HEBREWS - presbyterianmission.org · Introduction to Hebrews ... *Jesus Is the Real Thing The...

A Seven-Session Bible Study for Menby H. Michael Brewer

HEBREWSANOPENDOOR

GODTO

HEBREWSAn Open Door To God

A Seven-Session Bible Study for Men

Author

H. Michael Brewer

Editor

Curtis A. Miller

Designer

Peg Coots Alexander

Scripture quotations in this publication are from the New Revised Standard Version (NRSV)

of the Bible, copyright © 1989 by the Division of Christian Education of the National Council

of Churches of Christ in the U.S.A. Used by permission.

Every effort has been made to trace copyrights on the materials included in this book. If any

copyrighted material has nevertheless been included without permission and due acknowledgment,

proper credit will be inserted in future printings after notice has been received.

© 1998 Christian Education Program Area, Congregational Ministries Division,

Presbyterian Church (U.S.A.), Louisville, KY. All rights reserved. No part of this book

may be reproduced or transmitted in any form or by any means, electronic or mechanical,

including photocopying, recording, or by any other information retrieval system, without

permission in writing from the publisher.

Printed in the United States of America.

This book is part of the Men’s Bible Study series produced through the

Office for Men’s Ministries of the Presbyterian Church (U.S.A.), a Ministry of the

General Assembly Council, Presbyterian Church (U.S.A.).

Curriculum PublishingPresbyterian Church (U.S.A.)100 Witherspoon StreetLouisville, KY 40202-13961-800-524-2612Orders: Ext. 1, Option 1Curriculum Helpline: Ext. 3FAX: 502-569-8263World Wide Web: http://www.pcusa.org/pcusa/currpub

Introduction to the Men’s Bible Study .........................................................................................

Introduction to Hebrews............................................................................................................................

sessionone Introduction ...................................................................................................................*Jesus Is More Than MosesMeeting God on the Mountain

session two The Door of Christ Our High Priest .................................................................IntroductionWho The Heck Is Melchizedek?*A High Priest Forever

session three The Door of Christ Our Sacrifice.......................................................................Introduction*Jesus Is the Real ThingThe Perfect Sacrifice

session four The Door to Forgiveness.....................................................................................IntroductionThe New Covenant*Through the Curtain

session five Doors to Nowhere ...............................................................................................Introduction*Postponed FaithAngels, Angels Everywhere

sessionsix The Path of Maturity .........................................................................................IntroductionBuilding on the Foundation*Beyond Repentance?

sessionseven The Path of Faithfulness ...................................................................................Introduction*A Parade of the FaithfulAll the Way to the Finish Line

the writer Biography ...........................................................................................................

order information ............................................................................................................................

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HebrewsC O N T E N T S

HEBREWS 3

The Reasons for This StudyWe trust in God the Holy Spirit,

everywhere the giver and renewer of life. . . .The same Spirit

who inspired the prophets and apostles rules our faith and life in Christ through

Scripture . . .

These words from “A Brief Statement of Faith,”adopted officially by the Presbyterian Church(U.S.A.) in 1991, state a primary conviction ofPresbyterians. Presbyterians believe that God’sSpirit actually speaks to us through the inspiredbooks of the Bible, “the unique and authoritativewitness to Jesus Christ in the Church universal,and God’s Word” to each of us (Book of Order,PC(U.S.A.), G-14.0516e(2)).

Recent studies, however, have shown that manymen know very little of what the Bible says, yetmany do express a desire to learn. To help meetthat need, this Bible study guide has been preparedat the request and with the cooperation of theNational Council of Presbyterian Men of thePresbyterian Church (U.S.A.) and its president, Dr. Youngil Cho.

The Suggested Pattern of StudyMen may use this guide in a variety of weekly

settings: men’s breakfasts, lunches in a downtownsetting, evening study cells in homes, and manyothers. The material provides guidance for sevenone-hour sessions. To facilitate open discussion, itassumes a small group of men (no more thantwelve), one or preferably two of whom might bedesignated as leaders. Each session is Bible study;there must be a Bible for each man. The Bible, notthis study guide, is the textbook.

The men are not required to do study outside thegroup sessions, though suggestions are given forsuch study. To be enrolled in this study, however,each man is expected to commit himself to makeevery effort to attend and participate fully in allseven sessions.

The pattern of study is to be open discussion.Agreement by all to follow seven rules will makesuch study most effective.

1. We will treat no question as stupid. Somemen will have more experience in Bible study thanothers, but each man must feel free to say what hethinks without fear of being ridiculed.

2. We will stick to the Scripture in thisstudy. The group has gathered for Bible study, notto pool their own ideas on other matters, howevergood those ideas are.

3. We will regard the leader(s) as “firstamong equals.” Leaders in these studies areguides for group discussion, not authorities to tellthe group what the Bible means. But followingtheir study suggestions will facilitate learning.

4. We will remember that we are here to hearGod speak. Presbyterians believe that the Spiritthat spoke to the biblical writers now speaks to usthrough their words. We do not come simply to learnabout the Bible, but with minds and hearts expectingto receive a message from God.

5. We will listen for “the question behindthe question.” Sometimes a man’s gestures andtone of voice may tell us more of what he is feelingthan his words do. We will listen with sympathyand concern.

6. We will agree to disagree in love. Opendiscussion is an adventure full of danger. Men willdiffer. None of us will know the whole truth or beright all the time. We will respect and love and tryto learn from each other even when we think theother person is wrong.

7. We will make every effort to attend andparticipate faithfully in all seven sessions ofthis study. Participation will involve making notesin the spaces provided for your own answers toquestions relating to the study and from time totime sharing with others your answers, even whenyou worry that they are not the “right” answers.

introductionB I B L EMen’s Study

4 HEBREWS

Some Suggestions for the LeaderThose who lead groups in this study should be

especially aware of the foregoing seven “rules.”Though two leaders are not required, having a

team of leaders often helps to open up the group forfreer discussion by all its members. One leadermight be responsible for introducing the study at agiven session and for summarizing other parts ofthe study where such summaries are suggested.The other leader might take more responsibility forguiding the discussion, helping to see that eachman who wishes to has a chance to speak, helpingto keep the study centered on the Scripture, andmoving the group along to the next subject whenone has been dealt with sufficiently. The leadersmight also alternate in their responsibilities orshare them equally.

This material is a guide for study within thegroup. The study material for each session is to bedistributed at the time of that session. The studyguide for each session is in the form of worksheets.Each man should have a pencil or a pen. Spacesare provided for each student to make brief notesfor his answers to questions on the passages to bestudied. A good deal of the time may be spent asthe men quietly, individually, decide on and notetheir own answers to these questions. Some aredesigned simply to guide the students in looking atkey passages. Others are intended to help thestudent think about what these passages mean tous today. The real basis for this study should bethe ideas that come in the times when the men arequietly studying their Bibles and decidingindividually on their answers to these questions. Ifa man has made a note on his sheet concerning hisanswer to a question, he has had to do somethinking about it. And he is more likely to bewilling to tell the group his answer.

There should also be time, of course, for thegroup to share and compare answers to thesequestions. In the New Testament, the Holy Spiritseems most often to be manifest within a group.God speaks to us authoritatively through Scripture,but often what God says to us in Scripture becomesclearest when voiced by a Christian friend. Welearn through each other.

Each session ends with an Afterword. Duringthe session the leader may call attention to thingsin the Afterword when they seem appropriate.

Among the many characteristics of a gooddiscussion leader are these: (1) He tries to give

everyone who wishes a chance to speak withoutpressuring anyone to speak who does not want to.(2) He does not monopolize the discussion himselfand tries tactfully to prevent anyone else from doingso unduly. (3) He is a good listener, helping thosewho speak to feel that they have been heard. (4) Hehelps to keep the group focused on the Scripture. (5)He tries to watch for signs that show that the groupis or is not ready to move on to the next question.

This kind of study can generally be carried onmuch more effectively with the participants sittinginformally in a circle or around a table rather thanin straight rows with the leader up front.Frequently, especially in a large group, you maywant to divide into groups of three or four, orsimply let each man compare his answers withthose of the man sitting next to him.

Often, more questions have been given thansome groups are likely to cover in one hour. If youdon’t answer them all, don’t worry. Pick the onesthat seem most interesting and let the rest go.

The questions in this study guide are phrased invarious ways and come in different orders, butbasically they are intended to help the participantsthink through three things: (1) What does thispassage say? (2) What does it mean? (3) What doesit mean now to you? It is our conviction asPresbyterians that when believers study togetherGod’s word, in an atmosphere of prayerfulexpectancy, God will speak to them.

Throughout each study you will find Scripturequotations. These are taken from the New RevisedStandard Version of the Bible. While this version isused throughout this study guide, it may provebeneficial for each participant to use the versionwith which he feels most comfortable.

Testing has shown that the discussion thatarises in each study may cause the session to lastlonger than the intended sixty minutes. A clockfigure has been placed in each study to suggestwhere it might be divided into two sessions.Discussion is at the heart of these studies andshould not be sacrificed for the sake of presentingthe lesson exactly as suggested in this study guide.

In the letter inviting the writers of these studies toattempt this work, Dr. Marvin Simmers, havingrecognized some difficulties, added, “Remember, weare not alone!” The leader also may take couragefrom that assurance.

The Letter to the Hebrews may be the mostmysterious book in the New Testament. Both theorigins and the content of this book raise difficultquestions for readers. Even the format of the bookis problematic. Indeed, one scholar has said thatNew Testament interpreters agree on only onething concerning Hebrews: Nobody really knowsanything about it!1

For instance, the question of the author ofHebrews has produced a whole gallery of suspects.The letter itself does not name an author, althoughwe can deduce a few things about the writer fromthe text. Hebrews exhibits a lofty mastery of theGreek language as well as noteworthy skill inrhetoric and logic. The writer possessed animpressive grasp of the Greek text of the OldTestament, as well as an undeniable familiaritywith Greek philosophy, particularly Platonism.Beyond these generalizations we cannot say muchwith certainty.

