HarperCollins Study Bible
Page 538
25See that you do not refuse the one who is speaking; for if they did not escape when they refused the one who warned them on earth, how much less will we escape if we reject the one who warns from heaven! 26At that time his voice shook the earth; but now he has promised, “Yet once more I will shake not only the earth but also the heaven.” 27This phrase, “Yet once more,” indicates the removal of what is shaken—that is, created things—so that what cannot be shaken may remain. 28Therefore, since we are receiving a kingdom that cannot be shaken, let us give thanks, by which we offer to God an acceptable worship with reverence and awe; 29for indeed our God is a consuming fire.
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a Other ancient authorities read sin that easily distracts
b Or who instead of
c Other ancient authorities read such hostility from sinners against themselves
d Or no chance to change his father’s mind
e Gk it
f Other ancient authorities read a mountain
g Or angels, and to the festal gathering 23and assembly
12.1–13 Jesus is the prime example of the faithful endurance to which the audience is called (10.36).
12.1 For the image of the race, see Acts 20.24; 1 Cor 9.24–27; Gal 2.2; Phil 2.16; 2 Tim 4.7.
12.2 For Jesus as pioneer, see 2.10. The perfecter of faith is the one who was perfected by suffering (2.10; 5.8–9; 7.28). The combination of pioneer (archegos) and perfecter (teleiotes) involves a wordplay in Greek on “first” (arch-) and “last” (tel-). Taken his seat, the last allusion to Ps 110.1; see Heb 1.3, 13; 8.1; 10.12.
12.4 The struggle is now described with imagery that may evoke a boxing match or a military conflict.
12.5–6 Prov 3.11–12, Septuagint.
12.7 For suffering as divine discipline, see Prov 6.23; 2 Macc 6.12–17; 2 Cor 6.9; Eph 6.4.
12.9 The description of God as Father of spirits resembles traditional expressions for God’s sovereignty over the world of spirits; see 2 Macc 3.24; Rev 22.6; 1 Enoch 37.2–4; 38.4; 39.2, 7.
12.12 Drooping hands and weak knees derive from Isa 35.3.
12.13 For the call to make straight paths, see Prov 4.26. The promise to be healed may echo Prov 4.22.
12.14–29 A final warning.
12.14 Admonitions to pursue peace are common; see, e.g., Ps 34.14, cited in 1 Pet 3.11. Pursuit of peace as a means to see the Lord recalls the Beatitudes of Mt 5.8–9.
12.15 The root of bitterness, inspired by Deut 29.18; is probably idolatry or apostasy.
12.16 On Esau’s sale of his birthright, see Gen 25.29–34.
12.17 Esau may have sought the blessing as the translation suggests, but the Greek is ambiguous (see text note b) and the author may be suggesting that Esau sought repentance, which was not open to him. For the denial of the possibility of second repentance, see 6.4–8; 10.26–31. For Esau’s tears, see Gen 27.30–38.
12.18 Fire and darkness and gloom and a tempest recalls the descent of God on Mount Sinai; see Deut 4.11–12; 5.22–25.
12.19 Trumpet. See Ex 19.16.
12.20 Ex 19.12–13.
12.21 Moses found the golden calf terrifying; see Deut 9.19.
12.22 Zion, the holy mountain in Jerusalem, is the place where God is present; see Pss 2.6; 48.1; Isa 8.18.
12.23 Assembly of the firstborn, possibly the angels mentioned in the previous verse, but more likely the humans who are associated with the Firstborn One; see 1.6.
12.24 For Jesus as mediator, see 8.6; for his blood, 9.14. The better word spoken by the blood of Jesus is a message of true and lasting remission of sin; see 9.14; 10.16–18. Abel. See 11.4.
12.25 The one who is speaking, certainly God, whose “speech” has been of concern throughout Hebrews; see 1.1. The one who warned them, perhaps Moses or, more likely, God on Mount Sinai.
