Post by Admin on Aug 4, 2023 11:47:18 GMT -5
The Epistle to the Hebrews
The inductive approach ought to follow, if possible the preliminary survey and synthetic studies. The following would be a further study to deal with the details and structure in more depth:
The Epistle to the Hebrews presents various considerations.
From a general reading, it ought to be evident that the readers were Jewish Christians who sought to revert into Judaism to escape persecution as Christians (the author speaks to them as Christians, cf. 6:4–12; 10:32–34; 13:17–25). The author’s burden was to demonstrate that such an action would be apostasy and a denial of the fullness of the Gospel through the Person and work of the Lord Jesus Christ. Thus, the purpose of his letter was for exhortation or “consolation,” as stated in 13:22.
Note: Heb. 13:22, “Now I exhort you, Brethren, continue to be patient with this word of exhortation
[encouragement].” Note: Parakale ,w (parakaleō) means to call aside or to one’s side for the purpose of exhorting or encouraging. A para ,klhtoj (paraklētos), or “paraclete” was a lawyer, an advocate, one called alongside to help. This very term is used of the Holy Spirit as the “Comforter” (Jn. 14:16, 26; 15:26; 16:7) and also of our Lord as our “Advocate” in 1 Jn. 2:1.
This exhortation was essentially three–fold:
• to warn against apostasy (The major warnings are in 2:1–4; 3:7–4:13; 5:11–6:20; 10:26–31; 12:12–29).
• to make evident the typical and transitory character of the
Mosaic institutions, i.e., the Old Testament sacrificial and priestly system and the Old Covenant (7:11–19, 26–28; 8:6–13; 9:1–28; 10:1–18; 12:18–24; 13:10–16). The finality rests in the Person and work of our Lord Jesus Christ (1:1–4; 7:23–25; 8:1–2; 9:11–14; 10:12–14).
• to prove and affirm the finality of Christianity. This not only stands in the Person and work of our Lord, but is also demonstrated in the perseverance of the Christian (10:19–13:21).
A careful study reveals various key–words, terms or phrases that develop the contrast between the Old and New Covenants, the superiority of faith, and emphasize the superiority of Christ’s Person and finality of his redemptive work:
• “Perfect,” “Perfection.” (Gk: various forms of te,leioj, teleio,w [teleios, teleioō], connoting that which is mature, complete, fulfilled or accomplished). These terms occur 15 times: 12 times in the English Version (2:10; 5:9; 6:1; 7:11, 19; 9:9, 11; 10:1, 14; 11:40; 12:23; 13:21), 3
additional times in the Greek text translated in the English as “them that are of full age,” 5:14; “consecrated,” 7:28; “finisher,” 12:2.
• “Eternal,” “Forever,” “Everlasting.” (to.n aivw/n tou/ aivw/oj[ton tou aiōos], eivj to.n aivwni,an [eis ton aiōnian], eivj tou/jaivw/naj [eis tous aiōnas], aivwni,ou [aiōniou],, aivwni,an[aiōnian]). Used of the abiding or permanent character of our Lord and Christianity as contrasted with the Mosaic or Old Covenant. These terms occur 15 times (1:8; 5:6, 9; 6:2, 20; 7:17, 21, 24, 28; 9:12, 14–15; 13:8, 20–21).
• “Heaven,” “Heavenly.” (ouvrano,j [ouranos], often in pl. form as an Hebraism). Used to contrast the glory and ultimate character of the work of our Lord and Christianity as contrasted with the earthly sphere and ministry of the Mosaic institutions. These words occur 16 times (1:10; 3:1; 4:14; 6:4; 7:26; 8:1, 5; 9:23–24; 10:34; 11:16; 12:22–23, 25–26).
• “Partakers.” (Gk. uses two terms: koinwne,w [koinōneō], “to have in common.” As a noun koinwno,j [koinōnos], “a companion, partner, partaker,” 2:14. me,tocoj [metochos], “a sharer in something, a partner,” 3:1, 14; 6:4; 12:8, 10).
These terms are used to connote a definite participation, association or companionship in the realities of the Gospel. Occur 6 times in the English Version.
• “Having therefore...let us...” This phrase occurs twice (4:14–16; 10:19–24), and introduces the major practical sections of the epistle: the practical exhortation to truly appropriate and implement what believers are to possess in the Lord Jesus Christ.
