00. Survey of Hebrews (Ukraine Notes)

A Survey of Hebrews

The Majesty and Supremacy of Christ

Background & Overview

1.       Why is Hebrews one of the most neglected books of the New Testament?

1)      “Hebrews is among the least read, least studied, and least preached from books of the New Testament. Modern readers have problems with its descriptions of ancient religious practices.  Readers in every century have been confused and disturbed by its harsh warnings.” - DSB

2)      Charles Swindoll describes Hebrews as “profound, mysterious, deep and, admittedly, difficult to understand. Those who master this book are keen students of such subjects as the priestly system, sacrifices, traditional Jewish feasts and the tabernacle.” - LISB

3)       Many find the book difficult to “understand and relate to our modern world.  Numerous OT quotations and allusions fill its pages and much detail about Israel’s priesthood and sacrificial system dominates the argument.  By the time some readers get to the comparison between Christ and Melchizedek in chapter 7, they feel totally lost and wonder about the relevance of it all!  Added to this, many feel unsettled by the warning passages, which seem to undermine the certainties established by other passages and suggest that believers can ‘fall away’ from Christ.” – NBC

2.       Who is responsible for writing the book of Hebrews?

·         13:18-19, 22-24, Pray for us; for we are confident that we have a good conscience, in all things desiring to live honorably. 19 But I especially urge you to do this, that I may be restored to you the sooner.  22 And I appeal to you, brethren, bear with the word of exhortation, for I have written to you in few words. 23 Know that our brother Timothy has been set free, with whom I shall see you if he comes shortly. 24 Greet all those who rule over you, and all the saints. Those from Italy greet you.

1)      Ultimately, the Holy Spirit is responsible for authoring the book (cf. 2 Pet 1:21), but if we look for the name of the human author we won’t find one.  Why? Because he doesn’t give us his name.

2)      This makes the Book of Hebrews the only truly anonymous book in the New Testament.

3)      Here are some of the clues we can gather from the passage above:

a)      Whoever the author was, he was well known to the original recipients (cf. 13:18-19, 22-24).

b)      Whoever it was asks his readers to pray that he might soon be restored to them (13:18-19).

c)       Whoever it was speaks of Timothy as “brother” (13:23).

d)      Whoever he was refers to his writing as a “word of exhortation” (v22), another word for a sermon.  This has led some to believe that he may have been a pastor or a preacher with pastoral sensitivity who sent this sermon back to his congregation.

4)      Throughout church history a few individuals have been suggested as having authored the book.

a)      Barnabas

·         Tertullian was the first one to suggest him.[1]

·         As a Levite (from the priestly tribe of Levi, Acts 4:36), he would be familiar with Judaism’s sacrificial system, central to the book’s theme.

·         His name is translated in Acts 4:36 as “Son of Consolation” or “Son of Exhortation,” a parallel to the description of the letter in Heb 13:22 that this was a “word of exhortation.”

b)      Apollos

·         This name was first suggested by Martin Luther.[2]

·         He was an Alexandrian by birth and was also a Jewish Christian with notable intellectual and oratorical abilities.

·         Luke tells us that "he was a learned man, with a thorough knowledge of the Scriptures" (Ac 18:24).

·         We also know that Apollos was associated with Paul in the early years of the church in Corinth (1Cor 1:12; 3:4-6, 22).

c)       Paul

·         Clement of Alexandria (A.D. 150-215) suggested that Paul wrote it but Luke translated it into Greek.

·         Origen (c. A.D. 185-253) concluded that the thoughts were Paul’s but that someone else wrote it, recalling the apostle’s teachings.[3]

·         Here are some reasons that side against a Pauline authorship:[4]

(a)    The letter’s vocabulary, style, and theology differ greatly from Paul’s letters.[5]

(b)   Unlike the author of Hebrews, Paul always identified himself in his writings.[6]

(c)    The language of Hebrews is without the outbursts of emotion so characteristic of Paul.

(d)   Typically Paul used Greek, Hebrew, and other sources in his OT quotations, while the author of Hebrews used only the Greek Septuagint.

(e)   According to 2:3, the author of Hebrews admits that he did not hear the word of salvation directly from the Lord, whereas Paul did (cf. Gal 1:11-12).

(f)     If Paul wrote Hebrews, he left none of the usual clues.[7]

5)      Finally, let us consider the insights from the New Bible Commentary: “We do not need to know the identity of the author to appreciate his work and accept its authority.  Hebrews itself indicates that the human authorship of Scripture is of secondary importance.  So, for example, acknowledging David as the writer of Psa 95, Hebrews insists that the Holy Spirit was the primary author (4:7; 3:7).  Again, the human authorship of Psa 8 is not mentioned (2:6) and is not relevant to the understanding of it as divinely inspired, prophetic scripture.  Similarly, we should be willing to accept that it matters little whom God used to write Hebrews.”[8]

3.       Who are the recipients of this letter?

·         5:12, For though by this time you ought to be teachers, you need someone to teach you again the first principles of the oracles of God; and you have come to need milk and not solid food.

·         13:24, Greet all those who rule over you, and all the saints. Those from Italy greet you.

1)      A document dating as far back as the second century A.D. assigned this book the title “To the Hebrews.”[9]

2)      Since many of the author’s themes assume a familiarity with the OT and in-depth knowledge of OT priesthood and sacrifice, it is safe to conclude that he was writing to Jews.

3)      Since the author reminds them that they should have been at “teacher-status” we can assume that they were seasoned believers in Christ.

4)      Since the author quotes extensively from the OT and referred to OT stories without elaboration (e.g., Esau in 12:16-17), it is evident that the recipients were familiar with the OT Scriptures.[10]

5)      Since all the OT quotations are from the Greek translation of the Hebrew OT (the Septuagint; a.k.a., LXX), it is safe to assume that these Jewish recipients were living outside of Jerusalem (who would almost certainly have been Greek-speaking).

6)      And since Italy is mentioned (v24), it seems most reasonable to think of the readers as Jewish believers at Rome.[11]

4.       What do we know about the circumstances of the recipients?

·         10:25, not forsaking the assembling of ourselves together, as is the manner of some …

·         10:32-34, But recall the former days in which, after you were illuminated, you endured a great struggle with sufferings: 33 partly while you were made a spectacle both by reproaches and tribulations, and partly while you became companions of those who were so treated; 34 for you had compassion on me in my chains, and joyfully accepted the plundering of your goods, knowing that you have a better and an enduring possession for yourselves in heaven.

·         12:4, You have not yet resisted to bloodshed, striving against sin.

1)      “When a Jew left the faith of his forefathers, he was looked on as a turncoat and an apostate and was often punished with one or more of the following: disinheritance by his family, excommunication from the congregation of Israel, loss of employment, dispossession, mental harassment and physical torture, public mockery, imprisonment, or martyrdom.  Of course, there was always the escape route.  If he would renounce Christ and return to Judaism, he would be spared from further persecution.” – BBC

2)      But Jewish converts had it especially difficult because they received persecution not only from their own communities but also from the government.  And this state-sponsored persecution is another factor that made their circumstances increasingly more intolerable.   

3)      Nero was on the throne of the Roman Empire.  In A.D. 64 a great fire broke out in Rome, which destroyed a large part of the city.  Nero was suspected of having deliberately set it in order to make room for his new palace.  In order to divert the blame from himself, the Christians were accused of having caused the disaster.  Many of them were brought to trial and tortured to death.[12]

4)      Believing in Christ was a life-or-death proposition, and the temptation for some Jewish believers to forsake the faith and revert back to their old ways of Judaism would be irresistible.

5)      According to the passages cited above, here are some things this specific audience was experiencing:

a)      Many of the recipients had personally suffered for their faith (10:32-33a) or were personally acquainted with someone who had suffered for their faith (10:33b).

b)      Some had had their property plundered (10:34).

c)       Some had been imprisoned (13:23).

d)      No one had yet died for the faith, but the author seems to have expected that the faithful might eventually be called on to lay down their lives (12:4).

e)      Because of the persecution, their numbers were diminishing (10:25).

6)      “The grim reality of persecution was a deep concern of the author of Hebrews, and it was the setting in which the congregation read what he wrote.  This is also the perspective from which we should read and study Hebrews.” – DSB

7)      “In a general way, Hebrews deals with the tremendous struggle involved in leaving one religious system for another.  There is the violent wrenching of old ties, the stresses and tensions of alienation, and the formidable pressures exerted on the renegade to return.  But in this Epistle the problem was not just a question of leaving an old system for a new one of equal value.  Rather it was a matter of leaving Judaism for Christ, and as the writer shows, this involved leaving shadows for the substance, ritual for reality, the prior for the ultimate, the temporary for the permanent—in short, the good for the best.  The problem also involved leaving the popular for the unpopular, the majority for the minority, and the oppressors for the oppressed.  And this precipitated many serious problems.” – BBC

5.       Do we have any idea when Hebrews was written?

·         2:3-4, how shall we escape if we neglect so great a salvation, which at the first began to be spoken by the Lord, and was confirmed to us by those who heard Him, 4 God also bearing witness both with signs and wonders, with various miracles, and gifts of the Holy Spirit, according to His own will?

·         5:12, For though by this time you ought to be teachers, you need someone to teach you again the first principles of the oracles of God; and you have come to need milk and not solid food.

·         10:32-34 & 12:4 [cited in point #4]

·         13:7, Remember those who rule over you, who have spoken the word of God to you, whose faith follow, considering the outcome of their conduct.

1)      The recipients of the epistle have been believers for a considerable period of time (5:12; 10:32-34).

2)      They appear to be second-generation Christians, having heard the gospel from someone who had received it personally from the Lord Himself (2:3-4).

3)      Some of the second-generation Christians had assumed the leadership within the Christian community (13:7).

