Introduction to the book of Hebrews.

1. Who wrote Hebrews?

The author of Hebrews is unknown. Paul, Barnabas, Silas, Apollos, Luke, Philip, Priscilla, Aquila, and Clement of Rome have been suggested by different scholars, but the epistle’s vocabulary, style, and various literary characteristics do not clearly support any particular claim. It is significant that the writer includes himself among those people who had received confirmation of Christ’s message from others (2:3). That would seem to rule out someone like Paul who claimed that he had received such confirmation directly from God and not from men (Gal 1:12). Whoever the author was, he preferred citing OT references from the Greek OT (LXX) rather than from the Hebrew text. Even the early church expressed various opinions on authorship, and current scholarship admits the puzzle still has no solution. Therefore, it seems best to accept the epistle’s anonymity. Ultimately, of course, the author was the Holy Spirit (2Pe 1:21). MSBN

Hebrews 2:3 (ESV) how shall we escape if we neglect such a great salvation? It was declared at first by the Lord, and it was attested to us by those who heard,

Galatians 1:12 (ESV) For I did not receive it from any man, nor was I taught it, but I received it through a revelation of Jesus Christ.

2 Peter 1:21 (ESV) For no prophecy was ever produced by the will of man, but men spoke from God as they were carried along by the Holy Spirit.

 Neither John Calvin nor Martin Luther accepted Paul’s authorship, and neither did many others of the past. On the other hand, many do accept Paul as the author. However, the human author is not the important thing, but the fact that the Epistle to the Hebrews is part of God’s inspired Word is important.

In spite of the fact that the Pauline authorship cannot be stated in a dogmatic fashion, there is abundant evidence that Paul was the author. Both internal and external evidence support the authorship of Paul. The writer had been in bonds (see Heb. 10:34). He wrote from Italy (see Heb. 13:24). His companion was Timothy (see Heb. 13:23). The writing is Pauline. Also, in my opinion, Peter identifies Paul as the writer (see 2 Pet. 3:15–16). I believe that there is good and sufficient reason for Paul’s changing his style and for not giving his name in the epistle. JVM

Hebrews 10:34 (ESV) For you had compassion on those in prison, and you joyfully accepted the plundering of your property, since you knew that you yourselves had a better possession and an abiding one.

Hebrews 13:24 (ESV) Greet all your leaders and all the saints. Those who come from Italy send you greetings.

2 Peter 3:15-16 (ESV) And count the patience of our Lord as salvation, just as our beloved brother Paul also wrote to you according to the wisdom given him, 16  as he does in all his letters when he speaks in them of these matters. There are some things in them that are hard to understand, which the ignorant and unstable twist to their own destruction, as they do the other Scriptures.

The writer of this letter does not identify himself, but he was obviously well-known to the original recipients. Though for some 1,200 years (c. a.d. 400-1600) 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. Contrary to Paul’s usual practice, the author of Hebrews nowhere identifies himself in the letter — except to indicate that he was a man (11:32 to tell. Translates the masculine form of a Greek verb, indicating that the author of Hebrews was a man). Moreover, the statement “This salvation, which was first announced by the Lord, was confirmed to us by those who heard him” ( 2:3 ), indicates that the author had neither been with Jesus during his earthly ministry nor received special revelation directly from the risen Lord, as had Paul ( Gal 1:11-12 ).

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.” From the letter itself it is clear that the writer must have had authority in the apostolic church and was an intellectual Hebrew Christian well versed in the OT. Barnabas meets these requirements. He was a Jew of the priestly tribe of Levi ( Ac 4:36 ) who became a close friend of Paul after the latter’s conversion. Under the guidance of the Holy Spirit, the church at Antioch commissioned Barnabas and Paul for the work of evangelism and sent them off on the first missionary journey (Ac 13:1-4)

The other leading candidate for authorship is Apollos, whose name was first suggested by Martin Luther and who is favored by many interpreters today. Apollos, an Alexandrian by birth, 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 ( 1Co 1:12 ; 3:4-6 , 22 ).

One thing is evident: The author was a master of the Greek language of his day, and he was thoroughly acquainted with the pre-Christian Greek translation of the OT (the Septuagint), which he regularly quotes.  NIVSN

Acts 4:36 (ESV) Thus Joseph, who was also called by the apostles Barnabas (which means son of encouragement), a Levite, a native of Cyprus,

Acts 13:1-4 (ESV) Now there were in the church at Antioch prophets and teachers, Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen a lifelong friend of Herod the tetrarch, and Saul. 2  While they were worshiping the Lord and fasting, the Holy Spirit said, “Set apart for me Barnabas and Saul for the work to which I have called them.” 3  Then after fasting and praying they laid their hands on them and sent them off. 4  So, being sent out by the Holy Spirit, they went down to Seleucia, and from there they sailed to Cyprus.  

