What was the testimony of Enoch? 3. T/F Absolute, objective proof exists that God created the material universe. 2. Yearning for a Homeland (Heb 11:8-16) The author next pauses at Abraham, the quintessential patriarch of faith, and examines the seeds that grew into an ancient and storied nation. To inherit the land so beloved by Israel, Abraham had to leave his home for an unknown destination and, once there, re-side in tents as an outsider (Heb 11:8-9). For a nation to arise from him, he and his wife faithfully acted in accordance with God’s promises (11:11; Rom 4:19-21). Thus the lives of Abraham and Sarah present an analogy of the Christian endeavor, for we are likewise on a journey and living as sojourners. Abraham not only had his sights on a tract of land, “he waited for the city which has foundations, whose builder and maker is God” (11: 10). Had he been otherwise minded, he would have simply returned to Ur (11:15-16). And if these brethren turn back from God now, they would betray the very ancestor in which they had so much pride. 4. Of whom is God not ashamed? What has He done for them? 5. What did Abraham only see afar off? 6. What encouraged Sarah to conceive by Abraham? 3. Faith in the Lineage of Abraham (Heb 11:17-22) The author here connects faith to the prospect of death, for this is faith’s ultimate challenge. Regarding God’s command to offer Isaac as a burnt offering, Abraham obeyed “accounting that God was able to raise him up, even from the dead” (Heb 11:19). That degree of trust is astounding, but Abraham possessed it nonetheless. Isaac, Jacob and Joseph possessed a similar faith that enabled them to look beyond their own lives and confidently assert what would be in the future (11:20-22). Too, these ancestors all per-severed in faith unto death, a fitting reminder for these weak brethren. 7. Can you explain the apparent contradiction between Hebrews 11:13 and 11:17? 8. In what way did Abraham receive Isaac from the dead? 4. Moses’ Choice (Heb 11:23-29) Another ancestor is cited as parallel to the readers’ predicament. Just as they had chosen to leave Judaism for Christ and are presently suffering for it, even so Moses chose to “suffer affliction with the people of God than to enjoy the passing pleasures of sin” (11:25). Moses had at his disposal all the power, prestige and privileges of royalty yet abandoned them “esteeming the reproach of Christ greater riches than the treasures in Egypt, for he looked to the reward” (11:26). Like Noah who “saw” rain, and Abraham who “saw” Ca-naan and a resurrected son, and Joseph who “saw” the eventual exodus from Egypt, Moses “saw” spiritual reality through his faith in God: “he endured as seeing Him who is invisible” (11:27). God has always challenged men to “see” through the medium of faith, to accept the reality of His existence, the resurrection, judgment, heaven and hell and other truths lying beyond our senses. This expectation has always remained constant regardless of the specific covenant in force.

1. The Inferior Sacrifices of the Law (Heb 10:1-10) The author now elaborates upon his previous statements about the ineffectiveness of animal sacrifices under the Law. He has previously noted that they “cannot make him who performed the service perfect in regard to the conscience” (Heb 9:9), and he asserted that they merely had the effect of “purifying the flesh” (9:13). Now he bluntly says, “For it is not possible that the blood of bulls and goats could take away sins” (10:4). The repetition of the sacrifices is evidence to the author that they were impotent and served as a constant reminder to the Jews that their sins hadn’t adequately been dealt with. As proof of the inadequacy of these sacrifices Ps 40:6-8 is cited. The author makes two points: 1) Animal sacrifices didn’t satisfy God’s justice, and 2) God intended to send His Son to provide atonement and, in the process, establish a new covenant (10:8-9). The once-for-all offering of Jesus is proof of its efficacy (10:10).1. In whose mind is there a reminder of sins by the animal sacrifices of the Law? 2. Describe the Law of Moses from Hebrews 8:5; 9:9, 23-24; 10:1.2. One Sacrifice for Sins Forever (Heb 10:11-18) This section concludes the discussion of priesthood/sacrifice begun in Heb 5:1. Note again the present tense “stands” (10:11), an indication that the book was written before the destruction of Jerusalem in AD 70. In summation, Jesus offered one sacrifice which “perfected forever those who are being sanctified” (10:14). A final appeal is made to Jeremiah confirming that the new covenant which granted true pardon has come to pass. 3. For what is Jesus now waiting? 