4)      It appears that the Jewish sacrificial system is still functioning (7:8; 8:4; 10:1-2, 8, 11); if so, no date later than the destruction of Jerusalem (A.D. 70) would be possible.[13]

5)     
If it was written to the Jewish believers in Rome, as is commonly assumed, then the fact that the community had not yet been called upon to suffer death for their faith suggests that the epistle should be dated before Nero’s persecution of Christians in A.D. 64.[14]

6.       What purpose did the author have for writing Hebrews?

·         1:1-4, God, who at various times and in various ways spoke in time past to the fathers by the prophets, 2 has in these last days spoken to us by His Son, whom He has appointed heir of all things, through whom also He made the worlds; 3 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 at the right hand of the Majesty on high, 4 having become so much better than the angels, as He has by inheritance obtained a more excellent name than they.

·         2:1, Therefore we must give the more earnest heed to the things we have heard, lest we drift away.

·         10:23, Let us hold fast the confession of our hope without wavering, for He who promised is faithful.  And let us consider one another in order to stir up love and good works.

1)      The author wanted to declare and demonstrate the superiority and sufficiency of Christ.  (1:1-4)

a)      “The theme of Hebrews is the absolute supremacy and sufficiency of Jesus Christ as revealer and as mediator of God's grace.  The prologue (1:1-4) presents Christ as God's full and final revelation, far surpassing the limited preliminary revelation given in the OT. … From the OT itself, Christ is shown to be superior to the ancient prophets, to angels, to Moses (the mediator of the former covenant) and to Aaron and the priestly succession descended from him.  Hebrews could be called "the book of better things" since the two Greek words for "better" and "superior" occur 15 times in the letter.” - NIV Study Bible

b)      The author makes a case for the compelling nature of Christ and His superiority over anything they could find in any other religious system, including Judaism.

c)       Judaism was not second-rate or easy. Divinely designed, it was the best religion, expressing true worship and devotion to God.  The commandments, the rituals, and the prophets described God’s promises and revealed the way to forgiveness and salvation.  But Christ came, fulfilling the Law and the Prophets, conquering sin, shattering all barriers to God, freely providing eternal life. - LAB[15]

d)      The writer of this epistle emphasized the superiority of Christianity over Judaism and the superiority of Christ’s once-for-all sacrifice over the repeated and imperfect Levitical sacrifices observed in the temple. - MSB

e)      “Hebrews sustains one thought from beginning to end; Jesus the High Priest, in His ministry and atonement for sins, is superior to anything offered by the collective ministry within Judaism.” – BSB[16]

f)       But we’re prompted to ask why this is such an all-important emphasis in the book.  Did the author set out to simply expound on the greatness of Christ or was it in response to something else?  In light of the context of his readers, it appears that the author set out to make a case for the compelling nature of Christ so that, at such a time when his readers were tempted to consider returning to their former way of living and worshipping, they’d be captivated by Christ.  And they’d be forced to ask: where else can we go that can compare to knowing and loving and serving Christ? 

g)      In short, we could say that the author wants his readers to be captivated by Christ.

2)      The author wanted to warn his readers against drifting away from Christ.  (2:1)

a)      Even a casual reading of the book will reveal this to be a book filled with warnings.

b)      For those who were only nominal Christians, there was the danger of apostasy.  After professing to receive Christ, they might utterly renounce Him and return to ritualistic religion.  This was tantamount to trampling on the Son of God, profaning His blood, and insulting the Holy Spirit.  For this willful sin there was no repentance or forgiveness.  Against this sin there are repeated warnings in the Letter to the Hebrews.  

·         In 2:1-4 it is described as drifting away from the message of Christ.  

·         In 3:7–19 it is the sin of rebellion or of hardening the heart.  

·         In 6:6 it is falling away or committing apostasy.  

·         In 10:25 it is the forsaking the assembling ... together.

·         In 10:26-39 it is the willfulness or deliberate sin.

·         In 12:15-17 it is spoken of as selling one’s birthright for a single meal.

·         In 12:25-29 it is called a refusal to hear the One who is speaking from Heaven.

c)       All these warnings are directed against different aspects of the same sin—the sin of apostasy. – BBC

d)      “The readers are told that there can be no turning back to or continuation in the old Jewish system, which has been superseded by the unique priesthood of Christ.  God's people now must look only to Him, whose atoning death, resurrection and ascension have opened the way into the true, heavenly sanctuary of God's presence.  Resisting temptations to give up the struggle, believers must persevere in the spiritual contest to which they have committed themselves.  Otherwise they may meet with judgment as did the rebellious generation of Israelites in the desert.” - NIVSB

3)      The author wanted to encourage his readers to stay faithful to Christ. (10:23)

a)      The writer himself even refers to his letter as a “word of exhortation” (13:22; cf. Acts 13:15). Exhortations designed to stir the readers into action are found throughout the text.

·         3:13, “encourage one another daily”

·         10:24, “let us encourage one another”

·         3:1, “consider the Apostle and High Priest of our confession…”

·         10:35, “do not cast away your confidence, which has great reward.”

·         12:2, “looking unto Jesus, the author and finisher of our faith”

·         12:3, “consider Him”  

b)      The author wanted to encourage his readers to stay faithful to Christ no matter how difficult the circumstances.  One way of doing this is by citing example after example of people who walked by faith, which allowed them to endure some incredibly difficult circumstances (cf. Heb 11:32-38).

c)       “We all face frustrations, obstacles and temptations; one’s spiritual journey is not always even-paced.  But the book of Hebrews offers help for times like these, first by acknowledging the pitfalls and perils, second by encouraging us to never quit.  Hebrews is something like a coach’s pep talk at halftime: It can help us find the inspiration to keep going in the faith, and it can warn us of the dangers of defeat.” – QSB

d)      “Hebrews challenges us to be faithful to Christ, no matter what the cost.  Fair-weather Christianity finds no comfort in the Book of Hebrews.  Our lukewarm complacency is shattered by its words of warning, and our faith is stirred by its words of challenge.  We are warned against becoming too comfortable with this world and its values.  We are reminded that we are pilgrims on the way to glory and that we are to live in light of the values of that eternal kingdom.” – DSB

4)      Here’s another way of considering  the three-fold emphasis of the book (a.k.a., “Hebrews in a Nutshell”):

a)      The Compelling Nature of Christ

b)      The Costs of Being a Disciple of Christ

c)       The Consequences of Falling Away from Christ

7.       What are some of the issues that a study of Hebrews will address?

1)      The message of Hebrews is as timely today as it was in the first century of the church. We need to be constantly reminded of the eternal privileges and blessings that are ours in Christ.  We need encouragement to endure in spite of opposition and difficulties, and all professing believers need to be warned against reverting to ceremonial religion after having tasted and seen that the Lord is good. – BBC

2)      What are some of the specific questions we can expect to find addressed in the Book?  In other words, why should we study this book?  Why should we pay attention to what it has to say?  Simple answer: because it addresses issues that we face today.

a)      Does the Bible declare Jesus to be God? (Trinity)

b)      Is God’s revelation complete? (Bible)

c)       Can we add anything to our salvation? (Salvation)

d)      Can believers lose their salvation? (Salvation)

e)      Why did Jesus have to die? (Salvation)

f)       How can I get over my fear of death? (Salvation)

g)      Does it really matter how I live so long as I’m saved? (Salvation)

h)      Do we have guardian angels? (Angels)

i)        How can I invigorate my prayer life? (Christian Living)

j)        What is Jesus doing now? (Jesus)

k)      Are the people in heaven observing people on earth? (Eternal state)

l)        How can I learn to walk by faith? (Christian Living)

m)    How should I respond to chastening in my life? (Christian Living)

n)      How should I respond to my spiritual leaders? (Church)

o)      What’s so important about faithfully attending church? (Church)

p)      What awaits me in heaven? (Last Things)

q)      How can we find the strength and stamina to endure hardships? (Christian Living)

8.       How can we outline the Book of Hebrews?

1)      Any outline of Hebrews must take into consideration the theme of the majesty and absolute supremacy of Jesus Christ that runs throughout the entire book.

2)      With this in mind, the following outline for the Book of Hebrews is offered:[17]

1.       Jesus Is God’s Ultimate Revelation.  (1:1—2:4)

1)      Jesus, God in person, fulfills and surpasses the prophetic word.  (1:1-3)

2)      Jesus is superior to angels.  (1:4-14)

3)      Jesus provides salvation which we dare not ignore.  (2:1-4)

2.       Jesus Is God’s Son and Our Brother.  (2:5-18)

1)      The world is subjected to Jesus, the crucified Lord, who died for us.  (2:5-9)

2)      Jesus is our brother and the author of our salvation.  (2:10-13)

3)      Jesus died to conquer Satan and free us from the fear of death.  (2:14-15)

4)      Jesus, our High Priest, atoned for our sins and helps us overcome temptation.  (2:16-18)

3.       Jesus Provides a Way of Faith That Assures and Perseveres.  (3:1—4:13)

1)      Believers must focus on Jesus, the High Priest, who is more faithful than Moses.  (3:1-6)

2)      Believers must be aware of the danger of disbelief.  (3:7-19)

3)      Believers must claim God’s promised rest in faith.  (4:1-11)

4)      God, through His Word, is the only Judge.  (4:12-13)

4.       Jesus, the Sinless High Priest, Is the Only Source of Salvation.  (4:14-5:10)

1)      Through the sinless High Priest we can approach God in confidence.  (4:14-16)

2)      The obedient High Priest met all the qualifications and became the Source of eternal salvation.  (5:1-10)

5.       Jesus, the Eternal High Priest, Calls His Followers to Christian Maturity.  (5:11—6:20)

1)      Believers need to mature in Christ.  (5:11—6:3)

2)      Believers must show their faith is genuine and persevere in Christ.  (6:4-12)

3)      God’s faithful promises provide secure hope.  (6:13-20)

6.       Jesus, the Perfect Sacrifice, Is the Only Priest Believers Need.  (chpts 7—10)

1)      Jesus is the promised, permanent Priest who offers a better covenant and complete salvation.  (7:1-25)

2)      Jesus is the perfect Priest who meets our need.  (7:26-28)

3)      Jesus’ ministry in the heavenly worship place is superior to all other priests.  (ch 8)

4)      Jesus’ sacrifice of His own blood provides eternal redemption from sin in a new covenant.  (9:1-22)

