Overview of the Book of Hebrews

Gerald Neufeld Introduction Overview of the Book of Hebrews Consequently, he is able to save to the uttermost those who draw near to God through him, since he always lives to make intercession for them. (Hebrews 7:25) let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water. (Hebrews 10:22) The Letter to the Hebrews has always been somewhat of a puzzle for Christians. The reason for this is that it has a distinctly Jewish context, quoting more from the Old Testament than any other New Testament book. It is difficult for modern Christians to identify with the role of a high priest, relate to OT references to Melchizedek or understand Christ s relationship to the Day of Atonement. Because the biblical teaching is difficult to follow it has been one of the most ignored books of the New Testament. However, without Hebrews we cannot fully understand the ongoing role of our Lord Jesus Christ as our Great High Priest. In this class we will go through the letter with the specific intent to understand what this amazing sermon taught about Christ s humanity and deity, his relationship to the Melchizedek priesthood, and his ongoing priestly role as our mediator and intercessor as well has the more familiar roles of prophet/word and King. Although the sermon contains deep and advanced teaching about Jesus Christ that is not explicitly found elsewhere in the New Testament, its primary role was pastoral; helping the first listeners to the sermon a small Christian Jewish church contend with the loss of their property, and potentially their lives. The author himself states that this letter is a word of exhortation which includes warnings and encouragements (Hebrews 13:22). This class will emphasize both the theological and pastoral aspect of the sermon applying its teaching in a practical way for us today. Author Unlike Paul or Peter s letters, the name of the author of Hebrews is not given in the letter itself. There are, of course, other books of the New Testament that also do not give the name of their author. However, within Church history the authors of these books have been well-known and accepted right from the beginning. For instance the books of the Gospel of Luke and Acts, although not explicitly stated as being written by Luke, have been viewed as his work from the very beginning. However, the letter to the Hebrews has not had such an unanimous consensus. Although early on (early second century) in the Eastern Church there were those who attributed the letter to Paul. However most in the western (North Africa and Italy) church did not view the letter coming from Paul. Origen for example who was the major Christian leader in Alexandria in the late second and early 3rd centuries stated who wrote the epistle, in truth God alone knows. This continued to the 4th century when Augustine supported Paul s authorship. Since then however there has again been no consensus while most church leaders did not believe Paul was the author. As one can imagine this uncertainly fueled a great deal of speculation of who the author might be. These included, Paul, Barnabas, Luke, Apollos, Clement of Rome, Epaphras, and even Pricilla. For each one of these there are reasons for and against. In the end we still have no real certainly, although it is very unlikely that Paul was the author. The primary reason to exclude Paul (in my view) is that Paul received his understanding of the gospel directly from Jesus Christ. Paul was not taught by any of the first disciples nor did he receive his understanding in a vision (Galatians 1:1, 1

11-12). The author of Hebrews however appears to state that he received the message from others (likely the first disciples) ( This salvation, which was first announced by the Lord, was confirmed to us by those who heard him. Hebrews 2:3b-4 NIV). Although we do not know the actual name of the author there is still much we can learn about him from internal evidence (i.e., from the letter itself). First, we know that he was male since the Greek pronoun referring to him is masculine (Hebrews 11:32 fail me to tell ). Second, we know that he is an accomplished writer and proficient in Greek (Hebrews contains some of the best Greek in the NT). Third we know that he is very well versed in the OT Scriptures using the Greek Septuagint translation. We also know that he does not just quote the OT Scriptures but also comments and interprets them in detail (e.g. Hebrews 2:5-9 is a commentary on Psalm 8). It is clear he was a gifted biblical expositor which, no