4. Comment on the role of the Holy Spirit from Hebrews 10:15; 9:8 and 2:4.3. “Let Us …” (Heb 10:19-25) The remainder of the Hebrew epistle is an impassioned plea to avoid apostasy. Hebrews 10:19- 21 encapsulates the great blessings of the new covenant. In view of this rich, bold access to heaven, three imperatives follow, each with amplification: 1) Let us draw near with a true heart in full assurance of faith (10:22). On what grounds? The purifi-cation of Christ which fully cleanses our evil conscience; 2) Let us hold fast the confession of our hope without wavering (10:23). With what assurance? For He who promised is faithful; 3) Let us consider one another in order to stir up love and good works (10:24). In what way? By mutual exhortation arising from occasions of public assembly (which some had already begun to neglect). The phrase “as you see the day approaching” (10:25) has induced much controversy. If it is a specific event, it is most likely the destruction of Jerusalem which could have extended fallout among these brethren. Certainly this would be a calamitous day accompanied by definite signs (Mt 24:4-28). If the warning is general, it could have reference to the day of judgment. Some object to this explanation on the grounds that no one will “see” that day approaching. But the faithful man understands that life is brief and uncertain (Jas 4:13-14), and spiritual maturity brings a sense of urgency. Truly “our salvation is nearer than when we first believed” (Rom 13:11). Thus we should take advantage of every opportunity to correct and exhort brethren who are drifting from the Lord. 5. What kind of way has been consecrated for us by Jesus? 6. What should we stir up in others? How do we go about this? 7. What are some consequences of forsaking the assembling of the saints? see attached to print lesson.

1. The Earthly Tabernacle (Heb 9:1-5) The author continues his reasoning on the superior priesthood of Christ by demonstrating the inferiority of and limitations associated with the earthly tabernacle. As the basic floor plan and furniture of the tabernacle is described, one notes the material make-up of the structure. Though many things were made of or overlaid with gold, it was still a man made, temporal structure – a far cry from heaven itself where our present High Priest currently serves. 1. Over what were the wings of the cherubim stretched? What is its significance? 2. Symbolic Rituals of the Tabernacle (Heb 9:6-10) Services relative to the tabernacle allowed daily activities in the outer chamber and very limited access to the inner chamber. There only the high priest could enter, and then only once a year, and “not without blood” (Heb 9:7). These restrictions did more than signify the holiness of God; they indicated “that the way into the Holiest of All was not yet made manifest while the first tabernacle was still standing” (9:8). That is, on its own mer-its, the tabernacle worship “cannot make him who performed the service perfect in regard to the conscience” (9:9). Spiritual access to heaven, i.e., full fellowship with God, was unattainable by the ordinances of Moses. A genuine Israelite should have been aware that ultimate forgiveness was yet in the future, and that in his present time he was grant-ed a favorable position by God’s grace via these “fleshly ordinances.” How this should have made him long for the “the Lamb of God” to take away his sins! 2. Who is said to be teaching deeper spiritual truth through tabernacle worship? 3. The fleshly ordinances of the tabernacle were imposed until when? 3. The Perfect Tabernacle (Heb 9:11-15) The author’s argument reaches its full force in this section. The shadows and symbolism of the earthly priesthood and tabernacle were finally dispelled in the coming of Jesus. He serves in the tabernacle “not made with hands, that is, not of this creation” (Heb 9:11). He entered the Most Holy Place “not with the blood of goats and calves, but with His own blood” (9:12). His sacrifice surpasses the “purifying of the flesh”; it is able to “purge your conscience from dead works to serve the living God” (9:14). His nature and accomplish-ments make him “the Mediator of a new covenant” (9:15), a covenant of the “better promises” of eternal redemption and eternal inheritance (8:6; 9:12, 15). But what is it exactly that sets the sacrifice of Jesus apart from all others? It involved the free-will offering of an eternal spirit (9:14). Translators added the capital “S” according to their own opinion, thus obscuring the meaning. The blood of animals had nothing to do with free will, the spirit or moral purity. They were fine physical specimens of no moral sig-nificance slaughtered against their own will. While this satisfied God’s requirements of ritual purification (see, for example, Lev 12), there was no ultimate cleansing of the con-science from transgression. The sacrifice of Jesus, on the other hand, was morally pure, eternal spirit freely offering Himself for the sins of others. Not only was this offering effective, it was eternally effective – “once for all” (9:12). This was the ultimate plan of God before the world began – to redeem sinful men to Himself by the blood of His Son. 4. What kind of redemption did Jesus obtain with His own blood? 5. What effect does the blood of Jesus have upon sins under the first covenant? 6. From what is our conscience purged by the blood of Jesus? 4. Death and the New Covenant (Heb 9:16-22) The phrase “Mediator of the new covenant, by means of death” (Heb 9:15) is now fur-ther developed. The author makes three points to establish the necessity of the death of God’s Son – a huge stumbling block to the Jew. First, having just described salvation as an “eternal inheritance,” he notes that a will only goes into effect when the testator dies (9:16-17).