The Letter to the Hebrews has been attributed toseveral writers:

1. It has been routinely attributed to Paul,although few scholars today would defend thisposition. The style of Hebrews is markedlydifferent from Paul’s writings.

2. The early church father Tertullian argued forthe authorship of Barnabas, a Christian Levitefrom Cyprus who would have been comfortablestraddling the twin worlds of Jewish priestlytheology and Greek philosophy.

3. Martin Luther suggested that Apollos might bethe writer of Hebrews. Apollos was known for hiseloquence, his skill in argument, and hisencyclopedic knowledge of the Jewish Scriptures.As a native of Alexandria, Apollos would havebeen well versed in Greek thought.

4. A more contemporary suggestion holds out thepossibility that Hebrews may have been writtenby a woman. Priscilla has been mentioned as onecandidate. Could it be that the writer’s name hasdisappeared from the text and the tradition dueto a reluctance to grant teaching authority to awoman in the early church?

All of these possibilities are intriguing, but theyremain no more than fanciful theories. In fact, no

one may name the author of Hebrews with anymeasure of certainty.

Just as authorship remains a mystery, wecannot point clearly to the audience for whom theletter was written. Centuries of tradition assumethat the first readers were Jewish Christians whowere being tempted to abandon Christianity,returning to their Jewish faith. This is certainly aplausible theory since the writer expends so mucheffort proving the superiority of Christ over Mosesand the Jewish priesthood.

However, more recent scholarship has pointedout that the letter never explicitly addresses itselfto Jewish Christians. It does not address Jewishlegalism or circumcision, issues we would expect toencounter in a discussion with wavering JewishChristians. Indeed, nothing is in the letter thatcould not have been written to Gentile Christians.Even the extensive Old Testament quotations donot prove a Jewish Christian audience; after all,the Hebrew Scriptures were the Christian Bible inthe first century.

Again, we must be content with broaddeductions about the intended audience ofHebrews. The recipients of the letter were a long-established congregation (Heb. 5:12) who hadundergone some persecution in the past (Heb.10:32–34). Judging from the personal note, “Thosefrom Italy send you greetings” (Heb. 13:24), thedestination of the letter was probably to acongregation in Italy. Beyond these bare inferences,we can only speculate.

Even the form of Hebrews sparks controversy.For convenience we will refer to Hebrews as aletter, but many characteristics of a typical letterare missing from Hebrews. There is no salutationor greeting of any kind at the beginning ofHebrews. A glance at other New Testament letterswill show how unusual this is.

The whole work is so tight in organization andelaborate in reasoning that Hebrews reads morelike a carefully polished essay. Some havesuggested that Hebrews is actually a sermon inwritten form. And yet the writer exhibits a verypersonal knowledge of his readers, and the bookends with personal regards. A letter, a sermon, orboth?

HEBREWS 5

HebrewsI N T R O duction

1. William M. Ramsay, The Westminster Guide to the Books of theBible (Louisville: Westminster John Knox Press, 1994), p. 475. Used bypermission.

What’s the Problem?For all the uncertainties that surround Hebrews,

the purpose of the letter seems fairly clear.Whatever the precise identity of the first readers,they are obviously in danger of turning away fromtheir faith. A renewed persecution is threateningthe congregation from without, and they aresimultaneously in danger from a growing apathywithin. Their earlier zeal is waning, and they areon the verge of backsliding from their commitmentto Jesus Christ. The writer is anxious that hisreaders should stir up their prior enthusiasm andcling fiercely to their beliefs.

These drifting Christians must “hold fast to theconfession of . . . hope without wavering” (Heb.10:23). They must “go on toward perfection” (Heb.6:1). They must “run with perseverance the racethat is set before [them]” (Heb. 12:1).

In order to encourage the faithfulness of thesevacillating Christians, the author builds a lengthyand elaborate argument to prove the superiority ofChrist over every means of grace that is available

in Judaism. Systematically, this letter explores thefoundations of atonement as practiced in OldTestament times and shows that Jesus Christfulfills or supersedes the old ways.

Jesus Christ surpasses every angel and prophetthrough whom God may have spoken, even Moseshimself, as surely as a beloved son surpasses aservant. Jesus is the great high priest whoaccomplishes what no other Jewish priest couldundertake. Even though Jesus is not descendedfrom the priestly line of Aaron, Jesus is the perfectpriest who offers the perfect sacrifice to God, onceand for all. In order to do this, Jesus enters into thetrue tabernacle in the heavens, not a mere earthlycopy.

In every instance the new covenant of Christ is abetter way to approach God than through the oldcovenant of Moses. Even the great heroes of theJewish faith were actually pressing on toward thevision of the coming covenant of grace throughGod’s Son. In the face of so much evidence, how canthe readers do anything but hold fast to their faithand press forward in loving obedience?

6 HEBREWS

HEBREWSChrist: The Better Priest of the Better Covenant

“Since we have a great priest . . . Let us hold fast to the confession of our hope without wavering” (10:21–23).

1:1Christ IsBetter ThanAngelsThe OldTestamentexalts not angelsbut the Son,1:1–14Therefore, befaithful, 2:1–4for in Christ,God hasidentified notwith angels butwith us, 2:5–18

3:1Christ IsBetter ThanMosesMoses was God’sservant; Jesuswas God’s Son,3:1–6Under Moses,the Hebrewsnever got whatwas promised,3:7—4:13

4:14Christ IsBetter Thanthe OldPriesthoodBeing trulyhuman, he canbetter representus to God, 4:14—5:11So do not besluggish, but goforward on God’spromises, 5:12—6:20Christ is aspecial kind ofhigh priest, likeMelchizedek,7:1–28

8:1Christ’s NewCovenant IsBetter Thanthe OldThe old covenantrested only onsymbols, 8:1—9:10 But Christ hasentered the realsanctuary,heaven, 9:11—10:18 Therefore, do notwaver, 10:19–39

11:1Faith’s Heroesof the OldTestamentSought to GoForward toThis BetterCovenant WeHave in ChristAbel, 11:1–7The patriarchs,11:8–22Moses, 11:23–31Many more,11:32–40

12:1—13:25Therefore, LetUs Go Forwardwith Christ inFaith, Love,and ObedienceGo forward infaith, in spite ofopposition,12:1–28Go forward inlove andobedience,13:1–25

Author: UnknownRecipients: Christians—“holy partners in a heavenly calling” (former Jews? in Rome?)Date: Unknown (A.D. 90? A.D. 60?)Occasion: Some are tempted to “turn away” (3:12) to apostasy (6:6).Purpose: Having shown the superiority of Christ to everything in the Old Testament (Covenant), toencourage apathetic Christians to move forward in the New Covenant.

*William M. Ramsay, The Westminster Guide to the Books of the Bible(Louisville: Westminster John Knox Press, 1994), p. 476. Used bypermission.

Direct Access To God!All religion might be understood as a quest to

reach God. Different religions recognize differentbarriers that separate us from the divine realm,that is, illusion or ignorance on the part of humanbeings or even enmity on the side of the gods. Inthe biblical tradition, sin is the great obstacle toour true communion with God. Our loving God isalways working to remove that obstacle, and theLetter to the Hebrews is a celebration of God’svictory over the dividing wall of human sin.

More deliberately and more eloquently than anyother New Testament writing, Hebrews declaresthat Jesus Christ has removed the blockades andopened a way into the realm of heaven. In the risenChrist, we have direct access to God!

No longer do we need to offer an endless round ofanimal sacrifices or pin our hopes on human orangelic go-betweens. Jesus has flung aside thecurtain that used to hide God from our eyes, andour Savior stands ready to usher us into the verypresence of the Most High!

As we shall shortly see, the ringing theme ofHebrews is captured in these powerful words:

Therefore, my friends, since we have confidence toenter the sanctuary by the blood of Jesus, by the newand living way that he opened for us through thecurtain (that is, through his flesh), and since we havea great high priest over the house of God, let usapproach with a true heart in full assurance of faith. . . .

(Heb. 10:19–22)

ResourcesIf you wish to do further research on Hebrews, a

multitude of excellent commentaries and studiesare available. Here are a few that I have foundhelpful:

Harold W. Attridge, The Epistle to the Hebrews.Philadelphia: Fortress Press, 1989.

William Barclay, The Letter to the Hebrews.Philadelphia: Westminster Press, 1976.

F. F. Bruce, The Epistle to the Hebrews. GrandRapids: William B. Eerdmans Publishing Co.,1990.

George Wesley Buchanan, To The Hebrews. GardenCity, NY: Doubleday & Co., 1972.

Louis H. Evans, The Communicator’s Commentary:Hebrews. Waco, TX: Word Books, 1985.

Robert Jewett, Letter to Pilgrims. New York:Pilgrim Press, 1981.

In the case of Hebrews, where so many OldTestament references abound, Bible dictionariescan also be quite helpful to the reader. Thefollowing is a sound, one-volume dictionary:

Paul J. Achtemeier, editor, Harper’s Bible Dictionary. San Francisco: Harper & Row, 1985.

HEBREWS 7

Introduction(May be summarized by the leader or readindividually by the group.)

The story is told of a rabbi who gathered a groupof disciples so that he could share with them hisprofound understanding of the holy writings. Asthe first class began the rabbi said, “Thus says theLord . . . .” Suddenly one student leaped to his feetand began to shout, “God spoke! God spoke!” Theexcited student repeated those two words over andover until the other students finally removed himfrom the room and locked him out.

The second day, the rabbi once again commencedhis teaching with the same formula, “Thus says theLord . . . .” The same student once more broke intoa repetitious chorus of, “God spoke! God spoke!”After a few minutes of this yelling, the otherstudents again removed the noisy disciple from theroom.

This went on every day, week after week, untilthe rabbi had finished his series of lessons. At theconclusion of the final class, the students gatheredaround the teacher to express their appreciation.One student said, “What a shame that our excitablebrother never had the opportunity to learn fromyou about the Scriptures.”

The rabbi smiled gently and said, “On thecontrary, that young man learned the mostimportant lesson of all. He learned that God hasspoken to us!”

