08 useful bible study

8/12/2019 08 Useful Bible Study

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The Useful Bible Study Course

www.usefulbible.com

8th Edition December 2013

Copyright:

Keith Simons 2013

You may print this course (or any full section of it), or gie away copies of the !"# file containingthe whole course. $oweer, you %&S' ' change any of the wor*ing or ma+e any charge for it.!lease inclu*e our copyright notice.

e woul* -e grateful to any we-site which woul* li+e to proi*e a lin+ to our we-site,www.useful-i-le.com. $oweer, we as+ you not to put our course, or any part of it, onto your ownwe-site. nstea*, please tell people a-out our we-site, or email them a copy of this !"# file.

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Contents

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4lic+ on the lin+s -elow to go *irectly to any chapter.

The Useful Bible Study Course

Hebres! Bible Study "nd Comment"ry

Hebres ch"#ter 1

Hebres ch"#ter 2

Hebres ch"#ter 3

Hebres ch"#ter $

Hebres ch"#ter %

Hebres ch"#ter &

Hebres ch"#ter '

Hebres ch"#ter 8

Hebres ch"#ter (

Hebres ch"#ter 10

Hebres ch"#ter 11

Hebres ch"#ter 12

Hebres ch"#ter 13

Hebres! " study )uide

Ecclesi"stes! Bible Study "nd Comment"ry

Ecclesi"stes ch"#ter 1


Ecclesi"stes ch"#ter 3Ecclesi"stes ch"#ter $

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Ecclesi"stes ch"#ter %

Ecclesi"stes ch"#ter &

Ecclesi"stes ch"#ter '


Ecclesi"stes ch"#ter (




Ecclesi"stes! * study )uide

Ecclesi"stes + " 12 ee, study )uide-

1 Corinthi"ns! Bible Study "nd Comment"ry

1 Corinthi"ns ch"#ter 1



1 Corinthi"ns ch"#ter $

1 Corinthi"ns ch"#ter %

1 Corinthi"ns ch"#ter &

1 Corinthi"ns ch"#ter '


1 Corinthi"ns ch"#ter (




1 Corinthi"ns ch"#ter 131 Corinthi"ns ch"#ter 1$

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1 Corinthi"ns ch"#ter 1%

1 Corinthi"ns ch"#ter 1&

1 Corinthi"ns! " study )uide

1 S"muel! Bible Study "nd Comment"ry

1 S"muel ch"#ter 1

1 S"muel ch"#ter 2

1 S"muel ch"#ter 3

1 S"muel ch"#ter $

1 S"muel ch"#ter %

1 S"muel ch"#ter &

1 S"muel ch"#ter '

1 S"muel ch"#ter 8

1 S"muel ch"#ter (

1 S"muel ch"#ter 10

1 S"muel ch"#ter 11

1 S"muel ch"#ter 12

1 S"muel ch"#ter 13

1 S"muel ch"#ter 1$

1 S"muel ch"#ter 1%

1 S"muel ch"#ter 1&

1 S"muel ch"#ter 1'

1 S"muel ch"#ter 18

1 S"muel ch"#ter 1(

1 S"muel ch"#ter 201 S"muel ch"#ter 21

$


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1 S"muel ch"#ter 22NE!"


1 S"muel ch"#ter 2$NE!"

1 S"muel ch"#ter 2%NE!"

1 S"muel ch"#ter 2&NE!"

1 S"muel ch"#ter 2'NE!"


1 S"muel ch"#ter 2(NE!"



1 S"muel! " study )uideNE!"

Christi"ns h".e " duty to decl"re the )os#el

/hy do so m"ny e.il thin)s h"##en in our orld

Ho much should " church le"der s"y "bout sin

Ho " church le"der c"n e#l"in "bout Christs de"th

Ho much should " church le"der s"y "bout Christs de"th

*d.ice "bout ho to be)in " rel"tionshi# ith od

"l"ti"ns! Bible Study "nd Comment"ry

*bout the Boo, of "l"ti"ns

"l"ti"ns ch"#ter 1

"l"ti"ns ch"#ter 2

"l"ti"ns ch"#ter 3

"l"ti"ns ch"#ter $

"l"ti"ns ch"#ter %"l"ti"ns ch"#ter &

%


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/ord 4ist

5s"lms 120 to 13$! Bible Study "nd Comment"ry

*bout the Son)s of *scent

5s"lm 120

5s"lm 121

5s"lm 122

5s"lm 123

5s"lm 12$

5s"lm 12%

5s"lm 12&

5s"lm 12'

5s"lm 128

5s"lm 12(

5s"lm 130

5s"lm 131

5s"lm 132

5s"lm 133

5s"lm 13$

5s"lms 13% "nd 13&6 "nd the Son)s of *scent

/ord 4ist

$0 d"ys ith the os#el of 7"r,

7"r,

Celebrity D"y 1 + 7"r, 1!1+13

*uthority D"y 2 7"r, 1!1$+287ercy D"y 3 7"r, 1!2(+$%

&


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Em#"thy D"y $ 7"r, 2!1+1'

4iberty D"y % 7"r, 2!18+28

Crods D"y & 7"r, 3!1+1(

Enemies D"y ' 7"r, 3!20+3%

5"r"bles D"y 8 7"r, $!1+20

esults D"y ( 7"r, $!21+3$

Storms D"y 10 7"r, $!3%+$1

Demons D"y 11 7"r, %!1+20

7ir"cles D"y 12 7"r, %!21+$3

e9ection D"y 13 7"r, &!1+2(

5ro.ision D"y 1$ 7"r, &!30+%&

Tr"dition D"y 1% 7"r, '!1+23

4iber"tion D"y 1& 7"r, '!2$+3'

*dulter"tion D"y 1' 7"r, 8!1+21

Confession D"y 18 7"r, 8!22+38

Tr"nsform"tion D"y 1( 7"r, (!1+13

4iber"te D"y 20 7"r, (!1$+32

Domin"te D"y 21 7"r, (!33+%0

Se#"r"te D"y 22 7"r, 10!1+31

:mit"te D"y 23 7"r, 10!32+%2

Celebr"te D"y 2$ 7"r, 11!1+11

*uthentic"te D"y 2% 7"r, 11!12+33

Deb"te D"y 2& 7"r, 12!1+2'

Honour D"y 2' 7"r, 12!28+$$umour D"y 28 7"r, 13!1+23

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Hour D"y 2( 7"r, 13!2$+3'

;er.our D"y 30 7"r, 1$!1+11

S".iour D"y 31 7"r, 1$!12+31

C"#ture D"y 32 7"r, 1$!32+%2

C"ndour D"y 33 7"r, 1$!%3+&%

Denyin) D"y 3$ 7"r, 1$!&&+'2


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#ebrews: Bible Study and Commentary


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t *oes not astonish 4hristians that ;o* reated the worl*. or *oes it astonish them that he willreturn torule it. e e@pect ;o* to create an* to rule. $e woul* not -e ;o* if he *i* not *o thesethings.

ut it *oes astonish 4hristians ery much that ;o*>s Son came to sa-e people. 'hese peoplewere ;o*>s enemies. 'hey ha* neglecte* his lawsB they refuse* his rule in their lies. ut ;o*loe* the worl* so much that he sent his Son, 9esus (9ohn 361C). $e sent 9esus to sae people

who *i* not *esere his help.

The reality that we annot see

ebrews $:.'

'here is a goo* reason why people fin* it har* to un*erstan* many things a-out ;o*. e can seean* un*erstan* some things. ut there is a reality that we cannot yet see. 'here are muchgreater things that we cannot yet un*erstan*.

'he author wants to teach us that (od the )ather is like the Son in eery way. !eople saw%esus, -ut they coul* not see the #ather. So the author chose two wor* pictures to *escri-e thereality that people coul* not see.

(1) e may say that we see the sun. n* what we see is too -right for us to loo+ at, een for amoment. ut really, we hae only seen light that came from the sun. So %esus ame from the#ather. #or a short time, people saw ;o*>s greatness in 9esus (9ohn 1A6?). n* it seeme* greateran* more won*erful than anything that they coul* eer imagine (9ohn 161A).

(2) e may loo+ at a picture on a coin. ut again, there is a reality that we *o not see. 'hat coincame from a machine that contains the original picture. t presse* har* against the coin, so that thecoin has a perfetpicture. So 9esus came from the #ather. n* 9esus ha* a perfet harater,li+e the #ather>s own character. 'here is no *ifference -etween their thoughts, their wor*s, or their*ecisions. 'hey are perfectly ali+e, -ecause there is only one ;o*.

'hen the author a**s two astonishing facts a-out 9esus. 'here was a reality a-out 9esus himself

that people coul* not see on this earth6(1) t is -y %esus+ powerful word that all things continue to e@ist. 'hey coul* not e@ist without him.

(2) 9esus has complete* his wor+ so that ;o* can forgie people>s eil *ee*s. So ;o* has againgien him the most important plaein heaen (!hilippians 268


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;o* the #ather has *eclare* that all must gi-e honour to the name of 9esus. 'hat inclu*es eeryperson, eery angel, an* eery spirit. t *oes not matter whether they are in heaen, on the earth,or een in hell. /eryone must *eclare that %esus is (od. n* when they *o that, it gies honourto ;o* the #ather (!hilippians 26?s serants). n* weshoul* thin+ a-out the person whom the passages *escri-e.

e will fin* those passages in !salm 26D an* 2 Samuel D61A. n* they seem to -e a-out kings of1srael, from "ai*>s family. ;o* ha* promise* that he woul* hae a special relationship with those+ings. $e woul* -e like a fatherto them. $e woul* *efen* their nation. $e woul* *efeat theirenemies.

ut there is more in these passages, -ecause they *escri-e something greaterthan the rule of"ai*>s family. n fact, A0 years after "ai*>s *eath, his family only rule* a small part of srael. A00years later, his family>s rule en*e* completely. ut !salm 268 says that (od+s Son would rule thewhole world. n* 2 Samuel D61C says that his rule would ne-er end. So these passages werenot Gust a-out "ai*>s family. 'hey are a-out %esus2 (od+s Son, an* his future rule.

'hat happens when we allow ;o* to teach us his own wor*. e un*erstan* it -etter than we coul*eer imagine.

The angels worship (od+s Son

ebrews $:3'

'his is a *ifficult erse. e *o not un*erstan* its meaning completely, an* some things are notclear. ut let us un*erstan* what we can.

ur first pro-lem is to fin* these wor*s in the l* 'estament (the first 3? -oo+s in the i-le).!ro-a-ly, they come from "euteronomy 326A3. ut if you loo+ at that erse in your i-le, you maynot fin* these wor*s. 'hey are not present in most ol* copies of "euteronomy in its originallanguage (calle* $e-rew). ut they *o appear, with other e@tra wor*s, in an ancient translationcalle* the Septuagint. 'he Septuagint is in a language calle* ;ree+.