5)      Jesus’ sacrifice was once for all and pointed to His return to bring eternal salvation.  (9:23-28)

6)      Jesus’ sacrifice provided perfect forgiveness and made all other sacrifices unnecessary.  (10:1-18)

7)      Jesus’ sacrifice calls for His followers to live faithfully, even under persecution.  (10:19-39)

7.       Jesus Inspires Us to a Life of Faith.  (ch 11)

1)      Faith lays claim to the unseen realities of God and His purpose.  (11:1-7)

2)      Faith presses on even when some of God’s promises remain unfulfilled.  (11:8-22)

3)      Faith risks everything for God and His purpose.  (11:23-31)

4)      Faith endures even when earthly deliverance does not come.  (11:32-40)

8.       Jesus, the Perfect Example of Faith, Inspires Believers to Persevere.  (ch 12)

1)      Jesus’ example of suffering encourages perseverance in the face of difficulties.  (12:1-6)

2)      Suffering should be seen as the Father’s discipline.  (12:7-13)

3)      To see Jesus, believers must live holy lives.  (12:14-17)

4)      Believers listen to God’s warnings and worship in gratitude before the divine Judge.  (12:18-29)

9.       Jesus, the Unchanging Savior, Expects His Followers to Live a Life of Love.  (ch 13)

1)      Christian love includes all people.  (13:1-3)

2)      Christian love leads to pure marriage.  (13:4)

3)      Christian love does not love money.  (13:5-6)

4)      Christian love imitates worthy leaders.  (13:7)

5)      Christian love centers on the unchanging Christ.  (13:8)

6)      Christian love does not follow strange teachings.  (13:9-10)

7)      Christian love endures isolation and persecution.  (13:11-14)

8)      Christian love praises God and shares with others.  (13:15-16)

9)      Christian love obeys and prays for Christian leaders.  (13:17-19)

10)   Christian love does God’s will.  (13:20-21)

10.   Conclusion  (13:22-25)

APPENDIX A – Other Outlines of the Book of Hebrews

From the Ryrie Study Bible

1.       The Superiority of the Person of Christ … chapters 1-4

·         He is Superior to the Prophets (1:1-4)

·         He is Superior to the Angels (1:5—ch 2)

·         He is Superior to Moses (3:1-6)

·         He is the Supreme Object of Faith (3:7—ch 4)

2.       The Superiority of the Priesthood of Christ … chapters 5-10

·         Christ Is Superior in His Qualifications (5:1-10)

* Parenthetical Warning: Don’t Degenerate from Christ (5:11—ch 6)

·         Christ Is Superior in the Order of His Priesthood (ch 7 & 8)

·         Christ Is Superior in His Priestly Ministry (ch 9—10:18)

* Parenthetical Warning: Don’t Despise Christ (10:19-39)

3.       The Superiority of the Power of Christ … chapters 11-13

·         The Power of Faith in Christ (ch 11)

·         The Power of Hope in Christ (ch 12) 

·         The Power of the Love of Christ (ch 13)

o   In relation to social duties (13:1-6)

o   In relation to spiritual duties (13:7-19)

Closing Comments (13:20-25)

From the Life Application Study Bible

Hebrews is a masterful document written to Jews who were evaluating Jesus or struggling with this new faith.  The message of Hebrews is that Jesus is better, Christianity is superior, Christ is supreme and completely sufficient for salvation.

Hebrews begins by emphasizing that the old (Judaism) and the new (Christianity) are both religions revealed by God (1:1-3).  In the doctrinal section that follows (1:4–10:18), the writer shows how Jesus is superior to angels (1:4–2:18), superior to their leaders (3:1–4:13), and superior to their priests (4:14–7:28). Christianity surpasses Judaism because it has a better covenant (8:1-13), a better sanctuary (9:1-10), and a more sufficient sacrifice for sins (9:11–10:18).

Having established the superiority of Christianity, the writer moves on to the practical implications of following Christ.  The readers are exhorted to hold on to their new faith, encourage each other, and look forward to Christ’s return (10:19-25).  They are warned about the consequences of rejecting Christ’s sacrifice (10:26-31) and reminded of the rewards for faithfulness (10:32-39).  Then the author explains how to live by faith, giving illustrations of the faithful men and women in Israel’s history (11:1-40) and giving encouragement and exhortation for daily living (12:1-17).  This section ends by comparing the old covenant with the new (12:18-29).  The writer concludes with moral exhortations (13:1-17), a request for prayer (13:18, 19), and a benediction and greetings (13:20-25).

Whatever you are considering as the focus of life, Christ is better. He is the perfect revelation of God, the final and complete sacrifice for sin, the compassionate and understanding mediator, and the only way to eternal life.  Read Hebrews and begin to see history and life from God’s perspective.  Then give yourself unreservedly and completely to Christ.

APPENDIX B – Further Insights on the Recipients of the Book of Hebrews

1.       Comments from The MacArthur Study Bible

1)      A proper interpretation of this epistle requires the recognition that it addresses 3 distinct groups of Jews: 1) believers; 2) unbelievers who were intellectually convinced of the gospel; 3) unbelievers who were attracted by the gospel and the person of Christ but who had reached no final conviction about Him. 

2)      Failure to acknowledge these groups leads to interpretations inconsistent with the rest of Scripture.

a)      The primary group addressed were Hebrew Christians who suffered rejection and persecution by fellow Jews (10:32–34), although none as yet had been martyred (12:4).

·         The letter was written to give them encouragement and confidence in Christ, their Messiah and High-Priest.

·         They were an immature group of believers who were tempted to hold on to the symbolic and spiritually powerless rituals and traditions of Judaism.

b)      The second group addressed were Jewish unbelievers who were convinced of the basic truths of the gospel but who had not placed their faith in Jesus Christ as their own Savior and Lord.

·         They were intellectually persuaded but spiritually uncommitted.

·         These unbelievers are addressed in such passages as 2:1–3; 6:4–6; 10:26–29; and 12:15–17.

c)       The third group addressed were Jewish unbelievers who were not convinced of the gospel’s truth but had had some exposure to it.

·         Chapter 9 is largely devoted to them (see especially vv. 11,14,15,27,28).

3)      MacArthur adds: “although these Hebrews were primarily converts to Christ, there were probably a number of unbelievers in their midst, who were attracted by the message of salvation, but who had not yet made a full commitment of faith in Christ.”

2.       Comments from The Believer’s Bible Commentary

a)      The Letter was written to people of Jewish background. These Hebrews had heard the gospel preached by the apostles and others during the early days of the church, and had seen the mighty miracles of the Holy Spirit which confirmed the message.

b)      They had responded to the good news in one of three ways:

·         Some believed on the Lord Jesus Christ and were genuinely converted.

·         Some professed to become Christians, were baptized, and took their place in the local assemblies. However, they had never been born again by the Holy Spirit of God.

·         Others flatly rejected the message of salvation.

c)       Our Epistle deals with the first two classes—truly saved Hebrews and those who had nothing but an outward veneer of Christianity.

APPENDIX C: MegaThemes from the Life Application Study Bible

1.       Theme:  Christ is Superior

a)      Explanation:  Hebrews reveals Jesus’ true identity as God.  Jesus is the ultimate authority.  He is greater than any religion or any angel.  He is superior to any Jewish leader (such as Abraham, Moses, or Joshua) and superior to any priest.  He is the complete revelation of God.

b)      Importance:  Jesus alone can forgive our sin.  He has secured our forgiveness and salvation by his death on the cross.  We can find peace with God and real meaning for life by believing in Christ.  We should not accept any alternative to or substitute for him.

2.       Theme:  High Priest

a)      Explanation:  In the OT, the high priest represented the Jews before God.  Jesus Christ links us with God.  There is no other way to reach God.  Because Jesus Christ lived a sinless life, he is the perfect substitute to die for our sin.  He is our perfect representative with God.

b)      Importance:  Jesus guarantees our access to God the Father.  He intercedes for us so we can boldly come to the Father with our needs.  When we are weak, we can come confidently to God for forgiveness and ask for his help.

3.       Theme:  Sacrifice

a)      Explanation:  Christ’s sacrifice was the ultimate fulfillment of all that the OT sacrifices represented—God’s forgiveness for sin.  Because Christ is the perfect sacrifice for our sin, our sins are completely forgiven—past, present, and future.

b)      Importance:  Christ removed sin, which barred us from God’s presence and fellowship.  But we must accept his sacrifice for us.  By believing in him, we are no longer guilty but cleansed and made whole.  His sacrifice clears the way for us to have eternal life.

4.       Theme:  Maturity

a)      Explanation:  Though we are saved from sin when we believe in Christ, we are given the task of going on and growing in our faith.  Through our relationship with Christ, we can live blameless lives, be set aside for his special use, and develop maturity.

b)      Importance:  The process of maturing in our faith takes time.  Daily commitment and service produce maturity.  When we are mature in our faith, we are not easily swayed or shaken by temptations or worldly concerns.

5.       Theme:  Faith

a)      Explanation:  Faith is confident trust in God’s promises.  God’s greatest promise is that we can be saved through Jesus.

b)      Importance:  If we trust in Jesus Christ for our complete salvation, he will transform us completely.  A life of obedience and complete trust is pleasing to God.

6.       Theme:  Endurance

a)      Explanation:  Faith enables Christians to face trials.  Genuine faith includes the commitment to stay true to God when we are under fire.  Endurance builds character and leads to victory.

b)      Importance:  We can have victory in our trials if we don’t give up or turn our back on Christ.  Stay true to Christ and pray for endurance.

Sources Consulted for Background:

o   Believer’s Study Bible (BSB)

o   Disciple’s Study Bible (DSB)

o   Life Application Bible (LAB)

o   Living Insights Study Bible (LISB)

o   The MacArthur Study Bible (MSB)

o   The Nelson Study Bible (NSB)

o   NIV Study Bible (NIVSB)

o   Quest Study Bible (QSB)

o   The Ryrie Study Bible (RSB)

o   Woman’s Study Bible (WSB)

o   Believer’s Bible Commentary (BBC), I love how it begins 1:1

o   Dictionary of the Later New Testament and Its Development (DLNT)

o   New Bible Commentary (NBC)

Two Primary Sources were used for the commentary that follows:

o   The Disciple’s Study Bible was used for the outline.

o   The Bible Reader’s Companion was used for the contents of the outline.