12.26 Hag 2.6. The global destruction recalls Heb 1.10–12.
12.27 What cannot be shaken includes the various heavenly realities made accessible by Christ. These include “rest” (4.1–11), the better possession (10.34), and the heavenly city (12.22; 13.14).
12.29 For God as fire, see Deut 4.24.
Hebrews 13
Service Well-Pleasing to God
1Let mutual love continue. 2Do not neglect to show hospitality to strangers, for by doing that some have entertained angels without knowing it. 3Remember those who are in prison, as though you were in prison with them; those who are being tortured, as though you yourselves were being tortured.a 4Let marriage be held in honor by all, and let the marriage bed be kept undefiled; for God will judge fornicators and adulterers. 5Keep your lives free from the love of money, and be content with what you have; for he has said, “I will never leave you or forsake you.” 6So we can say with confidence,
“The Lord is my helper;
I will not be afraid.
What can anyone do to me?”
7Remember your leaders, those who spoke the word of God to you; consider the outcome of their way of life, and imitate their faith. 8Jesus Christ is the same yesterday and today and forever. 9Do not be carried away by all kinds of strange teachings; for it is well for the heart to be strengthened by grace, not by regulations about food,b which have not benefited those who observe them. 10We have an altar from which those who officiate in the tentc have no right to eat. 11For the bodies of those animals whose blood is brought into the sanctuary by the high priest as a sacrifice for sin are burned outside the camp. 12Therefore Jesus also suffered outside the city gate in order to sanctify the people by his own blood. 13Let us then go to him outside the camp and bear the abuse he endured. 14For here we have no lasting city, but we are looking for the city that is to come. 15Through him, then, let us continually offer a sacrifice of praise to God, that is, the fruit of lips that confess his name. 16Do not neglect to do good and to share what you have, for such sacrifices are pleasing to God.
17Obey your leaders and submit to them, for they are keeping watch over your souls and will give an account. Let them do this with joy and not with sighing—for that would be harmful to you.
18Pray for us; we are sure that we have a clear conscience, desiring to act honorably in all things. 19I urge you all the more to do this, so that I may be restored to you very soon.
Benediction
20Now may the God of peace, who brought back from the dead our Lord Jesus, the great shepherd of the sheep, by the blood of the eternal covenant, 21make you complete in everything good so that you may do his will, working among usd that which is pleasing in his sight, through Jesus Christ, to whom be the glory forever and ever. Amen.
Final Exhortation and Greetings
22I appeal to you, brothers and sisters,e bear with my word of exhortation, for I have written to you briefly. 23I want you to know that our brother Timothy has been set free; and if he comes in time, he will be with me when I see you. 24Greet all your leaders and all the saints. Those from Italy send you greetings. 25Grace be with all of you.f
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a Gk were in the body
b Gk not by foods
c Or tabernacle
d Other ancient authorities read you
e Gk brothers
f Other ancient authorities add Amen
13.1–19 A series of admonitions, some specific, some general and symbolic, conclude the homily.
13.1 Mutual love. See Rom 12.10; 1 Thess 4.9; 1 Pet 1.22; 2 Pet 1.7.
13.2 Hospitality. See Mt 25.35; Rom 12.13; 1 Tim 3.2; Titus 1.8; 1 Pet 4.9. Various OT figures entertained angels; see Gen 18.2–15; 19.1–14; Judg 6.11–24; 13.3–23.
13.3 The audience had already supported those in prison; see 10.34.
13.4 For similar admonitions to chastity, see 1 Cor 5.1–13; Eph 5.3–5; 1 Thess 4.3–7.
13.5 For warnings against love of money, see Mt 6.19–21, 24–34; Lk 12.22–34; 1 Tim 6.10; Jas 5.1–5. For God’s promise not to forsake, see Deut 31.6, 8; Josh 1.5.
13.6 Ps 118.6, Septuagint. Up to this point God and Jesus hav
e been in dialogue using the words of the Psalms. See 1.5–13; 2.12–13; 5.5–6; 10.5–7. Now the followers of Jesus respond to God’s call, again using the words of a psalm.
