Hebrews — Introduction & Outline

From the outset, it must be admitted that the endless debate about the authorship of Hebrews may never be resolved. Traditions arose along geographical lines. In Alexandria, Egypt, the epistle was associated with Paul. Barnabas was the traditional author according to Tertullian (A.D. 150-222) in North Africa. Italy and Western Europe in time favored Paul as the author. Other suggestions have since come to include Luke, Clement of Rome, Silas, Priscilla and Apollos.

The strongest arguments consider the internal evidence. Many claim this points to Paul since there is a reference to Timothy (13:23), an emphasis on the person and work of Christ, a characteristic form of closing benediction, and similarities in language and thought with Paul's epistles. However, others claim the evidence argues against Paul as the author. They point to the absence of Paul's usual reference to himself and customary salutation, the reliance upon the Septuagint instead of the Hebrew Scriptures, stylistic differences, an uncommon emphasis on Christ's heavenly ministry, an uncharacteristic use of singular instead of compound titles for Christ, and the description of how the author received his knowledge of the gospel, that is, not directly from the Lord, but through His disciples (2:3).

If the author was not Paul, a reasonable guess is Barnabas. He has the advantage of ancient tradition and close association with the apostolic circle (Acts 9:26-27; 12:25-13:2). He was even regarded as an apostle (Acts 14:4,14). Moreover, on his first missionary journey with Paul, he would have become acquainted with Timothy, who is mentioned in the epistle (13:24). Also, he was a Levite (Acts 4:36) which would make him familiar with temple worship, something obviously true of the author.

The date of the epistle cannot be later than A.D. 70 because there is no mention of the destruction of Jerusalem which would have bolstered the author's argument about the cessation of the Old Testament sacrificial system. The sense from the epistle is that it is still operative (8:4,13; 9:6-9; 10:1-3). Also, the date can be placed in the lifetime of Timothy (13:23), yet a generation of church leaders had already passed away (13:7). The prospect of persecution and possible martyrdom (12:4) may suggest a date within the Neronian persecution. This would place it somewhere in A.D. 64-68. There is not the first clue as to its place of writing.

The identity of the readers is likewise unknown, but some things can be learned from the epistle. They were part of a community at a definite place which the author intends to visit (13:19,23). Furthermore, they were from a Jewish background. This is evidenced somewhat by the ancient traditional title "To the Hebrews", but more so by the heavy use of the Old Testament and the stress on Jewish prototypes. The readers were obviously Christians (e.g. 3:1; 5:12; 6:9) as is consistent with the readers of any New Testament epistle.

Another question that brings debate is the location of this Christian community. The traditional view maintains the epistle was addressed to the Jewish Christians in Jerusalem or Palestine, but there is reason to doubt this. The statement that they have "not yet resisted to bloodshed" (12:4) does not fit the location where the first martyrs gave their lives. Also, the statement that they "ministered to the saints" does not fit the Palestinian Christians who were recipients of the ministry of others (Acts 11:27-29; Gal. 2:10). Most modern scholars have therefore suggested the readers were a Jewish-Christian enclave in Rome. In support are the greeting from "Those from Italy" (13:24), the earliest mention of the epistle by Clement of Rome, the reference to "the plundering of your goods" (10:34) reminding of Nero's persecution, and the preferred use of the Septuagint. The objection that the Neronian persecution would have killed some, contra to 12:4, is answered by dating the epistle before A.D. 64 or suggesting the community was away from the city of Rome itself.

The destination depends on the authorship question. If Paul was the author, Rome would be a logical choice since he was there twice. If Barnabas was the author, the ancient city of Cyrene in North Africa would fit the requirements. There was a large Jewish community there and Christianity took root early (Acts 11:20). Furthermore, there is support for a connection between Cyprus, Barnabas' homeland, and Cyrene. Both missionaries who preached in Antioch were from Cyprus and Cyrene (Acts 11:20) and the companions of Barnabas were "Lucius of Cyrene" and "Simeon called Niger" (Acts 13:1). "Niger" means "black," which may indicate Simeon was from North Africa like Lucius. Still, the evidence is too slender for any dogmatic conclusions.

