Post by Admin on Oct 20, 2023 23:57:57 GMT -5
STUDIES IN HEBREWS: INTRODUCTION TEXT
Dr. W. R. Downing • Pacific Institute for Religious Studies Sovereign Grace Baptist Church of Silicon Valley
God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds;
Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high. (Heb. 1:1–3)
INTRODUCTION
The epistle to the Hebrews stands unique among the Gospel records and other epistles of the New Testament.
It is the most indefinite, and in this sense, the most mysterious letter in New Testament literature. The author remains anonymous, and the place of writing, the recipients, the circumstances and date of writing have from the earliest times been open to controversy and conjecture.
Observe: The one true author of Holy Scripture is the Holy Spirit. He witnesses to his own authorship immediately in and through the written Word. This alone accounts for the coherent, non–contradictory and authoritative nature of Scripture.
Observe: Although there are many human authors who wrote under inspiration and had their own personal styles or approaches, all were inspired by the Spirit of God. The Bible is thus God’s very Word inscripturated with full Divine authority. Cf. 2 Tim. 3:1617; 2 Pet. 1:20–21.
While matters of Biblical criticism are not normally considered suitable for the pulpit or the public ministry of the Word, there should be some general knowledge in this area. Christians never lose by being challenged to think and study the Scriptures. A sanctified study should
strengthen, not weaken our faith. True faith should be increasingly intelligent, not irrational. All true Christian education should tend toward edification.
Observe: Biblical faith is not an irrational or emotional, mere subjective faith. It possesses an objective basis and reality as the gift of God. It is further intelligent because it both derives from an intelligent God and rests in his intelligent Word. To posit that faith is merely subjective, or emotional is to assume the irrationality of God, which is blasphemous.
THE IMMEDIATE AND THE ULTIMATE
As we study any passage of Scripture—verse, chapter or book—we must take into account both the primary and secondary readers, both the immediate and the ultimate. The oftrepeated formula “It is written” (gegra,ptai, perf., it stands written [with undiminishing authority]) carries not only from the Old Testament to the New, but also to the present. The Scripture not only speaks authoritatively to its first readers or listeners, but to every generation and every person. Further, we have not only the immediate or primary purpose and thrust of Scripture, we also have a theology that derives from this, often indirectly, yet still fully authoritative. E.g., the opening argument (1:1–3), revealing the superiority and finality of the revelation in and through the Lord Jesus is also filled with theological truth and implications concerning his deity and lordship. E.g., the argument concerning the superiority of his high priestly ministry also necessarily teaches much concerning the nature of the atonement (9:12).
E.g., in 11:1–3, we are given the Divine relation of faith to knowledge and the priority of faith.
E.g., in the matter of Abraham’s faith (11:17–19), we find additional revelation which explains the motivation and thought that underlay the actions of Abraham in Gen. 22:1ff, and so speaks to us.
AUTHORSHIP AND CANONICITY
The author of this epistle does not mention himself by name, but remains anonymous.
The essential issues surrounding the authorship and canonicity of Hebrews are the following:
WHAT IS KNOWN FROM INTERNAL EVIDENCE
The author was not only thoroughly acquainted with the fullness of the Gospel as expressed through the Person and work of our Lord Jesus Christ, but was also intimately acquainted with the Jewish mind, their religious system and their approach to the Old Testament Scriptures. He and his readers were evidently well–acquainted (5:10–12; 10:34; 13:18–19, 2223). He had been or was now imprisoned (10:34; 13:19). He was a close associate with Timothy (13:23). There are other internal matters which will be considered under following headings:
THE QUESTION OF PAULINE AUTHORSHIP AND CANONICITY.
The Epistle to the Hebrews has traditionally been assigned to the Apostle Paul. The superscription: “The Epistle of the Apostle Paul to the Hebrews” dates from the fourth century. The Eastern (Greek) Church never questioned the Pauline authorship of Hebrews; the Western (Latin) Church questioned and debated the issue until the fourth century when it was ascribed to the Apostle Paul in Jerome’s Latin Vulgate and the traditional Pauline authorship was championed by Augustine. Thus, the canonicity of Hebrews was only an issue in the Western or Latin Church. Although the Pauline authorship was questioned, the epistle was still considered as inspired Scripture because of its internal and intrinsic character.
OBJECTIONS TO THE PAULINE AUTHORSHIP OF HEBREWS
The major objections may be stated as follows:
• The author is not mentioned, which is quite unlike the Apostle Paul, who mentions himself in every epistle, and characteristically introduces his own spiritual experiences into his writings.
• There is no characteristic salutation or introduction, as in the other epistles.
• The style, development of thought, language and vocabulary are diverse from the usual Pauline method and mentality. This epistle is very orderly; whereas Paul’s usual method is characterized by various departures and returns to the main subject (anacloutha). The pathos and abruptness that reveal themselves in the Pauline style are allegedly lacking. It has been alleged that the Pauline authorship of Hebrews would be
a psychological impossibility.
• The author quotes solely from the Septuagint (LXX), and allegedly knew only this version; The Apostle Paul quotes from both the Hebrew and LXX text. The author of Hebrews simply quotes; whereas Paul characteristically introduces OT references with formulas, e.g., “What saith the Scripture...?” “As it is written...” or he introduces a quotation or reference with the name of the individual human author.
• The epistle to the Hebrews is written in a much more polished Greek than any of the Pauline epistles. It is a higher, smoother quality of language, close the Greek of Luke in His Gospel record and the Book of Acts.
• It is alleged that the author was not an Apostle, but had received his instruction from others who had personally heard the Lord (2:3). Paul, to the contrary, asserted that his doctrine was derived directly from the Lord by personal revelation (Gal. 1:11–12; 1 Cor. 11:23).
ARGUMENTS FOR THE PAULINE AUTHORSHIP OF HEBREWS
Arguments in favor of Pauline authorship:
• It has been argued that the objections to Paul’s authorship are all based on internal evidence, and there exists no external evidence to the contrary, i.e., there is no one else to whom the authorship can be successfully attributed.
• Some of the early Church Fathers in the 2nd and 3rd centuries ventured to allege that (because of linguistic similarities) Luke translated what Paul had either spoken or written, and was thus the author. But this work does not possess the character of a translation. Other Early Church Fathers put forth the idea that Barnabas was the author, but no writing of Barnabas exists for comparison. Further, Timothy was never a known associate of Barnabas, as was Paul.
• After the 4th century, the traditional Pauline authorship was accepted until the Protestant Reformation, when Luther suggested Apollos as the author. Modern critics have rehashed all the old arguments repeatedly and added to the list of possible authors, including Silas, Philip the Deacon, Silvanus, and even Priscilla!
• Differences of style and the suppression of personality could well fit into the context of Jewish prejudice against Paul, and if the author, he kept himself forcibly in the background. It may be answered that the author was evidently well–known to his readers and they to him.
• The difference in linguistic style may be accounted for by a forced leisure either in prison or shortly after his release, giving him time to compose a more carefully written treatise—a treatise more suited to the Jewish mind and approach.
• The statement of 2:3 may be editorial, i.e., the original apostles gave the Gospel to the Jews, and the author simply identifies and includes himself as a fellow Jew.
• If the readers were assemblies in Asia Minor, where Timothy had been left by Paul to minister during his first imprisonment, then the Pauline authorship has great credence, as Peter also wrote to the same believers in both epistles about persevering in the face of persecution, and may well have referred to Hebrews in 2 Pet. 3:15–16. As one Church Father expressed it, “Only God knows who wrote Hebrews!”
INSPIRATION AND AUTHENTICITY
Canonicity refers to the inclusion of a given book in the canon of Scripture. Authenticity refers to the validity of claim of human authorship: Did the given writer actually write the book?
The Epistle to the Hebrews is anonymous, yet it has always been considered as inspired Scripture [the very Word of God inscripturated] among those who believe in Divine inspiration. This is a demonstration of the witness of the Holy Spirit as the ultimate Author of all Scripture
and the secondary importance of the given human author.