13.7 Leaders are also mentioned in 13.17.
13.8 For Jesus as ever the same, see 1.12.
13.9 For concern with improper teachings, see Eph 4.14; Col. 2.8; 1 Tim 1.3–7. For criticism of concern with food, see 9.10.
13.10 The altar probably refers to Christ’s sacrificial death, not to a Christian altar or church building.
13.11 For bodies burned outside the camp, see Lev 16.27; for the sacrifice of the red heifer, see Num 19.2–3.
13.12 For the crucifixion outside the city gate, see Jn 19.17–20 and perhaps Mt 21.39; Lk 20.15.
13.14 Expectation of the city that is to come repeats the experience of Abraham; see 11.13–16.
13.15 Sacrifices of praise were a specific form of offering (Lev 7.11–18), but the term is also used as a metaphor for prayer; see Pss 50.14, 23; 107.22. To confess or thank God’s name is common in Psalms; see Pss 44.8; 54.6; 99.3.
13.16 For right living as sacrifice, see Rom 12.1–2; Phil 2.17; 1 Pet 2.5.
13.17 For the call to submit to leaders, see 13.7; 1 Pet 5.5.
13.20–25 The epistolary conclusion has many standard features; see Rom 16.20–27; Phil 4.20–23; 1 Thess 5.23–28.
13.22 Word of exhortation, which may be a technical term for a sermon as in Acts 13.15, describes the whole of Hebrews.
13.23 Timothy is probably Paul’s companion; see Acts 16.1–3; 17.14–15.
The Letter of JAMES
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THE LETTER OF JAMES was accepted as scripture by the church in Alexandria in the third century CE, by the Western church in the fourth century, and by the Syrian church in the fifth century. Thereafter it has remained in the NT canon of all churches, though at the time of the Reformation Martin Luther questioned its status because it appeared to contradict Paul’s teaching on justification by faith, which Luther held to be of central importance. More recent interpreters have come to appreciate James’s distinctive theological perspective and impassioned practical concern.
Author, Date, and Place
THE “JAMES” of the opening address has traditionally been identified as James the brother of Jesus (Gal 1.19), who became the leader of the church in Jerusalem (Acts 15.13; 21.18) and who was martyred before the outbreak of the Jewish war of 66–70 CE (see Josephus, Antiquities 20.200). The author’s proficiency with Greek, however, and use of the Septuagint have suggested to some that the brother of Jesus probably did not write this text. The memory of James was widely revered in the early church, and his name may have been used by another writer to preserve his legacy. At any rate, the Letter’s lack of references to developed ecclesiastical structures, its practical OT morality, and its echoes of the teachings of Jesus, probably drawn from oral tradition, are all consistent with an early, Palestinian origin. Its critical interaction with what appears to be a misuse of Paul’s teachings (2.14–16) shows that different interpretations of Christianity were already current.
Genre, Audience, and Message
THE TEXT OPENS with typical epistolary greetings but has no comparable ending, indicating that it may be a letter in literary form only, not a real piece of correspondence. It is ostensibly addressed to “the twelve tribes in the Dispersion” (1.1), i.e., Jews scattered outside Palestine. Most likely this is symbolic language for the Christian community and signifies both its indebtedness to Israel and its members’ need to return from spiritual “wandering” (5.19–20).
The text has often been described as Christian wisdom literature because, like Proverbs and Sirach, it consists largely of moral exhortations and precepts of a traditional and eclectic nature. By the same token, the author’s antagonism toward the rich and emphasis on repentance are reminiscent of prophetic discourse. Taken as a whole, the Letter projects a religious outlook notable for its polarized character. The author is especially concerned to show how the perfect righteousness and generosity of God are utterly irreconcilable with “the world” and its selfish, corrupt ways (e.g., 4.4). In society, this antagonism manifests itself in the oppression of the faithful poor by the rich and the proud (2.5–7), who most embody “earthly” vices like envy, greed, and violence (3.14–16). Assurances are made that sin and oppression do not go unnoticed, but will be brought to an end when God comes as judge (5.1–6). In the meantime, the faithful are called upon to endure testing without complaint (5.7–11) and to live in solidarity with the world’s social outcasts (1.27). It is in this regard that we can perhaps best understand James’s emphasis on fulfilling “the perfect law” (1.25), referring not to dietary regulations or rituals like circumcision (cf. Gal 2.11–12), but to concrete acts of service that “complete” one’s faith commitments (2.22). This contrasts with the comportment of “double-minded” doubters, whose faith has been compromised by a desire to befriend the world (1.8; 4.8). [SOPHIE LAWS, revised by WALTER T. WILSON]
James 1
Salutation
1James, a servanta of God and of the Lord Jesus Christ,
To the twelve tribes in the Dispersion:
Greetings.