'he Septuagint is not always a ery goo* translation. %any people use* to thin+ that it inclu*e*these wor*s -y mista+e. ut we now +now that this is not correct. 'hat is -ecause people hae*iscoere* a much more ancient $e-rew copy of "euteronomy. t was in a cae near the "ea*Sea in srael. n* it inclu*es these wor*s.

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'he wor*s come from a song that %oses wrote Gust -efore his *eath ("euteronomy chapter 32).$e *escri-e* how ;o* chose the nation calle* srael. ut its people refuse* to o-ey him. ;o* sai*that he shoul* act against them, to *estroy their nation completely. ut that woul* -ring no honourto him. So, instea*, ;o* woul* -e ery +in* to his people. hen their enemies were too strong forthem, (od would sa-e them. n* that is when these wor*s appear6 =:et all ;o*>s angels (hisspecial serants) worship (gie honour to) him.>

'he author of $e-rews says that, -y these wor*s, ;o* tells the angels to gie honour to his Son.'hat may surprise us, -ecause %oses seems to say nothing a-out ;o*>s Son. ut in fact, we cansee that %oses is *escri-ing the workof ;o*>s Son. ;o* sent his Son into the worl* to sa-epeople(9ohn 361D). n* that *i* not Gust mean people from srael. t inclu*es people from all thenations, as !aul says in Fomans 1E610. 'hat is another surprise, -ecause that erse in Fomansrefers again to 4euteronomy .*:/.H n*, of course, "euteronomy 326A3 is the same erse that$e-rews 16C refers to.

So it is clear that "euteronomy 326A3 really is a-out ;o*>s Son. $e-rews 16C calls him =thefirst-orn>, which means the first and most important sonin a family. 9esus is the first an* mostimportant Son in ;o*>s family, as $e-rews 2611 e@plains.

The greatness of angelsebrews $:5'

e might imagine $e-rews 16D to mean that angels (;o*>s special serants) are not important.'hey are only li+e win* or flame. $oweer, our imagination is not a goo* way to un*erstan* thei-le. much -etter way is to rea* an* to stu*y what the Bible really says.

e will fin* that the author of $e-rews is referring to !salm 10A6A. 'he su-Gect of !salm 10A is thegreatness of (od. n* in !salm 10A61s Son. 'hey are only li+e the windsthat carry his royal carriage.r, they are li+e the burning lampsin front of his throne.

The rule of (od+s Son

ebrews $:678'

$ere, the author of $e-rews chooses !salm AE6C


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n* there is something else in those wor*s that ma+es this een clearer. n $e-rews 16?, we seethe wor* =anointed>, which means =put oil on>. /eryone +nows that wor* in the ;ree+ language,although most people *o not realise its real meaning. t is the wor* from which =Christ> comes.

'his action (to put oil on someone) was a special ceremony to separate that person for (od+swork. 'he 9ews (;o*>s people) carrie* out this ceremony wheneer they appointe* a kingor ahief priest.

9esus> title, Christ, shows that ;o* separate* him to -e -oth kingan* priest. e rea* a-out himas a kingin $e-rews chapter 1. ut most of the rest of $e-rews is a-out his wor+ as priest.

ow it is clear to us why !salm AE calls the +ing, =(od>. t is -ecause the +ing in that !salm is;o*>s Son, in other wor*s, 4hrist. Christ is (od, een as ;o* the #ather an* the $oly Spirit are;o*. 'hey are not separate go*s, -ecause there is one ;o*.

'he passage from !salm AE mentions two o-Gects that show authority to rule. 'hey are theseptrean* the throne. Since the ancient worl*, +ings ha* sat on thrones an* they hae hel*sceptres.

'he septre is a stic+ that a +ing carries. t shows that he has power o-er people. $e shows+in*ness to the people that please him (/sther E62). n* he punishes people who oppose his rule

(!salm 26?). cruel +ing uses his power in an eil manner. ut the 4hrist, the +ing whom ;o* has appointe*,*oes not *o that. $is Gu*gements an* his laws are always right and good. $e loes what is right.$e hates what is wic+e*.

'he throneis the +ing>s royal seat. 'here is a *escription of a great throne in 1 Kings 10618s lifeis short, -ut ;o* rules always. 'he man +nows that ;o* will help his people. n* they will recor*how he acte* to rescue them.

fter these confi*ent statements, the man in !salm 102 returns to his own situation. $e says that;o* has ma*e his life short. ut he as+s ;o* to allow him to lie. n* then the wor*s appear thatwe fin* in $e-rews 1610s wor*s to ;o*. ut in the oo+ of $e-rews, the author associatesthese wor*s with (od+s words to his Son.

'hat gies a whole new meaning to !salm 102. The man with the troubles learly means%esus. n* the wor*s in !salm 10262E


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'here are other i-le passages that are ery much li+e !salm 102. 'wo of the most importantones are !salm 22 an* saiah chapter E3.

Christ at (od+s right side

ebrews $:$.'

'his erse is from !salm 11061. ;salm $$9 is one of the most important i-le passages a-out4hrist in the l* 'estament. 'he l* 'estament contains the 3? i-le -oo+s from -efore 9esus>-irth.

9esus himself spo+e a-out !salm 110. n %ar+ 1263E


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#ebrews hapter *

!e must gi-e attention to Christ

ebrews *:$7.'

hen we rea* the oo+ of $e-rews, it is har* to +now where to pause. /ach erse lea*s to thene@t erse. /ach passage lea*s to the ne@t passage. ut certainly, the en* of chapter 1 is not agoo* place to pause. n many i-les, $e-rews 261 -egins with the wor* =therefore>. n the originallanguage, =therefore> translates wor*s that mean s serants whom he sen*s from heaen. 'hey come to helpthe people whom he will sae. n $e-rews 262, the author *eclares how important their messagewas. =nyone who did not obey that message suffered the proper punishment.

goo* e@ample is what happene* to :ot an* his family (;enesis chapter 1?). ot was a goodman who li-ed in a -ery wiked ity, So*om. ecause So*om ha* -ecome so eil, ;o* *eci*e*to *estroy the whole city. ut -efore he *estroye* it, he sent two angels to sae :ot, his wife, an*

his *aughters.'he angels tol* :ot to leae So*om at once. hen he hesitate*, the angels too+ him, his wife, an*his *aughters -y the han*. 'he angels le* them out of the city. 'hen the angels tol* them that theymust run away. 'hey must not stop, an* they must not e-en look bak.

So the angels sae* :ot an* his *aughters when fire from heaen *estroye* So*om. ut theycoul* not sae ot+s wife, -ecause she *i* not o-ey. She looked bak at the city. !ro-a-ly, she*i* that -ecause she wante* to return there. n* -ecause she *i* that, she *ie* with theinha-itants of So*om. 'he i-le recor*s that she -ecame a column of salt (;enesis 1?62C).!erhaps it means that salt from the e@plosion at So*om coere* her. 'here is much salt in thatregion, -y the "ea* Sea.

4learly, the messages that angels -rought were important. But now (od+s Son himself hasspoken to us>Serants may -ring an important message. ut when their master an* +ing spea+s,that is much more importantH

So we ertainly must not neglet the work that (od+s Son did to sa-e us . 'here is no otherway to aoi* the punishment for our eil *ee*s. e coul* ne-ersae ourseles.

9esus himself warne* a-out this. !eople who refuse* to accept his wor*s woul* suffer an e-enworse fatethan So*om (%atthew 1061E). n* he e@plaine* the reason in %atthew 11623. ;o* ha**one great and wonderful things-y his Son. f the people in So*om ha* seen such things, theywoul* hae deided to obey (od.

'he wor+ of ;o*>s Son is so won*erful that he an e-en sa-e people as wiked as Sodom+sinhabitantsH

The wonderful things that (od does

ebrews *:/'

!eople hae tol* us how ;o*>s Son came to sae us. ut of course, we cannot -eliee eerythingthat people say. $oweer, they are not the only witnesses. (od himself has gi-en us e-idene>$e has *one e@traor*inary things. $e has *one many astonishing things that only he, ;o*, coul**o. 9esus himself sai* that ;o* the #ather woul* *o this (9ohn 8618B 9ohn 10638).

t is clear that the author of $e-rews *oes not Gust mean eents *uring 9esus> life. 'he author*escri-es how (od ga-e his #oly Spirit to Christians. ;o* *ii*e* his Spirit among them (cts

263s life is also ei*ence.

1%


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$e-rews 26A is ery similar to ?ark $3:*9. !eople to*ay are not sure whether that erse wasoriginally part of %ar+>s -oo+. ut $e-rews 26A says the same thing. n fact, it emphasises it eenmore.

%ar+ 1C620 mentions only =signs>. 'hat is, special eents that show people a-out 9esus. ut$e-rews 26A mentions =won*ers> (won*erful eents), =miracles> (powerful eents) an* the wor+ ofthe $oly Spirit. ll these wor*s *escri-e things that people cannot *o. 'hey are ;o*>s wor+. n*

their purpose is to tell people about (od+s Son, an* the fact that he will sae them.;o* *oes these things -ecause he wants people to +now a-out his Son. n* he wants them to+now a-out his Son -ecause he wants to sa-e them. n other wor*s, he wants to rescue themfrom the eil forces that control their lies. ut that is only possi-le -ecause of %esus+ deathon thecross.

'here is no other way to hae a right relationship with ;o*. %esus2 (od+s Son2 is the only way(9ohn 1A6C). e must not neglect this message. e shoul* gie it our complete attention. !emust in-ite %esus into our li-es> 1t is dangerous to delay or to hesitate>;o* himself hasshown us how important 9esus is.

The wine7press

ebrews *:076'

n $e-rews chapter 1, the author has shown us that 9esus is ;o*. $ere in chapter 2, the authore@plains that 9esus -ecame a man. $e has always -een ;o*, -ut he beamea man. 'his wasnecessary in or*er to sae men, women an* chil*ren from the power of the *eil ($e-rews 261A).

n or*er to proe this, the writer uses !salm 86A


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s they wor+e* there, perhaps they woul* remem-er ;o*>s promise to -ring an en* of theirtrou-les (;enesis 361E). ;o* woul* *efeat their enemies. $e woul* een *efeat the last enemy,*eath ($e-rews 261EB 1 4orinthians 1E62E. ut theauthor>s original wor* is clear. t *oes not mean =ma*e> or =create*>. t means that (od s special serants). 'he i-le teachesthat 9esus, ;o*>s Son, has always e@iste*. ;o* *i* not create him at any time ($e-rews 1610B$e-rews 1368B 9ohn 161).

So the author of $e-rews repeats the wor*s in !salm 86E. n* he shows carefully how they*escri-e 9esus.

t was 9esus who accepte* a less important ran+ than the angels. n* that is won*erful. 'heangels are his serants. o +ing eer accepts a less important ran+ than his serantsH ut 9esus

*i*. n* as a serant, he -ecame een more hum-le. $e suffere* an* he *ie* (!hilippians 26Cs *eath, it woul* not -e won*erful. t woul* Gust -e another sa* inci*ent inthis worl* where there are so many trou-les. ut the purpose of the oo+ of $e-rews is to show usthat this was notGust another sa* inci*ent. n fact, it was the most important e-ent that has e-erhappened.

hat actually happene* was this. ;o*>s Son was acting as his own chief priest. $e *i* it in or*erto offer the perfect sacrifice to ;o*, that is, his own *eath. n* the result is that many people cannow hae a right relationship with ;o*.

