2022 Q1 Lesson

Contents
1 The Letter to the Hebrews and to Us—December 25–31 5
2 The Message of Hebrews—January 1–7 18

3 The Promised Son—January 8–14 31
4 Jesus, Our Faithful Brother—January 15–21 44
5 Jesus, the Giver of Rest—January 22–28 57
6 Jesus, the Faithful Priest—January 29–February 4 72
7 Jesus, the Anchor of the Soul—February 5–11 85
8 Jesus, the Mediator of the New Covenant—February 12–18 98
9 Jesus, the Perfect Sacrifice—February 19–25 111
10 Jesus Opens the Way Through the Veil—February 26–March 4 124
11 Jesus, Author and Perfecter of Our Faith—March 5–11 137
12 Receiving an Unshakable Kingdom—March 12–18 150
13 “Let Brotherly Love Continue”—March 19–25 163
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The teachers edition components were written by the following:
The Overview, Commentary, and Life Application, Lessons 1—13: Erhard Gallos, professor of
Religion, Andrews University, Department of Religion and Biblical Languages, Berrien Springs, Mich., U.S.A.
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1
In These
Last Days:
The Message
of Hebrews
I t was at church when he first saw her. He was running an errand, absorbed in
his thoughts, when the sight hit him. The painting was a little less than two
meters high and three meters wide, but the girl portrayed in it exerted a strange
captivating force over the young man. Why could he not take his eyes off of her?
What was it? After some reflection, he realized that it was her eyes. The painting
portrayed only her face, and she was looking at something intently. But what, and
why was she so absorbed in it? For a long time afterward, he couldn’t get the paint-
ing out of his head.
Several years later, the painter, Arnold Jiménez, revealed some of its secrets to him.
The painting was made to attract viewers to her eyes, but the real secret was in her
pupils. If you looked closely, you would find out that they reflected what she was
looking at. Her eyes were fixed on Jesus on the cross.
The portrait of Jesus in the Letter to the Hebrews can exert a similar captivating
force upon us. Jesus is described, first of all, as the ruler of the universe enthroned at
God’s right hand. Innumerable angels celebrate Him, worship Him, and serve Him
(Heb. 1:5–14, Heb. 12:22–24). He has won the right to rule because He has ensured
the destruction of the devil (Heb. 2:14–16) through His own death. Jesus also is the
exalted High Priest. Sinless and perfectly holy, He lives forever to minister in our
behalf in the heavenly sanctuary (Heb. 7:26–8:5). He has won the right to do so
because He offered Himself as a perfect, once-for-all sacrifice, effective for everyone
2
and forever (Heb. 10:1–14). Jesus also has mediated a new covenant between God
and His people that will stand forever (Heb. 8:6–13).
What captivates readers about the portrait of Jesus, however, is not simply what
Jesus has done but who He is. He was born from a woman, as we were, and He
has been tempted and ridiculed, as we have been. Yet, still, He sits at the center of
power in the universe. When we gaze at the heavenly
scene, with its diverse and fantastic celestial beings, Jesus . . . has mediated a
our eyes are attracted to the One in the center of it
new covenant between
all, who, amazingly enough, looks like us because He
has become one of us. Jesus, our Brother, is there, in God and His people
heaven, representing us, despite the shame of our sin that will stand forever
and fallenness. (Heb. 8:6–13).
In the person of Jesus, three dimensions of the
story of Redemption intersect. The first is the local,
personal dimension. For readers tired of the reproaches and hardships of Christian
life (Heb. 10:32–34), Jesus is the author and perfecter of faith. They need to look
to Him, who also suffered at the hands of sinners (Heb. 10:32–34, Heb. 12:1–4).
The second is the corporate, national dimension. For the people of God, who are
traveling toward God’s Promised Land, Jesus is the new Joshua. They need to follow
His lead (Hebrews 3, Hebrews 4, Hebrews 11, Hebrews 12). The third is the universal
dimension. Jesus is the new Adam, the Son of man, in whom God’s purposes for
humanity are fulfilled (Heb. 2:5–10, Heb. 12:22–28).
The portrait of Jesus, who captures the breadth and length and height and depth
of God’s love for us, is our subject this quarter. And just as the image of Jesus in
the eyes of the girl in the painting captured the young man’s gaze, may the image of
Jesus as portrayed in Hebrews capture not just our gaze but our love and admiration
for, yes, Jesus, our Brother in heaven.
Félix H. Cortez is associate professor of New Testament literature at Andrews Univer-

sity. He is married to Alma Gloria Alvarez and has two children, Hadid, a pastor in New
Jersey, and Alma, an archaeology major at Andrews University.
3
How to Use
This Teachers Edition
“The true teacher is not content with dull thoughts, an indolent mind, or a
loose memory. He constantly seeks higher attainments and better methods.
His life is one of continual growth. In the work of such a teacher there is a
freshness, a quickening power, that awakens and inspires his [class].”
—Ellen G. White, Counsels on Sabbath School Work, p. 103.
To be a Sabbath School teacher is both a privilege and a responsibility. A privilege

because it offers the teacher the unique opportunity to lead and guide in the study
and discussion of the week’s lesson so as to enable the class to have both a personal
appreciation for God’s Word and a collective experience of spiritual fellowship with class
members. When the class concludes, members should leave with a sense of having tasted
the goodness of God’s Word and having been strengthened by its enduring power. The
responsibility of teaching demands that the teacher is fully aware of the Scripture to be
studied, the flow of the lesson through the week, the interlinking of the lessons to the theme
of the quarter, and the lesson’s application to life and witness.
This guide is to help teachers to fulfill their responsibility adequately. It has three seg-
ments:
1. Overview introduces the lesson topic, key texts, links with the previous lesson,
and the lesson’s theme. This segment deals with such questions as Why is this lesson
important? What does the Bible say about this subject? What are some major themes
covered in the lesson? How does this subject affect my personal life?
2. Commentary is the chief segment in the Teachers Edition. It may have two or
more sections, each one dealing with the theme introduced in the Overview segment.
The Commentary may include several in-depth discussions that enlarge the themes
outlined in the Overview. The Commentary provides an in-depth study of the themes
and offers scriptural, exegetic, illustrative discussion material that leads to a better
understanding of the themes. The Commentary also may have scriptural word study or
exegesis appropriate to the lesson. On a participatory mode, the Commentary segment
may have discussion leads, illustrations appropriate to the study, and thought questions.
3. Life Application is the final segment of the Teachers Edition for each lesson.
This section leads the class to discuss what was presented in the Commentary segment
as it impacts Christian life. The application may involve discussion, further probing
of what the lesson under study is all about, or perhaps personal testimony on how one
may feel the impact of the lesson on one’s life.
Final thought: What is mentioned above is only suggestive of the many possibilities avail-
able for presenting the lesson and is not intended to be exhaustive or prescriptive in its scope.
Teaching should not become monotonous, repetitious, or speculative. Good Sabbath School
teaching should be Bible-based, Christ-centered, faith-strengthening, and fellowship-building.
4
L esson 1 *December 25–31
(page 4 of Standard Edition)
The Letter to the Hebrews

and to Us
Sabbath Afternoon
Read for This Week’s Study: Heb. 2:3, 4; 1 Pet. 4:14, 16;
Heb. 13:1–9, 13; 1 Kings 19:1–18; Heb. 3:12–14; Numbers 13.
Memory Text: “For you have need of endurance, so that after

you have done the will of God, you may receive the promise”
(Hebrews 10:36, NKJV).
H
ave you ever imagined what it would be like to hear Jesus, or
one of the apostles, preach? We possess written excerpts and
summaries of some of their sermons, but these provide only a
limited idea of what it was like to hear them. God, however, preserved
in the Scriptures at least one complete sermon for us: Paul’s letter to the
Hebrews.
Paul, the author of Hebrews, referred to his own work as a “word
of exhortation” (Heb. 13:22). This expression was used to identify the
sermon, both at the synagogue (Acts 13:15) and at Christian worship
(1 Tim. 4:13). Thus, it has been argued that Hebrews is the earliest
“complete Christian sermon” that we have. Hebrews was addressed to
believers who accepted Jesus but then experienced difficulties. Some
were publicly shamed and persecuted (Heb. 10:32–34). Others faced
financial problems (Heb. 13:5, 6). Many were tired and had begun to
question their faith (Heb. 3:12, 13). Can any of us today relate?
The apostle, in a stirring sermon, however, challenged them (and, by
extension, us) to persevere in faith in Jesus and to fix their eyes upon
Jesus, now in the heavenly sanctuary.
* Study this week’s lesson to prepare for Sabbath, January 1.
5
S unday December 26
A Glorious Beginning
In order to understand the sermon and apply its message to ourselves,
we need to understand the history of the congregation and their situa
tion when they received the letter from the apostle.
Read Hebrews 2:3, 4. What was the experience of the audience of

Hebrews when they were first converted?
_____________________________________________________
_____________________________________________________
This passage implies that the audience of Hebrews had not heard
Jesus Himself preach; instead, they had received the gospel from other
evangelists who had announced to them the news of “salvation.”
Paul also says that the evangelists had “confirmed” the message to them
and that God Himself had borne “witness both with signs and wonders”
(Hebrews 2:3, NKJV). This means that God had provided experiential con-
firmation of the gospel by signs and other powerful deeds—among them
the distribution of the “gifts of the Holy Spirit” (Hebrews 2:3, NKJV). The
New Testament relates that signs, such as miraculous healings, exorcisms,
and the outpouring of spiritual gifts often accompanied the preaching of
the gospel in new places.
At the beginning of the Christian church, God poured His Spirit upon
the apostles in Jerusalem so that they were able to announce the gospel
in languages previously unknown to them and to perform miracles
(Acts 2, Acts 3). Philip performed similar wonders in Samaria (Acts
8), Peter in Joppa and Caesarea (Acts 9, Acts 10), and Paul throughout
his ministry in Asia Minor and Europe (Acts 13–28). These power-
ful deeds were experiential evidence that confirmed the message of
“salvation”—the establishment of the kingdom of God and a salvation
from condemnation and freedom from evil powers (Heb. 12:25–29).
The Spirit gave early Christian believers the conviction that their
sins had been forgiven; thus, they were not fearful of judgment, and
as a result their prayers were bold and confident, and their religious
experience was joyful (Acts 2:37–47). The Spirit also delivered those
who were enslaved to evil powers, which was compelling evidence of
the superiority of the power of God over the forces of evil and revealed
that the kingdom of God had been established in their lives.
What is the story of your conversion? In what ways have you been
confirmed in your faith and belief in Jesus Christ as your Savior
and Lord? Why is it good at times to remember how God first
worked in your life to bring you to Him?
6
M onday December 27
The Struggle
When believers confessed their faith in Christ and joined the church,
they set a boundary marker that distinguished them from the rest of
society. Unfortunately, this became a source of conflict because it
implicitly passed a negative judgment on their community and its
values.
Read Hebrews 10:32–34 and Hebrews 13:3. What was the experience
of the audience of Hebrews after their conversion?
_____________________________________________________
_____________________________________________________
It is very likely that the readers of Hebrews suffered verbally and
physically at the hands of mobs stirred up by opponents (e.g., Acts
16:19–22, Acts 17:1–9). They also were imprisoned, and it is possible
that they were beaten, as well, because officials had the power to autho-
rize punishment and incarceration, often without following appropriate
judicial norms, while they gathered evidence (e.g., Act 16:22, 23).
Read Hebrews 11:24–26 and 1 Peter 4:14, 16. How do the experiences
of Moses and of the readers of 1 Peter help us understand why
Christian believers were persecuted?
_____________________________________________________
_____________________________________________________
To “bear the reproach of Christ” simply meant to identify oneself
with Christ and endure the shame and abuse that this association
implied. Public animosity against Christians was the result of their
distinctive religious commitments. People can get offended by religious
practices that they don’t understand or by people whose lifestyle and
morals could make others feel guilty or shamed. By the middle of the
first century a.d., Tacitus considered Christians to be guilty of “hatred
against mankind.”—Alfred J. Church and William J. Brodribb, trans.,
The Complete Works of Tacitus (New York: The Modern Library, 1942),
Annals 15.44.1. Whatever the exact reason for that charge, certainly
false, many early Christians, such as the ones that Paul had written this
letter to, were suffering for their faith.
Everyone, whether a Christian or not, suffers. What does it mean,

however, to suffer for the sake of Christ? How much suffering
that we face is for the sake of Christ, and how much is brought
about by our own choices?
7
T uesday December 28
Malaise
The readers of Hebrews were successful in keeping their faith and
commitment to Christ, despite rejection and persecution. The conflict,
however, took a toll in the long run. They fought a good fight and came
out victorious but also weary.
Read Hebrews 2:18; Hebrews 3:12, 13; Hebrews 4:15; Hebrews 10:25;
Hebrews 12:3, 12, 13; and Hebrews 13:1–9, 13. What were some of
the challenges the believers were facing?
_____________________________________________________
_____________________________________________________
Hebrews tells us that the readers continued to experience difficul-
ties. Verbal and probably other kinds of attacks against their honor
continued (Heb. 13:13). Some believers were still in prison (Heb.
13:3)—something that may have drained the church financially and
psychologically. They were tired (Heb. 12:12, 13) and could easily
“lose heart” (Heb. 12:3, NIV).
It is usual among persons and communities that after the thrill of vic-
tory passes, psychological and other kinds of defenses are relaxed, and
people become more vulnerable to the counterattack of their enemies.
The strength that a person or community mobilized to face an impend-
ing threat is more difficult to summon a second time.
Read 1 Kings 19:1–4. What happened to Elijah?

_____________________________________________________
_____________________________________________________
“But a reaction such as frequently follows high faith and glorious success
was pressing upon Elijah. He feared that the reformation begun on Carmel
might not be lasting; and depression seized him. He had been exalted to
Pisgah’s top; now he was in the valley. While under the inspiration of the
Almighty, he had stood the severest trial of faith; but in this time of discour-
agement, with Jezebel’s threat sounding in his ears, and Satan still apparently
prevailing through the plotting of this wicked woman, he lost his hold on
God. He had been exalted above measure, and the reaction was tremendous.
Forgetting God, Elijah fled on and on, until he found himself in a dreary
waste, alone.”—Ellen G. White, Prophets and Kings, pp. 161, 162.
Think about those times in which you failed in your Christian life,
and try to understand the circumstances and factors that contrib
uted to the collapse. What could you have done differently?
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W ednesday December 29
Press Together
What did the apostle advise the readers to do in view of their situa
tion? What can we learn from Hebrews for our own benefit? Let us
analyze how God helped Elijah recover from his discouragement.
Read 1 Kings 19:5–18. What did God do to restore the faith of Elijah,
His servant?
_____________________________________________________
_____________________________________________________
_____________________________________________________
The story of God’s dealings with Elijah after Carmel is fascinating
because it shows the tender care and wisdom with which God ministers
to those who are under distress and who struggle to regain faith. God
did several things for Elijah. First, He cared for his physical needs. He
provided food and let him rest. Then, in the cave, He kindly reproved
him—“What are you doing here, Elijah?” (1 Kings 19:9, NKJV)—and
helped him gain a deeper understanding of how He works and fulfills His
purposes. God was not in the wind, the earthquake, or the fire—but in a
still small voice. Then, God gave Elijah a work to do and reassured him.
Read Hebrews 2:1, Hebrews 3:12–14, Hebrews 5:11–6:3, and Hebrews

10:19–25. What did Paul suggest that believers should do?
_____________________________________________________
_____________________________________________________
Throughout Hebrews we can find several instructions that the apostle
gave the readers to help them recover their original strength and faith.
One aspect that Paul emphasizes is the care of the physical needs of
their fellow believers. He suggests that they should practice hospitality
and visit those in prison, which implied providing for their needs. The
apostle exhorts the readers to be generous, remembering that God
will not abandon them (Heb. 13:1–6). Paul also reproved them and
encouraged them. He warned them not to gradually “drift away” (Heb.
2:1, ESV) and not to have “an evil heart of unbelief ” (Heb. 3:12),
and he encouraged them to grow in their understanding of the faith
(Heb. 5:11–6:3). He also remarked on the importance of consistent
attendance at church meetings (Heb. 10:25). In summary, he not only
suggested that they press together, encourage one another, and stir up
love and good works, but he also lifted up Jesus and His ministry in the
heavenly sanctuary in their behalf (Heb. 8:1, 2; Heb. 12:1–4).
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T hursday December 30
These Last Days

Read Hebrews 1:2; Hebrews 9:26–28; Hebrews 10:25, 36–38; and
Hebrews 12:25–28. What point is Paul stressing here, particularly
regarding time?
_____________________________________________________
_____________________________________________________
There is a very important element that the apostle emphasizes that
adds urgency to his exhortation: the readers are living in the very “last
days” (Heb. 1:2) and the promises are about to be fulfilled (Heb. 10:36–
38). It is interesting, as we will see, that throughout the document Paul
compares his audience with the desert generation that stood right before
the border of Canaan, ready to enter into the Promised Land. He reminds
them, “ ‘For yet a little while, and He who is coming will come and will
not tarry’ ” (Heb. 10:37, NKJV). And then he encourages them: “We are
not of those who draw back to perdition, but of those who believe to the
saving of the soul” (Heb. 10:39, NKJV). This last exhortation reminded
the readers, and us, about the dangers that the people of God have his-
torically experienced right before the fulfillment of the promises of God.
The book of Numbers talks about this very thing. The biblical record
says that two times, right before entering the Promised Land, Israel
suffered important defeats. The first time, recorded in Numbers 13 and
14, tells us about the doubts that several leaders spread through the
congregation, which caused the faith of Israel to fail. As a result, the
congregation decided to appoint a new leader and return to Egypt, just
at the moment they were about to enter Canaan.
The second time, the Israelites got entangled with sensuality and false
worship in Baal Peor (Numbers 24, Numbers 25). While Balaam was not
able to bring a curse upon the Israelites, Satan used sexual temptations
to lead Israel into false worship and sin and to bring God’s displeasure
upon them.
Paul warns the readers of Hebrews against both dangers. First, he
exhorts them to hold fast to the confession of their faith and to fix their
eyes upon Jesus (Heb. 4:14, Heb. 10:23, Heb. 12:1–4). Second, he exhorts
them against immorality and covetousness (Heb. 13:4–6). Finally, he
exhorts them to observe and obey their leaders (Heb. 13:7, 17).
Considering our understanding of the state of the dead—and

that as soon as we close our eyes in death, the next thing we know
is the Second Coming—why can we say that all people have lived
in the “last days”?
_____________________________________________________
10
F riday December 31
Further Thought: David A. deSilva explains clearly why the early

Christians suffered persecution: “Christians adopted a lifestyle that . . .
would have been considered antisocial and even subversive. Loyalty
to the gods, expressed in pious attendance at sacrifices and the like,
was viewed as a symbol for loyalty to the state, authorities, friends,
and family. Worship of the deities was something of a symbol for one’s
dedication to the relationships that kept society stable and prosperous.
By abstaining from the former, Christians (like the Jews) were regarded
with suspicion as potential violators of the laws and [as] subversive ele-
ments within the empire.”—Perseverance in Gratitude (Grand Rapids,
MI: Eerdmans Publishing Company, 2000), p. 12.
“For the disheartened there is a sure remedy—faith, prayer, work. Faith

and activity will impart assurance and satisfaction that will increase day by
day. Are you tempted to give way to feelings of anxious foreboding or utter
despondency? In the darkest days, when appearances seem most forbid-
ding, fear not. Have faith in God. He knows your need. He has all power.
His infinite love and compassion never weary. Fear not that He will fail of
fulfilling His promise. He is eternal truth. Never will He change the cove
nant He has made with those who love Him. And He will bestow upon His
faithful servants the measure of efficiency that their need demands. The
apostle Paul has testified: ‘He said unto me, My grace is sufficient for thee:
for My strength is made perfect in weakness. . . . Therefore I take pleasure
in infirmities, in reproaches, in necessities, in persecutions, in distresses for
Christ’s sake: for when I am weak, then am I strong.’ 2 Corinthians 12:9,
10.”—Ellen G. White, Prophets and Kings, pp. 164, 165.
Discussion Questions:
 Is it possible to be “different” because of our Christian commit
ment and yet not be accused of “separation” from and disregard for
others? If yes, how?
 The word “exhortation” in the Bible can refer either to reproof

or to encouragement. What care should we take in reproving a per
son who is discouraged?
 What similarities do you find between the experience of the

readers of Hebrews and that of the Laodicean church of Revelation
3:14–22? In what ways is our experience today, two thousand years
later, similar to theirs, and what can we learn from the similarities?
11
i n s i d e
Story
Surprise Guardians
By Andrew McChesney
Marriage usually is a joyful time when families celebrate. But Khome and
her husband, Eung, only suffered in their remote village in Laos.
Khome, who belongs to the Laven people group, was the daughter of
a spiritual medium. She had been groomed from childhood to take her
mother’s place. But she found the Lord and gave her life to Him against her
mother’s will. Even worse, she married a Christian man from another people
group. Everyone seemed to oppose their marriage—even the evil spirits.
One day, an evil spirit appeared to Khome and laughed at her. Khome
quickly knelt down and prayed. Rising, she tried to walk to her Bible to
read it. The Bible lay only a few steps away, but her feet felt so heavy that
she could hardly move. Her feet seemed to be stuck in the ground. As she
struggled to walk, she prayed, “God, protect me. God, protect me.” Finally,
she reached the Bible and opened it. After reading a few passages, she
prayed in the name of Jesus, and the evil spirit left.
The struggle with evil forces continued for years, but Khome and Eung
worshiped God faithfully in their home. Their parents, siblings, and neigh-
bors expressed open hatred of them. Someone reported them to the authori-
ties on false charges of wrongdoing. When police officers arrived to detain
the couple, they were met by mysterious, powerful figures in front of the
house. The officers fled in fear. A second attempt to arrest the couple failed
when the police officers were frightened away by the sight of two mysteri-
ous figures inside the house. Word spread that the couple had special super-
natural guardians, and people began to respect them.
Meanwhile, the couple shared their faith with family and neighbors. They
helped others at every opportunity and, although desperately poor them-
selves, assisted those who were even more impoverished. Slowly, people
began to come to them for help. The sick and demon-possessed sought
healing. One by one, people accepted God, and the couple’s home became
a house church. Khome’s sister resisted the gospel for some time, but one
night she saw a bright light shining in Khome’s house. The next day, she
asked her sister how she had light when nobody in
the village had electricity. Khome did not know what
to say. She had been asleep with her husband. The
sister accepted Jesus.
Today, Khome and Eung are shining the light of God among
the Laven people of Laos. Part of this quarter’s Thirteenth
Sabbath Offering will help open an elementary school in the
country. Please pray for the school project, Khome and Eung,
and the precious people of Laos.
Provided by the General Conference Office of Adventist Mission, which uses Sabbath School
12 mission offerings to spread the gospel worldwide. Read new stories daily at AdventistMission.org.
teachers comments
Part I: Overview
Key Texts: Heb. 2:3, 4; 1 Pet. 4:14, 16; Heb. 13:1–9, 13; 1 Kings
19:1–18; Heb. 3:12–14; Numbers 13.
Introduction: The book of Hebrews was initially read and received

by the early Christian church as a letter from the apostle Paul. Paul’s
authorship of Hebrews is indicated by the inclusion of Hebrews among
the Pauline epistles in the Greek manuscripts. In the earliest extant
manuscripts, dating around a.d. 200, Hebrews is placed right after the
epistle of Paul to the Romans. Today, we find Hebrews right before the
general epistles of the New Testament: James; 1 and 2 Peter; 1, 2, and
3 John; and Jude.
Hebrews does not begin in the usual letter-writing manner with the
standard protocol (see Heb. 1:1–3). Indeed, the book lacks the name
of Paul, the specific addressees, the greetings, and the thanksgiving
(compare with Phil. 1:1–11). Hebrews ends, however, in a letter-writing
mode. Here, the author, who Ellen G. White attests is Paul, gives per-
tinent instructions to his audience: “I appeal to you, brothers and sis-
ters, bear with my word of exhortation” (Heb. 13:22, NRSV). He also
greets the church, as well as its leaders: “Greet all your leaders and all
the saints” (Heb. 13:24, NRSV). In conclusion, he adds final farewell
wishes: “Grace be with all of you” (Heb. 13:25, NRSV). Thus, in light
of the deviations we have noted, we can say that Hebrews is a somewhat
unusual epistle.
Lesson Themes: This week’s lesson emphasizes three things: the “genre”
of the epistle, its audience, and the “last days” in which the readers are
living.
Part II: Commentary

The Genre of Hebrews: The style of Hebrews has been identified as a
Christian homily or sermon. What are the textual reasons for considering
Hebrews as a sermon?
First, Paul characterizes his work as a “word of exhortation” (Heb.
13:22), which is best understood as an oral discourse. Similarly, during
their first missionary journey, Paul and Barnabas on Sabbath attend the
synagogue in Antioch in Pisidia. The synagogue leaders ask Paul and
Barnabas if they have “any word of exhortation for the people” (Acts
13:15, NRSV). Paul stands up and delivers the evangelistic-synagogue
sermon, recorded in Acts 13:16–41.
13
teachers comments
Second, the book of Hebrews uses the first-person plural pronoun (we/
us/our) in a distinctive manner. This use enables the speaker to identify
with his audience while also asserting his authority.
Third, there are several references to speaking and hearing rather than to
writing and reading, which elsewhere characterize Paul’s composition. Consider
the following examples: “About which we are speaking . . .” (Heb. 2:5, NRSV;
emphasis added); “About this we have much to say, and it is hard to explain,
since you have become dull of hearing” (Heb. 5:11, ESV; emphasis added);
“Even though we speak in this way” (Heb. 6:9, NRSV; emphasis added); “Now
the main point in what we are saying is this” (Heb. 8:1, NRSV; emphasis added);
“And what more should I say?” (Heb. 11:32, NRSV; emphasis added).
Fourth, a skillful alternation between exposition and exhortation runs
throughout Hebrews. An orator of the Greco-Roman period would use
this pattern in order to drive home his points without losing the listener’s
attention. This oratorical device helps us to identify readily the patterns
of alternation in the book of Hebrews. Thus, we observe that the exposi-
tion of Hebrews 1 leads directly into the exhortation of Hebrews 2:1–4.
The argument of Hebrews 2:5–18 turns immediately into an application
in Hebrews 3:1. The discussion of Hebrews 3:2–6 is driven home by the
word “therefore,” which, in turn, funnels into the exhortation of Hebrews
3:7–13. Then the exposition of Hebrews 3:14–19 is applied in Hebrews
4:1, while the exposition of Hebrews 4:2–10 discharges into the exposition
of Hebrews 4:11–16, et cetera. (For more on the alternation between expo-
sition and exhortation in Hebrews, see Donald A. Hagner, Encountering
the Book of Hebrews: An Exposition, Encountering Biblical Studies
[Grand Rapids, MI: Baker, 2002], p. 28).
Fifth, the manner in which Paul introduces themes speaks in favor of
an oral form of discourse by which he creates a cumulative effect. These
themes are fully developed later on. For example, the fellowship Jesus
has with humans, spoken of in Hebrews 2:14–18, is made thematic in
Hebrews 5:1–10. His faith, portrayed in Hebrews 3:1–6, is made explicit
in Hebrews 12:1–3. His role as High Priest (Heb. 4:14, Heb. 5:1–10) is
developed more fully in Hebrews 7:1–9:28.
In summary, if one looks at Hebrews as a “word of exhortation,” then
the conclusion seems inescapable: Hebrews was designed, at least origi-
nally, as a sermon. Other elements within the letter that give weight to this
conclusion are: (1) the distinctive use of the first-person plural pronoun,
(2) the references to hearing and speaking, (3) the alternation between
exposition and exhortation, and (4) the manner in which Paul introduces
themes subtly and later on develops them.
Thought Questions: Where else in the Bible, or in the New Testament, do

we have sermons recorded, and how do they compare to Hebrews? What
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teachers comments
elements do these sermons have in common with Hebrews, and what ele-
ments are different?
The Audience of Hebrews: The precise identity of the audience of

Hebrews is not clearly revealed because the book lacks the standard
letter-writing introduction, wherein the audience would have been
named. What we can say with certainty from the biblical text is that
the addressees are Christians. This conclusion seems to be clear from
Paul’s appeal to them to hold on to their confession: “Since, then, we
have a great high priest who has passed through the heavens, Jesus,
the Son of God, let us hold fast to our confession” (Heb. 4:14, NRSV;
see also Heb. 10:23, NRSV). Whether the addressees were Jewish
Christians, Gentile Christians, or a mixed audience is strongly debated.
The epistle never mentions Jews or Christians. Neither does it men-
tion circumcision or the temple (not to be confused with either the
“holy,” translated as sanctuary, or the “tent,” translated as tabernacle).
Furthermore, the epistle refrains from divisive references to Jews or
Gentiles. These facts speak in favor of a mixed audience. Thus, the
title “to the Hebrews” is an ancient conjecture about the addressees.
Regardless of who they may be, the important group for them to belong
to is the “people of God” (Heb. 4:9).
The epistle has been addressed to a community of Christians who obvi-
ously underwent at least a three-phase experience.
The first phase was characterized by evangelism, carried out by the
eyewitnesses and earwitnesses of Christ (Heb. 2:3). This phase was
accompanied by God-given signs, miracles, and the distribution of the
Holy Spirit (Heb. 2:4). Those individuals who became Christians during
this phase were “enlightened,” “tasted the heavenly gift,” “shared in the
Holy Spirit,” and “tasted the goodness of the word of God and the powers
of the age to come” (Heb. 6:4, 5, NRSV). Through such experiences, the
community developed its group identity and distinguished itself from the
outside world.
The second phase was characterized by persecution from outside the
community, while those persons inside the community showed solidarity
among themselves (Heb. 10:32, 33). The persecution became terribly
ferocious; yet, Paul remembers that the audience “cheerfully accepted
the plundering of ” their “possessions” (Heb. 10:34, NRSV). Such vicious
persecution over an extended period of time can lead to fatigue, doubt,
and malaise.
This condition seems to be the problem in the third phase. That is
why Paul delivers such a passionate sermon. He wishes to encourage,
exhort, and warn his audience. He warns them in order that they might
15
teachers comments
“not drift away” (Heb. 2:1, NRSV), for he desires that no one “turns away
from the living God” (Heb. 3:12, NRSV) and “that no one may fall through
such disobedience,” as did the Exodus generation (Heb. 4:11, NRSV). Paul
encourages his audience to progress rather than regress. Yet, he realizes
that the members of his audience “need milk, not solid food” (Heb. 5:12,
NRSV). Furthermore, his addressees are “neglecting to meet together, as is
the habit of some” (Heb. 10:25, NRSV). Paul exhorts his audience not to
abandon their confidence because “it brings a great reward” (Heb. 10:35,
NRSV).
In summary, one can conclude that the audience of Hebrews consisted
of Christians who went through the phases of enthusiastic evangelism;
then fierce persecution; and, finally, were so fatigued and discouraged
that Paul feared for their eternal salvation. That experience of spiritual
exhaustion and discouragement is Paul’s purpose for delivering his ener-
getic sermon.
Thought Questions: Think back over your church’s life cycle. Analyze where
you are in your journey with God compared to the audience of Hebrews.
Would you be willing to suffer to the extent that you joyfully would accept the
plundering of your possessions? Christ observed that the church in Ephesus
had lost their first love (Rev. 2:4). A similar observation might be made of the
audience of Hebrews, whose spiritual ardor waned as their suffering intensi-
fied and grew. What are the consequences of such a loss?
“These last days”: The final and decisive address of God to humanity
comes through Jesus, the Son, “in these last days” (Heb. 1:1, 2, NRSV).
These “last days” begin with Christ’s incarnation and will end with His
second coming when His enemies will be made a “footstool” for His feet
(Heb. 1:13, NRSV). God not only spoke through Jesus’ words “in these last
days” but also through His actions, especially His death, resurrection, and
exaltation. That is why both the audience of Hebrews and we “must pay
greater attention to what we have heard, so that we do not drift away from
it” (Heb. 2:1, NRSV).
Thought Question: What does the nautical metaphor in Hebrews 2:1 of

“drifting away” convey?
Part III: Life Application
When Beethoven was five years old, he played the violin under the tutelage
of his father. By the time he was 13 years old, he was a concert organist.
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teachers comments
In his 20s, he studied under renowned musicians, such as Haydn and

Mozart. As Beethoven developed his skills, he became a prolific com-
poser. His enthusiasm for music brought to fruition several majestic
symphonies, a handful of concertos for piano, and numerous pieces of
chamber music. His love for music propelled him further and further
into his musical achievements. However, Beethoven was no stranger to
difficulties. While still in his 20s, he began losing his hearing. When he
reached his 50s, Beethoven was completely deaf. Just imagine what that
meant for him as a musician!
Put yourself in the place of the audience of Hebrews. At the height of
your Christian enthusiasm, unexpected disaster strikes. How would you,
then, respond to the sermon in Hebrews?
Notes
17
L esson 2 *January 1–7
The Message of Hebrews
Sabbath Afternoon
Read for This Week’s Study: Heb. 1:5–14, Luke 1:30–33,
Ps. 132:1–5, Heb. 2:14–16, Heb. 5:1–4, 1 Pet. 2:9, Heb. 8:8–12.
Memory Text: “This is the main point of the things we are saying: We
have such a High Priest, who is seated at the right hand of the throne of
the Majesty in the heavens” (Hebrews 8:1, NKJV).
A
Jewish document written a few decades after Hebrews, around
a.d. 100, contains a prayer: “All this I have spoken before you,
O Lord, because you have said that it was for us that you cre-
ated this world. . . . And now, O Lord, behold, these nations, which
are reputed as nothing, domineer over us and devour us. But we your
people, whom you have called your first-born, only begotten, zealous
for you, and most dear, have been given into their hands.”—James
H. Charlesworth, ed., The Old Testament Pseudepigrapha, vol. 1
(Peabody, MA: Hendrickson Publishers, 1983), p. 536.
The readers of Hebrews probably felt something similar. If they were
God’s children, why were they going through such suffering?
Thus, Paul wrote Hebrews to strengthen the faith of the believers
amid their trials. He reminded them (and us) that the promises of God
will be fulfilled through Jesus, who is seated at the right hand of the
Father, and who will soon take us home. In the meantime, Jesus medi-
ates the Father’s blessings to us. So, we need to hold fast to our faith
until the end.
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S unday January 2
Jesus Is Our King

The main point of Hebrews is that Jesus is the Ruler, who is seated
at the right hand of the Father (Heb. 8:1). As God, Jesus always has
been the ruler of the universe. But when Adam and Eve sinned, Satan
became the ruler of this world (John 12:31, John 14:30, John 16:11).
Jesus, however, came and defeated Satan at the cross, recovering the
right to rule those who accept Him as their Savior (Col. 2:13–15).
The first two chapters of Hebrews focus especially on the inaugura
tion of Jesus as King.
Read Hebrews 1:5–14. What is happening here?

_____________________________________________________
_____________________________________________________
These verses are arranged in three sections. Each section introduces an
aspect of the enthronement ceremony of the Son. First, God installs Jesus
as the royal Son (Heb. 1:5). Second, God introduces the Son to the heav-
enly court, who worship Him (Heb. 1:6, 8) while the Father proclaims the
eternal creatorship and rule of the Son (Heb. 1:8–12). Third, God enthrones
the Son—the actual conferral of power over the earth (Heb. 1:13, 14).
One of the most important beliefs of the New Testament is that in
Jesus, God fulfilled His promises to David (see 2 Sam. 7:8–16 and
Luke 1:30–33). Jesus was born from the line of David in the city of
David (Matt. 1:1–16; Luke 2:10, 11). During His ministry people often
called Him “son of David.” He was executed under the charge that He
claimed to be “the king of the Jews” (Matt. 27:37, NKJV). Peter and
Paul preached that Jesus had risen from death in fulfillment of the
promises made to David (Acts 2:22–36, Acts 13:22–37). And John
identified Jesus as “the Lion of the tribe of Judah” (Rev. 5:5).
Hebrews, of course, concurs. God has fulfilled His promises to
David in Jesus: God gave Him a great “name” (Heb. 1:4), installed
Him as His own Son (Heb. 1:5), affirmed Him forever as Creator and
Lord (Heb. 1:8–12), and seated Him at His “right hand” (Heb. 1:13,
14). Furthermore, according to Hebrews 4, Jesus leads the people into
the rest of God, and we are reminded that Jesus is the Builder of the
house of God (Heb. 3:3, 4).
Jesus, then, is the legitimate Ruler of this earth engaged in a war with
Satan, the usurper, for our allegiance.
How can we draw comfort, especially amid trials, from knowing

that Jesus is the Ruler of the universe?
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M onday January 3
Jesus Is Our Mediator

An interesting concept of the Old Testament theology is that the
promised Davidic King would represent the nation before God.
Compare Exodus 4:22, 23 with 2 Samuel 7:12–14; Deuteronomy

12:8–10 with 2 Samuel 7:9–11; and Deuteronomy 12:13, 14 with
Psalm 132:1–5, 11–14. What promises to Israel would be fulfilled
through the promised Davidic King?
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_____________________________________________________
Israel was God’s son, and God would give the Israelites a place
where they would rest from their enemies. God also would choose a
place among them where His name would dwell. These promises for
Israel would now be fulfilled through the promised Davidic King. He
would be adopted as God’s son, God would give him rest from his
enemies, and he would build a temple for God in Zion where God’s
name would dwell. This means that God would fulfill His promises to
Israel through the promised Davidic King. The Davidic King would
represent Israel before God.
The insertion of a representative in the relationship between God and
Israel made the perpetuation of their covenantal relationship possible.
The Mosaic covenant required the faithfulness of all Israel to receive
God’s protection and blessings (see Josh. 7:1–13). The Davidic cove
nant, however, secured God’s covenantal blessings upon Israel through
the faithfulness of one person, the Davidic King.
Unfortunately, for the most part the Davidic kings were not faithful,
and God could not bless Israel as He wanted. The Old Testament is
filled with accounts of just how unfaithful many of those kings actu-
ally were.
The good news is that God sent His Son to be born as the Son of
David, and He has been perfectly faithful. Therefore, God is able to
fulfill in Him all the promises He made to His people. When God
blesses the king, all his people share in the benefits. This is why Jesus
is the Mediator of God’s blessing to us. He is the Mediator in that He is
the channel through whom God’s blessings flow. Our ultimate hope of
salvation is found only in Jesus and what He has done for us.
Think about how often you have been unfaithful to your end of
the covenant. What does this teach us about how we must rely
solely on Jesus for salvation?
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20
T uesday January 4
Jesus Is Our Champion

Compare 1 Samuel 8:19, 20 and Hebrews 2:14–16. What did the
Israelites look for in a king, and how were these wishes fulfilled in
Jesus?
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_____________________________________________________
The Israelites wanted a king to be their judge and their leader in
battle because they forgot that God was their King. The complete res-
toration of God’s rule over His people came with Jesus. As our King,
Jesus leads us in the battle against the enemy.
Hebrews 2:14–16 describes Jesus as the Champion of weak human
beings. Christ faces and defeats the devil in a solo combat and delivers
us from bondage. This description reminds us of the battle between
David and Goliath. After being anointed as king (1 Samuel 16), David
saved his brethren from slavery by defeating Goliath. The terms of
engagement determined that the winner of the combat would enslave
the people of the other party (1 Sam. 17:8–10). Thus, David acted as a
champion of Israel. He represented them.
Read Isaiah 42:13 and Isaiah 59:15–20. How does Yahweh describe
Himself in these passages?
_____________________________________________________
_____________________________________________________
Hebrews 2:14–16 alludes to the notion that God would save Israel in
a solo combat. Note this passage from Isaiah: “For thus says the Lord:
‘Even the captives of the mighty shall be taken, and the prey of the
tyrant be rescued, for I will contend with those who contend with you,
and I will save your children’ ” (Isa. 49:25, ESV).
As Christians, we often think that we are engaged in a solo combat with
Satan. When we read Ephesians 6:10–18, we see that, yes, we are in com-
bat with the devil. But God is our Champion, and He goes to battle before
us. We are part of His army; that is why we have to use His armor. Also, we
do not fight alone. The “you” in Ephesians 6 is plural. We as a church take
the armor and fight together behind our Champion, who is God Himself.
What does it mean to put on the armor of God? That is, in

our daily struggles with self, temptation, and so forth, how can
we avail ourselves of the power that enables us through God’s
strength to be faithful?
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W ednesday January 5
Jesus Is Our High Priest

Hebrews 5–7 introduces a second function of Jesus. He is our High
Priest. The author explains that this fulfills a promise God had made
to the promised Davidic King, that He would be “ ‘a priest forever
according to the order of Melchizedek’ ” (Ps. 110:4, as quoted in Heb.
5:5, 6, NKJV).
Read Leviticus 1:1–9, Leviticus 10:8–11, Malachi 2:7, Numbers 6:22–26,

and Hebrews 5:1–4. What functions did the priest fulfill?
_____________________________________________________
_____________________________________________________
The priests were appointed on behalf of human beings to represent
them and mediate their relationship with God and the things pertain-
ing to Him. The priest was a mediator. This was true of any system of
priesthood, whether Jewish, Greek, Roman, or any other. The priest
makes it possible for us to relate to God, and everything the priest
does has the purpose of facilitating the relationship between us and
God.
The priest offers sacrifices on behalf of human beings. The people
cannot bring these sacrifices to God in person. The priest knows how
we can offer an “acceptable” sacrifice so that our gifts may be accept-
able to God or so that they can provide cleansing and forgiveness.
Priests also taught the law of God to the people. They were experts
in God’s commandments and were in charge of explaining and apply-
ing them.
Finally, the priests also had the responsibility of blessing in the name
of Yahweh. Through them, God mediated His goodwill and beneficent
purpose for the people.
However, in 1 Peter 2:9, we see something else. We—believers in
Jesus—are called “a royal priesthood.” This role implies incredible
privileges. Priests could approach God in the sanctuary. Today, we can
approach God through prayer with confidence (Heb. 4:14–16; Heb.
10:19–23). There are, as well, important responsibilities. We must col-
laborate with God in His work of saving the world. He wants us to teach
and explain God’s laws and precepts to others. He also wants us to offer
sacrifices of praise and good works, which are pleasing to Him. What a
privilege and what a responsibility!
What difference should it make in our lives that we are, indeed,

“a royal priesthood”? How should this truth impact how we live?
_____________________________________________________
22
T hursday January 6
Jesus Mediates a Better Covenant