ORIGIN OR PLACE OF WRITING
The subscription in older English versions, “written from Rome [or Italy]” dates back
only to the 5th century. Depending partly on the alleged authorship and occasion, various places
of origin have been suggested, including Rome (Possible if Paul is the author) and Caesarea (If
Philip is the author). The statement: “They of Italy salute you” in 13:24 is ambiguous
(avspa,zontai u`ma/j oi` avpo. th/j VItali,ajÅ ,i.e., from Italy, possibly implying another location). If
the Pauline authorship is correct, then Hebrews could have been written shortly after his release
from his Roman imprisonment in another locality.
THE DESTINATION OR READERS
Rome, Palestine, Jerusalem, Alexandria and Asia Minor have all been suggested as the designation. That either a certain assembly or a specific geographical location was intended is clear from the personal acquaintance and implied relationship between the writer and his readers.
If Jerusalem or Palestine were the destination, then the date would have to have been very early, even during the Pharisaic persecution under Saul (c.35 A.D.), which would preclude Pauline authorship. The author of this epistle states that these Jewish Christians had “not yet resisted unto blood striving against sin,” which was not true in the Jerusalem church nor in
Palestine after the persecution under Saul (Acts 26:10–11).
A few recent scholars suggest that the intended readers were Christian converts from the Qumram communities of the Essenes and were separate from the main body of Jewish Christians. However, most of these, as the core of the Judaizers, were led off into the Ebionite and Elkasite movements of the second century.
If Rome was the destination, then the time might have been c.49–51 A.D., when Emperor Claudius commanded all Jews to leave Rome (Acts 18:1–3. Jewish Christians would have suffered with other Jews, and possibly had their property confiscated, Cf. Heb. 10:32–34).
The most probable time, however, would have been the very beginning of the Neronian persecution, 64–68 A.D. This later date would also be true if the destination was Asia Minor.
THE HISTORICAL CIRCUMSTANCES AND DATE
During a time of persecution, some Jewish Christians were tempted to abandon their profession or principles and identification with other believers to escape persecution. As Jews, it might seem relatively simple to revert back to the principles and ordinances of Judaism. There
were large numbers of Jewish Christians who still retained much of their religious culture (for the Jew, these were inseparable). The writer reasons that to do so would be a denial of the person and work of our Lord Jesus Christ and the Gospel, and therefore apostasy (Cf. the
reasoning of Paul in Gal. 2:21)!
Observe: Apostasy may be much more incipient or subtle than we would care to realize!
Any departure form the faith in doctrine, conviction or experience, must be considered very seriously! To these Jewish Christians, simply taking one step back into Judaism probably seemed a very minor or even a wise thing to do at that time—but it necessarily included a renunciation of the truth and the faith.
Other explanations include the argument that the epistle was sent to Jewish Christians in Asia Minor who were alienated from the largely Gentile churches and in danger of apostatizing into some early form of Gnosticism.
The argument of the author is from a Jewish perspective, evidently a Jewish Christian who knew intimately the Jewish mentality, culture, religious background and the Jewish approach to the Old Testament Scriptures.
The date of the Epistle must be prior to 96 A.D., as Clement of Rome wrote an epistle to the Corinthians in that year, quoting or making reference to this epistle to the Hebrews. The perfect tense referring to the temple services (i.e., to the priests as contemporary and continual
in their duties) may be considered either grammatical (i.e., as contrasted with the once–for–all sacrifice of our Lord) or historical (i.e., viewed as still in continuance, and therefore written before the destruction of Jerusalem and the Temple in 70–72 A.D.).1 It would be strange if the destruction of the Temple had already occurred and it not be mentioned as part of the argument!
The most probable time–frame is the beginning of the persecution under Nero in 64 A.D.
CHARACTER
Biblical books or epistles are preeminently doctrinal, historical or practical in character. Every book or epistle necessarily contains all these characteristics, but one necessarily predominates. The Gospel records and the Acts of the Apostles, although containing both doctrine and practicality, are preeminently historical. James, Philemon and 1 Peter, although doctrinal and historical, are preeminently practical. Such epistles as Romans, Galatians and Ephesians, although practical, are preeminently doctrinal. Hebrews fits into this final category.
It is preeminently doctrinal with practical exhortations deriving from the doctrinal truth taught.
Observe: Almost every New Testament epistle can be divided into doctrinal and practical sections, with the practical deriving from the doctrinal. E.g., Ephesians chapters 1-3, doctrinal, 3-6, practical; Romans chapters 1-8, doctrinal, 9-11, historical, and 12-16, practical.
THE PURPOSE
The purpose of this letter was for exhortation or consolation (Cf. 13:22, where this epistle is called “...the word of exhortation.” tou/ lo,gou th/j paraklh,sewj). This exhortation was essentially three–fold: 1 10:11, Kai. pa/j me.n i`ereu.j e[sthken kaqV h`me,ran leitourgw/n kai. ta.jauvta.j polla,kij prosfe,rwn qusi,aj… The perf. vb. and pres. ptc. may well describe the continued daily temple ritual.
• To warn against apostasy. The 5 major warnings are found in 2:1–4; 3:7–4:13; 5:11 6:20; 10:26–31; 12:12–29:
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)
Observe: While it is true that a true believer cannot apostatize, the mere professing Christian certainly may and probably will! This epistle emphasizes this possibility with repeated urgency!
Observe: Our presuppositions may lead us into error in biblical interpretation. Those who do not understand these warnings, hold that the readers were Jews who were not yet Christians and had to continue on to true conversion rather than professing believers who were being warned about the awful possibility of apostasy.
• To make evident the typical and transitory character of the Mosaic institutions, i.e., the Old Testament sacrificial and priestly system of 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 the Lord Jesus Christ (1:1–4; 7:23–25; 8:1–2; 9:11–14; 10:12–14).
Observe: The distinctives of the covenant people under the Old Covenant were racial, physical, dietary and cultural. The distinctives of the New Covenant people are spiritual. To hold believers to restrictions in diet or prescribe physical regulations is in reality going back under the Old Covenant!
• To fully set forth the glorious superiority of our Lord Jesus Christ and affirm the finality of Christianity. This not only stands in the person and work of the Lord Jesus Christ, but is also demonstrated in the perseverance of the Christian (10:19–13:21).
Observe: Christianity and the “church” do not form a “parenthesis” between God’s
dealings with national Israel, as Dispensationalism supposes. The institution of
the church is the finality of the Divine redemptive purpose (Cf. Eph. 3:20-21).
Indeed, the entirety of the epistle demonstrates this truth! Believers comprise the
true, spiritual “Israel” or the children of Abraham.2
THE THEME
The theme of Hebrews is the preeminence, superiority and finality of the Lord Jesus
Christ in His Person and work as the fulfillment of the Old Testament “shadow” (10:1, Skia.n
[“dim outline,” emph. pos.] ga.r e;cwn o` no,moj tw/n mello,ntwn avgaqw/n( ouvk auvth.n th.n eivko,na
2 The truth is that God in free and sovereign grace chose one man, Abraham, and in Abraham, a
nation, and in that nation, his Elect, his Son, the Lord Jesus Christ, the true and singular “Seed of
Abraham,” and in him, all believers (Acts 7:2–3; Gen. 12:1–3; 17:1–7; Jn. 8:31–56; Rom. 2:28–29; 4:9
17; 9:6–30; Gal. 3:6–16; 4:4–5). The Scriptures further draw a distinction between national or physical
'
Israel—the “seed of Abraham” (spe?rma 'Abraa?m), i.e., the Jews, and the “children of Abraham” (te?kna Abraa?m), i.e., believers from among both Jews and Gentiles. tw/n pragma,twn( katV evniauto.n tai/j auvtai/j qusi,aij a]j prosfe,rousin eivj to. dihneke.j ouvde,pote du,natai tou.j prosercome,nouj teleiw/sai).
The temptation of these Jewish Christians to return to the rituals of Judaism and the argument of this epistle as to the preparatory and incomplete nature of the Old Testament are very significant. If the Old Testament or Covenant were divorced from the New, then what
would remain would be a religion of rituals, symbols without reality, and an unbearable legalism that must necessarily breed hypocrisy and self–righteousness. These characteristics accurately describe Judaism (Cf. Rom. 2:17–29; 9:31–10:4)!
