III. Conclusion (3:12–14)
their pagan neighbors, who had been characterized by one of their own famous natives as liars, evil beasts, and lazy gluttons (1:12). In order to gain a hearing for the gospel among such people, the believers' primary preparation for evangelization was to live among themselves with the unarguable testimony of righteous, loving, selfless, and godly lives (2:2–14) in marked contrast to the debauched lives of the false teachers (1:10–16). How they behaved with reference to governmental authorities and unbelievers was also crucial to their testimony (3:1–8).
Several major themes repeat themselves throughout Titus. They include: work(s) (1:16; 2:7, 14; 3:1, 5, 8, 14); soundness in faith and doctrine (1:4, 9, 13; 2:1–2, 7–8, 10; 3:15); and salvation (1:3–4; 2:10, 13; 3:4, 6).
Interpretive Challenges
The letter to Titus presents itself in a straightforward manner that should be taken at face value. The few interpretive challenges include: What is the "blessed hope" of 2:13?
Outline
I. Salutation (1:1–4) II. Essentials for Effective Evangelism (1:5–3:11)
A. Among Leaders (1:5–16)
1. Recognition of elders (1:5–9) 2. Rebuke of false teachers (1:10–16) B. In the Church (2:1–15)
1. Holy living (2:1–10) 2. Sound doctrine (2:11–15) C. In the World (3:1–11)
1. Holy living (3:1–4) 2. Sound doctrine (3:5–11) III. Conclusion (3:12–14) IV. Benediction (3:15)
THE LETTER OF PAUL TO
Titus
Greeting
TITUS 1 ‡†Paul, a servant [1] of God and an apostle of Jesus Christ, for the sake of the faith of God's elect and their knowledge of the truth, which accords with godliness, 2†in hope of eternal life, which God, who never lies, promised before the ages began [2] 3†and at the proper time manifested in his word through the preaching with which I have been entrusted by the command of God our Savior; 4†To Titus, my true child in a common faith: Grace and peace from God the Father and Christ Jesus our Savior.
Qualifications for Elders
5‡†This is why I left you in Crete, so that you might put what remained into order, and appoint elders in every town as I directed you— 6†if anyone is above reproach, the husband of one wife, [3] and his children are believers and not open to the charge of debauchery or insubordination. 7†For an overseer, [4] as God's steward, must be above reproach. He must not be arrogant or quicktempered or a drunkard or violent or greedy for gain, 8†but hospitable, a lover of good, self-controlled, upright, holy, and disciplined. 9†He must hold firm to the trustworthy word as taught, so that he may be able to give instruction in sound [5] doctrine and also to rebuke those who contradict it.
10‡†For there are many who are insubordinate, empty talkers and deceivers, especially those of the circumcision party. 11†They must be silenced, since they are upsetting whole families by teaching for shameful gain what they ought not to teach. 12†One of the Cretans, [6] a prophet of their own, said, "Cretans are always liars, evil beasts, lazy gluttons." [7] 13†This testimony is true. Therefore rebuke them sharply, that they may be sound in the faith, 14†not devoting themselves to Jewish myths and the commands of people who turn away from the truth. 15‡†To the pure, all things are pure, but to the defiled and unbelieving, nothing is pure; but both their minds and their consciences are defiled. 16†They profess to know God, but they deny him by their works. They are detestable, disobedient, unfit for any good work.
Teach Sound Doctrine
TITUS 2 ‡†But as for you, teach what accords with sound [1] doctrine. 2†Older men are to be sober-minded, dignified, self-controlled, sound in faith, in love, and in steadfastness. 3†Older women likewise are to be reverent in behavior, not slanderers or slaves to much wine. They are to teach what is good, 4†and so train the young women to love their husbands and children, 5†to be self-controlled, pure, working at home, kind, and submissive to their own husbands, that the word of God may not be reviled. 6‡†Likewise, urge the younger men to be selfcontrolled. 7†Show yourself in all respects to be a model of good works, and in your teaching show integrity, dignity, 8†and sound speech that cannot be condemned, so that an opponent may be put to shame, having nothing evil to say about us. 9†Slaves [2] are to be submissive to their own masters in everything; they are to be well-pleasing, not argumentative, 10†not pilfering, but showing all good faith, so that in everything they may adorn the doctrine of God our Savior.
11‡†For the grace of God has appeared, bringing salvation for all people, 12†training us to renounce ungodliness and worldly passions, and to live selfcontrolled, upright, and godly lives in the present age, 13†waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ, 14†who gave himself for us to redeem us from all lawlessness and to purify for himself a people for his own possession who are zealous for good works.
15†Declare these things; exhort and rebuke with all authority. Let no one disregard you.
Be Ready for Every Good Work
TITUS 3 ‡†Remind them to be submissive to rulers and authorities, to be obedient, to be ready for every good work, 2†to speak evil of no one, to avoid quarreling, to be gentle, and to show perfect courtesy toward all people. 3†For we ourselves were once foolish, disobedient, led astray, slaves to various passions and pleasures, passing our days in malice and envy, hated by others and hating one another. 4†But when the goodness and loving kindness of God our Savior appeared, 5†he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit, 6†whom he poured out on us richly through Jesus Christ our Savior, 7†so that being justified by his grace we might become heirs according to the hope of eternal life. 8†The saying is trustworthy, and I want you to insist on these things, so that those who have believed in God may be careful to devote themselves to good works. These things are excellent and profitable for people. 9†But avoid foolish controversies, genealogies, dissensions, and quarrels about the law, for they are unprofitable and worthless. 10†As for a person who stirs up division, after warning him once and then twice, have nothing more to do with him, 11†knowing that such a person is warped and sinful; he is self-condemned.
Final Instructions and Greetings
12‡†When I send Artemas or Tychicus to you, do your best to come to me at Nicopolis, for I have decided to spend the winter there. 13†Do your best to speed Zenas the lawyer and Apollos on their way; see that they lack nothing. 14†And let our people learn to devote themselves to good works, so as to help cases of urgent need, and not be unfruitful.
15†All who are with me send greetings to you. Greet those who love us in the faith.
Grace be with you all.
Footnotes
Footnotes for Titus, Chapter 1
[1] 1:1 Or slave; Greek bondservant
[2] 1:2 Greek before times eternal
[3] 1:6 Or a man of one woman
[4] 1:7 Or bishop; Greek episkopos
[5] 1:9 Or healthy; also verse 13
[6] 1:12 Greek One of them
[7] 1:12 Probably from Epimenides of Crete
Footnotes for Titus, Chapter 2
[1] 2:1 Or healthy; also verses 2, 8
[2] 2:9 Or servants; Greek bondservants
Study Notes
TITUS—NOTE ON 1:1–3 This salutation emphasizes the nature of Paul's service as an apostle of Jesus Christ. He proclaimed: 1) salvation: God's purpose to save the elect by the gospel; 2) sanctification: God's purpose to build up the saved by the word of God; and 3) glorification: God's purpose to bring believers to eternal glory.
