“An High Priest of Good Things to Come”

CFM: November 6–12

Hebrews 7–13

Videos and Podcasts

Video/ Podcast	​Lesson Extension	​Additional Materials
Scripture Central	Hebrews 7-13	Study Guide
Follow Him	Hebrews 7-13 Part 1, Part 2	Transcripts
Line Upon Line	Hebrews 7-13 (not yet posted)
Teaching with Power	Hebrews 7-13
Don't Miss This	Hebrews 7-13
​CFM New Testament	Hebrews 7-13
​Unshaken	Hebrews 7-13 (Part 1, Part 2)
​The Interpreter Foundation	Hebrews 7-13	​Study helps by Jonn Claybaugh
​Teaching Helps with John Hilton	Hebrews 7-13
​Ponderfun	Hebrews 7-13 (not yet posted)
​Talking Scripture	Hebrews 7-13	Show Notes
​Hurricane Utah Adult Religion Class, New Testament	Hebrews & The Epistle of James: Notes, Slides, Handout arnt27_presentation .ppsx Download PPSX • 3.65MB

Resources and Insights about this Week's Lesson

In last week's lesson we examined Chapters 1-5, which primarily focused on Christ's Condescension, and we saw that the author demonstrated the concept of descension by outlining the hierarchical steps of Christ's descension from his throne on high to his descension below all things, to rescue the sinner from both spiritual and physical death. This outlines the Justification path the Savior took, the process by which he demonstrated His Grace and completed his work through fulfilling the Atonement.

Dr. Matthew Gray, in his insightful Follow Him presentation, skillfully contextualized these concepts within the cultural backdrop of the time. He illuminated the use of terms like "types and shadows," which would have resonated with the educated Greco-Roman society of that era. Dr. Gray pointed out that these notions were not foreign the author's audience, rather these were familiar concept within the culture of middle Platonism, drawing significant parallels to Plato's Allegory of the Cave. In doing so, the author of Hebrews effectively conveyed the intent of the book - to more clearly articulate upon intricate and abstract concepts, making them more visually comprehensible to a Greco-Jewish audience. Dr. Gray states,

If you've ever read Plato's Allegory of the Cave, you have a decent sense of how this image of types and shadows work. The way that it works is that things on earth that we see are simply a shadow of the true heavenly realities. If you imagine we're all sitting in a cave and we're facing the back wall of the cave, so our backs are to the entrance of the cave. All we see are the shadows of things that are cast by the actual sunlight which is behind us. So, if we were to stand up and turn around, we would see the actual thing, the real thing. Right now, we just tend to look at shadows. So, when we talk about types and shadows, that's the language. It's a Platonic category of the things that we see on earth that are mere shadows of the heavenly realities. Plato, like this author, is encouraging us to stand up and no longer look at the shadows casting against the back wall of the cave, but to stand up and look behind us and see the actual light and see the real items that are casting those shadows. (Part 2: 17:54)

• Plato's Allegory of the Cave

In this context, if one were to apply this shadow concept to our condescension chart from last week, we would see that the shadow would reflect a reversed overlayed image, and we would see a depiction of the Star of David, or the מָגֵן Magen דָּוִד David, the "Shield of My Beloved." (The following link provides insightful information regarding the fascinating history associated with this ancient symbol The Star of David Demystified)

In essence, our perception of Christ's descension, in reality, was the key to our ascencencion. This was a concept that would have been familiar to a Jewish- Christian audience because of its association with the ancient temple. One can observe this in the image below. This is 6th century mosaic from the Beyt Alpha Synagogue located in Beyt She'an Israel.

In this Mosaic, one can observe the Torah Ark. A series of steps ascend above the mercy seat. Two menorahs flank the Ark along with figures representing the Cherubim. We see various symbols, palm branches, a shofar, the rod of Aaron, a jar of manna, the censer of incense, the temple veil, etc. In this Galilean synagogue, this is clearly a representation of the Holy of Holies, and it depicts the concept the heavenly ascent as the veil is parted and one ascends and approached the Throne of God in steps and stages.

In Hebrews 6:1-3 the author describes the foundational steps of the heavenly ascent. This is where we get the 4th Article of Faith, only Joseph Smith swapped the order of Faith and Repentance.

In many ways, these symbols of the stairs of ascent, decent, and the Magen David represent the Shield of Jesus Christ's Atonement in the life and progression of the faithful follower. In Ephesians, when Paul was explaining the Armor of God, he noted that the most essential component of the Armor was the Shield of Faith, the Shield of Protection that the Beloved Son of God provided for us to shield us from the fiery darts of the adversary during our mortal quest (Ephesians 6:16 INT). It is only through the Atonement and grace of Jesus Christ that we can be justified unto salvation. It is because the Atonement of Jesus Christ that we have the opportunity to ascend from our fallen natures on Earth to the heavenly throne of God on high. Like a ladder, these steps and stages, help one to progress along the covenant path as one learns to become spiritually mature. They learn to apply the blessings of God's Laws to their lives as they learn to live the Gospel of Jesus Christ (Jacob's Ladder, Genesis 28:12-17 INT, Walking in Covenant Relationship with Christ). This is indicative of the process of Ascending the Mountain of the Lord through living the Oath and Covenant of the Priesthood that is found throughout all Scripture (Shield/Buckler of Salvation Psalms 18:2,30,35, 28:7, 89:18, 115:9-11).