Acts 18:24 (ESV) Now a Jew named Apollos, a native of Alexandria, came to Ephesus. He was an eloquent man, competent in the Scriptures.

1 Corinthians 1:12 (ESV) What I mean is that each one of you says, “I follow Paul,” or “I follow Apollos,” or “I follow Cephas,” or “I follow Christ.”

1 Corinthians 3:4-6,22 (ESV) For when one says, “I follow Paul,” and another, “I follow Apollos,” are you not being merely human? 5  What then is Apollos? What is Paul? Servants through whom you believed, as the Lord assigned to each. 6  I planted, Apollos watered, but God gave the growth…………….. 22  whether Paul or Apollos or Cephas or the world or life or death or the present or the future—all are yours,

2. When was Hebrews written?

Some scholars believe that the book must have been written before A.D. 70 since the writer spoke of the sacrifices as being offered when he wrote (7:27-28; 8:3-5; 9:7-8, 25; 10:1-3, 8; 13:10-11). However, the writer showed no interest in the temple but spoke of the sacrifices as the Israelites offered them when the tabernacle stood. He evidently used the present tense to give these references a timeless quality rather than indicating that temple worship was still in practice. Nevertheless a date of composition before A.D. 70 seems probable.[1], pp. lxii-lxvi; Andrew H. Trotter Jr., Interpreting the Epistle to the Hebrews, pp. 27-38.

“The best argument for the supersession of the old covenant would have been the destruction of the Temple.”

The reference to Timothy’s release from imprisonment (13:23) appears to date the book later in the life of that outstanding man. Almost all scholars believe that the Timothy referred to in Hebrews is the same one named elsewhere in the New Testament. No other New Testament writer mentioned Timothy’s imprisonment. The imprisonment of Christians seems to have been a well-known fact of life (10:34; 13:3). This was true after Nero launched an empire-wide persecution in A.D. 64. All of these factors when taken together seem to point to a writing date near A.D. 68-69. CN

Hebrews must have been written before the destruction of Jerusalem and the temple in a.d. 70 because: (1) If it had been written after this date, the author surely would have mentioned the temple’s destruction and the end of the Jewish sacrificial system; and (2) the author consistently uses the Greek present tense when speaking of the temple and the priestly activities connected with it (see 5:1-3 ; 7:23 , 27 ; 8:3-5 ; 9:6-9 , 13 , 25 ; 10:1 , 3-4 , 8 , 11 ; 13:10-11 ). NIVSN

The date of writing is particularly important in the case of the Epistle to the Hebrews because of the authorship question. Many scholars, even sound scholars, have taken the position that it was written after a.d. 70. Some give the date of a.d. 85, a.d. 96, and others up in the 90s. However, as you read this epistle, you are forced to the conclusion that the temple at Jerusalem was still standing at the time it was written. This means it had to have been written before a.d. 70, since Titus the Roman destroyed the temple in a.d. 70 and Paul had already gone to be with the Lord. I believe that it was written by the apostle Paul and it was written before a.d. 70. JVM

3. Why was Hebrews written?

During the reign of Nero (AD 54-68), persecution of Christians increased considerably. This caused some Jewish Christians to wonder if they had done right in giving up their Jewish religion and becoming Christians. They had believed, as Jesus and his followers taught, that the Jewish religion no longer served God’s purposes, that the priesthood and the sacrifices would come to an end, and that the temple in Jerusalem would be destroyed. Yet, thirty years after Jesus’ death and resurrection, the temple was still standing and the Jewish religion was still functioning.

With the increasing persecution, some of the Jewish Christians became discouraged. They began to doubt whether Christianity really was God’s new and victorious way to the eternal kingdom. In their view, Judaism appeared to be as firm as ever, whereas Christianity appeared to be heading for disaster. Some had stopped attending Christian meetings and even given up their Christian faith and gone back to Judaism (Heb 10:25-31). The letter to the Hebrews was written to reassure the Jewish believers and prevent them from slipping back to their former religious practices (Heb 2:1-3).  BBC

The writer urged the original readers to persevere in their faith rather than turning from Christianity and returning to Judaism. A note of urgency and pastoral concern permeates the whole letter. This tone comes through especially strongly in the five warning passages and in the encouragements that follow these warnings.