TITUS—NOTE ON 1:1 Paul. See Introduction: Title; Author and Date; Background and Setting. servant. Paul pictures himself as the most menial slave of NT times (see notes on 2:9; 1 Cor. 4:1–2), indicating his complete and willing servitude to the Lord, by whom all believers have been "bought with a price" (1 Cor. 6:20; cf. 1 Pet. 1:18–19). This is the only time Paul referred to himself as a "servant of God" (cf. Rom. 1:1; Gal. 1:10; Phil. 1:1). He was placing himself alongside OT men of God (cf. Rev. 15:3). apostle. Cf. Rom. 1:1; 1 Cor. 1:1; 2 Cor. 1:1; Eph. 1:1. The word has the basic meaning of messenger or lit., "sent one" and, though often used of royal emissaries who ministered with the extended authority of their sovereign, Paul's exalted position as "an apostle" also was an extension of his service to "God," which came with great authority, responsibility, and sacrifice. See note on Acts 20:24. God's elect. See notes on Eph. 1:4–5. Those who have been graciously chosen for salvation "before the foundation of the world" (Eph. 1:4), but who must exercise personal faith prompted and empowered by the Holy Spirit. God's choice of believers always precedes and enables their choice of him (cf. John 15:16; Acts 13:46–48; Rom. 9:15–21; 2 Thess. 2:13; 2 Tim. 1:8–9; 2:10; 1 Pet. 1:1–2). the truth. Paul had in mind gospel truth, the saving message of the death and resurrection of Jesus Christ (1 Tim. 2:3–4; 2 Tim. 2:25). It is that saving truth that leads to "godliness" or sanctification (see Titus 2:11–12).
TITUS—NOTE ON 1:2 hope. This is divinely promised and divinely guaranteed to all believers, providing endurance and patience (cf. John 6:37–40; Rom. 8:18– 23; 1 Cor. 15:51–58; Eph. 1:13–14; Phil. 3:8–11, 20–21; 1 Thess. 4:13–18; 1 John 3:2–3). See notes on 1 Pet. 1:3–9. never lies. Cf. 1 Sam. 15:29 and Heb. 6:18. Because God himself is truth and the source of truth, it is impossible for him to say anything untruthful (John 14:6, 17; 15:26; cf. Num. 23:19; Ps. 146:6). before the ages. God's plan of salvation for sinful mankind was determined and decreed before man was even created. The promise was made to God the Son
(see notes on John 6:37–44; Eph. 1:4–5; 2 Tim. 1:9).
TITUS—NOTE ON 1:3 his word . . . preaching. God's word is the sole source of content for all faithful preaching and teaching. Cf. 1 Cor. 1:18–21; 9:16–17; Gal. 1:15–16; Col. 1:25. God our Savior. Cf. Titus 2:10 and 3:4. The plan of salvation originated in eternity past with God.
TITUS—NOTE ON 1:4 true child. A spiritual son, a genuine believer in Christ, like Timothy (1 Tim. 1:2). common faith. This may refer to saving faith or to the content of the Christian faith, e.g., "the faith that was once for all delivered to the saints" (Jude 3). our Savior. Christ is called "Savior" each time he is mentioned after Titus 1:1 (cf. 2:13; 3:6).
TITUS—NOTE ON 1:5–9 God's standards for all believers are high; his requirement for church leaders is to set that standard and model it. Such leaders are not qualified on the basis of natural ability, intelligence, or education but on the basis of moral and spiritual character and the ability to teach with skill as the Spirit sovereignly has equipped them.
TITUS—NOTE ON 1:5 Crete. See Introduction: Background and Setting. put . . . into order. Titus was to correct wrong doctrine and practices in the Cretan churches, a task that Paul had been unable to complete. This ministry is mentioned nowhere else. elders. Cf. similar qualifications in 1 Tim. 3:1–7. Mature spiritual leaders of the church, also known as bishops or overseers (Titus 1:7; cf. 1 Tim. 3:2) and pastors (lit., shepherds; see Eph. 4:11), were to care for each city's congregation. See also Acts 20:17, 28; 1 Pet. 5:1–2. This ministry of appointing leaders is consistently Pauline (cf. Acts 14:23). directed you. A reminder of past apostolic instructions.
TITUS—NOTE ON 1:6 above reproach. This word does not refer to sinless perfection but to a personal life that is beyond legitimate accusation and public scandal. It is a general and primary requirement of spiritual leaders that is repeated (v. 7) and explained in the next verses (cf. 1 Tim. 3:2, 10). husband of one wife. Lit., "a one-woman man," i.e., a husband who is consistently, both inwardly and outwardly, devoted and faithful to his wife (cf. 1 Tim. 3:2). An otherwise qualified single man is not necessarily disqualified. This is not speaking of divorce, but of internal and external purity in the sexual area. See Prov. 6:32–33. This necessity was motivation for Paul's commitment to control his body (1 Cor. 9:27). children are believers. This refers to children who have
saving faith in Christ and reflect it in their conduct. Since 1 Tim. 3:4 requires children to be in submission, it may be directed at young children in the home, while this text looks at those who are older. debauchery or insubordination. These terms suggest that the reference is to grown children. "Insubordination" carries the idea of rebelliousness to the gospel. Here the elder shows his ability to lead his family to salvation and sanctification (see 1 Tim. 3:4–5), an essential prerequisite for leading the church.
TITUS—NOTE ON 1:7 overseer. This is not a hierarchial title, but a word meaning "elder" or "bishop." Cf. Acts 20:28; Heb. 13:17; 1 Pet. 5:2. steward. The term refers to one who manages someone else's properties for the well-being of those his master cares for. In this context, one who manages spiritual truths, lives on God's behalf, and is wholly accountable to him. The church is God's (Acts 20:28; 1 Tim. 3:15; 1 Pet. 5:2–4) and elders or overseers are accountable to him for the way they lead it (Heb. 13:17). drunkard. Applies to drinking any alcoholic beverage in any way that dulls the mind or subdues inhibitions (cf. Prov. 23:29–35; 31:4–7). By application, it also indicts any other substance, e.g., drugs, which would cloud the mind. greedy for gain. Even in the early church, some men became pastors in order to gain wealth (see Titus 1:11; 1 Pet. 5:2; cf. 2 Pet. 2:1–3).
TITUS—NOTE ON 1:8 hospitable. The word actually means "a lover of strangers." upright. Serious, with the right priorities.