1. A Heavenly High Priest (Heb 8:1-2) The truths set forth by the author of Hebrews all point to heaven. Our hope is in heaven (Heb 6:19). Our rest is in heaven (4:9-10). Our high priest is in heaven (4:14; 8:1). The true tabernacle in which He serves is in heaven (8:2). The whole Mosaic system was pre-paratory. The earthly hope and rest (Canaan), the earthly high priest, the earthly sacrifices, the earthly tabernacle of wood and fabric were all designed to raise men’s sights to a higher plane. Now that God’s purposes are fulfilled and Jesus ministers at His right hand, these brethren are being tempted to abandon the heavenly for the earthly. 1. Who erected the true tabernacle in which Jesus now serves as high priest? 2. Copies and Shadows (Heb 8:3-5)The author now establishes the necessity of a heavenly sanctuary for Jesus’ ministry by reference to the purpose of high priests. Since “every high priest is appointed to offer both gifts and sacrifices” (Heb 8:3), where is it that Jesus can offer His? Not on earth, for the only perpetuated priesthood had been Levitical, and it had not been replaced by any other earthly tabernacle or priesthood after it was nullified. Why had the tabernacle/ temple not been replaced? Because they were constructed only as a “copy and shadow of the heavenly things” (8:5). Jesus’ offering of Himself had provided once-for-all atone-ment for sin thus eliminating the need for manmade tabernacles, sacrifices and related accoutrements. [Note: The present tenses “who offer” and “who serve” strongly sug-gest that the book of Hebrews was written before the destruction of Jerusalem in AD 70. After this time, the author could not point to these Levitical activities as ongoing.] 2. Why would Jesus not be a priest according to Mosaic Law (comp. 7:14)? 3. What warning was given to Moses concerning the construction of the tabernacle? 3. A Better Covenant (Heb 8:6-9) Some elaboration is now made upon an earlier point from chapter 7: “of necessity there is also a change of the law … there is an annulling of the former commandment …” (Heb 7: 12, 18). The author affirms that Jesus is “Mediator of a better covenant, which was established on better promises” (Heb 8:6). The comparative term “better” flavors the en-tire epistle, for the writer confidently asserts that what Jesus offers is better than what Moses offered (see 1:4; 7:19, 22; 8:6; 9:23; 10:34; 11:16, 35; 12:24). The first covenant was inferior, else “no place would have been sought for a second” (8:7). A note of caution: God did not enact a covenant that itself was imperfect or less than intended. The writer hastens to say, “Because finding fault with them …” (8:8a). This is similar to Paul’s point in Rom 8:3: “For what the law could not do in that it was weak through the flesh, God did by sending His own Son in the likeness of sinful flesh …”. The Law in and of itself was “holy and just and good” (Rom 7:12), but the weakness of man was so pervasive and chronic that none could perfectly observe it. The “fault,” then, was that the Law provided no adequate restitution for violation. The author then offers a quote from Jer 31:31-3418 which indicates that the Law, itself, spoke of its own future eclipse by a new covenant (8:8). This change of covenant was made possible by the faithlessness of the Jews, “because they did not continue in My covenant, and I disregarded them, says the Lord” (8:9). God was thus freed from any obligation to maintain the first covenant. 4. About how long was it from Jeremiah’s prophecy to its fulfillment? 5. The new covenant was not according to what? 6. Who is mentioned in Hebrews 8:8 as ones with whom a new covenant would be made? Who is not mentioned? 4. Differences in the New Covenant (Heb 8:10-11)