=sacrifice> means a gift that ;o* consi*ers alua-le. n the past, priests offere* animals thatpeople gae to ;o*. !eople coul* not worship (gie honour to ;o*) properly without sacrifices

-ecause of the wrong an* eil things that control people>s lies. So ;o* accepte* sacrifices fromthose people who sincerely loe* him. 'hose sacrifices ma*e it possi-le for people to hae arelationship with ;o*. ut only %esus+ death is the perfet sarifie. nly 9esus> *eath freespeople from the *eil, who has the power of *eath ($e-rews 261A).

ut it was not possi-le for 9esus to remain *ea* (cts 262A). 9esus ha* ma*e himself hum-leB an*;o* consi*ers that to -e won*erful. 9esus gae up more than anyone else coul*, in or*er to o-ey;o* his #ather. t is ;o*>s pleasure to ma+e important those who are hum-le (:u+e 16E2). 9esusma*e himself the serant, een the slae, of all (%ar+ 106A3


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Brothers in (od+s family

ebrews *:$97$$'

'here is a relationship -etween 9esus, an* the people who -elong to ;o*. t is a familyrelationship. $e calls us =brothers> (%ar+ 363EB %atthew 28610).

n* that astonishes us. $e is ;o*B we are only people. ut he calls us his brothers. e are noteen as important as angels (;o*>s serants) $e-rews 26D. e are not een as splen*i* as themoon or the stars !salm 863. Yet (od+s Son calls us his -rothers. $e create* all things./erything -elongs to him. $e has always e@iste*. e create* nothing, an* we *esere nothing.Yet we are his brothersH

ut it was ;o*>s plan to sae us. ;o* *i* that -y means of 9esus> *eath. 'he writer of $e-rewscalls 9esus the =author> or the =captain> of salation (our relationship with ;o* when he saes us).e are not sure which of these, =author> or =captain>, is the -etter translation. oth are true. urrelationship comes from 9esus. So 9esus is li+e the =author> of ;o*>s act to sae us. n* 9esus isthe lea*er (or =captain>) of all who hae this relationship with ;o*.

e are 9esus> -rothers -ecause he has separate* us to -elong to him. n other wor*s, he has

=sanctifie*> us, or he has made us =brothers>. 'hat is their relationship with him. $e suffere*B an* now they are his brothers.

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n the en*, the *eil too+ a*antage of 9esus> human wea+ness. $e cause* the sol*iers to put9esus on a cross to *ie. n* 9esus *ie* there. ut that was not *efeat for 9esus. 'hat wassuccess. 'hat was (od+s perfet planto *estroy the *eil>s power. y 9esus> *eath, ;o* hasfree* his people from the power of *eath. 'he *eil controlle* them li+e slaes, -ut (od madethem freeH

'hat happene* -ecause 9esus ha* o-eye* his #ather perfectly. 9esus neer *i* anything that was

-a* or eil. So ;o* the #ather aepted %esus+ death as the perfet sarifie on behalf ofpeople.

sacrifice is a gift that ;o* consi*ers alua-le. !eople use* to gie animals as their sacrifices.n* that allowe* them to hae a relationship with ;o*. ut the *eath of 9esus was the perfectsacrifice. t frees people from the power of the de-il. t ma+es them the sons and daughters of(od.

o sacrifice coul* eer -e more alua-le to ;o* than the blood of his own preious Son, 9esus4hrist.

Christ is =braham+s desendant

ebrews *:$3'

f ;o*>s Son ha* -ecome an angel (special serant of ;o*), then he woul* still -e more importantthan any person. ut he woul* hae -een una-le to achiee ;o*>s purpose. n angel coul* notsae ;o*>s people.

;o*>s plan was to sae men2 women and hildren. So 9esus ha* to beome a man, too. ut hecoul* not -e -orn into any family or nation whateer. $e ha* to -ecome a 9ew, that is, a*escen*ant of =braham. *escen*ant is a later mem-er of someone>s family.

'here are three reasons why Christ had to be =braham+s desendant6

(1) ;o* ha* ma*e important promises to =braham and his desendant. $e promise* to sae hispeople an* to esta-lish a close relationship with them (:u+e 16D1s family.

(3) ecause 4hrist -ecame a *escen*ant of -raham, people from e-ery family and e-erynation can -enefit from 4hrist>s wor+. 'hat is what ;o* promise* to -raham (;enesis 1262s people in the l* 'estamentwere the 1sraelites(also calle* 9ews). n* all the sraelites originally came from 12 men whoreally were -rothers. 'hey were the $* sons of %aob, who is also calle* 1srael.

So, for e@ample, ;o* referre* to all the sraelites as =-rothers> in "euteronomy 1E6D an*"euteronomy 2261


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mong the sraelites, ;o* chose =aron and his sonsto -e priests. fter them, the future malemem-ers of their families woul* -e priests. ne of them was the hief priest. ut they were allcalle* =-rothers> (:eiticus 21610). /en when they ha* *ifferent parents, the priests> relationshipwith each other was li+e that of -rothers.

!eople who were not priests coul* not enter the temple (;o*>s house). So the priests loo+e* after;o*>s holy things there.

lso, people coul* not offer their own sarifies (gifts usually animals that they gae to ;o*).'he priests offere* the sacrifices to ;o* on -ehalf of the people. So, -y sacrifice, the priests *ealtwith the people>s sin. (Sin is whateer ;o* consi*ers wrong. /ach person>s life is in a wrong statein front of ;o*, until ;o* forgies that person>s sin.)

s $e-rews 1061s house). 'here were a-out E000mem-ers. 'hey inclu*e* some priests (cts C6D).

%any mem-ers were poor. ut the first 4hristians were generous. 'hey share* their money an*their possessions.

'he goernment an* the people>s lea*ers were against the first 4hristians. 'here was sometrou-le, -ut the meetings continue* for seeral years.

'hen the trou-le -ecame more serious. !eople +ille* an important 4hristian calle* Stephen. nthe same *ay, they starte* to force other 4hristians to leae their homes. %ost 4hristians ha* toleae 9erusalem they went into towns across 9u*ea an* Samaria (cts 861). t -ecame har* forthem to get Go-s. n* they -ecame ery poor.

'hese trou-les tested their trust in (od. ut they continue* to o-ey ;o*. n* so they proe*that their trust in ;o* was genuine. 'he 4hristians were suffering greatly at this time -ut theywere not without a helper. Christ was their helper>n* he was a-leH

4hristians can -e confi*ent -ecause Christ will help them. $e hears their prayers. $e actspowerfully in their lies, -y the wor+ of his $oly Spirit.

4hrist +new such trou-les too. #or e@ample, he spent the night -efore his *eath in the gar*encalle* ;ethsemane. $e +new what woul* happen to him. $e felt *eeply sa* in his spirit. $e feltsuch strain that -loo* *roppe* from his face onto the groun*. t was har* an* painful for him, too,to o-ey ;o*.

ut *uring that terri-le test, 4hrist continue* to trust (od. $e showe* that his trust in ;o* wasgenuine. $e always o-eye* ;o* completely.

Such e@periences in 9esus> life gae confi*ence to the first 4hristians. 'hose 4hristians +new that4hrist was aware of their trou-les. $e ha* sympathy for them, -ecause he ha* suffere* similartrou-les. n* -ecause he is ;o*>s Son, he was ableto help them.

$e is a-le to help us to*ay, too. $e +nows a-out our trou-les. n* he cares a-out us.

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#ebrews hapter .

%esus2 (od+s faithful Son

ebrews .:$7*'

'he wor*s =%oses was faithful in all (;o*>s) house> come from um-ers 126D. e shall stu*y theimportance of that passage when we reach $e-rews 36E. ut first, let us *o what the author of$e-rews as+s us to *o. :et us thin+ a-out %esus.

n particular, we shoul* thin+ a-out how %esus is similar to ?oses. n /nglish translations, thefirst 2 erses of chapter 3 usually appear as separate sentences. ut in the original language,there is Gust one sentence here.

ut %oses an* 9esus were =faithful> to ;o*. n other wor*s, they were loyal and responsible intheir wor+ for ;o*. %oses remaine* loyal een when nearly all the people in his nation *eci*e* notto o-ey ;o*. 'his happene* on seeral occasions. /ach time, %oses praye* for them. $e urge*;o* not to *estroy the nation. n* ;o* *i* what %oses ha* reIueste*.

=;o*>s house> means (od+s peoplein this passage (see $e-rews 36C). %oses was faithful among

all ;o*>s people. $e was faithful een when they were not.

n* %esus was faithful, too. $e o-eye* his #ather, ;o*, completely. $e *i* the wor+ that ;o*gae him to *o. 'he *eil urge* 9esus not to o-ey ;o*. 9esus suffere* greatly -ecause he ha*chosen to o-ey ;o*. ut still, he o-eye*.

n* that is why 9esus has -ecome our apostle and hief priest. &sually, we only use the wor*=apostle> to mean the first 4hristian lea*ers. ut clearly, the meaning is *ifferent here.

'he wor* =apostle> actually means someone whom a person sen*s to carry out a special tas+. ecall the first 4hristian lea*ers =apostles> -ecause (od sent themto *eclare his goo* news. 9esusis calle* our apostle -ecause (od sent himinto the worl*. $e sent 9esus here so that, -y his*eath, 9esus woul* sae us (9ohn 361C).

n* that is why we hae a confession ($e-rews 361). confession means something that we must*eclare. n the original language, the wor* means something that we agree a-out. 'he samewor* also appears in $e-rews A61A an* $e-rews 10623. 'hose erses tell us to hol* (to remainloyal to) our confession.

'he things that we agree as 4hristians are not Gust a list of -eliefs or i*eas. e *eclare what (odhas done in our li-es (1 'imothy C612). e *eclare our relationship with Christ. nly thepeople whom 4hrist has sae* are really 4hristians.

;o* has an in-itation for eeryone whom 4hrist has sae*. 4hrist has prepare* a place for eachone in hea-en(9ohn 1A62). 'hey are =holy> people -ecause they -elong to ;o*. n* they are=brothers> -ecause ;o* has ma*e them one family6 the family of ;o*.

n* that is what the wor* =house> means in $e-rews 361s family are here calle* his=house>.

= great house

ebrews .:.7/'

'hese erses are not a-out the +in* of houses where families usually lie. 'hey are a-outsomething that is muh more impressi-e.