Hebrews 8–10 focuses on the work of Jesus as the Mediator of a new
covenant. The issue with the old covenant was simply that it was only
a foreshadowing of the good things that would come. Its institutions
were designed to prefigure, to illustrate, the work that Jesus would do
in the future. Thus, the priests prefigured Jesus, but they were mortal
and sinners. They could not provide the perfection that Jesus did. And
they ministered in a sanctuary that was a “copy and shadow” (Heb. 8:5,
NKJV) of the heavenly sanctuary.
Jesus ministers in the true sanctuary and provides us access to God.
The sacrifices of animals prefigured the death of Jesus as a sacrifice
in our behalf, but their blood could not cleanse the conscience. Jesus’
blood, however, purifies our conscience, and through Him, having
faith in Him and accepting His mediatory work in our behalf, we can
approach God with boldness (Heb. 10:19–22).
Read Hebrews 8:8–12. What did God promise to us in the new cove
nant?
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_____________________________________________________
_____________________________________________________
By appointing Jesus as our High Priest, the Father inaugurated a new
covenant that will accomplish what the old covenant could only antici
pate. The new covenant delivers what only a perfect, eternal, human-
divine Priest can. This High Priest not only explains the law of God but
also implants the law in our hearts. This Priest offers a sacrifice that
brings forgiveness. This Priest cleanses and transforms us. He transforms
our hearts from stone to flesh (Ezek. 36:26). He really creates us anew
(2 Cor. 5:17). This Priest blesses us in the most incredible way, by provid-
ing us access into the very presence of the Father Himself.
God designed the old covenant in order to point to the future, to the
work of Jesus. It was beautiful in its design and purpose. Yet, some mis-
understood its purpose. Unwilling to leave the symbols, the shadows,
and embrace the truths that the symbols were pointing to, they missed
the wonderful benefits that Jesus’ ministry offered them.
“Christ was the foundation and life of the temple. Its services were
typical of the sacrifice of the Son of God. The priesthood was estab-
lished to represent the mediatorial character and work of Christ. The
entire plan of sacrificial worship was a foreshadowing of the Saviour’s
death to redeem the world. There would be no efficacy in these offer-
ings when the great event toward which they had pointed for ages was
consummated.”—Ellen G. White, The Desire of Ages, p. 165.
23
F riday January 7
Further Thought: Despite all the good and hopeful truths in the book of
Hebrews, there also is a series of warnings that reach their climax in
chapters 10–12.
These sections have at least two common elements. First, they all
compare the desert generation with the readers of Hebrews. Second,
they exhort us to have faith.
The desert generation was the one that saw the amazing power of God
unleashed in signs and wonders in their deliverance from Egypt. They
also heard God speak, from Mount Sinai, the Ten Commandments.
They saw the column of fire in the night and the protecting cloud
during the day. They ate manna, bread from heaven. They also drank
water that sprang from the rocks wherever they camped. But when
they arrived at the border of the Promised Land, they were not able to
trust God. They lacked faith, which is the core of what God requires.
“Without faith it is impossible to please Him” (Heb. 11:6, NKJV).
Paul says that we, like the desert generation, also are at the border of
the Promised Land (Heb. 10:37–39). Our privileges and responsibilities
are greater, however. We did not hear God speak at Mount Sinai, but we
have seen through Scripture a revelation of God greater than the one at
Mount Zion: God in the flesh, Jesus Christ (Heb. 12:18–24). The ques-
tion is: Will we have faith? Paul encourages us to follow the example of
a great list of characters, which culminates with Jesus Himself.
 We have learned that Jesus is our Champion who goes before
us into the battle against the devil. How can we fight together,
united, as a church behind our Champion? What are those things
that prevent this unity from happening? What are ways that Satan
can weaken us as a church? How did Satan weaken Israel in the
past?
 As believers, we are a community of priests under God’s direc

tion. In what ways can your local church offer better sacrifices of
praise and good works to God? Please be specific and practical.
 In what ways is our situation similar to the situation of the

desert generation just before crossing into the Promised Land?
What lessons can we learn from the similarities?
24
i n s i d e
Story
Miraculous Rock
By Andrew McChesney
A miracle rock stopped the pickup truck of Bounprany Vannady, who
was serving as president of the Seventh-day Adventist Church in Laos.
It was just an ordinary creek. Any car could pass through its shallow
waters easily. No car was known to have ever gotten stuck there. But
the pickup truck decided to stop just as it entered the creek. It simply
stopped.
Bounprany and two young pastors traveling with him found a rock
blocking the way, but it seemed to be too small to stop the vehicle. Just
to make sure, they moved the rock and tried to restart the vehicle. It
refused to start. They hailed down a passing car and tried to jumpstart
the battery, but the pickup truck still refused to start.
Since it was getting dark, Bounprany walked to the nearest village.
Several villagers came back to the pickup truck to help, but they couldn’t
get it to start. The village chief invited Bounprany to spend the night in
his house, while the young pastors stayed with the pickup truck.
“What are you doing in our area?” the village chief asked.
Bounprany explained that he was taking some sporting equipment
to the next village. He was hoping to establish a connection with that
village.
As he listened, the village chief sensed that Bounprany was a
Christian, and he announced that he was a Christian. He pulled out
a Voice of Prophecy correspondence school certificate issued by the
Seventh-day Adventist Church of Laos several years earlier. He said
he had reached out to a former church leader for support several years
earlier but had been dismissed, so now he and about 200 other villagers
were worshiping Jesus on their own. He asked Bounprany to teach him
and the villagers about the seventh-day Sabbath.
It was at that moment Bounprany realized an angel must have
stopped the pickup truck. It was like Balaam’s donkey who refused
to go farther because it saw an angel of the Lord. This car must have
seen an angel of the Lord standing in front of it in the creek, so it
decided to stop.
The next morning, the pickup truck started at the first turn of the key.
Thank you for your Sabbath School mission offer-
ing that will help spread the gospel to the people
of Laos and the other countries of the Southern
Asia-Pacific Division. Part of this quarter’s
Thirteenth Sabbath Offering will help open an
elementary school in Laos.
mission offerings to spread the gospel worldwide. Read new stories daily at AdventistMission.org. 25
teachers comments
Part I: Overview
Key Texts: Heb. 1:5–14, Luke 1:30–33, Ps. 132:1–5, Heb. 2:14–
16, Heb. 5:1–4, 1 Pet. 2:9, Heb. 8:8–12.
Introduction: As we noted last week, the early New Testament Christians

read Hebrews as a letter from the apostle Paul. Strictly speaking, however,
the writer of the book of Hebrews appears to be anonymous. Speculation
has given rise to at least 13 possible authorial candidates, such as Luke,
Barnabas, Jude, Stephen, Priscilla and Aquila, Apollos, or even Mary, the
mother of Jesus. What we safely can infer about the authorship from the
epistle itself are four facts:
First, the author must have been well educated. Hebrews has, by far,
the best Greek of the New Testament.
Second, the author was acquainted with Jewish methods of interpret-
ing Scripture, such as gezerah shavah (argument by analogy), and other
such techniques.
Third, the author is steeped in the Jewish Scriptures. Hebrews has the
most extensive use of Old Testament quotes.
Fourth the author knew Timothy (Heb. 13:23). All of these facts speak
in favor of, rather than against, Pauline authorship. Certainly, the author
chose to remain anonymous for undisclosed reasons. His anonymity may
even suggest that his message is more important than his identity. At the
same time, we would be remiss if we failed to acknowledge that Ellen
G. White attests to Pauline authorship of the book of Hebrews. Moving
forward in faith in that divine disclosure, we shall refer throughout the
lessons with confidence to the author as Paul.
Lesson Themes: The week’s lesson emphasizes two themes. The first one
is Christ our King, and the second is Christ our Mediator.
Part II: Commentary

Christ Our King: The first chapter of Hebrews can be summarized
in a short scriptural statement: Christ is “superior to angels” (see Heb.
1:4, NRSV). The second chapter of Hebrews can be summarized in this
scriptural statement: Christ has become “lower than the angels” for a little
while (see Heb. 2:9). The question we want to pursue in our study is: What
makes Jesus superior to the angels and elevates Him to a kingly position?
“God, after He spoke long ago to the fathers in the prophets in many
portions and in many ways, in these last days has spoken to us in His
26
teachers comments
Son, whom He appointed heir of all things, through whom also He made
the world” (Heb. 1:1, 2, NASB). Paul wants to tell his audience, and us,
that God spoke and still speaks. God spoke in different time periods
“long ago,” and He speaks “in these last days.” He speaks to different
recipients: the “fathers” and “us.” He speaks through different agents:
the “prophets” and the “Son.” God speaks “in many ways.”
What are some of His avenues of communication? God speaks face-
to-face with Adam and Eve (Genesis 3). God speaks to Moses from
a burning bush, something we call a theophany, a revelation of God
(Exod. 3:2–6); to Balaam through a donkey (Num. 22:28); to the boy
Samuel, calling him by name (1 Sam. 3:10); to Elijah in a still, small
voice (1 Kings 19:12); through a vision to Isaiah in the temple (Isa.
6:1–9); and to Hosea through his family circumstances (Hos. 1:2). All
these modes of communication have one thing in common: they are
incomplete.
The ultimate and climactic utterance of God is “in these last days,”
when He speaks through His “Son.” Not only does God speak through
the words of Jesus, but God also speaks through Jesus’ actions and
character. God’s revelation is progressive. But the progression is not
from true to truer, from mature to more mature. Rather, it is a forward
and onward movement in His revelation of Himself to humanity. When
speaking through the words and actions of Jesus, God Himself is the
speaker.
Immediately following the mention of the Son, Paul makes seven
affirmations about the Son (Heb. 1:2–4) that elevate Him far above any
angel. First, Christ is “appointed heir of all things” (Heb. 1:2). If He is
the prime Heir, His followers shall be coheirs with Him and are “those
who are to inherit salvation” (Heb. 1:14, NRSV). Drawing on the theme
of inheritance, the early Christians affirmed that Christ, through His res-
urrection and exaltation, was given a heavenly inheritance that His fol-
lowers share. “Those who conquer will inherit these things” (Rev. 21:7,
NRSV). By the same token, the Bible affirms that “wrongdoers will not
inherit the kingdom of God” (1 Cor. 6:9, 10, NRSV).
Second, Christ was the Father’s Creation Agent “through whom he
also created the worlds” (Heb. 1:2, NRSV). Christ, as Heir, is not only
the end-time (eschatological) Agent (through whom God speaks in these
last days) but also the Creation (protological) Agent. The protological
function of the Son points to His eschatological victory. John implicitly
corroborates this by saying that “all things were made through him, and
without him was not any thing made that was made” (John 1:3, ESV).
Third, Christ “is the reflection of God’s glory” (Heb. 1:3, NRSV). Some
Bible versions prefer the translation “the radiance of God’s glory” (NIV;
see also ESV). Furthermore, Christ is “the exact imprint of God’s very being”
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teachers comments
(Heb. 1:3, NRSV). The Greek term translated “exact imprint [character]”
implies a mark impressed on an object, especially on coins. Both
descriptions of Jesus as God’s “reflection” and as the “exact imprint”
make the same point that Jesus is the full and adequate representation
of the divine. The two of them share the same “imprint of being.” What
Paul conveys here is synonymous with what Jesus testifies: “Whoever
has seen me has seen the Father” (John 14:9, NRSV). There is no better
discloser of God than Jesus Christ. If we want to know who God is, we
should get acquainted with Jesus.
Fourth, Christ “sustains all things by his powerful word” (Heb. 1:3,
NRSV). Christ not only spoke things into existence, but He also sustains
things in existence by His powerful Word.
Fifth, Christ “had made purification for sins” (Heb. 1:3, NRSV). He
who is the instrument of God’s creative activity also is the instrument
of His saving activity by cleansing the repentant from his or her sins.
Christ’s self-sacrifice purifies “our conscience from dead works to wor-
ship the living God” (Heb. 9:14, NRSV).
Sixth, Christ, after accomplishing His atoning work, “sat down at the
right hand of the Majesty on high” (Heb. 1:3, NRSV). This seated posi
tion is a direct allusion to Psalm 110:1, quoted at the end of the first
chapter: “Sit at my right hand until I make your enemies a footstool for
your feet” (Heb. 1:13, NRSV). Jesus told the Sanhedrin in His trial these
very words: “You will see the Son of Man seated at the right hand of
Power” (Matt. 26:64, NRSV).
Seventh, Christ has “become as much superior to angels as the name
he has inherited is more excellent than theirs” (Heb. 1:4, NRSV). How
superior is Christ to the angels? This question is answered in the chain of
quotations that follow (see Heb. 1:5–14). Christ deserves worship (Heb.
1:6), something the holy angels do not accept (Rev. 19:10; Rev. 22:8, 9).
Christ has a throne and a scepter (Heb. 1:8). He has been anointed as
King (Heb. 1:9). He created the heavens and the earth (Heb. 1:10), and
He sits at the right hand of God (Heb. 1:13). “Christ became superior
to the angels,” in this context, points to His enthronement ceremony, as
pointed out by the lesson in Sunday’s study.
In summary, what makes Christ superior to angels? God spoke in many
and various ways to the fathers in the past; but in these last days, He speaks
through the Son, who became Heir of all things, is the Creator of all things,
is the reflection and imprint of God’s very being, sustains all things, made
purification for sins, and sat down at the right hand of God. Thus, Christ
is exalted above, and superior to, the angels, who are ministering spirits in
service to those who inherit salvation (Heb. 1:14). Moreover, Christ accepts
worship on His throne at the right hand of God. Christ is our King.
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teachers comments
Christ Our Mediator: A mediator is a person who stands between two

parties to bring a settlement or to establish a relationship. In Judaism,
Moses is the primary mediator of the Sinai covenant (Gal. 3:19, 20). In the
pastoral epistles, Paul tells us that “for there is one God and one media-
tor between God and men, the Man Christ Jesus” (1 Tim. 2:5, NKJV).
Hebrews contributes to this topic by saying that Jesus “is the mediator of
a better covenant” (Heb. 8:6, NRSV) or the “mediator of a new covenant”
(Heb. 9:15; Heb. 12:24, NRSV). Two questions beg answers: (1) What is
this covenant in Hebrews? (2) Why is the new covenant better?
To the first question: the covenant in Hebrews refers to a binding
agreement, a deal between its parties. Paul talks about the first and
obsolete covenant (Heb. 8:13) and the second or the better covenant
(Heb. 7:22, Heb. 8:6). With the first covenant, God established a system
of sacrifices, Levitical priests, and ceremonies (Heb. 5:1–4). However,
moral perfection could not be attained through this Levitical priesthood,
because it was weak and ineffectual (Heb. 7:11, 18). Why could moral
perfection not be attained? Because the blood of bulls and goats could
not take away human sins (Heb. 10:4). Why was the first covenant weak
and ineffective? Because the priests were mortal and thus finite and
would die (Heb. 7:23). Furthermore, the priests needed to sacrifice first
for their own sins before they could sacrifice for the sins of the people
whom they represented (Heb. 5:3). Thus, the first covenant was faulty
and became obsolete with the arrival of Christ’s superior sacrifice and
better Priesthood.
To the second question: with the second covenant, God chose no
mere mortal priest, but One who lives forever (Heb. 7:24). There were
no more bulls and goats offered that never could take away the sins of
the people anyway. But Christ offered Himself once for all (Heb. 7:27,
Heb. 9:14, Heb. 10:12). Thus, He came to remove sin through His own
sacrifice (Heb. 9:26) and to cleanse the conscience from dead works
(Heb. 9:14). That is the reason that the second covenant is qualitatively
superior and that Christ is the Mediator of this superior, new, and better
covenant. Christ is our Mediator.
Thought Questions:
1. If God spoke in the past but also speaks today, how does He speak
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teachers comments
to you? How do you discern His voice from other “voices” vying
for your attention?
2. If we are coheirs with Christ of the kingdom of God, how should

we evaluate the transitory things of this world?
3. If Christ sustains all things with His powerful word, how has He
sustained you through difficult circumstances?
4. Listen to the hymn “Jesus Paid It All” (The Seventh-day Adventist

Hymnal, no. 184). Pay attention, especially, to the refrain while
thinking about what having Christ as our Mediator really means.
30
The Promised Son
Sabbath Afternoon
Read for This Week’s Study: Isa. 2:2, 3; Heb. 1:1–4; Exod.
24:16, 17; Isa. 44:24; Heb. 1:10; Luke 1:31, 32; Heb. 1:5.
Memory Text: “But in these last days he has spoken to us by his Son,
whom he appointed heir of all things, and through whom also he
made the universe. The Son is the radiance of God’s glory and the
exact representation of his being” (Hebrews 1:2, 3, NIV).
R
ight after Adam and Eve sinned, God promised them a “seed,” a Son
who would deliver them from the enemy, recover the inheritance that
had been lost, and fulfill the purpose for which they had been created
(Gen. 3:15). This Son would both represent and redeem them by taking their
place and, ultimately, by destroying the serpent.
“When Adam and Eve first heard the promise, they looked for its
speedy fulfillment. They joyfully welcomed their first-born son, hop-
ing that he might be the Deliverer. But the fulfillment of the promise
tarried.”—Ellen G. White, The Desire of Ages, p. 31. The promise was
later confirmed to Abraham. God swore to him that he would have
a “seed,” a Son through whom all the nations of the earth would be
blessed (Gen. 22:16–18, Gal. 3:16). And God did the same with David.
He promised David that his descendant would be installed by God as
His own Son and would be established as a righteous ruler over all the
kings of the earth (2 Sam. 7:12–14, Ps. 89:27–29). What neither Adam
and Eve, Abraham, nor David probably ever imagined, however, was
that their Redeemer Son would be God Himself.
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S unday January 9
In These Last Days

The first paragraph of Hebrews reveals that Paul believed he was
living in “the last days.” Scripture employs two expressions about the
future that have different meanings. The prophets used the expression
“last days” or “latter days” to talk about the future in general (e.g., Deut.
4:30, 31; Jer. 23:20). The prophet Daniel used a second expression,
“the time of the end,” to talk more specifically about the last days of
earth’s history (Dan. 8:17, Dan. 12:4).
Read Numbers 24:14–19 and Isaiah 2:2, 3. What did God promise He
would do for His people in the “latter days”?
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Several Old Testament prophets announced that in the “latter days”
God would raise up a King who would destroy the enemies of His people
(e.g., Num. 24:14–19) and who would attract the nations to Israel (e.g.,
Isa. 2:2, 3). Paul says that these promises were fulfilled in Jesus. He
defeated Satan and, through the proclamation of the Gospel, is attracting
all the nations to Himself (Col. 2:15, John 12:32). In this sense, then,
“the last days” have begun because Jesus has fulfilled God’s promises.
Our spiritual fathers died in faith. They saw and greeted the promises
from “afar,” but did not receive them. We, on the other hand, have seen
their fulfillment in Jesus.
Let’s think for a moment about God’s promises and Jesus. The
Father promised that He would resurrect His children (1 Thess.
4:15, 16). The wonderful news is that He initiated the resurrection
of His children with the resurrection of Jesus (1 Cor. 15:20, Matt.
27:51–53). The Father also promised a new creation (Isa. 65:17).
He has begun to fulfill that promise by creating a new spiritual life
in us (2 Cor. 5:17, Gal. 6:15). He promised that He would establish
His final kingdom (Dan. 2:44). He inaugurated that kingdom by
delivering us from the power of Satan and installing Jesus as our
Ruler (Matt. 12:28–30, Luke 10:18–20). This is only the beginning,
however. What the Father began to do at Jesus’ first coming, He will
bring to completion at His second.
Look at all the promises God fulfilled in the past. How should
this help us to trust Him for the promises not yet fulfilled?
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M onday January 10
God Has Spoken to Us by His Son

Read Hebrews 1:1–4. What is the central idea of these verses?
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In the original Greek, Hebrews 1:1–4 is only one sentence, and it has
been argued that it is the most beautiful in all the New Testament from
the point of view of its rhetorical artistry. Its main assertion is that God
has spoken to us through His Son, Jesus.
For the Jews in the first century a.d., the Word of God had not been
heard for a long time. The last revelation to be expressed in the Written
Word of God had come through the prophet Malachi and the ministries
of Ezra and Nehemiah four centuries before. But now, through Jesus,
God was speaking to them again.
God’s revelation through Jesus, however, was superior to the revela
tion that God had made through the prophets because Jesus is a greater
means of revelation. He is God Himself, who created the heaven and
the earth and rules the universe. For Paul, the deity of Christ is never in
question. It’s all but assumed.
Also, for Paul, the Old Testament was the Word of God. The same
God who spoke in the past continues to speak in the present. The Old
Testament communicated a true knowledge of God’s will.
However, it was possible to understand its fuller meaning only when
the Son arrived on earth. In the author’s mind, the Father’s revelation in
the Son provided the key to understanding the true breadth of the Old
Testament, just as the picture on the box of a jigsaw puzzle provides
the key to finding the correct place for every one of its pieces. Jesus
brought so much of the Old Testament to light.
Meanwhile, Jesus came to be our Representative and our Savior.
He would take our place in the fight and defeat the serpent. Similarly,
in Hebrews, Jesus is the “pioneer” or “captain” and “forerunner” of
believers (Heb. 2:10, Heb. 6:20). He fights for us and represents us.
This also means that what God did for Jesus, our Representative, the
Father also wants to do for us. He who exalted Jesus at His right hand
also wants us to sit with Jesus on His throne (Rev. 3:21). God’s mes-
sage to us in Jesus includes not only what Jesus said but also what the
Father did through Him and to Him, all for our temporal and eternal
benefit.
Think through what it means that Jesus—God—came to this

earth. Why should this truth bring us so much hope?
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T uesday January 11
“He Is the Radiance of the Glory of God”

Read Hebrews 1:2–4. What are some of the things that this passage
teaches us about Jesus?
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In this section, we will focus on the portion that says, “He is the
radiance of the glory of God and the exact imprint of his nature” (Heb.
1:3, ESV).
Read Exodus 24:16, 17; Psalm 4:6; Psalm 36:9; and Psalm 89:15. How
do these texts help us understand what the glory of God is?
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_____________________________________________________
In the Old Testament, the glory of God refers to His visible pres-
ence among His people (Exod. 16:7; Exod. 24:16, 17; Lev. 9:23; Num.
14:10). This presence is often associated with light or radiance.
Scripture informs us that Jesus is the Light who came to this world
to reveal the glory of God (Heb. 1:3; John 1:6–9, 14–18; 2 Cor. 4:6).
Think, for instance, of how Jesus appeared in the Transfiguration. “And
He was transfigured before them. His face shone like the sun, and His
clothes became as white as the light” (Matt. 17:2, NKJV).
Just as the sun cannot be perceived except by the radiance of its
light, God is known through Jesus. From our perspective, the two are
one. Because God’s glory is light itself, there is no difference, in actual
being and character, between God and Jesus, just as there is no differ-
ence between light and its radiance.
Hebrews also says that Jesus is the “exact representation” of the
Father’s substance (Heb. 1:3, NASB). The point of the metaphor is that
there is a perfect correspondence in being—or essence—between the
Father and the Son. Note that human beings carry God’s image but not
His essence (Gen. 1:26). The Son, however, shares the same essence
with the Father. No wonder that Jesus said, “ ‘He who has seen Me has
seen the Father’ ” (John 14:9, NKJV).
Why is it such great news that Jesus reveals the character and
the glory of the Father to us? What does Jesus tell us about what
the Father is like?
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34
Through Whom He Made the Universe

Hebrews affirms that God created the world “through” or “by” Jesus
and that Jesus sustains the world with His powerful Word.
Read Isaiah 44:24, Isaiah 45:18, and Nehemiah 9:6. Because in

the Old Testament the Lord affirmed that He created the world
“alone” and that He is the “only God,” how can we reconcile this
affirmation with the affirmations in the New Testament that God
created the universe “through” Jesus (Heb. 1:2, 3)?
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_____________________________________________________
Some think that Jesus was merely the instrument through whom God
created. This is not possible. First, for Paul, Jesus is the Lord who cre-
ated the world; He was not a helper. Hebrews 1:10 says that Jesus is the
Lord who created the earth and the heavens, and Paul also applies to Him
what Psalm 102:25–27 says about the Lord (Yahweh) as Creator. Second,
Hebrews 2:10 says that the universe was created “by” or “through” the
Father (exactly the same expressions that are applied to Jesus in Hebrews
1:2). The Father created and Jesus created (Heb. 1:2, 10; Heb. 2:10).
There is a perfect agreement between Father and Son in purpose and
activity. This is part of the mystery of the Trinity. Jesus created and God
created, but there is only One Creator, God—which implies that Jesus
is God.
Meanwhile, Hebrews 4:13 shows that Jesus also is Judge. His authority
to rule and judge derives from the fact that God created all things and
sustains the universe (Isa. 44:24–28).
Hebrews 1:3 and Colossians 1:17 affirm that Jesus also sustains the
universe. This sustaining action probably includes the idea of guidance
or governance. The Greek word pheron (sustaining, carrying) is used
to describe the wind driving a boat (Acts 27:15, 17) or God leading the
prophets (2 Pet. 1:21). Thus, in a real sense, Jesus not only created us but
also sustains us. Every breath, every heartbeat, and every moment of our
existence is found in Him, Jesus, the foundation of all created existence.
Look up Acts 17:28. What does it say to us about Jesus and His
power? Then think about the implications of this same Jesus
dying on the cross for our sins. What does this truth teach us
about the self-denying character of our Lord?
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35
T hursday January 13
“Today I Have Begotten You”

Hebrews 1:5 reports the following words of the Father to Jesus:
“ ‘You are My Son, Today I have begotten You’ ” (NKJV). What does
it mean that Jesus was “begotten,” and when did this happen? Does not
this show that Jesus was somehow created by God sometime way in the
past, as many believe?
Read Hebrews 1:5; 2 Samuel 7:12–14; Psalm 2:7; and Luke 1:31, 32.
What promise to David did Paul in Hebrews apply to Jesus?
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Jesus was begotten in the sense that He was installed, or “adopted,”
by God as the promised Ruler, the Son of David. The concept of the
divine adoption of the ruler was common in the Greco-Roman world
and the East. It gave the ruler legitimacy and power over the land.
God promised to David, however, that his Son would be the true,
legitimate ruler of the nations. He would “adopt” David’s Son as His
own Son. Through this process the Davidic King would become God’s
Protégé and His Heir. The covenant is fulfilled in Jesus as the Son of
David. God would defeat His enemies and give Him the nations as His
inheritance (Ps. 89:27; Ps. 2:7, 8).
As we can read in Romans 1:3, 4 and Acts 13:32, 33, Jesus was pub-
licly revealed as God’s Son. Jesus’ baptism and transfiguration were
moments when God identified and announced Jesus as His Son (Matt.
3:17, Matt. 17:5).
Yet, according to the New Testament, Jesus became the “Son of God
with power” when He was resurrected and seated at the right hand of
God. It was at that moment that God fulfilled His promise to David
that his Son would be adopted as God’s own Son and His throne over
the nations would be established forever (2 Sam. 7:12–14).
Thus, Caesar (symbol of Rome) was not the legitimate “son of
god,” ruler of the nations. Instead, Jesus Christ was. The “begetting”
of Jesus refers to the beginning of Jesus’ rule over the nations, and not
to the beginning of His existence, because Jesus had always existed.
There was never a time when Jesus did not exist, because He is God.
In fact, Hebrews 7:3 says that Jesus has “neither beginning of days
nor end of life” (compare Heb. 13:8) because He is eternal. Thus, the
idea of Jesus as God’s “only begotten son” is not dealing with the
nature of Christ as deity but with His role in the plan of salvation.
Through the incarnation, Christ fulfilled all the covenant promises.
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F riday January 14
Further Thought: The coming of Jesus to this earth as the Son of

God fulfilled several functions at the same time. In the first place, as the
Divine Son of God, Jesus came to reveal the Father to us. Through His
actions and words, Jesus showed us what the Father really is like and why
we can trust and obey Him.
Jesus also came as the promised Son of David, Abraham, and Adam,
through whom God had promised He would defeat the enemy and rule
the world. Thus, Jesus came to take the place of Adam at the head
of humanity and fulfill the original purpose God had for them (Gen.
1:26–28, Ps. 8:3–8). Jesus came to be the righteous ruler God always
wanted this world to have.
“The word that was spoken to Jesus at the Jordan, ‘This is My
beloved Son, in whom I am well pleased,’ embraces humanity. God
spoke to Jesus as our representative. With all our sins and weaknesses,
we are not cast aside as worthless. ‘He hath made us accepted in the
Beloved.’ Ephesians 1:6. The glory that rested upon Christ is a pledge
of the love of God for us. . . . The light which fell from the open portals
upon the head of our Saviour will fall upon us as we pray for help to
resist temptation. The voice which spoke to Jesus says to every believ-
ing soul, This is My beloved child, in whom I am well pleased.”—Ellen
G. White, The Desire of Ages, p. 113.
 We have learned that a better understanding of Jesus’ words
and actions helps us understand God, the Father, better. In what
practical ways should a better understanding of Jesus enrich your
relationship with God, the Father?
 We learned that the way God spoke to and treated Jesus is the
way He wants to speak to and treat us. What should that tell us
about how we should treat others?
 Dwell on the importance of the eternal deity of Christ. What is

lost if we believe that Jesus were somehow, in some way, a created
being, like us, who went to the cross? Contrast that thought with the
reality that Christ was the Eternal God, and He Himself went to the
cross. What is the big difference between the two ideas?
 In class, talk about giving glory to God. Read Revelation 14:7.

How is giving glory to God part of present truth and the three
angels’ messages?
37
i n s i d e
Story
Drinking With Villagers
By Koo Mingji
The villagers in rural northern Taiwan didn’t seem interested in Bible
studies. Many worshiped at one of the two Christian churches in the village,
while others spent their time drinking alcohol. The churchgoers shunned the
drinkers.
What could I do?
I resolved to follow Jesus’ example and befriend the drinkers. “Christ’s
method alone will give true success in reaching the people. The Saviour
mingled with men as one who desired their good. He showed His sympathy
for them, ministered to their needs, and won their confidence. Then He bade
them, ‘Follow Me’ ” (Ellen G. White, The Ministry of Healing, p. 143).
I decided to drink with the villagers. After all, Paul declared, “I have become
all things to all men, that I might by all means save some” (NKJV) in his power-
ful description of how to be an effective missionary in 1 Corinthians 9:19–23.
The drinkers didn’t have a problem drinking together. They wanted to
drink with me. But I gave them tea instead of alcohol. After drinking copi-
ous amounts of tea, they didn’t have any room left for alcohol. Gradually,
they stopped drinking alcohol and began to study the Bible with me. A few
months passed, and two former drinkers gave their hearts to Jesus and were
baptized in August 2019.
Tragedy struck six months later. One of the newly baptized Seventh-day
Adventists, a young man, fell ill and died. His death hit me hard, and I cried
out to God, “Why?”
Shortly after the funeral, the mother and brother of the deceased young man
unexpectedly came to me and asked for Bible studies. Then other villagers
followed their lead. In late 2020, they and other villagers flocked to a one-day
health fair organized by the health ministries department of the Adventist
Church in Taiwan. The day after the fair, five villagers were baptized.
God has infinite mercy and compassion, and He has prepared a way of
salvation for every person on earth. The Lord says, “For My thoughts are not
your thoughts, nor are your ways My ways” (Isaiah 55:8, NKJV). All glory
belongs to Jehovah God!
This mission story illustrates the following components of the Seventh-
day Adventist Church’s “I Will Go” strategic plan: Mission Objective
Number 1, “To revive the concept of worldwide mission and sacrifice
for mission as a way of life involving not only pastors, but every church
member, young and old, in the joy of witnessing for Christ and making
disciples” through “increased number of church members participating
in both personal and public evangelistic outreach initiatives with a goal
of Total Member Involvement (TMI)” (KPI 1.1); and Spiritual Growth
Objective Number 5, “To disciple individuals and families into Spirit-
filled lives.” Learn more about the strategic plan at IWillGo2020.org.
teachers comments
Part I: Overview
Key Texts: Isa. 2:2, 3; Heb. 1:1–4; Exod. 24:16, 17; Isa. 44:24;
Heb. 1:10; Luke 1:31; Heb. 1:5.
Lesson Themes: Throughout human history, people have looked forward

to the coming Redeemer. After the Fall, our first parents, Adam and Eve,
thought that Cain, their firstborn son, would be the promised Deliverer.
Abraham was given the promise that, through his son Isaac, all the nations
on earth would be blessed. David was promised a son who, if faithful to
God, would be established forever. However, none of these people thought
that God Himself would be the promised Redeemer.
Prophets in the Old Testament sometimes made cryptic Messianic
predictions by using the phrase “in the latter days” (see Num. 24:14–
17), which is different from other Old Testament prophecies that use
a phrase like “time of the end” (see Dan. 8:17, 19). With the coming
of Christ, the “last days” arrived. After a long period of time, which
is sometimes called the intertestamental period, God spoke once
again. This time, however, He spoke most clearly, and qualitatively,
in the most superior manner through Jesus Christ. Christ is equal
to God because He is “the exact imprint of God’s very being” (Heb.
1:3, NRSV), and being divine, He also is the Creator, as well as the
Sustainer of the universe.
Someone might ask, if Christ is equal to God, how can Paul, speaking
in behalf of the Father, write of Jesus, “You are my Son; today I have
begotten you” (Heb. 1:5, NRSV)? Does that imply that Jesus was somehow
begotten and not eternal? Explain.
Part II: Commentary

The Nature of Christ: The question posed at the end of the introduction
has sparked a history of various interpretations. The previous passage
(Heb. 1:1–3) was concerned with proving Christ’s superiority over the
prophets. In the following passage (Heb. 1:4–14), Paul is concerned with
proving Christ’s superiority over the angels. The reason for emphasizing
Christ’s superiority could be a keen interest on the part of the audience in
angels or even in angel veneration, similar to what we see in the church
in Colossae (Col. 2:18).
In service to his argument that Christ is superior to the angels, Paul,
in Hebrews 1:5, quotes two verses from the Old Testament. Psalm 2:7 is
the first. In its original context, Psalm 2 talks about kings and rulers of
39
teachers comments
this earth who conspire against God. However, God laughs and terrifies
them. Ultimately, God will enthrone His divine King on Mount Zion (Ps.
2:6) by saying: “You are my son; today I have begotten you” (Ps. 2:7,
NRSV). In his sermon in Antioch in Pisidia, Paul applies this text to the
resurrection of Christ (Acts 13:33). Throughout Christianity, this psalm
has been interpreted as Christological. Does this interpretation mean
that God fathered Jesus at His resurrection, a question we posed at the
end of our introduction?
Not at all. God is simply calling forth His Son from the grave when
He works through Gabriel, “the mightiest of the Lord’s host,” the one
“who fills the position from which Satan fell,” to remove the stone from
the tomb of Christ as if it were a pebble. The soldiers guarding the tomb
“hear him cry, Son of God, come forth; Thy Father calls Thee.”—Ellen
G. White, The Desire of Ages, p. 780. Thus, God the Father calls forth
His Son. Similarly, in 1 Corinthians 4:15, Paul tells the Corinthians, “In
Christ Jesus I fathered you through the gospel” (author’s translation).
Does this act mean that Paul fathered the church? Of course not. Paul
brought them to spiritual life; he fathered them in a spiritual sense (the
same term is used for Onesimus [Philemon 10] and for Christians in
1 John 2:29; 1 John 3:9, etc.).
The second quote that Paul uses to show Christ’s superiority over
the angels is from 2 Samuel 7:14. The original context speaks about
David’s plans to build the temple; but Nathan informs the king that
his son Solomon will construct God’s house. The Lord also promises,
“I will be a father to him, and he shall be a son to me” (2 Sam. 7:14,
NRSV). This quote in its original context cannot refer to Christ because
of what follows in this verse: “When he commits iniquity, I will punish
him with a rod such as mortals use” (2 Sam. 7:14, NRSV). For obvi-
ous reasons, this verse must refer to a sinful Solomon rather than the
sinless Christ.
Both Psalm 2:7 and 2 Samuel 7:14 have one thing in common, how-
ever. They both stress the fact that the king of Israel and Solomon are
sons of God: “You are my son; today I have begotten you” (NKJV), and
“he shall be a son to me” (NRSV). The emphasis is not on the fathering
but on the adoption of the Davidic king and on his son’s kingship, which
is transferred, much later in Hebrews, to Christ. The introductory phrase
in Hebrews 1:5 asks: “For to which of the angels did God ever say: ‘You
are my Son?’ ” (Heb. 1:5, NRSV). The obvious answer is to none of the
angels. Only Christ has “become as much superior to angels as the name
he has inherited is more excellent than theirs” (Heb. 1:4, NRSV). That
name is “my Son,” a title never ascribed to any angels. To none of them
did God ever say, “ ‘Sit at my right hand until I make your enemies a
footstool for your feet’ ” (Heb. 1:13, NRSV).
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teachers comments
Someone, however, might object to the notion of fathering as adop-

tion in this context, countering with Hebrews 1:6: “When he brings the
firstborn into the world” (Heb. 1:6, NRSV). Does not this verse, the
objector might argue, talk about Christ as being the Firstborn? Good
question. The term “firstborn” does have the meaning of primogeniture
in such texts as Genesis 25:13, Genesis 27:19, and Genesis 35:23. But
in the Old Testament, the “firstborn” also is Israel (Exod. 4:22, 23),
contrasted with the firstborn of Egypt. In Psalm 89:27, David is called
God’s “firstborn” although he was the youngest of eight brothers, not
the firstborn at all. In the New Testament, Jesus is the “firstborn” of
Mary (Luke 2:7), the “firstborn” among many brothers (Rom. 8:29), the
“firstborn” of all creation (Col. 1:15), and the “firstborn” from the dead
(Col. 1:18, Rev. 1:5). These texts show that the title “firstborn” refers
to Christ’s preeminence in the church, over the Creation, the cosmos,
and the resurrected. Linking Hebrews 1:5 with verse 6 indicates that the
Christ is this royal Davidic King whom God introduced into the world
with the appeal, “Let all God’s angels worship him” (Heb. 1:6, NRSV).
The rest of chapter 1, however, takes up these proofs from Scripture and
makes four assertions: (1) only one Person is called “Son” by God (Heb.
1:5), and that is Christ. (2) Angels worship this Son (Heb. 1:6). (3) The
Son is the unchanging, just, and anointed Monarch, who created the
heavens and the earth (Heb. 1:8–10). (4) The Son reigns at God’s right
hand, while angels, in contrast, are ministering spirits in behalf of those
who will be saved (Heb. 1:11–14).
In summary, we can say that Christ was not fathered by God but, through
His incarnation as the Son of God, the human race has been “adopted”
and “accepted in the Beloved” (Eph. 1:6). Thus, Christ is given the title
of “firstborn.” As such, His status is far above the angels and deserves
even their worship. Ellen G. White, in advising the church on how best
to reach out to other Christians, states the following about Christ’s pre-
existing nature: “Do not make prominent those features of the message
which are a condemnation of the customs and practices of the people,
until they have an opportunity to know that we are believers in Christ,
that we believe in His divinity and in His pre-existence.”—Testimonies
for the Church, vol. 6, p. 58. Ellen G. White helped the young Seventh-
day Adventist Church to find biblical balance concerning the preexistent
nature of Christ. In the context of Lazarus’s resurrection, she wrote
of Christ’s nature: “In Christ is life, original, unborrowed, underived.”
—The Desire of Ages, p. 530.
These Last Days and the End of Time: The early Christian writers
believed that the last days had arrived, and they would culminate in the
Second Coming. That is why Paul could say, “But in these last days
41
teachers comments
[contrasted with the days of the prophets] he has spoken to us by a

Son” (Heb. 1:2, NRSV). Similarly, when Peter and the other disciples
are accused of being drunk at Pentecost, Peter claims that the miracle
of speaking in tongues is a fulfillment of prophecy: “ ‘ “In the last
days it will be, God declares, that I will pour out my Spirit upon all
flesh, and your sons and your daughters shall prophesy” ’ ” (Acts 2:17,
NRSV). The Joel 2 prophecy came to pass at the beginning of the last
days. Also, when talking about Christ’s incarnation, Peter wrote: “But
[Christ] was revealed at the end of the ages for your sake” (1 Pet. 1:20,
NRSV). These last days are characterized by scoffers, who question the
second coming of Christ (2 Pet. 3:3, 4) and exploit the poor for the
sake of enriching themselves (James 5:3). The last days also are char-
acterized by the appearance of antichrists (1 John 2:18).
While acknowledging the fact that the last days arrive with Christ’s
incarnation, is there a difference between these “last days” and the “end
of time,” as described by Daniel and Revelation? Consider the time
prophecy of the 2,300 evenings and mornings in Daniel 8:14. This time
prophecy stretches far beyond the days of Christ. And other prophecies
still have several events outstanding, from our vantage point in time,
such as the “seven last plagues” (Rev. 15:1, Rev. 21:9). Ultimately, the
“last enemy” (1 Cor. 15:26) is not yet conquered, nor have we heard the
“last trumpet” (1 Cor. 15:52, NRSV). In summary, we can say that the
last days arrived with Christ, but the last great event in the time of the
end is still outstanding. In between these two comings, unfulfilled pro-
phetic events must still transpire.