God spoke! God spoke! That is something toshout about. In the past, God spoke to us in manydifferent ways, but in these latter days God hasspoken to us through Jesus Christ—God’s own Son!

In the old days, God’s voice was inevitablydistorted by the vessels through whom God chose tospeak. Jonah spoke God’s message reluctantly andgrudgingly (Jonah 4). Nathan once misunderstoodGod and had to reverse his message to King David(2 Sam. 7:1–13). Even Moses failed to carry outGod’s instructions faithfully (Num. 20:1–13). Thisis not a condemnation of the prophets, merely arecognition that human servants cannot perfectlydeliver God’s message to the world.

Jesus Christ is a spokesman of a different order.Unlike any other human being, Jesus is the very

Son of God. Jesus is the reflection or the shining ofGod’s glory, and in Old Testament thinking theshining glory is the sure sign of God’s truepresence. Furthermore, Jesus is “the exact imprintof God’s very being” (Heb. 1:3). Jesus can speak forGod with perfect clarity because Jesus is the living,incarnate presence of God in the world. Thedifference between the earlier prophets and Jesusis the difference between smoke signals and a face-to-face conversation!

Invite several readings of Heb. 1:1–4 from as manydifferent translations as are available in the group.

God really has spoken to us in many different waysthrough the ages. What are the advantages anddisadvantages of the following means of revelation?Is each of these reliable in your opinion?

The natural world

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Worship and ritual

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Sermons

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Laws and rules

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sessiononeT O G O DDirect Access

Heb. 1:1–4; 3:1–6;12:18–29

Q&AQuestions for Study & Discussion by the Group

The prophets

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Angels and spirits

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Conscience

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Church policy statements

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Creeds and confessions

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Is it arrogant to believe that God has spoken moreclearly through Jesus Christ than through otherreligions? Explain your thinking.

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What does it mean to you that Jesus “sustains allthings by his powerful word” (Heb. 1:3)?

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(May be summarized by the leader or readindividually by the group.)

The founder of the nation! The leader of theExodus! The lawgiver! The prophet who spoke toGod face to face! Moses was all of this and more.Moses was held in highest esteem by the Jewishpeople and rightly so. He was a hero, a role model,and a holy man.

So the writer to the Hebrews turns to Moses inorder to press the point of Jesus’ superiority overevery aspect of the old covenant. Even Moses musttake second place to Jesus Christ. For althoughMoses was one of God’s greatest servants, in theend he was only a servant. On the other hand,Jesus was God’s Son.

In any household, surely the son and heir holds aplace superior to even the chief servant. Indeed, itmight be argued that since the son is a member of thefamily, the son actually had a share in the building ofthe house. The one who builds the house is inarguablygreater than one who merely serves in the house.

By the same token, God had created the universethrough Jesus Christ (Heb. 1:2), and the Son is therightful heir of all things belonging to God. For allthat Moses was a faithful and obedient servant inGod’s world, Christ was the agent through whomMoses and the world were made!

Ask one member of the group to read aloud Heb.3:1–6 while others follow along in their Bibles. Ifthere are differences in translation, allow time forcomparisons.

In Heb. 3:1 Jesus is described as “apostle andhigh priest.” We will return later to the idea ofJesus as high priest, but what does it mean to callJesus an apostle? Does the passage make moresense if we substitute the word “ambassador”?

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What is the relationship between an ambassadorand the one who sends the ambassador? Who speakswith more authority: a servant or an ambassador?

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In Luke 9:28–36, Moses and Elijah appear to Jesusand converse with him about his coming departure.In that passage, the word for departure is the Greekword that means “exodus.” What does this story sayabout the relationship between Jesus and Moses?

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HEBREWS 9

* J E S U S I S M O R E T H A NM O S E S


If the church is “God’s house,” what is the rightfulrole of Jesus in the church?

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What does this passage say we must do if are tobecome God’s house?

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Meeting God on the Mountain(May be summarized by the leader or readindividually by the group.)

God is often depicted as a fearsome figure in theOld Testament, so implacably holy as to beunapproachable by mortals. Just such a pictureemerges from the story of God’s appearance onMount Sinai after Moses has led Israel out ofEgypt. This was the way God spoke to us in theearlier days. But in these latter days God hasspoken to us through a child born in a stable, ahumble carpenter, a wandering teacher withoutcredentials or official authority.

In Jesus Christ, God has spoken to us in a waythat does not terrify us or drive us away in awe.And yet, this is still the God of holiness and fire! Ifignoring the voice of God in the Old Testamenttimes brought disaster on the people, we may becertain that we will also pay a price for ignoring thevoice of Jesus Christ in our own day.

Have the group read Heb. 12:18–29 silently firstand then have them listen while one person readsthe passage aloud.

Hebrews 12:18–24 compares and contrasts theappearance of God on Mount Sinai with God’spresence in the heavenly city on Mount Zion. Makea list of the key descriptive words in both scenes.

Would you rather find yourself at Mount Sinai orMount Zion? Explain.

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Do you think God is depicted differently in the Oldand New Testaments? If so, why do you think thishappens? Has God changed?

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In Heb. 1:6, Jesus is referred to as the “firstborn.”Who is the “assembly of the firstborn who areenrolled in heaven” in Heb. 12:23?

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You will find the story of the blood of Abel in Gen.4:1–16. What is the “word” spoken by Abel’s blood?What is the “word” spoken by the blood of Jesus?

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The latter half of Heb. 12:25–29 reminds us that thecoming of Christ has not canceled out the justiceand judgment of God. Is it difficult or easy for youto picture Jesus Christ as a figure of judgment?Explain your feelings.

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The writer says that God will shake and removesome things “so that what cannot be shaken mayremain” (Heb. 12:27). What does this mean to you inregard to the judgment of God?

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“For indeed our God is a consuming fire” (Heb.12:29) concludes the writer to the Hebrews. Can youthink of ways in which fire is a positive andcomforting symbol? (Perhaps you will wish toconsider Luke 3:15–16 and Acts 2:1–3.)

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10 HEBREWS


Mount Sinai________________________________________________________________________________________________________________________________________________________________________

Mount Zion________________________________________________________________________________________________________________________________________________________________________

Sometimes “a consuming fire” is a symbol ofrefining precious metals by burning away the drossand impurities, as in Mal. 3:1–4. When you reflecton God’s judgment, what do you think needs to beburned away

in the world?

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in the church?

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in yourself?

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Christians belong to “a kingdom that cannot beshaken” (Heb. 12:28). How would you express thatthought in your own words?

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Concluding the SessionChristian Scriptures have been too often twisted

to support anti-Jewish prejudice, so we must takespecial care with the Letter to the Hebrews. Thewriter insists that God has spoken withunparalleled clarity through Jesus, but he does notdeny that God also spoke through Moses and theprophets. The Old Testament is the foundation ofthe New, and Israel is the nation from which theMessiah is born into the world.

We Christians are unapologetic in our belief thatGod has offered us a better way to salvationthrough Jesus Christ, but it behooves us to nurturerespect and affection for Judaism, the “olderbrother” of Christianity.

Perhaps the group should take a few minutes toaddress issues of anti-Semitism. What is a healthyrelationship between Jews and Christians? Howcan we celebrate our own Christian faith withoutdenigrating the Jewish faith? How can we sharethe joy of our relationship with Jesus Christ in aloving manner with Jewish friends?

In our closing today, we will affirm the gifts wehave received through the Old Covenant andcelebrate the grace of Jesus Christ mediatedthrough the New Covenant with the followingresponsive prayer:

One: God of the ages, we are thankful for every voicethat has spoken your word in the world.

All: We give thanks for Hebrew prophets and priests.

All: We give thanks for the Law given through Moses.

One: We give thanks for the worship of Israel inTemple and synagogue from which we have learned somuch.

One: We give thanks for Hebrew stories, teachings,and writings that make up so much of our Bible.

All: We give thanks for centuries of prayer andhopeful expectancy for the coming of the Messiah.

One: We praise you for Israel, whom you gave to be alight to the nations and a teacher to the peoples.

All: And we give thanks for Jesus Christ, thefulfillment of all that has gone before, theconsummation of your promises, the reflection of yourglory, and the exact imprint of your being.

One: We give thanks to Christ for proclaiming God’sword, for sprinkling us with the blood of redemption,and for opening a door into the presence of God.

All: All praise and glory belong to the God of Israel,the God and Father of our Lord Jesus Christ! Amen!

AfterwordThe world is the place where we meet God because itis the place where God meets us in the person of JesusChrist. Christ did not merely inhabit human flesh; hebecame flesh. He made himself, as God, to be one withhumanity in the concrete, historical realities of humanlife. Truly, God has entered into the world and it is inthe world that Christians must turn to find God.1

Looking AheadJesus is a fully human high priest, and yet he is

a priest of a new order by God’s special plan:deathless, eternal, and sinless. But who the heck isMelchizedek? In preparation you may wish to readHeb. 4:14—5:10 and 7:1–28.

HEBREWS 11

1. From Merton’s Palace of Nowhere, by James Finley, asquoted in A Guide to Prayer for All God’s People, by Rueben P.Job and Norman Shawchuck (Nashville: Upper Room Books,990), p. 44.


In the eyes of the author of Hebrews, Jesus isthe high priest who rises above every other priestin the history of Israel. But what does a priest do?What is the role and purpose of the priesthood?

Essentially, a priest is called to bring humanbeings and God together. On behalf of the people,the priest handles holy things, leads worship,intercedes in prayer, and offers sacrifices ofatonement and reconciliation. On behalf of God, thepriest speaks God’s word of judgment and grace,communicates God’s love, and assures the people ofGod’s forgiveness.

A priest is a mediator who bridges the gulfbetween heaven and earth, between the Creatorand the creature, between the Holy One andsinners. The preeminent task of the priesthood inancient Israel was to assist in the elaboratepractice of sacrifices and offerings. Typically, arepentant person brought an unblemished animalto the priest. After identifying with the animal bylaying a hand on it, the worshiper slaughtered theanimal and butchered it under the supervision ofthe priest. The priest sprinkled the animal’s bloodagainst the altar and then burned the remains ofthe animal. While there were variations in therituals of sacrifice, this is a fair summary of thepractice.