The circumstances that provoked the writing of Hebrews are apparent in the epistle. This Christian community was faced with increasing persecution for their faith (12:4-12) and were in danger of falling away or drifting from their Christian commitment (2:1-3; 6:4-6; 10:35). There is no hint that any had actually given in totally to this temptation (6:4-9; 10:39). The "falling away" probably refers to those who were tempted to cloak their Christian faith in Jewish ritual so as to escape persecution as Christians. Such a compromise displayed unbelief, neglect, and a drifting away from the sufficiency of Christ in their salvation experience. However, the Christians had already grown listless and stagnant in their growth as they held back from full commitment (5:12-6:2,11-12; 12:1-2). The author of Hebrews writes out of concern for the readers' danger of stagnation and apostasy.

The author of Hebrews wrote to move the readers from a position of spiritual stagnation and potential apostasy to a diligent pursuit of the superior blessings in Christ. To do this, he uses instruction, warning, and encouragement. He instructs them throughout the epistle on the superiority of Christ over the old revelation (1:1-3), the angels (1:4-2:18), Moses (3:1- 4:13), the Levitical priesthood (4:14-7:28), and the Levitical sacrifices (8:1-10:18). The aim of the writer is to show the full significance of Christ and His work so that the readers would realize and appropriate these blessings. Interspersed are five warnings (2:1-4; 3:7-4:13; 5:11-6:20; 10:26-39; 12:25-29) which serve as a negative motivation to the same positive end. They are designed to shake up the readers to go on to maturity by an explanation of the dangers of turning aside in unbelief. The author also uses encouragement to stimulate the readers to faith and maturity. He exhorts them to continue forward in the Christian life (3:14; 6:1; 12:1) stressing the need for steadfast endurance (3:14; 4:14; 10:23,36; 12:1). He further encourages them by mentioning those who have faithfully endured in times past (ch. 11) and by exhorting them to endure in the faith and to fulfill their Christian duty (chs. 12-13).

The basic design of Hebrews is built around the argument of the superiority of Christ and Christianity over the old Judaic system. The author begins with the superiority of the person of Christ, then moves to the superiority of His work in the high priesthood, and finally to the superiority of the Christian's walk in Christ. This presentation, together with the periodic warnings and exhortations, is intended to motivate the readers to forward progress in their Christian growth and to prevent their turning away from Christianity.

The argument begins immediately with the presentation of the superiority of the person of Christ (1:1-4:6). The first area of superiority is that of the Son of God over previous prophetic revelation (1:1-3). The title "Son" expresses the unique and revelatory relationship of Christ to God that cannot be compared to any previous prophetic revelation in the Mosaic law. It also is His title as the "heir of all things" (1:2), a concept used convincingly in Hebrews to show that a decision to forsake Christ is a decision to forfeit an eternal inheritance.

The second comparison proves Christ is superior to God's angels (1:4-2:18). He alone possesses deity as a Son and a King and in His eternality and exaltation, as the Scriptures prove (1:4-13). He is thus entitled to God's inheritance (1:4), whereas angels are merely ministers to those who inherit the kingdom through Christ (1:14).

At this point, the author inserts his first warning about the danger of neglect or drifting away from Christ's sufficiency (2:1-4). Since speaking of angels, he reminds of the certainty of punishment for disobedience under the revelation they delivered in the law. Christ is superior to the angels, therefore how much greater is the accountability and certainty of judgment for those who neglect the superior revelation in Christ.

The writer also demonstrates that Christ is superior to the angels in His deity (2:5-18).

As the Son of Man He is destined to rule (2:5-9), but also He must suffer as the representative Man (2:10-18). He secured salvation for man through His death and in His oneness with man is a sympathetic High Priest. If Christ so rules creation and represents mankind, then those who are Christ's are destined to rule with Him. This is a powerful argument against deserting the faith and for pressing on in growth in Christ.