“. . . the purpose of the writer to the Hebrews is not to give us an interpretation of Old Testament prophecy. . . . Using material not from the prophets but primarily from the Psalms, with other materials added to elaborate the argument, the writer’s goal was to establish the superiority of the gospel in contrast to all that went before, particularly the levitical system. The primary evidence of the supremacy of Christianity is presented in its finality. Coming to Christ means final access to God without any barrier.”CN

The classical formulation for the occasion of the epistle is as follows. Jewish Christians, whether of a single congregation or in larger numbers and of broader geographical spread, were in danger of apostasy from Christ back to Moses. This condition of apostasy was an immediate danger (2:1), based upon unbelief (3:12). Conduct intimated such a possible going back (5:13, 14). Neglect of public worship (10:25), weakness in prayer (12:12), a certain instability in doctrine (13:9), refusal to teach others as mature believers ought (5:12), and neglect of the Scriptures (2:1) were other symptoms of spiritual weakness. The danger was that those who were “holy brethren, partakers of the heavenly calling” (3:1) might “fall away” (6:6) or “depart from the living God” (3:12).

To forestall such a development, the author of Hebrews stressed the superiority of Christ in a series of contrasts to the angels, Moses, Aaron, Melchisedek, and the Levitical system. The object of such contrasts was to show the inferiority of Judaism and the superiority of Christ.

As the writer develops his thoughts, he weaves together three concepts. The first is exhortation (13:22); the second is a series of warnings, five in number (2:1-4;3:7-19;6:4-12;10:26-31;12:15-17); and the third is consolation or assurance, gathered around the thought introduced in the word “consider” (3:1), which reaches its culmination in the phrase, “consider him that endured…” (12:3). On the basis of these concepts, the writer argues against the tendency toward apostasy.

The line of reasoning developed by the reader—hearers was attractive. If following Christ brought persecution, and the older way of the Jewish practice did not, why not return to Judaism, retain a religion and at the same time be free from persecution? Attractive options, to be sure. The answer to all this is set forth in the Epistle to the Hebrews, as the superiority of Christ is argued point by point against the claims of Judaism.

More recently, this classical view of Hebrews has been questioned. Alexander C. Purdy, in his introductory comment to the Epistle to the Hebrews (IB, XI, 591, 592), argues that this traditional view is only inferred. He gives nine reasons against the traditional view and then writes, “As it stands, then, Hebrews is an argument for the finality of Christianity resting on the valid foreshadowing in the Old Testament institution of sacrifice of the fundamental need for access to God, which has been brought out of the shadows for all men, Jew and Gentile alike, in the sacrifice of Christ.” The marked Jewishness of Hebrews, according to Purdy, belongs to the form rather than to the actual content of its thought. He then goes on to argue that the author of Hebrews was fighting a Jewish-Christian form of Gnosticism and Hellenism rather than Judaism as such, but acknowledges that his view is still only hypothetical.

If we concede to Purdy that the author of Hebrews was writing against Jewish-Christian Gnosticism centered in a Hellenistic culture, it still seems necessary to face the fact that the main themes of the book have a Jewish character and argument. In fact, Hebrews binds together the Old Testament and the New Testament in the person and work of Jesus Christ. Hebrews might be said to be the logical extension ofJohn 17 in that it serves to correlate the high priestly prayer with the high priestly ministry of Christ. As the prayer ofJohn 17 records our Lord’s concern that believers should be active in the world, so it also records the petition, “… that thou shouldest keep them from the evil one” (Jn 17:15, asv). The Hebrews epistle tells of such keeping, under the stresses and strains of persecution and of temptation to apostatize. To encourage such keeping, the author of Hebrews balanced the doctrinal and the hortatory, the pastoral and the practical, the word of consolation and the word of exhortation.

Judaism, a “cradle of convenience” for persecuted Christians of Jewish nationality, was thus opposed by contrast. The writer determined to help these early believers face the options with knowledge of the difference between Judaism and the work of Christ for and in the believer. All of this was designed to convince people under trial of the superiority of Jesus Christ.

At the same time, this letter of encouragement to first century believers contains help for today. No other New Testament epistle so clearly answers the “why” of the sacrifice of Christ, and of the redemption offered through this sacrifice. No other New Testament epistle so clearly links the twofold ministry of Christ as the eternal Son of God and the suffering Son of Man. Sin, guilt, atonement, and forgiveness are more fully comprehended through the Hebrews epistle. This writing also helps the readers gain a better understanding of Old Testament truths or incidents. Also, the difference between Judaism and Christianity becomes clear in the teaching of the Hebrews epistle.