doubt, was a primary reasons that he wrote to them. Fourth, we know, as already stated, that he was likely a second-generation Christian who learned the Gospel through the apostles. We also know that he knew Timothy (Hebrews 13:23). Fifth, we know that the author was well respected by the recipients, knows their suffering, trials and experiences and hopes to be restored to them shortly (Hebrews 12:4; 13:1-5,18-19). And finally we know that the author has a great deal of love, pathos and concern for the recipient audience. This is evident throughout the letter often calling them brothers (and sisters). So although we know much about the author we do not know his true identity. The question then is does this really matter? This was a concern for the earlier church particularly in the west (until Augustine). There are observations we can make concerning this question. First, the letter has many similar theological similarities with the whole of the NT. That is, it is not an isolated letter but relates theologically with all the NT teaching the revelation of God to His people through the person and work of Jesus Christ. The following list some of these: 1.! Synoptic gospels Hebrews, as the Synoptics, emphasizes the humanity of Jesus (Hebrews 2:6-8), His ancestry to David (Hebrews 1:13; 7:13) and His struggles in the Garden of Gethsemane (Hebrews 5:7). 2.! John s gospel Hebrews like John describes Jesus as God s Son and particularly that Jesus is the Word (Hebrews 1:1-3,5). 3.! Acts In Acts and particularly in Stephen s speech (Acts 7:44-50) the earthly tabernacle and temple are superseded now that the Messiah has come. 4.! Paul s letters Hebrews understanding of Christ s atoning sacrifice and His present intercession for us as well as the sustainer of the whole universe are also in Paul s writings (Colossians 1:17). Also, Hebrews and Paul s contrast between Moses and the New Covenant are similar (2 Corinthians 3:7-18; Galatians 3:15-4:31). 5.! 1 Peter and Revelation the NT people of God are all the new priesthood (1 Peter 2:5) and have access to the Father s presence (Hebrews 7:25; Revelation 4:1-3) to offer sacrifices of praise (Hebrews 13:15-16; Romans 12:1). Ultimately the Church has not decided which books are scriptural and should be in the Bible and which are not; what the Church does is recognize the divine origin and the authority of a book to be included. The Church, which are Jesus sheep collectively, hear His voice (John 10:27) and recognize the authority of Hebrews. For this we can be forever grateful to God for working through His Church to ensure that this book was included. Without it we would have a significantly diminished understanding of our Lord s office of priesthood and His continual intercession for us. 2

There may be no better comment on this than John Calvin in his introduction to his commentary on Hebrews: I, indeed, without hesitation, class it among apostolical writings; nor do I doubt but that it has been through the craft of Satan that any have been led to dispute its authority. There is, indeed, no book in the Holy Scriptures which speaks so clearly of the priesthood of Christ, so highly exalts the virtue and dignity of that only true sacrifice which he offered by his death, so abundantly treats of the use of ceremonies as well as of their abrogation, and, in a word, so fully explains that Christ is the end of the Law. Let us not therefore suffer the Church of God nor ourselves to be deprived of so great a benefit, but firmly defend the possession of it. Recipients Just like we do not know the name of the author we also do not know precisely who the first recipients of the letter were. However, like the author, we can also learn a great deal from the letter itself to get a reasonably good idea who they were and what was happening in their lives. Although the letter itself does not contain a specific reference to its intended recipients (such as Paul s letters) the earliest copies of the letter all contain the title To the Hebrews. Most likely the term Hebrews means Jews (i.e., Christian Jews) and would included Jews who spoke mostly Greek as well as Aramaic, rather than those who spoke only Hebrew. As well, the letter assumes the recipients have a deep and thorough knowledge of a Greek translation of the Hebrew Scriptures indicating that they were Jews outside of Palestine. However, that title is very general while the content of the letter would indicate that the letter was written to a very specific group of people. From the content of the letter