The writer's third comparison shows Christ is superior to Moses, the mediator of the old revelation (3:1-4:13). Christ and Moses are similar in their positions of presiding over God's house (3:1-2), but Christ is superior as the Owner and Builder of the house (3:3-6). Moses presided over the tabernacle, but Christ over the obedient community of believers. Those who persist in faith and obedience are members of God's house under the ministry of the High Priest (3:6).

The second warning appears here in response to the statement of 3:6, because the opposite of enduring faithfulness is unbelief (3:7-4:13). This warning uses the example of Israel in the wilderness (Ps. 95:7-11) to show how the blessing of God can be lost through unbelief.

The blessing of God denoted by the term "rest" refers to the benefits available at any time to the people of God who believe and obey. This is the rest that God entered into after creation (4:4), is ultimately experienced in the millennial kingdom, yet can be enjoyed at present under the ministry of the High Priest, Jesus. The author is warning against unbelief based on Israel's failure (3:7-19). Just as Israel forfeited their rest in Canaan, so the readers can miss present rest through unbelief (3:16-19). He proceeds to demonstrate that the promised rest is a present possibility (4:1-10). It is available today (4:1-3) because it has been available since God entered rest at the time of creation and it was available in David and Joshua's day (4:4-8). The rest remains for the Christian who lives in obedience to God and thus has "ceased from his works," for to obey is to do the work of God in the fullest (4:9-10). The final exhortation to diligence in entering God's rest is made on the basis of the Word of God which will judge those who fall short (4:11-13).

This warning concludes the argument for the superiority of the person of Christ and introduces the argument for the superiority of the priesthood of Christ (4:14-10:18). The blessings of the Christian's rest are mediated and secured by Jesus, the High Priest, Who is over the household of obedient believers. The discussion of Christ's position as High Priest focuses on His person and His work.

First, the writer sets forth the superiority of Christ in His person as High Priest (4:14- 7:28). His superior position and sympathetic regard is a strong motivation to "hold fast" to the faith and avail oneself of its mercy and grace (4:14-16). The author shows how this position is possible because of the Son's superior qualifications (5:1-10). The priesthood necessitates one who can mediate between God and man, can identify with men in weakness, and is called by God (5:1-4). Christ qualifies because He is begotten and called by God and perfected through obedience that caused Him to suffer as a man (5:5-10). At this point the author introduces the subject of the "order of Melchizedek," but hesitates to expand because of the readers' incapacity due to spiritual immaturity (5:11).

The recognition of the readers' immaturity causes the author to address it with a warning about the danger of falling away (5:11-6:20). The danger of falling away includes the failure to press on to maturity as well as the more severe neglect altogether of the faith. Just as in a foot race, there can be no standing still or turning back without irreparable loss. Thus he rebukes their immaturity which has kept them in spiritual infancy (5:11-14) and exhorts them to go on to maturity (6:1-3). The readers have never progressed beyond the most fundamental Christian doctrines. Should they further turn away from their Christian commitment there can be no compensation for what is lost (6:4-8). They will become as useless to God as thorn infested land to a farmer (6:7-8). But the author is encouraging through his expression of confidence that they will endure to inherit the promises (6:9-20). These promises, secured by God's integrity (6:13-18) and mediated through the high priesthood of Christ (6:19-20), are the Christian's confidence in steadfastness.

The mention of the high priesthood after the order of Melchizedek (6:20) resumes the discussion left in 5:10-11. Since the priesthood of Christ is essential to obtaining the promises of God, the author presents Christ's superiority in this order of priesthood (7:1-28). Melchizedek is described as a priest forever (7:1-3) whose priesthood was superior to the Levitical priesthood (7:4-10). The Melchizedekian priesthood is then compared to Christ's priesthood (7:11-25). The Levitical priesthood was inadequate because it was transitional and temporary, and thus it was finally replaced by an eternal priesthood after the order of Melchizedek (7:11-19). This priesthood belonging to Christ is superior (7:20-25) because it is guaranteed by a permanent oath (7:20-22) and by a permanent life (7:23-25). Such a High Priest is totally sufficient for the Christian (7:26-28).

