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Historical

Read the books of the Bible as they were written historically, according to the estimated date of their writing.

Duration: 365 days

Hebrews 11-13

V. Examples, Discipline, Disobedience

Chapter 11^[a]

Faith of the Ancients. ¹Faith is the realization of what is hoped for and evidence^[b] of things not seen.^(A) ²Because of it the ancients were well attested. ³^(B)By faith we understand that the universe was ordered by the word of God,^[c] so that what is visible came into being through the invisible. ⁴^[d]By faith Abel offered to God a sacrifice greater than Cain’s. Through this he was attested to be righteous, God bearing witness to his gifts, and through this, though dead, he still speaks.^(C) ⁵By faith Enoch was taken up so that he should not see death, and “he was found no more because God had taken him.” Before he was taken up, he was attested to have pleased God.^(D) ⁶^[e]But without faith it is impossible to please him,^(E) for anyone who approaches God must believe that he exists and that he rewards those who seek him. ⁷By faith Noah, warned about what was not yet seen, with reverence built an ark for the salvation of his household. Through this he condemned the world and inherited the righteousness that comes through faith.^(F)

⁸By faith Abraham obeyed when he was called to go out to a place that he was to receive as an inheritance; he went out, not knowing where he was to go.^(G) ⁹By faith he sojourned in the promised land as in a foreign country, dwelling in tents with Isaac and Jacob, heirs of the same promise;^(H) ¹⁰for he was looking forward to the city with foundations, whose architect and maker is God.^(I) ¹¹By faith he received power to generate, even though he was past the normal age—and Sarah herself was sterile—for he thought that the one who had made the promise was trustworthy.^(J) ¹²So it was that there came forth from one man, himself as good as dead, descendants as numerous as the stars in the sky and as countless as the sands on the seashore.^(K)

¹³All these died in faith. They did not receive what had been promised but saw it and greeted it from afar and acknowledged themselves to be strangers and aliens on earth,^(L) ¹⁴for those who speak thus show that they are seeking a homeland. ¹⁵If they had been thinking of the land from which they had come, they would have had opportunity to return. ¹⁶But now they desire a better homeland, a heavenly one. Therefore, God is not ashamed to be called their God, for he has prepared a city for them.^(M)

¹⁷By faith Abraham, when put to the test, offered up Isaac, and he who had received the promises was ready to offer his only son,^(N) ¹⁸of whom it was said, “Through Isaac descendants shall bear your name.”^(O) ¹⁹^[f]He reasoned that God was able to raise even from the dead,^(P) and he received Isaac back as a symbol. ²⁰By faith regarding things still to come Isaac^[g] blessed Jacob and Esau.^(Q) ²¹By faith Jacob, when dying, blessed each of the sons of Joseph and “bowed in worship, leaning on the top of his staff.”^(R) ²²By faith Joseph, near the end of his life, spoke of the Exodus of the Israelites and gave instructions about his bones.^(S)

²³^(T)By faith Moses was hidden by his parents for three months after his birth, because they saw that he was a beautiful child, and they were not afraid of the king’s edict. ²⁴^[h]By faith Moses, when he had grown up, refused to be known as the son of Pharaoh’s daughter;^(U) ²⁵he chose to be ill-treated along with the people of God rather than enjoy the fleeting pleasure of sin. ²⁶He considered the reproach of the Anointed greater wealth than the treasures of Egypt, for he was looking to the recompense. ²⁷By faith he left Egypt, not fearing the king’s fury, for he persevered as if seeing the one who is invisible.^(V) ²⁸By faith he kept the Passover and sprinkled the blood, that the Destroyer of the firstborn might not touch them.^(W) ²⁹By faith they crossed the Red Sea as if it were dry land, but when the Egyptians attempted it they were drowned.^(X) ³⁰By faith the walls of Jericho fell after being encircled for seven days.^(Y) ³¹By faith Rahab the harlot did not perish with the disobedient, for she had received the spies in peace.^(Z)

³²What more shall I say? I have not time to tell of Gideon, Barak, Samson, Jephthah, of David and Samuel and the prophets,^(AA) ³³who by faith conquered kingdoms, did what was righteous, obtained the promises; they closed the mouths of lions,^(AB) ³⁴put out raging fires, escaped the devouring sword; out of weakness they were made powerful, became strong in battle, and turned back foreign invaders.^(AC) ³⁵Women received back their dead through resurrection. Some were tortured and would not accept deliverance, in order to obtain a better resurrection.^(AD) ³⁶Others endured mockery, scourging, even chains and imprisonment.^(AE) ³⁷They were stoned, sawed in two, put to death at sword’s point; they went about in skins of sheep or goats, needy, afflicted, tormented.^(AF) ³⁸The world was not worthy of them. They wandered about in deserts and on mountains, in caves and in crevices in the earth.^(AG)

