Hebrews

Background to Hebrews

The author of Hebrews is unknown, and the audience is not clearly identified.

Some early Christians grouped this letter among Paul’s writings; others suggested authors in the early church, including Barnabas, Luke, and Clement of Rome.

The author of Hebrews is unknown, and the audience is not clearly identified. Some early Christians grouped this letter among Paul’s writings; others suggested authors in the early church, including Barnabas, Luke, and Clement of Rome.

Paul taught it and Luke or someone else recorded it or translated it into Greek.

The author appears to have known the recipients, but nothing else about them is clear.

The author appears to have known the recipients, but nothing else about them is clear. Because the book was written in Greek but is filled with Jewish imagery, the recipients probably were Greek-oriented Jewish Christians. These believers seem to have wavered in their faith when they faced suffering and adversity because of the gospel. They also questioned whether Christ’s sacrifice really dealt with their sins. As a result, it had become increasingly tempting to abandon Christ and return to their former life of Judaism.

Because the book was written in Greek but is filled with Jewish imagery, the recipients probably were Greek-oriented Jewish Christians.

These believers seem to have wavered in their faith when they faced suffering and adversity because of the gospel.

They also questioned whether Christ’s sacrifice really dealt with their sins.

As a result, it had become increasingly tempting to abandon Christ and return to their former life of Judaism.

The Christians who first received Hebrews were probably the target of social rejection from Jews and increasing pressure from those of other religions.

The recipients may have lived in Rome or the surrounding area, as indicated by the greetings sent by people from Italy ().

The Christians who first received Hebrews were probably the target of social rejection from Jews and increasing pressure from those of other religions. The recipients may have lived in Rome or the surrounding area, as indicated by the greetings sent by people from Italy ().

Hebrews likely was written before the mid-90s AD, since its material is used in an early church letter (1 Clement) that dates to the late first century.

Statistics

Hebrews likely was written before the mid-90s AD, since its material is used in an early church letter (1 Clement) that dates to the late first century. Since Hebrews is not structured like a typical letter, it may have originally been a sermon that circulated among churches in the Roman Empire.

Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., … Bomar, D. (2012, 2016). Faithlife Study Bible. Bellingham, WA: Lexham Press.ground to Hebrews

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Author: Unknown

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Date: Before early 90’s

Key Verses: 1:1-8

Key Words: faith - 32 times (24 in Chapter 11), therefore - 25 times, heaven- 16 times, better - 13 times, now - 16 times, let us - 13 times, partaker - 6 times

13 chapters, 303 verses, 6,913 words

PURPOSE of the Letter

PURPOSE

The Jewish Christians are encouraged to leave the synagogue and identify publicly (fully) with the church (cf. 13:13).

A. The Jewish Christians are encouraged to leave the synagogue and identify publicly (fully) with the church (cf. 13:13).

They are encouraged to take up the missionary mandate of the gospel.

B. The Jewish Christians are encouraged to take up the missionary mandate of the gospel (cf. ; ).

The were some who under the pressure of persecution were tempted to abandon their belief in the Jesus.

Along with these wavering believers there were Jewish unbelievers in fellowship.

They are warned to personally respond to the abundant and clear evidence in the lives of their Christian friends and co-worshipers.

C. The Jewish unbelievers in fellowship with these Jewish Christians are the focus of chapters 6 and 10. Notice the presence of three groups, “we,” “you,” and “they.” They are warned to personally respond to the abundant and clear evidence in the lives of their Christian friends and co-worshipers.

They are warned to personally respond to the abundant and clear evidence in the lives of their Christian friends and co-worshipers.

This supposed historical reconstruction is taken from No Easy Salvation by R. C. Glaze, Jr.: “The problem was not that of tension between the Christian majority and the non-Christian minority. The very opposite was true. The Jewish Christians of this congregation had so compromised their faith and sense of stewardship that the two groups could worship together as one congregation. Neither group seriously troubled the conscience of the other. No longer did the preaching of the Christian group result in conviction and decision on the part of the unsaved members of the synagogue. The Christians were in a state of stagnation because of their unwillingness to accept the full demands of courageous Christian living. The unbelievers had become hardened by continual rejection to the point of utter indifference. These groups had now become compatible bedfellows. The reluctance of the Christian group to ‘press on unto perfection’ (6:1) was motivated by two phenomena: high regard for the traditions of Judaism and unwillingness to pay the price of full identification with Christianity, which was becoming more and more a Gentile movement” (p. 23).