TITUS—NOTE ON 1:9 trustworthy word. Sound biblical doctrine not only should be taught but also adhered to with deep conviction. Cf. 1 Tim. 4:6; 5:17; 2 Tim. 2:15; 3:16–17; 4:2–4. give instruction . . . rebuke. The faithful teaching and defending of Scripture that encourages godliness and confronts sin and error (those who contradict). See notes on Titus 1:10–16; 3:10–11; Acts 20:29–30.
TITUS—NOTE ON 1:10–16 The false teachers in the Cretan churches were much like those with whom Timothy had to deal in Ephesus (see 1 Tim. 1:3–7; cf. Rom. 16:17–18; 2 Pet. 2:1–3).
TITUS—NOTE ON 1:10 insubordinate. Because those men were so numerous, Titus's job was especially difficult, which made the appointment of additional godly elders (v. 5) all the more crucial. Some of the false teachers may have opposed even Paul's apostolic authority during his brief ministry on Crete. deceivers. Cf. Jer. 14:14; 23:2, 21, 32. the circumcision. Cf. Acts 10:45; 11:2.
These were Jews who taught that salvation required the physical cutting of circumcision (see notes on Gen. 17:9–14) and adherence to Mosaic ceremonies. See notes on Acts 15:1–12; Gal. 3:1–12; Eph. 2:11–12; Col. 2:11–12.
TITUS—NOTE ON 1:11 whole families. Cf. 2 Tim. 3:6. shameful gain. False teachers are always in it for the money (1 Tim. 6:5; 1 Pet. 5:2).
TITUS—NOTE ON 1:12 a prophet. Epimenides, the highly esteemed sixth-century
B.C. Greek poet and native of Crete, had characterized his own people as the dregs of Greek culture. Elsewhere, Paul also quoted pagan sayings (cf. Acts 17:28; 1 Cor. 15:33). This quote is directed at the false teachers' character.
TITUS—NOTE ON 1:13 sound in the faith. True and pure doctrine was to be required of all who spoke to the church. Any who fell short of that were to be rebuked.
TITUS—NOTE ON 1:14 myths and the commands of people. Paul reemphasized (see v. 10, "those of the circumcision") that most of the false teachers were Jewish. They taught the same kind of externalism and unscriptural laws and traditions that both Isaiah and Jesus railed against (Isa. 29:13; Matt. 15:1–9; Mark 7:5–13).
TITUS—NOTE ON 1:15–16 False teachers are corrupt on the inside ("minds" and "consciences") and the outside ("works" and "disobedient"). Cf. Matt. 7:15–16.
TITUS—NOTE ON 1:15 defiled. The outwardly despicable things that those men practiced (vv. 10–12) were simply reflections of their inner corruption. See Matt. 15:15–20. minds . . . consciences. If the mind is defiled, it cannot accurately inform the conscience, so conscience cannot warn the person. When conscience is accurately and fully infused with God's truth, it functions as the warning system God designed. See notes on 2 Cor. 1:12; 4:2; 1 Tim. 1:19–20.
TITUS—NOTE ON 1:16 profess . . . deny. Some of the false teachers in the church were not believers at all. Eventually, even the seemingly noble "works" of unbelievers will betray them. unfit. They can do nothing that pleases God. See note on 1 Cor. 9:27; cf. 2 Tim. 3:8.
TITUS—NOTE ON 2:1–10 Sound doctrine for older men (v. 2), older women (v. 3), younger women (vv. 4–5), young men (vv. 6–8), and slaves (vv. 9–10) reflects the duty of everyone in the church.
TITUS—NOTE ON 2:1 sound. Meaning "healthy"—Paul uses this word nine times in the Pastoral Epistles (five times in Titus), always in the sense that the truth produces spiritual well-being. The things Paul mentions in vv. 2–10 pertain to truths, attitudes, and actions that correspond to and are based on biblical truth. In order not only to please God, but also to have an effective witness to unbelievers, God's people must know the truth that leads to spiritual health.
TITUS—NOTE ON 2:2 Older men. Paul used this term for himself (Philem. 9) when he was over 60. It refers to those of advanced age, using a different term from the one translated "elders" in Titus 1:5. dignified. This requirement is not limited to reverence for God, which is assumed, but also refers to being honorable. They are to be sensible and spiritually healthy.
TITUS—NOTE ON 2:3 Older women. Those who no longer had child-rearing responsibilities, typically around age 60 (cf. 1 Tim. 5:3–10). reverent. Or "dignified." See note on Titus 2:2. Cf. 1 Tim. 2:9–11, 15. not slanderers. A term used 34 times in the NT to describe Satan, the arch-slanderer. what is good. Those things that please God (cf. Titus 1:16), particularly the lessons in 2:4–5.
TITUS—NOTE ON 2:4 train the young women. Their own examples of godliness (v. 3) give older women the right and the credibility to instruct younger women in the church. The obvious implication is that older women must exemplify the virtues (vv. 4–5) that they "train." love their husbands. Like the other virtues mentioned here, this one is unconditional. It is based on God's will, not on a husband's worthiness. The Greek word phileo emphasizes affection. See notes on Eph. 5:22–23.
TITUS—NOTE ON 2:5 working at home. Cf. 1 Tim. 5:14. Keeping a godly home with excellence for one's husband and children is the Christian woman's nonnegotiable responsibility. submissive to. The ideas of radical feminism were an integral part of ancient Babylonian and Assyrian mythology as well as of Greek Gnosticism, which flourished throughout the Roman Empire during NT times and posed a constant danger to the early church. Modern feminism is neither new nor progressive; it is age-old and regressive. See notes on Eph. 5:22. not be reviled. This is the purpose of godly conduct—to eliminate any reproach on Scripture. For a person to be convinced God can save from sin, one needs to see someone who lives a holy life. When Christians claim to believe God's word but do not obey it, the word is dishonored. Many have mocked God and his truth because of the sinful behavior of those who claim to be Christians. Cf. Matt.
5:16; 1 Pet. 2:9.
TITUS—NOTE ON 2:6 younger men. Males, 12 and older.
TITUS—NOTE ON 2:6–7 integrity. See v. 2.
TITUS—NOTE ON 2:7 in all respects. This rightly goes at the end of v. 6, qualifying young men and emphasizing the comprehensiveness of this admonition. model. Titus had a special obligation to exemplify the moral and spiritual qualities about which he was to admonish others. Cf. 1 Cor. 4:16; 11:1; Phil. 3:17; 2 Thess. 3:8–9; 1 Tim. 4:12; Heb. 13:7.
TITUS—NOTE ON 2:8 sound speech. Daily conversation. Cf. Eph. 4:31; Col. 3:16–17; 4:6. nothing evil to say. Again, as in Titus 2:5, the purpose of godly living is to silence the opponents of Christianity and the gospel (see notes on 1 Pet. 2:11–12), and make the power of Christ believable.