By looking at Hebrews 1, we realize that Paul packed a lot of theology
into it. Warmhearted, devotional, application-oriented Christianity is
necessary. However, our orthopraxy (practice) stems from our orthodoxy
(beliefs). A solid theology will lay the foundation for a good Christian
lifestyle.
Thought Questions:
1. Do you think that, today, we have to balance our theology with our
Christian praxis? If so, how?
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teachers comments
2. How can we discern, even today, between our religious and cul
tural “baggage” and the biblical truth?
3. In a time in which authority, both in culture and in the church,

is in crisis, how does Hebrews 1 give us guidance?
43
Jesus, Our Faithful Brother
Sabbath Afternoon
Read for This Week’s Study: Lev. 25:25–27; Heb. 2:14–
16; Heb. 11:24–26; 1 Cor. 15:50; Heb. 5:8, 9; Heb. 12:1–4.
Memory Text: “Inasmuch then as the children have partaken

of flesh and blood, He Himself likewise shared in the same, that
through death He might destroy him who had the power of death,
that is the devil” (Hebrews 2:14, NKJV).
H
ebrews 1 talks of Jesus as the Son of God, the ruler over the
angels, and “the brightness of His glory and the express image
of His person” (Heb. 1:3, NKJV). In Hebrews 2, Jesus is the
Son of man, who was made lower than the angels and who adopted
human nature with all its frailty, even to the point of death (Heb. 2:7).
In Hebrews 1, God says about Jesus: “ ‘You are My Son’ ” (Heb. 1:5,
NKJV). In Hebrews 2, Jesus refers to human children as His “ ‘breth-
ren’ ” (Heb. 2:12).
In Hebrews 1, the Father declares the Son’s divine sovereignty (Heb.
1:8–12). In Hebrews 2, the Son affirms His faithfulness to the Father
(Heb. 2:13).
In Hebrews 1, Jesus is the divine Lord, Creator, Sustainer, and
Sovereign. In Hebrews 2, Jesus is the human High Priest, merciful and
faithful.
In summary, the presentation of Jesus as a faithful and merciful
Brother is depicted in the description of the Son as the ultimate mani
festation of the eternal Creator God (Heb. 1:1–4).
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S unday January 16
The Brother as a Redeemer

Read Leviticus 25:25–27, 47–49. Who could redeem a person who had
lost his property or his liberty because of poverty?
_____________________________________________________
_____________________________________________________
The law of Moses stipulated that when a person was so poor that
he had to sell his property—or even himself—in order to survive, he
would receive that property or his liberty back every 50 years, on the
jubilee year. The jubilee year was a “grand” Sabbath year in which
debts were forgiven, properties were reclaimed, and liberty was pro-
claimed to the captives.
Fifty years was a long time to wait, however. That’s why the Law of
Moses also stipulated that the nearest relative could pay the part that
was still owed and, thus, ransom his relative much sooner.
The nearest relative also was the one who guaranteed that justice was
done in the case of a murder. He was the avenger of the blood who would
pursue the murderer of his close relative and punish him (Num. 35:9–15).
Read Hebrews 2:14–16. How is Jesus and how are we described in this
passage?
_____________________________________________________
_____________________________________________________
This passage describes us as slaves of the devil, but Jesus as our
Redeemer. When Adam sinned, human beings fell under the power
of Satan. As a result, we did not have the power to resist sin (Rom.
7:14–24). Worse, there was a death penalty that our transgression
required, which we could not pay (Rom. 6:23). Thus, our situation was
apparently hopeless.
Jesus, however, adopted our human nature and became flesh and
blood like us. He became our nearest Relative and redeemed us. He was
not ashamed to call us “brothers” (Heb. 2:11, ESV).
Paradoxically, by taking our nature and redeeming us, Jesus revealed
His divine nature, as well. In the Old Testament, the true Redeemer of
Israel, their closest Relative, is Yahweh (e.g., Ps. 19:14, Isa. 41:14, Isa.
43:14, Isa. 44:22, Jer. 31:11, Hos. 13:14).
What are ways that you can learn to experience more deeply that
reality of just how close Christ can be to you? Why is having this
experience so important to your faith?
45
M onday January 17
Not Ashamed to Call Them Brothers

Hebrews says that Jesus was not ashamed to call us His brethren
(Heb. 2:11). Despite being one with God, Jesus embraced us as part of
His family. This solidarity contrasts with the public shaming that the
readers of Hebrews suffered in their communities (Heb. 10:33).
Read Hebrews 11:24–26. In what way do Moses’ decisions exemplify

what Jesus did for us?
_____________________________________________________
_____________________________________________________
Have you imagined what it meant for Moses to be called “the son of
Pharaoh’s daughter”? He was a powerful figure in the most powerful empire
of the time. He received the highest civil and military training and became a
remarkable character. Stephen says that Moses was “ ‘mighty in words and
in deeds’ ” (Acts 7:22). Ellen G. White also says that he was “a favorite with
the armies of Egypt” and that Pharaoh “determined to make his adopted
grandson his successor on the throne” (see Patriarchs and Prophets, p. 245).
Yet, Moses abandoned all of this privilege when he chose to identify himself
with the Israelites, a slave nation without education and power.
Read Matthew 10:32, 33; 2 Timothy 1:8, 12; and Hebrews 13:12–15.
What does God ask from us?
_____________________________________________________
_____________________________________________________
This was part of the problem for the readers of Hebrews. After suffering
persecution and rejection, many of them began to feel ashamed of Jesus.
By their actions some were in danger of putting Jesus “to an open shame”
instead of honoring Him (Heb. 6:6). Thus, Paul constantly calls the readers
to “hold fast” the “confession” of their faith (Heb. 4:14, Heb. 10:23, NKJV).
God wants us to recognize Jesus as our God and our Brother. As our
Redeemer, Jesus has paid our debt; as our Brother, Jesus has shown us
the way that we should live in order that we will “be conformed to the
image of [the] Son, [so] that he might be the firstborn among many
brethren” (Rom. 8:29).
Think for a moment about the decision that Jesus had to make
in order to embrace us as “siblings.” Why was what Jesus did so
much more condescending for Himself than what Moses did, and
what does this teach us about God’s love for us?
46
T uesday January 18
Flesh and Blood Like Us

Hebrews says that Jesus adopted our human nature so that He could
represent us and could die for us (Heb. 2:9, 14–16; Heb. 10:5–10).
Here is the foundation of the plan of salvation and our only hope for
eternal life.
Read Matthew 16:17, Galatians 1:16, 1 Corinthians 15:50, and Ephesians

6:12. To what deficiencies of human nature do these passages relate
the expression “flesh and blood”?
_____________________________________________________
_____________________________________________________
The expression “flesh and blood” emphasizes the frailty of the human
condition, its weakness (Eph. 6:12), lack of understanding (Matt.
16:17, Gal. 1:16), and subjection to death (1 Cor. 15:50). Hebrews says
that Jesus was made like His brothers “in all things” (Heb. 2:17). This
expression means that Jesus became fully human (NIV). Jesus did not
simply “look like” or “seem to be” human; He truly was human, truly
one of us.
Hebrews also says, however, that Jesus was different from us regarding
sin. First, Jesus did not commit any sin (Heb. 4:15). Second, Jesus had a
human nature that was “holy, innocent, unstained, separated from sinners”
(Heb. 7:26, ESV). We all have sinned, and we all have evil tendencies. Our
bondage to sin begins deep inside our own very nature. We are “carnal,
sold under sin” (Rom. 7:14; see also Rom. 7:15–20). Pride and other sin-
ful motivations often taint even our good actions. Jesus’ nature, however,
was not marred by sin. It had to be this way. If Jesus had been “carnal,
sold under sin,” like us, He also would have needed a Savior. Instead, Jesus
came as a Savior and offered Himself as a sacrifice “without blemish” to
God for us (Heb. 7:26–28, Heb. 9:14, ESV).
Then Jesus destroyed the power of the devil by dying as the sinless
Offering for our sins, thus making possible our forgiveness and recon-
ciliation with God (Heb. 2:14–17). Jesus also broke the power of sin
by giving us the power to live a righteous life through His fulfillment
of the new covenant promise to write the law in our hearts (Heb. 8:10).
Thus, Jesus has defeated the enemy and effectively liberated us so that
we can now “serve the living God” (Heb. 9:14). Satan’s final destruc-
tion, meanwhile, will come at the final judgment (Rev. 20:1–3, 10).
Since we have the promise of victory through Jesus, why do so

many of us still struggle with sin? What are we doing wrong, and,
more important, how can we start living up to the high calling we
have in Christ?
47
Perfected Through Sufferings

Read Hebrews 2:10, 17, 18 and Hebrews 5:8, 9. What was the function
of suffering in Jesus’ life?
_____________________________________________________
_____________________________________________________
The apostle says that God made Jesus “perfect through sufferings.”
This expression is surprising. The author has said that Jesus is “the
radiance of the glory of God and the exact imprint of his nature” (Heb.
1:3, ESV) and that He is sinless, spotless, undefiled, and holy (Heb.
4:15, Heb. 7:26–28, Heb. 9:14, Heb. 10:5–10). Jesus did not have to
overcome any kind of moral or ethical imperfection. He was perfect
both morally and ethically.
Hebrews does say, however, that Jesus underwent a process of “per-
fecting” that provided Him with the means to save us. Jesus was per-
fected in the sense that He was equipped to be our Savior.
1. Jesus was “perfected” through sufferings in order to become the
Captain of our salvation (Heb. 2:10). Jesus had to die on the cross as a
sacrifice so that the Father could have the legal means to save us. Jesus
was the perfect sacrificial offering, the only one. As God, Jesus could
judge us; but, because of His sacrifice, Jesus also can save us.
2. Jesus learned obedience through sufferings (Heb. 5:8). Obedience
was necessary for two things. First, obedience made His sacrifice accept-
able (Heb. 9:14, Heb. 10:5–10). Second, His sufferings enabled Him to
become our Example (Heb. 5:9). Jesus “learned” obedience because He
never experienced it before. As God, whom would He have to obey? As
the eternal Son, and one with God, He was obeyed as the Ruler of the
universe. Therefore, Jesus did not progress from disobedience to obedi-
ence, but from sovereignty and dominion to submission and obedience.
The exalted Son of God became the obedient Son of man.
3. Suffering temptation and being victorious enabled Jesus to be a
merciful and faithful High Priest (Heb. 2:17, 18). Sufferings did not
make Jesus more merciful. To the contrary, it was because of Jesus’
mercy that He volunteered to die on the cross to save us to begin with
(Heb. 10:5–10; compare with Rom. 5:7, 8). Yet, it was through sufferings
that the reality of Jesus’ brotherly love was truly expressed and revealed.
If the sinless Jesus suffered, we, as sinners, surely will suffer, as

well. How can we learn to endure the tragedies of life while at the
same time drawing hope and assurance from the Lord, who has
revealed His love to us in so many powerful ways?
_____________________________________________________
48
The Brother as a Model

Another reason Jesus adopted our human nature and lived among us
was so that He could be our Example, the only One who could model
for us what is the right way to live before God.
Read Hebrews 12:1–4. According to the apostle, how should we run

the race of the Christian life?
_____________________________________________________
_____________________________________________________
In this passage Jesus is the culmination of a long list of characters
whom the apostle provides as exemplars of faith. This passage calls Jesus
“the founder and perfecter of our faith” (ESV). The Greek word archegos
(“founder”) also can be translated “pioneer.” Jesus is the Pioneer of the
race in the sense that He runs ahead of the believers. In fact, Hebrews
6:20 calls Jesus our “forerunner.” The word “perfecter” gives the idea
that Jesus had displayed faith in God in the purest form possible. This
passage teaches both that Jesus is the first one to have run our race with
success and that He is the One who perfected the art of what living by
faith is all about.
Hebrews 2:13 reads: “And again: ‘I will put My trust in Him.’ And
again: ‘Here am I and the children whom God has given Me’ ” (NKJV).
What is happening here is that Jesus said that He would put His trust in
God. This reference is an allusion to Isaiah 8:17, 18.
Isaiah spoke these words in the face of a terrible threat of invasion
from northern Israel and Syria (Isa. 7:1, 2). His faith contrasted the lack
of faith of Ahaz, the king (2 Kings 16:5–18). God had exhorted Ahaz to
trust in Him and to ask for a sign that He would deliver him (Isa. 7:1–11).
God already had promised him, as a son of David, that He would protect
Ahaz as His own son. Now, God graciously offered for Ahaz to confirm
that promise with a sign from Him. Ahaz, however, refused to ask for a
sign and, instead, sent messengers to Tiglath-pileser, king of Assyria, say-
ing, “ ‘I am your servant and your son’ ” (2 Kings 16:7, NKJV). How sad!
Ahaz preferred being the “son” of Tiglath-pileser to being the son of God.
Jesus, however, put His trust in God and in His promise that He
would put His enemies under His feet (Heb. 1:13; Heb. 10:12, 13). God
has made the same promise to us, and we need to believe Him, just as
Jesus did (Rom. 16:20).
How can we learn to put our trust in God by daily making choices
that reflect this trust? What’s the next important choice you
need to make, and how can you be sure that it does reveal trust
in God?
49
F riday January 21
Further Thought: Hebrews 2:13 contains the words of Jesus to His

Father talking about His brethren: “ ‘Here am I and the children whom
God has given Me’ ” (Heb. 2:13, NKJV). Patrick Gray suggests that Jesus
is described here as the Guardian of His brothers. The Roman system of
tutela impuberum determined that at their father’s death, “a tutor, often
an older brother, became responsible for the care of minor children and
their inheritance until they reached the age of majority, thus heighten-
ing the older brother’s natural duty to take care of his younger siblings.”
—Godly Fear: The Epistle to the Hebrews and Greco-Roman Critiques
of Superstition (Atlanta: Society of Biblical Literature, 2003), p. 126.
This explains why Hebrews refers to us both as the siblings of Jesus and
as His children. As our older Brother, Jesus is our Tutor, our Guardian,
and Protector.
“Christ came to the earth, taking humanity and standing as man’s
representative, to show in the controversy with Satan that man, as God
created him, connected with the Father and the Son, could obey every
divine requirement.”—Ellen G. White, Selected Messages, book 1, p.
253.
“In His life and lessons, Christ has given a perfect exemplification
of the unselfish ministry which has its origin in God. God does not live
for Himself. By creating the world, and by upholding all things, He is
constantly ministering for others. ‘He maketh His sun to rise on the evil
and on the good, and sendeth rain on the just and on the unjust.’ Matt.
5:45. This ideal of ministry God has committed to His Son. Jesus was
given to stand at the head of humanity, that by His example He might
teach what it means to minister.”—Ellen G. White, The Desire of Ages,
p. 649.
 Hebrews tells us that Jesus became our Brother in order to
save us. Think about what that means in terms of what God did in
order to save us. Why, then, would turning our back on this amaz
ing reality be such a tragic mistake?
 Why is it important for us that Jesus was not born “sold under
sin” as we are (Rom. 7:14)? Think about Moses, and why it was
important for the Israelites that he was not a slave as they were.
How does the story of Moses, in a small way, help us understand
what Jesus has done for us?
 Dwell more on the role of suffering in our lives. Why must we

never think that suffering, in and of itself, is good, even if some
times some good can come out of it?
50
i n s i d e
Story
Jesus, Miracle Doctor
By Andrew McChesney
Sengphet was a highly regarded medical doctor at the largest hospital in
one of the provinces of Laos. But he was powerless to cure his son’s disease.
His adult son came down with the mysterious illness while working in
Bangkok, Thailand. The young man was treated by Bangkok physicians but
did not get better. So Dr. Sengphet (not his real name) brought his son back to
Laos and treated him at his hospital. The young man’s condition, however, did
not improve. Fellow physicians suggested seeking treatment at a big hospital
in Laos’s capital, Vientiane. Dr. Sengphet brought his son to the Vientiane
hospital, where he underwent multiple tests.
In the end, the physicians could find nothing wrong with his physical health.
They concluded that the problem was psychological and that he had suffered
a mental breakdown.
All the medical tests took more than a year. Dr. Sengphet and his wife spent
all their money on their son, but to no avail. If they had known the Bible, they
would have been able to relate to the story of the woman with the flow of
blood, who “had suffered many things from many physicians. She had spent
all that she had and was no better, but rather grew worse” (Mark 5:26, NKJV).
They brought their son home and, in a desperation similar to the woman
with the blood issue, finally turned to the heavenly Physician, Jesus. They
prayed in their bedroom for Jesus to heal their son.
As they prayed, their son walked into the bedroom. “What happened?” he
asked. “Why do I feel peace all of a sudden?”
Dr. Sengphet and his wife kept praying. Then the son had what he described
as a vision. He saw an evil spirit leaving his body, saying, “I can no longer stay
because Jesus has laid claim over your life. You belong to Jesus.”
That day, the son returned to normal, and Dr. Sengphet and his family
started worshiping Jesus. For months, Dr. Sengphet made no secret about his
love for Jesus, telling everyone who would listen, “Dr. Jesus Christ healed my
son, and my family and I have accepted Him as our Savior.”
After some time, however, Dr. Sengphet stopped worshiping Jesus. He
seemed to forget how Jesus had healed his son, and he returned to his former
ways. Please pray for him and others who have been touched by Jesus but no
longer worship Him. Please pray that they will return to Him again.
This mission story illustrates some of the challenges that Seventh-day Adventists face in fulfilling
the church’s “I Will Go” strategic plan, including Mission Objective Number 2, “To strengthen
and diversify Adventist outreach . . . among unreached and under-reached people groups, and
to non-Christian religions”; and Spiritual Growth Objective Number 5, “To disciple individuals
and families into Spirit-filled lives.” Part of this quarter’s Thirteenth Sabbath Offering will go
toward opening an elementary school in Laos, helping to fulfill Mission Objective Number 4, “To
strengthen Seventh-day Adventist institutions in upholding freedom, wholistic health, and hope
through Jesus, and restoring in people the image of God.” Learn more at IWillGo2020.org.
teachers comments
Part I: Overview
Key Texts: Lev. 25:25–27; Heb. 2:14–16; Heb. 11:24–26;
1 Cor. 15:50; Heb. 5:8, 9; Heb. 12:1–4.
Lesson Themes: Comparing Hebrews 1 with Hebrews 2 paints a picture

of contrasts. In Hebrews 1, Christ is superior to the angels (Heb. 1:6),
whereas in Hebrews 2, He is inferior to the angels, at least, for a certain
time (Heb. 2:9). In Hebrews 1, Christ is close to God, at His right side
(Heb. 1:13); in Hebrews 2, Christ is close to and not ashamed of us,
His brethren (Heb. 2:11). Contrasting the pre-incarnate Christ to human
nature, Hebrews tells us that Christ adopted flesh and blood in order to be
like us (Heb. 2:14). Christ also died as we humans do (Heb. 2:14). But the
big difference between our death and His is that His death accomplished
what our death never could. His death freed us who all our “lives were
held in slavery by the fear of death” (Heb. 2:15, NRSV). Christ is like us,
yet different from us. He was truly human, yet without sin (Heb. 4:15).
Like Moses who chose shame over fame (Heb. 11:25), Christ despised the
shame of becoming human and dying on a cross but accepted it anyway.
He became like us so that we might become like Him. In our becoming
like Him, “He is not ashamed to call” us “brethren” (Heb. 2:11), even
when we might “put Him to open shame” (Heb. 6:6, NASB). Humans go
through trials and testing, which produce endurance and, finally, maturity
of character. Paul describes Jesus in a similar manner. He “learned obe-
dience through what he suffered” and was “made perfect” (Heb. 5:8, 9,
NRSV). How did Jesus learn obedience? At some point in time, was He
disobedient? That notion would contradict Hebrews 4:15, which says that
Jesus was tested in everything as we are, yet He remained without sin.
Part II: Commentary

“Having Been Made Perfect”: Hebrews 5:7–9 poses several challenges.
The text says: “In the days of his flesh, Jesus offered up prayers and
supplications, with loud cries and tears, to the one who was able to save
him from death, and he was heard because of his reverent submission.
Although he was a Son, he learned obedience through what he suffered;
and having been made perfect, he became the source of eternal salvation
for all who obey him” (Heb. 5:7–9, NRSV).
There are at least three questions raised by this passage that deserve
answers. First, Paul tells us that Christ offered prayers to God who was
able to save Him from death, and He was heard. What does it mean that
52
teachers comments
Jesus was heard and saved from death? Second, Jesus learned obedi-
ence. How did He learn obedience? Was it because, at some point, He
was a disobedient Son? Third, Jesus was made perfect. Was He not all
along perfect, without sin? We will tackle each one of these questions
in order.
Was Jesus heard and saved from death? The sentence in verse 7
begins with the phrase “in the days of his flesh” (Heb. 5:7), which
is a clear reference to Christ’s human existence. As He went through
the pre-Gethsemane and Gethsemane experience, the Gospels tell us
only that Jesus was in distress. In Matthew 26:38, Jesus says, “ ‘I am
deeply grieved’ ” (NRSV). In Mark 14:33, 34 and John 12:27, Jesus
utters, “Now is my soul troubled” (NRSV). But none of these accounts
record that He prayed with “loud cries and tears” (Heb. 5:7, NRSV).
This detail is something Hebrews contributes to the Gethsemane nar-
rative. Jesus’ prayers and supplication were offered “to the one who
was able to save him from death” (Heb. 5:7, NRSV). But they were not
offered in order that He might be saved from death at all costs. How,
then, did God hear Jesus? Jesus did not pray for deliverance from
death, but that God’s will might be done (Matt. 26:39). The Father
did not deliver Jesus from crucifixion, but, through His resurrection,
delivered Him from the power of death, inflicted by crucifixion. Thus,
Jesus was heard, because God’s will was done, and Jesus was brought
back to life. Paul even tells us why Christ’s prayer was heard. It was
“because of his reverent submission” (Heb. 5:7, NRSV). Because of
Christ’s reverent awe for and obedience to God’s will, His prayer was
heard, and He was resurrected.
How did Jesus learn obedience? This question implies that Christ might
have been disobedient. That possibility, however, is clearly refuted by
Hebrews 4:15, which claims that Jesus was obedient throughout His life.
Christ learned obedience through submission (Heb. 5:7) and through suf-
fering (Heb. 5:8). The Greek text employs a word play, emathen/epathen
(learned/suffered), in verse 8, similar to the American English proverb:
“no pain, no gain.” Jesus learned obedience, in part, by fully conform-
ing to God’s will in Gethsemane. However, because Christ was not only
God, but also human, He had to learn obedience in His vocational role
as Savior. As God, He was holy and could not have been tempted by evil
(James 1:13). But as a human, He needed to learn obedience and submis-
sion to God’s will, just as we human beings must learn it. As God, Jesus
never needed to learn submission. However, in His human experience,
when called to die, Jesus had to overcome His most basic human instinct
of self-preservation (“If it is possible, let this cup pass from me” [Matt.
26:39, NRSV]) and submit to the will of God. Thus, Jesus learned sub-
missive obedience. Paul states in Philippians, “He became obedient to the
point of death—even death on a cross” (Phil. 2:8, NRSV).
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teachers comments
By comparison, we read that the Exodus generation was charac-

terized by rebelling against, and testing, God (Heb. 3:8); hardened
hearts (Heb. 3:8); and a lack of understanding about God’s ways
(Heb. 3:10). Hebrews summarizes these characteristics as unbelief
and sin (Heb. 3:12, 13, 17, 19), as well as disobedience (Heb. 3:18).
Rebellion, disobedience, sin, and faithlessness all go together. In
contrast, Hebrews applies a different set of terms to Christ. He was
“without sin” (Heb. 4:15, NRSV) and faithful (Heb. 2:17; Heb. 3:2, 6)
despite being tempted as we are, which enables Him to help us when
we are tempted (Heb. 2:18). We must understand the obedience of
Christ in Hebrews 5:8 in light of these sets of opposing characteris-
tics, as evinced by the Exodus generation, in Hebrews 3:8–11, 15–19.
Then we will identify readily Christ’s obedience as an education that
is integral to our own faith and trust in God (compare Rom. 1:5; Rom.
16:26). Just as Christ learned obedience as a human by submitting to,
and trusting in, God’s will over His own, so should we (Rev. 14:12).
Now to our final question: Why does Hebrews 5:9 state that Christ
was “made perfect”? After all, wasn’t He perfect already? In what way,
then, was He made perfect? The previous verse furnishes us with context
in answer to our inquiry: “Although he was a Son, he learned obedience
through what he suffered” (Heb. 5:8, NRSV). Therefore, Paul concludes,
“And having been made perfect, he became the source of eternal salva-
tion for all who obey him” (Heb. 5:9, NRSV). Thus, Jesus’ perfection
resulted from the obedience He learned through suffering and equipped
Him to be our heavenly High Priest.
In summary, we can say that Christ’s prayer to the One who was able
to save Him from death was heard because He prayed for God’s will to
be done. As a result, He was ultimately brought back to life. He learned
obedience by submitting to, and trusting in, God’s will. Finally, Christ
was made our perfect High Priest through obedience to God, so that He
could become “the source of eternal salvation for all who obey him,”
meaning us (Heb. 5:9, NRSV).
Thought Questions:
1. If Christ was subject to obedience and learned it in His human experi-
ence, how important is obedience for us?
2. How can I walk in the Garden of Eden in the new earth if I never
experience the Garden of Gethsemane (that is, that God’s will be done
here and now)? Why do these two experiences come as a package?
3. Why do you think we human beings have a “semi-allergic reaction”
to obeying almost any authority? How do you think we could “cure” a
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teachers comments
similar negative reaction to submission to divine authority?

4. Why might there be tension within the human heart between loving God
and obeying Him? How could John 14:15 help us resolve this problem?
Christ Like Us, Yet Different From Us: As we have seen, Christ is por-
trayed as far superior to the angels. In fact, He is portrayed as the exact
imprint of God’s very being (Heb. 1:3). Thus, He is worthy of worship
(Heb. 1:6), according to the first chapter of Hebrews. Subsequently, He is
portrayed, in the second chapter, as being made lower than the angels for
a while. Jesus is not just a trifle inferior to the angels. Rather, in adopting
“flesh and blood” and the suffering that this experience entails, He fully
shared the fate of His human brethren (Heb. 2:14). The manner in which
Jesus was “made lower than the angels” was not simply by His incarna-
tion, but by His suffering in death (Heb. 2:9). The Son entered the human
sphere so much so that He embraced mortality in contrast to the angels,
who do not face death.
What Christ accomplished enabled Him to become “a merciful and faith-
ful High Priest in the service of . . . atonement for the sins of the people”
(Heb. 2:17, NRSV).
Thought Question: At the very moment that this commentary is being

penned, people the world over are fearful of becoming infected with, and
dying from, COVID-19. How do the acts of Christ in adopting our flesh and
blood and sharing our fate help us when we face such ominous threats and
terminal diseases?

Consider this statement from Ellen G. White on the human nature of Christ:
“Many claim that it was impossible for Christ to be overcome by temptation.
Then He could not have been placed in Adam’s position; He could not have
gained the victory that Adam failed to gain. If we have in any sense a more
trying conflict than had Christ, then He would not be able to succor us. But
our Saviour took humanity, with all its liabilities. He took the nature of man,
with the possibility of yielding to temptation. We have nothing to bear which
He has not endured.”—The Desire of Ages, p. 117.
Thought Question: What comfort and hope does it give you to know that
Jesus has endured all what we are called to endure?
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teachers comments
Notes
56
Jesus, the Giver of Rest
Sabbath Afternoon
Read for This Week’s Study: Gen. 15:13–21; Heb. 3:12–
19; Heb. 4:6–11; Heb. 4:1, 3, 5, 10; Deut. 5:12–15; Heb. 4:8–11.
Memory Text: “There remains therefore a rest for the people of

God” (Hebrews 4:9, NKJV).
H
ebrews 1 and 2 focused on the enthronement of Jesus as
the Ruler and Liberator of God’s people. Hebrews 3 and 4
introduce Jesus as the One who will provide rest for us. This
progression makes sense once we remember that the Davidic covenant
promised that God would give the promised king and his people “rest”
from their enemies (2 Sam. 7:10, 11). This rest is available to us now
that Jesus is seated at the right hand of God.
Hebrews describes the rest both as a rest that belongs to God and
as a Sabbath rest (Heb. 4:1–11). God made this rest, which was His,
available to Adam and Eve. The first Sabbath was the experience of
perfection with the One who made that perfection possible. God also
promises a Sabbath rest because true Sabbath observance embodies the
promise that God will bring that perfection back.
When we keep the Sabbath, we remember that God made perfect pro-
vision for us when He created the world and when He redeemed it at the
cross. True Sabbath observance, however, besides first and foremost
pointing us back to Creation, offers us a foretaste, in this imperfect
world, of the future that God has promised.
57
S unday January 23
The Land as a Place of Rest

Read Genesis 15:13–21. What did God promise Abraham?
_____________________________________________________
When God delivered Israel from slavery in Egypt, His purpose was
to bring Israel to the land of Canaan, where they would be able to serve
and obey Him freely (Exod. 8:1; Ps. 105:43–45), including enjoying the
Sabbath rest that Pharaoh had prohibited (Exod. 5:5). The land of Canaan
was the inheritance that God had promised to their father Abraham
because he had obeyed God’s voice and left his country to go to the
Promised Land (Gen. 11:31–12:4).
God’s purpose in giving the land to Israel was not simply for the
people to possess it. God was bringing them to Himself (Exod. 19:4).
God wanted them to live in a land where they would be able to enjoy an
intimate relationship with Him, without any hindrance, and would be a
witness to the world of who the true God was and what He offered His
people. Like the Sabbath of Creation, the land of Canaan was a frame-
work that made possible an intimate relationship with their Redeemer
and the enjoyment of His goodness.
In Deuteronomy 12:1–14, the Lord told the people that they would
enter the rest, not simply when they entered the land—but when they
had purged the land from idolatry. After that, God would show them,
the chosen, a place where He would dwell among them.
Read Exodus 20:8–11 and Deuteronomy 5:12–15. What two things

does the Sabbath rest commemorate, and how are they related?
_____________________________________________________
_____________________________________________________
God connected the Sabbath of Creation with the deliverance from
Egypt. He instructed Israel to observe the Sabbath as a memorial of
Creation and as a memorial of their redemption from Egypt. Creation
and Redemption are both enshrined in the Sabbath commandment. Just
as we did not create ourselves, we cannot redeem ourselves. It’s a work
that only God can do, and by resting we acknowledge our dependence
upon Him, not only for existence but also for salvation. Sabbath keep-
ing is a powerful expression of salvation by faith alone.
How should keeping the Sabbath help us understand our complete

dependence upon God, not only for existence but also for salvation?
_____________________________________________________
58
M onday January 24
Because of Unbelief
Read Hebrews 3:12–19. Why was Israel unable to enter into the prom
ised rest?
_____________________________________________________
_____________________________________________________
The sad story is that those who were delivered from Egypt were
unable to enter into the rest that God had promised them. When the
Israelites arrived at Kadesh barnea, at the border of the Promised
Land, they lacked the faith that they needed. Numbers 13 and
Numbers 14 explain that the Israelite spies “brought to the people
of Israel a bad report of the land” (Num. 13:32, ESV). They affirmed
that the land was good, but they warned that the inhabitants were
strong and the cities were fortified and that they would not be able
to conquer it.
Joshua and Caleb agreed that the land was good and did not
dispute the fact that the people there were strong and the cities
were fortified. But they said that God was with them and that He
would bring them into the land (Num. 14:7–9). Yet, the people who
saw God destroy Egypt through plagues (Exodus 7–12), annihilate
Pharaoh’s army in the Red Sea (Exodus 14), and provide bread from
heaven (Exodus 16) and water from the rock (Exodus 17), as well as
manifest His continuing presence and guidance through the cloud
(Exod. 40:36–38), failed to trust in Him now. It is a tragic irony
that the generation who saw such mighty displays of God’s power
became a symbol of faithlessness (Neh. 9:15–17, Ps. 106:24–26,
1 Cor. 10:5–10).
God promises His children gifts that are beyond human reach. That
is why they are based on grace and are accessible only through faith.
Hebrews 4:2 explains that the promise Israel received “was of no value
to them, because they did not share the faith of those who obeyed”
(Heb. 4:2, NIV).
Israel traveled to the borders of the Promised Land as a people. When
the people were faced with contradictory reports, they identified with
those who lacked faith. Faith, or lack of it, is contagious. That is why
Hebrews admonishes its readers to “exhort one another” (Heb. 3:13),
“to stir up one another to love and good works” (Heb. 10:24, ESV), and
to “see to it that no one fails to obtain the grace of God” (Heb. 12:15,
ESV).
In what ways can you help build the faith of fellow believers?
How can you make sure that you never say or do anything that
could weaken another’s faith?
59
T uesday January 25
Today, If You Hear His Voice

Read Hebrews 4:4-8. What is the meaning of entering rest “today” in
connection with keeping the Sabbath?
_____________________________________________________
_____________________________________________________
The unbelief of the desert generation prevented them from entering
into the rest God promised. But God kept urging His people to enter
this rest and not to harden their hearts. Paul repeats several times that
God’s promise “remains” (Heb. 4:1, 6, 9, NKJV). He uses the Greek
verbs kataleipō and apoleipō, emphasizing that “the promise of enter-
ing his [God’s] rest still stands” (Heb. 4:1, ESV). The fact that the
invitation to enter this rest was repeated in the time of David (Heb.
4:6, 7, referring to Psalm 95) implied both that the promise had not
been claimed and that it was still available. In fact, Paul suggests that
the experience of true Sabbath rest has been available since the time of
Creation (Heb. 4:3, 4).
God invites us “today” to enter into His rest. “Today” is a crucial
concept throughout Scripture. When Moses renewed Israel’s covenant
with God at the border of the Promised Land, he emphasized the impor-
tance of “today” (Deut. 5:3, compare Deut. 4:8, Deut. 6:6, etc.). It was
a moment of reflection to recognize God’s faithfulness (Deut. 11:2–7)
and a time of decision to obey the Lord (Deut. 5:1–3). Similarly, Joshua
called on the people of his time to “choose for yourselves this day
whom you will serve” (Josh. 24:15, NKJV).
In the same way, “today” is a time of decision for us, a time of oppor-
tunity as well as danger, as it has always been for God’s people (See 2
Cor. 6:2). “Today” appears five times in Hebrews 3 and Hebrews 4. It
emphasizes the importance of listening to God’s voice (Heb. 3:7, 15;
4:7) because failing to listen and believe God’s Word leads to disobedi-
ence and the hardening of our hearts. It could even delay our entrance
into the heavenly Canaan, just as it kept the wilderness generation from
entering the earthly Canaan.
But Jesus has defeated our enemies (Heb. 2:14–16) and inaugurated
a new covenant (Hebrews 8–10). Thus, we can “come boldly to the
throne of grace” (Heb. 4:14–16). The appeal “today” invites us to rec-
ognize that God has been faithful to us and has provided us with every
reason to accept His invitation right away without delay.
What spiritual decisions must you make “today,” that is, not put
off for another time? What have been your past experiences when
you have delayed doing what you knew God would have you do
right away?
60
Entering Into His Rest

Read Hebrews 3:11 and Hebrews 4:1, 3, 5, 10. How does God charac
terize the rest He invites us to enter?
_____________________________________________________
_____________________________________________________
_____________________________________________________
Both the Sabbath commandment in Exodus 20:8-11 and Moses’
restatement of it in Deuteronomy 5:12-15 invite us to remember what
God has done for us. As we have seen, what God wrote on tablets of
stone point us to the finishing of His work of creation (Exod. 31:18;
34:28). In Deuteronomy Israel is commanded to keep the Sabbath in
view of God’s finished work of deliverance from Egyptian bondage.
The Exodus from Egypt pointed forward to the ultimate work of deliv-
erance from sin that Christ would accomplish on the cross when He
said, “It is finished!” (John 19:30). So the Sabbath is doubly blessed
and, in fact, is especially meaningful for Christians.
Read Hebrews 4:9–11, 16. What are we called to do?

_____________________________________________________
_____________________________________________________
_____________________________________________________
The Sabbath rest celebrates the fact that God ended, or finished,
His work of Creation (Gen. 2:1–3, Exod. 20:8–11) or Redemption
(Deut. 5:12–15). Similarly, Jesus’ enthronement in the heavenly temple
celebrates that He finished offering a perfect sacrifice for our salvation
(Heb. 10:12–14).
Notice that God rests only when He has secured our well-being. At
Creation, God rested when He had finished the Creation of the world.
Later on, God rested in the temple only after the conquest of the land
He had promised Abraham was completed through the victories of
David, and Israel “lived in safety” (1 Kings 4:21–25, ESV; compare with
Exod. 15:18–21, Deut. 11:24, 2 Sam. 8:1–14). God had a house built for
Himself only after Israel and the king had houses for themselves.
How can we enter into His rest even now? That is, how can we, by
faith, rest in the assurance of the salvation that we have in Christ,
and not in ourselves?
61
A Foretaste of New Creation

Compare Exodus 20:8–11, Deuteronomy 5:12–15, and Hebrews
4:8–11. What differences do you find regarding the meaning of the
Sabbath rest?
_____________________________________________________
As we already have seen, these texts in Exodus and Deuteronomy invite
us to look to the past. They exhort us to rest on Sabbath in order to cele
brate God’s accomplishments at Creation and at Redemption. Hebrews
4:9–11, however, invites us to look to the future. It tells us that God has
prepared a Sabbath rest that is in the future. It suggests a new dimension
for Sabbath keeping. Sabbath rest not only memorializes God’s victories
in the past but also celebrates God’s promises for the future.
The future dimension of Sabbath observance has always been there,
but it has often been neglected. After the Fall, it came to imply the
promise that God would one day restore creation to its original glory
through the Messiah. God commanded us to celebrate His acts of
redemption through Sabbath observance because Sabbath pointed
forward to the culmination of Redemption in a new creation. Sabbath
observance is an anticipation of heaven in this imperfect world.
This has always been clear in Jewish tradition. Life of Adam and Eve
(in James H. Charlesworth, ed., The Old Testament Pseudepigrapha,
vol. 2, [New Haven, CT; London: Yale University Press, 1985], p. 18),
a work composed between 100 b.c. and a.d. 200, said: “The seventh
day is a sign of the resurrection, the rest of the coming age.” Another
ancient Jewish source said: The coming age is “the day which is
wholly Sabbath rest for eternity.”—Jacob Neusner, The Mishnah, A
New Translation (New Haven, CT: Yale University Press, 1988), p.
873. The Othiot of Rabbi Akiba, a later source, said: “ ‘Israel said
before the Holy One, Blessed Be He, “Master of the World, if we
observe the commandments, what reward will we have?” He said to
them: “The world-to-come.” They said to Him: “Show us its likeness.”
He showed them the Sabbath.’ ”—Theodore Friedman, “The Sabbath
Anticipation of Redemption,” Judaism: A Quarterly Journal, vol. 16,
pp. 443, 444.
Sabbath is for celebration, for joy and thanksgiving. When we keep
the Sabbath, we indicate that we believe God’s promises, that we accept
His gift of grace. Sabbath is faith alive and vibrant. As far as actions go,
Sabbath observance is probably the fullest expression of our conviction
that we are saved by grace through faith in Jesus.
How can we learn to keep the Sabbath in a way that, indeed,
shows our understanding of what salvation by faith, apart from
the deeds of the law, is about? How is resting on the Sabbath an
expression of salvation by grace?
62
F riday January 28
Further Thought: It is very significant that Paul in Hebrews used

the Sabbath rest, and not Sunday, as a symbol of the salvation through
grace that God offers us. The use of Sabbath rest in this way implies that
Sabbath was cherished and observed by believers. From the second cen-
tury a.d. forward, however, we find evidences of a decisive change in the
church. Sabbath observance ceased to be considered a symbol of salvation
and was, instead, considered a symbol of allegiance to Judaism and the
old covenant, one that had to be avoided. To keep the Sabbath became the
equivalent of to “Judaize.” For example, Ignatius of Antioch (around a.d.
110) remarked: “Those who lived according to the old order have found the
new hope. They no longer observe the Sabbath but the day of the Lord—
the day our life was resurrected with Christ.”—Jacques B. Doukhan, Israel
and the Church: Two Voices for the Same God (Peabody, MA: Hendrickson
Publishers, 2002), p. 42. Similarly, Marcion ordered his followers to fast
on Sabbath as a sign of rejection of the Jews and their God, and Victorinus
did not want it to appear that he “observed the Sabbath of the Jews” (See
Israel and the Church, pp. 41–45). It was the loss of the understanding of
Sabbath observance as a symbol of salvation by grace that led to its demise
in the Christian church.
“The Sabbath is a sign of Christ’s power to make us holy. And it
is given to all whom Christ makes holy. As a sign of His sanctifying
power, the Sabbath is given to all who through Christ become a part of
the Israel of God. . . .
“The Sabbath points them to the works of creation as an evidence of
His mighty power in redemption. While it calls to mind the lost peace
of Eden, it tells of peace restored through the Saviour. And every object
in nature repeats His invitation, ‘Come unto Me, all ye that labor and
are heavy-laden, and I will give you rest.’ Matthew 11:28.”—Ellen G.
White, The Desire of Ages, pp. 288, 289.
 What is the relationship between Sabbath observance and jus
tification by faith?
 What is the difference between true observance of the Sabbath

and a legalistic observance of the Sabbath? How can we not only
know the difference but also experience that difference in our own
Sabbath observance?
63
i n s i d e
Story
Finding Peace
By Andrew McChesney
It was the worst day of Yean’s life.
The witch doctor approached him in their village in southern Laos and
announced that he was going to die.
“And there is no one who can help you,” the witch doctor said solemnly.
Yean was scared. People in his village believed that the witch doctor
always spoke the truth. He could not lie.
Yean did not want to die. He was so frightened that he could not eat or sleep.
Soon his wife noticed that something was terribly wrong.
“What happened?” she asked.
Yean told her about his encounter with the witch doctor.
“I am going to die,” he said.
He didn’t know what to do. His wife didn’t know what to do.
Then he heard about a small group of Christians who gathered on
Saturdays to worship. He had never been inside a Christian church, but he
decided to find out whether the Christians could ask their God to help him.
Next Sabbath, Yean and his wife showed up at the Seventh-day Adventist
church. He told the church members about the witch doctor and his fear of
dying.
After listening, the members told him about Jesus. They said Jesus had
the power not only to save him from the witch doctor’s prediction of death
but also to offer him eternal life. In their Bibles was the promise: “For
God so loved the world that He gave His only begotten Son, that whoever
believes in Him should not perish but have everlasting life” (John 3:16,
NKJV).
Yean was overjoyed when he heard about Jesus! He could claim the peace
that only Jesus offers: “Peace I leave with you, My peace I give to you; not
as the world gives do I give to you. Let not your heart be troubled, neither
let it be afraid” (John 14:27, NKJV).
When he left the church, he was so happy that he could not keep the good
news to himself. He eagerly shared the peace that Jesus had given him with
other villagers. He walked home with a big smile on his face. It was the best
day of his life!
Today, Yean is alive and well, and he is attending the church where he
first found Jesus.
Thank you for your Sabbath School mission offerings that help spread the gospel to people
in Laos and other countries of the Southern Asia-Pacific Division, which will receive this
quarter’s Thirteenth Sabbath Offering.
This mission story illustrates Mission Objective Number 2 of the Seventh-day
Adventist Church’s “I Will Go” strategic plan: “To strengthen and diversify Adventist
outreach . . . among unreached and under-reached people groups, and to non-Christian
religions.” Learn more at IWillGo2020.org.
teachers comments
Part I: Overview
Key Texts: Gen. 15:13–21; Heb. 3:12–19; Heb. 4:6–11; Heb.
4:1, 3, 5, 10; Deut. 5:1–3; Heb. 4:8–11.
Lesson Themes: The Davidic covenant promised rest to the enthroned

king and his people. The logical progression of Hebrews concurs with
this notion. In Hebrews 1 and 2, we see the preeminence of Christ as
divine Ruler and Deliverer of His people. Hebrews 3 and 4 show Jesus’
superiority to Moses and Joshua as the divine Leader who provides rest.
Sabbath rest in the Old Testament is portrayed in two versions of the
Ten Commandments (Exodus 20 and Deuteronomy 5). The former text
stresses Creation, the latter Redemption. In Hebrews 3 and 4, Paul uses
the Exodus generation (not their young children) as an example of unbe-
lief and disobedience (Heb. 3:19) to show the detrimental consequence of
being unable to enter into the land of rest in Canaan. Turning to his audi-
ence, Paul exhorts them with a quote from Psalm 95: “Today, if you hear
his voice, do not harden your hearts” (Heb. 4:7, NRSV), but, rather, enter
into His rest (Heb. 4:9). What is this rest (in Greek, sabbatismos) that Paul
speaks of? Why is Paul encouraging his audience to enter into it? These
are the questions we shall address now.
Part II: Commentary

A Sabbath Observance Remains: Let us begin first by defining the
“rest” of Hebrews 4:9. According to The Seventh-day Adventist Bible
Commentary, the word rendered as “rest” in Hebrews 4:9 comes from the
Greek sabbatismos, meaning “ ‘a resting [from previous activity],’ ” which
in later use comes to mean “a Sabbathkeeping,” from the verb sabbatizo-,
“to rest,” “to cease,” “to keep the Sabbath.”
“Sabbatizo- is used seven times in the LXX [the Septuagint, the Jews’
Greek translation of the Old Testament], once of the literal seventh-
day Sabbath (Ex. 16:30), once of other sabbaths (Lev. 23:32), and
five times of the land’s resting in the sabbatical year (Lev. 26:34, 35;
2 Chron. 36:21). . . . Accordingly, the fundamental idea expressed by
sabbatizo- in the LXX is that of resting or ceasing from labor or other
activity. Hence usage of the related Greek and Hebrew words implies
that the noun sabbatismos may denote either the literal Sabbath ‘rest’
or simply ‘rest’ or ‘cessation’ in a more general sense. Thus, a lin-
guistic study of the word sabbatismos in Heb. 4:9 leaves it uncertain
whether the weekly Sabbath ‘rest’ is here referred to, or simply ‘rest’
65
teachers comments
or ‘cessation’ in a general sense. Context alone can decide the matter.