As you might expect, certain job requirementswere to be fulfilled if a person were to be a goodand faithful priest.

1. The position was hereditary. One was born tothe priesthood. A person did not choose—but waschosen by God—to be a priest.

2. A priest must be sympathetic to the whole rangeof human weaknesses and failings. An arrogantor heartless priest would be a self-contradiction.

3. A priest must recognize his own sinfulness andoffer personal sacrifices in order to atone for hisown sins.

4. A priest must be humble and submissive beforeGod. A priest can only lead others towardobedience if he himself is obedient.

In a profound sense, the priest was a humandoor through which the community was broughtinto the presence of God, and the reality of God wasmade manifest in the midst of the community. Anythoughtful person might well balk at undertakingsuch a solemn responsibility. Indeed, we mustassume that every Jewish priest inevitably fellshort of the expectations that were laid on him. Inspite of the dedicated ministries of many devotedpriests through the ages, the door to God wasalways partially blocked by the doorkeepers.

And then Jesus came!

Ask for a volunteer to read aloud Heb. 4:14—5:10. (It might be helpful beforehand to point outthat Melchizedek is pronounced mel-KIZ-uh-dek.)After the group has heard the passage read aloud,invite everyone to read the passage a second timesilently.

Recalling the job description of the ideal priest,find phrases in this passage that show thequalifications of Jesus. (Are all these relevant toJesus?)

1. Called to priesthood

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2. Sympathetic to others

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3. Deals with personal sinfulness

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4. Humble and submissive to God

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12 HEBREWS

sessiontwoO U R H I G H P R I E S TThe Door of Christ

Heb. 4:14—5:10;7:1–28


In Greek the same word means both tested andtempted. Does it surprise you to think of Jesus beingtempted to sin? Explain your thinking.

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How has Jesus made it possible to “approach thethrone of grace with boldness” (Heb. 4:16)?

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Jesus lived twenty centuries ago in a very differentculture. Do you believe that Jesus can trulysympathize with every temptation that you face?Why or why not?

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In what sense did Jesus choose to become a priest? Inwhat sense was Jesus chosen by God to be a priest?

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What scene comes to mind when you imagine Jesusoffering up “prayers and supplications, with loudcries and tears” (Heb. 5:7)?

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What does it mean to you that Jesus had to learnobedience through suffering?

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Have you ever learned about obedience throughsuffering?

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Are there lessons that can be learned only throughsubmission to hardship and suffering? Explain youranswer.

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Who the Heck Is Melchizedek? (May be summarized by the leader or readindividually by the group.)

According to Jewish law, only those whobelonged to the tribe of Levi could serve as priests,and usually members of the priesthood could tracetheir lineage directly back to Aaron, the first priestof Israel.

This presented a problem for the early church.Jesus was their great high priest fulfilling thewhole priestly tradition, and yet Jesus was born ofthe tribe of Judah, not the priestly tribe of Levi.Under Jewish law Jesus could not serve as a priestat all.

The Letter to the Hebrews brilliantly resolvesthis apparent contradiction by appealing to anenigmatic figure in an obscure story in Genesis. Inthe fourteenth chapter of Genesis, Abrahamencounters Melchizedek, king of Salem (Jerusalem)and “priest of God Most High” (Gen. 14:18).Melchizedek pronounces a blessing on Abraham,and the patriarch in turn gives to the priest a tenthpart of his spoils from a recent battle.

This simple story of ancient Near Easterncourtesy took on a deeper meaning for the writer ofHebrews. The name “Melchizedek” literally means“king of righteousness.” “King of Salem” may beliterally translated as “King of peace.” These titlesare fit for the Son of God!

Furthermore, since the Genesis story fails to tellus anything about Melchizedek’s genealogy, he istechnically without parents—that is, an eternalfigure with “neither beginning of days nor end oflife” (Heb. 7:3).

Melchizedek shows his superiority to Abrahamby blessing the patriarch, for the greater alwaysblesses the lesser, never the other way around.

The levitical priests were permitted to collecttithes, a sign of their priestly authority. However,since their ancestor Abraham paid a tithe toMelchizedek, his priestly office must be even higherthan that of the Levites.

All this taken together means that Melchizedekwas a priest of a special case, outside the normallaws of levitical priesthood. By the same token,Jesus is also a special case, in the same category asMelchizedek. Even the psalmist says to theMessiah, “You are a priest forever, according to theorder of Melchizedek” (Heb. 7:17; see also Ps.110:4). Not only is Jesus a legitimate priest, but hispriesthood—like that of Melchizedek—is superiorto the levitical priesthood!

By modern standards this is a creative andfanciful interpretation of Gen. 14, without evidentbasis in the story itself. Nevertheless, this kind ofbiblical interpretation was not uncommon amongJews and Christians in the first century. There’s no

HEBREWS 13

point in criticizing an ancient style of reading theBible. It is more important that we understand thepoint being made here. By appealing to theexample of Melchizedek, the writer of Hebrewsfinds evidence of the superiority of Jesus Christover the levitical priesthood. In fact, Jesus achievesa whole different order of priestly ministry.

Ask for volunteers to read Heb. 7:1–22, takingturns one paragraph at a time.

List traits suggesting that Jesus is a priest similarto Melchizedek.1. ___________________________________________________

2. ___________________________________________________

3. ___________________________________________________

List ways in which the priesthood of Melchizedek issuperior to the levitical priesthood.1.___________________________________________________

2.___________________________________________________

3.___________________________________________________

According to Heb. 7:11, what is the need of analternative priesthood represented by Melchizedekand Jesus?

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According to Heb. 7:16, what is the basis of Jesus’claim to the priesthood?

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Do you think of Jesus as a priest? Is this a helpfulway of understanding Jesus Christ?

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When you pray, do you consciously approach Godthrough Jesus Christ? What does it mean to youthat Jesus is the mediator between God and humanbeings?

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Unlike the levitical priests, Jesus is able to fulfillevery requirement of the priestly office. Jesus wasborn for this task! He is the perfect and completemediator between God and humanity. Like theearlier priests, Jesus is able to sympathize (andempathize!) with human weakness and temptation.But unlike the descendants of Levi, Jesus brings nofailings or limitations to the priesthood. JesusChrist is the priest for whom men and women havewaited ever since the gates of Eden slammed shutbehind us.

In unison, read aloud Heb. 7:23–28.

How is death an obstacle for the priests of Levi?

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How is sin an obstacle for the priests of Levi?

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How does Jesus overcome the obstacles of sin anddeath?

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What does each of these descriptive phrases mean

when applied to Jesus?

Holy _____________________________________________________________________________________________________________________________________________Blameless ________________________________________________

14 HEBREWS


* A H I G H P R I E S T F O R E V E R


Undefiled ______________________________________Separated from sinners _______________________________________Exalted above the heavens ___________________________________

Put into your own words the idea that Jesus livesforever to make intercession for us (Heb. 7:25).

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Concluding the SessionChrist is the model of all priesthood in the

church, but we also believe that Christ shares hispriesthood with us. We call this the priesthood ofall believers. We have the right and theresponsibility to pray for one another and to lifteach other into the presence of God. Within thecommunity of faith, God speaks both to us andthrough us.

Allow time for group members to discuss themeaning of priesthood in contemporary life. How isevangelism a priestly ministry? What aboutprayer? serving the needy? expressing sympathyand support? Can you recall a moment in your lifewhen someone’s actions or presence helped bringyou near to God?

You may close with this prayer, or one of yourown.

One: Lord Jesus, you are the priest who opens thedoor to God.

All: You are holy, blameless, and undefiled!

One: You have been where we are, and yousympathize with our weaknesses.

All: You are a high priest forever, making intercessionfor us.

One: You give us mercy and grace in every time ofneed.

All: You are our hope and our only salvation. Amen!

Afterword

A PRAYER TO THE GOD WHO FELL FROM HEAVEN

If you had stayedtightfisted in the skyand watched us thrashwith all the patience of a pipe smoker,I would praylike a golden bulletaimed at your heart.But the story saysyou criedand so heavy was the tearyou fell with it to earthwhere like a baritone in a barit is never time to go home.So you move among ustwisting every straight lineinto Picasso,stealing kisses from pinched lips,holding our hands in the dark.So now when I prayI sit and turn my mindlike a television knobtill you are therewith your large, open handsspreading my life before melike a Sunday tableclothand pulling up a chair yourselffor by nowthe secret is out.You are home.1

But God, the great unfathomable Mystery, chose tomake himself known to human beings by actuallybecoming a human being himself, so that people couldsee what sort of character he has and what sort ofmeaning and purpose life contains.

In other words, if God wanted men to understandhim, he had to come to their level and speak theirlanguage.

This is what he did.

In Jesus.2

Looking AheadIn the next session we will turn to Heb. 8:1–7,

9:1–14, and 10:1–18. Jesus is the true high priestaccording to the order of Melchizedek. But everypriest must approach God with a worthy sinoffering. What sacrifice is sufficient to bring intothe heavenly Holy of Holies? What sacrifice canreconcile heaven and earth once and for all?

HEBREWS 15

1. John Shea, The God Who Fell from Heaven (Allen, TX: ArgusCommunications, 1979), p. 90.

2. J. B. Phillips, For This Day (Waco, TX: Word Books, 1974), p. 55.


We have seen that Jesus Christ became the greathigh priest who makes peace between God andhumankind. The priesthood of Christ was bothhuman and divine, a ministry combining sympathyand holiness. In this week’s readings we will discoverthat Jesus was not only the priest who brings asacrifice of expiation to God on behalf of sinners;Jesus was himself the sinless sacrifice. Christ is thepriest who offers himself on the altar of God.

The Old Testament contains a rich tradition ofsacrificial offerings. Some of these offerings werebrought in a spirit of communion with God or tocelebrate the harvest. Others were laid on the altarto give thanks to God for some particular blessing.But the sacrifice that undergirded all the otherswas the sin offering, the means of restoring peacebetween a holy God and a sinful people.