Observe: It is vital to understand and view the Scriptures from the necessary perspective of progressive revelation. This necessarily determines one’s concept of Scripture and its interpretation or teaching concerning salvation, the church, the ordinances and Christian experience.
Observe: We must properly receive all of the inscripturated Word of God as such. Any arbitrary selective acceptance of the Scriptures necessarily destroys the truth of the Gospel and of grace. Hebrews is the New Testament counterpart to and the Gospel interpretation of the Old Testament book of Leviticus and the Mosaic institution of the Aaronic priesthood and sacrificial system as described in the Penteteuch. Leviticus was typical or preparatory; Hebrews is antitypical or the fulfillment and reality ( Gk: tupov v v v vj, from tu,ptw , to strike a blow, and so orig.,
the mark left by a blow, an impression, hence a die, figure, seal, pattern). Cf. the reference to the “law” [Pentateuch] as a “shadow” in 10:1. In these two books the interrelation of the Old Testament as preparatory and the New Testament as fulfillment and finality can be clearly seen.
The New is in the Old concealed,
The Old is by the New revealed.
Observe: Without the epistle to the Hebrews, much in the Old Testament might be left to question or speculation. The fulfillment old the Old in the New and the great contrast between the Old and the New find their clear and unquestionable exposition in this epistle.
THE KEY–WORDS AND PHRASES
There are several key–words or phrases in this epistle that are used repeatedly in connection with the theme:
• “Perfect,” “Perfection.” (Gk: various forms of telei,oj, teleio,w , 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, eivj to.n aivwni,an, eivj tou/j
aivw/naj, aivwni,ou,, aivwni,an). 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, 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, “to have in common.” As a noun koinwno,j, “a companion, partner, partaker,” 2:14. me,tocoj, “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.” (Gk. uses two terms: a[pax and evfa,pax). 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,). 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, from kra,toj, “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.
THE OUTLINE, ANALYSIS AND STRUCTURE
As the key–word “Better” and the theme demonstrate, the structure of the epistle
emphasizes the superiority and finality of our Lord Jesus Christ over the persons, priesthood and
other institutions of the Old Covenant. The major divisions are:
I. THE SUPERIOR PERSON OF CHRIST (1:1–4:13).
II. THE SUPERIOR PRIESTHOOD OF CHRIST (4:14–10:18).
III. THE SERIOUS PERSEVERANCE OF THE CHRISTIAN (10:19–13:17).
IV. SEVERAL PERSONAL ADMONITIONS AND THE CONCLUSION (13:1–25).3
I. THE SUPERIOR PERSON OF CHRIST (1:1–4:13).
The epistle takes the form of a sermon or an oratorical presentation. There is no formal
introduction, mention of the author, or salutation, implying that the writer and readers are
on very familiar terms. The major theme and tone are struck at once in 1:1–3: the
superiority and finality of the Lord Jesus Christ over the Old Testament.
A. CHRIST IS SUPERIOR TO THE OLD TESTAMENT PROPHETS (1:1–3).
1. The contrast between the old and new revelation (1:1–2a).
The contrast is between the various times and means of the older revelation and the
character and finality of the revelation in the Lord Jesus Christ.
2. The superiority and glory of Christ as Son, Revealer, Redeemer and exalted Lord
(1:2b–3).
B. CHRIST IS SUPERIOR TO THE ANGELS (1:4–2:18).
1. His superiority confirmed from Scripture (1:4–14).
The exalted Son is seen from the Old Testament Scriptures to be greater than both
the older revelation and the angels who were its messengers.
2. The First Warning: Do not Drift...! (2:1–4).
3 There is an overlapping of subject–matter in chapter 13.
Because the Son is greater than the angels, the truth of the Gospel greater than the
old revelation, and the witness of God greater than that of the old covenant, the
judgment for neglecting or leaving such truth must be infinitely greater!
Note the statement “Lest at any time we should let them slip.” (mh,pote pararuw/men,
2 aor. subj. pass. from pararre,w, to flow past or by). “Lest we should drift past
[away].”
3. Christ as the True or Ideal Man (2:5–9).
The purpose of the incarnation and the humiliation of our Lord explained in view of
His being higher or greater than the angels.
4. The necessity of the Incarnation (2:10–18).
The incarnation was necessary for our Lord to possess a true and complete
humanity. Such humanity was a necessary qualification for His complete
identification with His covenant people and His redemptive work.
C. CHRIST IS SUPERIOR TO MOSES (3:1–19).
1. Christ the Son contrasted with Moses the Servant (3:1–6a).
Moses was the greatest figure or personage of the old covenant; the Son of God is
infinitely greater. The contrast is between the servant and the Son, whose authority
is not delegated but intrinsic.
2. The Second Warning: Do not Disbelieve...! (3:6b–4:13).
The failure of the first generation to enter the Land of Promise was due to a lack of
faith. Disbelief led to disobedience. These Believers are to enter into the rest of
faith.
D. CHRIST IS SUPERIOR TO JOSHUA (4:8–10).
Within this warning there is an added note that Christ is superior to Joshua (4:8)
(Gk: vIhsou/j, not “Jesus,” as referring to our Lord, but to Joshua. The name is
identical in the Gk.).
II. THE SUPERIOR PRIESTHOOD OF CHRIST (4:14–10:18).
After demonstrating the superiority of the Son over the Old Testament prophets as the
final and ultimate Revealer of the Word of God; over the angels as being greater than both
the messengers and the message itself; over Moses the servant as the Son, and over
Joshua, who led Israel into the Land of Promise; the author begins the very heart of his
argument: the superiority of the high priestly ministry of the Lord Jesus Christ over that of
the Aaronic or Levitical priesthood of the Old Covenant.
The approach of the author is essentially two–fold:
(1) The nature of our Lord’s priestly ministry. The priesthood “after the order of
Melchizedek” is an eternal priesthood that cannot be violated as contrasted with the
Aaronic priesthood which had a long line of successors because each succeeding high
priest died.
(2) The activity of our Lord’s priestly ministry. Members of the Aaronic priesthood had
to continually stand “daily ministering and offering often times the same sacrifices,
which can never take away sins...” (10:11); whereas Our Lord Jesus Christ, “after He
had offered one sacrifice for sins forever, sat down...” (10:12). His work was and is
complete and final!
A. THE SUPERIOR PERSON OF CHRIST (4:14–7:28).
1. His Qualifications (4:14–5:10).
Two fundamental qualifications were necessary: sympathy and Divine appointment.
The sympathy of the Levitical priesthood derived from a common sinful nature; that
of our Lord derived from His sufferings as the God–Man.
2. The Third Warning: Do not Degenerate...! (5:11–6:20).
The author interrupts his doctrinal argument concerning the priesthood of
Melchizedek because his readers have degenerated in their spiritual progress to the
point that, when they should be able to teach others, they have need of being taught
all over again! The author then states that this teaching concerning the priesthood of
Melchizedek is “the strong meat of the Word”.
This very stern warning reveals the utter hopelessness that necessarily attends
spiritual apostasy from the truth of the Gospel. Cf. 6:4–6, “For it is impossible....If
they shall fall away, to renew them again to repentance...” (VAdu,naton ga..r…kai.
parapeso,ntaj(pa,lin avnakaini,zein eivj meta,noian, 2. aor. ptc.), “having fallen away.”
He states, however, that he is persuaded that his readers are truly saved, although he
further exhorts them to diligence and then gives them some consolation in the
faithfulness of God (6:7–20).
3. The Priesthood of Melchizedek contrasted with the Priesthood of Aaron (7:1–28).
The author then proceeds to explain and work out his argument concerning the
priesthood of Melchizedek. This individual was greater than Abraham, was a King
Priest, had no descent or genealogy recorded in Scripture, and then argues that Levi
paid tithes to Melchizedek while he was yet unborn in the person of Abraham (7:1
10). These points he then applies to the high priestly ministry of our Lord Jesus
Christ as contrasted with the Aaronic priesthood: Our Lord, born of the tribe of
Judah, is the great King–Priest; as was Melchizedek, He has an eternal, and hence,
an inviolable [untrespassable] priesthood by virtue of His endless resurrection–life!