“The writer of Hebrews appears to use katapausis [‘ “ceasing from
labor” ’; see on Hebrews 3:11] and sabbatismos more or less synony-
mously:
“1. Because Joshua could not lead Israel into spiritual ‘rest’ (kata-
pausis, v. 8), a sabbatismos (v. 9) remains for Christians. Consistency
seems to require that what remains be the same as what was there to
begin with. . . .
“2. From vs. 1, 6 it is clear that what remains for the people of
God in NT times is a katapausis; in v. 9 it is said that a sabbatismos
remains. To declare that what remains for ‘the people of God’ is the
weekly Sabbath, is to declare that what Joshua failed to lead Israel into
was the weekly Sabbath.
“3. The fact that in the LXX, the Bible of the NT church, katapauo-
(Gen. 2:2, 3; Ex. 20:11) and sabbatizo- (Ex. 16:30; Lev. 23:32) are
used interchangeably to denote the seventh-day Sabbath, would tend to
preclude the suggestion that the writer of Hebrews intended to make a
distinction between the noun forms of these words in Heb. 3; 4.
“It may be noted, further, that the Jews of Paul’s time, whether
Christian or non-Christian, were punctilious in their observance of
the fourth commandment. Certainly, in writing to Jews, the author
of Hebrews would not consider it necessary to prove to them that
Sabbathkeeping ‘remaineth.’ If the conclusion of the extended argu-
ment beginning with ch. 3:7 is that Sabbathkeeping remains for the
people of God, it would seem that the writer of Hebrews is guilty of
a non sequitur, for the conclusion does not follow logically from the
argument. There would have been no point in so labored an effort to
persuade the Jews to do what they already were doing—observing the
seventh-day Sabbath. Furthermore, in apostolic times the seventh-day
Sabbath was observed by all Christians, Jew and Gentile alike, and any
argument to prove the validity of the Sabbath in those early Christian
times would have been pointless. Furthermore, it may be observed that
the section of the book of Hebrews consisting of chs. 3 and 4 opens
with an invitation to ‘consider the Apostle and High Priest of our
profession, Christ Jesus’ (ch. 3:1), and closes with an earnest plea to
‘come boldly’ before Him in order to ‘obtain mercy, and find grace to
help in time of need’ (ch. 4:16). What relationship a protracted argu-
ment designed to prove that Sabbath observance remains as an obliga-
tion to the Christian church might have to the declared theme of chs. 3
and 4—the ministry of Christ as our great High Priest in the heavenly
sanctuary—is obscure indeed.
“ ‘The rest here spoken of is the rest of grace’ (EGW Supplementary
Material on Heb. 4:9; cf. GC 253). It is ‘the true rest of faith’ (MB 1).
“We enter into God’s ‘rest’ when we ‘consider’ Jesus (ch. 3:1) and
listen to His voice (chs. 3:7, 15; 4:7), when we exercise faith in Him
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teachers comments
(ch. 4:2, 3), when we cease from our own efforts to earn salvation (v.
10), when we ‘hold fast our profession’ (v. 14), and when we draw near
to the throne of grace (v. 16). Those who would enter into this experi-
ence must beware of ‘an evil heart of unbelief ’ (ch. 3:12), of hardening
their hearts (chs. 3:8, 15; 4:7). They must strive to enter into God’s
‘rest’ (ch. 4:11).
“Those who enter into God’s ‘rest’ will ‘hold fast’ their ‘profession’
(v. 14). They will ‘come boldly unto the throne of grace’ to ‘obtain
mercy, and find grace to help in time of need’ (v. 16).”—The SDA Bible
Commentary, vol. 7, pp. 422, 423, comment on “Rest” in Hebrews 4:9.
On the rest spoken of in Hebrews 4:9, Ellen G. White frames the
discussion in a sketch of the life of the great English Reformer, John
Wesley: “In a day of great spiritual darkness, Whitefield and the
Wesleys appeared as light bearers for God. Under the rule of the estab-
lished church the people of England had lapsed into a state of religious
declension hardly to be distinguished from heathenism. Natural reli-
gion was the favorite study of the clergy, and included most of their
theology. The higher classes sneered at piety, and prided themselves
on being above what they called its fanaticism. The lower classes were
grossly ignorant and abandoned to vice, while the church had no cour-
age or faith any longer to support the downfallen cause of truth.
“The great doctrine of justification by faith, so clearly taught by
Luther, had been almost wholly lost sight of; and the Romish principle
of trusting to good works for salvation, had taken its place. Whitefield
and the Wesleys, who were members of the established church, were
sincere seekers for the favor of God, and this they had been taught was
to be secured by a virtuous life and an observance of the ordinances
of religion. . . .
“Wesley and his associates were led to see that true religion is
seated in the heart, and that God’s law extends to the thoughts as well
as to the words and actions. Convinced of the necessity of holiness of
heart, as well as correctness of outward deportment, they set out in
earnest upon a new life. By the most diligent and prayerful efforts they
endeavored to subdue the evils of the natural heart. They lived a life
of self-denial, charity, and humiliation, observing with great rigor and
exactness every measure which they thought could be helpful to them
in obtaining what they most desired—that holiness which could secure
the favor of God. But they did not obtain the object which they sought.
In vain were their endeavors to free themselves from the condemnation
of sin or to break its power. It was the same struggle which Luther had
experienced in his cell at Erfurt. It was the same question which had
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teachers comments
tortured his soul—‘How should man be just before God?’ Job 9:2. . . .
“Wesley, under the instruction of a Moravian preacher, arrived at a
clearer understanding of Bible faith. He was convinced that he must
renounce all dependence upon his own works for salvation and must trust
wholly to ‘the Lamb of God, which taketh away the sin of the world.’ At
a meeting of the Moravian society in London a statement was read from
Luther, describing the change which the Spirit of God works in the heart
of the believer. As Wesley listened, faith was kindled in his soul. . . .‘I
felt I did trust in Christ, Christ alone, for salvation: and an assurance was
given me, that He had taken away my sins, even mine, and saved me from
the law of sin and death.’ . . .
“Through long years of wearisome and comfortless striving—years of
rigorous self-denial, of reproach and humiliation—Wesley had steadfastly
adhered to his one purpose of seeking God. Now he had found Him; and
he found that the grace which he had toiled to win by prayers and fasts,
by almsdeeds and self-abnegation, was a gift, ‘without money and without
price.’ ”—The Great Controversy, pp. 253–256.

Thought Questions:
1. How does the story of John Wesley illustrate the difference between
resting solely in Christ’s merits and the futility of trusting in our own
works to save us?
2. What is the rest in Hebrews 4:9 that remains for Christians?
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teachers comments
3. Ellen G. White avers (declares) that the rest that Paul speaks of in
Hebrews 4:9 is the rest of grace. How do we enter into this rest of
grace?
Notes
69
Help us reach the
of the world’s population who are

still waiting to experience the
refreshing news about Jesus.
Your ongoing support of Mission
Offerings will help change lives.
To ensure the mission river never runs dry,

please write in “World Mission Offering”
on your tithe envelope or visit
Giving.AdventistMission.org.
United by
Mission
Amy Adolf o
KK
A girl prays, and a raging fire goes out in Laos. Another girl
prays, and her faith grows strong despite personal tragedy in
Thailand. A man prays, and he has an unusual dream in Timor-
Leste. What do they have in common? They are united by love
for Christ and His mission in the Southern Asia-Pacific Division,
which will receive this quarter’s Thirteen Sabbath Offering.
Read more in the youth and adult Mission magazine
(bit.ly/adultmission) and the Children’s Mission magazine
(bit.ly/childrensmission).
Thank you for supporting
Adventist Mission with your
prayers and Sabbath School
mission offerings.
L esson 6 *January 29–February 4
Jesus, the Faithful Priest
Sabbath Afternoon
Read for This Week’s Study: Heb. 5:1–10; Gen. 14:18–
20; 1 Pet. 2:9; Heb. 7:1–3; Heb. 7:11–16, 22, 26.
Memory Text: “For such a High Priest was fitting for us, who is holy,
harmless, undefiled, separate from sinners, and has become higher than
the heavens” (Hebrews 7:26, NKJV).
T
he gulf that existed between God and us was caused by sin. The
problem was compounded because sin also implied the cor-
ruption of our nature. God is holy, and sin cannot exist in His
presence; so, our own corrupted nature separated us from God, just as
two magnets in the wrong orientation repel each other. In addition, our
corrupted nature made it impossible for human beings to obey God’s
law. Sin also involves misunderstanding. Human beings lost sight
of the love and mercy of God and came to see Him as wrathful and
demanding.
This week, we are going to study the amazing things the Father and
the Son did to bridge that gulf. Hebrews 5–7 provides a careful analysis
of Jesus’ priesthood. The author analyzes its origin and purpose (Heb.
5:1–10) and then exhorts readers not to disregard it (Heb. 5:11–6:8) but
rather to hold fast to the assurance of hope it provides (Heb. 6:9–20).
He also explains the characteristics of Jesus’ priesthood (Heb. 7:1–10)
and its implications for God’s relationship to believers (Heb. 7:11–28).
This week we will focus specifically on Hebrews 5:1–10 and Hebrews
7:1–28.
* Study this week’s lesson to prepare for Sabbath, February 5.
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S unday January 30
A Priest on Behalf of Human Beings

Read Hebrews 5:1–10. What is the role of the priesthood and, accord
ing to this passage, how does Jesus fulfill that role?
_____________________________________________________
_____________________________________________________
The basic purpose of the Levitical priesthood was to mediate between
sinful people and God. Priests were appointed by God in order to minis-
ter in behalf of human beings; therefore, they needed to be merciful and
understanding of human weaknesses.
In Hebrews 5:5–10, Paul shows that Jesus perfectly fulfills those
purposes: God appointed Him (Heb. 5:5, 6), and Jesus understands us
because He also has suffered (Heb. 5:7, 8).
There are some important differences, however. Jesus was not “cho-
sen from among men” (Heb. 5:1, ESV). Instead, Jesus adopted human
nature in order, among other things, to serve as a priest in our behalf.
Jesus did not offer sacrifices for His own sins (Heb. 5:3), but only for
our sins, because He was sinless (Heb. 4:15, Heb. 7:26–28).
Hebrews says that Jesus prayed “to Him who was able to save Him
from death, and was heard” (Heb. 5:7, NKJV). Hebrews was referring to
the second death, from which God saved Jesus when He resurrected Him
(Heb. 13:20). Hebrews also says that Jesus “learned obedience through
what he suffered” (Heb. 5:8, ESV). Obedience was new to Jesus, not
because He was disobedient but because He was God. As Sovereign over
the universe, Jesus did not obey anyone; instead, everyone obeyed Him.
Jesus’ sufferings and death on the cross are an essential part of His
priestly ministry. Sufferings did not perfect Jesus in the sense that He
improved morally or ethically. Sufferings did not make Him merciful.
To the contrary, Jesus came to this earth because He always was merci-
ful, which is why He had compassion on us (Heb. 2:17). What Hebrews
means is that it was through sufferings that the reality of Jesus’ broth-
erly love, the authenticity of His human nature, and the depth of His
submission as Representative of humanity to the will of the Father
were truly expressed and revealed. He was “perfected” in the sense that
His sufferings qualified Him to be our High Priest. It was His life of
perfect obedience, and then His death on the cross, that constitute the
sacrificial offering that Jesus presented before the Father as our Priest.
First Peter 2:9 says that we are “a royal priesthood.” What does
Jesus’ life tell you that your relationship with other human
beings should be because we are in this sacred role?
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M onday January 31
According to the Order of Melchizedek

Read Genesis 14:18–20 and Hebrews 7:1–3. Who was Melchizedek,
and how did he prefigure Jesus?
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_____________________________________________________
Melchizedek was both a king and a priest. He also was superior to
Abraham, since Abraham paid him tithe. Likewise, Jesus is King and
Priest (Heb. 1:3); unlike Melchizedek, however, Jesus was sinless (Heb.
7:26–28).
Hebrews 7:15 explains that Jesus was Priest “in the likeness of
Melchizedek” (NKJV). This is what the earlier expression in Hebrews,
“according to the order of Melchizedek” (Heb. 5:6, NKJV), means.
Jesus was not a successor of Melchizedek, but His priesthood was
similar to his.
For instance, Paul says that Melchizedek was without father,
mother, genealogy, birth, and death. Some have suggested that
Melchizedek was an incarnation of Jesus in the time of Abraham.
But this thought does not fit the argument of Hebrews. Melchizedek
“resembles” Jesus (see ESV), which implies that he was different
from Jesus (Heb. 7:3).
It also has been suggested that Melchizedek was a heavenly being,
but this would destroy the argument of Hebrews. If Melchizedek were
without father, mother, beginning, or end, he would be God Himself.
This poses a problem. Melchizedek’s heavenly, fully divine priesthood
would have preceded the ministry of Jesus. If this were the case, as
Hebrews says, “what further need would there have been for another
priest to arise” (Heb. 7:11, ESV)?
Instead, Hebrews uses the silence of Scripture regarding Melchizedek’s
birth, death, and genealogy to build a typology, a symbol, for Jesus’
priestly ministry (Gen. 14:18–20) and reveals that Jesus Himself was
eternal. In short, Melchizedek was a Canaanite king-priest who served
as a type of Christ.
“It was Christ that spoke through Melchizedek, the priest of the most
high God. Melchizedek was not Christ, but he was the voice of God in
the world, the representative of the Father. And all through the genera
tions of the past, Christ has spoken; Christ has led His people, and has
been the light of the world.”—Ellen G. White, Selected Messages, book
1, p. 409.
What does the revelation about Melchizedek teach us about how

God works among those who have never had human missionaries
preach to them?
74
T uesday February 1
An Effective Priest
“Therefore, if perfection were through the Levitical priesthood (for
under it the people received the law), what further need was there that
another priest should rise according to the order of Melchizedek, and
not be called according to the order of Aaron?” (Heb. 7:11, NKJV).
Priests are mediators between God and human beings. Hebrews says,
however, that Levitical priests could not provide complete, confident
access to God because they could not provide perfection (Heb. 7:11,
18, 19). After all, they themselves weren’t perfect; so, how could they
somehow bestow perfection upon others?
Nor could the animal sacrifices cleanse the conscience of the sinner.
Their purpose was to point forward to the ministry of Jesus and His
sacrifice, which alone would provide true cleansing from sin (Heb.
9:14; Heb. 10:1–3, 10–14). The function of the Levitical priests and
their sacrifices was temporary and illustrative. Through their ministry,
God wanted to lead the people to put their faith in the future ministry
of Jesus, “ ‘the Lamb of God who takes away the sin of the world!’ ”
(John 1:29, NKJV).
Read Hebrews 7:11–16. Why was there a need to change the law?
_____________________________________________________
_____________________________________________________
Hebrews 7:12 explains that the change of priesthood made a change in
the law necessary. Why? Because there was a very strict law that prohib-
ited a person who was not of the line of Levi through Aaron from serving
as a priest (Num. 3:10; Num. 16:39, 40). Hebrews 7:13, 14 explains that
Jesus was from the line of Judah, and so this law prohibited Him from
being a Levitical priest. So, Paul argues that the appointment of Jesus as
Priest meant God has changed the law of the priesthood.
Jesus’ coming also implied a change in the law of sacrifices. Sinners
were required to bring different kinds of sacrifices to obtain atonement
(Leviticus 1–7), but now that Jesus has come and offered a perfect sac-
rifice, the law of animal sacrifices also has been put aside (Heb. 10:17,
18) as a result of the new covenant and the fuller revelation of the plan
of salvation.
Think about the endless number of animal sacrifices offered

through antiquity, all pointing to Jesus, and yet not one of
them—or all of them—could truly pay for our sins. Why could
only the death of Jesus pay for them?
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W ednesday February 2
An Eternal Priest
Read Hebrews 7:16. On what basis did Jesus become priest?
_____________________________________________________
_____________________________________________________
Jesus received the priesthood on the basis of an indestructible
life and because He holds an eternal ministry. The implication of
these facts is astounding. It means that Jesus’ ministry will never be
surpassed or outclassed. Jesus saves completely, eternally, “to the
uttermost” (Heb. 7:25). The salvation that Jesus provides is total and
final. It reaches the innermost aspects of human nature (Heb. 4:12,
Heb. 9:14, Heb. 10:1–4). Jesus’ intercession before God involves all
the benefits granted under the new covenant.
It includes much more than the forgiveness of sins, too. It implies
putting the law in our hearts, making us new people in Him, and lead-
ing us to the dissemination of the gospel to the world (Heb. 8:10–12).
As one with God and with human beings, He represents us before the
Father. As One who offered His life as a sacrifice, Jesus has unwavering
favor before God.
Read Hebrews 7:22. What is Jesus in relation to the new covenant?

_____________________________________________________
_____________________________________________________
Jesus is the surety of the new covenant because God swore an oath
that Jesus would be a priest “forever” (Heb. 7:21). It is very easy to fail
to understand the importance of this oath. Paul already had referred
to the oaths God made to the desert generation and to Abraham (Heb.
3:7–11, Heb. 6:13–15). The difference between those oaths and the
oath that God has sworn to the Son is that those oaths were made to
mortal human beings. Oaths stay in force as long as the beneficiaries
are alive. God’s oaths to the desert generation and to Abraham were
binding as long as there was a desert generation and there were descen-
dants of Abraham (see Gal. 3:29).
In the case of the Son, however, whose life is “indestructible,” the
oath God made to Him will be binding forever. A person who stood in
surety or guarantee of another was liable to the same penalties as the
person for whom he stood in surety, including death. Yet, the Father
established Jesus as a guarantee to us that He will not default on His
promises. That’s how certain we can be of the salvation that we have
been given in Jesus.
76
T hursday February 3
A Sinless Priest
Read Hebrews 7:26. What are the five characteristics of Jesus in this
passage?
_____________________________________________________
_____________________________________________________
Jesus was “holy.” This means that Jesus was without fault in relation-
ship to God (Heb. 2:18; Heb. 4:15; Heb. 5:7, 8). The Old Greek transla-
tion of the Old Testament used the same Greek term to designate those
who maintain their covenant relationship with God and with others.
Jesus was “undefiled.” He remained pure and untouched by evil,
despite being tempted in “all points” (Heb. 4:15, Heb. 2:18). Jesus’
perfect sinlessness is important for His priesthood. The old covenant
stipulated that sacrificial victims had to be “without blemish” to be
acceptable to God (Lev. 1:3, 10, etc.). Jesus’ perfect obedience during
His earthly life made it possible for Him to offer Himself as an accept-
able sacrifice to God (Heb. 9:14).
Jesus was “separated from sinners” when He ascended to heaven. The
Greek verb tense suggests that this is a present state for Jesus, which
began at a specific point in time. Jesus endured hostility from sinners
during His earthly life, but He was victorious and then was seated at the
right hand of God (Heb. 12:2, 3). Jesus also is “separate from sinners”
in that He was perfectly sinless (Heb. 4:15).
Jesus was “exalted . . . above the heavens” (ESV). It means that Jesus
has been exalted above everything there is and, therefore, He is one
with God. In the Psalms, God is the One who is “exalted above the
heavens” (Ps. 57:5, 11; Ps. 108:5).
Jesus was fully human, but He was not a sinful human being, as we
are (Heb. 2:14–16, Heb. 4:15). Jesus is perfect, not simply because He
never sinned but because He was not corrupted by sin as we are.
Yet, because He also was fully human, He also is our Example. He
shows us how to run the race of life (Heb. 12:1–4). He is the example
that we must follow (1 Pet. 2:21–23). Because He is “holy, innocent,
unstained, separated from sinners” (Heb. 7:26, ESV), He is our Savior,
and we, too, can reflect His character.
Though Jesus was a human being, like us, He never sinned. How
do we wrap our minds around this amazing thought? Think
about just how holy He must be! Why, then, should the promise
of His holiness being credited to us by faith help assure us of
salvation?
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77
F riday February 4
Further Thought: “Christ is watching. He knows all about our burdens,

our dangers, and our difficulties; and He fills His mouth with arguments in
our behalf. He fits His intercessions to the needs of each soul, as He did in
the case of Peter. . . . Our Advocate fills His mouth with arguments to teach
His tried, tempted ones to brace against Satan’s temptations. He interprets
every movement of the enemy. He orders events.”—Ellen G. White, The
SDA Bible Commentary, vol. 7, p. 931 (letter 90, 1906).
“It was Satan’s purpose to bring about an eternal separation between
God and man; but in Christ we become more closely united to God
than if we had never fallen. In taking our nature, the Saviour has bound
Himself to humanity by a tie that is never to be broken. . . . This is the
pledge that God will fulfill His word. ‘Unto us a child is born, unto us
a son is given: and the government shall be upon His shoulder.’ God
has adopted human nature in the person of His Son, and has carried
the same into the highest heaven. It is the ‘Son of man’ who shares
the throne of the universe. It is the ‘Son of man’ whose name shall be
called, ‘Wonderful, Counselor, The mighty God, The everlasting Father,
The Prince of Peace.’ Isaiah 9:6. The I AM is the Daysman between
God and humanity, laying His hand upon both. He who is ‘holy, harm-
less, undefiled, separate from sinners,’ is not ashamed to call us breth-
ren. Hebrews 7:26; 2:11. In Christ the family of earth and the family
of heaven are bound together. Christ glorified is our brother. Heaven
is enshrined in humanity, and humanity is enfolded in the bosom of
Infinite Love.”—Ellen G. White, The Desire of Ages, pp. 25, 26.
 The first quotation above says, “He [Jesus] fills His mouth with
arguments in our behalf.” What does that promise mean to you?
Think about what this teaches us about God’s love for us. Why is
this idea so encouraging? Why do we need someone arguing in our
behalf?
 The second quotation above says that “in Christ we become

more closely united to God than if we had never fallen.” What
does that mean? How can we experience that closeness, and what
comfort can you draw from that experience? In class, describe
what this closeness means and what it is like to experience it. How
do His “arguments in our behalf” help us have this experience?
78
i n s i d e
Story
Brave Missionary
By Daisy Jung
I always was a coward.
When I first moved into an academy dormitory in South Korea, I had to
listen to Christian music to fall asleep at night. When some unkind students
robbed me of 10,000 South Korean won (about US$10) in the bathroom
at the train station, I was scared to enter the train station’s bathroom again.
My fears peaked when I served for a year as a student missionary in the
rural Philippines. Young men who were curious about me—a young foreign
woman—gathered around my candlelit house at night, whistling and some-
times peering into the windows. I began to suffer insomnia and could fall
asleep only at dawn after listening to Christian music and reading the Bible.
My anxiety followed me to southern Asia, where I now live with my hus-
band and two sons. Many times my husband watched me carefully check my
surroundings on buses or trains before closing my eyes to sleep.
“Daisy,” he said, “I’m really curious how a person as scared as you ever
signed up to be a missionary.”
It was true. I was a coward missionary. I preferred to stay in safe places.
But something changed my mind. One day, my sons and I were discussing
war over a meal. I told the boys that many wars were going on around the
world, and seven-year-old Saint, who has many fears like his mother, asked
with interest, “Mom, then we can’t go to places like that as missionaries, right?”
“Yes, we can’t go to dangerous places,” I said.
“Then does that mean that people there don’t know Jesus?” Saint asked.
“Yes, many people are dying without knowing Jesus.”
Saint said firmly, “Mom, then let’s go to those places. Let’s go there and
be missionaries.”
How could I object to such conviction? “Let’s do that someday,” I agreed.
Deep down in my heart, however, I had many questions. I wondered: I’m
here as a missionary, but am I too worried about myself? I say I believe in
God, but do I trust Him only when I feel that my own safety is secure?
My daily prayers have changed since that conversation with my sons.
Now I pray, “God, please give me a mighty faith. Give me a heart and a faith
to love people, to go near them, and to take care of them that is bigger than
my fears about my safety.”
This mission story illustrates Mission Objective Number 1
of the Seventh-day Adventist Church’s “I Will Go” strate-
gic plan: “To revive the concept of worldwide mission and
sacrifice for mission as a way of life involving not only
pastors but every church member, young and old, in the
joy of witnessing for Christ and making disciples.” Learn
more at IWillGo2020.org.
teachers comments
Part I: Overview
Key Texts: Heb. 5:1–10; Gen. 14:18–20; 1 Pet. 2:9; Heb. 7:1–3;
Heb. 7:11–16, 22, 26.
Lesson Themes: Sin separated us from God. Christ, however, came to

bridge that gulf. In order to do that, He became our High Priest. His role
has similarities to human priests—but also differences. He is called a
priest “according to the order of Melchizedek” (Heb. 5:6, NRSV). What
that actually means is that Christ is “resembling Melchizedek” (Heb.
7:15, NRSV). This king and priest, Melchizedek, was a contemporary
of Abram. When a coalition of kings attacked Sodom and Gomorrah,
they not only conquered it but also took Lot, the nephew of Abram, cap-
tive. In response, Abram launched a counterattack and rescued Lot and
the other captured citizens of those cities, together with the plundered
goods. After they returned from battle, Melchizedek, king and priest
of Salem, blessed Abram, and in return, Abram gave Melchizedek one
tenth of all the battle spoil (Genesis 14). This Melchizedek was neither
Christ incarnate nor a heavenly being. He was just a human king and
priest, a useful paradigm for Paul to use. Melchizedek, as a type of
Christ, fits into Paul’s argument. Although not belonging to the tribe of
Levi—the priestly tribe in ancient Israel—Christ became an effective
and superior priest because His priesthood was according to the order of
Melchizedek, the king-priest of Salem. Note that Melchizedek received
the tithe from Abraham, which makes his priesthood prior to and supe-
rior to that of that of Levi. Thus, the priesthood of Melchizedek fittingly
typifies Christ’s royal priesthood.
Part II: Commentary

High-Priestly Qualifications: Hebrews 5:1–4 begins with a general catalog
of high-priestly qualifications. “Every high priest chosen from among
mortals is put in charge of things pertaining to God on their behalf, to
offer gifts and sacrifices for sins. He is able to deal gently with the igno-
rant and wayward, since he himself is subject to weakness; and because
of this he must offer sacrifice for his own sins as well as for those of the
people. And one does not presume to take this honor, but takes it only
when called by God, just as Aaron was” (Heb. 5:1–4, NRSV).
In all, 12 qualities of a high priest are listed in Hebrews 5:1–4.
First, the job description: every high priest is (1) “chosen from among
mortals,” (2) selected “on their behalf,” (3) is “in charge of things per-
80
teachers comments
taining to God,” and (4) is appointed “to offer gifts and sacrifices” (5)
“for sins.” Next come the personal dispositions: (6) “He is able to deal
gently with the ignorant and wayward” and (7) is “subject to weakness.”
Furthermore, (8) “he must offer sacrifice for his own sins,” (9) “as well
as for those of the people.” Finally, the issue of vocation: (10) “one does
not presume to take this honor,” (11) “but takes it only when called by
God,” (12) “just as Aaron was” called.
Four characteristics for the high priest stand out. These are: soli-
darity with humans (qualities 1–3); ability to moderate his emotion
(quality 6); being subject to weakness (quality 7); and, finally, the
priest’s calling (quality 12). We will deal with each one of these four
outstanding characteristics before turning our attention to Christ’s
qualifications for this job.
First, the high priest is chosen from among his own people. He was
supposed to be an Israelite (Exod. 29:9, 44; Num. 18:1–7) from the
tribe of Levi. Aaron was appointed first as high priest by God Himself
(Exod. 28:1). When certain individuals, such as Korah and his com-
pany, presumed to appoint themselves or others to the position of high
priest, God had to destroy them (Num. 16:15–40). The priesthood and
its prerogatives were not a trifling matter, as King Uzziah experienced
via a leprous outbreak on his own body when he forced his way into the
temple to make an offering on the altar of incense (2 Chron. 26:16–21).
Interestingly, during the Second Temple period, or intertestamental
period, at the end of the Hasmonean kingdom, Salome Alexandra took
the throne as queen (76–67 b.c.), but not the priesthood. Because of her
gender, she could not be high priest. So, she appointed her eldest son,
Hyrcanus II, to the position. His younger brother Aristobolus II did not
accept the appointment of his brother and rivaled him for the office.
So, we see that the earthly high priest was always a male, chosen
from his own people. He also needed to show solidarity with his own
people. Thus, as we said, he was an Israelite, a descendant of Aaron,
from the tribe of Levi. His job was to represent other humans before
God and offer gifts and sacrifices on his own behalf and on theirs. The
topic of Christ’s solidarity with us humans surfaces in Hebrews 2:17,
18, resurfaces in Hebrews 4:14–16, and will be developed further in
Hebrews 5.
Second, the high priest, as Hebrews describes him, is a person who
is able to moderate, meaning restrain, his own emotion with those who
are ignorant and go astray. “He is able to deal gently with the ignorant
and wayward” (Heb. 5:2, NRSV). The ideal high priest was a person not
too harsh but also not indifferent to sin. The earthly high priest shared in
the general responsibilities during the cultic year (Exod. 29:38–46); but
he alone offered the sacrifices on the Day of Atonement (Lev. 16:1–25)
and carried the Urim and the Thummim (Exod. 28:30). He needed to do
all of these things with emotional self-control.
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teachers comments
Third, while at least sometimes the high priest must have been frus-
trated with the sins committed by his people (just think of the high priest
Eli when he wrongly accused Hannah of being drunk [1 Sam. 1:13, 14]),
he was himself subject to weakness. Hebrews 5:2 literally says the high
priest was “clothed,” “wore,” or was “surrounded” with weakness under-
neath his elaborate outer garb (Exodus 28). This distinction is important
because his weakness enabled him to deal gently with the wrongdoers.
As a high priest, he showed solidarity with his people, restrained his
emotions when frustrated, and also was aware that he was subject to sin.
This made him an approachable person.
Fourth, the office of the high priest was not one for which a person
could enlist or run. The first appointee, Aaron, was chosen by God,
and no one was permitted to confer this honor upon himself. A person
accepted it only when summoned by God.
In summary, a high priest showed solidarity with his people, con-
trolled his emotions, was aware of his weakness, and took the office only
when summoned by God.
Thought Question: When the church applies corrective discipline to an

erring person, why is it important to show solidarity, have emotional self-
control, and be aware of one’s own weakness?
Christ’s Qualifications: With Hebrews 5:5, 6, Paul turns the discussion

to Jesus. Paul considers Jesus in the context of two of the qualifications of
high priest, delineated in the previous section, namely, His divine appoint-
ment and His solidarity with humans.
First, Christ as High Priest did not take the honor upon Himself,
but, rather, God appointed Him to the position. How does Paul make
that point? By welding two psalms together. Both already have been
used in Hebrews, in Hebrews 1:5 and Hebrews 1:14, at the beginning
and end of a string of quotations in Hebrews 1:5–14. The first quota-
tion is from Psalm 2:7. Psalm 2 is the Messianic psalm that talks about
the appointment of Christ as the prophesied Son of David. The second
quote comes from Psalm 110:4 and shows that Christ is called to be a
Priest by God. His priestly accomplishments already were alluded to in
Hebrews 1:3: “When he had made purification for sins, he sat down”
(NRSV). Here Paul combines the Sonship motif, with the high-priestly
motif of Christ. Christ is the appointed Son of God and the perfect High
Priest for humans, “according to the order of Melchizedek” (Heb. 5:6,
NRSV), or as Hebrews 7:15 states, “resembling Melchizedek” (NRSV).
Like Melchizedek, Christ is King and Priest. Compared to human
Levitical high priests, Christ is better than they are in that He is able
to deal gently with the ignorant and wayward. Likewise, He is able to
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teachers comments
“sympathize with our weaknesses” (Heb. 4:15, NRSV) and “to help those
who are being tested” (Heb. 2:18, NRSV). He is “able to save completely”
(Heb. 7:25, NIV) and can perfect “forever those who are being made holy”
(Heb. 10:14, NIV).
The second qualification of Christ, namely, showing solidarity with
humans, is made obvious by His suffering, His learning obedience, and His
becoming perfect (Heb. 5:7–10).
Thought Question: Read Hebrews 7:23–25. Why was it necessary to have a

better High Priest than those from the tribe of Levi?

Thus far, Paul describes Jesus as superior to the angels in His capacity as the
enthroned Son of God (Hebrews 1). Yet, for a time, Jesus is made lower than
the angels, as One who, through His death, destroyed Satan’s power of death
(Hebrews 2). Jesus also is described as the One unable to provide rest for the
Exodus generation because of their unbelief (Hebrews 3), but able to offer
rest for the post-Messianic people of God (Hebrews 4). Jesus also is a Priest
who is similar, yet very different from, the priests of the Levitical priesthood
(Hebrews 5). In light of this information, what is the next step to which Paul
wants to lead his audience?
Paul wants his readers to advance in their understanding of Christ’s
high-priestly ministry by seeing His resemblance as their High Priest to
Melchizedek. However, there are some obstacles. The obstacles include the
readers’ being lazy in hearing the Word; needing milk as immature Christians,
rather than solid food; and being unskilled in the Word of righteousness
(Heb. 5:11–14). Although Paul speaks in very strong terms, he balances his
exhortative reproach with a positive statement about their spiritual condition
by saying: “Even though we speak in this way, beloved, we are confident of
better things in your case, things that belong to salvation” (Heb. 6:9, NRSV).
Thought Questions:
1. Is there ever a place in our personal spiritual journey when we need

to be accountable to a third party, besides God, for our progress or
regress? Discuss.
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teachers comments
2. Is there a place for a spiritual authority to hold us corporately

accountable, just as Paul holds his audience accountable? Why,
or why not?
3. Is there such a thing as a static Christian, or is that status a con

tradiction in terms? Explain.
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L esson 7 *February 5–11
Jesus, the Anchor of the

Soul
Sabbath Afternoon
Read for This Week’s Study: Heb. 6:4–6, Matt. 16:24, Rom.
6:6, Heb. 10:26–29, Heb. 6:9–13, Heb. 6:17–20.
Memory Text: “This hope we have as an anchor of the soul, both

secure and steadfast, and which enters the Presence behind the veil,
where the forerunner has entered for us, even Jesus, having become
High Priest forever, according to the order of Melchizedek” (Hebrews
6:19, 20, NKJV).
H
ebrews 5:11–6:20 interrupts the theological exposition about
Jesus’ priesthood in our behalf. Paul inserts there a severe
warning about the danger of falling away from Christ.
Apparently, the people were in real danger of going down the slip-
pery slope of self-pity and faithlessness. The apostle Paul is concerned
that his readers and hearers may have had their spiritual senses dulled
because of the difficult situations they were facing, and thus they had
stopped growing in their understanding and experience of the gospel.
Is not this a potential danger for us all, getting discouraged because
of trials, and thus falling away?
The severe warning culminates, however, in an affectionate
encouragement. Paul expresses faith in his readers and exalts Jesus
as the embodiment of God’s unbreakable promise of salvation to them
(Heb. 6:9–20). This cycle of warning and encouragement is repeated in
Hebrews 10:26–39.
We will study this cycle and focus on the strong words of encourage-
ment that Jesus provides for us.
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S unday February 6
Tasting the Goodness of the Word

Read Hebrews 6:4, 5. What were believers given in Christ while they
were faithful to Him?
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To have been “enlightened” means to have experienced conversion
(Heb. 10:32). It refers to those who have turned from the “darkness”
of the power of Satan to the “light” of God (Acts 26:17, 18). It implies
deliverance from sin (Eph. 5:11) and ignorance (1 Thess. 5:4, 5).
The verbal form here suggests that this enlightening is an act of God
achieved through Jesus, “the brightness of His glory” (Heb. 1:3, NKJV).
To “have tasted the heavenly gift” and “have become partakers of the
Holy Spirit” (NKJV) are synonymous expressions. The “gift” of God
may refer to His grace (Rom. 5:15) or to the Holy Spirit, through whom
God imparts that grace (Acts 2:38). Those who have “tasted” the Holy
Spirit (John 7:37–39, 1 Cor. 12:13) have experienced the “grace” of
God, which includes the power to fulfill His will (Gal. 5:22, 23).
To taste “the goodness of the word of God” (Heb. 6:5, ESV) is to
experience personally the truth of the gospel (1 Pet. 2:2, 3). “The pow-
ers of the age to come” refers to the miracles God will perform for
believers in the future: resurrection (John 5:28, 29), transformation of
our bodies, and eternal life. Believers, however, are beginning to “taste”
them in the present. They have experienced a spiritual resurrection
(Col. 2:12, 13), a renewed mind (Rom. 12:2), and eternal life in Christ
(John 5:24).
Paul probably has in mind the wilderness generation, who experi-
enced the grace of God and His salvation. The wilderness generation
was “enlightened” by the pillar of fire (Neh. 9:12, 19; Ps. 105:39),
enjoyed the heavenly gift of manna (Exod. 16:15), experienced the
Holy Spirit (Neh. 9:20), tasted the “good word of God” (Josh. 21:45),
and “the powers of the age to come” in the “wonders and signs” per-
formed in their deliverance from Egypt (Acts 7:36). Paul suggests,
however, that just as the wilderness generation apostatized from God,
despite those evidences (Num. 14:1–35), the audience of Hebrews was
in danger of doing the same, despite all the evidences of God’s favor
that they had enjoyed.
What has been your own experience with the things that these
verses in Hebrews have talked about? For instance, how have you
experienced the enlightening that the text refers to?
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M onday February 7
Impossible to Restore
Compare Hebrews 6:4–6, Matthew 16:24, Romans 6:6, Galatians
2:20, Galatians 5:24, and Galatians 6:14. What does this compari
son suggest about what it means to crucify Christ?
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_____________________________________________________
The original text in Greek emphasizes the word “impossible.” It is
impossible for God to restore those who have “fallen away” because
“they are crucifying once again the Son of God” (Heb. 6:6, ESV). Paul
wants to stress that there is no other way of salvation except through
Christ (Acts 4:12). Salvation by any other means is as impossible as it
is “for God to lie” (Heb. 6:18) or to please God “without faith” (Heb.
11:6).
To crucify again the Son of God is a figurative expression that
seeks to describe something that happens in the personal relationship
between Jesus and the believer.
When the religious leaders crucified Jesus, they did it because Jesus
posed a threat to their supremacy and autonomy. Thus, they hoped
to eliminate Jesus as a person and destroy a powerful and dangerous
enemy. Similarly, the gospel challenges the sovereignty and self-
determination of the individual at the most fundamental level. The
essence of Christian life is to take up the cross and deny oneself (Matt.
16:24). This means to crucify “the world” (Gal. 6:14), the “old man”
(Rom. 6:6), and “the flesh with its passions and desires” (Gal. 5:24,
ESV). The purpose of the Christian life is that we undergo a kind of
death. Unless we experience this death to self, we cannot receive the
new life God wants to give us (Rom. 6:1–11).
The struggle between Jesus and self is a struggle to the death (Rom.
8:7, 8; Gal. 5:17). It is a difficult battle that is not won at once. This
passage does not refer to the person who sometimes fails in the battle
against the “old man” and the “flesh.” This sin refers to the person who,
after having experienced genuine salvation and what it implies (Heb.
6:4, 5), decides that Jesus is a threat to the kind of life he or she wants
to have and moves to kill their relationship with Him. That is, as long
as the person does not fully choose to turn away from Christ, there is
still the hope of salvation.
What does it mean to die to “self,” to take up the “cross”? What is

the thing that you find most difficult to hand over to the domin
ion of Christ?
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T uesday February 8
No Sacrifice for Sins Left

The warning of Hebrews 6:4–6 is very similar to the warning found
in Hebrews 10:26–29. Paul explains that the rejection of Jesus’ sacri-
fice will leave the readers without any means for the forgiveness of
sin because there is no other means for that forgiveness besides Jesus
(Heb. 10:1–14).
Read Hebrews 10:26–29. In what three ways does the author describe
the sin for which there is no forgiveness?
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_____________________________________________________
_____________________________________________________
The author does not say that there is no atonement for any sin com-
mitted after receiving the knowledge of truth. God has appointed Jesus
as our Advocate (1 John 2:1). Through Him we have forgiveness of
sins (1 John 1:9). The sin for which there is no sacrifice or atonement
is described as trampling underfoot the Son of God, profaning the blood
of the Covenant, and outraging the Holy Spirit (Heb. 10:29). Let’s
review the meaning of these expressions.
The expression “trampled the Son of God underfoot” (Heb. 10:29,
NKJV) describes the rejection of Jesus’ rule. The title “Son of God”
reminded the audience that God has installed Jesus at His right hand and
promised to make His enemies “a footstool” for His feet (Heb. 1:13; see
also Heb. 1:5–12, 14, ESV). The trampling of Jesus underfoot implies
that the apostate has treated Jesus as an enemy. In the context of the argu-
ment of the epistle (Heb. 1:13), it could be implied that, as far as the life
of the apostate is concerned, Jesus has been taken off the throne (which
is occupied now by the apostate himself) and set as the footstool instead.
This is what Lucifer wanted to do in heaven (Isa. 14:12–14) and what the
“lawless one” would attempt to do in the future (2 Thess. 2:3, 4, NRSV).
The expression “has profaned the blood of the covenant” refers to the
rejection of Jesus’ sacrifice (Heb. 9:15–22). It implies that the blood of
Jesus is devoid of cleansing power.
The expression “insulted the Spirit of grace” is very powerful. The
Greek term enybrisas (“insult, outrage”) involves the manifestation of
hubris, which refers to “insolence” or “arrogance.” This term stands
in stark contrast to the description of the Holy Spirit as “the Spirit of
grace.” It implies that the apostate has responded to God’s offer of grace
with an insult.
The apostate is in an untenable position. He rejects Jesus, His sacri-
fice, and the Holy Spirit.
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Better Things
After the strong and sincere warning of Hebrews 6:4–8, Paul
expresses confidence that the readers have neither fallen away from
the Son, nor will they in the future. He believes that his audience will
receive the warning and produce the appropriate fruits. They are like
the “earth,” which is cultivated by God and produces the fruits He
expects. These people will receive the blessing from God (Heb. 6:7),
which is “salvation” (Heb. 6:9).
Read Hebrews 6:9–12. List the good things that the audience has done
and continues to do, and explain what they mean.
_____________________________________________________
_____________________________________________________
Believers show their love toward God’s “name,” that is, toward God
Himself, by their service to the saints. These were not isolated actions
in the past, but sustained actions that have extended into the present.
Exceptional acts do not reveal the true character of a person. The
weightiest evidence of love toward God is not “religious” acts per say,
but acts of love toward fellow human beings, especially those who
are disadvantaged (Matt. 10:42, Matt. 25:31–46). Thus, Paul exhorts
believers not to “forget” to do good (Heb. 13:2, 16).
Look at Hebrews 6:12. It warns against becoming “dull” or “slug-
gish” (ESV), which characterizes those who fail to mature and who are
in danger of falling away (Heb. 5:11, Heb. 6:12). Hope is not kept alive
by intellectual exercises of faith, but by faith expressed in acts of love
(Rom. 13:8–10).
Paul wants the readers to imitate those who through faith and
patience inherit the promises. He already has presented the wilderness
generation as a negative example of those who, through lack of faith
and perseverance, failed to inherit what was promised. He then presents
Abraham (Heb. 6:13–15) as an example of one who through “faith
and patience” inherited the promises. The list of positive exemplars
is lengthened with the people of faith in Hebrews 11, and it climaxes
with Jesus in Hebrews 12 as the greatest example of faith and patience
(Heb. 12:1–4). In Revelation 14:12, faith, patience, and commandment
keeping are characteristics of the saints in the last days.
Sometimes we have to give words of warning to those people

whom we love. What can we learn from the apostle regarding
warning and encouraging others?
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89
Jesus, the Anchor of the Soul

Paul culminates his warning against apostasy and encouragement
toward love and faith with a beautiful, soaring exposition of assurance
in Christ.
Read Hebrews 6:17–20. How did God guarantee His promises to us?
_____________________________________________________
_____________________________________________________
God guaranteed His promises for us in several ways. First, God guar-
anteed His promise with an oath (Heb. 6:17). According to Scripture,
God’s oaths to Abraham and David became the ultimate basis of confi-
dence in God’s permanent favor toward Israel. When Moses sought to
secure God’s forgiveness for Israel after the apostasy with the golden
calf, he referred to God’s oath to Abraham (see Exod. 32:11–14, Gen.
22:16–18). The implied strength of his plea was that God’s oath was
irrevocable (Rom. 9:4; Rom. 11:28, 29).
Similarly, when the psalmist interceded before God for Israel, he
claimed God’s oath to David. God had said: “ ‘I will not violate my
covenant or alter the word that went forth from my lips. Once for all I
have sworn by my holiness; I will not lie to David. His offspring shall
endure forever, his throne as long as the sun before me. Like the moon
it shall be established forever, a faithful witness in the skies’ ” (Ps.
89:34–37, ESV). According to the New Testament, both oaths were
fulfilled in Jesus, the seed of Abraham, who ascended and was seated
on the throne of David (Gal. 3:13–16; Luke 1:31–33, 54, 55).
Second, God has guaranteed His promises to us by the act of seating
Jesus at His right hand. Jesus’ ascension has the purpose of corrobo-
rating the promise made to the believers because Jesus ascended as
a “forerunner on our behalf ” (Heb. 6:20, ESV). Thus, the Ascension
reveals to us the certainty of God’s salvation for us. God led Jesus to
glory through the suffering of “death for everyone,” so that He might
bring “many children to glory” (Heb. 2:9, 10, NRSV). Jesus’ presence
before the Father is the “anchor of the soul” (Heb. 6:19), which has
been fastened to the throne of God. The honor of God’s rule has been
waged on the fulfillment of His promise to us through Jesus. What
more assurance do we need?
What do you feel when you think about the fact that God has
made an oath to you? Why should that thought alone help give
you assurance of salvation, even when you feel unworthy?
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90
F riday February 11
Further Thought: Read Ellen G. White, “John the Beloved,” pp.