Sin offerings were brought to the altar withdepressing regularity. Both individual sins andcorporate sins had to be atoned for through thesacrifice of an unblemished animal. And these wereeffective only for unintentional sins ortransgressions of weakness and passion. Noadequate sacrifice existed for the person whosinned intentionally and cold-bloodedly. “High-handed” sinners could only throw themselves onthe mercy of God and pray for forgiveness.

Even before the building of the Temple, theIsraelites brought sacrifices to the Tabernacle (orthe Tent of Meeting) during the wildernesswanderings. Within the Tabernacle one found asecond tent or chamber called the Holy of Holies.This area, hidden behind a curtain, was thepresumed dwelling place of God. Almost no one wasallowed to come directly into the Holy of Holies.

Only the high priest might venture into the Holyof Holies, and then only once a year on the Day ofAtonement. And even the high priest could enterthe inner chamber only if he brought with him theblood of a sin offering with which to appease God.The blood offering served to turn away the wrath ofGod for inadvertent sins committed by the priest orby the people.

Invite the group members to read silently Heb.9:1–14.

Within the Holy of Holies were special reminders ofGod’s loving grace. What was contained in the Holyof Holies? How many of these items do yourecognize?

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Why does the writer say that the offering of giftsand sacrifices in the tabernacle “cannot perfect theconscience of the worshiper” (Heb. 9:9)?

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The outer tent of the Tabernacle both guards andblocks the way to the inner Holy of Holies. Thewriter compares this outer tent to the old covenantbefore the coming of Jesus. How do you understandthis comparison?

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When Jesus carried out his ministry of sacrificialatonement, he did not do so in the earthlyTabernacle. Where did Jesus bring the offering ofhis own blood?

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16 HEBREWS

sessionthreeO U R S A C R I F I C EThe Door of Christ

Heb. 8:1–7; 9:1–14;10:1–18


How is the blood of Christ superior to the blood ofsacrificial animals?

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The sacrifices of the old covenant were only effectivein atoning for inadvertent sins. What about theatoning sacrifice of Jesus Christ? Are there anylimits on the forgiveness of God through Jesus?

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What does it mean to be purified from “dead works”(Heb. 9:14)?

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Are there “dead works” in your life from which yourconscience needs to be purified?

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Hebrews leads us on an excursion into Greekphilosophy in chapter 9. Once again the purpose isto show the superiority of Jesus Christ over the OldTestament, but the writer’s ideas in this sectioncan be confusing. A little background in Greekthinking will shed light on these verses.

Plato, and many other philosophers who followedin his footsteps, believed that all earthly things aremere copies or shadows. The only true things existin the heavenly realm. In the heavenly spherethere is, for instance, the true and perfect form of atree. All earthly trees are imperfect reflections ofthis true and perfect tree. Thus, there is a realworld of which our world is no more than a hazyand faulty copy. Our “reality” is no more than ashadow of the true reality that lies beyond oursenses.

The writer to the Hebrews calls on this way ofthinking in order to show that the Old Testamentpractice of sacrifice was merely a shadowy image ofthe great sacrifice that Christ offered once and for

all. In this vein, we read that the Jewish priests“offer worship in a sanctuary that is a sketch andshadow of the heavenly one; for Moses, when hewas about to erect the tent, was warned, ‘See thatyou make everything according to the pattern thatwas shown you on the mountain’ ” (Heb. 8:5).

All the practices of the old covenant are at bestpale imitations of the reality represented by thenew covenant, and the sacrificial system of Mosesis no more than the hazy foreshadowing of thepriestly ministry of Jesus Christ.

With the above information in mind, invite themembers of your group to skim Heb. 9:1–14 onceagain and to read carefully Heb. 8:1–7.

What is the “greater and perfect tent” that is “notmade with hands” (Heb. 9:11) to which the writerrefers?

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In Heb. 8:1–2, how does the writer describe thelocale of Jesus’ ministry?

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Make a list of the key words in Heb. 8:1–7 that thewriter uses to show the superiority of the ministry ofJesus over the earlier ministry of earthly priests.

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Does this way of thinking help you to sort out whatis “real” from what is “unreal” in your own life?

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Are there acts or patterns in the Christian churchthat seem to point beyond themselves to a heavenlyreality?

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HEBREWS 17

* J E S U S I S T H E R E A LT H I N G


The Perfect Sacrifice(May be summarized by the leader or readindividually by the group.)

We find it difficult to understand the importanceof blood as an agent of purification in biblicalthought. We think of blood as a stain rather than asa stain remover! In the mindset of ancient Judaism,blood is the seat of life. This is why Jews werecommanded to drain the blood from their meatbefore eating. The blood is the life of the animal andall life belongs to God alone. To claim the blood ofan animal is to put oneself in the place of God.

Therefore, the pouring or sprinkling of bloodrepresented the most precious sacrifice of all—thegift of life itself. Sin causes a breach between us andGod, and our lives are forfeited through ourdisobedience. But God graciously allowed Israel toexpress its repentance through the offering of asubstitute life—a bull, a sheep, a goat—on the altar.

Unfortunately, fallen human nature is fickle andweak. Imagine a worshiper who has just offered asin offering in order to make peace with God. For atime all is well. But how many hours—orminutes—will pass before the forgiven sinner onceagain transgresses God’s will? How long beforeanother unblemished animal must be brought tothe altar? Thus the Israelite is trapped in anendless round of burnt offerings that neverpermanently blots out the stain of sin.

Only Christ can break this vicious cycle! Theministry of earthly priests procures temporary andlimited forgiveness, but the sacrifice of Christaccomplishes forgiveness and atonement foreternity. The visible and earthly death of Jesus onthe cross is only the shadowy reflection of whatChrist has done in the true Holy of Holies in theheavenly places. In our name and for our sake,Christ has swept aside the curtain that separatesGod and humanity and offered his own life toreconcile us to God.

Have everyone read silently Heb. 9:23–28 and10:1–18.Reviewing Heb. 9:23–28, list several ways in whichthe ministry of Christ is superior to the ministry ofthe priests under the old covenant.1.___________________________________________________

2.___________________________________________________

3.___________________________________________________

4.___________________________________________________

Under the old covenant, only unblemished animalscould be sacrificed as sin offerings. In what sensewas Jesus an unblemished sacrifice?

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Hebrews 10:1 tells us that the law “has only ashadow of the good things to come.” Does this makethe old covenant laws more or less important?

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The earthly Holy of Holies was hidden behind acurtain that separated worshipers from the presenceof God. Christ has “entered into heaven itself, nowto appear in the presence of God on our behalf”(Heb. 9:24). Can you explain why “the curtain of thetemple was torn in two” (Luke 23:45) during thecrucifixion of Jesus?

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In Heb. 10:14 the word perfected suggests beingmade complete, and sanctified means being madeholy. How have you seen this happen in the lives ofChristians?

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In the new covenant, the law of God is to be writtenon our hearts rather than on tablets of stone. How isthis true in your own experience?

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In the light of Heb. 10:17, do you believe it is trulypossible for God to “forget” our sins? Explain yourthinking.

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What does it mean to you personally that Christ hasopened a way for you to come directly into thepresence of God?

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18 HEBREWS


Concluding the SessionSometimes we can best understand the actions of

God by comparing them to human experiences. Aswe ponder the sacrifice of Christ, perhaps weshould recall how others have made sacrifices onour behalf. Allow the group to share memories ofoccasions when they were the recipients ofsacrificial love. What mark has this made on theirlives? How has this prepared them to makesacrifices for others? What has Jesus Christ donefor us that no one else can do?

You may conclude the session with a unisonreading of this prayer.

Lamb of God, by your own blood you have takenaway the sins of the world. Your loving sacrifice haswashed away the sins of others and also my own sins.In thankfulness for your great act of self-giving, I givemyself to you to be perfected, sanctified, and used inyour service. Amen.

AfterwordThe agony was over. He no longer felt the terrible

pangs of crucifixion nor heard the taunts and insultsof a blood-thirsty mob. The fiendish minds of men haddone their worst. Their fury had been spent—and so,too, the fury of a righteous God upon sin anddisobedience. No longer were felt the thorns upon Hisbrow, the stripes upon His back, the nails through Hisflesh. No longer was felt the soul torture andbitterness of separation from His heavenly Father.His heart had now ceased to beat. “It is finished.”

“But there were, in that stifling silence followingJesus’ death, other sounds: the sounds of burstingfetters, breaking chains, crumbling prison walls, therending of veils, the overthrowing of barriers, theopening of gates. Christ’s last words were not thewords of defeat, but the cry of victory, the shout oftriumph, the sound of a trumpet. “It is finished”—finished was the work of redemption, the last paymentfor the guilt of sinful man and woman. “Finished” wasthe terrible ban of judgment upon the ages, the powerof darkness and desolation, the curse of sin uponhumanity.1

Looking AheadIn the next session we will turn our attention to

Heb. 2:5–18, 8:1–13, and 10:19–25. Jesus Christhas opened the door of forgiveness that leads uswith confidence and boldness into the presence ofGod. What does it mean to you to belong to a newcovenant of grace and intimacy with Jesus Christ?What does it mean to have the will of God writtenon our hearts?

HEBREWS 19

1. Leslie F. Brandt, Meditations on a Loving God (St. Louis: ConcordiaPublishing House, 1983), p. 118.


How glibly we speak of the incarnation! Howcasually we declare that God became human inJesus Christ! But the Letter to the Hebrewsreawakens our wonder at this unlikely andscandalous thing that God has done. Christ hascome to be our brother!

Let that sink in. The One through whom allthings were created willingly became a part of thecreation. The Ancient of Days stepped down frometernity and subjected himself to the authority ofthe hourglass. The One whom heaven and earthcould not contain became a zygote in the belly of apeasant woman.

The Highest Power gladly accepted all thelimitations of human existence: fatigue, hunger,illness, sore muscles, fear, self-doubt, poverty, pain,and death. The Son of God did not simply put on ahuman body as you or I might don a Halloweencostume; Christ became flesh just as you and I areflesh.