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'hin+ a-out a palae. 'he +ing lies there with his family, of course. ut the palace inclu*es roomsan* -uil*ings where many other people lie, also. So, the +ing>s -rothers an* his other relatiesmay hae their homes there. mportant officials may hae to lie, with their families, in the palace.n* many of the +ing>s serants also hae to lie there. 'he most important serants sere the+ing himself. ut there are guar*s, an* there are people who coo+. 'here are serants who cleanthe palace. n* there are serants who carry things. 'here hae to -e serants in or*er to carryout eery +in* of tas+.

king esta-lishes a house li+e that -ecause he wants his family to rule for a long time. f they*o, people in future centuries will say, ='his is the house of "ai*> (saiah D613). 'hey might meanthe -uil*ing, -ut they pro-a-ly mean the family. 'he -uil*ing -ecomes merely the e-idene ofthe family+s greatness. n* the family>s greatness gies honour to the person who originallyestablishedtheir =house>. n the e@ample a-oe, people were still giing honour to "ai* centuriesafter his *eath.

t was not enough for King "ai* Gust to esta-lish his own royal house. $e also wante* toestablish a house for (od(2 Samuel D62). n fact, it was "ai*>s son, Solomon, who actually -uiltit. t was calle* the temple. ts purpose was to gi-e (od honour, so that in future centuries,people woul* continue to respect ;o* in srael.

'he temple was li+e a palace. (n fact, =palace> an* =temple> are the same wor* in the languagecalle* $e-rew.) 'he most sacre* -uil*ing was in the centre. %any other -uil*ings for the priestssurroun*e* it. !eople lie* in those -uil*ings (2 Kings 1163) -ut especially, the priests. largearea of lan* was insi*e the temple>s outer walls.

ut Solomon *i* not really esta-lish the house of ;o*, -ecause it alrea*y e@iste*. 4enturies-efore, %oses ha* esta-lishe* a tent for the same purpose. t was calle* the ta-ernacle ($e-rews?62). So really, Solomon Gust ma*e a new -uil*ing for ;o*>s house. n* he moe* the sacre*o-Gects that alrea*y e@iste* into it.

$oweer, een %oses *i* not really esta-lish ;o*>s house. n the en*, it is (od himself whoestablishesall things. hat %oses an* Solomon ma*e were copies of the reality. 'he real houseof ;o* is in hea-en($e-rews ?622 of ;o*. =ser-ant> may not seem important, -ut the original languagehas *ifferent wor*s for *ifferent types of serants. $ere, the wor* *escri-es someone who hasfreely chosen to sere the master. !erhaps this serant *oes this wor+ -ecause of his loe for the

master. Such serants receie* great honour. 'heir masters consi*ere* them to -e almost part ofthe family.

ne such serant was Elie@er, who was -raham>s chief serant (;enesis 1E62s) *eath. n -raham>s *eath, /lieJer woul* hae -ecome the owner ofeerything.

%oses was a serant li+e that -ut ?oses+ master was (od. 'he wor*s in $e-rews 36E comefrom um-ers 126D. 'hey are wor*s that ;o* himself spo+e to %oses> -rother an* sister, aronan* %iriam.

n um-ers chapter 12, we rea* that aron an* %iriam -ecame Gealous of %oses. 'hey -egan tospea+ against him. 'hey too ha* spo+en messages from ;o*, they sai*. 'his was true -ut theywere not respecting %oses> importance as ;o*>s principal serant.

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%oses was a ery hum-le man. $e *i* not try to *efen* himself. ut the things that they weresaying offen*e* ;o*. ;o* -ecame angry with them. n* so, (od himself, as %oses> master,spoke to defend his ser-ant %oses.

;o* e@plaine* that his relationship with %oses was not li+e his relationship with other prophets(holy men an* women). ;o* may spea+ to his prophets in *reams. $e may show them something-y means of a puJJle. ut (od did not speak to ?oses like that. $e spo+e *irect to %oses. $e

spo+e to %oses in a manner that was lear. ;o* een allowe* %oses to see him(/@o*us 33618to /@o*us 3A6D).

;o* ha* ma*e %oses responsible for all his house that is, for all the sraelites (;o*>s people).$e gae them his law -y means of %oses. $e le* them through the *esert -y means of %oses. $etaught them how they shoul* lie -y means of %oses. $e showe* them how to worship (to giehonour to ;o*) -y means of %oses.

ut %oses *i* these things as ei*ence of the things that ;o* woul* *o in the future. %oses *i*them so that the people coul* learn a-out Christ.

#or e@ample, %oses taught the people a-out the !assoer (the sacre* holi*ay when people +ille*a young sheep) /@o*us 1261s house "euteronomy 126E


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ut faith is only worthwhile when we trust ;o*. $e has spo+en his wor*, an* his wor* is certain($e-rews A612). e can always trust him. ut we must not trust our imagination, our *esires or ourfeelings. #aith in such things is certain to fail.

!e must trust (od> e must hae a proper relationship with him. n* that is only possi-le-ecause of 4hrist. $e *ie* so that ;o* coul* forgie our sins (eil *ee*s) $e-rews ?628. emust confess our sins to ;o*B an* we must inite him into our lies ($e-rews C61). n other wor*s,

we must listen to what ;o* has sai* ($e-rews 36Ds origin is not human, an* its authors *i* not Gust write from their own intelligence. So thei-le is the wor* of ;o*.

(2) The #oly Spirit is saying these things now. 'hese are not Gust some wor*s that ;o* spo+elong ago. ;o*>s wor* is actie an* alie ($e-rews A612). n* its message is for us, to*ay.

t is clear that the author of $e-rews -eliees bothof these. 'hey are bothtrue. n* so he usesthe message of the !salm to warn people. (od is still speaking to people> =nd they must obeyhis message>

(od spoketo his people -y means of %oses. $e *i* that at the time when the eents in the!salm happene*.

(od spoketo his people -y means of "ai*. $e *i* that at the time when "ai* wrote the !salm.

(od spoketo his people when 4hrist came. $e came to tell them ;o*>s message. n* he cameto sae them.

n* now (od speaks again, -y his $oly Spirit. $e warns his people -y means of these wor*s inthe oo+ of $e-rews. 'hey hae hear* 4hrist>s message an* ;o* has change* their lies. utthey must not negletwhat ;o* has tol* them. They must not lose their faith (their actie -eliefan* trust in ;o*>s promises).

'hey must continue to trust (od.

ak of faith

ebrews .:6'

n $e-rews chapter 11, the author will show us some e@traor*inary e@amples of faith. ut here,with wor*s from !salm ?E6Ds people. n* forthat whole perio*, there was constant lak of faith. ;o* was lea*ing his people -ut the people

refuse* to -eliee ;o*.#aith means actie -elief an* trust in ;o*. ut the people *i* not hae faith in ;o*. nstea*, theytruste* their own feelings. n* they *i* not want to o-ey ;o*>s wor*.

2%


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good donkey soon learns the regular Gourneys that its master ta+es. t +nows where to go. tsmaster har*ly nee*s to *irect it.

ut *on+eys are wells beha-iourthat is wrong. t is its attitude. t *oes not want to obey. t acts as if it *oes not -elong to its

master.!eople -ehae li+e that when the *esires of their hearts are wrong. 'hey act as if (od is not theirmaster. 'hey refuse to obey him. n* they een refuse when there is no reason for such-ehaiour. 'hey are li+e *on+eys that constantly leae the proper roa*. 'hey are always *oingwhat is wrong.

n* such attitu*es cause ;o* to -ecome angrywith them.

(od+s oath

ebrews .:$$'

hen ;o* spea+s, that is a serious matter ($e-rews 36D). !eople shoul* gie him their attentionBan* they shoul* o-ey him. ut when (od makes an oath, that is een more serious. ;o*>s oathgies comfort to people who trust him ($e-rews C613


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'his particular sin is calle* unbelief. ut -y =un-elief> here, *o not mean the *ou-ts of a sincereperson who really wants to +now ;o*. mean the opposite. 'he people whom %oses le* were notsinere. 'hey *i* not want to hae a relationship with ;o*. n* their pro-lem was not really*ou-t. 'hey +new a-out ;o*. 'heir pro-lem was the deisions that they hose to make a-outhim. They refused to aept his authority oer their lies.

nother name for un-elief is lak of faith. #aith means actie -elief an* trust in ;o*>s wor*. t is

impossi-le to hae faith unless we first hear ;o*>s wor* ($e-rews 36D). ut if we then refuse totrust and to obey, that is unbelief.

'he results of unbelief are ery serious. 'he people whom %oses le* coul* not enter 4anaan-ecause of this sin. 4anaan was the country that ;o* ha* promise* to their nation. n* the resultof un-elief is still ery serious for people to*ay. Unbelief will ruin a person+s relationship with(od> n* -ecause ;o* is the li-ing (od, nothing is more important than to hae a rightrelationship with him.

The danger of unbelief

ebrews .:$.'

Sin means those thoughts, wor*s an* *ee*s that are -a* an* eil. 4learly, such things are neerright or goo*. ut sin deei-es us. n other wor*s, it auses us to think things that are nottrue.

'his passage is a-out one particular sin calle* unbelief. 'his happens when people refuse totrust (od. ;o* is our ma+er, an* he loes us. So it is clearly wrong not to trust him. ut it is easyto -eliee things that are not true. e can see our pro-lemsB we cannot see ;o*. e preten* thatwe control our own lies. So we imagine that we do not need (od+s help. r we thin+ that he isnot really powerful.

hen we thin+ such thoughts, sin *eceies us. r, we coul* say that we ha-e deei-edoursel-es. 'he pro-lem is in our own hearts and minds. e hae a wrong attitude that we *onot want to change. 'hat is what the i-le calls


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'he wor* first appears in $e-rews 16?, where many translations translate it


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'he author>s Iuestion is actually Gust the first in a series of Iuestions. 'he answer to all theIuestions is the same. n* they are not har* Iuestions to answer. /eryone in srael alrea*y +newtheir nation>s history. 'hey woul* all +now which people the passage refers to.

ut the author writes in this style -ecause he has to o-erome a problem. i-le teachers oftenhae this pro-lem. !eople often think that they already know the answers. n* so they are notready to learn. ut the i-le teacher is not merely trying to teach the answers to Iuestions. $e

wants people to un*erstan* an* to -eliee what the i-le says. f they really *i* that, the i-le>smessage woul* change their lies.

'he author of $e-rews nee*s to show how terrible the attitude of unbelief is. $is rea*ersalrea*y +now the facts. ut perhaps they *o not yet realise the lesson that they must learn fromthose facts. So he e,presses shok. t is as if he cannot -eliee it. n*, with one Iuestion afteranother, the shoc+ only seems to -ecome worse.