Jesus vs. Judaism: The Book of Hebrews Lesson 7 1. Melchizedek and Abraham (Heb 7:1-3) Melchizedek has long been a somewhat enigmatic and mysterious character, a shadowy figure who generates a lot of head scratching and blank stares. But we may simplify the author’s present reference to him in the following manner: Melchizedek simply repre-sents a priestly order which predated the Levitical priesthood and was superior to it. Je-sus, he asserts, was made a priest after this Melchizedekian order, rendering the Levitical priesthood defunct. The facts concerning Melchizedek are these: 1) He served as king and priest simultaneously (Heb 7:1); 2) Abraham gave a tenth of his war spoils to Mel-chizedek (7:2); and 3) Melchizedek’s priesthood was not dependent upon lineage, nei-ther was it transferred to his posterity (7:3). His priesthood was a unique appointment and was bestowed singularly upon him by God. It is in this sense that he “remains a priest continually.” His was a position of honor never revoked or transferred to another. 1. What is the “slaughter of the kings”? 2. What did Melchizedek do for Abraham (Hebrews 7:1)? 2. Melchizedek and Levi (Heb 7:4-10)Several arguments set forth the superiority of Melchizedek’s priesthood: 1) Abraham’s tithe to Melchizedek was voluntary whereas tithing for Levitical priests is commanded by law (7:5a); 2) Abraham was not related to Melchizedek whereas Levitical priests receive tithes from their own brethren (7:5b-6); 3) While Abraham was a great man to whom God issued the redemptive promises, he received a blessing from Melchizedek (7:6b, 2). “Now beyond all contradiction the lesser is blessed by the better” (7:7); 4) When Levitical high priests die, they cease to be priests and the honor passes to their descendant. How-ever, no such succession occurred with Melchizedek’s priesthood, “of whom it is witnessed that he lives” (7:8). Again, this is not some mysterious statement about Melchizedek’s immortality but simply the acknowledgement that his priesthood was unique to him. He did not die and leave his priesthood to another after him; 5) Levi even representatively paid tithes to Melchizedek through his ancestor Abraham (7:9-10). This argument carried more force in the ancient past when ancestry was so important and the representative behavior of illustrious ancestors was of great significance. How-ever, we make similar comparisons when we say, “Before you were even thought of ...” or “Before you were a gleam in your parents’ eyes ...”. The Hebrew author’s point is that, long before the tribe of Levi and the Aaronic priesthood, there existed a greater man that Abraham who had a unique priesthood peculiar to him. Levi was not the be-all and end-all of priesthood; in fact, as the author will show, the priesthood that originated with him was flawed. 3. What was given to the Levites instead of a portion of land (Num 18:21-24)? 3. The Change of Priesthood and Law (Heb 7:11-19) This is a crucial moment in the argument of the epistle. The implication of Jesus’ Mel- chizedekian priesthood is that the Law of Moses has been abrogated. The Levitical priesthood and the Law are inseparable, for the national existence of Israel depended upon their observance of sacrifices, feasts and other worship under the leadership of the priests. “For the priesthood being changed, of necessity there is also a change of the law” (Heb 7: 12). Why was the law changed? “Because of its weakness and unprofitableness, for the law made nothing perfect” (7:18b-19a; comp. Rom 3:20, 28; Gal 2:16; 3:10-13). The unspoken conclusion of this is: These Jewish brethren have nothing to go back to! The Law of Moses is defunct. It is the law and priesthood of Christ or nothing.4. What psalm is again quoted to substantiate the eternal nature of Jesus’ priesthood? 5. What precludes Jesus from serving as a priest under the Mosaic covenant? 6. What does our “better hope” in Christ allow us to do? 4. An Unchangeable Priesthood