we know that they were Christians who had been persecuted for their faith to the point of losing their homes and businesses. Sometimes you were publicly exposed to insult and persecution; at other times you stood side by side with those who were so treated. You sympathized with those in prison and joyfully accepted the confiscation of your property, because you knew that you yourselves had better and lasting possessions. (Hebrews 10:33 34 NIV) He also knows that they are expecting and can expect more and even worse persecution that could well include martyrdom (12:4). He also knows quite a bit about their current emotional and spiritual state, stating that they have become dull of hearing (5:11) which would imply that they are now struggling with their commitment to Jesus and the Gospel. He is also worried that they are growing sluggish (6:12) and fainthearted in their commitment (12:3). He is also concerned that, at least, some of them have stopped going to church a trend he is worried about. Let us not give up meeting together, as some are in the habit of doing, but let us encourage one another (Hebrews 10:25 NIV) The author is also aware of their generosity to other Christians who were in need. And that despite their anxieties over the future they are still helping out: For God is not unjust as to overlook your work and the love that you showed for his sake in serving the saints, as you still do. (Hebrews 6:10). 3

He urges them to continue in such work and in being hospitable to others and to continue to minister to those who have been imprisoned for their beliefs (13:1-3). He also knows that they, like any community, have had their share of problems with money not surprising since they lost so much property already and purity in marriage (13:4-5). He points out to them that they need an attitude adjustment with how they are treating their church leaders telling them they need to submit to them (13:17). Where exactly this small group of suffering Jewish Christians lived is also not explicitly given. But again, we can conclude from internal evidence that it was most likely in or near the city of Rome. We may assume this since it was in Rome that the letter was first known and quoted at a very early date (see Date section). As well the author states that, those who come from Italy 913:24) give their greetings indicating that people whose home is Italy were sending this greeting. We can therefore conclude that the letter was addressed to a small house church, somewhere near Rome, composed primarily of Jewish Christians who had given up Jewish worship and had become followers of Christ. However as a result, they had been severely persecuted not only in the loss of property but also they were alienated from their Jewish families and communities that had rejected the gospel. And now, although there had been a bit of a respite, they were now facing even more persecution. As a result, they had become weary and exhausted ( persecution fatigue ) and were seriously thinking about returning to their Jewish religious roots. Date We know that Clement of Rome, who was a bishop of Rome about 95 AD, quotes from Hebrews in a letter he wrote to the Christians in Corinth (1 Clement). Internal evidence suggests further that the letter was likely written before the fall of Jerusalem in 70 AD since the writer does not mention the destruction of the Temple an argument he certainly could have used if it already had happened; i.e., the passing away of the old covenant for the new covenant (8:13). The reference to the earlier persecution in 10:32-33 could refer to the Edict of Claudius in 49 AD that is also referred to in Acts 18:2. As well, their worry about future persecution that may even be more severe might be the growing concern over Nero s reign (54-68 AD). It was on July 19 th 64 AD when the fire in Rome occurred that Nero blamed on Christians resulting in the martyrdom of many. Although no hard and fast date can be determined for the time of writing the letter, the most likely is sometime around 60 AD. Purpose Fortunately we are given direct evidence of the reason or purpose for the writing. The author states at the end of the letter: I appeal to you, brothers, bear with my word of exhortation, for I have written to you briefly. (Hebrews 13:22) This word of exhortation we know from Acts 13:15 refers to a sermon. The writer is therefore a preacher who is preaching a sermon to his audience and because he cannot be there in person he must deliver the sermon in the form of a letter. We will therefore refer to the author as the preacher rather than the author since it more accurately reflects the content of the letter. 4