(7:11–28).
B. THE SUPERIOR PRIESTLY WORK OF CHRIST (8:1–10:18).
1. A Superior or Heavenly Sanctuary (8:1–6a).
The contrast is between an earthly priesthood and a heavenly priesthood; between
an earthly sanctuary, which is but the shadow of the true tabernacle in heaven, and
the heavenly sanctuary.
2. A Superior or New Covenant (8:6b–13).
The contrast is between the Old Covenant [which was external and existed on tables
of stone] and the New Covenant, which is internal [written in the heart or inner
being]. The difference consists in both a change in substance and a change of
administration. The argument is not only the superiority of the New Covenant, but
the very fact that a there is a New covenant means the other covenant is “old” and
already rendered null and void.
3. The Ministries under the Old and New Covenants Contrasted (9:1–10:18).
a. The Heavenly Ministry contrasted with the Earthly ministry (9:1–24).
The earthly ministry in the tabernacle consisted of constant service in the outer
sanctuary, but only once a year did the high priest enter the inner sanctuary
within the veil, the “Holiest of All” with the sacrificial blood of animals. In
contrast, our Lord, as Great High Priest, with His own blood, entered once
[evfa,pax, “once–for–all,” emph.] into the heavenly sanctuary (the very presence
[the face, tw/| prosw,pw|] of God), “having obtained eternal redemption for us!”
(9:1–14).
Our Lord Jesus Christ has entered the heavenly sanctuary with His own blood
[before the very “face” of God] to intercede for believers (9:15–24). The blood of
Christ, in contrast to the blood of sacrificial animals, can alone cleanse the
conscience.
b. The Continual and Imperfect priestly ministry of the Aaronic priesthood
contrasted with the final and perfect ministry of our Great High Priest (9:25
10:18).
The priests of the Old Covenant stood to offer the same sacrifices continually,
i.e., their work was always incomplete and inadequate; but our Lord Jesus Christ,
after He had offered “one sacrifice for sins forever, sat down....for by one
offering He hath perfected forever them that are sanctified.” (10:11–14).
The blood of the New Covenant means the full and final forgiveness and
remission of sins (10:15–18).
III. THE SERIOUS PERSEVERANCE OF THE CHRISTIAN (10:19–13:17).
This section is the great practical application in this epistle, filled with exhortations and
encouragements to persevere in the faith.
A. ENCOURAGEMENT TO A SUPERIOR APPROACH (10:19–39).
1. The First Encouragement to Boldness and Perseverance (10:19–25).
This encouragement echoes that of 4:14–16. The way to God, formerly restricted
under the Old Covenant, has been opened by our Great High Priest, the Lord Jesus
Christ. It is a way opened by life [his endless life], not death [of the sacrificial
animals]. This calls for boldness, assurance, confidence and perseverance! (10:19
23).
These believers are to exhort each other and continue to assemble with other
believers, not absent themselves as some have done (10:24–25).
2. The Fourth Warning: Do not Despise...! (10:26–31).
This warning is against a willful or determined turning from the truth. It is apostasy
to turn from the Gospel and its finality. If under the Old Covenant, such punishment
was “without mercy,” how much greater and final the judgment of those who turn
from the Gospel!
3. The Second Encouragement to Persevere (10:32–39).
The writer reminds them of their former faithfulness under persecution (10:32–34),
then encourages them to remain faithful in their present distress. To slacken or draw
back (u`postolh/j, metaphor of lowering a sail, hence to slacken, draw back) is a sign
of apostasy (10:35–39)!
B. PAST EXAMPLES OF FAITH AND PERSEVERANCE (11:1–40).
This great chapter on the heroes of the faith is given as a series of examples to
encourage these Jewish believers to persevere in the face of every possible difficulty
(These were their ancestors and spiritual heroes)!
1. A Description of Faith (11:1–3).
Faith is described in its practical or experimental aspect as confidence, assurance
and certainty.
2. The Characteristics of Faith as Exemplified by the Heroes of the Past (11:4–38).
The major characteristics of faith are Righteousness (i.e., living according to the
Word or revealed will of God, righteous living and actions), obedience and
perseverance.
3. The Goal of Faith (11:39–40).
New Testament believers possess the full and final revelation of salvation in and
through the Lord Jesus Christ, including a greater knowledge of the sustaining grace
of God and victory over death (Cf. 2 Tim. 1:9–10). New and Old Testament
believers, however, will all equally share in the resurrection to life!
C. PERSONAL APPLICATION AND EXHORTATION (12:1–29).
1. Christ the Great Example (12:1–3).
The examples of the heroes of the faith noted in the previous chapter should stir
these Jewish Christians themselves to persevere in the faith. But beyond these, the
Lord himself is the Great Example! These believers are to “consider him...!”
2. The Significance of Discipline (12:4–11).
Discipline is necessary, as God chastens all his children without exception. Divine
Discipline or chastening is therefore a mark of sonship, as God does not have any
undisciplined children (12:4–8).
Unlike earthly fathers, God as our heavenly Father chastens for our profit and
holiness. The present experience of Divine chastisement seems grievous, but it
ultimately yields good results (12:9–11).
3. The Fifth Warning: Do not Defile...! (12:12–17).
Because Divine discipline is necessary and without exception, the readers must
brace themselves for the inevitable hardships of pursuing peace and holiness
(12:12–14).
They are further warned not be found graceless, immoral or profane. The example
of Esau is given as one who, for momentary self–gratification and ease, forever lost
his birthright, although he sought to change his father’s mind with great anguish
(12:15–17. Cf. Gen. 25:21–34; 27:30–40).
4. The Superiority of the New Covenant Maintained (12:18–29).
This is both an encouragement enlarging on the superiority and glory of the New
Covenant (12:18–24), and also a warning to remember the awesome power of God
(12:25–29).
IV. SEVERAL PERSONAL ADMONITIONS AND THE CONCLUSION (13:1–25).
The final section and chapter contains the closing admonitions and encouragement, and
ends with a short conclusion and benediction.
A. PERSONAL ADMONITIONS CONCERNING PRACTICAL DUTIES (13:1–6).
These practical admonitions include the social,(13:1–3), moral (13:4) and private life
(13:5–6).
B. PERSONAL ADMONITIONS CONCERNING RELIGIOUS DUTIES (13:7–17).
1. Remember your spiritual leaders and follow their faith. Leaders will die, but one
remains changeless and alive—the Lord Jesus Christ (13:7–8).
2. Remain doctrinally steadfast and established with grace, not with ceremonial foods
as delineated in the Old Covenant (13:9).
3. Believers of the New Covenant have access to a spiritual “altar” inaccessible to
those under the Old Covenant: the cross of the Lord Jesus Christ, who suffered, as it
were, “outside the camp,” The “altar” and “sacrifices” of New Covenant believers
are spiritual, not physical or material as under the Old Covenant. (Christianity was
accused of having no literal altar and thus, no real religion). The call to “go forth
therefore unto Him without the camp, bearing His reproach,” is a call to identify
completely with Christ and Christianity and completely leave the ceremonies of
Judaism (13:10–16).
4. Obedience to Church leaders enjoined (13:17).
These leaders [pastors, elders] must give an account of their ministries and those
under their care. It should be done with joy and not with grief.
C. PERSONAL ENCOURAGEMENTS CONCERNING PRAYER (13:18–21).
1. The author asks for intercessory prayers on the behalf of himself and his
companions. He further asks for prayer for his release or restoration to them (13:18
19. Cf. 10:34)
2. The Author’s Benediction for his readers (13:20–21).
Even in this benediction, he refers to the reality of the New or Gospel Covenant that
is mediated through the Lord Jesus Christ.
D. THE CONCLUSION (13:22–25).
The author calls this epistle “the word of exhortation.” He then refers to Timothy who,
as himself, is well–known to the readers. He finally sends greetings to their leaders and
to everyone else, and then prays for the grace of God to be with his readers.