So let us answer his first Iuestion. !ho aused (od to beome angry 'he answer is thepeople that %oses le* out of /gypt. f that Iuestion an* answer *o not seem terri-le to you, youhae not yet un*erstoo* the author>s lesson. ut let me e@plain, an* then you too will feel thesense of shok.

t is terri-le that anyone shoul* eer cause ;o* to -ecome angry. (od is good and he is kind>$e is patient, an* he does not beome angry easily. !eople must *o something terrible in or*erto ma+e ;o* angry.

ut who was it who cause* ;o* to -ecome angry 'hat is the most terri-le fact. t was the peoplewhom (od sa-ed. ;o* himself ha* sent his serant %oses to rescue them from /gypt. ;o* ha**one won*erful things to ma+e them free. ut they were not grateful. 'hey *i* not o-ey him withgla* hearts. 'hey refuse* to o-ey him. 'hey *i* not want him to hae any part of their lies. 'heyeen wante* to return to /gypt.

n* the shoc+ is this. 'o*ay, Christians are the people whom (od has sa-ed. n* we too anmake (od angryif we hae those same wrong attitu*es. 'hat is the author>s clear message.

%any 4hristians *o not -eliee that real 4hristians can eer lose their relationship with ;o*. ther

4hristians *o not agree. ut they shoul* all rea* again the story that 9esus tol* in %ar+ A61s message.

'he first group lost what they ha* hear* imme*iately. t ha* no effect in their lies. 'he last groupremaine* loyal to ;o*. 'hey achiee* the results that ;o* wante* in their lies. 'he author of$e-rews always urges us to -e li+e that group.

ut the secon* an* thir* groups -oth seemed to aept (od+s message. 'hey -eliee* it an*they followe* it for some time. ut in the en*, they faile*. They did not remain loyal to (od>n*so they did not ahie-e the results that (od wanted from their lies.

e must not -e li+e them.

1s there anyone whom (od annot forgi-e

ebrews .:$5'

'he author as+s whom (od was so angryagainst. Feally, the answer is the same people as inerse 1C. t was the people whom %oses le* out of /gypt. ut here the author uses *ifferent wor*sfor his answer. n the preious erse, he tol* us how (od had sa-ed these people. ut in thiserse, he tells us how (od punished them.

Feally, these people cause* their own punishment. 'hey *i* not want any part of ;o*>s promises.So they *i* not een enter the country that ;o* ha* promise*. 'hey *i* not want to li-e by meansof his word2that is, his promise. So they died by his word2that is, his Gu*gement. 'hey *i* notwant to +now his loe. So instea*, they +new his anger.

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n* ;o*>s anger against them was seere. /lsewhere, the i-le tells us that ;o*>s anger lasts fora moment (!salm 306E). ut (od+s anger against them lasted for /9 years>t laste* for the restof their lies. t continue* until they ha* all *ie* in the *esert. So, they all *ie* outsi*e the countrythat ;o* ha* promise* to their nation. t was their chil*ren who, afterwar*s, receie* the -enefit of;o*>s promises.

;o* is not a ;o* who wants to -e angry with people. $e forgies eery +in* of wrong thing that his

people *o (/@o*us 3A6C $e cannot forgie people who are prou* of their eil *ee*s. $e cannot forgie people whoconstantly refuse to accept his loe.

gainst such people, (od is a strit Audge>$e always *oes what is right. 'hey are guilty, so theywill certainly +now his punishment.

!hy people must obey (od

ebrews .:$67$8'

'his time the author answers his Iuestion een -efore he has finishe* it. (od made this seriouspromise against the people who refused to obey him> f course that is so. e can see clearly

that their wrong attitu*es were the reason for their punishment.

'he answer is the same as in erses 1C an* 1D. 'hese were the same people whom ;o* sae*from /gypt. ut nearly all the a*ults who left /gypt ha* the same wrong attitu*es. They would nottrust (od2 and they did not want to obey him>So ;o* *eclare* that they woul* all *ie in the*esert. 'hey woul* not enter the country that ;o* ha* promise* to their nation.

nly two men, 9oshua an* 4ale-, ha* remaine* loyal to ;o*. So only they woul* enter thatcountry, with the chil*ren of the people who *ie* in the *esert ("euteronomy 162C 1t is wrong not to trust him> !eshould ha-e faith>#aith means actie -elief an* trust in ;o*>s promises. e act our faith whenwe o-ey ;o*. t is not enough to hae the +in* of -elief that is Gust an i*ea in our min*s (9ames

261D). t is not enough to -eliee that ;o* e@ists (9ames 261?). 'he result of our faith must -e thatwe o-ey ;o*.

f we *o not o-ey ;o*, we will not receie his gifts to us. 'hat happene* to the people that %osesle*. ;o* wante* to gie a country to them. 'hat is the initial meaning of ;o*>s =rest> in erses 11an* 18. s we shall see in chapter A, there is another meaning too. 'hat other meaning is for usto*ay. ut we shall not receie that =rest> if we *o not trust ;o*. Unbelief2 whih ruined theirrelationship with (od then2 an ruin ours now>

So we must always -e careful to hae the right attitu*e towar*s ;o*.

#ebrews hapter /

(od+s rest

ebrews /:$'

'he author of $e-rews has -een writing a-out the people whom %oses le*. 'hey coul* not enter;o*>s =rest> -ecause of their un-elief. nitially, that seems to mean that they coul* not enterCanaan("euteronomy 163As =rest>. n fact, itcannot een -e the main meaning. n !salm ?E611, the $oly Spirit spo+e -y means of "ai*. $ewarne* the people that they coul* lose their opportunity to enter ;o*>s =rest>. ut "ai* wrote when;o*>s people were alrea*y liing in 4anaan. So the meaning must be something different.

n* now the author of $e-rews warns ustoo. !e too hae a promise that we may enter ;o*>s=rest>. n* we must -e careful that we *o not lose it.

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'he author *oes not tell us where we will fin* that promise. ut we can fin* such a promise in%atthew 11628t spea+s -oth a-out us, an* a-out the people that %oses le*. n*it says that -oth we an* they receie* the same good news. %oses *eclare* ;o*>s goo* news tothe people, een as 9esus *i*H

(od has not hanged ($e-rews 1610


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n the gar*en, ;o* gae them Gust one simple law(;enesis 261C


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ut in fact, people>s opportunity to trust ;o* is muh shorterthan that. ;o* *eman*s that wetrust him during our li-es on this earth. t is only here, on this earth, that we may receie hisgoo* news. Only while we are ali-e*o we hae the choice to accept or refuse it.

f course, no-o*y +nows how long they will lie. o-o*y +nows whether they will hae anotheropportunity to hear ;o*>s message. So, in the en*,


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;o* often *oes that. $e chooses part of something to -e his special possession. n* -y thatpart, he shows that, really, he owns eerything. So ;o* chose one nationto show that the wholeearth-elongs to him (/@o*us 1?6Es rest.'hey *i* not *o what ;o* wante*. 'hey constantly *i* whateer they themsel-es wanted to do.'hey were acting as their own masters. So they woul* not trust ;o*. n* they coul* not rest in

their relationship with him. 'hey always ha* their own workto *o.Sometimes people try to please ;o* -y the works that they *o. ut no-o*y can earn a rightrelationship with ;o* by their own works. ;o* wants to gie us that right relationship as a freegift.

$oweer, it is for the person who trusts;o*. t is not for the person that wor+s (Fomans 362D to receie ;o*>s rest. 'o=strie> means to struggle, or to wor+ har*. n* some translations tell us to =ma+e eery effort>.

'hese translations seem wrong. 'hey *o not agree with $e-rews A610, which tells us to stop ourown works.

'he original wor* here means =to go uikly>. t is what !aul as+s 'imothy to *o in 2 'imothy A621.t also means =to be eager> or =to be areful>. e shoul* want to receie ;o*>s rest (a relationshipwith ;o*) without delay. e shoul* be eagerto receie it. e shoul* be arefulto hae the rightattitu*es so that we shall receie it. 'hese meanings agree -etter with the rest of the passage.

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(od+s word tests us

ebrews /:$*'

e rea* a-out 9oseph that =the wor* of ;o* teste* him> (!salm 10E61?). 'hat seems to mean that(od+s promiseto 9oseph was a testfor him. ;o* ha* promise* great an* won*erful things a-out9oseph>s future life. (;enesis 3D6E


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%esus2 our great hief priest

ebrews /:$/'

4hristians hae a good reasonto *eclare the things that, together, they -eliee. 'hey hae agoo* reason to consi*er those -eliefs precious. 'hey hae a goo* reason to stay loyal to those-eliefs.

n* this is the reason. 4hristians hae a hief priest who really isgreat. $e is %esus2 (od+s Son.

e must not thin+ that the wor* =priest> merely means a church lea*er. 'he priests in the i-le ha**ifferent *uties from the ones that church lea*ers *o to*ay. n the i-le, a priest>s mainresponsi-ility was to ser-e (od on behalf of the people. ;o* ha* separate* the priests> familiesfrom the rest of the nation so that they coul* *o that.

ne of the priests ha* special responsi-ilities. $e was the hief priest. 'here was a specialceremony to appoint him. n* after that, he continue* to -e chief priest for the rest of his life.

'he chief priest>s most important *uty was to carry out the ceremony in :eiticus chapter 1C. 'hisceremony happene* only on one *ay each year. 'hat *ay is calle* Fom Kippur or the 4ay of=tonement. ts purpose was to deal with the people+s sin(wrong *ee*s). 'hat annual ceremony

ma*e it possi-le for the nation to hae a right relationshipwith ;o*. (See $e-rews ?6D).

n or*er to *o that, the chief priest passed throughthe temple (;o*>s house). n* on that *ayonly, ;o* allowe* him to enter its most holy place. n other *ays, no-o*y coul* enter that sacre*room.

So we rea* in $e-rews A61A that 9esus passed throughthe heaens. $e too+ his own -loo* intothe most holy plaein heaen. $e *i* that so that (od an forgi-e our sins. (See $e-rews?62A


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ut there was one differene-etween 9esus an* us. e all sin (Fomans 3623). n other wor*s,we all *o -a* an* wrong things that are against ;o*>s law. Sometimes we all fail the test ofwhether we are loyal to ;o*. ut 9esus neer *i*. #e ne-er sinned>$is closest frien*s, !eter an*9ohn, were witnesses of that fact. !eter *eclare* that %esus was perfet(1 !eter 161?). 9ohn*eclare* that %esus is (od. n* he a**e* that ;o* is perfect (1 9ohn 161s chief priests was =aron, who was %oses> -rother. ll srael>s priests came fromaron>s family. 'he hief priest was the most important priest. $e was the son of the preiouschief priest. $e -ecame chief priest after his father>s *eath. n* he continue* to -e chief priestuntil his own *eath.

srael>s chief priests continue* their wor+ through the whole perio* of the i-le. ut thearrangement to appoint them change* in later years. t the time of 9esus an* the first 4hristians,the goernment appointe* the chief priests. n* they *i* not continue to -e chief priests for life.

So the chief priests continue* to loo+ after ;o*>s house for a-out 1E00 years. 'hat is, from aronuntil a-out A0 years after 9esus> *eath. %ost of their names are not well


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'he priests> wor+ was to sere ;o* on -ehalf of the people. n* the hief priests hadresponsibility for all the priests+ work. t was the priests who offere* srael>s gifts to ;o*. 'hisinclu*e* all their sacrifices (the animals that they gae to ;o*).