D. This supposed historical reconstruction is taken from No Easy Salvation by R. C. Glaze, Jr.

Exploring the Letter of Hebrews

“The problem was not that of tension between the Christian majority and the non-Christian minority. The very opposite was true. The Jewish Christians of this congregation had so compromised their faith and sense of stewardship that the two groups could worship together as one congregation. Neither group seriously troubled the conscience of the other. No longer did the preaching of the Christian group result in conviction and decision on the part of the unsaved members of the synagogue. The Christians were in a state of stagnation because of their unwillingness to accept the full demands of courageous Christian living. The unbelievers had become hardened by continual rejection to the point of utter indifference. These groups had now become compatible bedfellows.

This epistle, then, being written primarily to Hebrew Christians and especially to such as were tempted to lapse into Judaism, is concerned throughout to exhibit the superiority of the Gospel over the covenant and system connected with Moses.

The reluctance of the Christian group to ‘press on unto perfection’ (6:1) was motivated by two phenomena: high regard for the traditions of Judaism and unwillingness to pay the price of full identification with Christianity, which was becoming more and more a Gentile movement” (p. 23).

This it does, not by minimizing the old covenant but by showing the perfection and finality of the new.

Other than belittling Judaism, the new covenant transfigures it, and honours it by finally fulfilling .

The New and Better Deliverer

Utley, R. J. (1999). The Superiority of the New Covenant: Hebrews (Vol. Volume 10, p. 4). Marshall, Texas: Bible Lessons International.

If those Jewish believers were to be rescued from their danger of viewing the new Christ-faith as merely supplementing Judaism without cancelling it, they must first be made to see the all-eclipsing Divine glory of the God-Man Saviour Himself, which gives absolute finality to all His redemptive and mediatorial work, thereby completely excluding all other saviours and sacrifices.

So, this is the opening subject, in chapters 1-7.

"Long ago God spoke to the fathers by the prophets...”

Messiah Jesus is far above angels (i., ii).

He is the SON; they are but servants (i. 5-9).

He is the Creator; they are but creatures (verses I0-12).

He is the Sovereign; they are but sub­jects (verses 13-14).

He is the glorified God-Man Saviour, who is not only Himself above angels, but brings many sons into glory, lifting them also above the angels (ii. 5, 9).

He is correspondingly "better" than Moses, Israel's great apostle, greatest of all merely human mediators and law-givers (iii.). Moses was merely the human agent of the old economy; Christ is the Divine Founder of the new (verses 3, 4). Moses was faithful as a steward of God's house; but Christ is faithful as Son over His house (verses 5, 6). Moses was a witness to something better to come; Christ is the fulfiller (verses 5, 6).

He is correspondingly "better" than Moses, Israel's great apostle, greatest of all merely human mediators and law-givers (iii.).

Moses was merely the human agent of the old economy; Christ is the Divine Founder of the new (verses 3, 4).

Moses was faithful as a steward of God's house; but Christ is faithful as Son over His house (verses 5, 6).

Moses was a witness to something better to come; Christ is the fulfiller (verses 5, 6).

He is "better" than Joshua, captain of Israel's Canaan conquest (iv. 1-13). Joshua led the people into the earthly Canaan, but could not lead them into the true rest, whereas Jesus brings us into the true rest of "ceasing from works" to enjoy a spiritual sabbath-keeping with God (verses 8, 3, 9). ·

He is "better" than Joshua, captain of Israel's Canaan conquest (iv. 1-13).

Joshua led the people into the earthly Canaan, but could not lead them into the true rest, whereas Jesus brings us into the true rest of "ceasing from works" to enjoy a spiritual sabbath-keeping with God (verses 8, 3, 9).

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He is "better" than Aaron, Israel's representative high priest (iv. 14-vii. 28).

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He ministers in a better sanctuary, i.e. heavenly versus earthly (iv. 14).

He is "better" than Aaron, Israel's representative high priest (iv. 14-vii. 28). He ministers in a better sanctuary, i.e. heavenly versus earthly (iv. 14). He maintains a better priesthood, i.e. Melchizedechan versus Aaronic (v. 6, IO, vii. 3, r7, 18-25). He is of better qualification, i.e. sinless, never-dying, perfect, versus sinning, ever-dying, infirm (vii. 26, 27, 23-5, 28). He offers better offering, i.e. Himself versus animals; once-for-all versus daily and ever-incomplete (verse 27).

He maintains a better priesthood, i.e. Melchizedechan versus Aaronic.

He is of better qualification, i.e. sinless, never-dying, perfect, versus sinning, ever-dying, infirm (vii. 26, 27, 23-5, 28).

He offers better offering, i.e. Himself versus animals; once-for-all versus daily and ever-incomplete (verse 27).

Note the order: angels, Moses, Joshua, Aaron. All here lead,

Note the order: angels, Moses, Joshua, Aaron.