“At-one-ment” by Jennifer Paget.

This week's lesson expands upon that view and explores the Sanctification process. This topic underlies all of the Book of Hebrews, but we see a clear transition from the Aaronic Levitical form of the Law, associated with the Law of Moses, to the broader or "higher" Law associated with the Melchizedek Order in Chapters 5 and 6, where the author expands into a broader examination of Jesus Christ as the Great High Priest.

In these verses the author moves beyond the basic tenets of the Law, "the milk", and he admonishes the community to seek after "the meat," to become spiritually mature as they continue to hone the previously specified principles of faith, repentance, baptism, ect. The author explains that these principles are essential, but they are not enough. In order to survive spiritually, in order to avoid deception and apostasy, members must become mature, (τέλειος, תָּמִים). They must learn to Hear Him, to receive revelation, they must become educated and skilled in the doctrine of Jesus Christ through diligent study, prayer, faith, exercise, patience, endurance, charity, action, ect. He also identifies these principles association with the Oath and Covenant of the Priesthood, the Oath that was established from the foundations of the World, and the Oath that we all agreed to in the Pre-Existence.

In Hebrews 8:18-22 the author explains the fundamental purpose of the Law. He explains that the purpose of the Law was never to attain "perfection" in this life; that was not possible through the old Law. The purpose of the old law was to point people to a better hope through Jesus Christ. The New Law, represented by and administered through the Melchizedek Priesthood provides a new and more excellent way by which one can draw nigh unto God.

When one considers the hierarchy of the Aaronic and Melchizedek priesthood, instead of conceptualizing this concept vertically, according to a higher/lower succession, it can be helpful to consider this as a broadening expansion. When one receives the Melchizedek priesthood, they do not lose the authority to perform Aaronic duties, thoses still exist. Rather, their authority expands outward and they receive additional keys and responsibilities that coincide with their expanded Priesthood office. The Melchizedek office surrounds the Aaronic office and helps to fill in some of the gaps that are needed to fulfill the sum total of priesthood function. Consider the following symbol, found in the Leningrad Codex, the earliest complete manuscript of the Hebrew Tanakh, which dates to approximately 1009 CE. This image might be helpful for visual thinkers to conceptualize the descriptions found in Hebrews, particularly 7-8.

This image is a Carpet Page, an illuminated manuscript that illustrated various religious ideas, themes, symbols, and principles. These Carpet pages were most commonly incorporated into various religious text. This particular page illustrates the Oath and Covenant of the Priesthood, the Law as it was explained to the Israelites in Deuteronomy 12, 26-28, it also includes various scriptures from the Psalms 60, 63, and 68.

Center:

"I Shmuel ben Ya'akov wrote and pointed [added the vowel points and accents] and transmitted [added the Masoretic notes in the margins] this manuscript for the honor of our blessed teacher hacohen (the priest), ben Yosef hayeduah (the sage), ben Azdak, may the Living One bless him."

• "Look down from your holy habitation, from heaven, and bless your people Israel and the ground that you have given us, as you swore to our ancestors-a land flowing with milk and honey." [Deuteronomy 26:15 INT]

• "Therefore, obey the LORD your God, observing his commandments and his statutes that I am commanding you today." [Deuteronomy 27:10 INT]

• "These are the statutes and ordinances that you must diligently observe in the land that the LORD has given..." [Deuteronomy 12:1 INT]

• "The LORD will open for you his rich storehouse, the heavens, to give the rain of your land in its season and to bless all your undertakings. You will lend to many nations, but you will not borrow. The LORD will make you the head, and not the tail; you shall be only at the top, and not at the bottom-if you obey the commandments of the LORD your God, which I am commanding you today, by diligently observing them..." [Deuteronomy 28:12-13 INT]

• "All these blessings shall come upon you and overtake you, if you obey the LORD your God..." [Deuteronomy 28:2 INT]

• "O God, you are my God, I seek you, my soul thirsts for you, as in a dry and weary land where there is no water." [Psalms 63:1 (Hebrew v. 2) INT]

• "So, I will bless you as long as I live; I will lift up my hands and call on your name." [Psalms 63:4 (Hebrew v. 5) INT]

• "Have you not rejected us O God? You do not go out, O God, with our armies." [Psalms 60:10 (Hebrew v. 12) INT]

• "Our God is a God of salvation, and to God, the Lord, belongs escape from death." [Psalms 68:20 (Hebrew v. 21) INT]

• "Summon your might O God; show your strength, O God..." [Psalms 68:28a (Hebrew v. 29a) INT]

In this image above, the eight pointed star surrounding the Magen David is frequently referred to as the Melchizedek Seal. If one conceptualizes the inner 6 pointed star to represent the Aaronic Priesthood, the outer 8-pointed star represent the Melchizedek Seal and Priesthood.

This name of this star was derived from a mosaic mural that dates back to the 6th century. The mural is housed in the Basilica of Sant' Apollinare in Classe in Ravenna Italy. The Basilica was consecrated on May 9th 549 AD. This is a highly symbolic image that depicts the Jesus Christ as Melchizedek (מֶלֶךְ Melech + Tzaddik, King of Righteousness/ Justice, Yahweh Tzaddik "the name of the Messianic king who vindicates people's cause and grants victory" Jeremiah 23:6; of city Jeremiah 33:16).