1
Dr. W. R. Downing • Pacific Institute for Religious Studies Sovereign Grace Baptist Church of Silicon Valley
God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds;
Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high. (Heb. 1:1–3)
INTRODUCTION
The epistle to the Hebrews stands unique among the Gospel records and other epistles of the New Testament.
It is the most indefinite, and in this sense, the most mysterious letter in New Testament literature. The author remains anonymous, and the place of writing, the recipients, the circumstances and date of writing have from the earliest times been open to controversy and conjecture.
Observe: The one true author of Holy Scripture is the Holy Spirit. He witnesses to his own authorship immediately in and through the written Word. This alone accounts for the coherent, non–contradictory and authoritative nature of Scripture.
Observe: Although there are many human authors who wrote under inspiration and had their own personal styles or approaches, all were inspired by the Spirit of God. The Bible is thus God’s very Word inscripturated with full Divine authority. Cf. 2 Tim. 3:1617; 2 Pet. 1:20–21.
While matters of Biblical criticism are not normally considered suitable for the pulpit or the public ministry of the Word, there should be some general knowledge in this area. Christians never lose by being challenged to think and study the Scriptures. A sanctified study should
strengthen, not weaken our faith. True faith should be increasingly intelligent, not irrational. All true Christian education should tend toward edification.
Observe: Biblical faith is not an irrational or emotional, mere subjective faith. It possesses an objective basis and reality as the gift of God. It is further intelligent because it both derives from an intelligent God and rests in his intelligent Word. To posit that faith is merely subjective, or emotional is to assume the irrationality of God, which is blasphemous.
THE IMMEDIATE AND THE ULTIMATE
As we study any passage of Scripture—verse, chapter or book—we must take into account both the primary and secondary readers, both the immediate and the ultimate. The oftrepeated formula “It is written” (gegra,ptai, perf., it stands written [with undiminishing authority]) carries not only from the Old Testament to the New, but also to the present. The Scripture not only speaks authoritatively to its first readers or listeners, but to every generation and every person. Further, we have not only the immediate or primary purpose and thrust of Scripture, we also have a theology that derives from this, often indirectly, yet still fully authoritative. E.g., the opening argument (1:1–3), revealing the superiority and finality of the revelation in and through the Lord Jesus is also filled with theological truth and implications concerning his deity and lordship. E.g., the argument concerning the superiority of his high priestly ministry also necessarily teaches much concerning the nature of the atonement (9:12).
E.g., in 11:1–3, we are given the Divine relation of faith to knowledge and the priority of faith.
E.g., in the matter of Abraham’s faith (11:17–19), we find additional revelation which explains the motivation and thought that underlay the actions of Abraham in Gen. 22:1ff, and so speaks to us.
AUTHORSHIP AND CANONICITY
The author of this epistle does not mention himself by name, but remains anonymous.
The essential issues surrounding the authorship and canonicity of Hebrews are the following:
WHAT IS KNOWN FROM INTERNAL EVIDENCE
The author was not only thoroughly acquainted with the fullness of the Gospel as expressed through the Person and work of our Lord Jesus Christ, but was also intimately acquainted with the Jewish mind, their religious system and their approach to the Old Testament Scriptures. He and his readers were evidently well–acquainted (5:10–12; 10:34; 13:18–19, 2223). He had been or was now imprisoned (10:34; 13:19). He was a close associate with Timothy (13:23). There are other internal matters which will be considered under following headings:
THE QUESTION OF PAULINE AUTHORSHIP AND CANONICITY.
The Epistle to the Hebrews has traditionally been assigned to the Apostle Paul. The superscription: “The Epistle of the Apostle Paul to the Hebrews” dates from the fourth century. The Eastern (Greek) Church never questioned the Pauline authorship of Hebrews; the Western (Latin) Church questioned and debated the issue until the fourth century when it was ascribed to the Apostle Paul in Jerome’s Latin Vulgate and the traditional Pauline authorship was championed by Augustine. Thus, the canonicity of Hebrews was only an issue in the Western or Latin Church. Although the Pauline authorship was questioned, the epistle was still considered as inspired Scripture because of its internal and intrinsic character.
OBJECTIONS TO THE PAULINE AUTHORSHIP OF HEBREWS
The major objections may be stated as follows:
• The author is not mentioned, which is quite unlike the Apostle Paul, who mentions himself in every epistle, and characteristically introduces his own spiritual experiences into his writings.
• There is no characteristic salutation or introduction, as in the other epistles.
• The style, development of thought, language and vocabulary are diverse from the usual Pauline method and mentality. This epistle is very orderly; whereas Paul’s usual method is characterized by various departures and returns to the main subject (anacloutha). The pathos and abruptness that reveal themselves in the Pauline style are allegedly lacking. It has been alleged that the Pauline authorship of Hebrews would be
a psychological impossibility.
• The author quotes solely from the Septuagint (LXX), and allegedly knew only this version; The Apostle Paul quotes from both the Hebrew and LXX text. The author of Hebrews simply quotes; whereas Paul characteristically introduces OT references with formulas, e.g., “What saith the Scripture...?” “As it is written...” or he introduces a quotation or reference with the name of the individual human author.
• The epistle to the Hebrews is written in a much more polished Greek than any of the Pauline epistles. It is a higher, smoother quality of language, close the Greek of Luke in His Gospel record and the Book of Acts.
• It is alleged that the author was not an Apostle, but had received his instruction from others who had personally heard the Lord (2:3). Paul, to the contrary, asserted that his doctrine was derived directly from the Lord by personal revelation (Gal. 1:11–12; 1 Cor. 11:23).
ARGUMENTS FOR THE PAULINE AUTHORSHIP OF HEBREWS
Arguments in favor of Pauline authorship:
• It has been argued that the objections to Paul’s authorship are all based on internal evidence, and there exists no external evidence to the contrary, i.e., there is no one else to whom the authorship can be successfully attributed.
• Some of the early Church Fathers in the 2nd and 3rd centuries ventured to allege that (because of linguistic similarities) Luke translated what Paul had either spoken or written, and was thus the author. But this work does not possess the character of a translation. Other Early Church Fathers put forth the idea that Barnabas was the author, but no writing of Barnabas exists for comparison. Further, Timothy was never a known associate of Barnabas, as was Paul.
• After the 4th century, the traditional Pauline authorship was accepted until the Protestant Reformation, when Luther suggested Apollos as the author. Modern critics have rehashed all the old arguments repeatedly and added to the list of possible authors, including Silas, Philip the Deacon, Silvanus, and even Priscilla!
• Differences of style and the suppression of personality could well fit into the context of Jewish prejudice against Paul, and if the author, he kept himself forcibly in the background. It may be answered that the author was evidently well–known to his readers and they to him.
• The difference in linguistic style may be accounted for by a forced leisure either in prison or shortly after his release, giving him time to compose a more carefully written treatise—a treatise more suited to the Jewish mind and approach.
• The statement of 2:3 may be editorial, i.e., the original apostles gave the Gospel to the Jews, and the author simply identifies and includes himself as a fellow Jew.
• If the readers were assemblies in Asia Minor, where Timothy had been left by Paul to minister during his first imprisonment, then the Pauline authorship has great credence, as Peter also wrote to the same believers in both epistles about persevering in the face of persecution, and may well have referred to Hebrews in 2 Pet. 3:15–16. As one Church Father expressed it, “Only God knows who wrote Hebrews!”
INSPIRATION AND AUTHENTICITY
Canonicity refers to the inclusion of a given book in the canon of Scripture. Authenticity refers to the validity of claim of human authorship: Did the given writer actually write the book?
The Epistle to the Hebrews is anonymous, yet it has always been considered as inspired Scripture [the very Word of God inscripturated] among those who believe in Divine inspiration. This is a demonstration of the witness of the Holy Spirit as the ultimate Author of all Scripture
and the secondary importance of the given human author.