The author now moves from the superiority of the person of Christ as High Priest to the superiority of His work as High Priest (8:1-10:18). In this position, He mediates a new covenant (8:1-13) as he ministers in a new sanctuary, the heavenly eternal one (8:1-6). The new covenant, the writer argues, would not have been necessary if the old were faultless (8:7).

Jeremiah 31 is quoted to show the origin and blessings of the new covenant (8:8-12).

Next, the superiority of the new covenant sacrifice is explained (9:1-10:18). Under the old covenant, the priest made atonement in the tabernacle for all the sins of the people once a year (9:1-10). But the new covenant atonement proves far superior (9:11-28). The sacrifice of Christ under the new covenant was "once for all having obtained eternal redemption" (9:11-14). By His death, Jesus ratified the new covenant through His shed blood, much superior to the blood of animals sprinkled by Moses to ratify the old covenant (9:27-28). Furthermore, the ministry of Christ's sacrifice has eternal significance as it was applied in the presence of God on man's behalf (9:23-28). Thus the efficacy of Christ's atonement is far superior to its old covenant prototype (10:1-18). Old covenant sacrifices had to be repeated yearly and served only to remind of sin (10:1-4). But Christ's sacrifice replaced the old according to the will of God so that believers can be sanctified before God once for all (10:5-10). The conclusion about the sufficiency of Christ's sacrifice is stated succinctly in 10:11-18. Whereas earthly sacrifices were insufficient to take away sin, Christ finished sacrifice for sin by His one act making further sacrifice needless.

The sufficiency of Christ's sacrifice is the basis for the author's next section which exhorts the Christian to a walk of faith. The superiority of Christ's ministry is sufficient for a superior Christian walk in faith (10:19-13:17). This section begins with a direct exhortation to the readers to have a full assurance of faith (10:19-39). The readers should avail themselves of Christ's superior priestly ministry and approach God boldly through the way prepared by Christ (10:19-25). This appeal urges them to hold fast the confession of their hope according to the faithful promise of God. There is clearly a choice here, for the readers can also hold back from the exercise of their privileges in Christ and forsake the assembling of themselves together, as indeed some have done already (10:25).

Lest the readers are tempted to shrink back, the author elicits his fourth warning about the danger of drawing back (10:26-39). It is a serious thing to willfully reject God's superior provision in Christ (10:26-31). Judgment is more certain and more severe than a deliberate rejection of the Mosaic law under the old dispensation. The author does not specify exactly what the judgment is, but his ambiguity may serve to intensify its dread. It is some kind of disciplinary measure against "His people" (10:30). The author's next appeal is abruptly positive as he encourages the readers to persevere in faith (10:32-39). He does this by reminding them of their past perseverance in tribulation (10:32-34) and of their future reward at Christ's coming (10:35-38). He is confident enough to identify himself with his readers and declare his assurance of their faithful perseverance (10:39). The next important section continues the positive appeal based on the argument of the future reward mentioned in 10:35-38).

In this section, the writer lists examples of faith from the antediluvian era to the later history of Israel (11:1-40). The readers can be encouraged that their many predecessors persevered in the face of adverse circumstances, persecution, opposition, sin, and even death. He points out that they persevered by faith in God's promise though they did not receive their reward on earth (11:13,39).

The exhortation to endure in faith (12:1-29) is then made on the basis of the examples of faith who preceded the readers. The author begins by addressing the relationship of faith to suffering (12:1-11). The motivation to endure suffering comes not only from the early examples from biblical history, but also from the example of Christ's faithful endurance (12:1-4). In addition, it will help the readers if they view suffering in a positive way as a display of God's love for them as His children (12:5-11). Those who do not draw back but yield to God's purposes in suffering will enjoy the result of their faithful endurance which is "peaceable fruit of righteousness" (12:11). With such a view of suffering, the readers can be renewed personally and in their duties toward others (12:12-17).