As a sermon, the letter contains both theological instruction and practical application where both of these address the direct situation of the listeners. The primary concern that the preacher has about them is his fear that they would return or at least are tempted to return to their Jewish religious roots. As a result of leaving Judaism for the Gospel they had been ostracized from their families and had also experience severe financial loss and instability. But recall the former days when, after you were enlightened, you endured a hard struggle with sufferings, sometimes being publicly exposed to reproach and affliction, and sometimes being partners with those so treated. (Hebrews 10:32 33) They may have for a while experienced a respite but now they were again anxious about the possibility of persecution. As a result they were seriously wondering if they had made the right decision. No doubt there was a great deal of pressure as well to return to their Jewish religious roots from their former friends and families. Donald Guthrie states this well as following: To appreciate the strong pull of Judaism on Christians who were formerly Jews, it must be remembered that Christianity could offer no parallel to the ritual trappings to which they had been accustomed. In place of the Temple to which all Jews looked as the centre of worship, Christians met in different homes without even a central meeting-place. They had no altar, no priests, and no sacrifices. The Christian faith seemed denuded of any evidences of the usual kind of religious observances. It is hardly to be wondered at that there were Jewish converts who explored the possibility of holding on to both, particularly as both Jews and Christians appealed to the same Scriptures. If they retained the old while secretly professing the new, they would possess a status which was denied to those who made a clean transference to Christianity. The attraction of apostasy would have been strong for those who found it hard to face the determined opposition of their Jewish compatriots (cf. 10:32), although they had been prepared to do so at first. (Guthrie, Hebrews, 32). The preacher therefore wanted to assure the members of the little Roman house church that the loss of their Jewish religious rituals was exactly what should happen not because the rituals had been wrong but because they had now been fulfilled. Everything was in fact better now: there was a better sanctuary, a better priesthood, a better sacrifice and a better covenant. The very absence of the ritual was the greatest glory of the new faith, proclaiming as it did its superiority over the old order (Guthrie, Hebrews, 32). Theology of Hebrews The preacher s primary goal is to show that the new covenant as revealed by God through His Son is far superior to the old covenant. There are many ways that this can be done but the preacher focuses primarily on the supremacy of Jesus Christ as the perfect High Priest to make his point. 1.!The nature of the Son a.! The divinity of the Son b.! The humanity of the Son c.! The exaltation of the Son 2.!The superiority of the Son over others 3.!The Son as High Priest 4.!The work of the Son as High Priest 5.!The Son s inauguration of the New Covenant 5

Outline Hebrews is a complex sermon that can be viewed many different ways; all of them useful. You will therefore find many different outlines for the sermon. Here is one that I find very helpful. The sermon can be understood to have three major parts. Each part transitions to the next, building to a crescendo. As such each theme has two movements, for a total of six movements, each building on the one before. Each movement contains teaching, OT interpretation and exhortation: Prologue:! Supremacy of God s Son: His Person and work (1:1-3) I.! The revelation of God through His Word! Movements! 1.! 1:4-2:18! Christ is superior to the angels as the agent of revelation!!!! Key OT text: Psalm 8:5-7 (Heb. 2:5-9)!!!! Exhortation: 2:1-4!!!!! 1:4!! statement that Jesus is superior!!!! 1:5-14! proof through OT texts that Jesus is superior!!!! 2:1-4!! warning about paying attention!!!! 2:5-18! the humanity and suffering of Jesus is underscored! 2.! 3:1-4:13! Christ is superior to Moses the servant as an agent of revelation!!!! Key OT text: Psalm 95:7-11 (Heb. 3:7-4:11)!!!! Exhortation: 3:7-4:13!!!! 