• “Once,” i.e., “once–for–all” (Gk. uses two terms: a[pax[hapax] and evfa,pax [ephapax]). This term occurs 12 times
(6:4; 9:7, 26, 27, 28; 10:2; 12:26, 27) and in its emph. form evfa,pax 3 times (7:27; 9:12; 10:10).
• “Lest.” (Gk: Various particles: mh,pote, mh, [mēpote, mē]). Used to introduce several warnings about the fear of losing what believers are to possess in the fullness of the Gospel. This term occurs 10 times and is related to the 5 larger warnings against apostasy, which occur in this
epistle (2:1; 3:12, 13; 4:1, 11; 11:28; 12:3, 13, 15–16).
• “Better.” (Gk: krei,sswn [kreissōn], from kra,toj [kratos], “strong,” hence: “better, more useful, serviceable, more advantageous, excellent”). This word is used to emphasize the superiority of the Person and work of the Lord Jesus Christ and the superiority of the Gospel Covenant over the Old Covenant. This term occurs 13 times:
1. 1:4 “better than the angels.” This is descriptive of the glorified, exalted Son of God as the Mediator of the New Covenant compared with the angels, who are messengers and ministers for God.
2. 6:9 “better things.” In view of possible apostasy from the Gospel, these “better things” are the realities associated with true faith.
3. 7:7 “the less is blessed of the better.” An argument applied to the blessing from Melchizedek conferred upon Abraham, emphasizing the greatness of this King–Priest.
4. 7:19 “a better hope.” The limitations or insufficiency of the Old Covenant are contrasted with the glorious sufficiency or hope of the Gospel Covenant.
5. 7:22 “a better testament.” This is the New Testament or Gospel Covenant founded in the Person and work of the Lord Jesus Christ.
6. 8:6 “a better covenant.” This is the New or Gospel Covenant, which is not characterized by the inadequacies of the Old Covenant (Cf. 8:7–12).
7. 8:6 “better promises.” These are the promises of spiritual blessings as contrasted with the largely earthly blessings of the Old Covenant (8:10–13).
8. 9:23 “better sacrifices.” These refer to the High Priestly ministry and intercession of our Lord (9:24).
9. 10:34 “a better and an enduring substance.” The realities of the believer’s glorious inheritance as contrasted with earthly possessions.
10. 11:16 “a better country.” The pilgrimage of faith is not toward an earthly country or future, but transcends this life and views the glory of heaven.
11. 11:35 “a better resurrection.” This denotes the believer’s resurrection to glory. The context implies that to “accept deliverance” would have meant apostasy.
12. 11:40 “some better thing.” In the context of v. 39–40, this refers to the fullness of salvation and revelation in and through our Lord Jesus Christ, of which the heroes of old had only a rudimentary knowledge and promise.
13. 12:24 “the blood...that speaketh better things.” The contrast is between “the blood of Abel” that cried out to God for vengeance (Gen. 4:10) and the blood of our Lord that speaks pardon, peace and reconciliation.Further, there are five major warnings against apostasy interspersed throughout the epistle, which ought to be studied in the Greek to perceive their full significance:
Do not Drift! (2:1–4).
Do not Disbelieve! (3:6b–4:13).
Do not Degenerate! (5:11–6:20).
Do not Despise! (10:26–31).
Do not Defile! (12:12–17).
An inductive study of the epistle would give the following structure and outline, covering the major and sub–points of the textual development:
I. The Superior Person of Christ (1:1–4:13).
A. Christ is Superior to the Old Testament Prophets (1:1–3).
B. Christ is Superior to the Angels (1:4–2:18).
C. Christ is Superior to Moses (3:1–19).
D. Christ is Superior to Joshua (4:8–10).
II. The Superior Priesthood of Christ (4:14–10:18).
A. The Superior Person of Christ (4:14–7:28).140 mh,pote pararuw/men (mēpote pararuōmen), 2 aor. subj. pass.
from pararre,w (pararreō), “to flow past or by,” and so, ”Lest we drift away.” The idea seems to be that of a vessel drifting away from a
secure mooring or anchorage.
B. The Superior Priestly Work of Christ (8:1–10:18).
III. The Serious Perseverance of The Christian (10:19–13:17).
A. Encouragement to a Superior Approach (10:19–39).
B. Past Examples of Faith and Perseverance (11:1–40).
C. Personal Application and Exhortation (12:1–29).
IV. Several Personal Admonitions (13:1–25).
A. Personal Admonitions concerning Practical Duties (13:1–6).
B. Personal Admonitions concerning Religious Duties (13:7–17).
C. Personal Encouragements concerning Prayer (13:18–21).
D. The Conclusion (13:22–25
The inductive approach ought to follow, if possible the preliminary survey and synthetic studies. The following would be a further study to deal with the details and structure in more depth:
The Epistle to the Hebrews presents various considerations.