All here lead, to the contrast between Christ and Aaron, because the main objective is to demonstrate the transcendent and abrogating superiority of the Gospel economy to the whole sacrificial system of Judaism, and the old covenant.

📷to the contrast between Christ and Aaron, because the main objee.. ... tive is to demonstrate the transcendent and abrogating superiorityf cf of the Gospel economy to the whole sacerdotal system of Judai .}, and the old covenant. ·

The New and Better Covenant

THE EPISTLE TO THE HEBREWS 271

Melchizedek is resumed at chapter vii. r. Over this whole group of chapters we may write: "Wherefore, holy brethren, partakers of a heavenly calling, CONSIDER THE APOSTLE AND HIGH PRIEST OF OUR CONFESSION, EVEN JESUS" (iii. r).

The New and Better Covenant (viii.-x. 18)

The writer now turns to the superiority and finality of the new covenant with better promises (viii. 6-13); better sanctuary (ix. 1-14); better sacrifice (ix. 15-28); better results (x. 1-18).

The writer shows by showing the need for a new covenant, owing to the defectiveness of the old (verses 6-13).

Note how the writer sums up thus far as he commences this new section (viii. r-5). Then see how he follows by showing the need for a new covenant, owing to the defectiveness of the old (verses 6-13). At chapter ix. r he opens out a series of contrasts: earthly versus heavenly (verses 1-5, II, 24); fleshly versus spiritual (verses 10, II-r4); temporary versus eternal (verses 9, IO, r2, r5); animals versus Son of God (verses r2-r4); patterns versus realities (verses 23, 24); incompletive repetition versus once-for-all finality (verses 25, 26); promise versus fulfilment (x. r, ix. II); inability to remove sins versus true sanctification (x. 4, ro); year-by-year remembrance versus "no more" remem­ brance (x. 3, 17); never-finished sacrificing and ever-standing priests versus one sacrifice and one Priest who has "sat down on the right hand of God" (x. II, 12). This last-mentioned con­ trast precipitates the great affirmation to which everything else in the epistle has been leading:

At chapter 9, he opens out a series of contrasts: earthly versus heavenly (verses 1-5, II, 24);

fleshly versus spiritual (verses 10, II-r4);

temporary versus eternal (verses 9, IO, 12, 15);

animals versus Son of God (verses 12-14);

patterns versus realities (verses 23, 24);

incomplete repetition versus once-for-all finality (verses 25, 26);

promise versus fulfilment (x. 1, ix. II);

inability to remove sins versus true sanctification (x. 4, 10);

year-by-year remembrance versus "no more" remembrance (x. 3, 17);

never-finished sacrificing and ever-standing priests versus one sacrifice and one Priest who has "sat down on the right hand of God" (x. II, 12).

This last-mentioned con­trast precipitates the great affirmation to which everything else in the epistle has been leading:

“For by one offering he has perfected forever those who are sanctified. Now where there is forgiveness of these, there is no longer an offering for sin.” ,

16 This is the covenant I will make with them

after those days,

the Lord says,

I will put my laws on their hearts

This is not only the writer's climax of exposition; it was the crisis-point for those Hebrew believers of the first days.

and write them on their minds,

17 and I will never again remember

their sins and their lawless acts.,g

18 Now where there is forgiveness of these, there is no longer an offering for sin.

Think of it! -worshippers for ever perfected ; sins and iniquities remembered no more ; neither need nor possibility of any further such offering for sin! This is not only the writer's climax of exposition; it was the crisis-point for those Hebrew believers of the first days. The whole case was now set before them, with the issues graphically emphasised, and the alternatives solemnly presented. Inevitably this triumphant culmination, "perfected for ever," becomes an implicit ultimatum to the waverers between going "on" in the new and going "back" to the old-"No more offering for sin" !

Christian Standard Bible. (2017). (). Nashville, TN: Holman Bible Publishers.

"FOR BY ONE OFFERING HE HATH PERFECTED FOR EVER THEM THAT ARE SANCTIFIED ... THERE IS NO MORE OFFERING FOR SIN" (x. r4, 18).

The whole case was now set before them, with the issues graphically emphasized, and the alternatives solemnly presented.

Think of it! -worshippers for ever perfected ; sins and iniquities remembered no more ; neither need nor possibility of any further such offering for sin! This is not only the writer's climax of exposition; it was the crisis-point for those Hebrew believers of the first days. The whole case was now set before them, with the issues graphically emphasised, and the alternatives solemnly presented. Inevitably this triumphant culmination, "perfected for ever," becomes an implicit ultimatum to the waverers between going "on" in the new and going "back" to the old-"No more offering for sin" !