³⁹Yet all these, though approved because of their faith, did not receive what had been promised. ⁴⁰God had foreseen something better for us, so that without us they should not be made perfect.^[i]

Chapter 12

God Our Father.^[j] ¹Therefore, since we are surrounded by so great a cloud of witnesses, let us rid ourselves of every burden and sin that clings to us^[k] and persevere in running the race that lies before us ²while keeping our eyes fixed on Jesus, the leader and perfecter of faith. For the sake of the joy that lay before him he endured the cross, despising its shame, and has taken his seat at the right of the throne of God.^(AH) ³Consider how he endured such opposition from sinners, in order that you may not grow weary and lose heart. ⁴In your struggle against sin you have not yet resisted to the point of shedding blood. ⁵You have also forgotten the exhortation addressed to you as sons:

“My son, do not disdain the discipline of the Lord^(AI)
or lose heart when reproved by him;
⁶for whom the Lord loves, he disciplines;
he scourges every son he acknowledges.”

⁷Endure your trials as “discipline”; God treats you as sons. For what “son” is there whom his father does not discipline?^(AJ) ⁸If you are without discipline, in which all have shared, you are not sons but bastards. ⁹Besides this, we have had our earthly fathers to discipline us, and we respected them. Should we not [then] submit all the more to the Father of spirits and live?^(AK) ¹⁰They disciplined us for a short time as seemed right to them, but he does so for our benefit, in order that we may share his holiness. ¹¹At the time, all discipline seems a cause not for joy but for pain, yet later it brings the peaceful fruit of righteousness to those who are trained by it.^(AL)

¹²So strengthen your drooping hands and your weak knees.^(AM) ¹³Make straight paths for your feet, that what is lame may not be dislocated but healed.^(AN)

Penalties of Disobedience. ¹⁴^(AO)Strive for peace with everyone, and for that holiness without which no one will see the Lord. ¹⁵^[l]See to it that no one be deprived of the grace of God, that no bitter root spring up and cause trouble, through which many may become defiled,^(AP) ¹⁶that no one be an immoral or profane person like Esau, who sold his birthright for a single meal.^(AQ) ¹⁷For you know that later, when he wanted to inherit his father’s blessing, he was rejected because he found no opportunity to change his mind, even though he sought the blessing with tears.^(AR)

¹⁸^[m]You have not approached that which could be touched^[n]^(AS) and a blazing fire and gloomy darkness and storm ¹⁹and a trumpet blast and a voice speaking words such that those who heard begged that no message be further addressed to them,^(AT) ²⁰for they could not bear to hear the command: “If even an animal touches the mountain, it shall be stoned.”^(AU) ²¹Indeed, so fearful was the spectacle that Moses said, “I am terrified and trembling.”^(AV) ²²No, you have approached Mount Zion and the city of the living God, the heavenly Jerusalem, and countless angels in festal gathering,^(AW) ²³and the assembly of the firstborn enrolled in heaven,^[o] and God the judge of all, and the spirits of the just made perfect,^(AX) ²⁴and Jesus, the mediator of a new covenant, and the sprinkled blood that speaks more eloquently^[p] than that of Abel.^(AY)

²⁵See that you do not reject the one who speaks. For if they did not escape when they refused the one who warned them on earth, how much more in our case if we turn away from the one who warns from heaven.^(AZ) ²⁶His voice shook the earth at that time, but now he has promised, “I will once more shake not only earth but heaven.”^(BA) ²⁷That phrase, “once more,” points to [the] removal of shaken, created things, so that what is unshaken may remain.^(BB) ²⁸Therefore, we who are receiving the unshakable kingdom should have gratitude, with which we should offer worship pleasing to God in reverence and awe.^(BC) ²⁹For our God is a consuming fire.^(BD)

VI. Final Exhortation, Blessing, Greetings

Chapter 13

¹^[q]Let mutual love continue. ²Do not neglect hospitality, for through it some have unknowingly entertained angels.^(BE) ³Be mindful of prisoners as if sharing their imprisonment, and of the ill-treated as of yourselves, for you also are in the body.^(BF) ⁴Let marriage be honored among all and the marriage bed be kept undefiled, for God will judge the immoral and adulterers.^(BG) ⁵Let your life be free from love of money but be content with what you have, for he has said, “I will never forsake you or abandon you.”^(BH) ⁶Thus we may say with confidence:

“The Lord is my helper,
[and] I will not be afraid.
What can anyone do to me?”^(BI)

⁷Remember your leaders 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, today, and forever.^(BJ)