Hugh Nibley described this image as follows:

Another Ravenna mosaic, c. A.D. 520, shows the priest-king Melchizedek in a purple cloak, offering bread and wine at the altar (Genesis 14:18-20). The white altar cloth is decorated with two sets of gammadia, as well as the so-called “seal of Melchizedek,” two interlocked squares in gold. Abel offers his lamb as Abraham gently pushes Isaac forward. The hand of God reaches down to this sacred meeting through the red veils adorned with golden gammadia on either side. The theme is the great sacrifice of Christ, which brings together the righteous prophets from the past as well as the four corners of the present world, thereby uniting all time and space. (Nibley, “Sacred Vestments,” Temple and Cosmos, 109.)

In our materials this week, chapters 7-13 continue this theme, describing the superiority of the Melchizedek Priesthood, Christ's role as the Great High Priest, The symbolism of the Ancient Temple and vestment that were used as "types and shows" for Jesus Christ and the Heavenly realm, the purpose of the Covenant, the purpose of the Priesthood, the role of priests (past and present) as types and shadows of Jesus Christ and their responsibility to point to Him as teachers through their administrative roles and personal examples. These chapters also discuss the significant role of the Holy Ghost that helps to fill in some of the gaps in our understanding. Many sacred aspects of the Temple are highlighted including many of the most sacred symbols. The material we cover this week is incredibly dense, but it is marvelous, and it can help one to better understand and appreciate the Temple covenants. Hopefully these diagrams and resources will be beneficial to you as a framework, to help you dive into and explore these rich and profoundly rewarding chapters.

Helpful Materials for Navigating these Topics

The Ancient Tabernacle and Sacrifice Rituals

The author of Hebrews draws from many themes and connections to the Old Testament and the Ancient Temple/Tabernacle. Thus, understanding these ancient rituals and practices is essential to understanding what the author is trying to convey. The following resources provide some valuable summaries of these traditions.

• The Tabernacle and the Messiah

• Understanding the Day of Atonement or Yom Kippur

Priesthood Genealogy

It is very helpful to understand the geneology, as it was understood by the audience the author was addressing, as the author refers to these topics throughout his sermon to indicate the superiority of Melchizedek Priesthood compared to the Levitical Aaronic Priesthood. Many scholars and prophets relate Melchizedek to Shem as well as Enoch, and suggest that it was to this patriarchal order that Abraham paid tithes (Melchizedek, Seeking After the Zion of Enoch).

It was essential for Jewish Christians to legitimize Christ's Priesthood authority, despite not being a Levite, because the Mosaic Law traditionally restricted the priesthood to the tribe of Levi. Legitimizing Christ's authority as a high priest was crucial to demonstrate his authenticity and the fulfillment of Old Testament prophecies.

Christ's association with Melchizedek was significant because Melchizedek's priesthood, as illustrated in the Old Testament, was considered greater and more ancient than the Levitical priesthood. Melchizedek, a priest of God Most High, blessed Abraham and received tithes from him, establishing a priesthood that predated and transcended the Levitical system. By likening Christ to Melchizedek, the author of Hebrews was able to emphasize the superiority of Christ's priesthood over the Levitical one, justifying the legitimacy of Christ's priesthood authority for Jewish Christians. This association demonstrated that Christ's priesthood was not constrained by tribal lineage and that he held a higher and more enduring priesthood.

Overview:

Hebrews 7

Hebrews 7 highlights the superiority of Melchizedek's priesthood over the Levitical priesthood. It also introduces Jesus as the high priest in the order of Melchizedek, emphasizing His permanence and effectiveness in providing salvation. The chapter serves to reinforce the idea that the Levitical system is replaced by the priesthood of Jesus, offering a better hope for believers.

Scripture	Major Topics/ Themes	​Summary	​Cross-References, Videos & Resources
Hebrews 7	​The Priesthood of Melchizedek		​INT
​Verses 1-10	​Melchizedek's Superiority	​Verses 1-3: The introduction of Μελχισέδεκ Melchizedek, the King of Salem (ancient Jerusalem, Gen 14:18 INT) and a priest of God Most High. This enigmatic priest is portrayed as greater than Abraham and without genealogy, illustrating his eternal and continually transcendent priesthood. Melchizedek's name signifies "king of righteousness," and he is also the "king of peace," suggesting a royal and peaceful priesthood, which is distinct from and predates the Levitical priesthood. Verses 4-10: The author asks his audience to consider the greatness of Melchizedek in relation to Abraham. Melchizedek, a priest of the Most High God, blessed Abraham, who in turn gave him a tithe of the spoils from his military victory. This passage highlights that the Levitical priests, who descended from Abraham, also paid tithes to Melchizedek through their ancestors. This suggests that Melchizedek's priesthood is superior to the Levitical priesthood, as he received tithes from Abraham and his descendants, demonstrating his higher status.
​Verses 11-28	The Priesthood of Jesus Christ ​	​Verses 11-14: The author addresses the necessity of change in the priesthood, asserting that if perfection could have been attained through the Levitical or Aaronic priesthood, there would have been no need for a new priest in the order of Melchizedek. He explains that the Levitical priesthood was flawed and unable to bring about perfection as it was received under the law. Therefore, the author explains that a new priest, Jesus, who arises from the tribe of Judah rather than Levi, has emerged. This highlights a transfer of the priesthood order, signifying the introduction of a more excellent renewed/ restored priesthood based on Christ's Melchizedek authority, rather than tribal distinctions. Verses 15-17: The introduction of Jesus, now serving as the high priest in the order of Melchizedek, necessitates a corresponding shift in the law. The Levitical priesthood, based on the carnal commandments/law of Moses, is no longer the presiding authority. Instead, Jesus, who is not a Levite but a descendant of Judah, has become the high priest. This change in priesthood and law underscores a new and eternal way for believers to access the power of endless life through God's grace and forgiveness. Verses 18-22: The author explains the abrogation/annulment of the former commandment, which was based on the Levitical priesthood, describing it as weak and unprofitable in its ability to bring people to perfection. He explains that was never the purpose; the purpose of the law was to point people to a better hope, a new and more excellent priesthood by which one could draw nigh unto God. This priesthood would arise through Jesus Christ, who serves as the guarantor of a better covenant. This change demonstrates the superiority of the priesthood and the covenant established by Christ, as it is the oath and covenant (testament) made by God in the beginning, making it sure, unchangeable, and immutable, ensuring eternal redemption for all who follow it. Verses 23-25 emphasize the permanence of Christ's priesthood. Unlike the Levitical priests who were numerous and subject to death, Jesus holds His priesthood permanently because He lives continuously. His priesthood is an unchangeable priesthood. Therefore, He is able to save completely and intercede for believers who come unto Him forever. This passage underscores the superior and unchanging nature of Christ's priesthood compared to the Levitical priesthood. Verses 26-28: The summary highlights the qualities of Jesus as the perfect high priest. He is holy, harmless, pure, set apart from sinners, and exalted above the heavens. He offered Himself up as a sacrifice for the sins of the people. Unlike the Levitical priests who needed to make daily offerings for their own sins and infirmities, Jesus, as the high priest, offered Himself once for all, completing the work of atonement according to the oath made and consecrated from the beginning, which will continue forever more.