Sarifieswere necessary -ecause of sin. Sinmeans the -a* an* wrong things that people *oagainst ;o*. Sin has -een part of eery one>s life since *am. t separates people from ;o*.ecause of sin, our lies *o not please ;o*.

%ost of srael>s sacrifices were not sacrifices for sins. ut it was sin that ma*e sacrificesnecessary. !eople coul* not worship (gie honour to ;o*) properly without sacrifice.

'here was one especially important sacrifice for sin each year. 'hat sacrifice was the responsi-ilityof the hief priest only. o other priest coul* *o it. t happene* on the *ay calle* Fom Kippurorthe 4ay of =tonement. n that *ay, the hief priest made atonement for (*ealt with) thepeople>s sin. (See :eiticus chapter 1C)

t was that type of sacrifice that %esusma*e -y his own *eath.

'he *eath of animals *i* not really en* the power of sin ($e-rews 106A). f that were so, therewoul* -e no nee* to repeat those sacrifices. ut those sacrifices ma*e it possi-le for people tohae a relationship with ;o*. 'hey helpe* the people to hae faith (actie -elief an* trust in ;o*).

So they truste* that, in the future2 (od really would end the power of sin.n* now we +now that this has happened2 by the death of Christ.

#ow hief priests deal with sin

ebrews 0:*'

e hae -een stu*ying the wor+ of srael>s chief priests. 'heir most important *uty was to dealwith sin(the -a* an* wrong things that we *o against ;o*).

f course, there are other people who *eal with sin too. Dulerstry to stop some sins -y means oflaws. %udges*eal with some sins -y means of punishment. Such people must -e stritin or*er to

*eal with sin properly. wea+ Gu*ge is not a goo* Gu*ge.ut a chief priest *oes not *eal with sin -y means of punishment. $e *eals with it -y means ofatonement. n other wor*s, he makes it possible for (od to forgi-ethe sin.

n* -ecause of that, the hief priest needed different attitudesfrom the attitu*es of a ruler orGu*ge.

So a chief priest nee*e* to un*erstan* a-out people>s weaknesses. Sometimes people do note-en know that they hae *one something wrong. Sometimes people did not want to doanything wrong, -ut other people urge* them. ut there are some people who deide onpurposeto oppose ;o* an* to fight against his laws.

'he chief priest nee*e* to +now the *ifference. $e ha* to recognise people>s true attitu*es. $e

ha* to wor+ out when it was possible to teahsomeone. n* he ha* to +now if a person hadompletely refused to hae any +in* of relationship with ;o*.

'his was possi-le for srael>s chief priests, -ecause they +new a-out their own sins andweaknesses. 'hey saw in their own li-esthe same pro-lems that they were *ealing with in otherpeople>s lies.

n* it is possi-le for 9esus, our chief priest, too. $e was neer guilty of sin. ut his e,perieneinluded the same kinds of troubles that we suffer. $e felt in his own mind and body thesame +in*s of strains that we feel ($e-rews A61E).

%esusis ;o*>s Son. ut he beame a manan*, now in heaen, he is still a man. $e has realsympathyfor us when we suffer. $e +nows our true attitudeswhen we sin. n* it is his *esire to

teah us so that our lies will please ;o* ($e-rews 126E


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!hy did priests make sarifies

ebrews 0:.'

'his was, at the same time, the -est an* the worst thing a-out 1srael+s priests.

:i+e eeryone else, the people were sinners. 'hat is, they ha* *one many -a* an* wrong thingsagainst ;o*>s law.

'hey ha* no rightas sinners to stan* in front of ;o*. n* they ha* no righteen to offer theirown gifts to ;o*.

So (od appointed priests to *o these things for them. ut the priests were themsel-essinnersH 'hey were unfitfor the purposeH

;o* ha* a simple solution for this pro-lem. efore the chief priest offere* his special sacrifice forthe people, he must do the samefor himself. (4ompare :eiticus 1C611 an* :eiticus 1C61E).

'hese sacrifices were gifts of animals to ;o*. Sinners *esere to *ie (Fomans C623). ut ;o*accepte* the *eath of the animal, instead of the person who ga-e it. t showe* how 9esus woul**ie on -ehalf of sinners. #e died so that we an li-e>

srael>s sacrifices were -oth important an* necessary. hen people gae them with properattitu*es, they showe* arious things6

(1) 'hey confesse* that they were sinners. 'hey ha* *one many wrong an* eil things.

(2) 'hey *eclare* that (od was right. $e +new a-out their wrong *ee*s. 'hey *esere* hispunishment. ut ;o* was ery +in*. $e accepte* the sacrifice an* he forgae.

(3) 'hey *eclare* that they ould not sa-e themsel-es. nly ;o* coul* sae them. So they*epen*e* completely on him.

(A) They showed faith. 'hat is, they showe* actie -elief an* trust in ;o*>s promises. 'heytruste* that, one *ay, ;o* woul* act to sae them. $e woul* free them from the eil forces thatha* ma*e them sinners. $e woul* rescue them from eery eil thing. ;o* *i* this -y the perfet

sarifie G the death of Christ.

The greatest honour

ebrews 0:/'

'he hief priests were sinners, as all people are. 'hat is, they hae *one many wrong an* eilthings against ;o*>s law.

nly the chief priests eer entere* ;o*>s most holy place. 'he author of $e-rews calls this an=honour>. ut it is a terrible thingfor a sinner to enter such a holy place. t is a terrible thingto -ein the place where ;o* is present.

=aronrealise* this soon after he -ecame srael>s first chief priest. Two of his sons died-ecausethey carrie* out an unholy act in front of ;o* (:eiticus chapter 10). n* the two sons of Eli, alater chief priest, also died-ecause of their wic+e* *ee*s (1 Samuel 2612


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King Saul, too, trie* to act as a priest. $e offere* animals to ;o* -y fire, -ecause he was afrai* ofhis enemies. $is actions were foolish, an* they were against ;o*>s law. #or that reason, ;o**eci*e* that the rule of Saul>s family woul* not last. n* ;o* woul* gie the country to a new +ingwho genuinely loe* him (1 Samuel chapter 13).

ut there was een a goo* +ing, calle* U@@iah, who trie* to act as a priest. $e entere* ;o*>shouse in or*er to carry out one of the priests> tas+s. !rou* attitu*es were the cause of his actions.

'he result was that he -ecame ill imme*iately. $e suffere* a s+in *isease for the rest of his life (24hronicles 2C61Cs priests. n* (od appointed Christto -e our priest too, as we shall see in thene@t erse.

#ow %esus beame our hief priest

ebrews 0:073'

'he main su-Gect of the oo+ of $e-rews is 9esus> wor+ as our chief priest. n* here, the authore@plains how %esus beame our hief priest>9esus was hum-le. $e *i* not appoint himself to *o

this great wor+. t was (od the )atherwho appointe* him.

'he passage that the author refers to in $e-rews E6E is !salm 26D. 'he author has alrea*y use*that erse, in $e-rews 16E. t is a first in his list of passages that show the importance of ;o*>s Son($e-rews 16Es lies).

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'his is not Gust wor*s. n* it is not Gust a cleer way to e@plain a-out 9esus. 'his is somethingthat really happened. t happene* in heaen -ut heaen is a real place ($e-rews ?62A). n* itwas there that %esus offered his own blood to (od the )ather($e-rews ?611hum-le acts were won*erful. hen 9esus *ie*, he ha* o-eye* ;o* completely. n* he had doneall that is neessary to sa-e us. So (od aepted him, an* he gae 9esus the most important

plae in hea-en ($e-rews 163).

y that fact, we an be sure that (od forgi-es our sins. e must onfessour sins to ;o*. emust in-itehim into our lies. e must trusthim. ut only 4hrist can sae usB an* he has alrea*y*one that wor+. $e *i* it when he acte* as chief priest on our -ehalf.

e shall *iscuss who %elchiJe*e+ was at the start of chapter D.

The prayers of %esus

ebrews 0:5'

e +now that the first 4hristians li+e* to tal+ often a-out 9esus> life on this earth. 'hat is why we

hae A ;ospels (-oo+s a-out 9esus> life). ut the oo+ of $e-rews is a-out 9esus> wor+ in heaen.So it har*ly mentions his life on earth.

$oweer, this erse is *ifferent. n* the information that it gies may astonish us. t is a-out theway that %esus prayed. e alrea*y +now from the ;ospels that, in ;ethsemane, 9esus praye* ina *esperate manner (%ar+ 1A632 an* =tears>. n* wemay not e@pect that.

'hese were not the cries an* tears of someone who was angry with ;o*. n* they were not thecries an* tears of someone who felt hopeless. 9esus praye* li+e this -ecause he had beomeompletely human. $e suffere* as we suffer. $e felt the pain2 strain and weaknessthat we feel.

ut 9esus also praye* li+e that beause he trusted (od, his #ather. $e respecte* the #ather. $is

prayer showe* attitu*es that were holy an* right. #e knew that the )ather was able to sa-e him,een from *eath.

(od heard that prayerwhich 9esus ma*e. lthough 9esus *ie*, ;o* didrescue his Son from*eath. #e beame ali-eagain on the thir* *ay. n* he lies always with ;o* his #ather, ne-erto*ie again.

The Son who beame the ser-ant

ebrews 0:6'

'here is a *ifference -etween a sonan* a ser-ant. oth must learn to obey, -ut in a *ifferentmanner an* for *ifferent reasons.

= son has to o-ey so that he can learn. ut a ser-ant has to learn so that he will o-ey. t is thepurpose of aser-ant>s life an* wor+ that he shoul* obey his master. ut the purpose of the son>slife an* wor+ is to beome the master.

9esus is ;o*>s Son. 'he author of $e-rews tells us that fact often. ut *uring his whole life onearth, %esus beha-ed more like a ser-antthan a son. $e *i* not try to -ecome important. $elearnt to -e hum-le an* to o-ey (:u+e 26E1). $e chose to *escri-e himself as a ser-ant (%ar+106AE).

So 4hrist obeyed. e see that same wor* in Fomans E61?. 'here, !aul contrasts *am an*4hrist. =dam did not obey;o*. ecause of his wrong at, *eath has power oer eeryone. utChrist obeyed;o* completely. ecause of his right at, people can receie life that neer en*s.

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n the i-le, there is often a lin+ -etween Christ+s death and the idea of a ser-ant. #or e@ample,see saiah E3611 an* !hilippians 26Es Son to sae himself. !eople tol* him to *o that (%atthew 2D6A0). uthe refuse*.

So een in 4hrist>s *eath, he was still obeying;o* the #ather completely.

The meaning of . e see another meaning in $e-rews E61A. 'here, it means someone who

has beome mature. 'hat person is not still a little chil*B he eats soli* foo*, not Gust mil+.'hat secon* meaning is closer to the meaning in $e-rews E6?. 4hrist ha* -ecome mature hehad de-eloped in his relationship with (od. $e ha* passe* the test he ha* proe* himselfcompletely loyal to ;o*.