⁹Do not be carried away by all kinds of strange teaching.^[r] It is good to have our hearts strengthened by grace and not by foods, which do not benefit those who live by them.^(BK) ¹⁰We have an altar^[s] from which those who serve the tabernacle have no right to eat. ¹¹The bodies of the animals whose blood the high priest brings into the sanctuary as a sin offering are burned outside the camp.^(BL) ¹²Therefore, Jesus also suffered outside the gate, to consecrate the people by his own blood.^(BM) ¹³Let us then go to him outside the camp, bearing the reproach that he bore. ¹⁴For here we have no lasting city, but we seek the one that is to come.^(BN) ¹⁵Through him [then] let us continually offer God a sacrifice of praise, that is, the fruit of lips that confess his name.^(BO) ¹⁶Do not neglect to do good and to share what you have; God is pleased by sacrifices of that kind.^(BP)

¹⁷^[t]Obey your leaders and defer to them, for they keep watch over you and will have to give an account, that they may fulfill their task with joy and not with sorrow, for that would be of no advantage to you.

¹⁸Pray for us, for we are confident that we have a clear conscience, wishing to act rightly in every respect. ¹⁹I especially ask for your prayers that I may be restored to you very soon.

²⁰^[u]May the God of peace, who brought up from the dead the great shepherd of the sheep by the blood of the eternal covenant, Jesus our Lord,^(BQ) ²¹furnish you with all that is good, that you may do his will. May he carry out in you what is pleasing to him through Jesus Christ, to whom be glory forever [and ever]. Amen.

²²Brothers, I ask you to bear with this message of encouragement, for I have written to you rather briefly. ²³I must let you know that our brother Timothy has been set free. If he comes soon, I shall see you together with him.^(BR) ²⁴Greetings to all your leaders and to all the holy ones. Those from Italy send you greetings. ²⁵Grace be with all of you.^(BS)