From a general reading, it ought to be evident that the readers were Jewish Christians who sought to revert into Judaism to escape persecution as Christians (the author speaks to them as Christians, cf. 6:4–12; 10:32–34; 13:17–25). The author’s burden was to demonstrate that such an action would be apostasy and a denial of the fullness of the Gospel through the Person and work of the Lord Jesus Christ. Thus, the purpose of his letter was for exhortation or “consolation,” as stated in 13:22.
Note: Heb. 13:22, “Now I exhort you, Brethren, continue to be patient with this word of exhortation
[encouragement].” Note: Parakale ,w (parakaleō) means to call aside or to one’s side for the purpose of exhorting or encouraging. A para ,klhtoj (paraklētos), or “paraclete” was a lawyer, an advocate, one called alongside to help. This very term is used of the Holy Spirit as the “Comforter” (Jn. 14:16, 26; 15:26; 16:7) and also of our Lord as our “Advocate” in 1 Jn. 2:1.
This exhortation was essentially three–fold:
• to warn against apostasy (The major warnings are in 2:1–4; 3:7–4:13; 5:11–6:20; 10:26–31; 12:12–29).
• to make evident the typical and transitory character of the
Mosaic institutions, i.e., the Old Testament sacrificial and priestly system and the Old Covenant (7:11–19, 26–28; 8:6–13; 9:1–28; 10:1–18; 12:18–24; 13:10–16). The finality rests in the Person and work of our Lord Jesus Christ (1:1–4; 7:23–25; 8:1–2; 9:11–14; 10:12–14).
• to prove and affirm the finality of Christianity. This not only stands in the Person and work of our Lord, but is also demonstrated in the perseverance of the Christian (10:19–13:21).
A careful study reveals various key–words, terms or phrases that develop the contrast between the Old and New Covenants, the superiority of faith, and emphasize the superiority of Christ’s Person and finality of his redemptive work:
• “Perfect,” “Perfection.” (Gk: various forms of te,leioj, teleio,w [teleios, teleioō], connoting that which is mature, complete, fulfilled or accomplished). These terms occur 15 times: 12 times in the English Version (2:10; 5:9; 6:1; 7:11, 19; 9:9, 11; 10:1, 14; 11:40; 12:23; 13:21), 3
additional times in the Greek text translated in the English as “them that are of full age,” 5:14; “consecrated,” 7:28; “finisher,” 12:2.
• “Eternal,” “Forever,” “Everlasting.” (to.n aivw/n tou/ aivw/oj[ton tou aiōos], eivj to.n aivwni,an [eis ton aiōnian], eivj tou/jaivw/naj [eis tous aiōnas], aivwni,ou [aiōniou],, aivwni,an[aiōnian]). Used of the abiding or permanent character of our Lord and Christianity as contrasted with the Mosaic or Old Covenant. These terms occur 15 times (1:8; 5:6, 9; 6:2, 20; 7:17, 21, 24, 28; 9:12, 14–15; 13:8, 20–21).
• “Heaven,” “Heavenly.” (ouvrano,j [ouranos], often in pl. form as an Hebraism). Used to contrast the glory and ultimate character of the work of our Lord and Christianity as contrasted with the earthly sphere and ministry of the Mosaic institutions. These words occur 16 times (1:10; 3:1; 4:14; 6:4; 7:26; 8:1, 5; 9:23–24; 10:34; 11:16; 12:22–23, 25–26).
• “Partakers.” (Gk. uses two terms: koinwne,w [koinōneō], “to have in common.” As a noun koinwno,j [koinōnos], “a companion, partner, partaker,” 2:14. me,tocoj [metochos], “a sharer in something, a partner,” 3:1, 14; 6:4; 12:8, 10).
These terms are used to connote a definite participation, association or companionship in the realities of the Gospel. Occur 6 times in the English Version.
• “Having therefore...let us...” This phrase occurs twice (4:14–16; 10:19–24), and introduces the major practical sections of the epistle: the practical exhortation to truly appropriate and implement what believers are to possess in the Lord Jesus Christ.
• “Once,” i.e., “once–for–all” (Gk. uses two terms: a[pax[hapax] and evfa,pax [ephapax]). This term occurs 12 times
(6:4; 9:7, 26, 27, 28; 10:2; 12:26, 27) and in its emph. form evfa,pax 3 times (7:27; 9:12; 10:10).