3:1-6!! Moses is a servant but Jesus is the Son!!!! 3:7-4:13! the rest of Mosaic covenant is imperfect II.! The purification of our sin though our Great High Priest! Movements! 3.! 4:14-7:28! Christ is superior to Aaron as a priest who perfects worshipers!!!! Key OT text: Psalm 110:4 (Heb. 5:6,10; 7:1-28)!!!! Exhortation: 5:11-6:12!!!! 4:14-5:10! Jesus is a Great High Priest like Melchizedek!!!! 5:11-6:12! warning about denying Jesus!!!! 6:13-20! God s promise is sure, fulfilled in Jesus!!!! 7:1-28! comparing Jesus to Melchizedek! 4.! 8:1-10:31! Christ is superior to the old covenant sanctuary and sacrifices!!!! Key OT text: Jeremiah 31:31-34 (Heb. 8:8-13; 9:15-20; 10:15-18)!!!! Exhortation: 10:19-39 Key Verse: Now the point in what we are saying is this: we have such a high priest, one who is seated at the right hand of the throne of the Majesty in heaven, a minister in the holy places, in the true tent that the Lord set up not man. (Heb. 8:1-2) 6

!! 8:1-13!! Jesus is our High Priest of a better covenant!! 9:1-10!! overview of Mosaic tabernacle!! 9:11-28! necessity of a blood sacrifice to forgive sins!! 10:1-18! final atoning sacrifice of Jesus Christ!! 10:19-25! exhortation to faith, hope and love!! 10:26-31! warning against rejecting Jesus as God s Son!! 10:32-39! exhortation to perseverance III.! Our worship in the presence of God! Movements! 5.! 10:39-12:17!Christ is the pioneer and perfecter of our faith!!!! Key OT text:! Habakkuk 2:3c-4 (Heb. 10:32-12:3)!!!! Exhortation: 12:1-17!!!! 10:39!! introduction Chiastic structure of chapter 11 A. Introduction (11:1 3)!! B. Abel's example of suffering (11:5)!! C. Enoch's example of triumph through faith (11:5)!!! D. Impossible to please God without faith (11:6)!!!! E. Example of faith seen through Noah (11:7)!!!!! F. Abraham's faith (11:8-10)!!!!!! G. Sarah's conception of Isaac (11:11-12)!!!!!!! X. Reason for faith (11:13-16)!!!!!! G'. Abraham's sacrifice of Isaac (11:17-19)!!!!! F'. Faith of Isaac, Jacob, and Joseph (11:20-22!!!! E'. Examples of faith seen in Mosaic era (11:23-29)!!! D'. Examples of faith in conquering Jericho (11:30-31)!! C'. Examples of triumph through faith (11:32-35a)! B'. Others who suffered on account of faith (11:35b-38)! A. Conclusion (11:39-40)!!!! 12:1-3! Jesus founder and perfecter of our faith!!!! 12:3-11! understanding troubles as positive discipline!!!! 12:12-17! exhortation to endure and to encourage! 6.! 12:18-13:19!Christ brings us to a mountain-assembly superior to Sinai!!!! Key OT text: Exodus 19 (Heb. 12:18-29)!!!! Exhortation: 12:25-13:19!!!! 12:18-29! kingdom of God cannot be shaken!!!! 13:1-18! sacrifice of praise pleases God Epilogue:! Benediction! 13:20-21!! Final greetings! 13:22-25 7

Other Literary Techniques The preacher also uses five methods in conveying his message: 1. Use of comparison a.! better than angels (Heb. 1:3), fruitful (6:9), Melchizedek (7:7), hope (7:19), covenant (7:22), promises (8:6), sacrifice (9:23), possessions (10:34), homeland (11:35), perfection (11:40), Jesus blood (12:24) b.! Similar comparison expressions! superior name (Heb. 1:3)! superior ministry (Heb. 8:6)! more glory (Heb. 3:1-6) c.! lesser-to-greater (a fortiori) argument! penalty for covenant unfaithfulness (Heb. 2:2-3)! sacrificial cleansing (flesh vs. conscience) (Heb. 9:13-14)! penalty for covenant unfaithfulness (Heb. 10:28-29)! penalty for covenant unfaithfulness (Heb. 12:25) d.! perfection or completeness is a central idea (Heb. 7:11,19; 10:1,14) 2. Interpreting OT Scripture to reveal the inadequacy of the Mosaic order a.! if would not! Heb. 4:8!! uses Psalm 95 to describe a better rest! Heb. 7:11!! uses Psalm 110 to describe a better priest to come! Heb 8:7!! uses Jeremiah 31 to describe a better covenant to come b.!mosaic covenant repetition implies imperfection! Heb. 7:23-24! describes the Aaronic priests as many because of death! Heb. 10:1-3! describes the Day of Atonement (Yom Kippur) as yearly! Heb. 1:1-2; 3:1-6!describes God using multiple prophets over multiple times 3. Priesthood theme Heb 8:1!! Main point of the sermon Heb 1:3!! purification for sins Heb. 2:17-3:1!! merciful and faithful high priest Heb. 4:14!! great high priest passed through the heavens Heb. 5-7!! Jesus priestly qualifications Heb. 8-10!! Jesus priestly ministry Heb. 12:28; 13:10,12,15-16! Believers priestly ministry 4. Exhortation Heb. 6:18; 12:5! God is the encourager Heb. 3:13; 10:24-25!Christians should encourage one another 5. The Preacher includes himself in his exhortations we in 2:1 and 65 more times Let us in 4:1,11,14,16; 6:1; 10:22-25; 12:1-2,28; 13:13,15 for a total of 16 times 8