Footnotes

11:1–40 This chapter draws upon the people and events of the Old Testament to paint an inspiring portrait of religious faith, firm and unyielding in the face of any obstacles that confront it. These pages rank among the most eloquent and lofty to be found in the Bible. They expand the theme announced in Hb 6:12, to which the author now returns (Hb 10:39). The material of this chapter is developed chronologically. Hb 11:3–7 draw upon the first nine chapters of Genesis (Gn 1–9); Hb 11:8–22, upon the period of the patriarchs; Hb 11:23–31, upon the time of Moses; Hb 11:32–38, upon the history of the judges, the prophets, and the Maccabean martyrs. The author gives the most extensive description of faith provided in the New Testament, though his interest does not lie in a technical, theological definition. In view of the needs of his audience he describes what authentic faith does, not what it is in itself. Through faith God guarantees the blessings to be hoped for from him, providing evidence in the gift of faith that what he promises will eventually come to pass (Hb 11:1). Because they accepted in faith God’s guarantee of the future, the biblical personages discussed in Hb 11:3–38 were themselves commended by God (Hb 11:2). Christians have even greater reason to remain firm in faith since they, unlike the Old Testament men and women of faith, have perceived the beginning of God’s fulfillment of his messianic promises (Hb 11:39–40).
11:1 Faith is the realization…evidence: the author is not attempting a precise definition. There is dispute about the meaning of the Greek words hypostasis and elenchos, here translated realization and evidence, respectively. Hypostasis usually means “substance,” “being” (as translated in Hb 1:3), or “reality” (as translated in Hb 3:14); here it connotes something more subjective, and so realization has been chosen rather than “assurance” (RSV). Elenchos, usually “proof,” is used here in an objective sense and so translated evidence rather than the transferred sense of “(inner) conviction” (RSV).
11:3 By faith…God: this verse does not speak of the faith of the Old Testament men and women but is in the first person plural. Hence it seems out of place in the sequence of thought.
11:4 The “Praise of the Ancestors” in Sir 44:1–50:21 gives a similar list of heroes. The Cain and Abel narrative in Gn 4:1–16 does not mention Abel’s faith. It says, however, that God “looked with favor on Abel and his offering” (Gn 4:4); in view of Hb 11:6 the author probably understood God’s favor to have been activated by Abel’s faith. Though dead, he still speaks: possibly because his blood “cries out to me from the soil” (Gn 4:10), but more probably a way of saying that the repeated story of Abel provides ongoing witness to faith.
11:6 One must believe not only that God exists but that he is concerned about human conduct; the Old Testament defines folly as the denial of this truth; cf. Ps 52:2.
11:19 As a symbol: Isaac’s “return from death” is seen as a symbol of Christ’s resurrection. Others understand the words en parabolē to mean “in figure,” i.e., the word dead is used figuratively of Isaac, since he did not really die. But in the one other place that parabolē occurs in Hebrews, it means symbol (Hb 9:9).
11:20–22 Each of these three patriarchs, Isaac, Jacob, and Joseph, had faith in the future fulfillment of God’s promise and renewed this faith when near death.
11:24–27 The reason given for Moses’ departure from Egypt differs from the account in Ex 2:11–15. The author also gives a christological interpretation of his decision to share the trials of his people.
11:40 So that without us they should not be made perfect: the heroes of the Old Testament obtained their recompense only after the saving work of Christ had been accomplished. Thus they already enjoy what Christians who are still struggling do not yet possess in its fullness.
12:1–13 Christian life is to be inspired not only by the Old Testament men and women of faith (Hb 12:1) but above all by Jesus. As the architect of Christian faith, he had himself to endure the cross before receiving the glory of his triumph (Hb 12:2). Reflection on his sufferings should give his followers courage to continue the struggle, if necessary even to the shedding of blood (Hb 12:3–4). Christians should regard their own sufferings as the affectionate correction of the Lord, who loves them as a father loves his children.
12:1 That clings to us: the meaning is uncertain, since the Greek word euperistatos, translated cling, occurs only here. The papyrus P⁴⁶ and one minuscule read euperispastos, “easily distracting,” which also makes good sense.
12:15–17 Esau serves as an example in two ways: his profane attitude illustrates the danger of apostasy, and his inability to secure a blessing afterward illustrates the impossibility of repenting after falling away (see Hb 6:4–6).
12:18–29 As a final appeal for adherence to Christian teaching, the two covenants, of Moses and of Christ, are compared. The Mosaic covenant, the author argues, is shown to have originated in fear of God and threats of divine punishment (Hb 12:18–21). The covenant in Christ gives us direct access to God (Hb 12:22), makes us members of the Christian community, God’s children, a sanctified people (Hb 12:23), who have Jesus as mediator to speak for us (Hb 12:24). Not to heed the voice of the risen Christ is a graver sin than the rejection of the word of Moses (Hb 12:25–26). Though Christians fall away, God’s kingdom in Christ will remain and his justice will punish those guilty of deserting it (Hb 12:28–29).
12:18 This remarkably beautiful passage contrasts two great assemblies of people: that of the Israelites gathered at Mount Sinai for the sealing of the old covenant and the promulgation of the Mosaic law, and that of the followers of Jesus gathered at Mount Zion, the heavenly Jerusalem, the assembly of the new covenant. This latter scene, marked by the presence of countless angels and of Jesus with his redeeming blood, is reminiscent of the celestial liturgies of the Book of Revelation.
12:23 The assembly of the firstborn enrolled in heaven: this expression may refer to the angels of Hb 12:22, or to the heroes of the Old Testament (see Hb 11), or to the entire assembly of the new covenant.
12:24 Speaks more eloquently: the blood of Abel, the first human blood to be shed, is contrasted with that of Jesus. Abel’s blood cried out from the earth for vengeance, but the blood of Jesus has opened the way for everyone, providing cleansing and access to God (Hb 10:19).
13:1–16 After recommendations on social and moral matters (Hb 13:1–6), the letter turns to doctrinal issues. The fact that the original leaders are dead should not cause the recipients of this letter to lose their faith (Hb 13:7), for Christ still lives and he remains always the same (Hb 13:8). They must not rely for their personal sanctification on regulations concerning foods (Hb 13:9), nor should they entertain the notion that Judaism and Christianity can be intermingled (Hb 13:10; cf. notes on Gal 2:11–14; 2:15–21). As Jesus died separated from his own people, so must the Christian community remain apart from the religious doctrines of Judaism (Hb 13:11–14). Christ must be the heart and center of the community (Hb 13:15–16).
13:9 Strange teaching: this doctrine about foods probably refers to the Jewish food laws; in view of Hb 13:10, however, the author may be thinking of the Mosaic sacrificial banquets.
13:10 We have an altar: this does not refer to the Eucharist, which is never clearly mentioned in Hebrews, but to the sacrifice of Christ.
13:17–25 Recommending obedience to the leaders of the community, the author asks for prayers (Hb 13:17–19). The letter concludes with a blessing (Hb 13:20–21), a final request for the acceptance of its message (Hb 13:22), information regarding Timothy (Hb 13:23), and general greetings (Hb 13:24–25).
13:20–21 These verses constitute one of the most beautiful blessings in the New Testament. The resurrection of Jesus is presupposed throughout Hebrews, since it is included in the author’s frequently expressed idea of his exaltation, but this is the only place where it is explicitly mentioned.

New American Bible (Revised Edition) (NABRE)

Scripture texts, prefaces, introductions, footnotes and cross references used in this work are taken from the New American Bible, revised edition © 2010, 1991, 1986, 1970 Confraternity of Christian Doctrine, Inc., Washington, DC All Rights Reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the copyright owner.