539–545, in The Acts of the Apostles; “Judas,” pp. 716–722, in The Desire
of Ages.
“The warfare against self is the greatest battle that was ever fought.
The yielding of self, surrendering all to the will of God, requires a
struggle; but the soul must submit to God before it can be renewed in
holiness.”—Ellen G. White, Steps to Christ, p. 43.
“John desired to become like Jesus, and under the transforming influ-
ence of the love of Christ he did become meek and lowly. Self was hid
in Jesus. Above all his companions, John yielded himself to the power
of that wondrous life. . . .
“It was John’s deep love for Christ which led him always to desire
to be close by His side. The Saviour loved all the Twelve, but John’s
was the most receptive spirit. He was younger than the others, and with
more of the child’s confiding trust he opened his heart to Jesus. Thus
he came more into sympathy with Christ, and through him the Saviour’s
deepest spiritual teaching was communicated to the people. . . .
“The beauty of holiness which had transformed him shone with a
Christlike radiance from his countenance. In adoration and love he
beheld the Saviour until likeness to Christ and fellowship with Him
became his one desire, and in his character was reflected the character
of his Master.”—Ellen G. White, The Acts of the Apostles, pp. 544, 545.
 The lives of John, the beloved disciple, and Judas Iscariot pro
vide an important contrast. When Jesus saw John and his brother,
He called them Boanerges, sons of thunder. John had grave
defects. Judas also had defects, but they were not more dramatic
or serious than John’s. Why did John come to be transformed into
the image of Jesus while Judas committed the sin against the Holy
Spirit? What was the difference?
 Jesus invites believers to take up their crosses and follow Him.

What is the difference between taking the cross and submitting to
abuse from others?
 Why does God require a total surrender of our lives to Him?

What is the relationship between free will and salvation?
91
i n s i d e
Story
Sugar Shock
By Andrew McChesney
Oung, a sugar factory worker in Laos, was baptized, but he lost interest in
Jesus after about three years. The pastor visited him at home with an invita-
tion to return to church to worship on Sabbath.
“Yes, I will come,” Oung promised. But he didn’t.
When the pastor returned to invite him again, Oung explained that he
had missed church services because a friend had stopped by his house
unexpectedly.
“I’ll come next Sabbath,” he said. But he didn’t.
When the pastor returned again, Oung explained that his bicycle had bro-
ken down. The pastor visited many times, and Oung always had an excuse.
Church members prayed, and the pastor kept inviting him. But Oung seemed
to drift farther away from Jesus.
After some time, he started to drink and cause problems at home. He often
beat his older sister, leaving bruises on her face, arms, and legs. His sister, a
faithful church member, finally had to move out of the house, leaving him
with his wife and children. The sister came to church with tears in her eyes.
She loved her brother. “Please don’t stop praying for Oung,” she said.
One day, while Oung was working at the sugar factory, he climbed a steel
ladder to fetch sugar from a giant steel container.
The activity was a normal part of his job. But on this day, an electric wire
connected to the steel container malfunctioned. As he reached out his hands
to grasp the top edge of the container, a shock of electricity coursed through
his hands and body.
The electric current welded him to the container. He couldn’t remove his
hands from the edge. At that moment, he thought of his family.
Then he remembered God. “God, please help me!” he prayed.
Suddenly, the electric current stopped, and he fell down to the floor.
Only one thought filled his mind: God has given me a new life to live
again. Oung should have died, but he was alive. His left hand was burned
badly in the incident, but otherwise he was fine.
Villagers couldn’t believe that he was still alive.
Oung told his wife that he planned to recommit his life to Jesus. “I must
go back to church for God has given me a new life,” he said. “I must be a
witness for Him because I should have died but I am alive. I must go back
to Him.”
Thank you for your Sabbath School mission offerings that help spread the gospel to people
in Laos and other countries of the Southern Asia-Pacific Division, which will receive this
quarter’s Thirteenth Sabbath Offering.
teachers comments
Part I: Overview
Key Texts: Heb. 6:4–6; Matt. 16:24; Rom. 6:6; Heb. 10:26–29;
Heb. 6:9–13; Heb. 6:17–20.
Lesson Themes: Hebrews 5 ends on a somewhat somber note, with

Paul rebuking his audience for not advancing in their spiritual journey.
However, Paul intends to advance in his sermon to deeper theological
insights in spite of an audience that is “dull of hearing” (see Heb. 5:11,
NKJV). Only if time permits will he readdress basic teachings, such as
“repentance from dead works,” “faith toward God,” “instruction about
baptisms,” “laying on of hands,” “resurrection of the dead,” and “eternal
judgment” (Heb. 6:1, 2, NRSV).
Additionally, the audience has experienced, at some point in the past, a
range of divine blessings. These blessings are enumerated in Hebrews 6:4,
5. The audience has been “enlightened,” “tasted the heavenly gift,” “shared
in the Holy Spirit,” and “tasted the goodness of the word of God and the
powers of the age to come” (NRSV). These phrases are synonymous with
experiencing conversion, the grace of God, the Holy Spirit through signs
and wonders, the truth of the gospel, and salvation.
Amid it all, some members of the audience seem to have apostatized.
Paul tells his audience, “It is impossible to restore again to repentance
those” (Heb. 6:4, NRSV) who have apostatized. A similarly devastating
judgment is uttered in Hebrews 10:26–29 against those who willfully per-
sist in sin after having received the knowledge of the truth. The apostate’s
behavior is characterized by metaphors that amount to rejecting Christ,
His sacrifice, and the Holy Spirit.
Part II: Commentary

The Impossibility of Repentance: Does Hebrews 6:4–6, as well as
Hebrews 10:26–29, talk about the impossibility of repentance? Does this
notion mean that if a Christian apostatizes, he or she cannot be renewed to
repentance? Is there no way to have a second chance at repentance? The
idea that repentance cannot be renewed has been the prevalent understand-
ing of Hebrew 6:4–6, as held by Christians throughout church history,
leading some to postpone their baptism all the way to their deathbed. How
do such strong warnings fare when one looks at the post-Gethsemane
experience of Peter (Matt. 26:69–75)? In the examination that follows, we
want to understand Hebrews 6:4–6 and harmonize it with the experience
of Peter, as well as with all of Scripture.
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teachers comments
First, we want to understand what the audience of Hebrews experi-

enced. Some of them had been enlightened, had tasted the heavenly gift,
shared in the Holy Spirit, tasted the good Word of God, and then had
fallen away. The first metaphor used to describe the Christian community
is “enlightened,” a term that appears in Hebrews 10:32, where it reads:
“But recall those earlier days when, after you had been enlightened, you
endured a hard struggle with sufferings” (NRSV). This metaphor seems
to describe the initial Christian experience the audience had. By God’s
Spirit, the audience has transitioned from “dead works” to “faith toward
God” (Heb. 6:1, NRSV) and to the “knowledge of the truth” (Heb. 10:26,
NRSV).
The second metaphor, “have tasted the heavenly gift” (Heb. 6:4,
NRSV), shows that the audience had a spiritual experience in God’s gra-
cious gift of salvation. The verb “taste” appears in Hebrews 2:9, where
it speaks of Christ who had to “taste death for everyone” (NRSV). When
Christ tasted death as a human being, He was experiencing something
thus far unknown to Him. The audience of Hebrews has tasted the heav-
enly gift, something previously unknown to them, namely, “so great a
salvation” (Heb. 2:3, NRSV).
Closely associated with the tasting of the heavenly gift is the third meta-
phor. Christians “have shared in the Holy Spirit” (Heb. 6:4, NRSV), evoking
the language of participation, which recalls the wording of Hebrews 3:1
and Hebrews 3:14, in which the audience is described as “holy brethren,
partakers of the heavenly calling” and “partakers of Christ” (NKJV). The
distribution of the Holy Spirit is something this audience has experienced
vividly in their early phase of being evangelized (Heb. 2:4).
The series of metaphors continues with a repetition of tasting imagery.
Having tasted the “goodness of the word of God” (Heb. 6:5, NRSV) refers
to the hearing of the gospel, received when the listeners accepted the good
news of salvation (Heb. 2:3). Sometimes the Hebrew Bible compares the
Word of God to food (see Deut. 8:3). The audience is not just the recipi-
ents of the goodness of the Word of God; they also experience the “powers
of the age to come” (Heb. 6:5, NRSV), which include the “signs, wonders,
and various acts of power” (Heb. 2:4, author’s translation).
After four lengthy, positive metaphors, there is a dramatically abrupt
change. The last metaphor conveys the phenomenon of apostasy: “and
then have fallen away” (Heb. 6:6, NRSV). The verb “fall away,” or “com-
mit apostasy,” can mean “to sin,” in a general sense. But because of the
phrasing that follows, namely, “crucifying again the Son of God” (Heb.
6:6, NRSV) and putting Him to “open shame” (Heb. 6:6, NASB), the sin
needs to be understood in the more radical sense of breaking away from
each salvation experience described so far in verses 4 and 5. In simple
terms, the audience has experienced conversion, salvation, the Holy Spirit
through signs and wonders, and the goodness of the Word of God, and
then apostatized.
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teachers comments
Now that we understand what the audience of Hebrews experienced,

let us now turn to examining the notion of the impossibility of repentance
in Hebrews 6:4–6. We need to be somewhat technical in our approach.
All five metaphors mentioned above are verbal adjectives (participles) in
Greek. They are all in the past tense (aorist), a tense describing an action
in the past. The actions are intrinsically terminal. The chain of parti-
ciples describes one and the same group of people. Thus, this part of the
audience has gone from being “enlightened” to “apostatizing,” thereby
encountering the whole range of religious experiences some time ago.
The last part of Hebrews 6:6 employs a second block of participles
(“again crucify” and “put Him to open shame” in Hebrews 6:6, NASB).
This time Paul uses the present tense participles. He suddenly switches
from the past (aorist) tense to the present tense, which expresses action
as being in process. What does that denote? The present tense represents
action as it develops, which is happening at the time of speaking. Both of
these participles describe apostasy in the present tense. Thus, the action
is seen as a crime that prevents the renewal unto repentance because it
makes the apostate an enemy of Christ. He or she crucifies the Son of
God again and puts Him to open shame in an ongoing manner. What
does that suggest? To shame Christ is to reenact the crucifixion. This
reenactment shows the devastating and continuing impact of apostasy in
those who once were enlightened. They cannot be restored to repentance
because of the present, ongoing attitude they have toward Christ. Their
actions describe both the cause of apostasy and the ongoing attitude of
the apostate. By rejecting Christ, the apostate embraces the impossibility
of repentance.
But what about someone who does not have such an attitude? Does
such a person have a chance? Of course! Here the example of Peter is
helpful. While he denied Christ three times, Peter suddenly remembered
what Christ foretold about him, “and he went out and wept bitterly” (Matt.
26:75, NRSV). This sorrow is a completely different attitude than that of
the apostates in Hebrews 6, who crucify the Son of God and openly shame
Him. Furthermore, John states: “I am writing these things to you so that
you may not sin. But if anyone does sin, we have an advocate with the
Father, Jesus Christ the righteous” (1 John 2:1, NRSV). The Advocate can
be useful only if accepted, not shamed or crucified.
In summary, Hebrews 6:4–6 makes clear that the audience encountered
the whole range of religious experiences from conversion to apostasy.
What made it impossible for some of them to be renewed to repentance
was their attitude of shaming Christ and thus reenacting the crucifixion
process. Basically, this attitude amounted to declaring Christ as their
enemy. However, with an attitude of humble repentance, such as Peter’s,
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teachers comments
forgiveness is always possible. The Advocate Christ Jesus is willing to renew

us to repentance.
The same is true for the passage in Hebrews 10:26–29. This passage starts
with the willful, high-handed, intentional sin. “For if we willfully persist in
sin after having received the knowledge of the truth, there no longer remains
a sacrifice for sins” (Heb. 10:26, NRSV). Once again, a present, ongoing,
deliberate persistence in sin is described here, which deprives anybody of
forgiveness. Some people have “trampled underfoot the Son of God, and
[have] profaned the blood of the covenant by which he was sanctified, and
[have] outraged the Spirit of grace” (Heb. 10:29, ESV). Their actions portray
Jesus as an enemy, with His blood devoid of its saving power. These individu-
als arrogantly insult and spurn God’s offer of grace. Such people do not even
want to repent. They are demonstrating an attitude of open defiance against
Christ and His work. Thus, repentance is impossible.
We Are Confident of Better Things in Your Case: After such a stern

warning, Paul of Hebrews returns to his audience with a change of tone
and encouraging words. “Even though we speak in this way, beloved, we
are confident of better things in your case, things that belong to salva-
tion” (Heb. 6:9, NRSV). This audience is like the good soil mentioned in
verse 7, which produces a fruitful crop. These people have a track record
of Christian service. God is just in not overlooking that (Heb. 6:10). By
addressing his audience as “beloved,” Paul implicitly states that he sees
genuine hope for his readers.

1. It is not an uncommon phenomenon in the Seventh-day Adventist
Church for young teenagers to get baptized. As genuine and sincere as
their experience with Christ may have been, when they become older
and attend college, their faith may fade and dwindle. Some leave the
church at 19, meandering through life until, somewhere in their 30s,
after several life crises, many of them find their way back into the
church. What is the best way of dealing with such a former member who
finds his or her way back to church?
2. How would you respond to such a person if he or she read Hebrews 6:4–6
and thought that repentance was not possible?
3. What can we do individually, as well as corporately, to prevent apostasy
in our families, as well as in our church?
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teachers comments
Notes
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Jesus, the Mediator of the

New Covenant
Sabbath Afternoon
Read for This Week’s Study: Heb. 7:11–19; Heb. 8:10–12;
Jer. 31:31–34; Heb. 8:1–6; Exod. 24:1–8; Ezek. 36:26, 27.
Memory Text: “But as it is, Christ has obtained a ministry that is as

much more excellent than the old as the covenant he mediates is better,
since it is enacted on better promises” (Hebrews 8:6, ESV).
B
y living a perfect life, and then by dying in our place, Jesus
mediated a new, better covenant between us and God. Through
His death, Jesus canceled the penalty of death that our tres-
passes demanded and made possible the new covenant.
This truth is explained in Hebrews 10:5–10, which identifies Jesus
as having manifested the perfect obedience required by the covenant. It
references Psalm 40, referring to the Messiah’s desire to render to God
total obedience: “ ‘Behold, I have come; in the scroll of the book it is
written of me: I delight to do your will, O my God; your law is within
my heart’ ” (Ps. 40:7, 8, ESV). “In the original context this phrase
[‘to do your will’] described moral obedience to the will of God. The
author of Hebrews uses the phrase to show that the sacrifice of Christ
fulfilled the will of God in providing an acceptable atonement, which
the animal sacrifices had not provided.”—The SDA Bible Commentary,
vol. 7, p. 460.
For Paul, this psalm acquired special significance with the incarna-
tion of Jesus. Jesus embodied the obedience of the new covenant. He
is our Example. We have been saved, not only because of His death but
also because of His perfect obedience.
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S unday February 13
The Need of a New Covenant

Read Hebrews 7:11–19. Why was a new covenant needed?
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According to Hebrews, the fact that Jesus was appointed Priest
according to the order of Melchizedek implied that a new covenant
had been inaugurated. The old covenant had been given on the basis of
the Levitical priesthood (Heb. 7:11, NASB). The Levitical priests acted
as mediators between God and Israel, and the law excluded anyone
else from the priesthood. The author concludes, then, that a change of
priesthood implies a change of the law of the priesthood, as well as the
change of the covenant (Heb. 7:12, 18, 19).
The issue with the old covenant was that it could not provide perfec-
tion (Heb. 7:11). Paul is talking about the Levitical priesthood and its
ministry (sacrifices, feasts, etc.). The animal sacrifices offered through
them could not provide true, total cleansing from sin, or access to God
(Heb. 10:1–4; Heb. 9:13, 14; Heb. 10:19–23).
The fact that a new covenant was necessary does not mean that
God was unfair with Israel when He gave them the old covenant. The
Levitical ministry and the services of the tabernacle were designed to
protect them from idolatry and also to point them to Jesus’ future min-
istry. Hebrews stresses that the sacrifices were “a shadow of the good
things to come” (Heb. 10:1, NKJV).
By pointing them to Jesus, the sacrifices should have helped the
people put their hope and faith in “ ‘the lamb of God who takes away
the sin of the world’ ” (John 1:29, NKJV; compare with Isaiah 53). This
is the same point that Paul makes when he says that the law was “our
tutor to lead us to Christ, so that we may be justified by faith” (Gal.
3:24, NASB) or that “Christ is the culmination of the law so that there
may be righteousness for everyone who believes” (Rom. 10:4, NIV).
In other words, even the Ten Commandments, as good and perfect
as they are, cannot provide salvation (Rom. 3:20–28, Rom. 7:12–14).
They provide a perfect standard of righteousness, but they do not
provide righteousness, any more than looking in a mirror can erase
the wrinkles of age. For perfect righteousness, we need Jesus as our
Substitute.
Why can’t the law save us? After all, if we keep all the command
ments, and keep them well—even flawlessly—why shouldn’t that
save us?
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M onday February 14
New and Renewed

Compare Hebrews 8:10–12 with Deuteronomy 6:4–6, Deuteronomy
30:11–14, and Jeremiah 31:31–34. What does this teach us about
the nature of the new covenant?
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_____________________________________________________
The promise of a new covenant in Hebrews refers back to Jeremiah.
According to Jeremiah, God’s promise of a new covenant was, in fact,
a renewal of the covenant that He had first made with Israel through
Moses (Jer. 31:31–34). It could be argued, then, that Jeremiah 31
was not strictly speaking of a “new” covenant but of a “renewal” of
the original covenant with Israel. In fact, the Hebrew word for new,
hadashah, can have both the sense of “renew” and “brand new.”
The issue with the old covenant was that the people broke it (Heb.
8:8, 9). The covenant was not faulty; the people were. If Israel had
seen through the symbols to the coming Messiah and put their faith in
Him, the covenant would not have been broken. Yet, to be fair, there
were many believers throughout Israelite history in whom the purposes
of the covenant were fulfilled and who had the law in their hearts (Ps.
37:31, Ps. 40:8, Ps. 119:11, Isa. 51:7).
While the new covenant is a renewal of the old covenant, there is a
sense in which it is, indeed, new. Jeremiah’s promise of a “new cove
nant” did not simply envision a renewal of the conditions that existed
before the exile, which had been broken and renewed several times
because the nation had lapsed several times into apostasy. And that’s
because the people were simply unwilling to keep up their end of the
covenant with God (Jer. 13:23).
Instead, God promised to do a “new thing” (Jer. 31:22). The covenant
would not be like the covenant that God had made “with their fathers” (Jer.
31:32). Because of the unfaithfulness of the people, the promises that God
made under the Mosaic covenant were never fulfilled. Now, in virtue of the
guarantee given by the Son (Heb. 7:22), God would fulfill the purposes of
His covenant. God did not change His law or lower His standards; instead,
He sent His Son as a guarantee of the covenant promises (Heb. 7:22, Heb.
6:18–20). This is why this covenant does not have curses. It has only bless-
ings because Jesus fulfilled it perfectly, becoming a curse for us (Gal. 3:13).
Read 2 Timothy 2:13. What can we learn from God’s faithfulness

to His people and to His plans as we consider our relationships
with others and our plans?
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T uesday February 15
The New Covenant Has a Better Mediator

Read Hebrews 8:1–6. Why is Jesus a better Mediator of the covenant?
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The Greek term mesitēs (mediator) derives from mesos (“middle”)
and denotes the one who walks or stands in the middle. It was a tech-
nical term that referred to a person who fulfilled one or more of the
following functions: (1) an arbiter between two or more parties, (2) a
negotiator or business broker, (3) a witness in the legal sense of the
word, or (4) one who stands as a surety and, thus, guarantees the execu-
tion of an agreement.
The English term “mediator” is too narrow a translation for mesitēs in
Hebrews because it focuses only on the first two or three uses of the Greek
term. Hebrews, however, emphasizes the fourth function. Jesus is not con-
ceived of as “mediator” in the sense that He settles a dispute between the
Father and humans or as a peacemaker who reconciles parties in disaffec-
tion or as a witness who certifies the existence of a contract or its satisfac-
tion. Instead, as Hebrews explains, Jesus is the Guarantor (or Surety) of the
new covenant (Heb. 7:22). In Hebrews, the term “mediator” is equivalent
to “guarantor.” He guarantees that the covenant promises will be fulfilled.
Christ’s death makes the institution of the new covenant possible
because it satisfies the claims of the first covenant with Israel (and even
with the first humans in Eden), which had been broken (Heb. 9:15–22).
In this sense, Jesus is the Guarantor who took upon Himself all the
legal obligations of the covenant that had been broken. In another
sense, Jesus’ exaltation in heaven guarantees that God’s promises to
human beings will be fulfilled (Heb. 6:19, 20). Jesus guarantees the
covenant because He has shown that God’s promises are true. By resur-
recting Jesus and seating Him at His right hand, the Father has shown
that He will resurrect us and also bring us to Him.
Jesus is a greater Mediator than Moses because He ministers in the
heavenly sanctuary and has offered Himself as a perfect sacrifice for
us (Heb. 8:1–5, Heb. 10:5–10). Moses’ face reflected the glory of God
(Exod. 34:29–35), but Jesus is the glory of God (Heb. 1:3, John 1:14).
Moses spoke with God face to face (Exod. 33:11), but Jesus is God’s
Word personified (Heb. 4:12, 13; John 1:1–3, 14).
Yes, Christ has satisfied the demands of the covenant for obedi
ence. In this light, what is the role of obedience in our life, and
why is it still so important?
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101
The New Covenant Has Better Promises

We may be tempted to think that the new covenant has “better prom-
ises” in the sense that it has greater rewards than the old covenant had
(a heavenly homeland, eternal life, etc.). The truth is that God offered
the same rewards to Old Testament believers as He has offered us (read
Heb. 11:10, 13–16). In Hebrews 8:6, the “better promises” refer to dif-
ferent kinds of promises.
The covenant between God and Israel was a formal exchange of
promises between God and Israel. God took the initiative and deliv-
ered Israel from Egypt and promised to lead them into the Promised
Land.
Compare Exodus 24:1–8 and Hebrews 10:5–10. What are the simi
larities and differences between these two promises?
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_____________________________________________________
_____________________________________________________
The covenant between God and Israel was ratified with blood. This
blood was sprinkled both over and beneath the altar. The people of
Israel promised to obey all that the Lord had spoken.
“The condition of eternal life is now just what it always has been,—just
what it was in Paradise before the fall of our first parents,—perfect obedi-
ence to the law of God, perfect righteousness. If eternal life were granted
on any condition short of this, then the happiness of the whole universe
would be imperiled. The way would be open for sin, with all its train of woe
and misery, to be immortalized.”—Ellen G. White, Steps to Christ, p. 62.
God satisfies the absolute demands of the new covenant for us
because He gave His own Son to come and live a perfect life so that the
promises of the covenant might be fulfilled in Him, and then offered to
us, by faith in Jesus. Jesus’ obedience guarantees the covenant promises
(Heb. 7:22). It first requires that God give Him the blessings of the
covenant, which are then given to us. Indeed, those who are “in Christ”
will enjoy those promises with Him. Second, God gives us His Holy
Spirit to empower us to fulfill His law.
Christ has satisfied the demands of the covenant; therefore, the

fulfillment of God’s promises to us is not in doubt. How does
this help you understand the meaning of 2 Corinthians 1:20–22?
What wonderful hope is found here for us?
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102
The New Covenant Has Solved

the Problem of the Heart
Compare the new covenant promises of Jeremiah 31:33 and Ezekiel
36:26, 27. How are they related?
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_____________________________________________________
The first covenant document was written by God on tablets of
stone and was deposited in the ark of the covenant as an important
witness of God’s covenant with His people (Exod. 31:18, Deut.
10:1–4). Documents written in stone, however, could be broken; and
scrolls, as Jeremiah had experienced, could be cut up and burned
(Jer. 36:23).
But in the new covenant God now will write His law in the hearts
of the people. The heart refers to the mind, the organ of memory and
understanding (Jer. 3:15, Deut. 29:4), and especially to the place where
conscious decisions are made (Jer. 3:10, Jer. 29:13).
This promise did not simply secure access to and knowledge of the
law for everyone. It also, and more important, was to bring about a
change in the heart of the nation. The problem of Israel was that their
sin was engraved “with a pen of iron . . . with a point of diamond . . . on
the tablet of their heart” (Jer. 17:1, NKJV). They had a stubborn heart
(Jer. 13:10, Jer. 23:17); therefore, it was impossible for them to do the
right thing (Jer. 13:23).
Jeremiah did not announce a change of the law, because the problem
of Israel was not the law but the heart. God wanted Israel’s faithfulness
to be a grateful response to what He had done for them; thus, He gave
the Ten Commandments to them with a historical prologue, expressing
His love and care for them (Exod. 20:1, 2). God wanted Israel to obey
His laws as an acknowledgment that He wanted the best for them, a
truth revealed in their great deliverance from Egypt. Their obedience
was to be an expression of gratitude, a manifestation of the reality of
their relationship.
The same is true today for us. Jesus’ love and care in dying for us is
the prologue of the new covenant (Luke 22:20). True obedience comes
from the heart as an expression of love (Matt. 22:34–40). This love is
the distinguishing mark of the presence of the Holy Spirit in the life of
the believer. God pours His love on us through His Spirit (Rom. 5:5),
the reception of whom is expressed by love (Gal. 5:22).
If ancient Israel was to love God, even without the understanding

of Christ’s death, why shouldn’t we love God even more than they
did? How does obedience make manifest the reality of that love?
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F riday February 18
Further Thought: “If our hearts are renewed in the likeness of God, if
the divine love is implanted in the soul, will not the law of God be carried
out in the life? When the principle of love is implanted in the heart, when
man is renewed after the image of Him that created him, the new-covenant
promise is fulfilled, ‘I will put My laws into their hearts, and in their minds
will I write them.’ Hebrews 10:16. And if the law is written in the heart, will
it not shape the life? Obedience—the service and allegiance of love—is the
true sign of discipleship. Thus the Scripture says, ‘This is the love of God,
that we keep His commandments.’ ‘He that saith, I know Him, and keepeth
not His commandments, is a liar, and the truth is not in him.’ 1 John 5:3; 2:4.
Instead of releasing man from obedience, it is faith, and faith only, that makes
us partakers of the grace of Christ, which enables us to render obedience. . . .
“The closer you come to Jesus, the more faulty you will appear in
your own eyes; for your vision will be clearer, and your imperfections
will be seen in broad and distinct contrast to His perfect nature. This is
evidence that Satan’s delusions have lost their power; that the vivifying
influence of the Spirit of God is arousing you.
“No deep-seated love for Jesus can dwell in the heart that does not
realize its own sinfulness. The soul that is transformed by the grace of
Christ will admire His divine character; but if we do not see our own
moral deformity, it is unmistakable evidence that we have not had a
view of the beauty and excellence of Christ.”—Ellen G. White, Steps
to Christ, pp. 60, 64, 65.
 Think about the statements of Ellen G. White above. What
does the fact that the closer we come to Christ the more sinful we
will appear in our own eyes tell us about how we must not let the
realization of our own defects cause us to give up faith in despair?
 Dwell more on the idea that the law is being written in our
hearts. What does that mean for the spiritual life of a Christian?
How could understanding and experiencing this truth help us
avoid the kind of “obedience” that is really only legalism, obedi
ence that has been called “dead works” (Heb. 9:14)?
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i n s i d e
Story
Sabbath or Scholarship?
By Andrew McChesney
It was an offer the Seventh-day Adventist girl could not refuse: a full
scholarship to study at a private non-Christian school.
Malevelev grew up in an Adventist home and had been taught to
remember God in all her decisions. She planned to enter Taiwan Adventist
Academy when she finished sixth grade. Then recruiters from a private
school showed up in her village and offered her a full scholarship.
Tuition was high at Taiwan Adventist Academy, and it would be difficult
for her parents to afford it. They asked the girl to go to the private school.
During summer vacation, Malevelev visited the school and saw she would
be required to attend classes on Sabbath. She wouldn’t be able to go to
church to worship God. A conflict erupted within her: Should she accept the
scholarship or keep the Sabbath? She knew she should choose the Sabbath.
At the end of the summer, Malevelev’s parents insisted she go to the pri-
vate school. The girl felt dreadfully discouraged, and she prayed fervently.
“God, help me,” she prayed. “Show me what to do.”
Taking courage, she spoke kindly but firmly to her parents. “I want to go
to Taiwan Adventist Academy,” she said. “I will not go to classes on Sabbath
because I want to go to church.”
She explained her desire to remain faithful to God by keeping all ten
commandments, including the fourth, “Remember the Sabbath day, to keep
it holy” (Exodus 20:8, NKJV).
“I don’t want to betray the truth taught by my grandfather,” she said.
Seeing the girl’s determination, her parents allowed her to study at the
Adventist academy. Malevelev has studied for five years at the school and is
in the 11th grade. “I have wonderful teachers and classmates, and we are like
a big family,” she said. “I have made many Christian friends. We have morn-
ing and evening worship together, we pray together, and we study together.
I cherish every moment at the school.”
Malevelev is hopeful for the future. “I know God will lead me and fulfill
His wonderful plan for me,” she said. “When you need to make an important
decision, believe in God and choose according to
His will and pleasure. I encourage myself with
[Ecclesiastes 12:1] all the time. Now I am shar-
ing my secret with you, and may God bless you.”
This mission story illustrates the following components of
the Seventh-day Adventist Church’s “I Will Go” strategic
plan: Spiritual Growth Objective Number 7, “To help
youth and young adults place God first and exemplify a
biblical worldview.” Learn more about the strategic plan
at IWillGo2020.org.
teachers comments
Part I: Overview
Key Texts: Heb. 7:11–19; Heb. 8:10–12; Jer. 31:31–34; Heb. 8:1–6;
Exod. 24:1–8; Ezek. 36:26, 27.
Lesson Themes: The old covenant was given on the basis of the
Levitical priesthood. As part of this agreement, the Levites alone acted
as mediators between God and the Israelites. The book of Hebrews, how-
ever, talks about how Jesus has been appointed High Priest, according to
the order of Melchizedek. Furthermore, Paul recalls the fact that Jesus
is not from the tribe of Levi (Heb. 7:14). Rather, He is from the tribe of
Judah. Thus, according to the laws of the Levitical priesthood, He was
not eligible to serve as a priest. Yet, He was appointed High Priest by
God Himself: “ ‘You are a priest forever’ ” (Heb. 7:21, NRSV).
One might legitimately inquire how someone from the tribe of Judah
could become priest, given the Levitical restrictions. Only Levites were
supposed to serve at the temple. Logically, a change would need to take
place first. Paul makes the point that such a change in the priesthood
would necessitate a corresponding change in the laws of the priesthood
(Heb. 7:12). The change in the laws of the priesthood, in turn, would lead
to a change of the covenant. The first covenant was with the Levites and
the second with Christ. Why the complete change? The lesson makes
the point clear that the old covenant could not cleanse the conscience
from sins (Heb. 10:4; Heb. 9:14), which cleansing is the righteousness
of Christ given to us. Those animal sacrifices pointed forward to Christ,
the true “ ‘Lamb of God who takes away the sin of the world!’ ” (John
1:29, NRSV). With this new covenant also comes not just an Arbiter, a
Negotiator, or a Witness, but a Guarantor who assures that the covenant
promises will be fulfilled. Further, in this new covenant, the laws will be
internalized within people as God writes “them on their hearts” (Heb.
8:10, NRSV).
Part II: Commentary

The Superiority of Melchizedek: Several times in Hebrews (Heb. 5:6,
10; Heb. 6:20), Christ is portrayed as a priest according to the order of
Melchizedek. In Hebrews 7, Paul dedicates some time to this priestly
Melchizedek for the purpose of tracing the nature of Christ’s priesthood.
At the same time, he establishes that Christ’s priesthood is superior to the
Levitical priesthood.
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teachers comments
There are only two references in the Old Testament to Melchizedek:

Genesis 14:18 and Psalm 110:4. Hebrews summarizes the Genesis
account and establishes that Melchizedek is a priest (Heb. 7:1), that he
is similar to Christ (Heb. 7:3), and that he is superior to Abraham (Heb.
7:4). The Genesis narrative describes the first war recorded in the Bible,
showcasing Abraham as he pursues the four invading kings who took his
nephew Lot captive. After liberating the captives, Abraham returns home.
On the way, Melchizedek, the king-priest of Salem (Jerusalem), meets
Abraham with bread and wine, a detail that is missing in the account of
Hebrews. The former blesses the latter, and the latter returns tithes to
the former (Heb. 7:1, 2). What then makes Melchizedek superior to the
Levitical priesthood? Three things, as we shall see.
First, Melchizedek is “without father, without mother, without genealogy,
having neither beginning of days nor end of life” (Heb. 7:3, NRSV). In the
Graeco-Roman world, to be without a father meant to be an illegitimate
child. To be without a mother meant that the child was from a woman of
low social status. In the Jewish world, however, to be without genealogy
meant that the person could not qualify for the Levitical priesthood.
Was Melchizedek a divine figure, as some people have concluded? No;
he appears suddenly on the scene, in Genesis 14, and disappears just
as quickly again—but without any mention of his family background.
Because the Genesis record does not tell of his father, mother, or gene
alogy, Paul employs Melchizedek as a perfect example for the eternal
nature of Christ. This is supported by the statement “having neither begin-
ning of days nor end of life, but resembling the Son of God, he remains a
priest forever” (Heb. 7:3, NRSV).
Furthermore, the Levites are again compared with Melchizedek, in
Hebrews 7:8. “In the one case” mortal Levites are taking tithes from their
fellow Israelites, but “in the other,” meaning in the case of Melchizedek,
tithes are received by “one of whom it is testified that he lives” (Heb. 7:8,
NRSV). Here, the mortality of the Levites is contrasted with the absence
of a recorded death of Melchizedek in Genesis 14.
Did Melchizedek never die? No, but because his death is not recorded
in Scripture, Paul sees in him a perfect example for Christ’s eternity.
Such absence was a principle used by ancient writers. The silence of
Scripture on a given point is taken as evidence that something did not
exist. Melchizedek enters the narrative without ancestry and exits without
an account of his death, which points typologically to the One who is eter-
nal. Because Melchizedek points to eternity and the Levites were finite,
Melchizedek is superior to them.
Second, Melchizedek is superior to the Levites because he blessed
Abraham, the patriarch, who is described as the one who received the
promise (Heb. 6:13, Heb. 7:6). Thus, “it is beyond dispute that the inferior
[Abraham] is blessed by the superior [Melchizedek]” (Heb. 7:7, NRSV).
Not only is Melchizedek superior to the Levites because of his continuous
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teachers comments
priesthood—but he also is superior because he blessed Abraham.

Third, Melchizedek is superior to the Levites because “even Abraham
the patriarch gave him a tenth of the spoils” (Heb. 7:4, NRSV). The great-
grandson Levi and his descendants basically returned tithes through
Abraham to this non-Levitical priest of God, Melchizedek (Heb. 7:9, 10).
A lack of Levitical genealogy does not prevent Melchizedek from receiving
tithes from Abraham. In the same way, a lack of Levitical genealogy cannot
prevent Jesus from serving as Priest. The Levites were commanded by the
law to receive tithes from their fellow Israelites and, in turn, to return tithes
from the tithes received (Num. 18:21–26). This tradition is something Paul
recounts (Heb. 7:5). The logic of his argument is obvious. Melchizedek
is greater than Abraham; consequently, he must be greater than Levi.
By extension, the priesthood of Melchizedek is greater than that of the
Levitical priesthood. If that is true, Christ’s priesthood is superior to that of
any human priests in the earthly tabernacle or temple. Hence, He is called a
Priest “forever, according to the order of Melchizedek” (Heb. 7:17, NRSV).
In summary, Melchizedek is superior to the Levites because of his con-
tinuous priesthood. He blessed Abraham, the ancestor of the Levites, and
the Levites returned tithes to Melchizedek through Abraham.
The Superiority of Christ’s Priesthood: Based on what was just said,

Christ’s priesthood is superior to the Levitical priesthood for several rea-
sons.
First, Christ became a priest by “the power of an indestructible life”
and by God’s appointment, as witnessed to by Psalm 110:4; it was not
through physical descent based on Aaronic legal requirements (Heb. 7:16,
17, NRSV; see Exodus 29). Christ’s priesthood is intimately connected to
who He is. Yes, Christ died, but He was resurrected (Heb. 13:20). He was
“exalted above the heavens” (Heb. 7:26, NRSV) and is now seated “at the
right hand of the throne of the Majesty in the heavens” (Heb. 8:1, NRSV),
where He “is able for all time to save those who approach God through
him” (Heb. 7:25, NRSV).
Moreover, the Levitical priests were appointed on a hereditary basis.
None enjoyed the priesthood in perpetuity, “because they were prevented
by death from continuing in office” (Heb. 7:23, NRSV). By contrast, Christ
“holds his priesthood permanently, because he continues forever” (Heb.
7:24, NRSV) and “he always lives to make intercession for them” (Heb.
7:25, NRSV). Christ is described by Hebrews as Someone who “continues
forever,” “is able for all time to save,” and “always lives” (Heb. 7:24, 25,
NRSV). Simply put, Christ is superior to the Levitical priesthood because
He has immortality in comparison to their transience.
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teachers comments
Second, Christ was confirmed as a priest by God through an oath: “ ‘The

Lord has sworn and will not change his mind, “You are a priest forever” ’ ”
(Heb. 7:21, NRSV). Oaths are solemn promises, often evoking a divine
Witness. Because God could not swear by a greater divine power when He
promised Abraham descendants, “he swore by himself, saying, ‘I will surely
bless you and multiply you’ ” (Heb. 6:13, 14, NRSV). To the Exodus genera
tion, God swore, “ ‘They will not enter my rest’ ” (Heb. 3:11, NRSV). When
God swears an oath, He will faithfully execute it. That is why Jesus has
“become the guarantee of a better covenant” (Heb. 7:22). The Levites, on the
other hand, were inaugurated into the priesthood by divine command (Exod.
28:1), not by an oath. Thus, Christ is superior to them.
Finally, Christ is superior to the Levitical priesthood because He is morally
perfect. The priests of Aaron’s line sacrificed daily, although ultimately inef-
fectively (Heb. 10:1–4). They offered sacrifice first for their own sins before
they offered sacrifice for others. By contrast, Christ offered Himself as a sin-
less sacrifice once for all (Heb. 7:27). Such a Priest is appropriate for us, for
He is “holy, blameless, undefiled, separated from sinners, and exalted above
the heavens” (Heb. 7:26, NRSV). While these terms are virtually synonymous,
they nonetheless have slightly different nuances. Christ was morally sepa-
rated, innocent, and unstained by sin. Such attributes make Christ superior to
the Aaronic line of priests (see Acts 2:27, Heb. 4:15).
In summary, Christ is better than the Levites, because He is immortal, was
confirmed by divine oath, and is morally perfect.

Think of how Christ is compared to Melchizedek in Hebrews 7. Melchizedek
is thought of as both king of Salem and priest of the Most High God (Heb.
7:1).
1. Why do you think Melchizedek is portrayed as having a double role?
Compare his duality of roles to that of Christ, who is, first, a Priest,
according to the order of Melchizedek, but, second, a member of the royal
tribe of Judah.
2. What is the tribe of Judah primarily associated with (see Gen. 49:10)?
How does Christ fulfill both roles?
3. How would you view sin if every time you transgressed, it would cost you
a lamb or a bull, depending on your social status (maybe a bike or a car
in today’s terms)?
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teachers comments
Notes
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110
Jesus, the Perfect Sacrifice
Sabbath Afternoon
Read for This Week’s Study: Heb. 9:15, Gen. 15:6–21, Jer.
34:8–22, Eph. 3:14–19, Heb. 7:27, Heb. 10:10, Heb. 9:22–28.
Memory Text: “For by one offering He has perfected forever those

who are being sanctified” (Hebrews 10:14, NKJV).
T
he idea that a man found guilty and executed on a cross
should be worshiped as God was offensive to the ancient
mind. Sparse reference to the cross in Roman literature
shows their aversion to the idea. For the Jews, the law declared that
a man impaled on a tree was cursed by God (Deut. 21:23).
Thus, the first motifs that we find in the Christian paintings of the
catacombs were the peacock (supposedly symbolizing immortality),
a dove, the athlete’s victory palm, and the fish. Later, other themes
appeared: Noah’s ark; Abraham sacrificing the ram instead of Isaac;
Daniel in the lions’ den; Jonah being spit out by the fish; a shepherd
carrying a lamb; or depictions of such miracles as the healing of the
paralytic and the raising of Lazarus. These were symbols of salvation,
victory, and care. The cross, on the other hand, conveyed a sense of
defeat and shame. Yet, it was the cross that became the emblem of
Christianity. In fact, Paul simply called the gospel “the word of the
cross” (1 Cor. 1:18, ESV).
This week we will look at the cross as it appears in the book of
Hebrews.
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S unday February 20
Why Were Sacrifices Needed?