In the words of Paul, “. . . though he was in theform of God, (Christ) did not regard equality withGod as something to be exploited, but emptiedhimself, taking the form of a slave, being born inhuman likeness. And being born in human form, hehumbled himself and became obedient to the pointof death—even death on a cross” (Phil. 2:6–8).

Christ lowered himself more than we canimagine, but that is only half the story. Inbecoming human, Christ also lifted us up morethan we can imagine. Quoting from Ps. 8, theLetter to the Hebrews reminds us of God’s promiseto subject all things to human control. In Christ,this prophecy has come true. Christ was for a littlewhile lower than the angels, but now he is crownedwith glory and honor forever.

Again in Paul’s words, “Therefore God alsohighly exalted him and gave him the name that isabove every name, so that at the name of Jesusevery knee should bend in heaven and on earth andunder the earth, and every tongue should confessthat Jesus Christ is Lord, to the glory of God theFather” (Phil. 2:9–11).

In becoming our Brother, Christ has shown usthe glory of a human life lived in perfect obedienceto God. Christ reveals what God intended for us tobe from the beginning and what, by grace, we willsomeday become as we grow into the likeness of ourBrother.

Ask for two volunteers to read aloud Heb.2:5–18. Have one person read the quoted sectionsand the other read the rest of the text.

In pondering human beings, the writer of Hebrewsnotes both our smallness (verse 6) and our greatness(verse 7). Which do you think should be stressedmore?

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Is suffering an inevitable aspect of being human?

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Why do you think the writer places so muchemphasis on the suffering of Jesus?

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Jesus is called the “pioneer of their salvation” (Heb.2:10). The Greek word translated as “pioneer”carries a range of meanings: leader, head, founder,trailblazer. In your own words, explain how Jesus isthe pioneer of your salvation.

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20 HEBREWS

sessionfourT O F O R G I V E N I S SThe Door

Heb. 2:5–18, 8:1–13;10:19–25


In his death, Jesus overcame death forever. Do youfeel that you have been freed from the slavery andfear of death? Are there areas of your life in whichdeath still reigns? Can you explain?

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The New Covenant(May be summarized by the leader or readindividually by the group.)

We have already looked at a portion of Heb. 8 inorder to understand the writer’s philosophy ofreality and shadows. We return to this passage nowwith a different focus.

The idea of dividing our Scriptures into OldTestament and New Testament is deeply ingrainedin our thinking. Where did the idea for this divisionoriginate? The roots of old covenant/new covenantthinking can be found in the writings of the prophetJeremiah, quoted at length in Heb. 8.

In the time of the prophet Jeremiah, the Law ofGod was carved on tablets of stone, written thereby God’s own finger during the days of Moses. Thetablets of the Law were enshrined in the Ark of theCovenant, honored but hidden away in the Holy ofHolies, out of sight, out of mind. And the Jewishnation was in moral bankruptcy.

But in a burst of hope Jeremiah says, “Someday,the Law won’t be relegated to crumbling scrolls orslabs of stone. Someday God will write the Law onour hearts” (Jer. 31:31–34, paraphrased). This iswhat the Holy Spirit does in the New Covenant wehave in Christ. Having erased the scars that othershave put there, having wiped away the woundsthat we have inflicted on ourselves, the Holy Spiritof Jesus inscribes our hearts with God’s living,redeeming, liberating guidance.

This is a new covenant! This is the good newsthat prompts us to divide the salvation story intoOld and New Testaments. This is the new covenantof intimacy and grace instituted by Jesus Christ,our heavenly High Priest and compassionateBrother.

Once again, use two voices to read Heb. 8:1–13,one reader for the words of the letter writer andone for the long quote from Jeremiah.

If the first covenant “had been faultless, there wouldhave been no need to look for a second one” (Heb.8:7). From your perspective as a Christian, what arethe advantages of our new covenant in JesusChrist?

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What is the point of the prophet’s declaration that inthe new covenant “they shall not teach one another”(Heb. 8:11)?

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In the writing of the law on our hearts, is theresponsibility solely on God, or can we help thisprocess happen?

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If you believe we can be partners with God ininscribing the law on our hearts and minds, whatrole do we play? What spiritual practices clear theway for God’s writing?

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We believe that the Old Testament and NewTestament are both fully Scripture and equallyimportant for our growth and study. Is this reallythe practice of the church? Explain your answer.

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Some students of the Bible believe that the newcovenant in Christ has canceled and replaced theold. Others believe that the old covenant remains inforce for those who wish to serve God in that way.What do you think? Why?

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HEBREWS 21



In the light of what we have read so far inHebrews, we Christians ought to be people of theutmost confidence and assurance. If Christ is ourhigh priest, what can we fear or dread? If Christhas opened the way into the presence of God, whatcan come between us and God? Let us come boldlyinto the throne room of the Most High and live aspeople for whom death and sin have beenovercome!

Once more, the writer reminds us of the curtain thatshielded the Holy of Holies in Temple andtabernacle, but this time he identifies the opencurtain with the very flesh of Christ (Heb.10:19–25). What does this say to you?

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In your own worship and prayers, do you come toGod with confidence and full assurance? If not,what stands in the way?

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Verse 22 seems to have in mind the Sacrament ofBaptism. Is your baptism an important aspect ofyour confidence and boldness? Why or why not?

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Do you feel that the support and encouragement ofother Christians can deepen our assurance of God’sfaithfulness? Explain your thinking.

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Concluding the SessionInvite the members of your group to reflect

silently on those areas of their lives in which theywish to grow in confidence and assurance. Allowtime for those who wish to share their thoughtswith the group.

You may conclude this session by joining handsand praying aloud the Lord’s Prayer.

AfterwordThe story of the church is the story of people forwhom God has erased and rewritten:

• the fanatical persecutor of Christians whobecame the foremost Christian evangelist ofthe New Testament

• the obsessive, terrified monk who rediscoveredgrace and love, reforming the church andchanging the course of history

• a slave monger who turns his back on theflesh trade to become a preacher for JesusChrist

• a sheltered, genteel English lady who ends upministering to hopeless inmates in thehellhole of Newgate Prison

• a former prostitute who operates an inner-citymission to free women from that destructiveand demeaning way of life

• a victim of abuse and incest who leavesbehind the rage and self-hatred in order tolove and be loved in a fresh start

Where you have been does not decide whereyou are going. What you have done before is notthe last word on what you may yet do. You arean unfinished story with possibilities that onlyGod can write. The death of Christ has erasedthe sins and mistakes of the past, and throughthe resurrection of Christ our deepest selvesbecome clean pages where the love of God isbeing indelibly autographed.1

Looking AheadOur world offers us so many delectable choices!

Sometimes we wonder if some door—other thanChrist—might lead us to salvation. In the nextsession we examine doors that lead nowhere. Youmay wish to read Heb. 1:1–14, 3:7–19, and 4:1–11in preparation for that discussion.

22 HEBREWS

* T H R O U G H T H E C U R T A I N


1. From an unpublished sermon by the Rev. Michael Fitzpatrick.Permission granted.


While visiting a fellow pastor’s church, Icommented on the lovely worship space. My friendsmiled and told me that the architecture was anold-fashioned style that laid great importance onsymmetry. “Notice,” he said, “the two doors behindthe chancel.”

I looked in that direction and saw two whitedoors perfectly matched and balanced for asymmetrical effect. “Where do those doors lead?” Iasked.

My friend smiled again. “The one behind thelectern leads to a storage area. The other door goesnowhere.”

With a dramatic flourish he opened the indicateddoor. Behind it was a blank brick wall. The passagewas an immediate dead end, a door added only forvisual effect. I chuckled over the door to nowhere,but I have often remembered that image when Ifind myself involved in some activity that I knowwill end up as a dead end. More often than I care toadmit, I find myself knocking on doors that gonowhere.

Christ is the door that gives direct access to God;other doors may look promising but they leadnowhere worth going to. Sometimes we encounterthese beckoning doors in the world around us. Atother times we build our own dead ends throughunhealthy attitudes and destructive habits.

The Letter to the Hebrews warns us about someof these deceptive doors, and we will do well to payattention. What a tragedy to throw ourselvesthrough a door that we think will lead us to life,only to crash headlong into a brick wall!

Exodus 17 tells the story of the thirsty Israeliteswho nearly mobbed Moses in their anger that Godhad not provided water for them to drink in thewilderness. “Why did you bring us out of Egypt, to

kill us . . . with thirst?” the people ask (Ex. 17:3).“Is the LORD among us or not?” they demand (Ex.17:7).

With this background in mind, invite the groupto read Heb. 3:7–19 silently.

The very people who complained of thirst were thesame ones who had seen God’s mighty acts in Egyptand at the Red Sea. Why are we so quick to doubtGod’s care?

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In what way is a rebellious and unbelieving heart adoor that leads nowhere?

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What leads to an unbelieving heart? Is there a cure?If so, what is it?

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Verse 13 warns us of the “deceitfulness of sin.” Howdoes sin deceive us? How does sin lure us to dead-end doors?

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Hebrews 3:14 claims that we “have become partnersof Christ.” What does this mean to you? Whatqualities of heart are necessary for a truepartnership?

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HEBREWS 23

sessionfiveN O W H E R EDoors to

Heb. 1:1–14; 3:7–19;4:1–11


We are to “hold our first confidence firm to the end”(Heb. 3:14). Have you known Christians who madea good start in their faith but fell away beforefinishing the journey? Can you give examples?

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Just as we must beware of the faith that startsstrong and then weakens too soon, we must alsoavoid the opposite extreme: the faith that nevergets started in the first place. The procrastinationthat delays believing in God, postpones committingto God, stalls on obeying God.

Psalm 95 refers to the story of the rebellion atMeribah and calls on us do better than ourspiritual ancestors in ancient Israel. “O that todayyou would listen to his voice!” (Ps. 95:7). We allstruggle with the tendency to serve God later.

“I’ll settle into a church after I’m out of schooland raising a family. Right now I just want to havesome fun.”

“I’ll be able to spend more time in prayer andstudy when the kids are a little older and businessisn’t so hectic.”