TITUS—NOTE ON 2:9 Slaves. The term applies generally to all employees, but direct reference is to slaves—men, women, and children who, in the Roman Empire and in much of the ancient world, were owned by their masters. They had few, if any, civil rights and often were accorded little more dignity or care than domestic animals. The NT nowhere condones or condemns the practice of slavery, but it everywhere teaches that freedom from the bondage of sin is infinitely more important than freedom from any human bondage a person may have to endure (see Rom. 6:22). be submissive to . . . masters . . . wellpleasing. Paul clearly teaches that, even in the most servile of circumstances, believers are "to be submissive" and seek to please those for whom they work, whether their "masters" are believers or unbelievers, fair or unfair, kind or cruel. How much more obligated are believers to respect and obey employers for whom they work voluntarily! As with wives' obedience to their husbands (Titus 2:5), the only exception would involve a believer's being required to disobey God's word. Cf. Eph. 6:5–9; Col. 3:22–4:1; 1 Tim. 6:1–2.
TITUS—NOTE ON 2:10 not pilfering. A term used to refer to embezzlement. all good faith. Loyalty. adorn the doctrine. Again (cf. v. 5), Paul stresses that the supreme purpose of a virtuous life is to make attractive the teaching that God saves sinners.
TITUS—NOTE ON 2:11–13 This is the heart of the letter, emphasizing that God's sovereign purpose in calling out elders (1:5) and in commanding his people to
live righteously (2:1–10) is to provide the witness that brings God's plan and purpose of salvation to fulfillment. Paul condensed the saving plan of God into three realities: 1) salvation from the penalty (v. 11); 2) the power (v. 12); and 3) the presence (v. 13) of sin.
TITUS—NOTE ON 2:11 grace of God. Not simply the divine attribute of grace, but Jesus Christ himself, grace incarnate, God's supremely gracious gift to fallen mankind. Cf. John 1:14. all people. This does not teach universal salvation. "All people" refers to humanity in general, as a category, not to every individual. See notes on 2 Cor. 5:19 and 2 Pet. 3:9. Jesus Christ made a sufficient sacrifice to cover every sin of every one who believes (John 3:16–18; 1 Tim. 2:5–6; 4:10; 1 John 2:2). Paul makes clear in the opening words of this letter to Titus that salvation becomes effective only through "the faith of God's elect" (Titus 1:1). See note on 3:2. Out of all humanity, only those who believe will be saved (John 1:12; 3:16; 5:24, 38, 40; 6:40; 10:9; Rom. 10:9–17).
TITUS—NOTE ON 2:12 renounce . . . live. Salvation is transforming (2 Cor. 5:17; Eph. 2:8–10), and transformation (new birth) produces a new life in which the power of sin has been broken (see notes on Rom. 6:4–14; Phil. 3:8–9; Col. 3:9– 10).
TITUS—NOTE ON 2:13 blessed hope. A general reference to the second coming of Jesus Christ, including the resurrection (cf. Rom. 8:22–23; 1 Cor. 15:51–58; Phil. 3:20–21; 1 Thess. 4:13–18; 1 John 3:2–3) and the reign of the saints with Christ in glory (2 Tim. 2:10). appearing of the glory. Cf. 2 Tim. 1:10. This will be our salvation from the presence of sin. God and Savior. A clear reference to the deity of Jesus. Cf. 2 Pet. 1:1.
TITUS—NOTE ON 2:14 redeem . . . purify. Another expression (cf. v. 12) summarizes the dual effect of salvation (regeneration and sanctification). To "redeem" is to release someone held captive, on the payment of a ransom. The price was Christ's blood paid to satisfy God's justice. See notes on Acts 20:28; Gal. 1:4; 2:20; 1 Pet. 1:18; cf. Mark 10:45. a people for his own possession. People who are special by virtue of God's decree and confirmed by the grace of salvation that they have embraced (see notes on Titus 1:1–4). Cf. 1 Cor. 6:19–20; 1 Pet. 2:9. zealous. Cf. Titus 3:8. Good works are the product, not the means, of salvation. Cf. Eph. 2:10.
TITUS—NOTE ON 2:15 Declare . . . exhort . . . rebuke. These three verbs identify
the need for proclamation, application, and correction by the word. authority. "Authority" to command people in the spiritual realm comes only from God's word. Cf. Matt. 7:28–29. Let no one disregard you. See Titus 3:9–11. Rebellion against the truth has to be dealt with. Cf. Matt. 18:15–20; 1 Cor. 5:9–13; 2 Thess. 3:14–15.
TITUS—NOTE ON 3:1–11 In his closing remarks, Paul admonished Titus to remind believers under his care of their attitudes toward: 1) the unsaved rulers (v. 1) and people in general (v. 2); 2) their previous state as unbelievers lost in sin (v. 3); 3) of their gracious salvation through Jesus Christ (vv. 4–7); 4) of their righteous testimony to the unsaved world (v. 8); and 5) of their responsibility to oppose false teachers and factious members within the church (vv. 9–11). All of these matters are essential to effective evangelism.
TITUS—NOTE ON 3:1 submissive. Submission to the authority of Scripture demands submission to human authorities as part of a Christian's testimony (see notes on Rom. 13:1–7; 1 Pet. 2:12–17).
TITUS—NOTE ON 3:2 all people. Christians are to exemplify these godly virtues in their dealings with everyone. The admonition applies especially to dealings with unbelievers. The use of this phrase here to refer to mankind in general (particularly those who cross our paths), rather than every person who lives, supports the fact that it has the same meaning in 2:11.
TITUS—NOTE ON 3:3 ourselves. It is not that every believer has committed every sin listed here, but rather that before salvation every life is characterized by such sins. That sobering truth should make believers humble in dealing with the unsaved, even those who are grossly immoral and ungodly. If it weren't for God's grace to his own, they would all be wicked. See note on 1 Pet. 3:15; cf. 2 Tim. 2:25. For other lists of sins, see Rom. 1:18–32; 1 Cor. 6:9–10; Gal. 5:19– 21; Eph. 4:17–19.
TITUS—NOTE ON 3:4 kindness . . . appeared. As in 2:11, Paul is speaking of Jesus Christ, who was kindness and love incarnate, appearing in human form. Cf. Eph. 2:4–6.