1. Building on the Basics (Heb 6:1-3) Again, the chapter division is unfortunate as the thought continues from Heb 5:14. The author recognizes that there are foundational principles in the gospel just as there are in other academic disciplines. These things would involve basic life-changes, questions of curiosity, false conceptions and other matters of interest to a young Christian. While these things must be periodically reinforced, Christians must press ahead in their under-standing of deeper aspects of truth. The writer intends to provide such instruction “if God permits” (Heb 6:3). 1. What are “dead works”?2. What “baptisms” might be referred to in Heb 6:2? 2. The Fate of Apostates (Heb 6:4-8) This section has fueled endless debates across the centuries as men grapple with the implications of what the author sets forth. The crux of the issue is “if they fall away” (Heb 6:6). We must remember what the author is addressing in this book: not merely succumbing to occasional temptation but deliberate, calculated apostasy. He has warned against “departing from the living God” through rebellion and unbelief (3:12, 16, 19). This was a chronic state of mind, a conscious hardening of the heart (3:7, 15; 4:7) which caused them to abandon their original confidence and confession (3:6; 4:14). Having fully and completely experienced the joys and benefits of reconciliation in Christ (6:4-5), these brethren choose to withdraw and, in the process, “crucify again for themselves the son of God, and put Him to an open shame” (6:6b). What is the result of such a mindset? “It is impossible … to renew them again to repentance.” This truth is so unsettling that our first impulse is to soften or circumvent it. Please note that the text does not say that an apostate cannot be forgiven. What it says is that the apostate’s frame of mind precludes his repentance. In other words, conscious rejection of the truth can result in a “point of no return” wherein no value is seen in Christ and, consequently, no impulse to repent is generated. This person is likened to a patch of earth that drinks in life-giving rain but only produces thorns and briers (6:7-8). Although it is beyond human capability to determine when such a person is irrevocably apostate, this does not nullify the author’s warning: such a condition is possible and his readers are dangerously flirting with it. 3. Explain the significance of the word “tasted” (Heb 6:4-5). Compare Hebrews 2:9.4. Explain the context of this warning. What failure has led these brethren to the brink of disaster? 3. On a Positive Note … (Heb 6:9-12) The author follows the above hammer-blow with gentle optimism. He assures them that their past and present work has not gone unnoticed by God and they need to “show the same diligence to the full assurance of hope until the end” (Heb 6:11). “To the end” is a key phrase of perseverance (3:6, 14). A steady, patient faith has always been required of God’s people to “inherit the promises” (6:12). 5. Of what is the writer confident concerning his beloved brethren?6. How does Hebrews 6:10 complement Hebrews 6:4-5? See attached complete Lesson 6

1. Compassion: A Requirement of Priesthood (Heb 5:1-3) The discussion of the high priesthood of Jesus begins in 5:1 and continues through 10: 18. This is the core doctrinal plank of Hebrews: Christians have a great High Priest who ministers on their behalf in heaven. The author refers to the Levitical priesthood and notes the importance of the high priest’s compassion. It was the role of the high priest to represent sinful men before a holy God. He served on behalf of those “who are ignorant and going astray” (Heb 5:2). The word “compassion” (metriopatheo) is defined thusly: “To treat with mildness, or moderation, to bear gently with … The idea is that of not being unduly disturbed by the faults and ignorance of others …” (Vine, p. 53). To maintain this outlook the high priest needed to remember that “he himself is also beset by weakness” (5:2b). 1. Where must high priests come from? Who do they represent? 2. On whose behalf did the high priest offer sacrifice? 2. The Appointment to Priesthood (Heb 5:4-6) Another element of priesthood is that one legitimately served in such capacity by divine appointment (Heb 5:4). Beginning in 5:5, the author begins to make his applications to Jesus. First, he asserts that the same God who declared Jesus to be His begotten Son (as established in Heb 1:5) “also says in another place: ‘You are a priest forever according to the order of Melchizedek.’” Note that the author bases his arguments on the OT itself. Time and time again the author reasons with his Jewish brethren from the ancient writings as he seeks to bolster their confidence in the messiah ship of Jesus. 