“I can retire in just a few years, and then I’ll beable to give my faith the kind of time and energyI’ve always wanted to give.”

“We want to travel and enjoy ourselves now thatwe have the time and money, but we’re planning toinclude the church in our will.”

We are slow to learn that today is the only daywe have, and if we are to serve God and followChrist we must do so today. Yesterday is lost andtomorrow is an illusion. Today is the only day wecan truly offer to God. If we withhold today, thenwe will never make a commitment.

Invite the group to read Heb. 4:1–11 silently.Then ask a volunteer to read the same verses aloudwhile the group members listen with eyes closed.

“Today, if you hear his voice, do not harden yourhearts” (Heb. 4:7). What causes us to postponeobedience to God?

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How is postponed faith a dead-end door?

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Are there matters in your own life in which you arepostponing the will of God?

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What is the chief danger of planning to serve Godlater?

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Angels, Angels Everywhere(May be summarized by the leader or readindividually by the group.)

“Just tell me plainly,” the woman in the newmember class asked me. “Does our church believein angels or not?”

“Yes,” I said, “but don’t believe everything aboutangels that you see on television and in the movies.”

Angels are part of God’s good creation, beingscreated for the same purpose as humans: to serveand glorify God. Given all the stories of angels inthe Bible, one certainly couldn’t deny that angelsare sometimes involved in the lives of men andwomen. Yet the current obsession with angels inour culture smacks of something unhealthy.

In the popular mind, angels function as “littlegods” who go about doing random acts of kindness,but require no commitment, faith, or repentancefrom the people whose lives they touch. This hardlymatches the picture of angels in the Bible whoconstantly confronted human beings with the graceor calling or judgment of God.

Any good thing can become destructive—evendemonic—if it is allowed to usurp the rightful placeof God in our lives. This is true of food, money,relationships, and even angels. If our preoccupationwith angels moves us to put our faith in theseunseen spirits instead of in God, then we havefallen into the sin of idolatry.

24 HEBREWS

* P O S T P O N E D F A I T H


Judging from the vehemence of the message inHebrews, the first century was apparently plaguedby the same unhealthy angelic preoccupation.Rightly understood, angels are our fellow creaturesand servants, perhaps even companions along theway. But they are not our saviors. Any such beliefis a door that leads nowhere.

Read aloud to the group Heb. 1:1–14.

Why does the writer take such pains to prove Jesus’superiority over the angels?

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What is the difference between “begotten” and“created”?

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Reviewing verse 3, jot down the words showing theuniqueness of Christ when compared to anycreature.

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How do you account for the sudden popularity ofangels in our culture?

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Do you believe that angels intervene directly andvisibly in human life? Why or why not? If so, whatis God’s role in this?

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Concluding the SessionAllow the members of the group to recall

promising doors in their lives that turned out to bedead ends. Those who wish may share theirthoughts with the group. You may conclude withthe following prayer.

Christ our Door, forgive us when we turn to deadends and follow paths that lead nowhere. May we hearyour voice today and love you above all else. Amen.

AfterwordI, John, saw all these things with my own eyes,

heard them with my own ears. Immediately when Iheard and saw, I fell on my face to worship at the feetof the Angel who laid it all out before me. He objected,“No you don’t! I’m just a servant like you and yourcompanions, the prophets, and all who keep the wordsof this book. Worship God!”1

Idolatry is the practice of ascribing absolute value tothings of relative worth. Under certain circumstancesmoney, patriotism, sexual freedom, moral principles,family loyalty, physical health, social or intellectualpreeminence, and so on are fine things to havearound, but to make them the standard by which allother values are measured, to make them yourmasters, to look to them to justify your life and saveyour soul is sheerest folly. They just aren’t up to it.2

Looking AheadWhat does a mature Christian look like? Is it

realistic to aim for “perfection” in the Christianlife? In preparation for discussing the next section,you may wish to read Heb. 5:11—6:12 and10:26–39.

HEBREWS 25


1. Revelation 22:8–9 from The Message: The New Testament inContemporary English, by Eugene Peterson (Colorado Springs:NavPress, 1993), p. 543.

2. Frederick Buechner, Wishful Thinking: A Theological ABC (NewYork: Harper & Row, 1973), p. 40.


Jesus Christ is the only door that leads usdirectly into the Holy of Holies and gives us face-to-face access to God. Beware of any other door thatpromises to usher us into the throne room of theMost High!

But what is our own responsibility in regard tothe door of Christ? What role do we play inapproaching God? We must avoid anything thatsmacks of salvation by works, but what can we dofor ourselves to improve our approach to God? Arethere helpful paths to which we can commitourselves?

One such course might well be called the path ofmaturity. The writer to the Hebrews has favoritewords to which he returns repeatedly. One suchword is the Greek term that is usually translatedas “maturity” or “perfection.”

This may have been a technical term in earlyChristianity describing an advanced level ofmembership in the church. Practice differed invarious parts of the early church, but we know thata period of training and preparation was oftenrequired before new converts were admitted to fullmembership and participation in the Lord’sSupper. Even after attaining full membership inthe church, a Christian might aspire to greatermaturity and leadership within the congregation.

Perhaps John is referring to these differentlevels of maturity when he writes to “littlechildren” and “young people” and “fathers” withinthe same congregation (1 John 2:12–14). In asimilar vein, Paul mentions both “the mature” (1 Cor. 2:6) and the “infants in Christ” (1 Cor. 3:1).In the first passage we will discuss today, the title“teacher” (Heb. 5:12) may suggest a Christian ofadvanced maturity.

Even if these terms do not denote actual “ranks”within the early church, New Testament writerscertainly show a genuine concern for the continuedgrowth and maturity of those who have decided tofollow Jesus Christ. Baptism is not the end of theroad for the those who follow Christ, but merely thebeginning.

Hebrews 5:11–14 is a brief passage. If you haveseveral different translations available in yourgroup, you may wish to read the passage aloudseveral times from a variety of versions andcompare different nuances.

The writer apparently recalls a time when hisreaders were more aware of spiritual truths, butthey have “become dull in understanding” (Heb.5:11). In your opinion, what causes Christians towane in zeal and to become spiritually insensitive?

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From your own thinking, make a list of five wordsor phrases that describe your vision of a matureChristian.1. _____________________________________________2. _____________________________________________3. _____________________________________________4. _____________________________________________5. _______________________________________________

As you review your faith journey, how would youdescribe your own level of maturity in Christ? Inwhich areas of your discipleship do you see thegreatest need for growth?

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What advice would you give to a Christian whoexpresses a desire to grow into greater maturity?

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26 HEBREWS

sessionsixM A T U R I T YThe Path of Heb. 5:11—6:12; 10:26–39


If individual Christians can grow in maturity, whatabout congregations? What do you think are thesigns of a mature congregation?

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Building on the Foundation(May be summarized by the leader or readindividually by the group.)

Calton Hill overlooks the Scottish city ofEdinburgh. On top of the hill, clearly visible frommuch of the city below, is the unfinished NationalMonument. The foundation stone of this memorialto the dead of the Napoleonic wars was laid amidmuch fanfare in 1822. Intended to be a greatchurch in the style of the Parthenon, twelvelooming pillars were constructed before funds ranout. The unfinished monument is commonlyreferred to as Edinburgh’s folly, and the imposingcolumns remain as an embarrassing reminder of anambitious but never-to-be-completed undertaking.

A Christian life begins with a foundation of basicbeliefs and doctrine, but the foundation is only thefirst stage of a building. Jesus warns his followersabout the ridicule invited by a foundation thatremains unfinished. Bypassers will say, “Thisfellow began to build and was not able to finish”(Luke 14:30).

The readers of Hebrews are encouraged to presson toward the mature completion of theirdiscipleship, moving beyond the elementary beliefswhich were the original foundation of theircommitment. Surely there is no need to lay thatfoundation all over again. Time now to build on thebasics and raise a structure that will honor Christand serve God.

Invite your group members to read Heb. 6:1–12silently and then ask a volunteer to read thepassage aloud to the group.

What beliefs are listed as foundational for Christianfaith?

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Would you add other foundational beliefs?

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The life of a Christian is compared to a piece ofground that bears either a useful crop or worthlessthistles. What is the point of this comparison? Whatis the meaning of soaking up the rain?

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Note the humility in verse 3 suggested by “if Godpermits.” Compare James 4:13–14. Perhaps thishumility is one sign of maturity. Do you consciouslyleave room for God in your plans? Explain youranswer.

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The writer encourages us to be “imitators of thosewho . . . inherit the promises” (Heb. 6:12). Are thereChristian that serve as role models to you? What isthe value of “imitating” a mature Christian?

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Because the Letter to the Hebrews is written toChristians who may be considering a return to theJewish faith, the writer takes a drastic standagainst the possibility of leaving the Christianchurch. In the strongest possible terms, the writerwarns that those who intentionally turn away fromChristian discipleship face “a fearful prospect ofjudgment” (Heb. 10:27). We saw this warning in thelast section (Heb. 6:4–6), and we see it expressedeven more emphatically in Heb. 10:26–39.

Frankly, these are difficult verses to interpretwith certainty. An understanding of these passagesrequires more than a careful study of Greek words.The community of faith must wrestle with thesehard teachings, relying on the guidance of the HolySpirit to lead us to the truth.

So, get ready to wrestle!

HEBREWS 27


* B E Y O N D R E P E N T A N C E ?

Ask for a volunteer to read aloud Heb. 10:26–39.

In verse 26, some scholars feel that the particularsin in mind is apostasy, the intentional rejection ofthe Christian faith. What do you think? Why?

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What does it mean to you to spurn the Son of Godand profane the blood of the covenant (verse 29)?

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The Bible is the best interpreter of the Bible. Doother passages from Scripture need to be readalongside this one?

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How do you feel personally about the possibility of aperson being beyond the reach of repentance andgrace?

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Concluding the SessionDuring a time of silence, invite each of the

participants to make a personal commitment toconcentrate on growing toward greater maturity insome area of Christian life. Those who wish mayshare their thoughts with the group.