Hebrews 9:15 explains that the death of Jesus as a sacrifice had the
purpose of providing “redemption of the transgressions that were com-
mitted under the first covenant,” in order that the people of God might
“receive the promise of the eternal inheritance” (NASB).
In the ancient Near East, a covenant between two persons or nations
was a serious matter. It involved an exchange of promises under oath.
It implied the assumption that the gods would punish those who broke
the oath. Often, these covenants were ratified through the sacrifice of
an animal.
For example, when God made a covenant with Abraham, the cere
mony involved cutting animals in half (Gen. 15:6–21). The parties
would walk between the parts as an acknowledgment that those animals
represented the fate of the party who broke the covenant. Significantly,
only God walked between the animals, for the purpose of communicat-
ing to Abraham that He would not break His promise.
Compare Genesis 15:6–21 and Jeremiah 34:8–22. What do these

texts teach about the covenant?
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_____________________________________________________
The covenant with God gave Israel access to the Promised Land as
their inheritance. It involved, however, a set of commandments and the
sprinkling of blood upon an altar. This sprinkling implied the destiny
of the party who broke the covenant. This is why Hebrews says that
“without the shedding of blood there is no remission [of sins]” (Heb.
9:22, literal translation).
When Israel broke the covenant, God faced a painful dilemma. The
covenant demanded the death of the transgressors, but God loved His
people. If God should simply look the other way or refuse to punish the
transgressors, His commandments would never be enforceable, and this
world would descend into chaos.
The Son of God, however, offered Himself as a Substitute. He died
in our place so that we “may receive the promised eternal inheritance”
(Heb. 9:15, 26, ESV; Rom. 3:21–26). That is, He was going to uphold
the sanctity of His law while at the same time saving those who broke
that law. And He could do this only through the Cross.
How can we see here why the law is so central to the gospel mes
sage?
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M onday February 21
Diverse Kinds of Sacrifices

Jesus’ death provided forgiveness, or remission, for our sins. The
remission of our sins, however, involves much more than the cancel-
lation of the penalty for our transgression of the covenant. It involves
other elements just as important. That is why the Israelite sacrificial
system had five different kinds of sacrifices. Each was necessary to
express the richness of the meaning of the cross of Christ.
Read Ephesians 3:14–19. What was the prayer request of Paul in

behalf of believers?
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The holocaust offering (or burnt offering) required that the whole
animal be consumed on the altar (Leviticus 1). It represented Jesus,
whose life was consumed for us. Expiation required Jesus’ total com-
mitment to us. Even though He was equal with God, Jesus “emptied
himself, by taking the form of a servant” (Phil. 2:5–8, ESV).
The grain offering was a gift of gratitude for God’s provision of
sustenance for His people (Leviticus 2). It also represents Jesus, “ ‘the
bread of life’ ” (John 6:35, 48), through whom we have eternal life.
The peace or fellowship offering implied a communal meal with friends
and family to celebrate the well-being provided by God (Leviticus 3). It
represented Christ, whose sacrifice provided peace for us (Isa. 53:5, Rom.
5:1, Eph. 2:14). It also emphasizes that we need to participate in Jesus’
sacrifice by eating of His flesh and drinking of His blood (John 6:51–56).
The sin or purification offering provided expiation for sins (Lev.
4:1–5:13). This sacrifice emphasized the role of the blood of the
animal—which represented its life—to provide redemption from sins
(Lev. 17:11) and pointed forward to the blood of Jesus who redeems us
from our sins (Matt. 26:28, Rom. 3:25, Heb. 9:14).
The guilt or reparation offering (Lev. 5:14–6:7) provided forgiveness
in cases where reparation or restitution was possible. It tells us that God’s
forgiveness does not free us from the responsibility to provide reparation
or restitution, where possible, to those whom we have wronged.
The sanctuary sacrifices teach us that the experience of salvation is
more than just accepting Jesus as our Substitute. We also need to “feed”
on Him, share His benefits with others, and provide reparation to those
whom we have wronged.
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T uesday February 22
Jesus’ Perfect Sacrifice

Read Hebrews 7:27 and Hebrews 10:10. How is Jesus’ sacrifice
described in these passages?
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The Levitical priests—who were “many in number, because they
were prevented by death from continuing in office” (Heb. 7:23, ESV)—
are contrasted with Jesus, who lives forever and has an eternal priest-
hood (Heb. 7:24, 25). Levitical priests “daily” (Heb. 7:27) and “every
year” (Heb. 9:25) offered gifts and sacrifices “that cannot perfect the
conscience of the worshiper” (Heb. 9:9, ESV; Heb. 10:1–4).
Jesus, however, offered Himself “once for all” a “single sacrifice”
(Heb. 10:10, 12–14, ESV) that cleanses our consciences (Heb. 9:14,
Heb. 10:1–10) and puts away sin (Heb. 9:26). Jesus’ sacrifice is supe-
rior to the sacrifice of animals because Jesus was the Son of God (Heb.
7:26–28), who perfectly fulfilled God’s will (Heb. 10:5–10).
The description of the sacrifice of Jesus as having occurred “once for
all” has several important implications.
First, Jesus’ sacrifice is perfectly effective and never to be surpassed.
The sacrifices of the Levitical priests were repeated because they were
not effective; otherwise “would they not have ceased to be offered,
since the worshipers, having once been cleansed, would no longer have
any consciousness of sins?” (Heb. 10:2, ESV).
Second, all the different kinds of sacrifices of the Old Testament
found their fulfillment at the cross. Thus, Jesus not only cleanses
us from sin (Heb. 9:14), but He also provides sanctification (Heb.
10:10–14) by putting sin away from our lives (Heb. 9:26). Before the
priests could approach God in the sanctuary and minister in behalf of
their fellow human beings, they had to be cleansed and sanctified, or
consecrated (Leviticus 8, Leviticus 9). Jesus’ sacrifice cleanses us and
consecrates us (Heb. 10:10–14) so that we may approach God with
confidence (Heb. 10:19–23) and serve Him as “a royal priesthood”
(Heb. 9:14, 1 Pet. 2:9).
Finally, Jesus’ sacrifice also provides nourishment for our spiritual
life. It provides an example that we need to observe and follow. Thus,
Hebrews invites us to fix our eyes upon Jesus, especially the events of
the cross, and follow His lead (Heb. 12:1–4; Heb. 13:12, 13).
The Cross is the basis for all the benefits that God bestows upon
us. It provides purification from sin, sanctification to serve, and
nourishment to grow. How can we better experience what we
have been given in Jesus?
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The Cross and the Cost of Forgiveness
Read Hebrews 9:22–28. What does this passage say about the work of
Christ in the heavenly sanctuary?
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_____________________________________________________
The idea that the heavenly sanctuary needs cleansing makes sense in
the context of the Old Testament sanctuary. The sanctuary is a symbol of
God’s government (1 Sam. 4:4, 2 Sam. 6:2), and the way God deals with
the sin of His people affects the public perception of the righteousness
of His government (Ps. 97:2). As ruler, God is the Judge of His people,
and He is expected to be fair, vindicating the innocent and condemn-
ing the guilty. Thus, when God forgives the sinner, He carries judicial
responsibility. The sanctuary, which represents God’s character and
administration, is contaminated. This explains why God bears our sins
when He forgives (Exod. 34:7, Num. 14:17–19, the original Hebrew for
“forgiving” [nōśēʾ] in these verses means “carrying, bearing”).
The system of sacrifices in the Israelite sanctuary illustrated this
point. When a person sought forgiveness, he brought an animal as a
sacrifice in his behalf, confessed his sins over it, and slaughtered it. The
blood of the animal was daubed upon the horns of the altar or sprinkled
before the veil in the temple in the first apartment. Thus, the sin was
symbolically transferred into the sanctuary. God took the sins of the
people and bore them Himself.
In the Israelite system, cleansing from, or atonement for, sins occurred
in two phases. During the year, repentant sinners brought sacrifices to the
sanctuary, which cleansed them from their sin but transferred the sin to the
sanctuary, to God Himself. At the end of the year, on the Day of Atonement,
which was the day of judgment, God would cleanse the sanctuary, clearing
His judicial responsibility by transferring the sins from the sanctuary to the
scapegoat, Azazel, who represented Satan (Lev. 16:15–22).
This two-phase system, represented by the two apartments in the
earthly sanctuary, which were a pattern of the heavenly sanctuary
(Exod. 25:9, Heb. 8:5), permitted God to show mercy and justice at
the same time. Those who confessed their sins during the year showed
loyalty to God by observing a solemn rest and afflicting themselves on
the Day of Atonement (Lev. 16:29–31). Those who did not show loyalty
would be “cut off ” (Lev. 23:27–32).
Think of what you would face if you had to face the just punish
ment for your sins. How should that truth help you understand
what Christ has done for you?
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Judgment and the Character of God

Read Romans 3:21–26; Romans 1:16, 17; and Romans 5:8. What does
Redemption in the Cross for the forgiveness of our sins reveal about
God?
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The forgiveness of our sins implies two phases in Jesus’ mediation
in the two apartments of the heavenly sanctuary. First, Jesus removed
our sins and carried them Himself on the cross in order to provide
forgiveness to everyone who believes in Him (Acts 2:38, Acts 5:31).
On the cross, Jesus won the right to forgive anyone who believes in
Him because He has carried their sin. He also has inaugurated a new
covenant, which allows Him to put God’s law in the heart of believers
through the Holy Spirit (Heb. 8:10–12, Ezek. 36:25–27).
A second phase in the ministry of Jesus consists of a judgment, the
pre-Advent judgment, which was still future from the point of view
of Hebrews (Heb. 2:1–4; Heb. 6:2; Heb. 9:27, 28; Heb. 10:25). This
judgment begins with God’s people and is described in Daniel 7:9–27,
Matthew 22:1–14, and Revelation 14:7. Its purpose is to show the righ-
teousness of God in forgiving His people. In this judgment, the records
of their lives will be open for the universe to see. God will show what
happened in the hearts of believers and how they embraced Jesus as
their Savior and accepted His Spirit in their lives.
Speaking of this judgment, Ellen G. White wrote: “Man cannot
meet these charges himself. In his sin-stained garments, confessing
his guilt, he stands before God. But Jesus our Advocate presents
an effectual plea in behalf of all who by repentance and faith have
committed the keeping of their souls to Him. He pleads their cause
and vanquishes their accuser by the mighty arguments of Calvary.
His perfect obedience to God’s law, even unto the death of the cross,
has given Him all power in heaven and in earth, and He claims of
His Father mercy and reconciliation for guilty man. . . . But while
we should realize our sinful condition, we are to rely upon Christ as
our righteousness, our sanctification, and our redemption. We can-
not answer the charges of Satan against us. Christ alone can make
an effectual plea in our behalf. He is able to silence the accuser
with arguments founded not upon our merits, but on His own.”
—Testimonies for the Church, vol. 5, pp. 471, 472.
Why do the cross and the ministry of Jesus in our behalf suggest
that we should look confidently, but with humility and repen
tance, toward the judgment?
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F riday February 25
Further Thought: Read Ellen G. White, “Calvary,” pp. 741–757;

“ ‘It Is Finished,’ ” pp. 758–764, in The Desire of Ages.
Professor Jiří Moskala has explained the nature of this pre-Advent

judgment. God “is not there in order to display my sins like in a shop
window. He will, on the contrary, point first of all to His amazing trans-
forming powerful grace, and in front of the whole universe He, as the
true Witness of my entire life, will explain my attitude toward God, my
inner motives, my thinking, my deeds, my orientation and direction of
life. He will demonstrate it all. Jesus will testify that I made many mis-
takes, that I transgressed His holy law, but also that I repented, asked
for forgiveness, and was changed by His grace. He will proclaim: ‘My
blood is sufficient for the sinner Moskala, his orientation of life is on
Me, his attitude toward Me and other people is warm and unselfish,
he is trustworthy, he is My good and faithful servant.’ ”—“Toward a
Biblical Theology of God’s Judgment: A Celebration of the Cross in
Seven Phases of Divine Universal Judgment,” Journal of the Adventist
Theological Society 15 (Spring 2004): p. 155.
“Both the redeemed and the unfallen beings will find in the cross of
Christ their science and their song. It will be seen that the glory shining
in the face of Jesus is the glory of self-sacrificing love. In the light from
Calvary it will be seen that the law of self-renouncing love is the law of
life for earth and heaven; that the love which ‘seeketh not her own’ has
its source in the heart of God; and that in the meek and lowly One is
manifested the character of Him who dwelleth in the light which no man
can approach unto.”—Ellen G. White, The Desire of Ages, pp. 19, 20.
 Human beings have always had the tendency to offer different
kinds of sacrifices to God as an exchange for forgiveness or salva
tion. Some offer God heroic acts of penance (long journeys, etc.),
others offer a life of service, or acts of self-deprivation, et cetera.
How should these acts be considered in the light of Jesus’ sacrifice
and the assertion of Scripture that the cross has put an end to all
the sacrifices (Dan. 9:27, Heb. 10:18)?
 At the same time, what is the role of sacrifice in the life of the
believer? What did Jesus mean when He said that we need to take
our cross and follow Him (Matt. 16:24), or the apostle Paul when
he said that we should offer our bodies as “a living sacrifice, holy
and acceptable to God” (Rom. 12:1, ESV)? What is the relationship
between the instructions of Jesus (Matt. 16:24) and Paul (Rom.
12:1) and Hebrews 13:15, 16?
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i n s i d e
Story
Gospel Calling
By Andrew McChesney
Khamla, the breadwinner of his family, fell ill in rural Laos. His legs
became so heavy that he could not walk. He was confined to his house
for three months.
With no money to see a doctor, Khamla (not his real name) resorted to
all sorts of herbal medicine and traditional healers, including the shaman, or
spirit doctor, in his village. Nothing helped.
Finally, seeing his desperation, someone told him about a Seventh-day
Adventist pastor who had helped many people by cell phone. The man
called up Pastor Sadua Lee (pictured) and asked for help.
Now, it wasn’t simply a phone call. Phone calls were something of a
luxury, costing 700 Laotian kips (8 US cents) per minute. At the time, a
third of the population was living on less than US$1.25 a day, and nearly
two-thirds were living on less than $2 a day.
The ill man begged Pastor Sadua to heal him.
“I am nobody,” the pastor replied. “I cannot heal you. But my God, who
is called Jesus, can heal you if it is His will. All we have to do is ask Him.”
Khamla requested prayer, and the pastor prayed for him over the phone.
The next day, the pastor called the man to offer prayer for him again.
Khamla was so excited. “I can walk!” he exclaimed.
Although his legs were weak, he was able to walk for the first time in
three months. He had already gone out to work on his farm.
“Your God is so powerful,” he said. “How can I worship your God, who
is called Jesus?”
The pastor told him that he could, and should, worship Jesus all the time
and added that Jesus had set aside a special day for worship, the seventh-
day Sabbath. The man agreed to stop work on Sabbath to worship Jesus.
Seeing that he lived far from a church, he asked the pastor to help him
worship on Sabbaths. That meant that the pastor would have to call every
Sabbath—but he didn’t mind. If Jesus could provide Khamla with healing,
He also would provide the means to pay for the calls.
Thank you for your Sabbath School mission offerings that help spread
the gospel to people in Laos and other countries
of the Southern Asia-Pacific Division, which
will receive this quarter’s Thirteenth Sabbath
Offering.
of the Seventh-day Adventist Church’s “I Will Go” strategic
plan: “To strengthen and diversify Adventist outreach . . .
among unreached and under-reached people groups, and to
non-Christian religions.” Learn more at IWillGo2020.org.
teachers comments
Part I: Overview
Key Texts: Heb. 9:15; Gen. 15:6–21; Jer. 34:8–22; Eph. 3:14–
19; Heb. 7:27; Heb. 10:10; Heb. 9:22–28.
Lesson Themes: Hebrews makes clear that the substitutionary death of

Jesus is necessary to save us, because “without the shedding of blood
there is no forgiveness of sins” (Heb. 9:22, NRSV). Blood stands for the
life of the substitute. The demand that the transgressor die was fulfilled
by Jesus, who died once for all as an infinite sacrifice for all humanity.
The Old Testament delineates more than one kind of offering. Leviticus
enumerates burnt offerings for atonement, grain offerings in gratitude for
God’s provision, fellowship offerings for communal meals with family
and friends, sin offerings for the redemption of sin in cases of accidental
sins, and reparation offerings for cases of restitution (see Leviticus 1–6).
But, as Paul points out, these sacrifices, including those offered on the
Day of Atonement, were ultimately ineffective because they could never
take away sins (Heb. 10:1–4). Only the “precious blood of Christ,” to
which all these sacrifices pointed, could do that (Heb. 9:14, 1 Pet. 1:19).
Part II: Commentary

As we saw last week, Hebrews 7 talks about Melchizedek who was
superior to the Aaronic line of priests. Consequently, Christ is superior to
the Levitical priesthood because He is a priest according to the order of
Melchizedek. Hebrews 8 talks about the superiority of the second cove
nant, whose efficacy is further discussed in Hebrews 9:15. The first cove
nant, established with the Levites, was defective and could not remove
sins (Heb. 7:11; Heb. 9:9).
In Hebrews 9, Paul also speaks of Christ’s superior sacrifice. Why is
it superior? First, His offering is not applied in the earthly sanctuary but
in the heavenly one (Heb. 9:23, 24). Second, the blood that He offers is
not from an animal but is His own blood (Heb. 9:25, 26). Finally, the
sacrifice of Christ is uniquely singular (Heb. 9:12, 28, NRSV, “once
for all”) and effective (Heb. 9:14, NRSV, “purify our conscience”; Heb.
10:14, NRSV, “perfected for all time”) in contrast to the animal sacri-
fices (Heb. 10:1, 4).
The Dilemma of the Altar of Incense in the Most Holy: Hebrews 9

poses what appears to be a discrepancy. In verses 3 and 4 it says: “Behind
the second curtain was a tent called the Holy of Holies. In it stood the
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teachers comments
golden altar of incense and the ark of the covenant overlaid on all sides
with gold” (NRSV). This text seems at odds with Exodus 30:6, “You
shall place it [the altar of incense] in front of the curtain” (NRSV), which
indicates that the altar of incense was not in the Most Holy apartment,
but in the Holy Place, together with the lampstand and the table with the
consecrated bread. At this altar of incense, Aaron was supposed to burn
incense “every morning” (Exod. 30:7, NRSV). Similarly, other passages in
the Pentateuch place the altar of incense in the Holy Place, not in the Most
Holy Place (Exod. 40:5, 26). So, why does Paul place the golden altar of
incense in the Most Holy Place?
How do we account for this apparent anomaly?
Paul might have been thinking along these lines: “Although positioned
in the main hall (i.e., the holy place), the altar of incense (compare
Exod. 30:1–10; 1 Chron. 28:18) ‘belonged to the debir’ (the Most Holy
Place). It appears that the ritual burning of incense performed upon this
altar had a direct effect on the Most Holy Place where God manifested
His presence between the cherubim. After all, the smoke of incense
most likely suffused the inner room. This may explain why Hebrews
places the altar of incense in the Most Holy Place (Heb. 9:4).”—The
SDA International Bible Commentary, entry on Hebrews 9:4.
Also it is important to note that in the Greek the author of Hebrews
does not actually state that the altar of incense stood in the second
apartment; only that the Most Holy “had” the altar. The word translated
“had” (NKJV) may be rendered “contained,” but this is not its only or
necessary meaning.
“The connection between the altar and the most holy place here indi-
cated may be that its function was closely connected with the most holy
place. The incense offered daily on this altar was directed to the mercy
seat in the most holy. There God manifested His presence between the
cherubim, and as the incense ascended with the prayers of the worship-
ers, it filled the most holy place as well as the holy. The veil that sepa-
rated the two apartments did not extend to the ceiling but reached only
partway. Thus incense could be offered in the holy place—the only place
where ordinary priests might enter—and yet reach the second apart-
ment, the place to which it was directed.”—The SDA Bible Commentary,
vol. 7, p. 449.
Also the word used by Paul for the “altar” (thymiatērion) came to be
used in the Septuagint Greek translation of the Old Testament to refer to
the censer by itself (2 Chron. 26:19; Ezek. 8:11). The high priest carried
this censer with him into the Most Holy Place on the Day of Atonement
(Lev. 16:12).
In any case, Paul’s focus does not seem to be so much on the rooms
and furniture, since verse 5 says: “Of these things we cannot speak now
in detail.” This verse implies that more important than the furniture
and its placement is the point that Paul is making by referring to them,
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teachers comments
namely, the superiority of Christ’s sacrifice.

“The incense, ascending with the prayers of Israel, represents the mer-
its and intercession of Christ, His perfect righteousness, which through
faith is imputed to His people, and which can alone make the worship of
sinful beings acceptable to God. Before the veil of the most holy place
was an altar of perpetual intercession, before the holy, an altar of con-
tinual atonement. By blood and by incense God was to be approached—
symbols pointing to the great Mediator, through whom sinners may
approach Jehovah, and through whom alone mercy and salvation can be
granted to the repentant, believing soul.”—Ellen G. White, Patriarchs
and Prophets, p. 353.
Substitutionary Death of Christ: Substitution and satisfaction are terms
that have aroused a lot of criticism. Why would God need some kind of
substitution for the penalty of humanity’s sins? What does substitution
mean? Substitution in this context means that someone takes the place of
someone else in order to bear that person’s punishment for the purpose of
saving him or her.
As to the second term, satisfaction, we must ask, What needed to
be satisfied? Does the Bible support the concept of substitutionary
death with the idea of the Substitution satisfying the claims of the law?
Substitution occurs in the case of Abraham. When he was on Mount
Moriah to sacrifice his son Isaac, “Abraham went and took the ram and
offered it up as a burnt offering instead of his son” (Gen. 22:13, NRSV;
emphasis added). In the Passover narrative, life was spared by substitu-
tion. But the only firstborn males spared were those whose families
sacrificed a lamb and put its blood on the doorposts (Exod. 12:7, 13).
The whole sacrificial system was based on substitution. Because the
penalty for sin is death, the substitute animal was killed, thereby sparing
the sinner’s life (Lev. 17:11).
Turning to the New Testament, we find that John the Baptist identifies
Jesus as “the Lamb of God who takes away the sin of the world!” (John 1:29,
NRSV; emphasis added). Paul declared: “For Christ, our Passover lamb, has
been sacrificed” (1 Cor. 5:7, ESV). In the letter to the Ephesians, this same
Paul is unambiguous: “Christ loved us and gave himself up for us, a fragrant
offering and sacrifice to God” (Eph. 5:2, NRSV; emphasis added). In Romans,
Paul states: “while we still were sinners Christ died for us” (Rom. 5:8, NRSV;
emphasis added). The Bible is full of substitution and sin-bearing language.
(For more examples, see Isa. 53:12; Mark 10:45; 2 Cor. 5:14; 1 Tim. 2:6;
Heb. 9:28; 1 Pet. 2:24.) Hebrews crowns this topic with the indisputable,
though often ignored, statement that “without the shedding of blood there is
no forgiveness of sins” (Heb. 9:22, NRSV). What blood? It cannot be the blood
of animals, because “it is impossible for the blood of bulls and goats to take
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teachers comments
away sins” (Heb. 10:4, NRSV). Thus, it has to be the blood, the life, of Christ.
Jesus bore our sins and died for us. Thus, we must not view Christ as a
mere third party, an individual separated from God and humanity. Such a
view would brutally distort the understanding of atonement. Christ would
be portrayed then as Someone simply pacifying the Father. God, in turn,
would be shown as punishing the innocent Jesus, just so that we guilty peo-
ple could survive. The broken unity between the Father and the Son comes
to full view in Paul’s great reconciliation statement in which the Father
takes action through the Son: “All this [new creation in Christ] is from God,
who reconciled us to himself through Christ” (2 Cor. 5:18, NRSV).
Our Substitute was neither Christ alone, nor God alone, but God in
Christ, who was both God and man. God in Christ substituted Himself for
us. Thus, the objections to a substitutionary atonement disappear. There
is nothing immoral (lawbreaking) here, because the Substitute for the law
breakers is the Lawmaker, who only could make atonement for transgres-
sion. The Cross is no transactional bargain with the devil. But as God,
Christ reconciled us to Himself to “satisfy the claims of the broken law, and
thus He [Christ] bridges the gulf which sin has made.”—Ellen G. White,
Selected Messages, book 1, p. 341.

1. In the context of Christ’s substitution, consider the refrain of the hymn
entitled “And Can It Be?” (The Seventh-day Adventist Hymnal, no. 198):
“Amazing love! How can it be that Thou, my God, shouldst die for me?”
What does this sentiment mean to you personally?
2. Why is substitution so central to the whole plan of salvation? What does

it tell us about how bad sin is that it took the self-sacrifice of “God in
Christ” in order to solve the problem and offer us the hope of eternal life?
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teachers comments
Notes
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L esson 10 *February 26–March 4
Jesus Opens the Way Through

the Veil
Sabbath Afternoon
Read for This Week’s Study: Heb. 9:24; Exod. 19:3, 4;
Heb. 12:18–21; Lev. 16:1, 2; Heb. 10:19–22; Col. 3:1.
Memory Text: “For Christ has not entered the holy places made with
hands, which are copies of the true, but into heaven itself, now to appear
in the presence of God for us” (Hebrews 9:24, NKJV).
W
hen the disciples returned from the Mount of Olives,
right after Jesus had ascended to heaven, they were
filled with joy and triumph. Their Master and Friend had
ascended to a position of power over the world and had invited
them to approach God in His name with the absolute confidence
that God would respond favorably to their prayers (John 14:13, 14).
Even though they continued in the world, attacked by the forces of
evil, their hope was strong. They knew that Jesus had ascended to
prepare a place for them (John 14:1–3). They knew that Jesus was
the Captain of their salvation and that He had opened a way into
the heavenly homeland through His blood.
The ascension of Jesus to heaven is central to the theology of
Hebrews. It marks the beginning of Jesus’ rule and the beginning of
His High Priestly ministry in our behalf. And more important, Jesus’
ascension marks the moment that the new covenant, which provides the
means through which we can approach God boldly through faith, has
been inaugurated. It is our privilege now to approach God with confi-
dence through Jesus and the merits of His righteousness.
* Study this week’s lesson to prepare for Sabbath, March 5.
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S unday February 27
Jesus Before the Father

Read Hebrews 9:24. According to this passage, what was the purpose
of Jesus’ ascension to heaven?
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God instructed Israel that their males should go three times every year up
to Jerusalem to “appear before the Lord” with an offering. The appointed
times were the feast of Passover (Unleavened Bread), the Feast of Weeks
(Pentecost), and the Feast of Booths (Exod. 23:14–17, Deut. 16:16).
Passover celebrated Israel’s deliverance from Egypt. Pentecost celebrated
the barley harvest, and by the time of the New Testament, it was associated
with the giving of the law at Sinai. The Feast of Booths celebrated God’s
care for Israel during their sojourn in the desert. According to the New
Testament, all the Old Testament feasts also have prophetic significance.
Hebrews 9:24 describes Jesus’ ascension into the presence of the Father.
He arrived at the heavenly sanctuary, “the true one,” in order to “appear”
before God with a better sacrifice (Heb. 9:23, 24, NIV)—His own blood.
Jesus fulfilled the pilgrimage feasts’ prophetic significance with
amazing accuracy. He died on the day for the preparation of the
Passover at the ninth hour, the moment in which Passover lambs were
sacrificed (John 19:14, Matt. 27:45–50). Jesus was resurrected on the
third day and ascended to heaven to receive assurance that His sacrifice
had been accepted (John 20:17, 1 Cor. 15:20), when the priest was to
wave the sheaf of ripe barley as the firstfruits (Lev. 23:10–12). Then,
He ascended 40 days later to sit at the right hand of God and inaugurate
the new covenant on the Day of Pentecost (Acts 1, Acts 2).
The purpose of pilgrimage in ancient Israel was to “behold the face
of God” (Ps. 42:2, NRSV). This meant to experience God’s favor (Ps.
17:15). Similarly, the Hebrew expression to “seek the face of God”
meant to ask God for help (2 Chron. 7:14, Ps. 27:8, Ps. 105:4). This is
the sense, in Hebrews, of Jesus’ ascension. Jesus ascended to God with
the perfect sacrifice. Jesus also ascended to heaven as our Forerunner
into the presence of God (Heb. 6:19, 20). He has made real the promise
for the believers who journey, “seeking a homeland,” desiring “a better
country,” looking “forward to the city . . . whose architect and builder
is God” (Heb. 11:10, 13–16, NRSV).
Again, why should the reality of what Christ has done, not only
on the cross but also what He is doing now in heaven, give us
assurance of salvation?
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M onday February 28
God’s Invitation
Read Hebrews 12:18–21. What was the experience of Israel at Mount
Sinai?
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When God called the Israelites from Egypt, His plan was to create a
personal, intimate relationship with them. He said, “ ‘ “You have seen
what I did to the Egyptians, and how I bore you on eagles’ wings and
brought you to Myself ” ’ ” (Exod. 19:3, 4, NKJV).
Thus, through Moses, God gave the necessary instructions to prepare the
people to meet with Him. The people needed to consecrate themselves first
(Exod. 19:10–15). Those who ascended to the foot of the mountain without
preparation would die. Nevertheless, once the people had prepared them-
selves for two days, then “ ‘when the trumpet sounds a long blast’ ” on
the third day, God instructed that the people “ ‘shall come up to the
mountain’ ” (Exod. 19:13, ESV). He wanted them to have the expe-
rience Moses and the leaders of the people would have when they
ascended the mountain and “beheld God, and ate and drank” in His
presence (Exod. 24:9–11, ESV). The people later recognized that
they had seen God’s glory and that it was possible for God to speak
“ ‘ “with man, and man still live” ’ ” (Deut. 5:24, ESV). But, when
the moment came, they lacked faith. Moses explained years later:
“ ‘You were afraid because of the fire, and you did not go up into
the mountain’ ” (Deut. 5:5, ESV). Instead, they asked Moses to be
their intermediary (Deut. 5:25–27, compare with Exod. 20:18–21).
God’s manifestation of His holiness at Mount Sinai was to teach the
people to learn to “fear,” or respect, Him. The “fear of the Lord” leads
to life, wisdom, and honor (Deut. 4:10; compare with Ps. 111:10, Prov.
1:7, Prov. 9:10, Prov. 10:27)—and also to the lesson that He is merciful
and gracious (Exod. 34:4–8). Thus, while God wanted Israel to come
to Him, the people became afraid and requested for Moses to be their
intermediary. The description in Hebrews of the events at Sinai follows,
primarily, Moses’ reminder to the people of their lack of faith and their
apostasy with the golden calf, and how he was afraid of meeting God
because of their sin (Deut. 9:19). The people’s reaction was not God’s
plan for them; it was, instead, the result of their faithlessness.
Because of Jesus, why should we not be afraid to draw near to a

holy God? What are the conditions, however, for us to be able to
draw near?
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T uesday March 1
The Need for a Veil

Veils have a double function. The term Hebrews uses for veil (kate-
petasma) could refer to the screen of the court (Exod. 38:18), the screen
at the entrance of the outer apartment of the sanctuary (Exod. 36:37),
or the inner veil that separated the Holy Place from the Holy of Holies
(Exod. 26:31–35). These three veils were both entrances and boundaries
that only some people could cross.
Read Leviticus 16:1, 2 and Leviticus 10:1–3. What warning do we have

in these passages?
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_____________________________________________________
The veil was a protection for the priests as they ministered before a
holy God. After the sin of the golden calf, God said to Moses that He
would not accompany them in the way to the Promised Land lest He
consume them because they were a “ ‘stiff-necked people’ ” (Exod. 33:3,
NKJV). Thus, Moses moved the tent of meeting and pitched it far off,
outside the camp (Exod. 33:7). After Moses interceded, however, God
agreed to go with them in their midst (Exod. 33:12–20), but He estab-
lished several measures to protect the people as He dwelled among them.
For instance, Israel camped in a strict order that created a hollow
square in the middle, where the tabernacle was pitched. In addition, the
Levites camped around the tabernacle in order to protect the sanctuary
and its furniture from encroachment by strangers (Num. 1:51, Num.
3:10). They were, in fact, a kind of human veil that protected the people
of Israel: “ ‘But the Levites shall camp around the tabernacle of the
testimony, so that there may be no wrath on the congregation of the
people of Israel. And the Levites shall keep guard over the tabernacle
of the testimony’ ” (Num. 1:53, ESV).
Jesus, as our Priest, also has been our veil. Through His incarnation,
God pitched His tent in our midst and made it possible for us to con-
template His glory (John 1:14–18). He made it possible for a holy God
to live in the midst of an imperfect people.
Think about what it meant that the Creator God, the One who
made the universe, would dwell among His people, who at that
time were a nation of escaped slaves. What does that teach us
about how close God can be to us?
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W ednesday March 2
The New and Living Way Through the Veil

Read Hebrews 10:19–22. What invitation do we have in this passage?
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_____________________________________________________
The book of Hebrews argues that Jesus has entered into the heavenly
sanctuary and invites us to follow His lead. This idea agrees with the con-
ception introduced before that Jesus is the “captain” and “forerunner” of
believers (Heb. 2:10; Heb. 6:19, 20; Heb. 12:2). The “new and living way”
is the new covenant that Jesus inaugurated with His sacrifice and ascen-
sion. The expression “new and living” contrasts with the description of the
old covenant as “obsolete and growing old” (Heb. 8:13, NKJV). It is the
new covenant, which has provided forgiveness of sin and has put the law in
our hearts, that makes it possible for us to approach God with confidence,
not because of ourselves or anything we have done, but only because of
what Jesus has done for us by fulfilling all the covenant obligations.
Hebrews noted that the inauguration of the old covenant involved
the inauguration of the sanctuary and the consecration of the priests
(Heb. 9:18–21; compare with Exodus 40, Leviticus 8, Leviticus 9). The
purpose of the covenant was to create an intimate relationship between
God and His people (Exod. 19:4–6). When the Israelites accepted this
relationship, God immediately commanded that a sanctuary be built so
that He could live among them. The inauguration of the sanctuary and
God’s presence in the midst of His people marked the moment when
the covenant between God and Israel was completed.
The same is true of the new covenant. The new covenant also implies
the inauguration of Jesus’ priestly ministry in our behalf (Heb. 5:1–10,
Heb. 7:1–8:13).
Jesus’ ascension before God has inaugurated a new era for the people
of God. Zechariah 3 mentions that Satan was in the presence of God to
accuse God’s people, who were represented by the high priest Joshua.
This accuser is the same that raised questions about Job’s loyalty to
God (Job 1, Job 2). With the sacrifice of Jesus, however, Satan has
been cast out of heaven (Rev. 12:7–12, compare with John 12:31, John
16:11). Now it is Jesus who intercedes for us and through His sacrifice
and faithfulness claims salvation for us!
What accusations could Satan make against you before God, if

he were allowed? Though he is a liar, how much would he have to
lie about you in order to seek your condemnation? What’s your
only hope?
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128
T hursday March 3
They Will See His Face

Read Hebrews 12:22–24. In what sense have we arrived at the heav
enly Jerusalem into the presence of God?
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_____________________________________________________
It is argued that believers “have come” to Mount Zion, the heavenly
Jerusalem, through faith. In this sense, their experience anticipates the
future. Thus, the heavenly Jerusalem belongs to the realm of the things
“hoped for” and “not seen” but nevertheless assured to us through faith
(Heb. 11:1).
While true, this is not the whole meaning of this passage. We also
have arrived at Mount Zion, in the very presence of God, through our
representative Jesus (Eph. 2:5, 6; Col. 3:1). Jesus’ ascension is not
a matter of faith, but of fact. It is this historical dimension of Jesus’
ascension that provides compelling force to the exhortation of Hebrews
to hold fast to our confession (Heb. 4:14, Heb. 10:23). Paul says:
“Since . . . we have a great high priest who has passed through the heav-
ens, . . . let us . . . with confidence draw near” (Heb. 4:14, 16, ESV).
Thus, we already have arrived through our Representative and,
therefore, should act accordingly. Through Him, we “have tasted the
heavenly gift . . . and have tasted the goodness of the word of God
and the powers of the age to come” (Heb. 6:4, 5, ESV). The reality of
Jesus’ ascension and ministry in the heavenly sanctuary is “a sure and
steadfast anchor of the soul” (Heb. 6:19, ESV), the guarantee that the
promises have substance and are worthy of confidence (Heb. 7:22). For
us, faith has a historical anchor.
God’s purpose will be fulfilled not only in Jesus, however, but also in
us. We have said that Jesus’ ascension fulfilled the typology of the first
two yearly pilgrimages of Israel, Passover and Pentecost. According to
Hebrews and the book of Revelation, the last pilgrimage, the Feast of
Booths, is yet to be fulfilled. We will celebrate it with Jesus when we are in
the “city . . . whose architect and builder is God,” in the heavenly homeland
(Heb. 11:10, NIV; see also verses 13–16). We will not build booths, but
God’s booth, or tent, will descend from heaven, and we will live with Him
forever (Rev. 7:15–17, Rev. 21:1–4, Rev. 22:1–5, Num. 6:24–26).
How can we learn to make the promise of eternal life real to

ourselves now, amid a world so full of pain and suffering? What
answer can you give to those who say that this all is just a fantasy
to help us feel better about our life here and now?
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F riday March 4
Further Thought: “Christ’s ascension to heaven was the signal

that His followers were to receive the promised blessing. For this they
were to wait before they entered upon their work. When Christ passed
within the heavenly gates, He was enthroned amidst the adoration of
the angels. As soon as this ceremony was completed, the Holy Spirit
descended upon the disciples in rich currents, and Christ was indeed
glorified, even with the glory which He had with the Father from all
eternity. The Pentecostal outpouring was Heaven’s communication
that the Redeemer’s inauguration was accomplished. According to
His promise He had sent the Holy Spirit from heaven to His follow-
ers as a token that He had, as priest and king, received all authority in
heaven and on earth, and was the Anointed One over His people. . . .
“They could speak the name of Jesus with assurance; for was He not
their Friend and Elder Brother? Brought into close communion with
Christ, they sat with Him in heavenly places. With what burning lan-
guage they clothed their ideas as they bore witness for Him!”—Ellen
G. White, The Acts of the Apostles, pp. 38, 46.
 The psalmist said, “My soul thirsts for God, for the living God.
When shall I come and appear before God?” (Ps. 42:2, ESV). How
can we have the same thirst to come into the presence of God?
If we don’t rejoice now in the presence of God as we worship
Him and come before His presence in faith, will we rejoice in the
future? What are the factors that lead to joy before God?
 In a book mocking faith, someone created a robot that suppos

edly did our believing for us. Though this was a spoof, how can
we be careful not to do as Israel did in the desert, and that is to
make a request for intermediaries between us and God? We tend
to allow other people to study the Bible in our behalf and find the
gems of truth in the Bible. Some people may feel tempted to think
that the prayers of others in their behalf carry more weight before
God than their own prayers. Why should we avoid this spiritual
trap? Why, because of Jesus, can we approach God without the
need of anyone else?
 Hebrews is about assurance of salvation. How, though, must we

be careful not to mistake presumption for assurance?
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i n s i d e
Story
God Is the Best Witness
By Anna Likholet
At the age of 18, I longed to share Jesus with others. But I was afraid.
Then I needed surgery, and I was hospitalized in Tula, a city about two
and a half hours by car from Russia’s capital, Moscow. Three of the six beds
in my room were occupied when I arrived. My operation was scheduled for
the next day. What should I do? What does someone do before an operation?
I thought. I opened my Bible.
The woman across from me immediately asked, “Are you a Christian?”
“Yes,” I said.
She then wanted to know which church I went to. I didn’t want to be
mocked for being a Seventh-day Adventist. Many Russians belong to
another Christian denomination and dismiss Adventists as members of a
sect. “I’m a Protestant,” I said.
The woman wasn’t satisfied. “Which Protestant church do you belong
to?” she said.
What could I say? “I’m a Seventh-day Adventist,” I said.
“Wow, a Seventh-day Adventist!” she exclaimed. “I know Adventists!
They are the best people!”
The woman spoke enthusiastically about the church, its work, and
Zaoksky Adventist University located outside Tula. The two other patients
listened silently. They had never heard about the Adventist Church.
“Adventists are good Christians!” the woman said. “My father knows
some nice Adventists.”
As she spoke, the physician entered the room. He was surprised to see her.
“What are you doing here?” he asked.
“What do you mean?” she replied.
“I ordered you to be discharged yesterday,” he said. “You should already
be at home.”
Her husband picked her up within 30 minutes.
God had answered my prayers in an unexpected way. He revealed Himself
on His own in my hospital room. God had done everything. As a result, the
other patients knew I was an Adventist and that
Adventists love Jesus. If you long to share Him,
He can arrange it. He will do everything for you.
of the Seventh-day Adventist Church’s “I Will Go” stra-
tegic plan: “To revive the concept of worldwide mission
and sacrifice for mission as a way of life involving not
only pastors but every church member, young and old, in
the joy of witnessing for Christ and making disciples.”
Learn more at IWillGo2020.org.
teachers comments
Part I: Overview
Key Texts: Heb. 9:24; Exod. 19:3, 4; Heb. 12:18–21; Lev. 16:1,
2; Heb. 10:19–24; Col. 3:1.
Lesson Themes: In Hebrews, the ascension of Christ marks the begin-

ning of His rule and the beginning of His high-priestly ministry in
heaven. When Christ ascended into heaven, He appeared in the presence
of God in our behalf (Heb. 9:24). In Old Testament times, every male
was required to appear in God’s presence three times a year. The pilgrim
festivals were Passover, the Feast of Weeks, and the Feast of Booths
(Exod. 23:14–17). Their purpose was to appear before God (Ps. 42:2).
Christ appeared in heaven in the presence of God in our behalf. In
accordance with the Old Testament feasts, Christ died on Passover. Then
after His resurrection, He ascended initially to His Father at the time when
the priests waved their sheaf of barley (see John 20:17; Eph. 4:8). Christ
ascended again a final time after 40 days to sit at the right hand of God.
As the inauguration of Christ as our High Priest took place in heaven, the
Holy Spirit was poured out during Pentecost on Christ’s followers on the
earth.
When God appeared to the Israelites at Mount Sinai, they were fearful
of God’s presence. Moses became their intermediary. All through the his-
tory of Israel, priests were the mediators. But even they were prohibited
from going whenever they wanted into the Most Holy apartment of the
tabernacle. The veils functioned both as boundaries and protection for the
priests when ministering in the sanctuary. Hebrews invites its audience,
and by implication us, to approach the sanctuary through the veil; that is,
through the flesh of Christ (Heb. 10:20).
Part II: Commentary

“The Spirits of the Righteous Made Perfect”: In Hebrews 12:22, 23,
Paul addresses his audience with these words: “But you have come to
Mount Zion and to the city of the living God, the heavenly Jerusalem, and
to innumerable angels in festal gathering, and to the assembly of the first-
born who are enrolled in heaven, and to God the judge of all, and to the
spirits of the righteous made perfect” (NRSV). The question that we will
pursue in regard to this passage is: Who are “the spirits of the righteous
made perfect”? That is, what kind of beings are they?
In preparing to answer this question, let us look at the context of
Hebrews 12:22, 23, which is Hebrews 11. In Hebrews 11, Paul offers
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teachers comments
praises in honor of the heroes of faith, followed by a strong exhortation

at the beginning of Hebrews 12 to fix our gaze upon “Jesus the pioneer
and perfecter of our faith, who for the sake of the joy that was set before
him endured the cross, disregarding its shame, and has taken his seat at
the right hand of the throne of God” (Heb. 12:2, NRSV). Then the section
that follows in Hebrews 12 deals with God’s discipline in the Christian
life. The fact that righteous people suffer is not a sign of divine displea-
sure but of God’s parental affection. That is why Paul states, “For the
Lord disciplines those whom he loves, and chastises every child whom
he accepts” (Heb. 12:6, NRSV).
Next follows a double exhortation to peace and holiness: “Pursue
peace with everyone, and the holiness without which no one will see
the Lord” (Heb. 12:14, NRSV). To reinforce the warning, Paul brings
forward the illustration of Esau, described as an “immoral and god-
less” person—the very antithesis of the example of faith in Hebrews
11—who traded off his firstborn-inheritance rights for the immediate
gratification of a meal (Heb. 12:16, NRSV). Finally, Paul compares the
Exodus generation with his own audience. The former was confronted
with a theophany on Mount Sinai. Moses recalled the scene and
declared: “ ‘I [trembled] with fear’ ” (Heb. 12:21, NRSV). In contrast,
the audience of Hebrews has not come to this terrifying mountain,
but to the heavenly dwelling place of God, the “heavenly Jerusalem”
(Heb. 12:22, NRSV). They have access to “God, the judge of all,” to
“the assembly of the firstborn who are enrolled in heaven,” and to the
“spirits of the righteous made perfect” (Heb. 12:23, NRSV).
Who are the “spirits of the righteous made perfect”? Most scholars
of the book of Hebrews employ Jewish apocalyptic literature (e.g., Jub.
23:30, 31; 1 Enoch 22:9; 1 Enoch 102:4; 1 Enoch 103:3, 4; 2 Apoc. Bar.
30:2) to understand the phrase “spirits of the righteous made perfect.”
On this basis, they conclude that these spirits must be immaterial souls,
devoid of the body, who are dwelling in heaven. Such a conclusion needs
to be challenged by the data presented in the book of Hebrews itself. To
that end, we will analyze the noun “spirits,” the adjective “righteous,”
and the adjectival verb (participle) “made perfect.”
The noun “spirits,” or “spirit,” has three different uses in the letter to
the Hebrews. First, “spirits” is used to designate angels who are minis-
tering spirits (Heb. 1:7, 14). Second, “spirit” designates the Holy Spirit
who gives gifts, speaks about the new covenant, and bears witness to it
(Heb. 2:4; Heb. 3:7; Heb. 6:4; Heb. 9:8; Heb. 10:15). Sometimes the
Holy Spirit seems to be described as the “Spirit of grace” (Heb. 10:29),
or the “eternal Spirit” (Heb. 9:14). Third, “spirits” refers to human
beings who are alive and who are subject to the piercing penetration of
the Living Word of God (Heb. 4:12). Similarly, when Paul talks about
God disciplining His children, he says “We have had earthly fathers
who disciplined us and we respected them. Shall we not much more be
133 133
teachers comments
subject to the Father of spirits and live?” (Heb. 12:9, ESV). Thus, we
can conclude that the “spirits” in the phrase “the spirits of the righteous
made perfect” (Heb. 12:23, NRSV) are not angels, nor the Holy Spirit,
but human beings who by faith have approached Mount Zion, the city of
the Living God, the heavenly Jerusalem (Heb. 12:22).
In Hebrews, the adjective “righteous” appears only two times out-
side of the passage under investigation. The first time that it appears,
it is used in the context of endurance: “My righteous one will live by
faith” (Heb. 10:38, NRSV). God has no pleasure in those who shrink
back in doubt or unbelief. The second time, the adjective is used in the
context of Abel offering a better sacrifice than Cain offers. Because of
that better sacrifice, Abel receives the testimony that he is “righteous”
(Heb. 11:4). Both instances refer to persons when they were alive, not
dead or in a bodiless state of being. Thus, these individuals are not
depicted as immaterial souls. So, we may conclude that the “righteous”
are those people who live by faith and express their faith by the sacri-
fices they make.
The term “made perfect” appears several times in Hebrews, yield-
ing three uses. First, Christ was made perfect through sufferings and
becomes the Source of eternal salvation (Heb. 2:10; Heb. 5:9; Heb.
7:28). Second, the law cannot make perfect the conscience of the
worshiper (Heb. 7:19; Heb. 9:9; Heb. 10:1). Third, human beings are
perfected. In Hebrews 10:14, Paul states, “For by a single offering he
[Christ] has perfected for all time those who are sanctified” (NRSV), and
in Hebrews 12:23 the “spirits of the righteous” are perfected. Thus, the
objects of perfection are Christ and human beings, not bodiless beings
in a metaphysical sphere.
Finally, the phrase “assembly of the firstborn” seems to be part of
a parallelism, synonymous with the phrase that follows it: “who are
enrolled in heaven” (Heb. 12:23, NRSV). The image of righteous people
being enrolled in the heavenly books is common in Scripture (Exod.
32:32; Ps. 69:28; Dan. 12:1; Luke 10:20; Rev. 13:8; Rev. 17:8; compare
Phil. 3:20). Moses contended with God either to forgive Israel’s sin or
blot out his own name from the book of life. Consequently, the “spirits
of the righteous made perfect” should be interpreted as human beings
rather than bodiless souls of people who died.
In sum, the textual evidence points to the fact that the noun “spir-
its” is used for angels, the Holy Spirit, and humans. The adjective
“righteous” is used for faithful people such as Abel and the audience
of Hebrews. The term “made perfect” is used to describe Jesus being
made perfect, the inability of the law to make anything perfect, and
humans who have been made perfect by Christ’s sacrifice. Thus, we
can safely conclude that the “spirits of the righteous made perfect”
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teachers comments
are not immaterial souls, devoid of corporeal form, who are dwelling
in heaven after their earthly sojourn and subsequent death, and who
are now enjoying heavenly peace. Rather, the “spirits of the righteous
made perfect” are human beings whose names have been registered in
heaven. Through faith, the addressees of Hebrews approach God, Jesus
the Mediator of a new covenant, the heavenly Jerusalem, the innumerable
angels, and these human beings who have been made perfect by faith and
whose names are recorded in heaven. This passage should be understood
as an exhortation to believers, similar to the author’s exhortation to his
audience when he says: “Let us therefore approach the throne of grace
with boldness” (Heb. 4:16, NRSV).