TITUS—NOTE ON 3:5 not because of works. Salvation has never been by deeds, or works (see Eph. 2:8–9; cf. Rom. 3:19–28). according to his own mercy. Cf. Eph. 2:4; 1 Tim. 1:13; 1 Pet. 1:3; 2:10. washing of regeneration. See notes on
Ezek. 36:25–31; Eph. 5:26–27; James 1:18; 1 Pet. 1:23. Salvation brings divine cleansing from sin and the gift of a new, Spirit-generated, Spirit-empowered, and Spirit-protected life as God's own children and heirs (Titus 3:7). This is the new birth (cf. John 3:5; 1 John 2:29; 3:9; 4:7; 5:1). renewal of the Holy Spirit. Cf. Rom. 8:2. He is the agent of the "washing of regeneration."
TITUS—NOTE ON 3:6 richly. When believers are saved, Christ's Spirit blesses them beyond measure (cf. Acts 2:38–39; 1 Cor. 12:7, 11, 13; Eph. 3:20; 5:18).
TITUS—NOTE ON 3:7 justified. The central truth of salvation is justification by faith alone. When a sinner repents and places his faith in Jesus Christ, God declares him just, imputes the righteousness of Christ to him, and gives him eternal life by virtue of the substitutionary death of Christ as the penalty for that sinner's iniquity. See notes on Rom. 3:21–5:21; Gal. 3:6–22; Phil. 3:8–9. heirs. As adopted children of God through faith in Jesus Christ, believers become "heirs of God and fellow heirs with Christ" (Rom. 8:17; cf. 1 Pet. 1:3–4).
TITUS—NOTE ON 3:8 The saying is trustworthy. A common expression in the early church, used five times in the Pastoral Epistles (cf. 1 Tim. 1:15; 3:1; 4:9; 2 Tim. 2:11). profitable for people. That is, for the sake of evangelism. Again "people" (cf. Titus 3:2; 2:11) is general, referring to those who respond by the holy witness to the gospel.
TITUS—NOTE ON 3:9 foolish controversies. Paul again warns against becoming embroiled in senseless discussions with the many false teachers on Crete (see 1:10, 14–16), especially the Judaizers who contended that a Christian must be obedient to "the [Mosaic] law," a view that assaulted the doctrine of justification by grace through faith alone and, contrary to holy living, which was good and profitable, was "unprofitable and worthless." Proclaiming the truth, not arguing error, is the biblical way to evangelize.
TITUS—NOTE ON 3:10 have nothing more to do. Anyone in the church who is unsubmissive, self-willed, and divisive should be expelled. Two warnings are to be given, following the basic pattern for church discipline set forth by Christ (see notes on Matt. 18:15–17; cf. Rom. 16:17–18; 2 Thess. 3:14–15).
TITUS—NOTE ON 3:11 self-condemned. By his own ungodly behavior, a factious believer brings judgment on himself.
TITUS—NOTE ON 3:12–14 Paul gives Titus special instructions.
TITUS—NOTE ON 3:12 Artemas. Nothing is known of this man beyond Paul's obvious confidence in him. Tychicus. This "beloved brother and faithful . . . servant" (Col. 4:7) accompanied Paul from Corinth to Asia Minor (Acts 20:4), carried the apostle's letter to the Colossian church (Col. 4:7), and possibly his letter to Ephesus (see Eph. 6:21). Nicopolis. The name means "city of victory," and this was but one of perhaps nine different cities so named because of decisive military battles that were won in or near them. This particular Nicopolis was probably in southern Greece, on the west coast of Achaia, which was a good place "to spend the winter."
TITUS—NOTE ON 3:13 Zenas. Nothing is known of this believer whose expertise was either in biblical law or Roman law. Apollos. Originally from Alexandria, he was an outstanding teacher of Scripture who was converted to Christ after being acquainted only with the teaching of John the Baptist (Acts 18:24–28). Some of his followers apparently formed a faction in the church at Corinth (1 Cor. 1:11–12; 3:4).
TITUS—NOTE ON 3:14 good works. Again the emphasis is on good deeds as the platform for witnessing effectively (cf. v. 8; 1:13–16; 2:5, 8, 10, 12, 14).
TITUS—NOTE ON 3:15 All who are with me. Cf. 1 Cor. 16:20; 2 Cor. 13:12; Phil. 4:22; cf. also Rom. 16:21–23; Col. 4:10–14, where those with Paul are mentioned by name.
Philemon
Philemon
Introduction to Philemon
Title Author and Date Background and Setting Historical and Theological Themes Interpretive Challenges Outline Footnotes Study Notes
Introduction to Philemon
Title
Philemon, the recipient of this letter, was a prominent member of the church at Colossae (vv. 1–2; cf. Col. 4:9), which met in his house (Philem. 2). The letter was for him, his family, and the church.
Author and Date
The book claims that the apostle Paul was its writer (vv. 1, 9, 19), a claim that few in the history of the church have disputed, especially since there is nothing in Philemon that a forger would have been motivated to write. It is one of the Prison Epistles, along with Ephesians, Philippians, and Colossians. Its close connection with Colossians, which Paul wrote at the same time (c. A.D. 60–62; cf. vv. 1, 16), brought early and unquestioned vindication of Paul's authorship by the early church fathers (e.g., Jerome, Chrysostom, and Theodore of Mopsuestia). The earliest of NT canons, the Muratorian (c. A.D. 170), includes Philemon. For biographical information on Paul, see Introduction to Romans: Author and Date; for the date and place of Philemon's writing, see Introductions to Ephesians and Philippians: Author and Date.
Background and Setting
Philemon had been saved under Paul's ministry, probably at Ephesus (v. 19), several years earlier. Wealthy enough to have a large house (cf. v. 2), Philemon also owned at least one slave, a man named Onesimus (lit., "useful"; a common name for slaves). Onesimus was not a believer at the time he stole some money (v. 18) from Philemon and ran away. Like countless thousands of other runaway slaves, Onesimus fled to Rome, seeking to lose himself in the imperial capital's teeming and nondescript slave population. Through circumstances not recorded in Scripture, Onesimus met Paul in Rome and became a Christian.
The apostle quickly grew to love the runaway slave (vv. 12, 16) and longed to keep Onesimus in Rome (v. 13), where he was providing valuable service to Paul in his imprisonment (v. 11). But by stealing and running away from Philemon,
Onesimus had both broken Roman law and defrauded his master. Paul knew those issues had to be dealt with, and decided to send Onesimus back to Colossae. It was too hazardous for him to make the trip alone (because of the danger of slave-catchers), so Paul sent him back with Tychicus, who was returning to Colossae with the epistle to the Colossians (Col. 4:7–9). Along with Onesimus, Paul sent Philemon this beautiful personal letter, urging him to forgive Onesimus and welcome him back to service as a brother in Christ (Philem. 15–17).