A Survey of Hebrews

The Majesty and Supremacy of Christ

A Commentary

1.       Jesus Is God’s Ultimate Revelation.  (1:1—2:4)

1)      Jesus, God in person, fulfills and surpasses the prophetic word.  (1:1-3)

a)      Hebrews begins with a grand affirmation.  God, who has spoken to man through intermediaries, has now spoken to us by His Son, a Son who is God Himself in all His splendor and power.

·         1:1, “various time and in various ways.”  OT revelations came in dreams and visions, through prophets, and in direct messages from the Angel of the Lord.  The revelation that comes through Christ continues this tradition, but is a final, ultimate revelation because its agent is God the Son.

·         1:3, “the brightness of God’s glory” (Gk. apaugasma) is a brightness shining from within, and a brightness caused by an external source.  Jesus shines with His own and with the Father’s brightness—and the two lights are one.

·         1:3, “the express image of His person” has reference to the imprint of a die, such as the impression on coins.  I.e., Jesus bears the stamp of the divine nature itself.

2)      Jesus is superior to angels.  (1:4-14)

a)      The author underlines the fact that the Son is superior to angels.  Jewish tradition held that angels gave the Old Covenant (the Pentateuch, the Law) to Moses. 

b)      This One through whom God has now spoken is superior for He, not angels, is spoken to by God as “My Son” (v5).

c)       He is superior, for angels are commanded to worship the Son (v6).

·         1:6, “firstborn” (Gk. prototokos) does not suggest an origin for Jesus subsequent to that of the Father, but is a frequently used technical theological term applied only to Jesus.  It affirms His supreme rank and His relationship with the Father and His unique position within the family of God (cf. also Rom 8:29; Col 1:15, 18; Rev 1:5). 

d)      He is superior because angels are servants, while the Son sits on the throne (vv7-9).

·         1:7, “a flame of fire” (a quote from Psa 104:4) is meant to contrast the fiery glory of angels with the awesome radiance of Christ’s true deity.  Fire is impressive but not when compared to the awesome power of the sun.

e)      He is superior because He is the Creator of the universe (v10).

f)       He is superior because He is the eternal One who in endless life sits at God’s right hand (vv10-13).

·         1:13, “Sit at My right hand.”  The right hand is the traditional place of power and authority in the biblical world.  Christ not only laid the foundations of the earth, and possesses endless life and existence, He also exercises all the power and authority of Deity.

g)      Angels are ministering spirits; not masters of the universe, but servants of God’s saints (v14).

·         1:14, “ministering spirits.” The Gk. word angelos means “messenger” and is used 175x in the NT.  God’s angels are committed by Him to serve and support us, who are the “heirs of salvation” (v14; cf. Matt 18:10).

·         While angels have a supportive ministry, and no doubt protect and in other ways help believers, this passage reminds us that Jesus, not angels, is to be the focus of our faith.  Paul sternly scolds those who exalt angels rather than Christ (Col 2).

3)      Jesus provides salvation which we dare not ignore.  (2:1-4)

a)      The writer now introduces the first of a series of warnings which punctuate this book.  If those who disobeyed the older revelation could not avoid God’s wrath which was mediated by angels, how could anyone who ignores the “great salvation” announced by the Son of God expect to escape judgment?

·         2:3, “how shall we escape?” In the Greek the “we” is emphasized.  The author is not speaking of Christians, but the present generation, which has heard the message of “such a great salvation” announced by the Lord.  In OT times those who received the Law and disobeyed it were punished.  Today those who ignore the Gospel are lost.  The warning surely must have had an impact on Jewish believers also.  Turning back to Judaism would have involved neglect of salvation.

2.     Jesus Is God’s Son and Our Brother.  (2:5-18)

1)      The world is subjected to Jesus, the crucified Lord, who died for us.  (2:5-9)

a)      Now the writer returns to the theme of Jesus’ superiority.  Christ took on humanity, and in the process temporarily became “lower than the angels,” even though in Creation God announced a far greater destiny for mankind.

b)      To sense the force of this argument, simply draw a horizontal line.  The writer notes that the realm of humanity has been below the line and that of angels above the line.  This is despite the fact that God in creating gave man His own image/likeness and dominion (Gen 1:26; Psa 8:4-6).

c)       So what God did to fulfill His promise was to send Jesus, to live below the line, that in dying He might be lifted far above the line, above even the realm of angels.  In being lifted up and crowned with glory and honor, He lifted us too!

2)      Jesus is our brother and the author of our salvation.  (2:10-13)

a)      But Jesus, who suffered death for us, is now “crowned with glory and honor,” and in His exaltation we see our destiny, for now He and we are members of the same family.

·         2:10, “Captain of salvation.”  The word (Gk. achegos) also means one who begins something as the first in a series.  Jesus was the pioneer, who marked the trail as well as provided salvation.

·         2:10, “perfect through sufferings.”  Jesus must be a true human being in order to be qualified to save humanity and thus must experience life as we experience it.  Christ’s suffering as a human being didn’t make Him better; it established one vital qualification of a Savior.

3)      Jesus died to conquer Satan and free us from the fear of death.  (2:14-15)

a)      Christ took on real humanity and through death released us from the fear of death.

4)      Jesus, our High Priest, atoned for our sins and helps us overcome temptation.  (2:16-18)

a)      He did this not to help angels, but to help “His brothers,” for whose sins He made atonement.  In taking on humanity Jesus lowered Himself—that He might lift us up.

b)      One of the greatest mysteries of all time is that God the Son entered the human race and was “made like His brothers in every way.”  To say that Jesus was human “in every way” means that, apart from a sin nature, the Son of God accepted our limitations and lived within them. 

c)       He experienced hunger and thirst.  He grew tired and knew loneliness.  He felt the pain of rejection and misunderstanding and yearned for the deep relationships which we find so satisfying.  (Cf. Matt 4:1-2; 8:23-24; Lk 2:52; 24:39; Jn 1:14; 4:5-6; 11:35; 19:28, 34; Rom 1:2-3; Heb 4:15.)

·         2:18, “He is able to aid.”  A high priest had to be able to sympathize with those he represented to God.  The testing Jesus underwent as a human being mean that He understands.

3.     Jesus Provides a Way of Faith That Assures and Perseveres.  (3:1—4:13)

1)      Believers must focus on Jesus, the High Priest, who is more faithful than Moses.  (3:1-6)

a)      As the supreme Son of God, Jesus is greater than the angels.  As the sinless human being, the writer now tells us that Jesus is greater than Moses.  This is a vital point, for no human being was as revered in Judaism as Moses, the giver of the Law.

b)      In this passage Moses is praised for his faithfulness as an honored servant who is high above a mere slave in status.  Christ too was faithful, but Christ is far superior to Moses in several respects:

·         In relation to God’s household, Moses was never more than a member of the family, but Christ was the architect who built the family (v3).

·         In relation to role, Moses was an important servant, but Jesus was the Son and Heir.

·         In relation to ministry, Moses spoke of what would happen; Jesus was the future He foresaw.

2)      Believers must be aware of the danger of disbelief.  (3:7-19)

a)      Background: When the Exodus generation led by Moses first approached the Promised Land, they refused to obey God’s command to enter.  Their rebellion led to a dread decree: the Israelites must wander for decades in the desert until every person over 20 had died.  Disobedience demonstrated their failure to trust God in the face of a powerful enemy and doomed those who refused to believe to never see the Promised Land or experience rest there.  It is this historic experience that the writer of Hebrews looks back on as he utters yet another warning.  The spirit of unbelief and disobedience which marked the men and women of Moses’ day will surely keep people in the writer’s day from experiencing the rest promised in Christ.

b)      Speaking of the time of Moses, the Scriptures remind God’s people that the Exodus generation could not enter the Promised Land because of disobedience (vv7-11). 

c)       Their failure to experience that “rest” was due to hardened, sinful hearts that would not respond to the Word God spoke through Moses.  Their failure and the judgment that followed, is a warning addressed to all who hear God’s Word in their own hearts today. 

d)      Those who will not believe God’s Word, and demonstrate belief by obedience, will never experience “rest” today (vv12-19).

·         3:7, “voice.”  In this passage God’s voice is any direction from the Lord, delivered through Scripture or through the Spirit’s working in another believer.  Because the Holy Spirit is the one speaking, true believers will hear and recognize that voice.

·         3:11, “rest.”  This word is used in a variety of ways in this passage.  The mode of “rest” is occupation of the Promised Land and the peace and prosperity that were to follow.  But “rest” is also an inner experience of peace, which comes from the assurance that we are just where God wants us to be, doing His will.  Our task as Christians is to be sensitive to God’s voice, respond to it with obedience, and so to experience God’s rest.

·         3:12, “unbelief.”  A failure to trust God was the root cause of ancient Israel’s rebellion.  They did not believe and so disobeyed.  Faith and obedience are everywhere linked in Scripture, for true faith releases us from fears and results in obeying God gladly.

Remember that the author of Hebrews is presenting a case for the compelling nature of Jesus Christ, answering the question: “Why is following Christ and being faithful to Him far better than anything else you could do?”

Remember also that Hebrews is being written to Jewish Christians who were experiencing trials and persecution for their faith.  And who were tempted to return to their old ways of Judaism.

Remember also that the author calls this a “word of exhortation” in 13:22.  And so I want to approach this session with that thought in mind.  I want to encourage you and spur you on to faithfulness to our Lord Jesus Christ.

Why should we continue to follow Christ and be faithful to Him?

1.       [Because] Jesus promises rest to those who trust in Him.  (4:1-11)

A     4:11, “Let us … be diligent to enter that rest…”

A     Here’s the point: If you turn away from God through unbelief and disobedience, you forfeit the true rest that can only He can provide.