3. Who was appointed by God as first high priest over Israel? 4. What OT passages are quoted? Where are these psalms previously cited in Hebrews? 3. The Suffering Priest (Heb 5:7-8)The author here makes the point that Jesus qualifies as compassionate high priest by vir-tue ofHis own sufferings. This suffering came “in the days of His flesh,” and in that form Jesus “learned obedience by the things which He suffered.” It is the ultimate act of suffer-ing upon which the author focuses – the struggle Jesus experienced at His death. Note the intensity of Jesus’ appeal to His Father: He “offered up prayers and supplications, with vehement cries and tears …” (Heb 5:7). He also prayed with “godly fear” (5:7b). Jesus desperately wished for a change in circumstances; He petitioned God to alter His will so that He would not have to endure the physical and emotional agonies of the cross. But He also submitted Himself to the will of God: “nevertheless, not as I will, but as You will”(Mt 26:39). We are given the assurance that, although God did not spare Jesus the death to which He had been assigned, Jesus “was heard because of His godly fear.” God acknowledged ? (see complete attached pdf file)

JESUS VS JUDAISM The Book of Hebrews Lesson 4 1. Falling Short of God’s Rest (Heb 4:1-2) The chapter break should be ignored, for the warning continues with a third “lest”: “let us fear lest any of you seem to have come short of it” (Heb 4:1; cf. 3:12-13). The Israel-ites had “good news” preached to them: a promised land of no bondage or war, abun-dant produce, ready-made cities, freedom of worship, etc. But this good news “did not profit them, not being mixed with faith in those who heard it” (4:2). Sometimes human nature can be mystifying: God promises everything we could ever want or need; yea, He offers glory and splendor we could never achieve on our own. Yet without faith, these magnanimous offers fall on deaf ears. God’s people must fear unbelief, not deny it. We must constantly examine ourselves for signs of waning faith or indifference. 1. Explain the term “gospel” as used in Hebrews 4:2.2. Entering God’s Rest (Heb 4:3-5) The author begins to focus upon the reality of an eternal rest offered by God. His first point goes back to the creation week in which “God rested on the seventh day from all His works” (Heb 4:4; Gn 2:2). This rest was established at the beginning and is a state into which God, Himself, entered. Further, it is a state which He desires to share with man. This rest is not the Jewish Sabbath, although that weekly respite was modeled after crea-tion (Ex 20:8-12), neither was it the entrance into Canaan, as will be shown in 4:8. The disobedient Jews did not merely miss Canaan by their apostasy, they missed heaven, for the rest God offers is nothing less than fellowship with Him in eternity .2. What is the condition of entering into God’s rest (Hebrews 4:3)? 3. “There Remains Therefore A Rest” (Heb 4:6-10)The offer of rest was not exhausted as Joshua led the people into Canaan, for several hundred years later “He designates a certain day, saying in David, ‘Today …’” (Heb 4:7). That is, the rest offered by God was still available as David wrote Ps 95. Further, the He-brew writer says it is still available as he writes, and by extension it remains available to-day. The author considers the word “today” from Ps 95:7 crucial, for he mentions it five times (Heb 3:7, 13, 15; 4:7 – twice). God ever offers to man heavenly, eternal relief from the mental, physical and emotional burdens which accompany earthly life. This rest is not cessation from activity, even as God has not ceased His activity following the sixth creation day, but rather the absence of exertion and stress that so often accompany earthly endeavors (4:10). Still lurking is the admonition, “Do not harden your hearts …” (4:7). Human history is strewn with the bones of men and women who were offered heavenly rest along with capable leadership and divine assistance but who “did not enter because of disobedience” (4:6). 3. Who spoke of another day of rest after Joshua? Download complete attached pdf file