Historical and Theological Themes
Philemon provides valuable historical insights into the early church's relationship to the institution of slavery. Slavery was widespread in the Roman Empire (according to some estimates, slaves constituted one third, perhaps more, of the population) and an accepted part of life. In Paul's day, slavery had virtually eclipsed free labor. Slaves could be doctors, musicians, teachers, artists, librarians, or accountants; in short, almost all jobs could be and were filled by slaves.
Slaves were not legally considered persons, but were the tools of their masters. As such, they could be bought, sold, inherited, exchanged, or seized to pay their master's debt. Their masters had virtually unlimited power to punish them, and sometimes did so severely for the slightest infractions. By the time of the NT, however, slavery was beginning to change. Realizing that contented slaves were more productive, masters tended to treat them more leniently. It was not uncommon for a master to teach a slave his own trade, and some masters and slaves became close friends. While still not recognizing them as persons under the law, the Roman Senate in A.D. 20 granted slaves accused of crimes the right to a trial. It also became more common for slaves to be granted (or to purchase) their freedom. Some slaves enjoyed very favorable and profitable service under their masters and were better off than many freemen because they were assured of care and provision. Many freemen struggled in poverty.
The NT nowhere directly attacks slavery; had it done so, the resulting slave insurrections would have been brutally suppressed and the message of the gospel hopelessly confused with that of social reform. Instead, Christianity undermined the evils of slavery by changing the hearts of slaves and masters. By stressing the spiritual equality of master and slave (v. 16; Gal. 3:28; Eph. 6:9; Col. 4:1; 1 Tim. 6:1–2), the Bible did away with slavery's abuses. The rich theological
theme that alone dominates the letter is forgiveness, a featured theme throughout NT Scripture (cf. Matt. 6:12–15; 18:21–35; Eph. 4:32; Col. 3:13). Paul's instruction here provides the biblical definition of forgiveness, without ever using the word.
Interpretive Challenges
There are no significant interpretive challenges in this personal letter from Paul to his friend Philemon.
Outline
I. Greeting (1–3) II. The Character of One Who Forgives (4–7) III. The Actions of One Who Forgives (8–18) IV. The Motives of One Who Forgives (19–25)
THE LETTER OF PAUL TO
Philemon
Greeting
PHILEMON 1 ‡†Paul, a prisoner for Christ Jesus, and Timothy our brother, To Philemon our beloved fellow worker 2†and Apphia our sister and Archippus our fellow soldier, and the church in your house: 3†Grace to you and peace from God our Father and the Lord Jesus Christ.
Philemon's Love and Faith
4I thank my God always when I remember you in my prayers, 5†because I hear of your love and of the faith that you have toward the Lord Jesus and for all the saints, 6†and I pray that the sharing of your faith may become effective for the full knowledge of every good thing that is in us for the sake of Christ. [1] 7†For I have derived much joy and comfort from your love, my brother, because the hearts of the saints have been refreshed through you.
Paul's Plea for Onesimus
8†Accordingly, though I am bold enough in Christ to command you to do what is required, 9†yet for love's sake I prefer to appeal to you—I, Paul, an old man and now a prisoner also for Christ Jesus— 10†I appeal to you for my child, Onesimus, [2] whose father I became in my imprisonment. 11†(Formerly he was useless to you, but now he is indeed useful to you and to me.) 12I am sending him back to you, sending my very heart. 13I would have been glad to keep him with me, in order that he might serve me on your behalf during my imprisonment for the gospel, 14†but I preferred to do nothing without your consent in order that your goodness might not be by compulsion but of your own accord. 15†For this perhaps is why he was parted from you for a while, that you might have him back forever, 16†no longer as a slave [3] but more than a slave, as a beloved brother—especially to me, but how much more to you, both in the flesh and in the Lord.
17‡So if you consider me your partner, receive him as you would receive me. 18If
he has wronged you at all, or owes you anything, charge that to my account. 19†I, Paul, write this with my own hand: I will repay it—to say nothing of your owing me even your own self. 20†Yes, brother, I want some benefit from you in the Lord. Refresh my heart in Christ.
21†Confident of your obedience, I write to you, knowing that you will do even more than I say. 22†At the same time, prepare a guest room for me, for I am hoping that through your prayers I will be graciously given to you.
Final Greetings
23†Epaphras, my fellow prisoner in Christ Jesus, sends greetings to you, 24†and so do Mark, Aristarchus, Demas, and Luke, my fellow workers.
25The grace of the Lord Jesus Christ be with your spirit.
Footnotes
Footnotes for Philemon, Chapter 1
[1] 1:6 Or for Christ's service
[2] 1:10 Onesimus means useful (see verse 11) or beneficial (see verse 20)
[3] 1:16 Greek bondservant; twice in this verse
Study Notes
PHILEMON—NOTE ON 1–2 Following first-century custom, the salutation contains the names of the letter's author and its recipient. This is a very personal letter and Philemon was one of only three individuals (Timothy and Titus are the others) to receive a divinely inspired letter from Paul.
PHILEMON—NOTE ON 1 prisoner for Christ Jesus. At the time of writing, Paul was a prisoner in Rome (see Introductions to Ephesians and Philippians: Author and Date). Paul was imprisoned for the sake of and by the sovereign will of Christ (cf. Eph. 3:1; 4:1; 6:19–20; Phil. 1:13; Col. 4:3). By beginning with his imprisonment and not his apostolic authority, Paul made this letter a gentle and singular appeal to a friend. A reminder of Paul's severe hardships was bound to influence Philemon's willingness to do the comparatively easy task Paul was about to request. Timothy. See Introduction to 1 Timothy: Background and Setting; see notes on Acts 16:1–3; Phil. 1:1; 1 Tim. 1:2. He was not the coauthor of this letter, but probably had met Philemon at Ephesus and was with Paul when the apostle wrote the letter. Paul mentions Timothy here and in the other epistles (e.g., 2 Cor. 1:1; Phil. 1:1; Col. 1:1; 1 Thess. 1:1; 2 Thess. 1:1) because he wanted him recognized as a leader and the non-apostolic heir apparent to Paul. Philemon. A wealthy member of the Colossian church, which met in his house (see Introduction: Background and Setting). Church buildings were unknown until the third century.
PHILEMON—NOTE ON 2 Apphia . . . Archippus. Philemon's wife and son, respectively. in your house. First-century churches met in homes, and Paul wanted this personal letter read in the church that met at Philemon's. This reading would hold Philemon accountable, as well as instruct the church on the matter of forgiveness.
PHILEMON—NOTE ON 3 Grace to you. The standard greeting that appears in all 13 of Paul's NT letters. It highlighted salvation's means (grace) and its results (peace) and linked the Father and Son, thus affirming the deity of Christ.