Hebrews 8

This chapter continues to elaborate on the heavenly ministry of Jesus as the high priest and reinforces the concept of a new covenant, superior to the old covenant under the Mosaic Law. The chapter cites the prophecy of Jeremiah to emphasize the promise of a personal relationship with God through this new covenant, which supersedes the old covenant, now considered obsolete.

Scripture	Major Topics/ Themes	​Summary	​Cross-References, Videos & Resources
Hebrews 8	A Better Covenant		​INT
​Verses 1-6	​The Heavenly Ministry (Liturgy): Types and Shadows	​Verses 1-2 introduce the sum, the central chiasmic point, of the book of Hebrews: that Christ, as the high priest, ministers in the true and heavenly tabernacle and sanctuary. He sits on the right-hand Throne of the Majesty in the Heavens. The passage emphasizes that the true tabernacle, which the Lord pitched and not man, is where Christ performs His priestly duties, highlighting the heavenly and eternal nature of His ministry. Verses 3-5 refer to the Levitical priests serving in the earthly Tabernacle. The author explains that the Levitical priests offered gifts and sacrifices according to the Mosaic Law as an example and shadow of heavenly things. The Lord instructed Moses to construct the Tabernacle and the instruments thereof according to a τύπος (type pattern תַּבְנִית) that was shown to Moses on the Mount. These were all types and shadows of things pointing to Jesus Christ. Christ, as the true high priest, serves in the heavenly sanctuary and offers spiritual sacrifices instead of physical ones, signifying his superior and more perfect ministry. The author also mentions that the Levitical priests serve as a proxy and shadow of the heavenly things, reinforcing the heavenly nature of Christ's priesthood, a type and shadow of the heavenly reality. Verse 6: The author explains that Christ obtained a more excellent ministry (liturgy). As the high priest in the heavenly sanctuary, He is the mediator of a better covenant established upon better promises. This verse underscores the superiority of the New Covenant in Christ compared to the Old Covenant based on the Mosaic Law.
​Verses 7-13	​A New Covenant	​Verses 7-9 point out that the Old Covenant made with the Israelites had become flawed. It no longer resembled the covenant that God made with the Fathers. God found fault with that covenant, which is why He rejected the old one and promised a New Covenant (testament). The New Covenant would not be like the Old Covenant, and it would involve God writing His laws on people's hearts, ensuring a more intimate and effective relationship with Him. This passage highlights the need for a better covenant. The author cites Jeremiah 31:31-34 about the promise of a new covenant that contrasts with the old covenant, which the Israelites did not keep. Verses 10-12 explain the promise of the New Covenant, citing Proverbs 7:3 INT, that God will write His laws on the hearts and minds of His people. He will be a God unto them, and they shall be unto Him a people, describing the intimate and personal relationship and knowledge of God that one can attain through the promises of His renewed and everlasting covenant. (Ex 6:7 INT, Lev 26:12 INT Emmanuel, Jer 7:23 INT, 11:4 INT, 30:22 INT, Exek 36:28 INT, Verse 13: The author declares that with the establishment of the New Covenant, the Old Covenant has become used up, worn out, and is vanishing away, becoming obsolete. This verse highlights the permanent and superior nature of the New Covenant in Christ, that it renders the old system outdated.

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Hebrews 9

Hebrews 9 delineates the differences between the earthly tabernacle and the heavenly sanctuary, highlighting Christ's role as the high priest who offers a superior and once-for-all sacrifice for the forgiveness of sins. The chapter emphasizes the efficacy of Christ's sacrifice in contrast to the limitations of the Levitical system under the old covenant.