• “Lest.” (Gk: Various particles: mh,pote, mh, [mēpote, mē]). Used to introduce several warnings about the fear of losing what believers are to possess in the fullness of the Gospel. This term occurs 10 times and is related to the 5 larger warnings against apostasy, which occur in this
epistle (2:1; 3:12, 13; 4:1, 11; 11:28; 12:3, 13, 15–16).
• “Better.” (Gk: krei,sswn [kreissōn], from kra,toj [kratos], “strong,” hence: “better, more useful, serviceable, more advantageous, excellent”). This word is used to emphasize the superiority of the Person and work of the Lord Jesus Christ and the superiority of the Gospel Covenant over the Old Covenant. This term occurs 13 times:
1. 1:4 “better than the angels.” This is descriptive of the glorified, exalted Son of God as the Mediator of the New Covenant compared with the angels, who are messengers and ministers for God.
2. 6:9 “better things.” In view of possible apostasy from the Gospel, these “better things” are the realities associated with true faith.
3. 7:7 “the less is blessed of the better.” An argument applied to the blessing from Melchizedek conferred upon Abraham, emphasizing the greatness of this King–Priest.
4. 7:19 “a better hope.” The limitations or insufficiency of the Old Covenant are contrasted with the glorious sufficiency or hope of the Gospel Covenant.
5. 7:22 “a better testament.” This is the New Testament or Gospel Covenant founded in the Person and work of the Lord Jesus Christ.
6. 8:6 “a better covenant.” This is the New or Gospel Covenant, which is not characterized by the inadequacies of the Old Covenant (Cf. 8:7–12).
7. 8:6 “better promises.” These are the promises of spiritual blessings as contrasted with the largely earthly blessings of the Old Covenant (8:10–13).
8. 9:23 “better sacrifices.” These refer to the High Priestly ministry and intercession of our Lord (9:24).
9. 10:34 “a better and an enduring substance.” The realities of the believer’s glorious inheritance as contrasted with earthly possessions.
10. 11:16 “a better country.” The pilgrimage of faith is not toward an earthly country or future, but transcends this life and views the glory of heaven.
11. 11:35 “a better resurrection.” This denotes the believer’s resurrection to glory. The context implies that to “accept deliverance” would have meant apostasy.
12. 11:40 “some better thing.” In the context of v. 39–40, this refers to the fullness of salvation and revelation in and through our Lord Jesus Christ, of which the heroes of old had only a rudimentary knowledge and promise.
13. 12:24 “the blood...that speaketh better things.” The contrast is between “the blood of Abel” that cried out to God for vengeance (Gen. 4:10) and the blood of our Lord that speaks pardon, peace and reconciliation.Further, there are five major warnings against apostasy interspersed throughout the epistle, which ought to be studied in the Greek to perceive their full significance:
Do not Drift! (2:1–4).
Do not Disbelieve! (3:6b–4:13).
Do not Degenerate! (5:11–6:20).
Do not Despise! (10:26–31).
Do not Defile! (12:12–17).
An inductive study of the epistle would give the following structure and outline, covering the major and sub–points of the textual development:
I. The Superior Person of Christ (1:1–4:13).
A. Christ is Superior to the Old Testament Prophets (1:1–3).
B. Christ is Superior to the Angels (1:4–2:18).
C. Christ is Superior to Moses (3:1–19).
D. Christ is Superior to Joshua (4:8–10).
II. The Superior Priesthood of Christ (4:14–10:18).
A. The Superior Person of Christ (4:14–7:28).140 mh,pote pararuw/men (mēpote pararuōmen), 2 aor. subj. pass.
from pararre,w (pararreō), “to flow past or by,” and so, ”Lest we drift away.” The idea seems to be that of a vessel drifting away from a
secure mooring or anchorage.
B. The Superior Priestly Work of Christ (8:1–10:18).
III. The Serious Perseverance of The Christian (10:19–13:17).
A. Encouragement to a Superior Approach (10:19–39).
B. Past Examples of Faith and Perseverance (11:1–40).
C. Personal Application and Exhortation (12:1–29).
IV. Several Personal Admonitions (13:1–25).
A. Personal Admonitions concerning Practical Duties (13:1–6).
B. Personal Admonitions concerning Religious Duties (13:7–17).
C. Personal Encouragements concerning Prayer (13:18–21).
D. The Conclusion (13:22–25