1)      Now what kind of rest are we talking about because several are mentioned in the Bible?

·         God rested after the sixth day of creation (Gen 2:2).  This rest did not indicate weariness as a result of toil, but rather satisfaction with the work He had completed.

·         Canaan was intended to be a land of rest for the children of Israel. Most of them never entered the land, and those who did, failed to find the rest that God intended for them.

·         Believers today enjoy rest of conscience, knowing that the penalty for their sins has been paid through the finished work of the Lord Jesus.  “Come to Me ... and I will give you rest” (Matt 11:28).

·         The believer also enjoys a rest in serving the Lord. Whereas the preceding is a rest of salvation, this is a rest of service. “Take My yoke upon you and learn from Me ... and you will find rest for your souls” (Matt 11:29).

·         Finally there is the eternal rest which awaits the believer in the Father’s house in heaven.  This future rest, also called a Sabbath rest (Heb 4:9), is the final rest of which the others are either types or foretastes.  This rest is the principal subject in this chapter.

2)      God’s Word has come to this generation, as it did to those of Moses’ time, with a similar promise of rest.  But the promise does us no good unless we hear and respond with faith (vv1-3).

·         The concept of God’s rest is rooted in Creation and has vital meaning for us in our “today” (vv4-8). 

·         When the OT says God rested from His work it doesn’t mean God is inactive.  It means that God no longer works, that in His act of Creation He planned for every contingency.  There is no problem we can face that God has not already provided a solution.  Our task then is not to find our own answers.  It is to listen for His voice; sure He will lead us into His rest (vv9-11).

·         4:11, “be diligent to enter that rest.”  At first the words seem contradictory.  But we are not to worry and try to find our own solutions; we are to concentrate on God’s voice.  Let’s not be distracted from the central issue in Christian experience—listening for and obeying God as He speaks to us daily.

Why should we continue to follow Christ and be faithful to Him?

2.        [Because] We must all someday stand before Him.  (4:12-13)

A     4:13, “… all things are naked and open to the eyes of Him to whom we must give account.”

A     Here’s the point:  Turning away from God will not remove your accountability to God.

1)      How much trust can we put in God’s voice?  Total trust, for nothing in our lives is hidden from Him.  His Word searches our whole being, not to condemn us, but to sense our deepest, most secret needs.  With these laid bare, God’s Spirit guides us to His rest.

·         4:12, “discerner” (Gk. kririkos).  These are verses intended to be of great comfort.  How wonderful that God’s Word reaches into our innermost being, and speaks to all our deepest needs.  God’s voice is penetrating, and His guidance is based on a complete understanding of us as well as of righteousness. 

 Why should we continue to follow Christ and be faithful to Him?

3.        [Because] Jesus is able to help us in times of temptation.  (4:14-16)

A     4:15, “For we do not have a High Priest who cannot sympathize with our weaknesses…”

A     Here’s the point:  When we turn from God we abandon the One who can help us in our greatest struggles against sin. 

1)      The warning uttered, the writer reminds us of a wonderful truth.  Through Jesus our High Priest we have immediate access to God.  If we need help to find our way, He will give it freely.

·         4:16, “mercy.”  Mercy (Gk. eleos) is compassion for a sufferer so great that is moves one to help.  Here mercy implies failure: we come to God because our sins have led us away from Him and from rest.  The wonder of this passage is that, because Jesus understands our weaknesses, we can come boldly to God and find not recriminations but mercy and grace.

Why should we continue to follow Christ and be faithful to Him?

4.        [Because] Only Jesus is the Source of eternal salvation.  (5:1-10)

A     5:9, “And having been perfected, He [i.e., Jesus] became the author of eternal salvation too all who obey Him.”

A     Here’s the point:  When we turn away from God we abandon the only means by which we can obtain salvation.

1)      The high priest held a unique position in Israel’s religion, a position available only to a descendant of Aaron.  So the writer is careful to enumerate Christ’s qualifications for this role in NT faith.

2)      The high priest is “appointed from among men.”  His commission to represent other men before God requires one whose own humanity makes him sensitive to mankind’s needs (vv1-3).  This high honor must be conferred by God Himself (v4). 

3)      Christ thus was appointed to the priesthood by His Father (vv5-6).  Christ also meets the qualification of sensitivity to human frailty: as a man Jesus “learned obedience from what He suffered” (vv7-8).  Thus qualified He was designated “High Priest” in the order of Melchizedek” and became the source of our salvation (vv9-10).

·         5:2, “have compassion” (NIV, deal gently).  The word (Gk. metriopathein) strikes a balance between anger and indifference.  We are to take other’s failures seriously, but are not to be harsh, realizing our own weakness.

·         5:3, “as for the people, so also for himself, to offer sacrifices for sins.”  The OT high priest was never to forget his own flawed heritage as a sinful human being.  Thus on the Day of Atonement the high priest first offered a sacrifice for his own sin offering, before making the sacrifice that atoned for the people’s sins (cf. Lev 16).

·         5:5-6, “My Son … a priest.”  The author quotes two OT passages.  The first establishes Jesus’ right as a Son to minister in heaven itself (cf. 8:3-6).  The second establishes His right to serve as a High Priest on earth.

·         5:8, “He learned obedience.”  To obey is to respond in accord with the request or command of another.  Both Testaments make it clear that obedience to God grows out of personal relationship with Him and is motivated by love.  Two major passages in the epistles examine Christ’s obedience.  Philippians 2 focuses on the attitude of humility—of self-surrender—expressed in Christ’s incarnation and journey to the cross.  This passage in Hebrews 5 discusses the significance of Christ’s obedience.  By “learning” obedience He established His credentials as a true human being, living that life we live here which demands obedience to God.  Thus qualified, Jesus “became the source of eternal salvation for all who obey [here, ‘believe in’] Him.”

·         5:9, “having been perfected” (NIV, once made perfect).   The Greek word emphasizes completion and wholeness.  In the biological sense the “perfect” is mature.  In the spiritual sense, the “perfect” is complete, having achieved full potential.  Here Jesus is “made perfect” in the sense of being fully equipped (through obedience) for the task God set before Him.

Why should we continue to follow Christ and be faithful to Him?

5.        [Because] Obedience to Christ advances our maturity in Christ.  (5:11—6:3)

A     6:1, “… let us go on to perfection…”

A     Here’s the point:  Turning away from God only adds to the uncertainty and insecurity of our standing before God.

1)      Background: The Jewish believers to whom this letter is written were drawn to the rituals and practices of their ancient faith.  The writer pictures them constantly reexamining, wondering, rather than accepting the basic teachings of Christianity and growing toward maturity.  Like some today, they have accepted Christ, but remain unsure of their salvation and so look back fearfully.  Chapter 6 reminds them and us that salvation was won for us by the crucified Son of God and rests on the promise of a God who cannot lie.  With this as an anchor, any believer can confidently look ahead and grow to maturity.

2)      The author launches another warning, merited because of his readers’ apparent inability to grasp even the elementary truths of Christianity.  If they are to go on to maturity, they must use the truths they have been taught as a guide to distinguish good from evil.  To be “meat” rather than “milk,” truth must be applied and used (5:11-14).

3)      The foundation of “elementary teachings” has been laid: We mature by building on them, not going back over them again and again (6:1-3).

·         5:14, “of full age” (NIV, mature).  The same Gk. word is translated “made perfect” above.  These verses show how we achieve spiritual maturity.  As we face trials, we constantly seek to understand them in the light of God’s Word, and apply Scripture to make wise and godly choices. 

Why should we continue to follow Christ and be faithful to Him?

6.        [Because] The consequences of rejecting Jesus are permanent.  (6:4-12)

A     6:4,6, “For it is impossible for those who were once enlightened, … if they fall away, to renew them again to repentance…”

A     Here’s the point:  To reject God’s truth, after having been exposed to it, cuts off a person from every means of salvation possible. 

1)      “Falling away” is not an issue: What would a person who has received the heavenly gift and participated in the Holy Spirit do to start over again?  Recrucify Jesus? What a disgrace that would be! (vv4-6)

2)      Christians are like crop land, on whom God’s rain has showered.  We’re intended to produce a beneficial crop, not thorns (vv7-8).  The writer is sure that his Jewish Christian readers are not a wasteland—he simply wants to stimulate them to diligence (vv9-12).

·         6:4-5, “tasted the heavenly gift.”  Some argue that “taste” here implies the writer is addressing unbelievers.  But in OT and NT “taste is used of the conscious experience of divine realities (cf. Psa 34:8).  “Taste” is not used in contrast with “partake”; these are true believers.

·         6:6, “if they fall away” (Gk. parapiipto).  This Greek word is used only here in the NT.  The writer is posing a hypothetical case for Jewish Christians.  If they did return to Judaism, and later changed their minds again, what would they do?  Would they crucify Jesus again, as though His sacrificial death were not enough?  How impossible!

·         Hebrews 6:9 makes it clear that the writer does not view these believers as lost.  But he does confront them.  If they are to prove fruitful for God they must realize that once trust is reposed in Christ, there’s no need to return to basic teachings.  They have entered God’s “one door” to salvation and have no need to hesitate or look back.

·         6:8, “whose end is to be burned.”  Farmers set fire to the thorns and weeds that grew on unproductive land.  The ashes were plowed into the ground to enrich it so that crops might grow.  The imagery does not contrast heaven and hell, but the experience of productive and unproductive land.

Why should we continue to follow Christ and be faithful to Him?

7.        [Because] The hope of our salvation is anchored in the promise of God.  (6:13-20)

A     6:18, “that by two immutable things, in which it is impossible for God to lie, we might have strong consolation…”

A     Here’s the point:  We faithfully follow Christ because God’s promises will eventually come to pass.

1)      He also wants to reassure them and so reminds them that their salvation is guaranteed by the promise of a God who cannot lie and that His promise was even confirmed with a sworn oath.  What an “anchor for the soul” this provides for we who believe in Jesus, our great high priest.