Another motivation to faithful endurance is the affirmation of the believer's privileges in Christ (12:18-24). The fear and dread of the old approach to God (12:18-21) has been replaced by the mediatorial ministry of Jesus and the sufficiency of His atonement which gives confidence before God (12:22-24).

The final motivation to endure in the faith comes in the fifth warning which addresses the danger of refusing God (12:25-29). From such a sin there is no escape because God has promised to render judgment by shaking the earth and heaven. Therefore the believer should continue to serve God with the firm conviction that his inheritance in the kingdom is unshakeable.

The epistle closes with exhortations to practical obligations (13:1-17). The Christian who continues in faith must show his diligence by fulfilling certain obligations he might otherwise neglect. The author begins with social obligations such as love, hospitality, care of the persecuted, marital chastity and contentment (13:1-6). He then urges them to fulfill certain religious obligations (13:7-17). They should recall their former leaders in the faith, maintain true doctrine, be willing to bear reproach and sacrifice for Christ, and obey their present leaders. The obligations listed might be the first the readers would be tempted to neglect in the face of persecution.

The epistle concludes on a personal note (13:18-25). The author requests their prayers, prays for their completeness, urges them to accept exhortations he has written, informs them about Timothy's release, extends greetings and pronounces a benediction.

This epistle is a powerful and persuasive argument against neglect of or departure from the Christian faith. The author has conclusively demonstrated the superiority and sufficiency of Christ's person and work over the old Levitical religion so that a return to it would not only be hazardous but preposterous. By way of instruction, warning and encouragement he motivates them to continue faithfully in their commitment to Christ in spite of persecution.

1. The Superiority of the Person of Christ 1:1-4:16

   1. The superiority of the Son over prophetic revelation 1:1-3

      1. The contrast of the old and new revelation 1:1-2a 2. The nature and work of the Son 1:2b-3
   2. The superiority of the Son over the angels 1:4-2:18

      1. He is superior in His deity. 1:4-14

         1. The statement of the Son's superiority 1:4
         2. The confirmation of superiority from Scripture 1:5-14
         1. In His sonship 1:5-6
         2. In His kingship 1:7-9
         3. In His eternality 1:10-12
         4. In His exaltation 1:13-14
      2. First warning: The danger of neglect 2:1-4

         1. The nature of the peril warned against 2:1
         2. The certainty of punishment for neglect 2:2-4
      3. He is superior in His humanity. 2:5-18

         1. As the sovereign Son of Man destined to rule 2:5-9
         1. The predicted subjection to the Son in glory 2:5-8a
         2. The present ministry of the Son in death 2:8b-9
         2. As the incarnate Son of Man destined to suffer 2:10-18
         1. The qualification through His sufferings 2:10
         2. The relationship of His oneness with man 2:11-13
         3. The purpose of His incarnation 2:14-15
         4. The necessity of His incarnation 2:16-18
   3. The superiority of the Son over Moses 3:1-4:13

      1. The comparison of the Son to Moses 3:1-2
      2. The superiority of the Son over Moses 3:3-6
      3. Second warning: The danger of unbelief 3:7-4:13
      1. The danger of unbelief in failing God's rest 3:7-19
      1. The example of unbelief in the wilderness 3:7-11
      2. The application of the wilderness example 3:12-15
      3. The interpretation of the incident 3:16-19
      2. The present reality of promised rest 4:1-10
      1. The present applicability of the promise 4:1-3
      2. The past failure of some to enter the rest 4:4-8
      3. The present possibility of entering the rest 4:9-10
      3. The exhortation to enter the rest 4:11-13
2. The Superiority of the Priesthood of Christ 4:14-10:18

   1. The superiority of Christ in His person as high priest 4:14-7:28

      1. He is superior in His position as high priest. 4:14-16
      2. He is superior in His qualifications as high priest. 5:1-10