9esus has always -een ;o*>s Son. ut something new happene* when he *ie* on the cross. $e-ecame the leader or aptain of the people who ha-e faith(actie -elief an* trust in ;o*) $e-rews 2610. n* he -ecame the person who ompletedour faith. 'hat wor* =complete*> isanother meaning of =mature> or =perfect>. e see -oth these i*eas together in $e-rews 1262. nfact, we can rea* that erse to say that =%esus is the beginning and end of our faith>.

9esus use* the same wor* on the cross, in his *eclaration that his wor+ was omplete (9ohn1?630). t was perfet.

ut that wor+ was only perfect -ecause ;o* ha* appointe* 9esus to -e our chief priest. t was onlyperfect when %esus ompletedhis wor+ as our chief priest.

ut 9esus was not a chief priest -y the laws that ;o* gae to srael. $is wor+ as chief priest ha* amuch more ancient origin. !salm 1106A e@plains that origin. ut we shall not *iscuss %elchiJe*e+until we reach $e-rews chapter D. 'here are other important matters which we must thin+ a-outfirst.

4e-elop and grow in faith

ebrews 0:$$'

$ere, the author seems to hesitate. $e *oes not return to the su-Gect of 9esus as chief priest untilthe en* of chapter C.

'he author pauses from his main su-Gects -ecause he is worrie* a-out the original rea*ers of hisletter. $e is not sure that they are rea*y to rea* this letter. 'hey are 4hristians. ut they hae notde-eloped as 4hristians shoul*.

'hey li+e* many of the things that Christians do. 'hey wor+e* har* to help other 4hristians.'hey showe* real loe to each other ($e-rews C610).

ut they seeme* to hae neglecte* their faith(actie -elief an* trust) in ;o*. n* their hope in;o* was not as strong as it shoul* -e ($e-rews C611). 'hey seeme* to -e less eagera-out thesethings.

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'he author>s solution to these pro-lems was to remin* the 4hristians a-out %esus. /specially, theauthor wante* them to thin+ a-out how (od had sa-ed them, -y 9esus> *eath on the cross. 'heauthor showe* them the importane of the Bible. 'heir faith must -e in ;o*>s wor*, not in theirown feelings an* *esires. n* the author urge* them to trust (od more. nly if they *i* thesethings woul* they -e strong enough to *eal with future trou-les. 'heir relationship with ;o*nee*e* to -e strong always.

'he author woul* pro-a-ly say similar things a-out many Christians today. So many people *onot want to listen to ;o*>s wor*. n* they act as if they hae nothing to learn. 'hey say thatno-o*y can teach them anything. 4ertainly, no-o*y can teach anything to someone who refusesto listenH

ut 4hristians shoul* not hae attitu*es li+e that. Christian should always be ready to learnnew things from the i-le, ;o*>s or*. n* each 4hristian shoul* constantly -e de-eloping andgrowingin faith.

Time to grow up

ebrews 0:$*'

=You hae -een 4hristians for a long time now. So you shoul* -e teahing;o*>s wor* to otherpeople. ut in fact, you are not rea*y to *o this. n fact, you hae not yet learnedeen the firstlessonsthat 4hristians shoul* learn.>

'hat is what the author seems to say in $e-rews E612. ut it cannot -e his real meaning. f theyreally nee*e* to learn those first lessons, he would teah themthose lessons. goo* teacher*oes not teach any lesson until his stu*ents are rea*y to learn it. ut the author will soon return tohis e@planation of 9esus> wor+ as chief priest.

Feally, the author is enouraging his readers to study (od+s wordin a more careful manner. tthe present time, they beome tired uiklywhen the author tries to teach them ($e-rews E611).'hey say that his lessons are too har*. n* they as+ for someone to teach them some easylessons again. 'hey li+e to hear a-out loe an* +in*ness ($e-rews C610). :essons a-out thosethings ma+e them happy. ut the purpose of the 4hristian life is not to -e happy. t is to beomemature as sons and daughters of the li-ing (od.

'hat is why the author spea+s a-out mil+ an* soli* foo*. t that time, a chil* continue* to receieits mother>s mil+ until the chil* was a-out A years ol*. n* when the mother refuse* to gie mil+,the chil* -ecame angry an* afrai*. 'he chil* still wante* mil+. ut it was time to grow upan* to-ecome more mature.

similar thing was happening to those 4hristians. 'hey nee*e* to -ecome more mature. ut itfelt diffiult to them. 'hey preferre* only to thin+ happy thoughts a-out loe an* +in*ness.

'here is nothing wrong with lessons a-out loe an* +in*ness. 'hey are among the things that4hristians consi*er important. ut, as the author will e@plain ($e-rews C61


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$e-rews E613 calls the Bible=the wor* of righteousness>. =Fighteousness> means the right way toli-e. t is the Biblethat teaches us the right way to lie (!salm 161s whole life as a 4hristian. mother>s mil+ is

only suita-le for a little chil*. s the chil* -ecomes ol*er, he must start to eat proper foo*. n* as a4hristian *eelops, he must study the Bible more arefully. $e nee*s to gain e@perience to+now whether people>s i*eas a-out ;o* are goo* or -a*.

'hat +nowle*ge comes from the Bible. n* it also comes -y the work of the #oly Spirit in aperson>s life.

#ebrews hapter 3

Depentane and faith

ebrews 3:$''he author will soon e@plain more a-out 9esus> wor+ as our chief priest. 'hat +nowle*ge will helpus to -ecome more mature as 4hristians.

ut -efore the author *oes that, he proi*es the short -ut interesting list in $e-rews C61s wor+ on the crosscan sae us.

:i+e repentance, faith must ome from (od. 'hese things cannot come from a person>s min*.#aith, in particular, comes from the promises in ;o*>s wor*, the i-le (Fomans 1061D). ;o* haspromise* to sae the person who shows true repentance (cts 2638).

So a person who wants (od to sa-e him must do two things . $e must onfess his eil *ee*sto ;o*, an* he must in-ite (od into his life. hen someone *oes those things, ;o* will gierepentance an* faith to that person. n* ;o* will *o what that person cannot *o. $e will changethat person>s min*, attitu*es an* -ehaiour completely.

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'he first 4hristians *i* not -eliee that this was merely a wor* picture. n* they ha* a goo*reason for that. ;o* ha* cause* 4hrist to lie againB an* they were witnesses (1 4orinthians 1E63 means that the*ecision will neer change. $ere the Gu*ge is ;o*. nly his *ecisions really are permanent. 'hei-le has always taught that ;o* is the greatest Gu*ge (;enesis 1862EB 9o- 2361s wor+. n other wor*s, it is something that ;o* *oes. t is not somethingthat we can achiee -y powerful wor*s or cleer arguments.

'hat was how all the i-le>s authors wrote. 'hey *i* not write what they themseles wante* towrite. !erhaps they ha* their own i*eas a-out the things that they nee*e* to say. ut they let the$oly Spirit gui*e them (9u*e 3B 2 !eter 1621). 'hat was essential, -ecause the i-le is (od+swor*.

'he i-le is now complete. e can a** nothing to it (Feelation 22618). ut the wor+ of ;o* in our

lies is not yet complete. So we shoul* follow the same metho*. e may hae plans for our lies.ut we shoul* only *o those things if (od permits(9ames A613


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e can learn a lesson from those fiel*s. ;o* showe* his +in*ness when he sent rain to all thefiel*s. n* (od shows his kindness to us in many ways. $e has gien gifts to us. e haereceie* his $oly Spirit. $e has proi*e* his wor*, the i-le. $e has *one powerful things amongus ($e-rews C6A


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The importane of hope

ebrews 3:$$'

ne possi-le meaning of $e-rews C611 is that Christians should ontinue to show lo-e($e-rews C610). 'hey shoul* always -e eager to *o that. n* so, in the en*, they will receieeerything that they hope for.

$oweer, there is another possible meaning. 'he original rea*ers of this -oo+ were strong in theloe that they showe* ($e-rews C610). ut their hope an* faith ($e-rews C612) were weak. 'hatis why they foun* it *ifficult to listen to the author. ($e-rews E611 an* $e-rews C611 use the samewor* to *escri-e this pro-lem.) ut the author wante* them to -ecome mature 4hristians($e-rews E611 'he author of $e-rews mentions seeral occasions when ;o* ma*e apromise with an oath. n oath is a serious *eclaration that he will *o those things. 'he promisegies us faith. e hae faith when we trust ;o*>s promises. n* the oath gies us hope. ;o* gaethe oath so that we woul* hae confi*ence (or hope) in him ($e-rews C61D


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Sarifies were usually animals that people offere* to ;o*. 'hey killed those animals an* thenthey -urne* them completely. -raham -eliee* that ;o* wante* him to *o that to saac. t was ahar* test. ut =braham still belie-ed (od. $e realise* that ;o* coul* een ma+e a *ea* personalie again. ($e-rews 1161Ds oath gae -raham confi*ence that his (-raham>s) hope was not in ain.

So, at last, =braham was sure that ;o* woul* carry out his promises. n* -raham un*erstoo*that he (-raham) *i* not hae to *o those things -y his own efforts.

The importane of oaths

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aths are important in many situations where a person must not lie. #or e@ample, the Gu*ges in

many countries insist that witnesses must gie their ei*ence un*er oath.=noathis a serious *eclaration that someone>s wor*s are true. ts purpose is to conince peoplea-out the truth of those wor*s. ithout an oath, people often spea+ lies. ut the oath may ma+e aperson too afrai* to lie.

#or e@ample, a person may *eclare his oath in front of his ;o*. f that person then spea+s lies, hemust not only *eal with his own guilty conscience. $e has also ma*e his ;o* angry.

r, a person may *eclare his oath =on his mother>s life>. f that person then spea+s lies, he has sai*something awful against his mother. $e has *eclare* that he wishes for her *eath.

e +now that all (od+s words are true. $e neer spea+s lies. $e *oes eerything that hepromises. ut, often, we still find it hard to trust him.

'hat is why, sometimes, (od has used oaths. $e ha* *one it to help people to trust him. So,he use* an oath when he ma*e his promises a-out -raham>s family ($e-rews C613


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'here is a goo* reason why 4hristians use the language of resue. hen they trust 4hrist, theyesape the *eil>s power ($e-rews 261As house) $e-rews ?612. !eoplecoul* not go there, -ut there was an e@ception for the chief priest ($e-rews ?6D). n* %esus is ourhief priest.

'hat is why 4hristian hope is sure and ertain.

!here %esus went

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hen %oses originally -uilt ;o*>s house, it was a tent. 9ust a urtain (a wall of cloth) separate*;o* from his people.

'here ha* to -e something to separate;o* from the people. ;o* is holy an* perfect. !eople areguilty of sin (-a* an* wrong *ee*s). Sinful people cannot lie with such a holy ;o*. f nothingseparate* them from ;o*, they woul* certainly *ie (:eiticus 1C62B um-ers A620B um-ers 186D).