Scripture	Major Topics/ Themes	​Summary	​Cross-References, Videos & Resources
Hebrews 9	​The Earthly and Heavenly Sanctuaries		​INT
​Verses 1-10	​The Earthly Tabernacle	​Verses 1-5 underscore the ordinances of the divine service. The author describes the cosmic sanctuary of the ancient Tabernacle (אֹהֶל, מִשְׁכָּן, סֻכָּה), including the different rooms and vestments. In the first room, the Hagia (holy, sanctified, sanctuary, from חַג), the author describes the menorah (candlestick, lamp stand, מְנורָה) and the table (שֻׁלְחָן) of shewbread (ἄρτος, הַפָנִים לֶחֶם). In the second room, beyond the veil (פֹּרֶכֶת), he described the Holy of Holies, the "Hagia Hagion, the Holiest of all." The author explains this room had once held the golden censer (altar of incense, originally housed in the sanctuary), the ark (אָרוֹן) of the covenant /testimony/witness (עֵדוּת/ בְּרִית) a golden pot with manna (מָן), Aaron's rod (מַטֶּה, שֵׁבֶט, מַקֵּל, מִשְׁעֶנֶת) that budded (פָּרַח), and the tables (לוּחַ) of the covenant (הַבְּרִית). Over the mercy-seat (כַּפֹּרֶת, throne, cover, atonement seat), cherubim (כְּרוּב) of glory (כָּבוד, several times for הוד הָדָר). which cast their shadows (צַלְמָוֶת) over the mercy seat. The author explains that because the ark was lost, they could not speak to the specifics in their day. Verses 6-7: The author describes the rituals that were performed in the two rooms of the Tabernacle; most of the services were performed in the first room, the Sanctuary. But once a year, on Yom Kippur, or "the Day of Atonement," the ordained high priest would be allowed to enter the Holy of Holies. During the ritual, the high priest would offer two blood sacrifices; the first was an offering for his own sins, represented by the blood of an ox, and the second for the people's sins, symbolized by the blood of a goat. Verses 8-10 demonstrate that the Holy Ghost was not yet manifest to most of the people during the time that the first Tabernacle was standing. The Shekenah, the divine dwelling presence of God, was in the Holy of Holies, a location inaccessible to everyone but the high priest, and this presence was only manifest on rare occasions. The absence of the Holy Ghost's influence put limitations on the Old Covenant, and these restrictions were evident in the restrictions that were placed on access to the Most Holy Place in the Tabernacle. These restrictions served as a parable (a symbolic and figurative token), signifying that the way into the true sanctuary had not yet been revealed; the time had not been made present. (That became present following Christ's death and resurrection when the veil was rent in twain and the people were able to receive the Gift of the Holy Ghost during Pentecost) Therefore, the gifts and sacrifices that were offered in the ancient Tabernacle could not make the one doing the services perfect, according to one's conscience. The Old Covenant, with all of its external regulations, the kosher laws, the washings and anointings, and the ordinances, was unable to bring about the inner transformation and true forgiveness of sins that only Christ's sacrifice could achieve according to the New Covenant. Christ alone, through the power of the Holy Ghost, was able to fill in the gaps, the missing pieces, to complete the circle, the seal of Melchizedek - "the king of righteousness," to make the Atonement perfect and complete.	​The Tabernacle and the Messiah Understanding the Day of Atonement or Yom Kippur
​Verses 11-28	​Christ's Sacrifice and the Heavenly Tabernacle	​Verses 11-14 highlight the superior and perfect nature of Christ's high priesthood and sacrifice. Christ, as the high priest of the good things to come, entered the greater and more perfect Tabernacle, which was not built with human hands, offering His own blood only once, instead of numerous bulls, calves, heifers, and goats, to obtain eternal redemption. His sacrifice purifies and sanctifies the conscience of believers from dead works, enabling them to serve the living God. This passage emphasizes the transformative power and permanence of Christ's Atonement compared to the temporary and symbolic offerings of the Old Covenant. Verses 15-22 explain that Christ has become the new mediator under the New Covenant. By means of death, he redeemed the transgressions of the Old (First) Covenant, that they who are called might receive the promises of eternal inheritance. Of necessity, Christ's death and resurrection inaugurated the New Covenant because his blood sealed his arrangement as the testator, ensuring the strength (viability) of his Testimony (Will). The passage explains this was the reason why the Old Commandment required blood sacrifice; blood represented Christ's dedication, his commitment to cleanse and forgive/redeem us. This blood was applied/sprinkled to the Tabernacle, vestments, and the people under the Old Covenant, foreshadowing the purification achieved through Christ's blood under the New Covenant. Verses 23-24 explain the necessity of patterns/examples and that under the Old Covenant, the earthly Tabernacle required the blood of animals to be purified. However, the heavenly sanctuary, where Christ serves as the high priest, necessitated a better sacrifice because Christ did not enter into a holy place made by hands; these simply resemble figures of true realities. Christ ascended into the heavens to appear before the presence of God on our behalf. Verses 25-28 explain that Christ does not need to offer Himself repeatedly, as the high priests did under the Old Covenant, entering the earthly sanctuary each year. Instead, He offered Himself once for all, in the heavenly sanctuary to put away the sins of many. The author explains that all men are appointed to die once, and after that, they will await judgment. Likewise, Christ was appointed to die only once to bear the sins of many, but he will appear again a second time without sin, to bring salvation to those who look for Him.	​"By His Own Blood He Entered in Once into the Holy Place": Jesus in Hebrews 9

Hebrews 10

Hebrews 10 emphasizes the inadequacy of the old covenant sacrifices and the perfection of Christ's sacrifice. The chapter encourages believers to approach God with confidence, hold firm to their faith, and engage in loving and good works, under the new covenant made possible by Christ's atoning work.