         1. The necessary qualifications of the high priest 5:1-4
         1. He must mediate between God and men. 5:1
         2. He must identify with men in weakness. 5:2-3
         3. He must be called by God. 5:4
         2. The qualifications of Christ as high priest 5:5-10
         1. He was called by God. 5:5-6
         2. He was perfected through obedience. 5:7-10
      3. Third warning: The danger of falling away 5:11-6:20

         1. The rebuke for their immaturity 5:11-14
         2. The exhortation to go on to maturity 6:1-3
         3. The warning against falling away 6:4-8
         1. The description of apostasy 6:4-6
         2. The illustration of apostasy from nature 6:7-8
         4. The encouragement to go on to maturity 6:9-20
         1. The confidence of the author 6:9-12
         2. The certainty of the divine promises 6:13-18
         3. The ministry of Jesus as high priest 6:19-20
      4. He is superior in His order of priesthood. 7:1-28

         1. The description of the person of Melchizedek 7:1-3
         2. The superiority of the priesthood of Melchizedek 7:4-10
         1. As shown in his relation to Abraham 7:4-7
         2. As shown in his relation to Levi 7:8-10
         3. The comparison with the priesthood of Christ 7:11-25
         1. The inadequacy of the Levitical priesthood 7:11-19
         1. It was transitional. 7:11-14
         2. It was not eternal. 7:15-17
         3. It was replaced. 7:18-20
         2. The superiority of Christ's priesthood 7:20-25
         1. He is guaranteed by a permanent oath. 7:20-22
         2. He is guaranteed by a permanent life. 7:23-25
         4. The suitability of Christ's priesthood 7:26-28
   2. The superiority of Christ in His work as high priest 8:1-10:18

      1. He is superior in mediating a new covenant. 8:1-13

         1. He is high priest of a new sanctuary. 8:1-6
         1. His position as high priest in the sanctuary 8:1-2
         2. His work as high priest in the sanctuary 8:3-5
         3. His superiority as high priest 8:6
         2. He is mediator of a new covenant. 8:7-13
         1. The need for the new covenant 8:7
         2. The prophetic promise of the new covenant 8:8-12
         1. The origin of the new covenant 8:8-9
         2. The blessings of the new covenant 8:10-12
         3. The passing of the old covenant 8:13
      2. He is superior in offering a better sacrifice. 9:1-10:18

         1. The priestly atonement under the old covenant 9:1-10

            1. The description of the tabernacle 9:1-5
            2. The priestly service in the tabernacle 9:6-7
            3. The lesson from the tabernacle service 9:8-10
         2. Christ's atonement under the new covenant 9:11-28

            1. The superiority of Christ's sacrifice 9:11-14
            1. The description of His sacrifice 9:11-12
            2. The efficacy of His sacrifice 9:13-14
            2. The ratification of a new covenant 9:15-22
            1. The necessity of His death 9:15-17
            2. The blood shed for the old covenant 9:18-21
            3. The necessity of shedding blood 9:22
            3. The ministry of Christ in God's presence 9:23-28
            1. The necessity of cleansing all things 9:23
            2. The appearance of Christ before God 9:24-26
            3. The return of Christ for salvation 9:27-28
         3. The efficacy of Christ's atonement 10:1-18

            1. The inadequacy of old covenant sacrifices 10:1-4
            1. They had to be repeated. 10:1-2
            2. They reminded of sin. 10:3-4
            2. The nature of Christ's sacrifice 10:5-10
            1. It was God's will. 10:5-7
            2. It replaces the previous sacrifices. 10:8-9
            3. It sanctifies once for all. 10:10
            3. The sufficiency of Christ's sacrifice 10:11-18
            1. Earthly sacrifices are insufficient. 10:11
            2. Christ finished sacrifice for sin. 10:12-14
            3. The Holy Spirit bears witness. 10:15-17
            4. There is no need for further sacrifice. 10:18
3. The Superiority of the Christian's Walk of Faith 10:19-13:17