ORIGIN OR PLACE OF WRITING
The subscription in older English versions, “written from Rome [or Italy]” dates back
only to the 5th century. Depending partly on the alleged authorship and occasion, various places
of origin have been suggested, including Rome (Possible if Paul is the author) and Caesarea (If
Philip is the author). The statement: “They of Italy salute you” in 13:24 is ambiguous
(avspa,zontai u`ma/j oi` avpo. th/j VItali,ajÅ ,i.e., from Italy, possibly implying another location). If
the Pauline authorship is correct, then Hebrews could have been written shortly after his release
from his Roman imprisonment in another locality.
THE DESTINATION OR READERS
Rome, Palestine, Jerusalem, Alexandria and Asia Minor have all been suggested as the designation. That either a certain assembly or a specific geographical location was intended is clear from the personal acquaintance and implied relationship between the writer and his readers.
If Jerusalem or Palestine were the destination, then the date would have to have been very early, even during the Pharisaic persecution under Saul (c.35 A.D.), which would preclude Pauline authorship. The author of this epistle states that these Jewish Christians had “not yet resisted unto blood striving against sin,” which was not true in the Jerusalem church nor in
Palestine after the persecution under Saul (Acts 26:10–11).
A few recent scholars suggest that the intended readers were Christian converts from the Qumram communities of the Essenes and were separate from the main body of Jewish Christians. However, most of these, as the core of the Judaizers, were led off into the Ebionite and Elkasite movements of the second century.
If Rome was the destination, then the time might have been c.49–51 A.D., when Emperor Claudius commanded all Jews to leave Rome (Acts 18:1–3. Jewish Christians would have suffered with other Jews, and possibly had their property confiscated, Cf. Heb. 10:32–34).
The most probable time, however, would have been the very beginning of the Neronian persecution, 64–68 A.D. This later date would also be true if the destination was Asia Minor.
THE HISTORICAL CIRCUMSTANCES AND DATE
During a time of persecution, some Jewish Christians were tempted to abandon their profession or principles and identification with other believers to escape persecution. As Jews, it might seem relatively simple to revert back to the principles and ordinances of Judaism. There
were large numbers of Jewish Christians who still retained much of their religious culture (for the Jew, these were inseparable). The writer reasons that to do so would be a denial of the person and work of our Lord Jesus Christ and the Gospel, and therefore apostasy (Cf. the
reasoning of Paul in Gal. 2:21)!
Observe: Apostasy may be much more incipient or subtle than we would care to realize!
Any departure form the faith in doctrine, conviction or experience, must be considered very seriously! To these Jewish Christians, simply taking one step back into Judaism probably seemed a very minor or even a wise thing to do at that time—but it necessarily included a renunciation of the truth and the faith.
Other explanations include the argument that the epistle was sent to Jewish Christians in Asia Minor who were alienated from the largely Gentile churches and in danger of apostatizing into some early form of Gnosticism.
The argument of the author is from a Jewish perspective, evidently a Jewish Christian who knew intimately the Jewish mentality, culture, religious background and the Jewish approach to the Old Testament Scriptures.
The date of the Epistle must be prior to 96 A.D., as Clement of Rome wrote an epistle to the Corinthians in that year, quoting or making reference to this epistle to the Hebrews. The perfect tense referring to the temple services (i.e., to the priests as contemporary and continual
in their duties) may be considered either grammatical (i.e., as contrasted with the once–for–all sacrifice of our Lord) or historical (i.e., viewed as still in continuance, and therefore written before the destruction of Jerusalem and the Temple in 70–72 A.D.).1 It would be strange if the destruction of the Temple had already occurred and it not be mentioned as part of the argument!
The most probable time–frame is the beginning of the persecution under Nero in 64 A.D.
CHARACTER
Biblical books or epistles are preeminently doctrinal, historical or practical in character. Every book or epistle necessarily contains all these characteristics, but one necessarily predominates. The Gospel records and the Acts of the Apostles, although containing both doctrine and practicality, are preeminently historical. James, Philemon and 1 Peter, although doctrinal and historical, are preeminently practical. Such epistles as Romans, Galatians and Ephesians, although practical, are preeminently doctrinal. Hebrews fits into this final category.
It is preeminently doctrinal with practical exhortations deriving from the doctrinal truth taught.
Observe: Almost every New Testament epistle can be divided into doctrinal and practical sections, with the practical deriving from the doctrinal. E.g., Ephesians chapters 1-3, doctrinal, 3-6, practical; Romans chapters 1-8, doctrinal, 9-11, historical, and 12-16, practical.
THE PURPOSE
The purpose of this letter was for exhortation or consolation (Cf. 13:22, where this epistle is called “...the word of exhortation.” tou/ lo,gou th/j paraklh,sewj). This exhortation was essentially three–fold: 1 10:11, Kai. pa/j me.n i`ereu.j e[sthken kaqV h`me,ran leitourgw/n kai. ta.jauvta.j polla,kij prosfe,rwn qusi,aj… The perf. vb. and pres. ptc. may well describe the continued daily temple ritual.
• To warn against apostasy. The 5 major warnings are found in 2:1–4; 3:7–4:13; 5:11 6:20; 10:26–31; 12:12–29:
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)
Observe: While it is true that a true believer cannot apostatize, the mere professing Christian certainly may and probably will! This epistle emphasizes this possibility with repeated urgency!
Observe: Our presuppositions may lead us into error in biblical interpretation. Those who do not understand these warnings, hold that the readers were Jews who were not yet Christians and had to continue on to true conversion rather than professing believers who were being warned about the awful possibility of apostasy.
• To make evident the typical and transitory character of the Mosaic institutions, i.e., the Old Testament sacrificial and priestly system of 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 the Lord Jesus Christ (1:1–4; 7:23–25; 8:1–2; 9:11–14; 10:12–14).
Observe: The distinctives of the covenant people under the Old Covenant were racial, physical, dietary and cultural. The distinctives of the New Covenant people are spiritual. To hold believers to restrictions in diet or prescribe physical regulations is in reality going back under the Old Covenant!
• To fully set forth the glorious superiority of our Lord Jesus Christ and affirm the finality of Christianity. This not only stands in the person and work of the Lord Jesus Christ, but is also demonstrated in the perseverance of the Christian (10:19–13:21).
Observe: Christianity and the “church” do not form a “parenthesis” between God’s
dealings with national Israel, as Dispensationalism supposes. The institution of
the church is the finality of the Divine redemptive purpose (Cf. Eph. 3:20-21).
Indeed, the entirety of the epistle demonstrates this truth! Believers comprise the
true, spiritual “Israel” or the children of Abraham.2
THE THEME
The theme of Hebrews is the preeminence, superiority and finality of the Lord Jesus
Christ in His Person and work as the fulfillment of the Old Testament “shadow” (10:1, Skia.n
[“dim outline,” emph. pos.] ga.r e;cwn o` no,moj tw/n mello,ntwn avgaqw/n( ouvk auvth.n th.n eivko,na
2 The truth is that God in free and sovereign grace chose one man, Abraham, and in Abraham, a
nation, and in that nation, his Elect, his Son, the Lord Jesus Christ, the true and singular “Seed of
Abraham,” and in him, all believers (Acts 7:2–3; Gen. 12:1–3; 17:1–7; Jn. 8:31–56; Rom. 2:28–29; 4:9
17; 9:6–30; Gal. 3:6–16; 4:4–5). The Scriptures further draw a distinction between national or physical
'
Israel—the “seed of Abraham” (spe?rma 'Abraa?m), i.e., the Jews, and the “children of Abraham” (te?kna Abraa?m), i.e., believers from among both Jews and Gentiles. tw/n pragma,twn( katV evniauto.n tai/j auvtai/j qusi,aij a]j prosfe,rousin eivj to. dihneke.j ouvde,pote du,natai tou.j prosercome,nouj teleiw/sai).
The temptation of these Jewish Christians to return to the rituals of Judaism and the argument of this epistle as to the preparatory and incomplete nature of the Old Testament are very significant. If the Old Testament or Covenant were divorced from the New, then what
would remain would be a religion of rituals, symbols without reality, and an unbearable legalism that must necessarily breed hypocrisy and self–righteousness. These characteristics accurately describe Judaism (Cf. Rom. 2:17–29; 9:31–10:4)!