Scripture	Major Topics/ Themes	​Summary	​Cross-References, Videos & Resources
Hebrews 10	​Christ's Sacrifice and Our Approach to God		​INT
​Verses 1-4	​The Ineffectiveness of Old Sacrifices	​Verses 1-4: The author points out the limitations of the Old Covenant sacrifices. He explains that these sacrifices, continually offered annually, year after year, were shadows and icons; they could never bring about perfection. They could not provide a clean conscience, take away or purge sin, but rather serve as a reminder of human shortcomings. However, they did point to a law to come, which promised good things ahead.
​Verses 5-18	​Christ's Perfect Sacrifice	​Verses 5-10: Quotes Psalm 40:6-8 INT. The author explains that God was not pleased with the burnt offerings (Holo + kostoma "holocaust") for sin. So he said that he would come to do the will of God (The Father), as is recorded at the beginning of the Bible. Christ offered His own will and body as a sacrifice, signifying His obedience and willingness to obey the will of the Father. Christ fulfilled and took away the former law that he might establish the second so that we could all be sanctified through the offering of the body of Jesus Christ at once. Verses 11-14 describe the repeated sacrifices offered by the priests according to the old covenant in contrast with the singular offering made by Christ. The Levitical priests stood daily to offer sacrifices that could never take away sins. Christ offered one perfect sacrifice for sins, then sat down at the right hand of God, signifying its completion. His sacrifice sanctifies and perfects believers forever, emphasizing the superiority of His sacrifice over the old system. Verses 15-18: Restates the Jeremiah 31:33-34 INT quotation, emphasizing that the promised day has come when the Holy Spirit witnesses to the forgiveness of sin through the New Covenant. God has written and put his laws into the hearts and minds of his people and will no longer require offerings for the remission of sin. For those who repent and turn to Him, he will remember their sins and iniquities no more. There is no longer a need for blood sacrifices to atone for sin in the New Covenant.
​Verses 19-25	Approaching the Veil with Confidence in Christ's Sacrifice	​Verses 19-22 encourage believers to have confidence and boldness to enter the Most Holy Place through the blood of Jesus, for he has consecrated a new and living way to pass through the veil, which symbolizes His flesh. This passage invites us to draw near to God with true hearts assured in faith, having them sprinkled clean from evil and a guilty conscience, and having our bodies washed with pure water. Verses 23-25 encourage members to hold fast to their profession of their unwavering faith, knowing that God is faithful to His promises. The passage also emphasizes the importance of assembling together regularly, as a community of believers, to provide mutual encouragement, education, support, love, and good works.	​The Veil of the Temple Represents Jesus
Verses 26-27	​The Consequences of Deliberate Sin	Verses 26-31: Discussion of the consequences of deliberate sin for those who have received the knowledge of the truth. It warns there will be no more sacrifice for those sins, and the author warns of the expectations for judgment; fiery indignation will devour the adversaries who willfully continue to sin and reject God's commandments. The author reminds the audience of the harsh penalties for sin under the Law of Moses and explains the punishment for rejecting the Son of God is even greater. He reminds the listener of the suffering endured by the Savior as he trod the bitter path to achieve sanctification for unholy things and to account for our sins. He reminds the audience that those who insult the grace that Christ offers will have to suffer that path on their own. He explains that God will transfer the vengeance that he paid for, that belongs to him, to those who mock him and are unwilling to receive His help as part of their judgment, reminding the audience that it is a fearful thing to fall into the hands of the living God.	​D&C 19
​Verses 32-34	​The Endurance of Believers	Verses 32-34 commend and remember the early illuminated members for fighting the great fight as they endured faithfully in the face of persecution, affliction, reproaches, and hardship. The author acknowledges that they were treated like livestock; they willingly accepted the confiscation of their lives and possessions for the sake of their faith, and the hope of something greater. Their sacrifices demonstrated commendable perseverance.
​Verses 35-38	​The Importance of Faith & Perseverance	​Verses 35-37: Provides encouragement for members to maintain patience, faith, and confidence in God's promises despite trials and challenges. The author reminds us that the faithful will be greatly compensated. Verses 38-39: stress the importance of perseverance and continuing in faith, not drawing back to destruction and perdition. Rather, the author encourages them to believe, to the saving of the soul.

Hebrews 11

Hebrews 11 provides an inspiring overview of faith, defining it as the assurance of things hoped for and citing numerous examples from the Old Testament. The chapter underscores the crucial role of faith in the lives of these faithful individuals and encourages believers to follow their example, enduring with faith in God's promises.