Faith and Wisdom
2My brothers and sisters,b whenever you face trials of any kind, consider it nothing but joy, 3because you know that the testing of your faith produces endurance; 4and let endurance have its full effect, so that you may be mature and complete, lacking in nothing.
5If any of you is lacking in wisdom, ask God, who gives to all generously and ungrudgingly, and it will be given you. 6But ask in faith, never doubting, for the one who doubts is like a wave of the sea, driven and tossed by the wind; 7, 8for the doubter, being double-minded and unstable in every way, must not expect to receive anything from the Lord.
Poverty and Riches
9Let the believerc who is lowly boast in being raised up, 10and the rich in being brought low, because the rich will disappear like a flower in the field. 11For the sun rises with its scorching heat and withers the field; its flower falls, and its beauty perishes. It is the same way with the rich; in the midst of a busy life, they will wither away.
Trial and Temptation
12Blessed is anyone who endures temptation. Such a one has stood the test and will receive the crown of life that the Lordd has promised to those who love him. 13No one, when tempted, should say, “I am being tempted by God” for God cannot be tempted by evil and he himself tempts no one. 14But one is tempted by one’s own desire, being lured and enticed by it; 15then, when that desire has conceived, it gives birth to sin, and that sin, when it is fully grown, gives birth to death. 16Do not be deceived, my beloved.e
17Every generous act of giving, with every perfect gift, is from above, coming down from the Father of lights, with whom there is no variation or shadow due to change.f 18In fulfillment of his own purpose he gave us birth by the word of truth, so that we would become a kind of first fruits of his creatures.
Hearing and Doing the Word
19You must understand this, my beloved:g let everyone be quick to listen, slow to speak, slow to anger; 20for your anger does not produce God’s righteousness. 21Therefore rid yourselves of all sordidness and rank growth of wickedness, and welcome with meekness the implanted word that has the power to save your souls.
22But be doers of the word, and not merely hearers who deceive themselves. 23For if any are hearers of the word and not doers, they are like those who look at themselvesh in a mirror; 24for they look at themselves and, on going away, immediately forget what they were like. 25But those who look into the perfect law, the law of liberty, and persevere, being not hearers who forget but doers who act—they will be blessed in their doing.
26If any think they are religious, and do not bridle their tongues but deceive their hearts, their religion is worthless. 27Religion that is pure and undefiled before God, the Father, is this: to care for orphans and widows in their distress, and to keep oneself unstained
by the world.
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a Gk slave
b Gk brothers
c Gk brother
d Gk he; other ancient authorities read God
e Gk my beloved brothers
f Other ancient authorities read variation due to a shadow of turning
g Gk my beloved brothers
h Gk at the face of his birth
1.1 This is unlikely to be an address to Jews, since the historical twelve tribes ceased to exist after the invasion of the kingdom of Israel by Assyria in 721 BCE. Probably James is addressing Christians as the spiritual Israel (cf. 1 Pet 2.9–10; Rev 7.4–8). For Jews the Dispersion meant the Jewish people living outside Palestine, but Christians might also see themselves as exiles in the world (1 Pet 1.1; 2.11).
1.2–27 The first chapter presents miscellaneous precepts that anticipate themes to be developed later in the text, such as testing, wisdom, prayer, the law, and the fortunes of the rich and the poor.