As Seventh-day Adventists, we hold many beliefs in common with other
Christian denominations, such as prayer, righteousness by faith, sanctifica-
tion, the Godhead, tithing, et cetera. Besides distinctive Adventist beliefs,
such as those connected with the sanctuary doctrine and our self-understanding
as the end-time remnant of Revelation, some denominations can be found
within Christianity that share our beliefs in the Sabbath, the Second Coming,
the gift of prophecy, and the state of the dead. During this week’s lesson, we
looked at the state of the dead through the passage of Hebrews 12:22, 23. As
Seventh-day Adventists, we are distinguished from other Christian groups,
though not exclusively, in believing that the soul is not immortal. We believe
that God created Adam “from the dust of the ground, and breathed into his
nostrils the breath of life; and the man became a living being” (Gen. 2:7,
NRSV). Other translations render the phrase “living being” as “living soul.”
With death, the living being ceases to exist. Through the influence of Greek
philosophy, most Christians throughout history have believed that humans are
born immortal and that when one dies, his or her spirit goes to heaven or hell
to live with God or to burn eternally.
1. What dangers arise when we superimpose our presuppositions onto the
biblical text instead of permitting the Bible to speak for itself?
2. Can we indeed be completely objective and free of presuppositions? Why,

or why not?
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teachers comments
Notes
136
L esson 11 *March 5–11
Jesus, Author and Perfecter of

Our Faith
Sabbath Afternoon
Read for This Week’s Study: Heb. 10:35–39, Rom. 1:17,
Hebrews 11, Josh. 2:9–11, Heb. 12:1–3.
Memory Text: “Looking unto Jesus, the author and finisher of our
faith, who for the joy that was set before Him endured the cross,
despising the shame, and has sat down at the right hand of the throne
of God” (Hebrews 12:2, NKJV).
H
ebrews 11 and 12 are probably the most-loved chapters of the
book. They describe the Christian life as a race in which we all
participate and in which all who stay faithful will receive the
reward. They also describe the drama of Redemption as a race in which
people of faith from the past persevered, despite sufferings, but have
not yet received the reward.
And that’s because the story ends with us, as well, not just them. We
are the concluding act. The drama culminates with our entering and
running the last part of the race, and with Jesus seated at the goal line
at the right hand of God. He provides inspiration as well as the ultimate
example of how the race is run. He is the ultimate Witness that the
reward is true and that He is the Forerunner who opens the way for us
(Heb. 6:19, 20; Heb. 10:19–23).
Hebrews 11 explains that faith is confidence in God’s promises, even
if we cannot see their fulfillment yet. This lesson will explore what
faith is and how it is obtained through the examples of the past and,
especially and centrally, through the example of Jesus, “the founder and
perfecter of our faith” (Heb. 12:2, ESV).
137
S unday March 6
The Righteous Will Live by Faith

Read Hebrews 10:35–39. What is God saying to us in these verses?
_____________________________________________________
_____________________________________________________
Endurance is a characteristic of God’s end-time people, without
which they will not be able to receive the promises (Rev. 13:10, Rev.
14:12). In order to endure, however, believers need to “hold fast” their
faith (Heb. 10:23, Heb. 4:14). Paul has shown that the desert genera-
tion was not able to receive the promise because they lacked faith (Heb.
3:19). Hebrews portrays believers as also at the threshold of the fulfill-
ment of the promises (Heb. 9:28; Heb. 10:25, 36–38) and as needing to
exercise faith if they want to receive the promises (Heb. 10:39).
Paul introduces his exposition on faith with a quotation from
Habakkuk 2:2–4. Habakkuk had asked God why He tolerated the
treacherous people who oppressed the righteous (Hab. 1:12–17). The
prophet and his people were suffering; thus, they wanted God to act.
God answered, however, that there was an appointed time for the fulfill-
ment of His promise, and they needed to wait (Hab. 2:2–4). Habakkuk
and his people lived, like us, between the time of the promise and the
time of its fulfillment. God’s message continued in Hebrews, “ ‘He
who is coming will come and will not delay’ ” (Heb. 10:37, NIV; see
also Hab. 2:3).
The message refers to Jesus. He is the righteous one, the embodiment
of faith, who pleases God and provides life (Heb. 10:5–10).
Why, then, would He “delay”? He won’t. He already has come to die
for us (Heb. 9:15–26), and He will surely come again at the appointed
time (Heb. 9:27, 28; Heb. 10:25).
God’s message continued: “ ‘My righteous one shall live by faith’ ”
(Heb. 10:38, ESV). Paul states the same in Romans 1:17 and Galatians
3:11. Romans 1:16, 17 is especially enlightening because it explains
that the righteousness of God is “revealed from faith to faith.” What
Paul means is that God’s faithfulness to His promises comes first, and
His faithfulness produces, as its result, our faith and/or faithfulness.
Thus, because God remains faithful to His promises (2 Tim. 2:13),
the righteous, in response to God’s faithfulness, will remain faithful,
as well.
Why is it important to recognize that our faith results from and

feeds on God’s faithfulness? How can we learn more to trust in
His faithfulness to us and to the promises He has made to us?
_____________________________________________________
138
M onday March 7
By Faith, Abraham . . .
Hebrews defines faith as “confidence in what we hope for and assur-
ance about what we do not see” (Heb. 11:1, NIV). Then it provides a list
of faithful people from the history of Israel who exemplify what faith
is, and it shows how they manifested that faith by their deeds.
Read Hebrews 11:1–19. What did these “heroes” of faith do that

exemplified their faith? How are their actions related to the hope
of things not seen?
_____________________________________________________
_____________________________________________________
Abraham is probably the most important character in this chapter.
Abraham’s last act of faith is especially instructive regarding the true
nature of faith.
Hebrews notes that God’s instruction to Abraham that he offer Isaac as
a sacrifice seemed to imply a contradiction on God’s part (Heb. 11:17,
18). Isaac was not the only son of Abraham. Ishmael was the firstborn
of Abraham, but God had told Abraham that it was all right for him
to accept Sarah’s request and cast Ishmael and his mother out because
God would take care of them, and because Abraham’s offspring would
be named through Isaac (Gen. 21:12, 13). In the next chapter, however,
God asks Abraham to offer Isaac as a burnt offering. God’s instruction in
Genesis 22 seemed to flatly contradict God’s promises in Genesis 12–21.
Hebrews concludes that Abraham amazingly solved the conundrum
by arriving at the conclusion that God would resurrect Isaac after he
had offered him. This is amazing because no one had yet been resur-
rected. It seems, however, that Abraham’s previous experience with
God led him to that conclusion. Hebrews 11:12 notes that Isaac was
conceived by the power of God from one who was “as good as dead.”
Paul also noted that despite Abraham’s being “as good as dead” and
Sarah barren, Abraham believed “in hope . . . against hope, that he
should become the father of many nations” because he believed that
God “gives life to the dead and calls into existence the things that do
not exist” (Rom. 4:17–20, ESV). Thus, Abraham must have assumed
that if God in some sense already had given life to Isaac from the dead,
He could do it again. In God’s leading in the past, Abraham saw an
intimation of what He could do in the future.
Why is meditating on how God has led our lives in the past so
crucial for maintaining our faith and trust in Him now?
_____________________________________________________
139
T uesday March 8
Moses: Believing in the Unseen

Read Hebrews 11:20–28. What did these men of faith do? How are
their actions related to hope and to things not seen?
_____________________________________________________
_____________________________________________________
Moses is the second major example in this chapter of faith. The life
of Moses is introduced and concluded by two actions of defiance to the
king. His parents hid him when he was born, because “they were not
afraid of the king’s edict” (Heb. 11:23, ESV), and Moses left Egypt, “not
being afraid of the anger of the king” (Heb. 11:27, ESV). The most sig-
nificant action of Moses was, however, that he “refused to be called the
son of Pharaoh’s daughter” (Heb. 11:24). The reference to Moses’ adop-
tive mother as “Pharaoh’s daughter” suggests that he was slated to be the
next Pharaoh. Moses, however, was willing to leave behind the prospect
of becoming the ruler of the most powerful nation at that time and to
become, instead, the leader of newly freed slaves—refugees, actually.
Compare Hebrews 11:24–27 and Hebrews 10:32–35. What were

the similarities between the situation of the original recipients of
Hebrews and the experience of Moses?
_____________________________________________________
_____________________________________________________
The greatness of Moses was that he was able to see beyond the promises
of the king of Egypt and look toward the unseen, namely, the promises of
God. Hebrews says the key was that Moses’ sight was fixed on “the reward,”
not on the riches of Egypt. This reward is the same reward mentioned in
Hebrews 10:35, which God has promised to all who believe in Him.
Paul’s words about Moses’ decision must have echoed powerfully in the
hearts of his original readers. They had been enduring reproaches and insults
because of their faith in Christ. They also had been afflicted and lost their
possessions (Heb. 10:32–34). Some were in prison (Heb. 13:3). In paral-
lel sense, Moses chose to be mistreated with God’s people, exchanging the
wealth of Egypt for bearing the insults associated with Christ because he
believed that the reward of Christ was greater than whatever Egypt could
offer.
What are some of the struggles that you have faced because of
your faith? What have you had to give up for it? Why, ultimately,
is the reward worth it, even if you can’t see it now?
140
W ednesday March 9
By Faith, Rahab and the Rest . . .

Read Hebrews 11:31 and Joshua 2:9–11. Why was Rahab, a pagan
prostitute, included in this text of sacred biblical characters?
_____________________________________________________
_____________________________________________________
Rahab is probably the most unexpected character whom we find in
Hebrews 11. Rahab is one of two women mentioned by name. She is
the tenth in the list, the first being forefathers and patriarchs of Israel,
and each one is regarded as being righteous. When we come to her, we
find that she not only is a woman but also a Gentile prostitute.
The most surprising thing is that she also is the thematic center and
climax of the chapter. The list is organized in a unique way. Each entry
begins with the repetitive use of the phrase “by faith.” The basic pattern
is “By faith, So-and-so did such and such” or “By faith, such and such
happened to So-and-so.” This repetitive pattern increases the expecta-
tion in the reader to hear the climactic assertion that “by faith, Joshua
led the people into the promised land.”
But that’s not what the text says. Instead, Joshua is passed over, and
the prostitute takes his place. After the mention of Rahab, the repetitive
pattern ends abruptly with “and what more shall I say?” (Heb. 11:32,
NKJV). Then, Paul hurriedly lists some names and events that he does
not explain in detail.
Rahab’s deed of faith was that she heard, believed, and obeyed, even
though she did not see. She did not see the plagues of Egypt or the
deliverance in the Red Sea or the water flow from the rock or the bread
descend from heaven, yet, she believed. She was a good exemplar for
the audience of Hebrews, who did not hear Jesus preach or see Him do
a miracle, and for us, as well, who did not see any of these things either.
“Rahab was a harlot who lived on the wall of Jericho. She hid the
two Israelite spies sent to check out the defenses of that city. Because
of her kindness to them, and her declaration of belief in God, the spies
promised that the lives of Rahab and her family would be spared when
the attack came on Jericho.”—Introduction to Rahab found in Ellen G.
White, Daughters of God, p. 35.
Paul then continues (Heb. 11:35–38) with a list of the hardships
many faced. The phrase “refusing to accept release” (Heb. 11:35, ESV)
implies that they had the possibility to escape but chose not to, because
their sights were set on the reward of God.
Though we have not seen any of these things happen (the six-day
Creation, the Exodus, the cross of Christ), why do we have so
many good reasons for believing that they did?
141
T hursday March 10
Jesus, the Author and Perfecter

of Our Faith
Read Hebrews 12:1–3. What do these verses ask us to do?
_____________________________________________________
_____________________________________________________
The climax of the exposition on faith really arrives with Jesus in
Hebrews 12. Paul started the letter with Jesus, who is the “coming
one” and who “will not delay” (Heb. 10:37, ESV), and Paul concludes
it with Jesus the “perfecter” of our faith (Heb. 12:2, ESV). Jesus is the
“author and perfecter of faith” (NASB). This means that Jesus is the One
who makes faith possible and is the Example who perfectly embodies
what a life of faith is all about. With Jesus, faith has reached its perfect
expression.
Jesus is the “founder” (Heb. 12:2, ESV), or author or pioneer, of our
faith in at least three senses.
First, He is the only one who has finished the race in its fullest
sense. The others talked about in the previous chapter have not yet
reached their goal (Heb. 11:39, 40). Jesus, however, has entered
God’s rest in heaven and is seated at the Father’s right hand. We,
together with these others, will reign with Jesus in heaven (Rev.
20:4).
Second, it was actually Jesus’ perfect life that has made it possible for
these others to run their race (Heb. 10:5–14). If Jesus had not come, the
race of everyone else would have been futile.
Finally, Jesus is the reason we have faith. As one with God, He
expressed the faithfulness of God toward us. God never gave up in His
efforts to save us, and that is why we will reach the reward in the end
if we don’t give up. Jesus ran with patience and remained faithful, even
when we were faithless (2 Tim. 2:13). Our faith is only a response to
His faithfulness.
In the end, Jesus is the “perfecter” of faith because He perfectly
exemplifies how the race of faith is run. How did He run? He laid aside
every weight by giving up everything for us (Phil. 2:5–8). He never
sinned, ever. Jesus held His sight firmly on the reward, which was the
joy set before Him, that of seeing the human race redeemed by His
grace. So, He endured misunderstanding and abuse; He stared down
the shame of the cross (Heb. 12:2, 3).
Now it is our turn to run. Though we can never achieve what Jesus
did in our own strength, we have His perfect example before us, and
so by faith in Him, and keeping our eyes on Him (as have the others
before us), we press on ahead in faith, trusting in His promises of a
great reward.
142
F riday March 11
Further Thought: “By faith you became Christ’s, and by faith you are
to grow up in Him—by giving and taking. You are to give all,—your
heart, your will, your service,—give yourself to Him to obey all His
requirements; and you must take all,—Christ, the fullness of all bless-
ing, to abide in your heart, to be your strength, your righteousness,
your everlasting helper,—to give you power to obey.”—Ellen G. White,
Steps to Christ, p. 70.
“God never asks us to believe, without giving sufficient evidence

upon which to base our faith. His existence, His character, the truthful-
ness of His word, are all established by testimony that appeals to our
reason; and this testimony is abundant. Yet God has never removed the
possibility of doubt. Our faith must rest upon evidence, not demonstra-
tion. Those who wish to doubt will have opportunity; while those who
really desire to know the truth will find plenty of evidence on which
to rest their faith.
“It is impossible for finite minds fully to comprehend the character
or the works of the Infinite One. To the keenest intellect, the most
highly educated mind, that holy Being must ever remain clothed in
mystery. ‘Canst thou by searching find out God? canst thou find out
the Almighty unto perfection? It is as high as heaven; what canst thou
do? deeper than hell; what canst thou know?’ Job 11:7, 8.”—Ellen G.
White, Steps to Christ, p. 105.
 An early Christian scholar once wrote: “Credo ut intelligam,” Latin
for “I believe in order that I may understand.” Hebrews 11:3 says that
“by faith we understand” (NKJV). What is the relationship between
faith and understanding? Why does faith often come before understand
ing? That is, why must we sometimes reach out in faith in what, at least
at first, we don’t understand, and then afterward more understanding
will come?
 The Greek word pistis means both “faith” and “faithfulness.” Why
are both meanings important in seeking to understand what living “by
faith” means? How did the people in Hebrews 11 show, by their faithful
ness, the reality of their faith? How can we do the same?
 Though we understand that faith is a gift of God (Rom. 12:3), what

role do we play, if any, in receiving and maintaining that gift?
143
i n s i d e
Story
Worshiping Like Jesus
By Andrew McChesney
Three years ago, the Thirteenth Sabbath Offering helped establish a
community center to reach people in Cambodia. But the community
center, an “urban center of influence,” reached its first person before it
even opened.
Koy Sopaon heard that construction work had started on the Essential
Life Center and that the wages were fair, so he asked project man-
ager Gary Rogers for a job. Gary, a U.S. missionary who works for
Adventist Mission, had no immediate openings at the site in Battambang,
Cambodia’s second-largest city, but he took Sopaon’s phone number.
Sopaon returned a few months later, and Gary, learning he had welding
and bricklaying experience, told him he could start work the next day.
“Why wait until tomorrow?” Sopaon said. “I can start now.”
Sopaon, a leader in his own Christian church, was surprised to learn that
Gary began each workday with a 30-minute worship. He had never held a
job with worship, and he liked it.
As the group studied, he realized that things he was learning from the
Bible were different from what his church taught. One morning, the wor-
ship focused on the seventh-day Sabbath. Sopaon read in Luke 23 about
Jesus dying on the preparation day, the sixth day of the week, and being
buried before the sun set for Sabbath, the seventh day of the week. He saw
that the disciples stopped their work for the Sabbath and that Jesus rested
in the tomb. It wasn’t until the first day that they brought spices to anoint
His body. Surprised, Sopaon told himself, “Then the seventh day truly is
the Sabbath!”
Seeing Sopaon’s belief, Gary asked, “Do you want to be like Jesus?”
Sopaon didn’t hesitate. “Yes, I do,” he said.
“If that is your desire, join us as we open the Sabbath together next
Friday evening,” Gary said, inviting him to an Adventist gathering.
Sopaon came on Friday and returned the next day for Sabbath wor-
ship. He was amazed at how people greeted one another, saying, “Happy
Sabbath! Happy Sabbath!” It made him feel that God could make him holy.
As Sopaon learned more about God, he began to
return tithe. On Sabbath afternoons, he joined church
members in helping the needy. He was baptized 18
months after starting to work on the construction site
for the Essential Life Center.
Thank you for your Thirteenth Sabbath Offering that helped
open the Essential Life Center, an “urban center of influence” in
Battambang, Cambodia.
teachers comments
Part I: Overview
Key Texts: Heb. 10:32–39; Rom. 1:17; Hebrews 11; Gen. 22:1–14;
Josh. 2:8–11; Heb. 12:1–3.
Lesson Themes: If one must look for a biblical definition of faith,

one need not look further than Hebrews 11:1: “Now faith is the assur-
ance of things hoped for, the conviction of things not seen” (NRSV).
The whole chapter explains and exemplifies what it means to hold on
to God’s promises, despite not having visible evidence for our faith.
The faith chapter is introduced with a quote from Habbakuk 2:2–4.
Habakkuk asks God why He does not intervene in the destruction of
the righteous by the wicked (Hab. 1:13; Hab. 2:1). In response, God
reminds Habakkuk that there will be a lapse of time before He acts.
Contrary to appearances, this lapse constitutes no delay on God’s part.
In the meantime, the prophet needs to exercise faith. Faith goes hand
in hand with endurance (Heb. 10:36–38). The heroes of Hebrews 11
showed endurance and faith in the unseen. Abraham believed that God
could resurrect Isaac from the dead (Heb. 11:19) because Abraham
was as good as dead when he became the father of Isaac (Heb. 11:12).
Moses, though destined to become the monarch of the greatest empire
in antiquity since the Flood, chose ill-treatment, abuse, and suffer-
ing with God’s people rather than the fleeting palace pleasures of the
pharaohs. Moses made this decision because he looked to the future
reward promised by God (Heb. 11:25, 26). The audience of Hebrews
could identify with Moses because they were going through similar
circumstances. They, too, needed to look toward the future reward.
The next rather remarkable example in Hebrews 11 is Rahab, a Gentile
prostitute. Though a Gentile, she hears about God’s actions, believes
in Him, and acts on her belief when hiding the Hebrew spies (Josh.
2:8–11). Similarly, the audience of Hebrews does not see Jesus but is
called to believe and act in faith in response to God’s Word.
Part II: Commentary

Creatio ex Nihilo (Latin for Creation From Nothing): This phrase por-
trays the view that the universe was created by God out of nothing. One
of the classical texts to support a creatio ex nihilo is Hebrews 11:3: “By
faith we understand that the worlds were prepared by the word of God, so
that what is seen was made from things that are not visible” (NRSV). This
145
teachers comments
passage can be interpreted that way. We will, however, look at an alterna-

tive understanding of this text.
After the definition of faith in Hebrews 11:1, Paul moves to the
people of old who were commended for their faith (Heb. 11:2). The
catalog of the faithful does not begin with Abel, surprisingly, but with
us (that is, “we,” the audience) and Paul, the author. “By faith we
understand” (Heb. 11:3, NRSV) expresses the intellectual outlook of
a faith reality. We understand that the universe (literally the worlds)
were created by God’s Word. Creation can be grasped only by faith,
Paul asserts. Furthermore, that which is visible was not made from
things that are visible. In other words, the world of Creation is visible,
but its origin is not. Its origin is intellectually comprehended only by
faith.
What is this invisible origin? Is it ex nihilo, “out of nothing,” that
God created the visible worlds? The text says, “What is seen was not
made out of things that are visible” (Heb. 11:3, ESV), which means
that the things that are not visible are not necessarily nonexistent.
For example, just because we do not see the wind does not mean the
wind is nonexistent. Could it be that the invisible things out of which
the visible worlds were made are a reference to the spoken “word of
God”? If so, this is a clear allusion to the Creation account in Genesis
1, where God’s Word is the source of Creation. (“And God said” is
repeated in Gen. 1:3, 6, 9, 11, 14, 20, 24, 26.) In other words, the
sensory world is derived from a power that remains inaccessible to our
senses—God’s powerful creative Word. If this is true, a better explana-
tion of verse 3 emerges.
Instead of referring to creatio ex nihilo, Paul uses a parallel structure
to underscore the invisibility of God’s Word. Notice the three sets of
corresponding, interrelated ideas in Hebrews 11:3:
A “the worlds” (3a) A' “what is seen” (3b)
B “were prepared” (3a) B' “was made” (3b)
C “the word of God” (3a) C' “that are not visible” (3b)
Or to write the structure another way: [A] “By faith we understand
that the worlds [B] were prepared [C] by the word of God, [A'] so that
what is seen [B'] was made from things [C'] that are not visible” (Heb.
11:3, NRSV). Thus, we see that God’s invisible spoken Word creates
visible worlds. This understanding of the verse corroborates Paul’s
concern that his audience orient their lives to the things not seen but,
rather, hoped for. “Now faith is the assurance of things hoped for, the
conviction of things not seen” (Heb. 11:1, NRSV). In sum, we can say
that God’s invisible Word produces visible worlds and our universe. This
does not mean that God did not, or could not, create ex nihilo, but only
that this text seems to be saying something else.
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teachers comments
Thought Questions: By faith we, as well as Paul and the audience of

Hebrews, understand that God created the worlds through His powerful
yet invisible word.
1. What do you think motivated Noah to build an ark in spite of no previ-
ous floods or even any rain?
2. What do you think motivated Abraham to set out for a country he had
not previously seen or explored?
3. What do you think motivated Moses to exchange a “prestigious” life in
the palace of Egypt for a “miserable” life with the Exodus generation?
Esau Found No Repentance Though He Sought It With Tears: Hebrews

12:17 says of Esau: “For you know that afterward, when he wanted to
inherit the blessing, he was rejected, for he found no place for repen-
tance, though he sought it diligently with tears” (NKJV). This verse,
like others in Hebrews (Heb. 6:4–6, Heb. 10:26–29), seems to speak in
favor of no possible repentance. (In lesson 7, you can find a treatment
of Hebrews 6:4–6: “The Impossibility of Repentance.”) Did God really
reject Esau?
Hebrews 12 talks about running the race in which Christ is our
Example of endurance. Endurance comes through discipline, and disci-
pline strengthens weak hands and feeble knees. In addition, Paul admon-
ishes his audience to pursue peace and holiness, “without which no one
will see the Lord” (Heb. 12:14, NRSV). Every Christian is exhorted to
live in peace and maintain harmony with everyone as far as it lies within
his or her power (Rom. 12:18). Not only peace but also holiness is an
essential attribute Christians are to pursue. What is the goal of the disci-
pline that God inflicts upon His children? He wants them to share in His
own holiness (Heb. 12:10). The absence of holiness and peace equals the
absence of seeing the Lord. The absence of holiness is illustrated in the
life of the sexually immoral person (Greek: pornos) and godlessness of
Esau (Heb. 12:16). Paul comments on both Esau’s despising the birth-
right (Gen. 25:29–34) and losing the firstborn blessing (Gen. 27:1–40).
With this context in mind, we will address the question: Did Esau find no
place for repentance, though he sought it diligently with tears?
The KJV, NKJV, ESV, NIV, and NASB give the impression that Esau
found no repentance even though he sought it with tears. Furthermore,
these versions impress upon us the idea that Esau desired repentance,
but for whatever reason, God denied him this chance. To solve the
problem, we need to ask the following question: What does the pro-
noun “it” refer to in the phrase “he sought it with tears”? Is its anteced-
ent “repentance” or “blessing”? In Greek, the pronoun “it” is feminine.
Therefore, the antecedent of “it” must be a feminine noun also. In the
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teachers comments
English translation, the closest noun in proximity to “it” is “repentance”:

this proximity is the reason for the confusion. In Greek, both “repentance”
and “blessing” are feminine nouns. However, the noun “repentance” is
part of a fixed idiom and goes together with “place”/“opportunity,” which
is why we translate the phrase in question as an “opportunity for repen-
tance.” So, if Esau did not find an “opportunity for repentance,” what,
then, did he seek with tears? Because the noun “place”/“opportunity” is a
masculine noun, the feminine pronoun “it” cannot refer to the masculine
noun “place.” Thus, the only other option is the somewhat further placed
noun “blessing.” Esau could not find an opportunity to repent, although
he sought the blessing with tears. Some translations, such as the NRSV,
capture the Greek grammar correctly by translating the verse: “You know
that later, when he wanted to inherit the blessing, he was rejected, for he
found no chance to repent, even though he sought the blessing with tears”
(Heb. 12:17, NRSV).
Such a translation also concurs with the narrative in Genesis 27:34–38.
The narrative tells us that Jacob deceived his father by pretending to be
Esau. When Esau came to his father with the savory food, Isaac was sur-
prised because he thought he had just blessed his firstborn son Esau. Once
Isaac realized that he had been cheated by his son Jacob, he “trembled
violently” (Gen. 27:33, NRSV). Esau, on the other hand, realizing that the
blessing had been given away, “cried out with an exceedingly great and bit-
ter cry, and said to his father, ‘Bless me, me also, father!’ ” (Gen. 27:34,
NRSV). After the dialogue with his father, “Esau lifted up his voice and
wept” (Gen. 27:38, NRSV). In sum, we can say that Esau did not weep for
an opportunity to repent of all the things he did in his godless lifestyle;
rather, he wept for the lost blessing, which his brother stole from him. That
is exactly what Paul means when he says: “He found no place for repen-
tance, though he sought it [the blessing] diligently with tears” (Heb. 12:17,
NKJV). God offers opportunity for repentance to everyone who wants to
repent (Rom. 2:4; 2 Cor. 7:9, 10; 2 Tim. 2:25; 2 Pet. 3:9).

In the span of its history, our church has survived several crises. During
the twentieth century, we faced controversies over the issues of inspiration,
the role of Ellen G. White, the nature of Christ, the Godhead, the remnant
church, Creation versus evolution, et cetera. The twenty-first century seems
to have brought these issues back and more.
1. What would be the consequences if we as Seventh-day Adventists gave in
to the belief system of evolution or theistic evolution? Discuss.
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teachers comments
2. Does the biblical Creation account necessitate a creation ex nihilo?

3. Why is it important to consult more than one translation when encoun-
tering a difficult text?
Notes
149
Receiving an Unshakable
Kingdom
Sabbath Afternoon
Read for This Week’s Study: Heb. 12:18–29; Exod. 32:32;
Dan. 7:9, 10, 13–22; Hag. 2:6–9, 20–22; Ps. 15:5; Ps. 16:8; Heb. 13:15, 16.
Memory Text: “Therefore, since we are receiving a kingdom which

cannot be shaken, let us have grace, by which we may serve God
acceptably with reverence and godly fear” (Hebrews 12:28, NKJV).
H
ebrews 12:18–29, the passage for this week, is the climax
of the letter, and it sums up its main concern by repeating
the idea with which it started: God has spoken to us in the
person of His Son, and we need to pay careful attention (Heb. 1:1, 2;
Heb. 12:25) to Him. The description of Jesus in Hebrews 12:22–24
epitomizes the letter’s assertions about Him: Jesus is the Mediator of
the new covenant, and His blood provides salvation for believers. His
priestly and royal ministry in our behalf is a cause for celebration for
the heavenly hosts. And finally, Hebrews 12:25–29 contains the last
and climactic exhortation: God’s judgment is coming. It will bring
destruction to His enemies—but vindication and a kingdom to His
people (Heb. 12:28, 29).
The ending reaffirms the importance of Jesus’ achievements at the
cross and directs believers to the consummation of Jesus’ victory at
the Second Coming. Paul used imagery from Daniel 7 to remind the
readers that Jesus has received a kingdom from God, the Judge (Dan.
7:9–14), and is going to share His kingdom with believers, “the saints
of the Most High,” who will possess it forever and ever (Dan. 7:18).
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S unday March 13
“You Have Come to Mount Zion”

Read Hebrews 12:22–24. What does Paul describe here?
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Hebrews affirms that we have come to Mount Zion and participate in
a great celebration. “But you have come to Mount Zion and to the city
of the living God, the heavenly Jerusalem, and to innumerable angels in
festal gathering” (Heb 12:22, ESV). We have come through faith in the
person of our Representative, Jesus. In this celebration we find an innu-
merable host of angels, God Himself, and Jesus, who is the center of the
celebration. We come as part of the “assembly of the firstborn who are
enrolled in heaven” (Heb. 12:23, ESV). Our names are enrolled in the
books of heaven, where God’s professed people are listed (Exod. 32:32,
Ps. 56:8, Dan. 12:1, Mal. 3:16, Luke 10:20, Rev. 13:8, Rev. 17:8).
We are the “firstborn” because we share the inheritance of the
Firstborn par excellence, Jesus (Heb. 1:6). Thus, we have come not as
guests but as citizens (compare with Phil. 3:20). We also are described
as “the spirits of the righteous made perfect” (Heb. 12:23, ESV). This
expression is a figure of speech in which a dimension of our human
nature stands for the whole. It is analogous to the expression “the Father
of spirits” in Hebrews 12:9, which refers to God as the Father of us all,
human beings who are spiritual in nature.
The festal gathering celebrates the inauguration of Jesus’ kingly
rule, priestly ministry, and the inauguration of the new covenant. In
Hebrews, Mount Zion is the place where all these events take place.
Three of the psalms in Hebrews 1:5–14 describe the enthronement of
the Son and have Mount Zion as the place where it occurred (Ps. 2:6,
7; Ps. 110:1, 2; Ps. 102:21–27).
Mount Zion also is the place where the Son was appointed “priest
forever” (Heb. 5:6), a quotation of Psalm 110:4. According to Psalm
110, the appointment of the Son as High Priest occurs at Mount Zion,
as well (Ps. 110:2). Finally, Hebrews argues that the inauguration of
Jesus’ priesthood also marks the inauguration of the new covenant
(Heb. 7:11–22). Thus, Mount Zion also is the place where the new
covenant was ratified. Hebrews 12:22–24 describes, then, the festal
gathering that occurred in heaven when Jesus ascended.
In what practical ways can we celebrate the reality of Jesus, His

priestly ministry, and the new covenant in our lives and in our
worship? Why is rejoicing in this great truth faith-affirming?
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M onday March 14
You Have Come to God, the Judge of All

Read Hebrews 12:23. If this is a celebration, why is God described as
a judge? How can a judge be part of or a reason for a celebration?
Read also Daniel 7:9, 10, 13–22.
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_____________________________________________________
The celebration described in Hebrews 12:22–24 alludes to a future
judgment. God, the Judge, presides, and books are used, and the result
of this future judgment from the books is that God’s people receive the
kingdom (Heb. 12:28).
This scene evokes the great pre-Advent judgment described in
Daniel 7, which portrays a judgment scene in which God, the “Ancient
of Days” (Dan. 7:9), sits on a throne made of fire and is surrounded
with “ten thousand times ten thousand” (Dan. 7:10) angels. Books are
opened (Dan. 7:10), and the judgment is decided in favor of “the saints
of the most High,” who then “possessed the kingdom” (Dan. 7:22).
Similarly, Hebrews 12:22–29 describes a judgment scene at Mount
Zion, the heavenly Jerusalem, where God, “the Judge of all,” is sur-
rounded with “thousands upon thousands” of angels (NIV). The scene
also is a fiery one (Heb. 12:29). It includes books because the saints
are “enrolled” in them (Heb. 12:23, ESV), which implies a favorable
judgment for the saints.
Jesus is at the center of the scene (Heb. 12:24). He was described as
the Son of man in Hebrews 2, who was “crowned with glory and honor”
after having tasted “death” in our behalf (Heb. 2:9, ESV). According
to Hebrews 2:10, the “son of man” (see Heb. 2:6, ESV) suffered in
order that He could bring “many sons to glory” (ESV); that is, in order
that believers would be able to be “crowned with glory and honor,”
as well. The “Son” has now brought believers into Zion, the heavenly
Jerusalem, through the benefits of the new covenant (Heb. 12:22–24),
where they are promised to receive a kingdom (Heb. 12:28).
This judgment is, then, really good news for believers because it is a
judgment that rules in their favor. It vindicates them. It is a judgment
that defeats their adversary, the dragon, who is behind the terrible
beasts that have persecuted believers in the past (Daniel 7) and will do
so in the future (Revelation 13).
How does what we studied today help us understand that God’s

judgment in the three angels’ messages is “good news” for this
time (Rev. 14:6, 7; compare with Deut. 32:36; 1 Chron. 16:33–35)?
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T uesday March 15
Shake the Heavens and the Earth

After describing the festal gathering occurring in heaven, Paul warns
the readers that they need to pay attention to God’s voice because God
will shake “ ‘yet once more . . . not only the earth but also the heav-
ens’ ” (Heb. 12:26, ESV). Paul is saying that although Jesus has been
enthroned in heaven, our salvation has not been consummated. We need
to pay attention because an important event is still to happen.
Compare Haggai 2:6–9, 20–22; Psalm 96:9, 10; Psalm 99:1; and
Hebrews 12:26, 27. What is the purpose of God’s shaking the heav
ens and the earth? What does this mean?
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_____________________________________________________
In the Old Testament, the shaking of the earth was a common figure
for the presence of God, who shows up to deliver His people. When
Deborah and Barak fought against Sisera, God fought from heaven on
their behalf (Judg. 5:20). This is described as a powerful earthquake,
a shaking of the earth and mountains because of the presence of God
(Judg. 5:4, 5). We find this same image appearing throughout the Old
Testament when God arises to deliver the oppressed (Ps. 68:7, 8; Ps.
60:2; Ps. 77:17, 18). Thus, a shaking signaled God’s judgment as
He asserts His authority over the peoples of the earth. The prophets
predicted this would happen in the day of the Lord (Isa. 13:13, Isa.
24:18–23).
For Hebrews, the “shaking” of heaven and earth refers to the destruc-
tion of the enemies of God. This is what God promised at the enthrone-
ment of Jesus. God said to Him: “ ‘Sit at my right hand until I make
your enemies a footstool for your feet’ ” (Heb. 1:13, ESV). Thus, Jesus
has defeated the enemy (Heb. 2:14–16) and been enthroned (Heb.
1:5–14), but the enemies have not yet been destroyed (Heb. 10:11–14,
1 Cor. 15:23–25).
But God will destroy these enemies in the future, when He will
shake the heavens and the earth. The shaking of the heavens and the
earth means, then, the destruction of the earthly powers that persecute
God’s people and, more important, the destruction of the evil pow-
ers (Satan and his angels) who stand behind the earthly powers and
control them.
Why is the promise that one day justice will be done, and the evil
that has been so prevalent in our world will one day be destroyed,
such a hopeful promise for us all, especially those who have suf
fered directly at the hands of evil?
153
W ednesday March 16
An Unshakable Kingdom
God has announced that He will “shake” the heavens and the earth,
which means that He will destroy enemy nations. There are some
things, however, that will not be shaken, that will not be destroyed.
Compare Psalm 15:5, Psalm 16:8, Psalm 21:7, Psalm 62:2, Psalm
112:6, and Hebrews 12:27. What are the things that will not be
shaken?
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_____________________________________________________
Many modern translations of Hebrews 12:27 suggest that the shak-
ing of the heavens and the earth means that they will be removed and
forever gone.
The Bible is clear, however, that God will create new heavens and
a new earth (Isa. 65:17, Rev. 21:1–4), and we will be resurrected and
have new bodies (1 Thess. 4:13–17, Phil. 3:20) on this earth. Thus,
the “shaking” implies the cleansing and renovation of creation, not its
complete removal. What is here will be re-created, and it will be where
the redeemed live.
There are some things, however, that will not and cannot be shaken.
They include the righteous. They will not be shaken because they trust
in God. The Creator sustains them and guarantees their survival.
Note that in Hebrews permanence and stability are associated with
Jesus. Hebrews 1:10–12 says about Jesus:
“ ‘You, Lord, laid the foundation of the earth in the beginning, and
the heavens are the work of your hands; they will perish, but you
remain; they will all wear out like a garment, like a robe you will roll
them up, like a garment they will be changed. But you are the same,
and your years will have no end’ ” (ESV). Hebrews also says that Jesus’
priesthood remains forever (Heb. 7:3, 24), as does the inheritance of the
redeemed (Heb. 10:34). In the final judgment, those who hold fast “in
Jesus” will not be shaken (Ps. 46:5).
Hebrews 12:28 also says that we will receive “a kingdom that cannot
be shaken” (ESV). This is a reference to Daniel 7:18, which says that the
saints will “possess the kingdom forever.” This is the kingdom that “shall
never be destroyed” mentioned in Daniel 2:44. This kingdom belongs to
the Son, but He will share it with us. Revelation 20:4 says that we will
judge with Him the evil powers that persecuted us (see also 1 Cor. 6:3).
How well do you do now, in terms of being shaken? If not so well,

what choices can you make in order to get help in this important
area? (See Eph. 4:14.)
154
T hursday March 17
Let Us Be Grateful
Hebrews concludes this section by pointing out that the appropriate
response to God for all the wonderful things He has done for us is to
show gratitude by offering Him an appropriate type of worship.
Compare Hebrews 12:28 and Hebrews 13:15, 16. How do we offer

God acceptable worship?
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_____________________________________________________
In the old covenant system, the sacrifice of animals was the way
people showed repentance and gratitude, but these sacrifices were to be
but a token of the gratitude and repentance in the heart of the worshiper.
Thus, God made clear in Psalms and through the prophets that what
really pleased Him was not the blood of animals but the gratitude, good
deeds, and righteousness of the worshipers (Ps. 50:7–23, Isa. 1:11–17).
Thus, Paul invites us to worship God in the heavenly sanctuary by
offering sacrifices of praise, confession, thanksgiving, and good works,
which is the true worship that delights Him. We offer these sacrifices
on earth, but they are accepted as pleasing to God in heaven. This
exhortation embraces all the calls that Paul has made throughout the
letter for the confession of Jesus’ name (Heb. 3:1, Heb. 4:14, Heb.
10:23) and his exhortations that we continue to do good works (Heb.
6:10–12; Heb. 13:1, 2, 16).
The invitation of Paul to the audience to “offer to God acceptable
worship” (Heb. 12:28, ESV) implies that believers are truly now a
priestly nation that has been perfected and sanctified through the
sacrifice of Jesus (Heb. 10:10–14, 19–23). This fulfills God’s original
purpose for Israel, that it would be a priestly nation through which He
would be able to announce the good news of salvation to the world
(Exod. 19:4–6; 1 Pet. 2:9, 10; Rev. 1:6; Rev. 5:10).
Hebrews 13:1–6 describes in practical terms what it means to do
good and share what we have. It means to show brotherly love, just as
Jesus showed brotherly love to us (Heb. 2:11, 12). It means to be hos-
pitable, to visit those who are in prison or have been mistreated (Heb.
13:3), and to reject adultery and covetousness.
Why is it important to consider good works and sharing what

we have as part of our worship to God? At the same time, what
are the very real ways that our spiritual sacrifices to God may be
corrupted (Isa. 1:11–17)?
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F riday March 18
Further Thought: “During the thousand years between the first and the
second resurrection the judgment of the wicked takes place. The apostle
Paul points to this judgment as an event that follows the second advent.
‘Judge nothing before the time, until the Lord come, who both will bring
to light the hidden things of darkness, and will make manifest the counsels
of the hearts.’ 1 Corinthians 4:5. Daniel declares that when the Ancient of
Days came, ‘judgment was given to the saints of the Most High.’ Daniel
7:22. At this time the righteous reign as kings and priests unto God. John
in the Revelation says: ‘I saw thrones, and they sat upon them, and judg-
ment was given unto them.’ ‘They shall be priests of God and of Christ, and
shall reign with Him a thousand years.’ Revelation 20:4, 6. It is at this time
that, as foretold by Paul, ‘the saints shall judge the world.’ 1 Corinthians
6:2. In union with Christ they judge the wicked, comparing their acts with
the statute book, the Bible, and deciding every case according to the deeds
done in the body. Then the portion which the wicked must suffer is meted
out, according to their works; and it is recorded against their names in the
book of death.
“Satan also and evil angels are judged by Christ and His people.
Says Paul: ‘Know ye not that we shall judge angels?’ Verse 3. And Jude
declares that ‘the angels which kept not their first estate, but left their
own habitation, He hath reserved in everlasting chains under darkness
unto the judgment of the great day.’ Jude 6.”—Ellen G. White, The
Great Controversy, pp. 660, 661.
 What does the participation of the saints in the judgment of
the wicked (1 Cor. 6:3, Jude 6) say about God and how transparent
He will be with us in showing us His goodness and fairness in how
He has dealt with sin and evil?
 Read Exodus 32:32, Psalm 56:8, Psalm 69:28, Psalm 139:16,