Scripture	Major Topics/ Themes	​Summary	​Cross-References, Videos & Resources
Hebrews 11	​ Faith and the Faithful		​INT
Verses 1-3​	​Definition of Faith	​Verses 1-3: The author defines faith as "the substance of things hoped for, the evidence of things not seen." This passage highlights how the people of old received good reports for their faith. It was also through faith that the world was framed by the word of God. This illustrates the central role of faith in trusting and doing God's work/ will because he can see things that might not be visible to us.
​Verses 4-40	​Examples of Faith in Scripture	Outlines various Old Testament figures and their acts of faith. Their faith led to righteousness, obedience, and great achievements. Not perfect people, but it was their faith that pleased God, and he magnified their imperfect natures and offerings, providing them the opportunity to be perfected in Him. Abel and Enoch (Verses 4-6) Abel's offering by faith. Enoch's pleasing walk with God by faith led to him being translated. Noah (Verses 7) Noah's faith in building the ark. Abraham & Sarah (Verses 8-19) Abraham's obedient journey by faith. Sephering the stars, ministry, teaching, and missionary work. Sarah's faith in bearing a child in old age. Abraham's willingness to offer Isaac in faith. Various Figures (Verses 20-31) Isaac, Jacob, Joseph, Moses, Rahab, and others and their acts of faith. Moses' parents' faith in hiding him. Heroes of Faith (Verses 32-40) Gideon, Barak, Samson, Jephthah, David, Samuel, and the prophets. They performed mighty deeds and miracles because they endured with faith. Their example of faith for the future.

Hebrews 12

Hebrews 12 emphasizes the importance of endurance, holiness, and peace. It calls on the faithful to join the cloud of witnesses and to endure God's discipline with faith. It compares God to parent or a coach, and depicts chastisement, adversity, and struggle as a means to train and develop profitable and mature heirs to the Kingdom of God.

Scripture	Major Topics/ Themes	​Summary	​Cross-References, Videos & Resources
Hebrews 12	​The Call to Endurance and Holiness		​INT
​Verses 1-3	​The Cloud of Witnesses	​Verses 1-2: The author acknowledges the faithful, calling them an encompassing cloud of witnesses. He invites us to join the cloud and encourages us to lay aside every weight and sin that hinders us, and to run the path of the race set before us with patience, looking to Jesus, the author (founder), and perfecter (finisher) of the faith, who traveled the path set before him with joy, even though he would have to endure shame, contempt, and the agony of the cross. He knew the price was worth it, and he finished his race on the right hand of the throne of God. Verse 3: A reminder to consider Jesus and his endurance when facing opposition and contradictions, especially among fellow sinners, who frequently don't recognize the consequences of their actions. This mindset can provide encouragement and help us to avoid growing weary or fainthearted.
​Verses 4-11	​God's Discipline	​Verses 4-6: References God's discipline as evidence of His love for His children. The passage exhorts believers not to resist adversity or despise chastening. These experiences are designed to help us grow. The process of striving and bleeding can strengthen us if we let them. Viewing trials and hardships as opportunities for a loving God to correct and coach us rather than to punish and rebuke us can shape, develop, and refine our character and faith. Verses 7-9: This passage emphasizes that enduring divine chastening is a mark of being God's children; it shows he claims you and he cares. Believers are encouraged to accept God's correction with reverence and humility, as earthly fathers discipline their children for their benefit. This passage highlights the importance of submitting to God's guidance and correction as part of the covenant journey because this is the process by which we can become partakers of His glory. Verses 10-11: The idea that God's discipline, while sometimes unpleasant, is for our profit, it ultimately yields the peaceful fruit of righteousness and holiness to those who have been trained by it.
​Verses 12-17	​Striving for Peace and Holiness	​Verses 12-13 advise believers to lift up arms/hands that hang down and strengthen feeble knees to make straight paths for their feet. This metaphorical language encourages them to persevere in their faith and to live intentionally through righteous exercise, ensuring that we do not become spiritually crippled but rather have the strength we need to be healed and walk in the way of the Lord. Verses 14-17 emphasize the importance of pursuing peace and holiness, for no one shall see the Lord without these attributes. It warns against falling short of God's grace and cautions against bitterness, moral contamination, immorality, profanity, and lust, citing Esau's example of selling his birthright for a single meal. The passage underscores the need for spiritual vigilance and maintaining a heart of repentance to secure God's blessings now because tomorrow might be too late. God does not want us to suffer the tragedy of neglecting our repentance.
​Verses 18-24	​The Heavenly Jerusalem	​Verses 18-21: The author contrasts the scene at Mount Sinai with Mount Zion. He describes Sinai as a mountain that the people feared to touch because it burned with fire, blackness, darkness, and tempest. From here, with the sound of a trumpet and a voice of words, they heard God speak to them, but it was too much, and the people begged for relief because they could not endure the things that were commanded. If even a beast approached the mountain, they would be killed. This caused the people to fear God and to quake. Verses 22-24: On the other hand, the author describes Mount Zion as the city of God, the living Jerusalem, filled with a myriad of angels. It is the assembly of the firstborn, just people whose names are written in heaven, made perfect by the Judge of God. This heavenly city is governed by the new covenant, and their mediator is Jesus Christ, who through his Atonement has sanctified them and granted them the blessing of better things than those that were taught to Abel, under to old covenant.

Hebrews 13

Hebrews 13 concludes the Book of Hebrews, and offers some practical exhortations for faithful members, to fill in some of the other topics previously discussed, including: love, hospitality, kindness, taking care of one another, respect for leaders, a focus on Zion and the New Jerusalem, fidelity, obedience, and prayer.