Inevitably this triumphant culmination, "perfected for ever," becomes an implicit ultimatum to the waverers between going "on" in the new and going "back" to the old-"No more offering for sin" !

Faith, the True and Better Way ( 10:18-13:25)

“Therefore, brothers and sisters, since we have boldness to enter the sanctuary through the blood of Jesus—20 he has inaugurated for us a new and living way through the curtain (that is, through his flesh)—21 and since we have a great high priest over the house of God, 22 let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed in pure water.For if we deliberately go on sinning after receiving the knowledge of the truth, there no longer remains a sacrifice for sins, 27 but a terrifying expectation of judgment.” , .

Yes, Here are the alternatives!

. Yes, they are the alternatives! But oh, how can they refuse, and "draw back"? (verses 32-9): Let them remember how faith has been honoured in the past (xi.)-righteousness by faith (verses r-7); promises by faith (verses 8-22); exploits by faith (verses 23-38). How much more efficacious, then, is "looking unto Jesus," who is both "the pioneer and the perfecter of faith," and is "set down at the right hand of the throne of God"! (xii. I, 2).

Christian Standard Bible. (2017). (). Nashville, TN: Holman Bible Publishers.

How can they refuse, and "draw back"? (verses 32-9):

Christian Standard Bible. (2017). (). Nashville, TN: Holman Bible Publishers."Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way, which He hath consecrated for us, through the veil, that is to say, His flesh, and having a high priest over the house of God, let us draw near with a true heart in full assurance of faith." But "if we sin wil­ fully [i.e. apostasy: drawing back] after that we have received the knowlege of the truth, there remaineth no more sacrifice for sins, but a certain fearful looking for of judgment" (x. 19-22, 26, 27). Yes, they are the alternatives! But oh, how can they refuse, and "draw back"? (verses 32-9): Let them remember how faith has been honoured in the past (xi.)-righteousness by faith (verses r-7); promises by faith (verses 8-22); exploits by faith (verses 23-38). How much more efficacious, then, is "looking unto Jesus," who is both "the pioneer and the perfecter of faith," and is "set down at the right hand of the throne of God"! (xii. I, 2).

Let them remember how faith has been honoured in the past (xi.)-righteousness by faith (verses 1-7);

promises by faith (verses 8-22);

exploits by faith (verses 23-38).

How much more effectove, then, is "looking unto Jesus," who is both "the pioneer and the perfecter of faith," and is "set down at the right hand of the throne of God"! (xii. I, 2).

In such strain does the final part of the epistle relate itself to the arguments which have preceded. We cannot linger over much as we could wish to do so. Indeed, as we leave this stately, magnificent, heart-moving epistle, after this one short study, we are humblingly conscious how utterly inadequate is such a con­ stricted review of it. All we shall attempt now is to make a few retrospective observations which we hope may be useful.

The final part of the epistle wraps up how the superiority and finality of Christ and gospel calls for us to endure and move forward with confidence in Christ.

Truths for Us!

Hebrews is a doctrinal gold mine about our access to God by this "new and living way"-the new way the Cross, and the living way of the ever-interceding One on high.

Think again how wonderful is this Hebrews doctrine of our access to God by this "new and living way"-the new way the Cross, and the living way of the ever-interceding One on high. The epistle to the Romans tells us how a sinner may stand before a righteous God; but this epistle o the Hebrews opens up the even more astonishing truth that the justified sinner may approach a God who in His holiness is "a consuming fire." And, even more than that, it shows how the justified sinner may draw near utmost confidence, "having boldness to enter the holiest"! would recommend students to study carefully the whole teaching

The epistle to the Romans tells us how a sinner may stand before a righteous God; but this epistle o the Hebrews opens up the even more astonishing truth that the justified sinner may approach a God who in His holiness is "a consuming fire."

And, even more than that, it shows how the justified sinner may draw near utmost confidence, "having boldness to enter the holiest"!

THE EPISTLE TO THE HEBREWS 273

It is wonderful. at how clearly it expresses that our boldness of access arises from nothing we’ve done.

of the epistle on this subject of access. It is wonderful. How clearly it expresses that our boldness of access arises from no vain esteeming the dignity of man, nor from any under-reverenc­ ing the majesty of God. Our "boldness to enter" is "by the blood of Jesus" (x. 19), and because we have a "great Priest over the house of God" (verse 21). In other words, our access to God is on the ground of what Jesus did for us, and what He means to God for us.

Our "boldness to enter" is "by the blood of Jesus" (x. 19), and because we have a "great Priest over the house of God" (verse 21).