PHILEMON—NOTE ON 5 In the Greek text, this verse is arranged in what is called a chiastic construction. "Love" relates to the final phrase "for all the saints." This love of will, choice, self-sacrifice, and humility (Gal. 5:22) was a
manifestation of Philemon's genuine faith "toward the Lord Jesus" (cf. Rom. 5:5; Gal. 5:6; 1 John 3:14).
PHILEMON—NOTE ON 6 sharing. The Greek word here means much more than simply enjoying one another's company. It refers to a mutual sharing of all life, which believers do because of their common life in Christ and mutual partnership or "belonging to each other" in the "faith." effective. Lit., "powerful." Paul wanted Philemon's actions to send a powerful message to the church about the importance of forgiveness. knowledge. The deep, rich, full, experiential knowledge of the truth (see notes on Col. 1:9; 3:10).
PHILEMON—NOTE ON 7 hearts. This Greek word denotes the seat of human feelings (see note on Col. 3:12 where the same Greek word is translated "compassionate hearts"). refreshed. This comes from the Greek military term that describes an army at rest from a march.
PHILEMON—NOTE ON 8 bold enough . . . to command. Because of his apostolic authority (see notes on Rom. 1:1; 1 Thess. 2:6), Paul could have ordered Philemon to accept Onesimus.
PHILEMON—NOTE ON 9 I prefer to appeal. In this situation, however, Paul did not rely on his authority but called for a response based on the bond of love between himself and Philemon (v. 7; cf. 2 Cor. 10:1). an old man. More than a reference to his chronological age (which at the time of this letter was about 60), this description includes the toll that all the years of persecution, illnesses, imprisonments, difficult journeys, and constant concern for the churches had taken on Paul (see notes on 2 Cor. 11:23–30), making him feel and appear even older than he actually was. prisoner. See note on Philem. 1.
PHILEMON—NOTE ON 10 my child, Onesimus. See Introduction: Background and Setting. To Paul, he was a son in the faith (see note on 1 Tim. 1:2). became in my imprisonment. While in prison at Rome, Paul had led him to faith in Christ.
PHILEMON—NOTE ON 11 useless . . . useful. This play on words carries the same root meaning as the Greek word from which the name Onesimus comes. Paul was basically saying, "Useful formerly was useless, but now is useful"—Paul's point is that Onesimus had been radically transformed by God's grace.
PHILEMON—NOTE ON 14 own accord. Paul wanted Onesimus to minister
alongside him, but only if Philemon openly and gladly agreed to release him.
PHILEMON—NOTE ON 15 perhaps. Paul was suggesting that God providentially ordered the overturning of the evil of Onesimus's running away to produce eventual good (cf. Gen. 50:20; Rom. 8:28).
PHILEMON—NOTE ON 16 no longer as a slave . . . a beloved brother. Paul did not call for Onesimus's freedom (cf. 1 Cor. 7:20–22), but that Philemon would receive his slave now as a fellow-believer in Christ (cf. Eph. 6:9; Col. 4:1; 1 Tim. 6:2). Christianity never sought to abolish slavery, but rather to make the relationships within it just and kind. in the flesh. In this physical life (see note on Phil. 1:22), as they worked together. in the Lord. The master and slave were to enjoy spiritual oneness and fellowship as they worshiped and ministered together.
PHILEMON—NOTE ON 17–19 Paul offered to pay whatever restitution was necessary for Onesimus to be reconciled to Philemon, following the example of Jesus in reconciling sinners to God.
PHILEMON—NOTE ON 19 with my own hand. See notes on Gal. 6:11; Col. 4:18; cf. 2 Thess. 3:17. even your own self. Philemon owed Paul something far greater than the material debt Paul was offering to repay, since Paul had led him to saving faith, a debt Philemon could never repay.
PHILEMON—NOTE ON 20 some benefit from you. See note on Phil. 2:2. By forgiving Onesimus, Philemon would keep the unity in the church at Colossae and bring joy to the chained apostle (cf. Philem. 7).
PHILEMON—NOTE ON 21 even more than I say. The more than forgiveness that Paul was urging upon Philemon was either: 1) to welcome Onesimus back enthusiastically, not grudgingly (cf. Luke 15:22–24); 2) to permit Onesimus, in addition to his menial tasks, to minister spiritually with Philemon; or 3) to forgive any others who might have wronged Philemon. Whichever Paul intended, he was not subtly urging Philemon to grant Onesimus freedom (see note on Philem. 16).
PHILEMON—NOTE ON 22 a guest room. A place where Paul could stay when he visited Colossae. I will be graciously given to you. Paul expected to be released from prison in the near future (cf. Phil. 2:23–24), after which he could be with Philemon and the other Colossians again.
PHILEMON—NOTE ON 23 Epaphras. See note on Col. 4:12.
PHILEMON—NOTE ON 24 Mark, Aristarchus. See note on Col. 4:10. The story of the once severed but now mended relationship between Paul and Mark (Acts 15:38–40; 2 Tim. 4:11) would have been well known to the believers in Colossae (Col. 4:10). Listing Mark's name here would serve to remind Philemon that Paul himself had worked through the issues of forgiveness, and that the instructions he was passing on to his friend were ones the apostle himself had already implemented in his relationship with John Mark. Demas, and Luke. See note on Col. 4:14.
Hebrews
Hebrews 1 • Hebrews 2 • Hebrews 3 • Hebrews 4 • Hebrews 5 • Hebrews 6 •
Hebrews 7 • Hebrews 8 • Hebrews 9 • Hebrews 10 • Hebrews 11 • Hebrews 12 • Hebrews 13 Introduction to Hebrews
Title Author and Date Background and Setting Historical and Theological Themes Interpretive Challenges Outline Footnotes Study Notes
Introduction to Hebrews
Title
When the various NT books were formally brought together into one collection shortly after A.D. 100, the titles were added for convenience. This epistle's title bears the traditional Greek title, "To the Hebrews," which was attested by at least the second century A.D. Within the epistle itself, however, there is no identification of the recipients as either Hebrews (Jews) or Gentiles. Since the epistle is filled with references to Hebrew history and religion and does not address any particular Gentile or pagan practice, the traditional title has been maintained.
Author and Date
The author of Hebrews is unknown. Paul, Barnabas, Silas, Apollos, Luke, Philip, Priscilla, Aquila, and Clement of Rome have been suggested by different scholars, but the epistle's vocabulary, style, and various literary characteristics do not clearly support any particular claim. It is significant that the writer includes himself among those people who had received confirmation of Christ's message from others (2:3). That would seem to rule out someone like Paul, who claimed that he had received such confirmation directly from God and not from men (Gal. 1:12). Whoever the author was, he preferred citing OT references from the Greek OT (lxx) rather than from the Hebrew text. Even the early church expressed various opinions on authorship, and current scholarship admits the puzzle still has no solution. Therefore, it seems best to accept the epistle's anonymity. Ultimately, of course, the author was the Holy Spirit (2 Pet. 1:21).