·         6:16, “oath.”  The word (Gk. horkos) indicates a solemn, legally binding pledge guaranteeing that a person will keep a promise.  Many NT passages speak of God swearing with an oath (Lk 1:73; Acts 2:30; Heb 3:11; 4:3; 7:20-22, 28).  His purpose is to underscore His intentions, and give us a solid basis for believing that all He has promised will come true.  Here the commitment is confirmed by God’s promise to save those who believe in Jesus.  Possessing God’s promise, we need not fear or doubt.

Why should we continue to follow Christ and be faithful to Him?

8.       [Because] Jesus is the perfect High Priest who meets our deepest needs.  (chap 7)

A     7:26, “For such a High Priest was fitting for us, who is holy, harmless, undefiled, separate from sinners, and has become higher than the heavens.”

A     Here’s the Point: 

1)      The writer now emphasizes the fact that Jesus’ priesthood does not derive from Aaron but from Melchizedek.

2)      Melchizedek appears briefly in sacred history, as king of Salem, later called Jerusalem, and as a priest.  He blessed Abraham after the patriarch’s victory over invading kings, and Abraham gave him a tithe of the plunder (cf. Gen 14).

3)      From this brief account the writer of Hebrews establishes two things: as the greater blesses the lesser, Melchizedek was greater than Abraham.  And as Aaron was, in a sense, present in his great-grandfather Abraham, Aaron paid tithes to Melchizedek and thus acknowledged the superiority of his priesthood (vv1-10).

4)      As the psalmist quotes God ordaining someone as a “priest forever, after the order of Melchizedek,” it is clear that God always intended to make a change in the Aaronic priesthood.  And such a change requires a change in the whole system of Mosaic Law of which that priesthood was a part (vv11-19).

5)      How is Jesus’ priesthood better?  It is “forever,” and thus rests on a better covenant (vv20-22).  It is permanent, for Jesus lives and thus can save us completely (vv23-25).

·         7:3, “a priest continually” (NIV, a priest forever).  The writer uses a typical rabbinical argument, based on the fact that neither Melchizedek’s birth nor death are recorded.  Thus in Scripture he is a “timeless” figure, an appropriate type of Jesus, who because of His endless life remains a “priest forever.”  Some have taken this verse as evidence that Melchizedek was a theophany—a preincarnate appearance of Christ.  It is better to take him, as the text here does, simply as a type of Christ.

·         7:12, “change of the law.”  The writer’s point is that “law” is a linked system.  There are commands and obligations, a tabernacle where God can be approached, a priesthood and sacrifices to restore fellowship when men sin, and so on.  If we change any part of that system, we affect its other elements as well.  Thus the OT prediction of a change from an Aaronic to a Melchizedekian priesthood implied from ancient times that God intended to replace the whole Mosaic system.  And this implied that that system was flawed: It could not make men perfect, for if it could have, it would not have been replaced.  Christ’s ordination as a priest “after the order of Melchizedek” shows that the old Mosaic system has been replaced—by something much better!

·         7:22, “a surety” (NIV, guarantee).  The word (Gk. engyos) is found only here in the NT.  It is a legal term which identifies a bond or collateral.  It means that the signer of the guarantee pledged his resources as security for the commitment he made.  The writer reminds us that Jesus is the living guarantee that the forgiveness God offers us under the New Covenant will surely be ours.

·         7:24-25, “He continues forever” (NIV, Jesus lives forever).  The high priest represents his people before God.  As an ever-living High Priest, Jesus is always available to represent us and thus “He is able to save completely.”  Those who worry after accepting Christ that they might be lost again neglect important truths.  We were saved by Jesus when we were sinners.  If we fall after salvation, He remains committed to save us completely.  If it depended on you and me, we should worry.  But salvation depends on Jesus, so we are truly secure.

6)      Jesus’ priesthood meets our every need, for by the one sacrifice of Himself this High Priest settled forever the issue of our sins.

Why should we continue to follow Christ and be faithful to Him?

9.        [Because] Jesus has the power to transform our lives.  (chap 8)

A     8:8, “… Behold, the days are coming, says the Lord, when I will make a new covenant with the house of Israel and with the house of Judah.”

A     Here’s the Point:  Jesus ushered in the New Covenant which establishes God’s law on our hearts and gives us the ability to obey from the heart.

1)      Aaronic priests ministered on earth, in a sanctuary which was a copy and shadow of heavenly realities.  Our High Priest, Jesus, ministers in heaven itself (vv1-6).  The superiority of Christ’s ministry is further reflected in the superiority of the covenant which governs it.

2)      The old Mosaic Covenant was flawed.  The OT itself predicts its replacement by a New Covenant (vv7-9).  Under the New Covenant that replaces the old, God promises to “put My laws in their minds and write them on their hearts.’’

3)      Under the New Covenant believers will truly come to know God, will be forgiven for all their sins, and will be transformed from within (vv10-13).

·         8:5, “the copy and shadow of the heavenly things” (NIV, a copy and shadow of what is in heaven).   The priests who offered sacrifices under the Mosaic Covenant acted out on earth what Christ would one day do in heaven itself.  Services held in the earthly tabernacle and temple were like shadows cast on a sheet: they reflected the reality hidden behind it, but did so imperfectly.  Rightly understood, everything in O.T. faith and worship portrays and was intended to prepare Israel for the revelation of heavenly realities in Jesus Christ.

·         8:7, “if that first covenant had been faultless” (NIV, if there had been nothing wrong with that first covenant).  The writer argues the very prediction in Jer 31:31-34 of a “New” Covenant to replace the one given through Moses, proves the first was flawed.  The writings of Paul have many analyses of the flaws in Mosaic Law.  Essentially, what Law could not do was to transform the believer from within, so that righteousness was “written on the heart.”

·         8:8-12, Mosaic Covenant vs. New Covenant.  The Mosaic Covenant, or Law Covenant, differed from other biblical covenants.  The others announced what God intended to do, irrespective of what men might do.  The Mosaic Covenant announced what God would do if the Israelites obeyed and what He would do if the Israelites disobeyed.  The weakness of that covenant lay not in God’s ability to do His part, but in man’s inability to live an obedient life.   The New Covenant is not like the Mosaic (v9) in that New Covenant promises are unconditional.  The three unconditional promises in Jer 31 are:

(a)    God will transform believers from within, planting His Law on our hearts and minds.

(b)   He will establish an unbreakable relationship which will make Him “our” God and us “His” people.

(c)    And God will “forgive . . . and remember their sins no more” (v12).

·         The New Covenant Jeremiah predicted was instituted by the death of Christ.  Thus in Christ all three New Covenant promises are our present possession, guaranteed by God Himself.

·         8:12, “remember.” The word means more than recall.  It means to “act in accordance with” what is remembered.  Not to remember sins means God will not punish them.

Why should we continue to follow Christ and be faithful to Him?

10.   [Because] Jesus’ sacrifice of His own blood provides eternal redemption from sin.  (chap 9)

A     9:28, “So Christ was offered once to bear the sins of many.  To those who eagerly wait for Him He will appear a second time, apart from sin, for salvation.”

A     Here’s the Point:  Animal sacrifices were sufficient for earthly copies, but Christ alone could enter heaven and then with His own blood.  When He did He put away our sin once for all, all by the one sufficient and awesome sacrifice of Himself.

1)      The writer reminds his readers that every element of the Mosaic Covenant had special significance, for it reflected realities in heaven (vv1-5).  But the most significant act of all was performed on the Day of Atonement.  Then the high priest entered the inner room of the tabernacle, the most holy place, carrying the blood of an atoning sacrifice (vv6-7).  The curtain separating this inner room symbolized the fact that under Mosaic Law no one had direct access into God’s presence (vv8-10).

2)      But our High Priest, Jesus, entered heaven itself, bearing His own blood.  By His sacrifice he obtained eternal salvation for us (vv11-14).  Christ is thus mediator of a New Covenant, activated by His death.  This is in fact the significance of OT sacrifices: in cleansing earthly things they symbolize the cleansing Jesus has won for us (vv15-22).

·         Background of Sacrifices (chaps. 8-10). These chapters focus on the death of Christ as a sacrifice, which instituted the promised New Covenant.  Sacrifices were practiced throughout the ancient world, where they were viewed as food for the gods.  In the OT, however, blood sacrifices were not viewed as food.  The significance lay in the blood of sacrifice for, as Lev 17:11 says, “I have given it [the blood] to you to make atonement for yourselves.”  In essence sacrifice throughout sacred history has graphically indicated that sin deserves death, but that God will accept the death of a substitute in place of the life of the sinner.

·         Hebrews 8-10 tells us that the system of OT sacrifices, structured so as to cleanse articles and persons on earth, were “object lessons,” establishing the truth stated above but pointing to Christ’s sacrifice.  Christ’s sacrifice alone was capable of cleansing a lost humanity so that we might have access to heaven itself and stand before a holy God.  The teaching of this great section of Hebrews is that Jesus’ one sacrifice cleanses our conscience (9:14), does away with sin (v26), perfects believers, provides a perfect forgiveness (10:11-18), and thus makes all other sacrifices irrelevant.  The OT Age truly is past.  A new and far better age has dawned.

·         9:8, Approaching God.  The OT system permitted the Israelites to come close, but not pull aside the last veil and enter God’s presence.  What a stunning difference in our relationship with God through Jesus.  Through Him “we may approach God with freedom and confidence” (Eph 3:12; cf. Heb. 4:16).  Our approach is characterized as a confident boldness in the presence of a superior.

·         9:14, “cleanse your conscience from dead works.”  The OT sacrifices worked externally.  Christ’s sacrifice works internally.  With a cleansed conscience we are no longer bound by guilt to our past.  We are no longer overwhelmed with a sense of our inadequacy.  Our past sins are gone, and we are released to serve God.

·         9:22, “remission” (NIV, forgiveness).  Forgiveness in Scripture is never a cheap, “Oh, forget it,” that simply shrugs off sin.  Forgiveness is expensive, purchased at the price of blood. The OT sacrifices revealed how forgiveness would be obtained.  But only the blood of Jesus shed on the cross for us was sufficient to pay sin’s penalty.  How awesome that Jesus was willing to die that you and I might be forgiven.