In other words, our access to God is on the ground of what Jesus did for us, and what He means to God for us.

This exalted privilege of access to God, remember, is a spiritual and practical culmination. All else leads to it. The fact that the new covenant actually effects it shows at once its transcendent superiority to the old. Judaism never effected it, for the "veil" ever hung between the worshippers and the Holy of Holies, the Holy Spirit thereby "signifying that the way into the holiest of all was not yet made manifest while the first tabernacle as yet had its standing" (ix. 8). Now the very veil which kept the people out let the high priest in, on the ground of covenant blood ; and it therefore becomes a type of our Lord's body-for .

This privilege of access to God, remember, is a spiritual and practical culmination.

All else leads to it.

The fact that the new covenant actually does this by it’s transcendent superiority to the old.

Judaism never did that, for the "veil" always hung between the worshippers and the Holy of Holies, the Holy Spirit thereby "signifying that the way into the holiest of all was not yet made clear while the first tabernacle was standing" (ix. 8).

Now the very veil which kept the people out let the high priest in, on the ground of covenant blood ; and it therefore becomes a type of our Lord's body-for says that our Lord Jesus has made the "new and living way" of entrance for us "through the veil, that is to say, His flesh."

20 says that our Lord Jesus has made the "new and living way" of entrance for us "through the veil, that is to say, His fiesh." The first thing that happened as our Lord died on Calvary was that "the veil of the temple was rent in twain from the top to the bottom" (). Thank God for that rent veil!

Lastly, it should be noted that above all else, the glorious heavenly priesthood of our wonderful JESUS should be seen in the book.

The "therefores" and "wherefores" of this Hebrews epistle should be duly pondered; so should the "more excellents" and "more perfects, " and all the references to the "covenant." The admonitions and exhortations are a rich study indeed: there is one such homily or practical application appended to each new doctrinal argument (a procedure which should not be lost on us preachers!). The repeated occurrence of "Let us ... " is another feature which invites a follow-up study. But above all else, the glorious heavenly priesthood of our wonderful JESUS should be unhurriedly studied, passage by passage. It will make Him dearer than ever to our grateful hearts. It will lift the mind into heavenly surroundings, bring "full assurance" to the heart, and embolden our faith toward God.

It will make Him dearer than ever to our grateful hearts.

It will lift the mind into heavenly surroundings, bring "full assurance" to the heart, and embolden our faith toward God.

One Sunday evening a young man came to me with the ques­tion: "If, as you say, our Lord's death on Calvary was a full and final atonement for sin, how is it that He needs now to be ever interceding for us as our Priest in heaven?" The answer, of course, is that although the finished work of Calvary brings us a full and free forgiveness, we still remain sinners, pathetically disqualified from fellowship with a holy God. The heavenly ministry of our Lord answers that need. Through His sacrifice on earth we have our forgiveness; through His priesthood in heaven we are kept in fellowship.

One Sunday evening a young man came to me with the ques­ tion: "If, as you say, our Lord's death on Calvary was a full and final atonement for sin, how is it that He needs now to be ever interceding for us as our Priest in heaven?" The answer, of course, is that although the finished work of Calvary brings usa full and free forgiveness, we still remain sinners, pathetically disqualified from fellowship with a holy God. The heavenly ministry of our Lord answers the further need. Through His sacrifice on earth we have our forgiveness; through His priesthood in heaven we are kept in fellowship.

Hebrews tells us that Our Lord was not born of Aaron's family, nor even of the tribe of Levi.

Our Lord was not born of Aaron's family, nor even of the tribe of Levi. He never was an Aaronic priest. His is the royal priest­ hood of Melchizedek (vii. 1). It is the new priesthood (verse II); the true priesthood (verse 16); the everlasting priesthood (verse 17); the perfect priesthood (verses 26-8); the ''able-to-the-utter­ most" priesthood (verse 25).

He never was an Aaronic priest.

His is the royal priesthood of Melchizedek (vii. 1).

It is the new priesthood (verse II); the true priesthood (verse 16); the everlasting priesthood (verse 17); the perfect priesthood (verses 26-8); the ''able-to-save" priesthood (verse 25).

“Therefore, he is able to save completely those who come to God through him, since he always lives to intercede for them.”

Christian Standard Bible. (2017). (). Nashville, TN: Holman Bible Publishers.

"WHEREFORE HE IS ABLE TO SAVE THEM TO THE UTTERMOST THAT COME UNTO GOD BY HIM, SEE­

ING HE EVER LIVETH TO MAKE INTERCESSION FOR THEM."

There is a way for man to rise To that sublime abode;

Prayer

An offering and a sacrifice, A Holy Spirit's energies,

An Advocate with God.