Observe: It is vital to understand and view the Scriptures from the necessary perspective of progressive revelation. This necessarily determines one’s concept of Scripture and its interpretation or teaching concerning salvation, the church, the ordinances and Christian experience.
Observe: We must properly receive all of the inscripturated Word of God as such. Any arbitrary selective acceptance of the Scriptures necessarily destroys the truth of the Gospel and of grace. Hebrews is the New Testament counterpart to and the Gospel interpretation of the Old Testament book of Leviticus and the Mosaic institution of the Aaronic priesthood and sacrificial system as described in the Penteteuch. Leviticus was typical or preparatory; Hebrews is antitypical or the fulfillment and reality ( Gk: tupov v v v vj, from tu,ptw , to strike a blow, and so orig.,
the mark left by a blow, an impression, hence a die, figure, seal, pattern). Cf. the reference to the “law” [Pentateuch] as a “shadow” in 10:1. In these two books the interrelation of the Old Testament as preparatory and the New Testament as fulfillment and finality can be clearly seen.
The New is in the Old concealed,
The Old is by the New revealed.
Observe: Without the epistle to the Hebrews, much in the Old Testament might be left to question or speculation. The fulfillment old the Old in the New and the great contrast between the Old and the New find their clear and unquestionable exposition in this epistle.
THE KEY–WORDS AND PHRASES
There are several key–words or phrases in this epistle that are used repeatedly in connection with the theme:
• “Perfect,” “Perfection.” (Gk: various forms of telei,oj, teleio,w , 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, eivj to.n aivwni,an, eivj tou/j
aivw/naj, aivwni,ou,, aivwni,an). 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, 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, “to have in common.” As a noun koinwno,j, “a companion, partner, partaker,” 2:14. me,tocoj, “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.” (Gk. uses two terms: a[pax and evfa,pax). 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,). 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, from kra,toj, “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.
THE OUTLINE, ANALYSIS AND STRUCTURE
As the key–word “Better” and the theme demonstrate, the structure of the epistle
emphasizes the superiority and finality of our Lord Jesus Christ over the persons, priesthood and
other institutions of the Old Covenant. The major divisions are:
I. THE SUPERIOR PERSON OF CHRIST (1:1–4:13).
II. THE SUPERIOR PRIESTHOOD OF CHRIST (4:14–10:18).
III. THE SERIOUS PERSEVERANCE OF THE CHRISTIAN (10:19–13:17).
IV. SEVERAL PERSONAL ADMONITIONS AND THE CONCLUSION (13:1–25).3
I. THE SUPERIOR PERSON OF CHRIST (1:1–4:13).
The epistle takes the form of a sermon or an oratorical presentation. There is no formal
introduction, mention of the author, or salutation, implying that the writer and readers are
on very familiar terms. The major theme and tone are struck at once in 1:1–3: the
superiority and finality of the Lord Jesus Christ over the Old Testament.
A. CHRIST IS SUPERIOR TO THE OLD TESTAMENT PROPHETS (1:1–3).
1. The contrast between the old and new revelation (1:1–2a).
The contrast is between the various times and means of the older revelation and the
character and finality of the revelation in the Lord Jesus Christ.
2. The superiority and glory of Christ as Son, Revealer, Redeemer and exalted Lord
(1:2b–3).
B. CHRIST IS SUPERIOR TO THE ANGELS (1:4–2:18).
1. His superiority confirmed from Scripture (1:4–14).
The exalted Son is seen from the Old Testament Scriptures to be greater than both
the older revelation and the angels who were its messengers.
2. The First Warning: Do not Drift...! (2:1–4).
3 There is an overlapping of subject–matter in chapter 13.
Because the Son is greater than the angels, the truth of the Gospel greater than the
old revelation, and the witness of God greater than that of the old covenant, the
judgment for neglecting or leaving such truth must be infinitely greater!
Note the statement “Lest at any time we should let them slip.” (mh,pote pararuw/men,
2 aor. subj. pass. from pararre,w, to flow past or by). “Lest we should drift past
[away].”
3. Christ as the True or Ideal Man (2:5–9).
The purpose of the incarnation and the humiliation of our Lord explained in view of
His being higher or greater than the angels.
4. The necessity of the Incarnation (2:10–18).
The incarnation was necessary for our Lord to possess a true and complete
humanity. Such humanity was a necessary qualification for His complete
identification with His covenant people and His redemptive work.
C. CHRIST IS SUPERIOR TO MOSES (3:1–19).
1. Christ the Son contrasted with Moses the Servant (3:1–6a).
Moses was the greatest figure or personage of the old covenant; the Son of God is
infinitely greater. The contrast is between the servant and the Son, whose authority
is not delegated but intrinsic.
2. The Second Warning: Do not Disbelieve...! (3:6b–4:13).
The failure of the first generation to enter the Land of Promise was due to a lack of
faith. Disbelief led to disobedience. These Believers are to enter into the rest of
faith.
D. CHRIST IS SUPERIOR TO JOSHUA (4:8–10).
Within this warning there is an added note that Christ is superior to Joshua (4:8)
(Gk: vIhsou/j, not “Jesus,” as referring to our Lord, but to Joshua. The name is
identical in the Gk.).
II. THE SUPERIOR PRIESTHOOD OF CHRIST (4:14–10:18).
After demonstrating the superiority of the Son over the Old Testament prophets as the
final and ultimate Revealer of the Word of God; over the angels as being greater than both
the messengers and the message itself; over Moses the servant as the Son, and over
Joshua, who led Israel into the Land of Promise; the author begins the very heart of his
argument: the superiority of the high priestly ministry of the Lord Jesus Christ over that of
the Aaronic or Levitical priesthood of the Old Covenant.
The approach of the author is essentially two–fold:
(1) The nature of our Lord’s priestly ministry. The priesthood “after the order of
Melchizedek” is an eternal priesthood that cannot be violated as contrasted with the
Aaronic priesthood which had a long line of successors because each succeeding high
priest died.
(2) The activity of our Lord’s priestly ministry. Members of the Aaronic priesthood had
to continually stand “daily ministering and offering often times the same sacrifices,
which can never take away sins...” (10:11); whereas Our Lord Jesus Christ, “after He
had offered one sacrifice for sins forever, sat down...” (10:12). His work was and is
complete and final!
A. THE SUPERIOR PERSON OF CHRIST (4:14–7:28).
1. His Qualifications (4:14–5:10).
Two fundamental qualifications were necessary: sympathy and Divine appointment.
The sympathy of the Levitical priesthood derived from a common sinful nature; that
of our Lord derived from His sufferings as the God–Man.
2. The Third Warning: Do not Degenerate...! (5:11–6:20).
The author interrupts his doctrinal argument concerning the priesthood of
Melchizedek because his readers have degenerated in their spiritual progress to the
point that, when they should be able to teach others, they have need of being taught
all over again! The author then states that this teaching concerning the priesthood of
Melchizedek is “the strong meat of the Word”.
This very stern warning reveals the utter hopelessness that necessarily attends
spiritual apostasy from the truth of the Gospel. Cf. 6:4–6, “For it is impossible....If
they shall fall away, to renew them again to repentance...” (VAdu,naton ga..r…kai.
parapeso,ntaj(pa,lin avnakaini,zein eivj meta,noian, 2. aor. ptc.), “having fallen away.”
He states, however, that he is persuaded that his readers are truly saved, although he
further exhorts them to diligence and then gives them some consolation in the
faithfulness of God (6:7–20).
3. The Priesthood of Melchizedek contrasted with the Priesthood of Aaron (7:1–28).
The author then proceeds to explain and work out his argument concerning the
priesthood of Melchizedek. This individual was greater than Abraham, was a King
Priest, had no descent or genealogy recorded in Scripture, and then argues that Levi
paid tithes to Melchizedek while he was yet unborn in the person of Abraham (7:1
10). These points he then applies to the high priestly ministry of our Lord Jesus
Christ as contrasted with the Aaronic priesthood: Our Lord, born of the tribe of
Judah, is the great King–Priest; as was Melchizedek, He has an eternal, and hence,
an inviolable [untrespassable] priesthood by virtue of His endless resurrection–life!