Why should we continue to follow Christ and be faithful to Him?

11.    [Because] Jesus’ sacrifice provided perfect forgiveness and made all other sacrifices unnecessary.  (10:1-18)

A     10:1, “For the law, having a shadow of the good things to come, and not the very image of the things, can never with these same sacrifices, which they offer continually year after year, make those who approach perfect.”

1)      The writer continues to identify ways in which the sacrifice of Christ is superior.  The endless repetition of sacrifices made under Mosaic Law is proof they could not perfect the worshiper.  Similarly Christ’s offering of a single sacrifice is proof that He makes men holy! (vv1-10)  

2)      After making one sacrifice, Jesus “sat down” at God’s right hand, signifying that His work was finished (vv11-14).  And Scripture adds its testimony.  

3)      It reminds us that under the New Covenant sins are forgiven.  Once truly forgiven, no more sacrifice is required (vv15-18).

·         10:1, “make … perfect.”  The word is used in the common biblical sense of bringing someone or something to an intended goal.

·         10:3, “a reminder of sins.”  A person who takes an insulin shot daily has protection from the disease.  But each shot he or she takes is a reminder of the illness.  In the same way the repeated sacrifices of the OT covered the sins of OT people—but reminded them that they were still in sin’s grip.  Christ’s one sacrifice has a different message.  It does not need to be repeated.  Our sins are gone—and we are free.

·         10:14, “has perfected” (NIV, made perfect).  Christ’s sacrifice brings us to the place God has always intended for us.

·         10:14, “being sanctified” (NIV, being made holy).  Christ not only makes us righteous in God’s sight.  He has power to make us progressively holy in our lives here on earth.

·         10:18, “no longer an offering for sin” (NIV, no longer any sacrifice for sin).  To “forgive” means, literally, to cancel or to send away.  Since our sins themselves are canceled in the death of Christ, and so completely “sent away” that we no longer bear any guilt, there is no need for any further sacrifice.  As the hymn says, God has redeemed us “once for all.”

Why should we continue to follow Christ and be faithful to Him?

12.    [Because] Jesus’ gives us the power to live faithfully under the most difficult circumstances.  (10:19-39)

A     10:34-36, “for you had compassion on me in my chains, and joyfully accepted the plundering of your goods, knowing that you have a better and an enduring possession for yourselves in heaven.  Therefore do not cast away your confidence, which has great reward.  For you have need of endurance…”

1)      The writer then pauses again.  He urges his readers to draw confidence from Christ’s High Priesthood and so “hold unswervingly to the hope we profess” (vv19-25).

2)      There are terrible consequences for anyone who refuses to respond to God’s saving act in Christ (vv26-31).  But the writer knows his audience has made a very different choice—a choice exhibited in their commitment to Christ despite persecution, prison, and confiscation of property.  

3)      He urges them to hold on to their initial confidence, sure that soon Jesus will come, and we will be ready for Him then (vv32-39).

·         10:22, “washed.”  We who hold fast have been cleansed within by God and have made a public profession through baptism.

·         10:24-25, “consider one another in order to stir up” (NIV, spur one another on).   Here is another brief picture of an early church meeting.  Believers met not just to hear preaching, but to encourage each other “toward love and good deeds.”  Don’t overlook such relationships if you expect to live a vital, successful Christian life.

·         10:26-31, “sin willfully” (NIV, deliberately keep on sinning).  Here the writer confronts apostasy, a deliberate choice to return to the old system of sacrifices and so “trample underfoot the Son of God.”  For such sin there can only be certain judgment.

·         10:36, “you have need of endurance” (NIV, you need to persevere).  The word (Gk. hypomeno) means to “patiently endure.”  It involves overcoming difficulties and withstanding pressures.  The writer reminds his readers that they have demonstrated this quality, an expression of their confidence in Christ.  They stood their ground despite suffering.  They remained faithful despite insult, persecution, and even the loss of property.  And they took a stand beside those in prison.  The challenge now is to hold on, confident, till Jesus comes.

13.            Jesus Inspires Us to a Life of Faith.  (ch 11)

A     Faith lays claim to the unseen realities of God and His purpose.  (11:1-7)

1)      The theological foundation laid, the author now describes the life of faith he expects his Christian readers to lead.  

2)      First he reminds them that throughout sacred history faith in God has been the key to the achievement of Bible heroes.  Faith has always involved confidence in the unseen (vv1-3).  

3)      As an example (v3), creation is one of those things that by its nature cannot be seen (cf. v1).  No one was there, and no evidence available today can demonstrate origins.  Throughout history various theories of origins have abounded, including the modern theory of macroevolution.  The believer, however, shapes his or her view of origins by revelation and so understands that all that is came into being by God’s command.

* It is a peculiar thing that everyone holds his or her view by “faith,” for no one can adduce proof.  Only the believer who trusts God’s Word really understands.  So the faith that produces heroes is not a subjective thing, but confidence in God and His Word.

4)      While the object of faith by its very nature cannot be seen, the writer will go on to remind us that its presence has a vital impact on our lives and character.  Real faith produces startling results and is expressed in action—as illustrated by those who lived before the Flood (vv4-7).

5)      The writer goes on to further develop our grasp of this illusive thing called “faith.” Noah and Abraham (following context) both show us that faith is exhibited as an obedient and persistent response to God’s Word.  For Noah faith meant a 120-year commitment despite popular ridicule to the construction of a great boat.

6)      Stripped down to its basics, faith is confidence that God exists, and the conviction that He “rewards those who earnestly seek Him.”  Only those who know God not only as a power but also as a Person who loves will dare truly seek Him.

A     Faith presses on even when some of God’s promises remain unfulfilled.  (11:8-22)

1)      Continuing his discussion, the writer then references Abraham & Sarah (vv8-19) and the patriarchs (vv20-22).  For Abraham faith meant a lifetime living a nomadic life—and seeing his son and grandson live that same kind of life.  

2)      Abraham, Isaac, Jacob, Joseph, and Moses’ parents all looked beyond present circumstances to a future shaped by God’s promise.  Abraham’s vision is most stunning.  Told to sacrifice his son Isaac, he was so totally convinced that God would keep His promise to give him offspring by Isaac that he concluded God would raise his son from the dead.  Abraham knew that the vision God gave of the future would come true—as he continued to obey God.

3)      Faith obeys God and keeps on obeying.

A     Faith risks everything for God and His purpose.  (11:23-31)

1)      Next, the author cites the example of Moses (vv23-28) and the Exodus generation (vv29-31).

2)      As “son of Pharaoh’s daughter” Moses was in line to inherit Egypt’s throne.  Yet he chose to cast his lot with the slave people of his parents, valuing God’s promises more than earthly treasures.  Faith transforms our values and shapes our choices.

A     Faith endures even when earthly deliverance does not come.  (11:32-40)

1)      Faith is no guarantee of earthly success, though faith has won great victories.  What acts of faith do guarantee is that we will please God and ultimately be rewarded by Him.

2)      It’s easy to wonder at the Bible’s heroes of faith.  Especially when we realize they had relatively little knowledge of God.  How motivated we who know Jesus should be to complete what they have begun and live a life of faith today.

3)      These and others won commendation for their faith, even though what God has given us is much better than what He provided for them (vv39-40).  Christ has died for us.  We exercise faith—and live for Him.

14.            Jesus, the Perfect Example of Faith, Inspires Believers to Persevere.  (ch 12)

A     Jesus’ example of suffering encourages perseverance in the face of difficulties.  (12:1-6)

1)      Faith is especially needed when we face experiences intended to discipline us.  Yet Jesus Himself endured extreme suffering and opposition, setting us an example of perseverance up to the very point of death (vv1-3).

2)      What we must remember when difficulties come is that any good parent disciplines children.  Thus hardships are evidence that God is treating us like the sons we are (vv4-7).  

·         12:1, “cloud of witnesses.”  The Christian life is like a relay race.  Persons of faith who have run before us (chap. 11) have passed the baton to us and now watch us carry on.

·         12:2, “author and finisher” (NIV, author and perfecter).   As we run we can look back and see how Jesus ran His race.  When we look ahead we can see His exaltation.  He is our example as starter and finisher.

·         12:3, “consider Him.”  The word (Gk. analogisasthe) means to “take account of.”  To “weary and lose heart” were descriptions in classical Gk. of persons who relax or collapse along the way.  When we take account of how much Jesus endured we’ll realize that suffering and hardships are no excuse for our giving up and dropping by the way.

·         12:5, “chastening of the Lord” (NIV, discipline of the Lord).  The word (Gk. paideia) means to bring up a child, or to train, and in this sense to discipline.  While God’s discipline may often be experienced as hardship, this passage makes it clear that divine discipline is (1) a responsibility God fulfills as a parent toward those who are His true children, (2) expresses love and not anger, and (3) is directed toward a specific purpose, to shape us toward holiness.

·         12:6, “scourges” (NIV, punishes).  The word (Gk. mastigoo) and means “to whip.”  Spanking was one tool a Jewish parent used to train children.  But the overall context of the relationship was to be loving and every punishment to be for the child’s good.

A     Suffering should be seen as the Father’s discipline.  (12:7-13)

1)      If we respect human parents who discipline us, we must respect God, whose discipline is wiser and directed toward a greater goal (vv8-11).  

2)      So we are not to crumble under difficulties, but proceed with courage and hope (vv12-13).

A     To see Jesus, believers must live holy lives.  (12:14-17)

1)      The writer now pauses to introduce a final warning.  Faith calls for us to live with others in holiness and peace (vv14-17).  

2)      If we fail to sense the love and the purposefulness that underlie God’s discipline we are likely to become bitter and so “miss the grace of God.”  If we see our trials and difficulties in the perspective provided by God’s grace we will accept discipline.

3)      Esau is an example of a the godless in that he saw absolutely no value in spiritual things and so traded his birthright to God’s covenant promise for a bowl of stew.  If you and I value only the material rather than the spiritual, we too will miss the blessing.