You may close with a prayer in this spirit:

Lord Jesus Christ, you know our struggles andweaknesses. Forgive our failings, and give us strengthand courage to press on toward full maturity in yourservice. Amen

AfterwordCommenting on the Greek word for maturity or

perfection in the New Testament, William Barclaysays:

It has nothing to do with abstract and metaphysicaland philosophic perfection. It is used, for instance, ofan animal which is unblemished and fit to be offeredas a sacrifice; of a scholar who is no longer at theelementary stage but mature; of a human being or ananimal who is full grown; of a Christian who is nolonger on the fringe of the Church but who is baptized.The basic meaning . . . is always that the thing orperson so described fully carries out the purpose forwhich designed.1

Looking AheadFaith is the indispensable ingredient in a

Christian life. Faith links us with those who havegone before us. Faith keeps us in the race all theway to the finish line. Only by faith can we pleaseGod and claim the grace of Jesus Christ. You mayread Heb. 11:1–40 and 12:1–12 in preparation forthe next session.

28 HEBREWS


1. William Barclay, The Letter to the Hebrews (Philadelphia:Westminster Press, 1976), p. 26.


Our writer has relied heavily on the HebrewScriptures throughout this letter, but now heinvokes the Old Testament story in earnest. Inchapter 11 the writer to the Hebrews takes us on awhirlwind tour of Jewish history with short stopsat the creation, the patriarchs, the exodus, theconquest of the promised land, the judges, and themonarchy!

Faith is the theme of this historical review. Thewriter assures us that the great Jewish heroespleased God, not by their good works, but by theirfaith. Faith is the essential ingredient. Withoutfaith, nothing we do—no matter how heroic orsacrificial—can possibly be pleasing to God. Goodworks matter not in their own right, but becausethey are the fruit and proof of a healthy faith.

According to Heb. 11:1, “. . . faith is theassurance of things hoped for . . . .” The word forassurance might also be translated “groundwork.”Once again we come to the idea of building on afoundation, and the foundation (or groundwork) onwhich the Christian must build is none other thanfaith. For the author of this letter, faith is both anacceptance of right beliefs about God in Christ, andalso an enduring adherence to those beliefs thatshows itself in the Christian’s manner of living.

Ask the group to read Heb. 11:1–3, 29–40silently.

Faith is “the conviction of things not seen” (Heb. 11:1). What unseen things do you think thewriter had in mind?

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What connection does the writer make betweenunseen things and the creation of the world?

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The writer lists an impressive catalog of mightyworks that were accomplished by faith. Have youever seen a great thing accomplished by faith?

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The Old Testament heroes of the faith did not fullyreceive the promise they believed in. What promisedoes the writer have in mind?

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Have there been moments in your journey whenyour faith has been especially tested?

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What counsel would you give to a friend who isstruggling to believe in God’s promises, but does notsee those promises at work in his life?

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The writer to the Hebrews never tires of pointingus toward healthy role models to inspire us on ourfaith journey. Of course, Jesus is the highest role

HEBREWS 29

sessionsevenF A I T H F U L N E S SThe Path of

Heb. 11:1–40; 12:1–12


* A P A R A D E O F T H EF A I T H F U L

model of all, but many other faith heroes can alsoremind us of how a faithful life should be lived.Hebrews 11 invites us to find strength in theexample of those who have gone before us and totake our own place in the long parade of thefaithful.

Invite your group to skim Heb. 11:4–31. Many ofthese characters will feel like old friends to you, butsome will be strangers or new acquaintances. Usingthe information below, allow your group time toreview any of the stories that catch their interest.Then invite each person in the group to tellsomething that inspires them about one characteror story in this list.

Abel—Gen. 4:1–10Enoch—Gen. 5:21–24Noah—Gen. 6:11–22Abraham—Gen. 11:31—12:4; 18:1–15; 21:1–7Offering of Isaac—Gen. 22:1–14Blessing of Jacob and Esau—Gen. 27:27–40Blessing of Joseph’s sons—Gen. 48:8–22Moses—Ex. 2:1–15, 12:21–28Crossing of the Red Sea—Ex. 14:21–29Rahab—Josh. 2:1–14Fall of Jericho—Josh. 6:1–21

All the Way to the Finish Line(May be summarized by the leader or readindividually by the group.)

Anyone who has ever been in training for anathletic competition can appreciate the metaphor inHeb. 12. The writer compares the Christian life torunning a race. The analogy works on several levels.

For one thing, no one who is entering a racewants to carry excess weight. Light clothing is theorder of the day, lest the excess garments weigh usdown and bind our limbs. In the same way, we whorun with Christ must put away the clinging sinsthat would burden and slow us.

Jesus is the front-runner who sets the courseand leads the way. Running this race meansfollowing in the footsteps of Jesus. A friend wasrunning a race whose course wandered through aresidential area. At one point my friend made awrong turn because she was following a group ofrunners who had gotten lost. Valuable time andenergy were forfeited because my friend followedthe wrong leaders. Consider how much we stand tolose if we fail to follow Jesus.

And most important of all, a serious runner mustfinish the race. We can’t all be in first place, but withproper training and determination we can all aspireto cross the finish line. Obstacles will sometimesblock our path and the way may seem long, but weChristians dare not lose heart or grow so weary thatwe abandon the race. As Jesus himself said, “The onewho endures to the end will be saved” (Matt. 10:22).

Ask for several volunteers to read aloud Heb.12:1–12, each one reading two or three verses fromthe text.

Jesus is given two unusual titles in Heb. 12:2. Oneof them is “pioneer.” What does it mean to you tocall Jesus the pioneer of our faith?

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What comes to mind when you think of Jesus as the“perfecter” of our faith? (Remember that the Greekword for to perfect also means “to mature” or “tomake complete.”

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Healthy discipline is the proof of parental love, andGod sometimes disciplines us in life. According toverse 11, what is the purpose of divine discipline?

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Do you believe that every hard or painful thing thatbefalls us is a discipline from God? Explain yourthinking.

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Have you ever endured persecution or loss for thesake of your Christian faith? Do you know of otherswho have?

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30 HEBREWS



The writer encourages us to lift our “droopinghands” and strengthen our “weak knees” (verse 12).What can a discouraged Christian do to revive aflagging spirit and a sagging attitude?

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Does it help you on the journey to keep in mind thejoy that is set before you?

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Concluding the SessionWe have perfected (that is, brought to

completion!) our study of the Letter to the Hebrews.Ask the participants to review the discussions fromweeks past. What new ideas or understandingshave you found? Name one thing that you wouldexplain to a person who is about to read Hebrewsfor the first time. What thing of lasting value willyou take away from Hebrews?

You may close with this prayer.

God of the ages, you are the beginning and the end ofthe race. We thank you for every believer who hasinspired and helped us along the way. Above all else,we thank you for sending Jesus to lead us across thefinish line into your glorious presence! We pray in thename of Christ, the Pioneer and Perfecter of our faith.Amen.

AfterwordExcess weight on the journey can take many forms.

For some, the accumulation of material possessionsbecomes the focus of life and interferes with spiritualpursuits. Some people use so much energy dealingwith hurt feelings or guilt from unresolved conflictsthat they are literally weighed down and can’t makeany progress in their spiritual journey. The list couldgo on and on. Self-defeating habits, the pursuit oftemporary pleasures, self-indulgences, debilitatingrelationships, exhaustion, unfulfilled dreams, andassociations with people who pull one away from Godcan all form excess weight that needs to be dropped.For Christians, the orientation of the runner mustalways be toward Christ.1

Faith is “the assurance of things hoped for, theconviction of things not seen,” says the Epistle to theHebrews (11:1). Faith is laughter at the promise of achild called laughter . . . .

Faith is better understood as a verb than as a noun,as a process than as a possession. It is on-again-off-again rather than once-and-for-all. Faith is not beingsure where you’re going but going anyway. A journeywithout maps. Tillich said that doubt isn’t theopposite of faith; it is an element of faith.2

HEBREWS 31

1. Janet Neff Brewer, “A Call to Faithfulness,” in Bible Discovery,Adult Student’s Book Vol. 9, No. 4, June–August 1997 [Louisville:Curriculum Publishing, Presbyterian Church (U.S.A.)], 1997, p. 73.

2. Frederick Buechner, Wishful Thinking: A Theological ABC (NewYork: Harper & Row, 1973), p. 25.

The Rev. H. Michael Brewer is pastor ofthe Crescent Springs Presbyterian Church.He is the husband of Janet Neff Brewer,and the father of Bethany and Rachel. Inspite of bad knees, he presses on towardthe finish line in the great race.

Developed from a male perspective in a stylethat is comfortable and nonthreatening, thisnew series of workbook-type Bible studies isappropriate for all men. These thought-provoking studies assume no prior biblicalknowledge. Each study has seven 40- to 60-minute sessions.

Series Studies are:Job . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .#087000Matthew . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .#087001Jeremiah . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .#087002Acts . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .#087003Deuteronomy . . . . . . . . . . . . . . . . . . . . . . . . . . . . .#087004First Thessalonians . . . . . . . . . . . . . . . . . . . . . . .#087005Genesis . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .#087006A Brief Statement of Faith . . . . . . . . . . . . . . . . . .#087007First Peter . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .#087008Exodus . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .#087009Revelation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .#087010Ecclesiastes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .#087011John . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .#087012First Samuel . . . . . . . . . . . . . . . . . . . . . . . . . . . . .#087013Galatians . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .#087014Hosea . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .#087015Ephesians . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .#087016Proverbs . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .#087017First Corinthians . . . . . . . . . . . . . . . . . . . . . . . . .#087018Judges . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .#087019Mark . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .#087020Isaiah . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .#087021Hebrews . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .#087022Song of Solomon . . . . . . . . . . . . . . . . . . . . . . . . . .#087023

32 HEBREWS

T H E W R I T E R O R D E R I N F O R M A T I O N

ikopPresbyterian Church (U.S.A.)100 Witherspoon StreetLouisville, KY 40202-13961-800-524-2612Orders: Ext. 1, Option 1Curriculum Helpline: Ext. 3FAX: 502-569-8263

HEBREWS 33

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