The use of the present tense in Heb. 5:1–4; 7:21, 23, 27–28; 8:3–5, 13; 9:6–9, 13, 25; 10:1, 3–4, 8, 11; and 13:10–11 would suggest that the Levitical priesthood and sacrificial system were still in operation when the epistle was composed. Since the temple was destroyed by General (later Emperor) Titus Vespasian in A.D. 70, the epistle must have been written prior to that date. In addition, it may be noted that Timothy had just been released from prison (13:23) and that persecution was becoming severe (10:32–39; 12:4; 13:3). These details suggest a date for the epistle around A.D. 67–69.
Background and Setting
Emphases on the Levitical priesthood and on sacrifices, as well as the absence of any reference to the Gentiles, support the conclusion that a community of Hebrews was the recipient of the epistle. Although these Hebrews were primarily converts to Christ, there were probably a number of unbelievers in their midst who were attracted by the message of salvation, but who had not yet made a full commitment of faith in Christ (see Interpretive Challenges). One thing is clear from the contents of the epistle: the community of Hebrews was facing the possibility of intensified persecution (10:32–39; 12:4). As they confronted this possibility, the Hebrews were tempted to cast aside any identification with Christ. They may have considered demoting Christ from God's Son to a mere angel. Such a precedent had already been set in the Qumran community of messianic Jews living near the Dead Sea. They had dropped out of society, established a religious commune, and included the worship of angels in their brand of reformed Judaism. The Qumran community had even gone so far as to claim that the angel Michael was higher in status than the coming Messiah. These kinds of doctrinal aberrations could explain the emphasis in Hebrews ch. 1 on the superiority of Christ over the angels.
Possible locations for the recipients of the epistle include Palestine, Egypt, Italy, Asia Minor, and Greece. The community that was the primary recipient may have circulated the epistle among those of Hebrew background in neighboring areas and churches. Those believers probably had not seen Christ personally. Apparently, they had been evangelized by "those who heard" Christ and whose ministries had been authenticated "by signs and wonders and various miracles" (2:3–4). Thus the recipients could have been in a church outside Judea and Galilee or in a church in those areas, but established among people in the generation following those who had been eyewitnesses of Christ. The congregation was not new or untaught ("by this time you ought to be teachers") yet some of them still needed "milk, not solid food" (5:12).
"Those who come from Italy" (13:24) is an ambiguous reference since it could mean either those who had left Italy and were living elsewhere, or those who were still in Italy and being singled out as native residents of that country. Greece or Asia Minor must also be considered because of the apparently early establishment of the church there, and because of the consistent use of the lxx.
The generation of Hebrews receiving this epistle had practiced the Levitical
sacrifices at the temple in Jerusalem. Jews living in exile had substituted the synagogue for the temple but still felt a deep attraction to the temple worship. Some had the means to make regular pilgrimages to the temple in Jerusalem. The writer of this epistle emphasized the superiority of Christianity over Judaism and the superiority of Christ's once-for-all sacrifice over the repeated and imperfect Levitical sacrifices observed in the temple.
Historical and Theological Themes
Since the book of Hebrews is grounded in the work of the Levitical priesthood, an understanding of the book of Leviticus is essential for properly interpreting Hebrews. Israel's sin had continually interrupted God's fellowship with his chosen and covenant people, Israel. Therefore, he graciously and sovereignly established a system of sacrifices that symbolically represented the inner repentance of sinners and his divine forgiveness. However, the need for sacrifices never ended because the people and priests continued to sin. The need of all mankind was for a perfect priest and a perfect sacrifice that would once and for all actually remove sin. God's provision for that perfect priest and sacrifice in Christ is the central message of Hebrews.
The epistle to the Hebrews is a study in contrast, between the imperfect and incomplete provisions of the Old Covenant, given under Moses, and the infinitely better provisions of the New Covenant offered by the perfect high priest, God's only Son and the Messiah, Jesus Christ. Included in the "better" provisions are: a better hope, testament, promise, sacrifice, substance, country, and resurrection. Those who belong to the New Covenant dwell in a completely new and heavenly atmosphere, they worship a heavenly Savior, have a heavenly calling, receive a heavenly gift, are citizens of a heavenly country, look forward to a heavenly Jerusalem, and have their very names written in heaven.
One of the key theological themes in Hebrews is that all believers now have direct access to God under the New Covenant and, therefore, may approach the throne of God boldly (4:16; 10:22). One's hope is in the very presence of God, into which he follows the Savior (6:19–20; 10:19–20). The primary teaching symbolized by the tabernacle service was that believers under the covenant of law did not have direct access to the presence of God (9:8), but were shut out of the Most Holy Place. The book of Hebrews may briefly be summarized in this way: Believers in Jesus Christ, as God's perfect sacrifice for sin, have the perfect high priest through whose ministry everything is new and better than under the
covenant of law.
This epistle is more than a doctrinal treatise, however. It is intensely practical in its application to everyday living (see ch. 13). The writer himself even refers to his letter as a "word of exhortation" (13:22; cf. Acts 13:15). Exhortations designed to stir the readers into action are found throughout the text. Those exhortations are given in the form of six warnings:
Warning against drifting from "what we have heard" (2:1–4) Warning against disbelieving the "voice" of God (3:7–14) Warning against degenerating from "the basic principles of the oracles of God" (5:11–6:20) Warning against despising "the knowledge of the truth" (10:26–39) Warning against devaluing "the grace of God" (12:15–17) Warning against departing from him "who is speaking" (12:25–29)
Another significant aspect of this epistle is its clear exposition of selected OT passages. The writer was clearly a skilled expositor of the word of God. His example is instructive for preachers and teachers:
1:1–2:4 Exposition of verses from Psalms; 2 Sam. 7; Deut. 32 2:5–18 Exposition of Ps. 8:4–6 3:1–4:13 Exposition of Ps. 95:7–11 4:14–7:28 Exposition of Ps. 110:4 8:1–10:18 Exposition of Jer. 31:31–34 10:32–12:3 Exposition of Hab. 2:3–4 12:4–13 Exposition of Prov. 3:11–12 12:18–29 Exposition of Ex. 19–20
Interpretive Challenges
A proper interpretation of this epistle requires the recognition that it addresses three distinct groups of Jews: 1) believers; 2) unbelievers who were intellectually convinced of the gospel; and 3) unbelievers who were attracted by the gospel and the person of Christ but who had reached no final conviction about him. Failure to acknowledge these groups leads to interpretations inconsistent with the rest of Scripture.
The primary group addressed were Hebrew Christians who suffered rejection