(7:11–28).
B. THE SUPERIOR PRIESTLY WORK OF CHRIST (8:1–10:18).
1. A Superior or Heavenly Sanctuary (8:1–6a).
The contrast is between an earthly priesthood and a heavenly priesthood; between
an earthly sanctuary, which is but the shadow of the true tabernacle in heaven, and
the heavenly sanctuary.
2. A Superior or New Covenant (8:6b–13).
The contrast is between the Old Covenant [which was external and existed on tables
of stone] and the New Covenant, which is internal [written in the heart or inner
being]. The difference consists in both a change in substance and a change of
administration. The argument is not only the superiority of the New Covenant, but
the very fact that a there is a New covenant means the other covenant is “old” and
already rendered null and void.
3. The Ministries under the Old and New Covenants Contrasted (9:1–10:18).
a. The Heavenly Ministry contrasted with the Earthly ministry (9:1–24).
The earthly ministry in the tabernacle consisted of constant service in the outer
sanctuary, but only once a year did the high priest enter the inner sanctuary
within the veil, the “Holiest of All” with the sacrificial blood of animals. In
contrast, our Lord, as Great High Priest, with His own blood, entered once
[evfa,pax, “once–for–all,” emph.] into the heavenly sanctuary (the very presence
[the face, tw/| prosw,pw|] of God), “having obtained eternal redemption for us!”
(9:1–14).
Our Lord Jesus Christ has entered the heavenly sanctuary with His own blood
[before the very “face” of God] to intercede for believers (9:15–24). The blood of
Christ, in contrast to the blood of sacrificial animals, can alone cleanse the
conscience.
b. The Continual and Imperfect priestly ministry of the Aaronic priesthood
contrasted with the final and perfect ministry of our Great High Priest (9:25
10:18).
The priests of the Old Covenant stood to offer the same sacrifices continually,
i.e., their work was always incomplete and inadequate; but our Lord Jesus Christ,
after He had offered “one sacrifice for sins forever, sat down....for by one
offering He hath perfected forever them that are sanctified.” (10:11–14).
The blood of the New Covenant means the full and final forgiveness and
remission of sins (10:15–18).
III. THE SERIOUS PERSEVERANCE OF THE CHRISTIAN (10:19–13:17).
This section is the great practical application in this epistle, filled with exhortations and
encouragements to persevere in the faith.
A. ENCOURAGEMENT TO A SUPERIOR APPROACH (10:19–39).
1. The First Encouragement to Boldness and Perseverance (10:19–25).
This encouragement echoes that of 4:14–16. The way to God, formerly restricted
under the Old Covenant, has been opened by our Great High Priest, the Lord Jesus
Christ. It is a way opened by life [his endless life], not death [of the sacrificial
animals]. This calls for boldness, assurance, confidence and perseverance! (10:19
23).
These believers are to exhort each other and continue to assemble with other
believers, not absent themselves as some have done (10:24–25).
2. The Fourth Warning: Do not Despise...! (10:26–31).
This warning is against a willful or determined turning from the truth. It is apostasy
to turn from the Gospel and its finality. If under the Old Covenant, such punishment
was “without mercy,” how much greater and final the judgment of those who turn
from the Gospel!
3. The Second Encouragement to Persevere (10:32–39).
The writer reminds them of their former faithfulness under persecution (10:32–34),
then encourages them to remain faithful in their present distress. To slacken or draw
back (u`postolh/j, metaphor of lowering a sail, hence to slacken, draw back) is a sign
of apostasy (10:35–39)!
B. PAST EXAMPLES OF FAITH AND PERSEVERANCE (11:1–40).
This great chapter on the heroes of the faith is given as a series of examples to
encourage these Jewish believers to persevere in the face of every possible difficulty
(These were their ancestors and spiritual heroes)!
1. A Description of Faith (11:1–3).
Faith is described in its practical or experimental aspect as confidence, assurance
and certainty.
2. The Characteristics of Faith as Exemplified by the Heroes of the Past (11:4–38).
The major characteristics of faith are Righteousness (i.e., living according to the
Word or revealed will of God, righteous living and actions), obedience and
perseverance.
3. The Goal of Faith (11:39–40).
New Testament believers possess the full and final revelation of salvation in and
through the Lord Jesus Christ, including a greater knowledge of the sustaining grace
of God and victory over death (Cf. 2 Tim. 1:9–10). New and Old Testament
believers, however, will all equally share in the resurrection to life!
C. PERSONAL APPLICATION AND EXHORTATION (12:1–29).
1. Christ the Great Example (12:1–3).
The examples of the heroes of the faith noted in the previous chapter should stir
these Jewish Christians themselves to persevere in the faith. But beyond these, the
Lord himself is the Great Example! These believers are to “consider him...!”
2. The Significance of Discipline (12:4–11).
Discipline is necessary, as God chastens all his children without exception. Divine
Discipline or chastening is therefore a mark of sonship, as God does not have any
undisciplined children (12:4–8).
Unlike earthly fathers, God as our heavenly Father chastens for our profit and
holiness. The present experience of Divine chastisement seems grievous, but it
ultimately yields good results (12:9–11).
3. The Fifth Warning: Do not Defile...! (12:12–17).
Because Divine discipline is necessary and without exception, the readers must
brace themselves for the inevitable hardships of pursuing peace and holiness
(12:12–14).
They are further warned not be found graceless, immoral or profane. The example
of Esau is given as one who, for momentary self–gratification and ease, forever lost
his birthright, although he sought to change his father’s mind with great anguish
(12:15–17. Cf. Gen. 25:21–34; 27:30–40).
4. The Superiority of the New Covenant Maintained (12:18–29).
This is both an encouragement enlarging on the superiority and glory of the New
Covenant (12:18–24), and also a warning to remember the awesome power of God
(12:25–29).
IV. SEVERAL PERSONAL ADMONITIONS AND THE CONCLUSION (13:1–25).
The final section and chapter contains the closing admonitions and encouragement, and
ends with a short conclusion and benediction.
A. PERSONAL ADMONITIONS CONCERNING PRACTICAL DUTIES (13:1–6).
These practical admonitions include the social,(13:1–3), moral (13:4) and private life
(13:5–6).
B. PERSONAL ADMONITIONS CONCERNING RELIGIOUS DUTIES (13:7–17).
1. Remember your spiritual leaders and follow their faith. Leaders will die, but one
remains changeless and alive—the Lord Jesus Christ (13:7–8).
2. Remain doctrinally steadfast and established with grace, not with ceremonial foods
as delineated in the Old Covenant (13:9).
3. Believers of the New Covenant have access to a spiritual “altar” inaccessible to
those under the Old Covenant: the cross of the Lord Jesus Christ, who suffered, as it
were, “outside the camp,” The “altar” and “sacrifices” of New Covenant believers
are spiritual, not physical or material as under the Old Covenant. (Christianity was
accused of having no literal altar and thus, no real religion). The call to “go forth
therefore unto Him without the camp, bearing His reproach,” is a call to identify
completely with Christ and Christianity and completely leave the ceremonies of
Judaism (13:10–16).
4. Obedience to Church leaders enjoined (13:17).
These leaders [pastors, elders] must give an account of their ministries and those
under their care. It should be done with joy and not with grief.
C. PERSONAL ENCOURAGEMENTS CONCERNING PRAYER (13:18–21).
1. The author asks for intercessory prayers on the behalf of himself and his
companions. He further asks for prayer for his release or restoration to them (13:18
19. Cf. 10:34)
2. The Author’s Benediction for his readers (13:20–21).
Even in this benediction, he refers to the reality of the New or Gospel Covenant that
is mediated through the Lord Jesus Christ.
D. THE CONCLUSION (13:22–25).
The author calls this epistle “the word of exhortation.” He then refers to Timothy who,
as himself, is well–known to the readers. He finally sends greetings to their leaders and
to everyone else, and then prays for the grace of God to be with his readers.
1