%3


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n the centuries afterwar*s, people ma*e the separation -etween themseles an* ;o* stronger.hen they re-uilt ;o*>s house, it was the -uil*ing calle* the temple. n* the walls of the templewere stone, not cloth. t ha* outer areas with gates, more walls an* rooms for guar*s. n the en*,there were many outer areas for *ifferent +in*s of people. ut insi*e the temple, it was still aurtain that finally separate* people from ;o*.

nly the hief priest eer went -eyon* that curtain. n* he only went into ;o*>s most holy place

on one *ay each year.s our chief priest, %esus went there. $e offere* his own -loo* to ;o*, so that ;o* woul* forgiehis people>s sin. 'hat *i* not happen in ;o*>s house on this earth. ut that -uil*ing was only acopy of the real thing, which is in hea-en($e-rews ?62A).

9esus went there ahead of us. 'hat surprises us ery much. e woul* not e@pect to enter such aholy and wonderful place. ut, after ;o* forgies our sins, we an enter it. 'he author of$e-rews insists that we may *o so ($e-rews 1061? wor+ to %oses. n* %oses appointe* his -rother, aron, to -esrael>s chief priest. ut aron is not the first priest in the i-le. Seeral centuries earlier,?elhi@edeksere* ;o* as his priest.

You can rea* the account in (enesis $/:$57*9. n* it woul* -e goo* to *o that now. 'he passageis short, -ut it is important. !salm 1106A says that Christ is a priest like ?elhi@edek.

=brahamwas a peaceful man. e *o not suppose that he fought many -attles. ut he ha* taughthis serants to fight (;enesis 1A61A), pro-a-ly -ecause so many eil people lie* near him.-raham>s serants ha* to -e a-le to *efen* themseles.

ut there was one occasion when -raham le* his serants in a -attle. #our powerful +ings fromanother region ha* entere* the country with their armies. 'hey won seeral -attles there, inclu*ingone against So*om, where :ot (a relatie of -raham) lie*. n* they too+ away :ot as a prisoner.

-raham consi*ere* that it was his *uty to rescue :ot. So he le* his serants an* they attac+e*the +ings -y night. 'he -attle was a complete success. -raham rescue* :ot. n* -raham alsogaine* many -aluable thingsfrom the -attle. y an ancient law, the winner of a -attle owne*eerything that he too+.

s -raham returne*, %elchiJe*e+ met him. n* then ?elhi@edek blessed =braham, as ;o*himself ha* *one seeral times to -raham. y =-lesse*>, we mean that he *eclare* ;o*>sgoo*ness to -raham.

-raham an* %elchiJe*e+ ate together. 'hat was a simple way to show frien*ship. ut as%elchiJe*e+ was ;o*>s priest, that meal also showe* -raham>s frien*ship with ;o*.

-raham ha* receie* many things from the -attle. n* he wante* to e@press that they all-elonge* to ;o*. So -raham counte* a tenth part &$9' of eerything. $e gae that part to%elchiJe*e+ as ;o*>s priest. n* %elchiJe*e+ accepte* it on ;o*>s -ehalf.

%$


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:i+e 4hrist, %elchiJe*e+ was -oth a priest and a king. %elchiJe*e+ was the +ing of Salem. Salemmeans =peae>B it is an ancient name for 9erusalem. 4hrist is also calle* =the prince of peace>(saiah ?6C).

%elchiJe*e+>s name means =+ing of righteousness>. Dighteousnessmeans complete goo*ness.s a serant of ;o*, %elchiJe*e+ *esire* that his rule woul* -e completely goo*. ut of course,only the rule of 4hrist, ;o*>s Son, will really -e completely goo*.

?elhi@edek: without father or mother

ebrews 5:.'

'his is not a *escription of %elchiJe*e+. t is a *escription of the i-le>s report about %elchiJe*e+.

n other wor*s, we thin+ that %elchiJe*e+ ha* a father an* a mother, li+e eeryone else. $epro-a-ly +new his family history. $e was -orn at some time an* he *ie* at the en* of his life.

ut theBible reords none of these things, an* that surprises us. /specially, it surprises us inthe oo+ of ;enesis. 'he author of ;enesis was ery careful to recor* these *etails a-out peoplewho sere* ;o*. ut he was also -ery areful not to reord any of those things about

?elhi@edek(;enesis 1A61D is the same wor* as =tenth>. 'hat is -ecause thetithe was the tenth part (or 10L) of something. ;eople ounted a tenth part of their inome2 andthey ga-e it to (od. #or e@ample, someone who +ept sheep woul* count his young animals. n*he woul* separate the tenth sheep that he counte* for ;o*. $e gae that sheep to ;o*, whether itwas a goo* one or not (:eiticus 2D632


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%elchiJe*e+ was een more important than srael>s priests -ecause he ated as priest to=braham. srael>s priests woul* come from -raham>s future family, so they were less importantthan -raham. ut =braham an* therefore his future family ser-ed (od by means of?elhi@edek.

%elchiJe*e+ was ery important for another reason, too. y the things that he *i* as priest.?elhi@edek teahes us about (od+s Son. e gie honour to Christ as our great hief priest.

n* 4hrist is een more important than -raham (9ohn 86E3s tithe. ut Christ is e-en greater-ecause only -y him can wereceie a right relationship with ;o*.

Christ alone is the perfet priest. n* he alone carrie* out his *uties perfectly an* completely.y his *eath, we can +now that ;o* forgies us.

Two kinds of priests

ebrews 5:073'

'he author of the oo+ of $e-rews is writing a-out two *ifferent +in*s of priests. 'here were thepriests who came from the tribe &family' of e-i ($e-rews D6E). n* there was ?elhi@edek, whowas a *ifferent +in* of priest ($e-rews D6C).

%ost mo*ern rea*ers woul* only +now a-out the first of these. srael>s priests all came from thefamily of =aron, which was part of the tri-e of :ei. ther mem-ers of the tri-e of :ei (calle*:eites) assiste* them in their *uties.

;o* tol* %oses to esta-lish these priests. n* the first priests were %oses> -rother aron, an* hissons. fterwar*s, all srael>s priests came from that family. Some famous priests inclu*e /Je+iel,/li, nnas an* 4aiaphas. Mechariah an* his son 9ohn (usually calle* 9ohn the aptist) also-elonge* to this family.

;o* proi*e* for the priests an* :eites who sere* him -y means of the tithe. /eryone in sraelgae a tithe (a tenth or 10L of their income). 'his -ecame a ta@ in srael. !eople from eery tri-ein srael pai* it to the :eites. n* the :eites pai* their own tithe to the priests.

ll srael>s tri-es ha* come from the family of -raham. So the people who paid the tithe werefrom -raham>s family. n* the priests who reei-edit were also from -raham>s family.

ut ?elhi@edekwas a *ifferent +in* of priest. $e was more ancient than them. n* he wasgreater than they were. /en -raham recognise* how great %elchiJe*e+ was. srael>s priests allcame from -raham>s family. ut when -raham pai* his own tithe, he pai* it to %elchiJe*e+.

t was to =brahamthat ;o* ma*e his promises. y means of -raham>s family, ;o* woul* showhis +in*ness to people from eery nation (;enesis 1263). &sually, ;o* himself *eclare* thesethings to -raham (;enesis 1261B ;enesis 126DB ;enesis 1361A


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The blessings in (enesis

ebrews 5:5'

'he s history. 'he 12 tri-es of srael are the people who come from their 12families. ut 9aco- was more important than his sons in -oth ;o*>s opinion an* theirs. n* so theyreceie* his -lessing (;enesis A?61s -lessing. $e een -ought the right to it (;enesis2E631s house, an* it +ille*them.

%oses warne* aron an* his other sons. 'hey must -e especially careful when they sere* ;o*as priests. 'hey must *o eerything in a proper an* holy manner. therwise, they woul* dietoo.

fter that, there were many priests from aron>s family. Some were goo*, an* some were -a*. utof course, they all died. n* so death-ecame part of the system. 'hat is why there ha* to -e so

many priests ($e-rews D623). n fact, a man coul* only -ecome chief priest after the deathof hisfather, the preious chief priest.

ut there is something *ifferent a-out the nature of a priest li+e %elchiJe*e+. %elchiJe*e+ coul*only sere as -raham>s priest -ecause he (%elchiJe*e+) was ali-eat the same time as -raham.

%elchiJe*e+>s lifematters, -ecause he was a great priest. ut his *eath was not important enoughfor the i-le to recor* it. ife, not *eath, was the nature of %elchiJe*e+>s wor+ as priest.

4hrist was a priest li+e %elchiJe*e+. n* we hae ei*ence that Christ is ali-e(:u+e chapter 2A).lthough he *ie* once, he *i* not remain *ea* (cts 262A


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= greater priest than the priests from e-i+s family

ebrews 5:87$9'

e-i was -raham>s great gran*son. n other wor*s, :ei was the son of 9aco-, who was-raham>s gran*son.

t was the law in srael that people must pay a tithe &$9 of their inome' to the e-ites. 'he:eites came from the family of :eiB they inclu*e* srael>s priests. 'he purpose of the tithe was topay for the wor+ that priests an* :eites *i* for ;o*.

/eryone in srael ha* to pay their tithe. So -y means of the tithe, eeryone gae honour to thepriests an* the :eites who sere* ;o*.

n* =braham also paid his tithe. $e *i* it when :ei was yet un-orn. n fact, -raham ha* nochil*ren yet. So he pai* his tithe on -ehalf of himself an* the future mem-ers of his family,inluding e-i. t was as if :ei was paying his own tithe.

n fact, it was as if 1srael+s priests were themsel-es paying a tithe. 'hey receie* the tithes fromsrael>s people. ut, -y means of -raham, they ha* foun* a priest who was greaterthan them.n* that priest, %elchiJe*e+, *esere* the payment of their own tithe.

%elchiJe*e+ only *esere* such honour if he was a greater priest then them. srael>s priests ha*the law that ;o* gae to %oses. ut the law ma*e nothing perfect ($e-rews D61?). ts purposewas to prepare people for what 4hrist woul* *o (;alatians 362A). 4hrist came to complete the law(%atthew E61D).

"ai* wrote that 4hrist woul* -e a priest li+e %elchiJe*e+ (!salm 1106A). n* that statementshows us why %elchiJe*e+ ha* to -e greater than srael>s priests. one of srael>s priests rule* as+ings. ut ?elhi@edek was both (od+s priest2 and (od+s king. n* so, -y him, we can see thatChrist is both (od+s perfet priest2 and (od+s perfet king.

Christ2 the perfet priest

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(od+s lawis perfect (!salm 1?6D). ut as !aul wrote people must use it properly (1 'imothy 168).

'here are many people who *o not use ;o*>s law properly. 'hey imagine that they can achiee aright relationship with ;o* -y their own efforts. 'hey want to sae themseles. n* they see nopurpose in 4hrist>s *eath. So really, they hae not learne* the most important lesson that the lawteaches. Only (od an sa-e us>n* he *oes it by means of Christ(;alatians 3621s

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