Scripture	Major Topics/ Themes	​Summary	​Cross-References, Videos & Resources
Hebrews 13	​Practical Exhortations for Christian Living		​INT
​Verses 1-3	​Brotherly Love and Hospitality	​Verses 1-2: This passage exhorts members to show love for one another and to practice hospitality. It reminds them not to neglect to show kindness to strangers, as some have entertained angels without realizing it. Verse 3: A reminder to consider those who are in bonds and suffer mistreatment as if it were you.
​Verses 4-6	​Fidelity, Chastity, & Contentment to God and Spouse	​Verses 4-5 stress the sanctity of marriage and fidelity. It states that those who violate chastity laws will be judged/ condemned by God. Followers should not covet; they should live in a manner of contentment within their families and with God. The author reminds us that God has promised he would never forsake or leave us. Verse 6: If we want the Lord to help us, we should do likewise to others. When we treat others appropriately, we shouldn't have to fear what others do to us because we know God is always with us.
​Verses 7-9	​Respect for Leaders and the Steadfast and Reliable Nature of Christ	​Verses 7-8 urge believers to remember and follow the teachings of their spiritual leaders who have spoken the word of God to them. It emphasizes that Jesus Christ is the same yesterday, today, and forever. Verse 9 cautions against being led away by diverse and strange teachings and to rely on God's grace, not rituals or the pursuit of riches.
Verses 10-16​	​The Altar and the Suffering Christ	​Verses 10-12: The author contrasts the altar of the Tabernacle, which restricted participants from partaking of offerings, comparing it to the altar of the New Covenant, where Jesus encourages participants to partake of the offering. Verses 13-16: The author expresses the idea that Christian followers are not limited to a single camp or city; they seek the city that is to come, offering sacrifices of praise and doing good.
​Verses 17-19	​Obedience and Prayer	​Verses 17-19: The author calls members to obey their leaders and to submit to their authority, as they watch over souls and must give an account. He prays that we will be counted as profitable and will have a good conscience, having lived honest lives. The author stresses the importance of doing so as he believes it will help him to return to the congregation sooner. (This could be an indication that Paul is the author or someone else who has been separated from the community for whatever reason.)
​Verses 20-25	​Benediction and Greetings	​Verses 20-21: The closing benediction, invoking the God of peace who brought Christ from the dead, through whom believers are equipped for every good work. Verses 22-25: Personal greetings and the mention of Timothy's release from prison (reinforcing the appeal to endure and seek God's grace.) Also, a salutation from Italy implies the location of the author at the time it was recorded. (Again, possibly Paul, or at least Paul was involved with the compilation. This could have possibly been a liturgy that Paul added his salutations to at the end before it was distributed.)

Church Videos & Resources

• Sacrifice and Sacrament

• The Tabernacle

• An High Priest of Good Things to Come

• Good Things to Come

Scripture Central

• Study Guide

Reading Guide

Hebrews 7–13 Lynne Hilton Wilson, "Hebrews 7-13," Come Follow Me: The New Testament, 2019. John Hilton III. "Teaching the Scriptural Emphasis on the Crucifixion of Jesus Christ." Religious Educator, 20 (3): 133-153 (2019).

Jesus as the Great High Priest:

• Donald W. Parry, “Ancient Sacred Vestments: Scriptural Symbols and Meanings,” Interpreter: A Journal of Latter-day Saint Faith and Scholarship 48 (2021): 11–32.

• Richard D. Draper, “‘By His Own Blood He Entered in Once into the Holy Place’: Jesus in Hebrews 9” in Thou Art the Christ: The Son of the Living God, The Person and Work of Jesus in the New Testament, ed. Eric D. Huntsman, Lincoln H. Blumell, and Tyler J. Griffin (Religious Studies Center, Brigham Young University; Salt Lake City: Deseret Book, 2018), 216–243.

• John S. Tanner, “Christ, Our Advocate and High Priest,” Religious Educator 8, no. 2 (2007): 26–34

Melchizedek Priesthood:

• Frank F. Judd  Jr., “Melchizedek: Seeing After the Zion of Enoch” in Sperry Symposium Classics: The Old Testament, ed. Paul Y. Hoskisson (Provo and Salt Lake City: Religious Studies Center, Brigham Young University, and Deseret Book 2005), 69–82.

•  “Question: Was the priesthood held by Jesus priesthood not 'transferable' to members of the Church?” FairMormon.org.

• Robert L. Millet, “Prophets and Priesthood in the Old Testament,” in Sperry Symposium Classics: The Old Testament, ed. Paul Y. Hoskisson (Provo and Salt Lake City: Religious Studies Center, Brigham Young University, and Deseret Book 2005), 48–68

• Robert L. Millet, “The Holy Order of God,” in The Book of Mormon: Alma, The Testimony of the Word, eds. Monte S. Nyman and Charles D. Tate Jr., (Provo, Utah: Religious Studies Center, Brigham Young University, 1992), 61–88.

Faith, the Act of Trusting God

• Jeffrey W. Carter, "Belief in a Promise: The Power of Faith," Religious Educator 13, no. 3 (2012): 173–187.

• David A. Bednar, “Seek Learning by Faith,” Liahona, September 2007

The Bible Project

• Book of Hebrews Summary: A Complete Animated Overview

BYU’s RSC

• Hebrews and the General Epistles

• Authorship of the Epistle to the Hebrews

• “Fear Not, I Am with Thee”: The Redeeming, Strengthening, and Perfecting

• Blessings of Christ’s Atonement

Additional Videos & Insights

• Book of Hebrews Historical Background | Why was Hebrews written?

• New Testament History, Culture, and Society

• Early Church History Timeline 0 to 500 AD (PDF version, download)