   1. The exhortation to full assurance of faith 10:19-39

      1. The appeal to hold fast the confession of faith 10:19-25
      1. The assurance of the believer's privileges 10:19-21
      2. The exhortation to use these privileges 10:22-25
      1. In drawing near to God 10:22
      2. In maintaining a confession of hope 10:23
      3. In stimulating one another to good works 10:24-25
      2. Fourth warning: The danger of drawing back 10:26-39
      1. The warning against rejecting Christ 10:26-31
      1. The consequences of the willful sin 10:26-27
      2. The certainty of the punishment 10:28-30
      3. The fearfulness of the punishment 10:31
      2. The encouragement to persevere in faith 10:32-39
      1. The reminder of their past perseverance 10:32-34
      2. The admonition to persevere to the reward 10:35-38
      3. The confidence in their perseverance 10:39
   2. The examples of faith 11:1-40

      1. The description of faith 11:1-3
      2. The examples of faith 11:4-40
      1. Faith in the antediluvian era 11:4-7

         1. The faith of Abel 11:4
         2. The faith of Enoch 11:5-6
         3. The faith of Noah 11:7
      2. Faith in the patriarchal era 11:8-22

         1. The faith of Abraham and Sarah 11:8-12
         2. The homeland of faith 11:13-16
         3. The faith of the patriarchs 11:17-22
      3. Faith in the wilderness era 11:23-31

         1. The faith of Moses 11:23-28
         2. The faith of the people of Israel 11:29-30
         3. The faith of Rahab 11:31
      4. Faith in the later history of Israel 11:32-40

         1. The representatives of faith 11:32
         2. The achievements of faith 11:33-35a
         3. The sufferings of faith 11:35b-38
         4. The future reward of faith 11:39-40
   3. The exhortation to endurance of faith 12:1-29

      1. The relationship of enduring faith to suffering 12:1-11

         1. The motivation to endure in suffering 12:1-4
         1. From the figure of a race 12:1-2
         2. From the extent of Christ's suffering 12:3-4
         2. The correct interpretation of suffering 12:5-10
         1. The reminder to endure divine chastening 12:5-6
         2. The fact of divine chastening 12:7-8
         3. The comparison with human chastening 12:9-10
         4. The result of enduring divine chastening 12:11
      2. The consequent exhortations to renewed conduct 12:12-17

         1. The exhortation to personal renewal 12:12-13
         2. The exhortation to renewed duties to others 12:14-17
         1. The duty to pursue peace and holiness 12:14
         2. The duty to watch for those going astray 12:15-17
      3. The motivation of the believer's privileges 12:18-24

         1. The negation of the approach through Mt. Sinai 12:18-21
         2. The affirmation of privileges through Mt. Zion 12:22-24
      4. Fifth warning: The danger of refusing God 12:25-29

         1. The warning against refusing God 12:25-27
         2. The motivation to continue in grace 12:28-29
   4. The exhortations to practical obligations 13:1-17

      1. The social obligations of believers 13:1-6

         1. The general duty of brotherly love 13:1
         2. The specific duties 13:2-6
         1. Hospitality toward strangers 12:2
         2. Care for those being persecuted 12:3
         3. Chastity in marriage 12:4
         4. Contentment in lifestyle 12:5-6
      2. The religious obligations of believers 13:7-17

         1. The duty to remember past leaders 13:7-8
         2. The duty to maintain true doctrine 13:9
         3. The duty to suffer and sacrifice with Christ 13:10-16
         1. The sacrifice of Christ for His own 13:10-12
         2. The duty to suffer reproach with Him 13:13-14
         3. The duty to offer sacrifices to Him 13:15-16
         4. The duty to obey present leaders 13:17
4. The Conclusion 13:18-25

   1. The writer's request for prayer 13:18-19
   2. The writer's prayer for the readers' completeness 13:20-21
   3. The writer's final comments 13:22-23
   4. The writer's final greetings 13:24
   5. The writer's benediction 13:25