Isaiah 4:3, Daniel 12:1, Malachi 3:16, Luke 10:20, Revelation
13:8, and Revelation 17:8. These are references to God’s books in
heaven. What kinds of things are registered in these books? Why
is it important that God maintains a record of our tears (Ps. 56:8),
for example? If God knows everything, what is the purpose of such
books or records?
 Why do you think it is important that Hebrews ends the argu

ment of the epistle with a link to the promises of Daniel 7? Why
are these links important in the context of Jesus’ ministry in
heaven? What does Daniel 7 teach us about the end of all earthly
and fallen things?
156
i n s i d e
Story
Perfect Health
By Andrew McChesney
Noy was a wealthy woman who oversaw more than 100 workers at
a family-owned coffee plantation in Laos. But then she fell ill with a
mystery disease in her village.
Her physician couldn’t identify the illness.
Noy went to many medical doctors across southern Laos, but no one
could help.
Her health grew worse and worse until she could not even walk and
was confined to her bed. More than that, she nearly lost her mind. Many
times, she could not remember people in her own family.
All her workers left because she did not pay their salaries. Villagers
told her and her husband that she would not survive.
At this low point in Noy’s life, a visitor arrived from Laos’s capital,
Vientiane. The visitor, like Noy, was not a Christian, but her son and
daughter-in-law were Seventh-day Adventists. She told Noy about Jesus.
“Maybe Jesus can save your life,” she said.
With assistance from her husband, Noy found the telephone number of
an Adventist pastor in the south and called him for help.
The pastor traveled to Noy’s village and prayed with her.
Noy was encouraged by the prayer, and she decided to move temporarily
to Vientiane. She wanted to meet Adventist church members and get to
know them.
When she arrived, she could not get out of the bed, and she struggled
to think clearly. Church members met and prayed with her regularly.
Gradually, her health improved. She started to sit, stand, and walk.
Five months after falling ill, Noy returned to her home village in
perfect health.
The villagers were surprised at what they saw. They had expected her
to die, but she was alive and fully healed. Astonished, they asked her
what had happened.
“Jesus saved me from death,” Noy said.
Now many villagers are interested in knowing more about Jesus, the
powerful Physician who can heal all who ask Him.
Thank you for your Sabbath School mission offering that will help spread the gospel to
the people of Laos and other countries of the Southern Asia-Pacific Division. Part of this
quarter’s Thirteenth Sabbath Offering will help open an elementary school in Laos.
This mission story illustrates Mission Objective Number 2 of the Seventh-day
Adventist Church’s “I Will Go” strategic plan: “To strengthen and diversify Adventist
outreach . . . among unreached and under-reached people groups, and to non-Christian
religions.” Learn more at IWillGo2020.org.
teachers comments
Part I: Overview
Key Texts: Heb. 12:18–29; Exod. 32:32; Dan. 7:9, 10, 13–22;
Hag. 2:6–9; Ps. 15:5; Ps. 16:8; Heb. 13:15, 16.
Lesson Themes: This week’s lesson deals primarily with Hebrews

12:18–29. Here, Jesus is portrayed as the Mediator of the new cove
nant, and God is shown as the Judge of all. Hebrews 12:18–29 alludes
to the historical context of Exodus 19, the assembling of Israel at
Mount Sinai for the giving of the law. This event is contrasted with the
experience of the audience of Hebrews, who have not come to Mount
Sinai, something that God’s people were forbidden to touch, but to
Mount Zion, the city of the living God, the heavenly Jerusalem. Mount
Zion is not a place of terror but of festal gathering, for there the believ-
ers have access to God. The basis for their joyful confidence is Jesus,
the Mediator of the new covenant. Mount Zion also is the place where
Jesus’ dedication ceremony as King occurs (Ps. 2:6, 7; see Heb. 1:5).
God is portrayed as the Judge of all (Heb. 12:23). When the Lord
descended on Mount Sinai, the earth shook (Exod. 19:18). The shaking is
figurative language for God’s judgment. Once again, at the end of time,
the earth will be shaken, and not only the earth but also heaven (Heb.
12:26). Only the unshakable things will survive, namely, the just, the
righteous, and those who trust in Him. As a response to such a warning,
the righteous will bring offerings to God. These offerings consist of their
praising God’s name, doing good deeds, and sharing what they have to
benefit others (Heb. 13:15, 16).
Part II: Commentary

In lesson 10, the identity of “the spirits of the righteous made perfect”
(Heb. 12:23) has been defined.
Pre-Advent Judgment and Hebrews: The questions we want to pursue

this time are: What does the book of Hebrews say about the sanctuary in
heaven? What is the biblical basis for the pre-Advent judgment?
The book of Hebrews provides some of the clearest statements for the
existence of a heavenly sanctuary. Paul states unequivocally, “Now the
main point in what we are saying is this: we have such a high priest, one
who is seated at the right hand of the throne of the Majesty in the heavens,
a minister in the sanctuary and the true tent that the Lord, and not any mor-
tal, has set up” (Heb. 8:1, 2, NRSV). Here, Paul affirms, beyond a shadow
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of a doubt, the main thrust of his sermon: Christ is our High Priest in the
heavenly sanctuary, not the earthly one. If Christ ministers in the heavenly
sanctuary, it must, therefore, exist.
In the following chapter, the claim of Christ’s high-priestly ministry
in heaven is made again: “He entered once for all into the Holy Place,
not with the blood of goats and calves, but with his own blood, thus
obtaining eternal redemption” (Heb. 9:12, NRSV). Again, the asser-
tion is that Christ ministers in a tabernacle superior to the one made
by human hands. In an even stronger statement, Paul maintains, “For
Christ did not enter a sanctuary made by human hands, a mere copy
of the true one, but he entered into heaven itself, now to appear in the
presence of God on our behalf ” (Heb. 9:24, NRSV). Thus, from our
reading of Hebrews alone, it seems indisputable that there is a sanctu-
ary in heaven in which Christ ministers. What exactly that sanctuary
looks like is not precisely defined. The last verse quoted emphasizes
its difference from the earthly sanctuary, that the sanctuary of the new
covenant is in heaven itself. We should, however, be careful in defin-
ing the dimensions of the heavenly sanctuary. What we can say with
strong conviction is that Hebrews supports unequivocally the existence
of a heavenly sanctuary in which Christ ministers as our High Priest.
What disconcerts some readers is Paul’s claim that “it was necessary
for the copies of the heavenly things to be purified with these rites, but
the heavenly things themselves with better sacrifices than these” (Heb.
9:23, ESV). Why would the heavenly things need any purifying sacrifices?
After all, heaven is clean and holy, right? Several scholars have tried to
solve the enigma of heavenly things needing cleansing by arguing that
the conscience is in need of cleansing (Heb. 9:9, 14). Others profess that
the purification means the inauguration of the sanctuary. Both of these
suggestions seem to fall short of the argument developed in Hebrews
8:1–10:18, which centers on defilement, purification, and Christ’s heav-
enly ministry.
As Seventh-day Adventists, we have the advantage of understanding
such passages in connection with Daniel 7 and Daniel 8. We understand
that heaven and earth are interconnected. The fact that we have paid
attention to the sanctuary service in the Old Testament has given us an
insight into how it works. Together with Daniel 8:14, which reads, “And
he answered him, ‘For two thousand three hundred evenings and morn-
ings; then the sanctuary shall be restored to its rightful state’ ” (NRSV),
the meaning of the statement in Hebrews 9:23 resolves itself. At the
same time, we need to acknowledge that Hebrews 9:23 does not talk
about the timing of the heavenly purification. That is something we learn
from the book of Daniel. In sum, we can say that the existence of the
heavenly sanctuary is an incontrovertible fact in the book of Hebrews.
Furthermore, even a cleansing of the heavenly things with better sacrifices
is indisputable. What the book of Hebrews does not tell us, however, is
159 159
teachers comments
when that purification happens. We should not try to force the letter to say
or mean more than it does.
Now we will turn to the question, What is the biblical basis for the
pre-Advent judgment? Here we need to look at the book of Daniel. (For
a deeper study of the pre-Advent judgment, the Apocalypse of John also
should be consulted.) The key passage for the pre-Advent judgment is
Daniel 7. This chapter displays a succession of kingdoms, symbolized by
a series of beasts, namely, the lion; the bear; the leopard; and a terrify-
ing, dreadful, and exceedingly strong animal. A comparison of Daniel 2
and Daniel 7 make it apparent that these two chapters are dealing with
the same general subject: prophecies regarding the rise and fall of four
major Mediterranean world powers. These world powers can be readily
identified as Babylon, Media-Persia, Greece, and Rome. After Daniel
sees the terrifying, dreadful, and exceedingly strong beast with its ten
horns, a “little horn” emerges from among them. Suddenly, the vision
shifts from the earth toward heaven, and a bright throne room comes
into view (Dan. 7:9–14). The scene unfolds in three stages: (1) a court
scene in which thrones are set in place (Dan. 7:9, 10), (2) the outcome
of the judgment in which the beast is put to death (Dan. 7:11, 12), and
(3) the transfer of the kingdom to the Son of man (Dan. 7:13, 14). The
chronological events of the chapter display Babylon, Media-Persia (see
Dan. 8:20), Greece, Rome, the little horn, judgment, and the possession
of the kingdom by the saints.
In the second half of Daniel 7, the prophet’s curiosity turns to the
activity of the fourth beast, as well as the little horn that “spoke arro-
gantly” (Dan. 7:19, 20, NRSV). It makes war with the saints “until the
Ancient of Days came and judgment was passed in favor of the saints”
(Dan. 7:22, NASB), and eventually “the saints took possession of the
kingdom” (Dan. 7:22, NASB). For the second time, the sequence after
the fourth beast is: little horn, judgment, and possession of the kingdom
by the saints. This sequence is repeated a third time in Daniel 7, just
to make sure that we do not miss it. The little horn “shall speak words
against the Most High, shall wear out the holy ones of the Most High,
and shall attempt to change the sacred seasons and the law” (Dan. 7:25,
NRSV). This activity is followed by the assurance that “the court shall
sit in judgment” (Dan. 7:26, NRSV), and finally the “kingship . . . shall
be given to the people of the holy ones of the Most High” (Dan. 7:27,
NRSV).
In a review of Daniel 7, the chronology is obvious. Babylon is fol-
lowed by Media-Persia, then by Greece, and by Rome. What constitutes
the content of the second half of Daniel 7 is the activity of the little horn,
the judgment, and the receiving of the kingdom, either by the Son of
man or by the saints. Christ’s kingdom is their kingdom. This heavenly
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judgment includes books, which obviously are opened for the purpose of
presenting evidence. These court books indicate that the heavenly judgment
is investigative before God takes action against the “little horn” and for the
saints (Dan. 7:21, 22, 27). The last three events in Daniel 7 are repeated
three times. This should make it sufficiently clear that the judgment is sand-
wiched between the little horn’s activity and the kingdom. Thus, it is called
the pre-Advent judgment.

The concept of an investigative judgment is not foreign to the Bible. Before
God pronounces a verdict, He investigates each case. This is clearly seen in
the fall of Adam and Eve in Genesis 3. Before a curse is pronounced over the
serpent and the ground, God investigates Adam and Eve’s condition, as well
as their conduct.
In the case of Sodom and Gomorrah, God is portrayed as descending to
earth to investigate “whether they have done altogether according to the out-
cry that has come to me” (Gen. 18:21, NRSV). Only after God investigates
the situation, discloses His plans to Abraham, and warns and even delivers
Lot and his family from Sodom does the Lord rain sulfur and fire out of
heaven on Sodom and Gomorrah (Gen. 19:24). Both the Fall narrative and
the Sodom-and-Gomorrah narrative set a biblical precedent for an investiga-
tive assessment that precedes executive judgment. The same pattern prevails
in the case of the investigative, or pre-Advent, judgment.
1. Why are so many people afraid of the investigative judgment? How can
we make it clear how central the gospel is to the judgment?
2. Why is this judgment good for us? If good, why should we not be con-
cerned over it? Explain.
Notes
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teachers comments
162
“Let Brotherly Love

Continue”
Sabbath Afternoon
Read for This Week’s Study: Hebrews 13, Rom. 12:13, Eph.
5:3–5, 1 Pet. 5:1–4, Heb. 2:9, Heb. 4:16, Gal. 2:20.
Memory Text: “Let brotherly love continue” (Hebrews 13:1).
H
ebrews 13 presents the apostle’s concluding admonition: “Let
brotherly love continue” (Heb. 13:1). He has affirmed through-
out the epistle that we are of the household of the King–High
Priest, Jesus, His brothers and sisters. The author does not conceive of
the audience only as a group of individuals who work on their salvation
in a one-on-one relationship with Jesus, but as a family, or household,
saved together. Paul has characterized the work of Jesus for us as
“brotherly love”: He was “not ashamed to call them brothers” (Heb.
2:11, ESV). Thus, believers should do for one another what Jesus did
for them.
Throughout the letter, brotherly love involved “exhorting one another”
so that no one would fall short of the grace of God (Heb. 3:13; Heb.
10:24, 25; Heb. 12:15–17). In chapter 13 it involves numerous ele-
ments: hospitality (Heb. 13:2), visiting and supporting prisoners and
those who have been mistreated (Heb. 13:3), honoring marriage (Heb.
13:4), avoiding covetousness (Heb. 13:5, 6), remembering and obeying
the leaders of the church (Heb. 13:7–17), and praying for the author
himself (Heb. 13:18, 19).
163
S unday March 20
Caring for God’s People

Read Hebrews 13:1, 2; Romans 12:13; 1 Timothy 3:2; Titus 1:8; and
1 Peter 4:9. What was the role of hospitality in the early church?
_____________________________________________________
_____________________________________________________
Christianity was a wandering movement that often depended on the
hospitality of both Christians and non-Christians. The instruction to
“not forget” to show hospitality probably does not simply refer to the
failure to think about taking someone in but about willful neglect.
Paul does not have in mind hospitality only for fellow b elievers.
He reminds his readers that by entertaining strangers some have
unwittingly entertained angels (Heb. 13:2). He probably had
in mind the visit of the three men to Abraham and Sarah (Gen.
18:2–15). Offering hospitality implies sharing possessions with
other people and suffering with them, which is what Jesus did for
us (Heb. 2:10–18).
Brotherly love toward those in prison implied not only that believers
remembered prisoners in their prayers but also that believers provided
relief through material and emotional support. There was a risk of will-
ful neglect of prisoners. Those who provided material and emotional
support to those condemned by society identified themselves with
them. In some sense, they became “partners” with them and made
themselves vulnerable to social abuse (Heb. 10:32–34).
Paul’s exhortation uses images and language to encourage the
readers in regard to prisoners. First, the author evokes the readers’ own
support for their incarcerated brethren in the past. They had become
“companions” or “partners” to those who had been “publicly exposed
to reproach and affliction” (Heb. 10:33, ESV). Second, the language of
“mistreatment” echoes the example of Moses, who chose “rather to be
mistreated with the people of God than to enjoy the fleeting pleasures
of sin” (Heb. 11:25, ESV). Finally, Paul captures the ideal of brotherly
love. He reminds the readers that they “also are in the body” (Heb.
13:3, ESV). They share the same human condition and should treat
others as they would like to be treated if they were in the same circum-
stances; that is, in prison. The people should, then, provide material
and emotional support to prisoners, showing them that they are not
abandoned.
What more can we do for those who are in prison, whether

church members or not?
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164
M onday March 21
Covetousness and Sexual Immorality

Read Hebrews 13:4, 5; Luke 16:10–18; 1 Corinthians 5:1; Ephesians
5:3–5; and Colossians 3:5. What two evils are related in these pas
sages?
_____________________________________________________
_____________________________________________________
Paul warns the readers against sexual immorality and greed because
they are two grave threats to brotherly love. In fact, New Testament
authors and ancient moralists noted a connection between them.
Paul’s call to honor marriage implied the avoidance of anything that
would belittle it. This avoidance included abstaining both from viola-
tion of the marriage oath and from unwarranted divorces (compare with
Matt. 19:9). The exhortation to keep the marriage bed undefiled refers to
avoiding the profanation of marriage through sexual relationships outside
of marriage. The expression “fornicators” refers in the New Testament to
every form of sexual immorality (1 Cor. 5:9–11; 1 Cor. 6:9, 10; Eph. 5:5;
1 Tim. 1:9, 10; Rev. 21:8; Rev. 22:15). In addition, Greco-Roman society
was lax in regard to sexual ethics. A double standard was common: this
allowed men license in their sexual relationships as long as they were
discreet. Paul warns, however, that God will judge adulterers. Believers
should not let social conventions establish their own ethical standards.
“Love of money” was one of the main categories of vices in the
Greco-Roman world. In fact, in another letter. Paul referred to “love of
money” as the source of all evils (1 Tim. 6:10).
The defense against this vice is an attitude that Paul encourages in
several epistles. First, they should “be content” with the things they had
(also 2 Cor. 9:8; Phil. 4:11, 12). Furthermore, Christians should believe
and embrace God’s promise that God would “never leave . . . nor forsake”
them (Heb. 13:5). This promise was given in several places and moments
to His people and is available to us today (Gen. 28:15; Deut. 31:6, 8;
Josh. 1:5; 1 Chron. 28:20). Believers, then, are invited to respond to
God’s promise with the words of Psalm 118:6: “The Lord is on my side;
I will not fear. What can man do to me?” (ESV). This reference to Psalm
118 is appropriate because the psalmist expressed there his confidence in
God, despite the suffering inflicted upon him by unbelievers.
What are the ways that contemporary society undermines sexual

purity and, at the same time, feeds the human love of money? In
what practical ways can we strengthen our defenses against these
two dangerous vices?
_____________________________________________________
165
T uesday March 22
Remember Your Leaders

Read Hebrews 13:7–17. What should be our relationship with our
leaders?
_____________________________________________________
_____________________________________________________
Hebrews 13:7–17 contains an exhortation to respect and obey the
leaders of the congregation. It begins with an invitation to “remember”
those leaders of the past who spoke the Word of God to them, and it
closes with a call to “obey” the leaders in the present (Heb. 13:17). The
leaders of the past are most likely those who first preached the Word
and founded the congregation. The call to “remember” them does not
simply refer to a mental exercise of recollection or to an external trib-
ute honoring them. Paul explains that they are to “remember” them by
considering the outcome of their conduct and by imitating their faith.
For Paul, the greatest act of remembrance and praise is emulation. In
this way, Paul has added the founding leaders of the congregation to the
list of faithful heroes whom believers should carefully consider. This list
includes the heroes of faith of Hebrews 11, and Jesus, the consummate
Example of faith, in Hebrews 12. The author further notes that Jesus is
“the same yesterday and today and forever” (Heb. 13:8, ESV). He stands
in stark contrast to false teachers who change with time and whose teach-
ings become “various” and “strange” (Heb. 13:9, NKJV).
The call to remember the leaders in Hebrews 13:7 is restated in
more forceful terms at the end of the section. Believers are exhorted
to obey the leaders, because they watch out for their souls. The leaders
are described here as pastors who are in charge of the spiritual well-
being of the congregation, their flock, and who will give an account
to God for their spiritual state (see also 1 Pet. 5:1–4, 1 Cor. 3:10–15).
Certainly, too, the idea should apply to all our church leaders, as well
as at all levels of the denomination today.
The context also suggests that these leaders are undershepherds
who serve under Jesus, “the great Shepherd of the sheep” (Heb.
13:20). The combination of care and faithfulness from the leaders and
obedience or trust from the members will result in joy. This may mean
that the leaders will be able to serve the congregation with “joy,” or
that they will give an account of the congregation to God with joy
and not with grief.
What can you do to strengthen or improve the leader-member

relationship in your congregation, as well as around the world?
_____________________________________________________
166
W ednesday March 23
Beware of Diverse and Strange Teachings

Compare Hebrews 13:9; Hebrews 2:9; Hebrews 4:16; and Hebrews
6:19, 20. Where is grace obtained? How are our hearts strength
ened?
_____________________________________________________
_____________________________________________________
The relationship between false teachings and foods, touched on in
Hebrews 13:9, probably does not refer to the distinction between clean
and unclean foods.
Why?
First, Paul does not seem concerned in the epistle with the distinc-
tion between clean and unclean foods. We know from Acts 15 that the
early Christian church affirmed both that believers are saved by grace
(Acts 15:7–11) and that they should continue to observe some food
regulations (Acts 15:19, 20). The distinction between clean and unclean
foods and other biblical regulations are not opposed to grace. In fact,
Paul argues that the new covenant has put the law in the heart (Heb.
8:10–12). What the author makes very clear, however, is that animal
sacrifices and the Levitical priestly mediation in the sanctuary have
been superseded by the superior sacrifice and priestly mediation of
Jesus (Heb. 8:4, 5; Heb. 10:1–18).
Second, the context suggests that Paul is criticizing the audience not for
abstaining from certain foods but for partaking of them with the hope of
somehow obtaining grace or merit (Heb. 13:9). He is probably warning
against participating in Jewish ritual or cultic meals that were celebrated
as an extension of the animal sacrifices in the temple and which were sup-
posed to provide spiritual benefits, or grace. But grace is not mediated
through these meals; grace comes only through the sacrifice and priestly
mediation of Jesus Christ. Believers “have an altar” (Heb. 13:10), the
cross of Christ, from which they can eat (John 6:47–58).
In Hebrews, “grace” comes from the throne of God (Heb. 4:16). This
grace, mediated through Christ, is an “anchor,” “sure and steadfast,”
that is fastened to God’s throne itself (Heb. 6:19, 20; compare with
Heb. 4:16). It is this grace, which we receive through the sacrifice of
Christ, that provides stability and assurance to our hearts. When the
heart has been “established” in this way, it will not be “carried about”
by new doctrines (Heb. 13:9), nor will it “drift away” from God (Heb.
2:1, NKJV).
Dwell on Christ’s complete sacrifice. Why, then, is the idea of

anything that we do “adding” to this sacrifice contrary to the
gospel and the grace that is found in Jesus?
167
T hursday March 24
Go to Jesus Outside the Camp

Compare Hebrews 13:10–14, Mark 8:34, Matthew 10:38, Luke 14:27,
and Galatians 2:20. What does it mean to go to Jesus outside the
camp?
_____________________________________________________
_____________________________________________________
The place outside the gate was the most impure of the whole camp. The
carcasses of the sacrificial animals were burned there (Lev. 4:12). Lepers
also were excluded from the camp (Lev. 13:46), and blasphemers and other
criminals were executed there (Lev. 24:10–16, 23; 1 Kings 21:13; Acts 7:58).
These regulations presupposed that the presence of God was within the
camp. Anything that was impure was cast outside because God was unwill-
ing to see any “unclean” or “indecent” thing in it (Num. 5:3, Deut. 23:14).
Jesus suffered on the cross outside Jerusalem (John 19:17–20). This
emphasizes the shame that was cast upon Him (Heb. 12:2). He was offi-
cially condemned as one who had “blasphemed the name” and, therefore,
was repudiated by Israel and executed outside the wall (Mark 14:63, 64;
see Lev. 24:11, 16). Jesus was cast outside the camp as a “shameful,”
“unclean,” or “indecent” thing (Heb. 12:2). Paul, however, exhorts believ-
ers to follow Jesus outside the gate, enduring the shame that He endured
(Heb. 12:2; see Heb. 13:13). This also was the path Moses followed, who
chose to bear “the reproach of Christ” instead of the treasures of Egypt
(Heb. 11:26).
Paradoxically, however, Hebrews suggests that God’s presence is now
outside the camp. The action of following Jesus outside the camp means
not only “bearing His reproach,” or shame, but also going “forth to Him”
(Heb. 13:13, NKJV) just as those Israelites who “sought the Lord” went
“outside the camp” in the desert when Moses removed God’s tent from
the camp after the golden-calf controversy (Exod. 33:7. NKJV). This
account suggests that the rejection of Jesus by unbelievers also implied
the rejection of God, as Israel did in the golden-calf apostasy (Exodus 32,
Exodus 33). Thus, the path of suffering and shame also is the path to God.
Paul invites readers to follow Jesus as “the author and finisher” of
their faith (Heb. 12:2), implicitly inviting them also to consider their
present sufferings a momentary discipline that will yield “the peace-
able fruit of righteousness” (Heb. 12:11). They are leaving behind a
corrupted city, or camp, in search of “the city that is to come,” whose
architect is God (Heb. 13:14, ESV; Heb. 11:10, 16).
What does it mean for you to follow Jesus “outside the camp”?
What are those aspects of the life of faith in Jesus that may bring
“reproach” or “shame” from those around you?
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F riday March 25
Further Thought: “After the descent of the Holy Spirit, . . . [believ-
ers] rejoiced in the sweetness of communion with saints. They were ten-
der, thoughtful, self-denying, willing to make any sacrifice for the truth’s
sake. In their daily association with one another, they revealed the love
that Christ had enjoined upon them. By unselfish words and deeds they
strove to kindle this love in other hearts. . . .
“But gradually a change came. The believers began to look for
defects in others. Dwelling upon mistakes, giving place to unkind criti
cism, they lost sight of the Saviour and His love. They became more
strict in regard to outward ceremonies, more particular about the theory
than the practice of the faith. In their zeal to condemn others, they
overlooked their own errors. They lost the brotherly love that Christ had
enjoined, and, saddest of all, they were unconscious of their loss. They
did not realize that happiness and joy were going out of their lives and
that, having shut the love of God out of their hearts, they would soon
walk in darkness.
“John, realizing that brotherly love was waning in the church, urged
upon believers the constant need of this love. His letters to the church
are full of this thought. ‘Beloved, let us love one another,’ he writes; ‘for
love is of God; and everyone that loveth is born of God, and knoweth
God. He that loveth not knoweth not God; for God is love. In this was
manifested the love of God toward us, because that God sent His only-
begotten Son into the world, that we might live through Him. Herein is
love, not that we loved God, but that He loved us, and sent His Son to
be the propitiation for our sins. Beloved, if God so loved us, we ought
also to love one another.’ ”—Ellen G. White, The Acts of the Apostles,
pp. 547, 548.
 Christian life often is considered the personal, individual rela
tionship between Jesus and the believer. This is, however, only one
aspect of the Christian life. Why is it important to remember that
God is leading us as a group? What are my responsibilities to the
group? What can I expect from the group?
 What are the best indicators that brotherly love is strong in a
congregation? Be prepared to create a list in your Sabbath School
class.
 What is true brotherly love? What are its characteristics,
causes, and results? How would you differentiate it from false
brotherly love?
169
i n s i d e
Story
Narrow Escape!
By Saengsurin Phongchan
God loves me a lot.
When a friend moved away to Australia, I agreed to visit her parents every
once in a while back here in Thailand. It wasn’t easy to find the parents’
house. I had to look up directions, and I learned that the house was quite
some distance from my own. For my first visit, I filled my backpack and
several bags with groceries. Carrying the food, I hailed a three-wheeled tuk-
tuk taxi to take me to the bus station.
Partway through our trip, the tuk-tuk driver suddenly said, “I can’t take
you. Can I call you another tuk-tuk?” He didn’t give any reason for his
change of heart. What could I do? A second tuk-tuk picked me up, but the
driver took me to the wrong place. I got into a third tuk-tuk.
It took nearly two hours to reach the bus station. I was fuming in frustra-
tion when I arrived. Why had it taken two hours and three tuk-tuks for the
usual short and simple trip to the bus station?
“Where are you going?” the ticket seller asked me.
I was so upset that I couldn’t talk to anyone, not even to the ticket seller.
“I’ll talk to you later,” I said, turning away.
After calming down, I bought a ticket and boarded a minivan.
During the trip to the house of my friend’s parents, we passed a wrecked
minivan on the side of the road. Our driver stopped to see if he could help.
Returning to the minivan, he somberly told us that several passengers had
died in the crash.
“This is the minivan that left right before us on this route,” he said.
At that moment, I realized that I should have been on that minivan. I only
missed the minivan because of the many delays in reaching the bus station.
My friend’s parents were relieved to see me. They had heard about the
crash. “We were so worried because we thought you were on that minivan,”
the mother said.
“God is so good,” I said. Then I told my story about the delays to the
parents, who were not Christians.
“The God or angel who protects you is really
great!” the father exclaimed.
Yes, God loves me a lot.
Saengsurin Phongchan was principal at the Seventh-day
Adventist school in Nakhon Ratchasima, Thailand, that
received part of the Thirteenth Sabbath Offering three years
ago. Thank you for your offering that helped the school,
Adventist International Mission School–Korat, expand into
a high school at a new site.
teachers comments
Part I: Overview
Key Texts: Hebrews 13; Rom. 12:13; Eph. 5:3–5; 1 Pet. 5:1–4; Heb.
2:9; Heb. 4:16; Gal. 2:20.
Lesson Themes: Paul concludes his letter with several admonitions for his
audience to “let mutual love continue” (Heb. 13:1, NRSV), to “show hospi-
tality to strangers” (Heb. 13:2, NRSV), and to “remember those who are in
prison . . . [and] those who are being tortured” (Heb. 13:3, NRSV). Paul also
admonishes his readers to ensure that “marriage be held in honor” (Heb.
13:4, NRSV), to “keep your lives free from the love of money” (Heb. 13:5,
NRSV), to “obey your leaders and submit to them” (Heb. 13:17, NRSV), and
to “pray for us” (Heb. 13:18, NRSV). Throughout the letter, Paul repeatedly
calls on his audience to “exhort one another every day” (Heb. 3:13, NRSV),
“to provoke one another to love and good deeds, not neglecting to meet
together” (Heb. 10:24, 25, NRSV), and to see “that no one fails to obtain
the grace of God; that no root of bitterness springs up and causes trouble,
and through it many become defiled” (Heb. 12:15, NRSV). The letter, as a
whole, is a “word of exhortation” (Heb. 13:22, NRSV).
While Paul encourages his audience to practice mutual love, he does
not expect a certain emotional sentiment. Rather, he exhorts them to
specific actions, such as showing hospitality, sharing with those who
are imprisoned, practicing faithfulness in marriage, and shunning greed.
Similarly, when Paul exhorts his audience to remember their leaders, he
is not interested in an exercise in recollection. Rather, he wishes that in
showing their faithfulness to God, they would obey, submit to, and respect
their leaders. Finally, Paul warns his audience not to follow strange teach-
ings but to follow the Master Teacher, Christ.
Part II: Commentary

Strange Teachings and Foods: In Hebrews 13:9, Paul warns his audience:
“Do not be led away by diverse and strange teachings, for it is good
for the heart to be strengthened by grace, not by foods, which have not
benefited those devoted to them” (ESV). This verse constitutes one of
the more difficult texts in the book of Hebrews. What makes this verse
difficult is the vague reference to its historical background. Because
we cannot pinpoint exactly the precise situation to which the whole
discourse was addressed, we should avoid drawing conclusions that
are too strong.
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teachers comments
In the verse prior to the one just quoted, we are told that “Jesus Christ
is the same yesterday and today and forever” (Heb. 13:8, ESV). In con-
trast to Christ’s constancy stands the admonition not to be carried away
by all kinds of strange teachings. The metaphor of “carried away” (Heb.
13:9, NRSV) evokes images of wind and water, which carry things away.
The use of this figure calls to mind the nautical metaphor used by Paul
in Hebrews 2:1: “so that we do not drift away” (NRSV). There, Paul was
keen in warning his audience to pay attention to what they heard from
those who witnessed Christ. At that time, the audience was in danger
of drifting away from Christ. Here, Paul reminds his audience of those
stalwart teachers and leaders and calls for the imitation of their faith
(Heb. 13:7). While leaders come and go, Christ is constant. Spiritual
errors, however, have not ceased. That is why the audience is in danger
of being carried away by the instrument of deceptive teachings. Those
teachings seem to be in opposition to what they’ve heard from their
teachers and leaders and are described by two adjectives: “diverse and
strange” (Heb. 13:9, ESV).
Paul tells his audience that the strengthening of the heart happens by
grace, not by food. The antithesis between food (which is fleeting) and
grace (which is permanent) is a comparison often employed by Bible
writers to show the difference between this temporary existence and
something much better. Paul, for example, states: “For the kingdom of
God is not food and drink but righteousness and peace and joy in the Holy
Spirit” (Rom. 14:17, NRSV). Likewise, Paul admonishes the Christians in
Corinth: “ ‘Food will not bring us close to God.’ We are no worse off if
we do not eat, and no better off if we do” (1 Cor. 8:8, NRSV). Actually,
food very often brought division in the early church (Rom. 14:1–3), as
well as today.
What is the particular problem Paul addresses in Romans 14:1–3?
Some scholars contend that members of the faith community in the
church at Rome advocated eating meat offered to idols, something
similar to the problem the church in Corinth faced (1 Corinthians 8 and
1 Corinthians 10). Comparing Hebrews with 1 Corinthians clearly shows
that Paul uses much more forceful language with regard to food offered
to idols (1 Cor. 8:12) than he does in Hebrews (“it is good for the heart to
be strengthened by grace, not by foods” (Heb. 13:9, ESV). So, most likely,
the issue in Hebrews is not food offered to idols.
A more likely option inspiring the warning in Hebrews 13:9 would
be dining on the food of temple sacrifices. What speaks in favor of this
idea? Let us consider three scriptural possibilities. First, the immedi-
ate context seems to allude to the consumption of foods connected to
Jewish sacrificial meals. Paul states, “We have an altar from which
those who officiate in the tent have no right to eat” (Heb. 13:10,
NRSV). Here, Paul is alluding to the Old Testament priests who ate
from cultic meals at the tabernacle.
172
172
teachers comments
Second, the very same word “food” is used in Hebrews 9:9, 10, in
which we read: “gifts and sacrifices . . . deal only with food and drink
and various baptisms, regulations for the body imposed until the time
comes to set things right” (NRSV). Here, Paul makes the same point that
he makes again in Hebrews 13:9: ceremonial sacrifices cannot perfect
the conscience; rather, they deal with food and drink and various cere
monial washings. That is the reason the audience should not follow
strange teachings, because these ceremonial sacrificial meals are use-
less even for those who practice (literally, “walk in”) them. Christians
participate in a sacrifice far superior to any sacrificial meal (compare
Heb. 13:10–12).
Third, the Greek term “food” (in the Septuagint, the Greek Old
Testament) is used in Malachi 1:7, 12 with reference to sacrificial foods
on the altar. Priests offered polluted food, defined as blind, sick, and lame
animals, as sacrifices (Mal. 1:7, 8). In sum, all three reasons—the imme-
diate context, the further context, and the Old Testament context—seem
to point to the fact that the strange teachings about food relate to Jewish
sacrificial meals.
Obey and Submit to Your Leaders: Within democratic or representative

political systems of governance, an exhortation to obey and to submit to
the leaders sounds rather authoritarian. Should a claim like that be made
today? If so, how should we as members of a worldwide church respond
to it?
Several New Testament books contain important instruction on church
leadership and so it should not be surprising that the book of Hebrews
does also. Church leaders are mentioned three times (Heb. 13:7, 17, 24).
In verse 7, they are referred to as “those who spoke the word of God to
you” (Heb. 13:7, NRSV). These individuals most likely were the mission-
ary evangelists of Hebrews 2:3. Because of their preaching and teaching,
the audience is confronted with “the word of God” as “living and active,
sharper than any two-edged sword” (Heb. 4:12, NRSV).
Three verbs draw attention to these leaders: “remember,” “consider,”
and “imitate” (Heb. 13:7, NRSV). As the letter indicates, Paul has pro-
vided his audience with both negative (Heb. 4:11) and positive examples
(Heb. 11:4–38) for avoidance and imitation, respectively. At this juncture,
readers are supposed to consider the outcome of their leaders’ way of life.
This contemplation implies that the leaders’ objectives have been accom-
plished. Thus, the audience now can review the course of their leaders’
efforts and imitate their faithful conduct.
Later in the chapter, we see reference again to leadership and how
church members should relate to them: “Obey your leaders and submit
to them, for they are keeping watch over your souls and will give an
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teachers comments
account. Let them do this with joy and not with sighing—for that would
be harmful to you” (Heb. 13:17, NRSV). The authority of the leaders
resides in faithfully executing the function of their office, “for they are
keeping watch over your souls” (Heb. 13:17, NRSV). When leaders take
their responsibilities seriously, they help their members avoid being carried
away by all kinds of strange teachings and the consumption of foods that
will not benefit even those who ingest them. At the same time, good leaders
are aware that leadership demands accountability, as illustrated by the two
servants in Jesus’ parable (Matt. 24:45–51).
Finally, Paul urges his listeners to obey and submit to their leaders so that
their duty can be done with joy and not with sighing. Joy recalls the attitude
with which the audience accepted the plundering of their possessions (Heb.
10:34). Such joy is the very reason that Jesus endured the cross and disre-
garded its shame (Heb. 12:2) and the consequence of paternal discipline
(Heb. 12:11). The work of leaders is made joyful when their members submit
to, and obey, them. When that is not the case, their work is made arduous.
According to Paul, under such conditions the leaders groan, and the church
reaps no benefits. Thus, a successful collaboration between leaders and mem-
bers requires trust and benevolence.

If church leadership has been abused in the past under certain circumstances,
or in parts of the world in which political regimes make church governance
difficult how can we find the harmony between leaders and members that
Hebrews talks about?
1. Why is there so much aversion to authority in some cultures?
2. Should leadership be followed only if a person agrees with the leader?

Discuss.
3. What criteria does Paul give us in Hebrews 13 for following leaders?
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teachers comments
Notes
175
Bible Study Guide for the Second Quarter
2022
Genesis, our study for this quarter by Jacques Doukhan, reveals to us our true
origins, that we are beings purposely and perfectly made in the image of God in
a perfect world. Genesis also explains the Fall, that is, why our world is no longer
perfect and why we as humans aren’t as well. Genesis, however, also comforts us
with God’s promise of salvation in a world that, in and of itself, offers us nothing but
suffering and death.
With its dramatic stories of miracles and judgments witnessing to God’s holy pres-
ence, Genesis is awe-inspiring. But Genesis is also a book with moving human sto-
ries of love (Jacob and Rachel) and hatred (Jacob and Esau), of birth (Isaac, Jacob,
Jacob’s sons) and death (Sarah, Rachel, Jacob, Joseph), of murder (Cain, Simeon and
Levi) and forgiveness (Esau and Jacob, Joseph and his brothers). It is also an instruc-
tion book with lessons on ethics (Cain, Babel), on faith (Abraham, Jacob), and on the
hope and promise of redemption (crushing of the serpent, Promised Land).
During this quarter, we will not only read and study the book of Genesis, but we
also will enjoy its beautiful stories and learn to walk better with the Lord of Creation,
the God of Abraham, Isaac, and Jacob.
Lesson 1—The Creation
The Week at a Glance:
Sunday: The God of Creation (Ps. 100:1–31)
Monday: The Creation (Gen. 1:31)
Tuesday: The Sabbath (Gen. 2:2, 3)
Wednesday: The Creation of Humanity (Gen. 1:26–29)
Thursday: The Duty of Humanity (Gen. 2:15–17)
Memory Text—Genesis 1:1
Sabbath Gem: Our Creation, like our Redemption, is a gift from God. How
profound it is that both Creation and Redemption exist in the seventh-day Sabbath
commandment.
Lesson 2—The Fall
The Week at a Glance:
Sunday: The Serpent (Rev. 3:1, 2)
Monday: The Forbidden Fruit (Gen. 3:1–6)
Tuesday: Hiding Before God (Gen. 3:7–13)
Wednesday: The Fate of the Serpent (Gen. 3:15)
Thursday: Human Destiny (Gen. 3:15–24)
Memory Text—Genesis 3:15
Sabbath Gem: Amid the tragedy of the Fall, hope is found in Genesis 3:15. This
verse contains “The First Gospel Promise.” Despite the Fall, God made a way of
escape for us all.
Lessons for People Who Are Legally Blind The Adult Sabbath School Bible
Study Guide is available free each month in braille and on CD to sight-impaired and physically handi-
capped persons who cannot read normal ink print. This includes individuals who, because of arthritis,
multiple sclerosis, paralysis, accident, old age, and so forth, cannot hold or focus on normal ink-print
publications. Contact Christian Record Services for the Blind, Box 6097, Lincoln, NE 68506-0097.
Phone: 402-488-0981; email: info@christianrecord.org; website:www.christianrecord.org.

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Contents

1 The Letter to the Hebrews and to Us—December 25–31 5

2 The Message of Hebrews—January 1–7 18

4 Jesus, Our Faithful Brother—January 15–21 44

5 Jesus, the Giver of Rest—January 22–28 57

6 Jesus, the Faithful Priest—January 29–February 4 72

7 Jesus, the Anchor of the Soul—February 5–11 85

8 Jesus, the Mediator of the New Covenant—February 12–18 98

9 Jesus, the Perfect Sacrifice—February 19–25 111

11 Jesus, Author and Perfecter of Our Faith—March 5–11 137

12 Receiving an Unshakable Kingdom—March 12–18 150

13 “Let Brotherly Love Continue”—March 19–25 163

Editorial Office 12501 Old Columbia Pike, Silver Spring, MD 20904

Principal Contributor Associate Editor Pacific Press® Coordinator

Félix H. Cortez is associate professor of New Testament literature at Andrews Univer-

To be a Sabbath School teacher is both a privilege and a responsibility. A privilege

The Letter to the Hebrews

Memory Text: “For you have need of endurance, so that after

* Study this week’s lesson to prepare for Sabbath, January 1.

Read Hebrews 2:3, 4. What was the experience of the audience of

Everyone, whether a Christian or not, suffers. What does it mean,

Read 1 Kings 19:1–4. What happened to Elijah?

Read Hebrews 2:1, Hebrews 3:12–14, Hebrews 5:11–6:3, and Hebrews

These Last Days

Considering our understanding of the state of the dead—and

Further Thought: David A. deSilva explains clearly why the early

“For the disheartened there is a sure remedy—faith, prayer, work. Faith

 The word “exhortation” in the Bible can refer either to reproof

 What similarities do you find between the experience of the

Introduction: The book of Hebrews was initially read and received

Part II: Commentary

Thought Questions: Where else in the Bible, or in the New Testament, do

The Audience of Hebrews: The precise identity of the audience of

Thought Question: What does the nautical metaphor in Hebrews 2:1 of

Part III: Life Application

In his 20s, he studied under renowned musicians, such as Haydn and

The Message of Hebrews

* Study this week’s lesson to prepare for Sabbath, January 8.

Jesus Is Our King

Read Hebrews 1:5–14. What is happening here?

How can we draw comfort, especially amid trials, from knowing

Jesus Is Our Mediator

Compare Exodus 4:22, 23 with 2 Samuel 7:12–14; Deuteronomy

Jesus Is Our Champion

What does it mean to put on the armor of God? That is, in

Jesus Is Our High Priest

Read Leviticus 1:1–9, Leviticus 10:8–11, Malachi 2:7, Numbers 6:22–26,

What difference should it make in our lives that we are, indeed,

Jesus Mediates a Better Covenant

 As believers, we are a community of priests under God’s direc­

 In what ways is our situation similar to the situation of the

Introduction: As we noted last week, the early New Testament Christians

Part II: Commentary

Christ Our Mediator: A mediator is a person who stands between two

Part III: Life Application

2. If we are coheirs with Christ of the kingdom of God, how should

4. Listen to the hymn “Jesus Paid It All” (The Seventh-day Adventist

The Promised Son

* Study this week’s lesson to prepare for Sabbath, January 15.

In These Last Days

God Has Spoken to Us by His Son

Think through what it means that Jesus—God—came to this

“He Is the Radiance of the Glory of God”

Through Whom He Made the Universe

 As believers, we are a community of priests under God’s direc

3. Is there such a thing as a static Christian, or is that status a con