A     Believers listen to God’s warnings and worship in gratitude before the divine Judge.  (12:18-29)

1)      The first covenant was given to a frightened mob that stood before an earthly mountain that trembled and shook.  Our covenant was given by Jesus who opens heaven itself (vv18-24).  God now intends to shake not just a mountain but the earth and heavens as well, and we alone will inherit the unshakable kingdom of our God (vv25-27).  How holy our lives should be, and how fervent the worship of our awesome Lord (vv28-29).

2)      Moses gave the Law before a mountain that burned with fire and shook the plain.  The terror felt by that generation will be nothing to that felt by those who cannot see spiritual realities and fail to enter the kingdom of Jesus.  

3)      That kingdom alone will remain when the universe itself is shaken, and this creation disappears.  How good to be a citizen of the kingdom of God.

15.            Jesus, the Unchanging Savior, Expects His Followers to Live a Life of Love.  (ch 13)

* The Book of Hebrews concludes with a series of exhortations to the readers concerning how to live the life of faith.  Believers are to keep on loving (vv1-5a), and to keep on trusting God (vv5b-6). Believers are to continue responding to their leaders (vv7-8), and the whole community is to keep on praising God (vv9-16).  After two more exhortations, one concerning leaders (v17) and the other prayer (vv18-19), the book concludes with a powerful doxology (vv20-21) and brief greetings (vv22-25).

A     Christian love includes all people.  (13:1-3)

1)      Believers are called to “live a life of love” (Eph 5:2).  Christ’s “new commandment” is to “love one another.  As I have loved you, so you must love one another” (Jn 13:34).

2)      A number of passages describe that lifestyle, and the call to love brothers and sisters in Christ is repeated in every epistle (cf. Rom 12:9-10; 1 Cor 13; 2 Cor 8:24; Gal 5:13-14; Eph 5:2, etc.).

3)      Here the writer calls Christian love “brotherly,” for all Christians are members of God’s family.  If we extend family love to each other, we will experience unity (Phil 2:2; Col 2:2) and be compelled to share material and spiritual resources with others (1 Jn 3:16-18).

·         13:2, “unwittingly entertained angels” (NIV, entertained angels without knowing it).  Some visitors entertained by OT saints were angels (cf. Gen 18:1-5; 19:1-2).

·         13:3, “remember the prisoners as if chained with them—those who are mistreated—since you yourselves are in the body also” (NIV, remember those in prison as if you were their fellow prisoners, and those who are mistreated as if you yourselves were suffering). 

* The writer is calling us to identify with the oppressed.   It’s one thing to welcome strangers.  It’s another to go out and look for those who need help.  

* Prisoners were especially needy, for they often had to supply their own food, and many feared being identified with those condemned by the government.

* Christian brotherly love moved believers to identify with prisoners and try to meet their needs.

A     Christian love leads to pure marriage.  (13:4)

1)      Many in 1st-century society considered chastity irrelevant to morals.  The Christian community established a high standard, denying believers sexual expression outside of marriage.  

2)      Within marriage, mutual commitment kept sexuality within God’s intended boundaries, and therefore sexual expression was and is pure.

A     Christian love does not love money.  (13:5-6)

1)      The bottom line isn’t our net worth or how much we have in the bank.  The bottom line is that God is committed to us and will never leave or forsake us.  That is real security!

A     Christian love imitates worthy leaders.  (13:7)

1)      Leaders are to model a life of faith, which believers can ponder and imitate.  Throughout the NT, teaching and example are linked.  

2)      Both right doctrine (orthodoxy) and right living (orthopraxy) are required in those who lead the church of God

A     Christian love centers on the unchanging Christ.  (13:8)

A     Christian love does not follow strange teachings.  (13:9-10)

1)      Our altar is the cross, our sacrifice Christ, and the blood on that altar is that of the Son of God.  The writer makes it clear Judaism and Christianity are not interchangeable.  The Jewish believers he addresses have figuratively gone outside the walls of Jerusalem, having left the older faith behind.

A     Christian love endures isolation and persecution.  (13:11-14)

A     Christian love praises God and shares with others.  (13:15-16)

A     Christian love obeys and prays for Christian leaders.  (13:17-19)

1)      The original makes it clear that this is not blind obedience, or a surrender of one’s personal responsibility to obey Christ as Lord.  

2)      We can catch the sense of the Gk. in this paraphrase: “Remain responsive to those God has given you as guides and let yourself be persuaded by them.”  This is appropriate, for leaders are commissioned to watch over us and must give an account to God.

3)      Those who prove by their exemplary life and sound teaching to be worthy of respect most certainly deserve it.

A     Christian love does God’s will.  (13:20-21)

16.   Conclusion  (13:22-25)

----

[1] “The earliest suggestion of authorship is found in Tertullian’s De Pudicitia, 20 (c. 200), in which he quotes from “an epistle to the Hebrews under the name of Barnabas.” – NIV Study Bible

[2] But none of the church fathers suggests him as the author.

[3] It was Origen who remarked: “Who the author of the epistle is, God truly knows.”

[4] This section taken from “The Nelson Study Bible”

[5] Hebrews does not possess the form of an ancient letter.  It lacks the conventional prescript of a letter and has none of the characteristic features of ordinary letters from this period.  The writer offers no opening prayer for grace and peace, no expression of thanksgiving or blessing.  Its beginning with a stately periodic sentence acclaiming the transcendent dignity of the Son of God through whom God spoke his final word (Heb 1:1–4) is more characteristic of rhetorical discourse that compels attention and engages a reader or auditor immediately.  Hebrews begins like a sermon. – Dict. of the Later NT and Its Development

[6] In fact, in one of them he offered his name as proof of the letter’s authenticity (cf. 2 Thess 3:17-18).  All 13 epistles begin with the very same word—Paul.

[7] Though for some 1,200 years (from c. A.D. 400 to 1600) the book was commonly called "The Epistle of Paul to the Hebrews," there was no agreement in the earliest centuries regarding its authorship. Since the Reformation it has been widely recognized that Paul could not have been the writer. There is no disharmony between the teaching of Hebrews and that of Paul's letters, but the specific emphases and writing styles are markedly different. – NIV Study Bible

[8] As a sidenote, we can safely say that the author could not have been a woman because of the masculine ending of the participle in 11:32 (“to tell”).

[9] Papyrus 46 (cited in Believer’s Study Bible).  When the various NT books were formally brought together into one collection shortly after A.D. 100, the titles were added for convenience.  This epistle’s title bears the traditional Greek title, “To the Hebrews,” which was attested by at least the second century A.D.  Within the epistle itself, however, there is no identification of the recipients as either Hebrews (Jews) or Gentiles.  Since the epistle is filled with references to Hebrew history and religion and does not address any particular Gentile or pagan practice, the traditional title has been maintained. - MSB

[10] There are 29 direct quotations from the OT plus 53 clear allusions to various other passages.  The Book of Psalms is especially important.  Among the quotations in chapter 1 from this OT book are Psalms 2; 45; 102; 104; 110. In chapter 2 is Psa 8:4-6. In chapter 3&4 is Psa 95:7-11.  In chapter 5&6 is Psa 110:4. In chap 10 is Psa 40:6-8.

[11] See Appendix: Further Insights on the Recipients of Hebrews.

[12] Merrill Tenney, as cited in Swindoll’s “Living Insights Study Bible.”

[13] MacArthur asserts that the use of the present tense in passages such as 5:1-4; 7:21,23,27,28, etc. suggest that the Levitical priesthood and sacrificial system were still in operation when the epistle was composed (MSB).   On the other hand, the Dictionary of the Later New Testament and Its Developments offers this perspective: “Some scholars have set an upper limit at 70, the year in which the Jerusalem temple was destroyed by Titus. This conclusion is based on the writer’s referring to cultic activity in the present tense (e.g., Heb 7:27–28; 8:3–5; 9:7–8, 25; 10:1–3, 8; 13:10–11) and the presumption that cultic activity was being carried out in Jerusalem. But the writer shows no interest in the Jerusalem temple or in contemporary sacrificial praxis. In Hebrews 9:1–10, for example, the focus is on the tabernacle in the wilderness rather than the temple. Since the sanctuary is considered in relation to the old and new covenants and the contrast between the two, the writer refers to the tabernacle (and its association with the old Sinai covenant) rather than to the temple (see Heb 8:5). The use of the present tense evokes a sense of timelessness rather than indicating a continuing temple cult in Jerusalem.  It has no bearing on the dating of Hebrews.”  The Woman’s Study Bible concurs: “The religious sacrifices referenced, however, relate to the OT tabernacle, not those of the temple.”

[14] If we allow that at least three or four decades have elapsed since the beginning of the Christian movement, the earliest date we can assign for the composition of Hebrews would be around A.D. 60. - DNTLD

[15] In fact, the author of Hebrews set out to show that Christianity is the true successor to Judaism. NSB

[16] “Only Hebrews fully develops the concept of Christ’s priestly work.  Jesus is our perfect High Priest and sacrifice.  This presentation builds on Old Testament teachings and is consistent with the rest of the New Testament.  Jesus Christ is the ultimate High Priest who fulfilled and brought to an end the priests and sacrifices of the old covenant.  He is a one-of-a-kind Priest, like Melchizedek, not one of the many levitical priests.  The levitical priests were sinful; Jesus was sinless.  The levitical priests were mortal; therefore, a priest could serve only during his lifetime.  Our resurrected High Priest has established an eternal priesthood.  The Jewish high priest offered sacrifices for himself and for the people.  The sinless Jesus needed no sacrifice for Himself; instead, He offered Himself as the sacrifice for others.  His self-giving death was the once-for-all, all-sufficient sacrifice for human sin.  How can a sinful person dare to presume to approach the holy God?  God Himself through Jesus opened the way for us to receive forgiveness of sins and to come boldly to God’s throne of grace.  Sin is serious.  Forgiveness is costly, but God in Christ has borne the cost so that we may have access to God.” DSB

[17] This one is adapted from the Disciple’s Study Bible.  Other outlines are located in Appendix A.