Johannes Schneider has written: “Hebrews is very sober in the appraisal of the actual life of the churches. It knows the dangers which threaten God’s people on this earth. Therefore it admonishes to hold fast to the faith and not be disloyal to Christ” (The Letter to the Hebrews, p. 8). With its emphasis upon the priestly ministry of Christ, and the privileges of the believer in relation to Christ, and its strong admonitions to develop a virile faith, Hebrews still speaks today. WBC

4. How was this book received by the early church?

This Epistle to the Hebrews was not accepted by the western church for a long time, and the reason is found at this particular juncture: the church wanted to usurp the place of Israel. They adopted all the promises God had made to Israel and spiritualized them, applying them to themselves and rejecting God’s purposes in the nation Israel. As a result, you’ll find that the church in those early days became actually anti–Semitic and persecuted the Jew! Therefore, to say that God is through with the nation Israel is a sad blunder, and I trust that this episode may be helpful in our understanding the great truth that a Hebrew is a Hebrew, and when he becomes a Christian, he is still a Hebrew. When any person becomes a child of God, it does not change his nationality at all, but it brings him into a new body of believers called the church. Today God is calling out of both Jews and Gentiles a people for His name. When that is consummated, God will take His church out of this world, and He will pursue His purpose with the nation Israel, fulfilling all of His promises to them and through them to the gentile world in that day. I am indebted to these four wonderful expositors of the Word of God for helping us to get on the springboard so that we can plunge into the water of the Word. JVM

5. What is the major theme of Hebrews?

Christ is superior…………

This is, the super-abounding excellence of Christianity over Judaism. The sum and substance, the center and circumference, the light and life of Christianity, is Christ. Therefore, the method followed by the Holy Spirit in this Epistle, in developing its dominant theme, is to show the immeasurable superiority of Christ over all that had gone before. One by one the various objects in which the Jews boasted are taken up, and in the presence of the superlative glory of the Son of God they pale into utter insignificance. We are shown First, His superiority over the prophets, Hebrews 1:1-3. Second, His superiority over angels in Hebrews 1:4 to Hebrews 2:18. Third, His superiority over Moses in Hebrews 3:1-19. Fourth, His superiority over Joshua, Hebrews 4:1-13. Fifth, His superiority over Aaron in Hebrews 5:14 to 7:18. Sixth, His superiority over the whole ritual of Judaism, which is developed by showing the surpassing excellency of the new covenant over the old, in Hebrews 7:19 to Hebrews 10:39. Seventh, His superiority over each and all of the Old Testament saints, in Hebrews 11:1 to Hebrews 12:3. In the Lord Jesus, Christians have the substance and reality, of which Judaism contained but the shadows and figures.

If the Lord permits us to go through this Epistle—Oh that He may come for us before—many illustrations and exemplifications of our definition of its theme will come before us. At the moment, we may note how frequently the comparative term “better” is used, thus showing the superiority of what we have in Christianity over what the saints of old had in Judaism. In Hebrews 1:4, Christ is “better than angels;” in Hebrews 7:19, mention is made of a “better hope;” in Hebrews 7:22, of a “better testament” or “covenant; in Hebrews 8:6, of “better promises;” in Hebrews 9:23, of “better sacrifices;” in Hebrews 10:34 of a “better substance;” in Hebrews 11:16, of a “better country;” in Hebrews 11:35, of a “better resurrection,” and in Hebrews 11:40, of the “better thing.” So, too, we may observe the seven great things mentioned therein, namely: the “great salvation” (Heb. 2:3), the “great High Priest” (Heb. 4:14), the “great Tabernacle” (Heb. 9:11), the “great fight of afflictions” (Heb. 10:32), the “great recompense” (Heb. 10:35), the “great cloud of witnesses” (Heb. 12:1), the “great Shepherd of the sheep” (Heb. 13:20).

Again; in contrast from what the believing Hebrews were called upon to give up, they were reminded of what they had gained. Note how frequently occurs the “we have“—a great High Priest (Heb. 4:14, 8:1), an anchor of the soul (Heb. 6:19), a better and enduring substance (Heb. 10:34), an altar (Heb. 13:10). Once more, we may note how these Hebrews were encouraged to forget the things which were behind and to press toward those which were before. All through this Epistle the forward look is prominent. In Hebrews 1:6 and Hebrews 2:5, mention is made of a “world (or ‘habitable earth’) to come;” in Hebrews 6:5, of an “age to come;” in Hebrews 8:10, of a “new covenant,” yet to be made with the house of Israel; in Hebrews 9:11 and Hebrews 10:1, of “good things” to come; in Hebrews 9:28, of a “salvation” to be revealed; in Hebrews 10:37, of the coming Redeemer, in Hebrews 11:14 and Hebrews 13:14, of a “city” yet to be manifested.

Throughout this Epistle great prominence is given to the Priesthood of Christ. The center of Judaism was its temple and the priesthood. Hence the Holy Spirit has here shown at length how that believers now have in Christ the substance of which these supplied but the shadows. The following passages should be carefully weighed:—Hebrews 2:17; 3:1; 4:14, 15; 5:6, 10; 6:20; 7:26; 8:1; 9:11; 10:21. “Though deprived of the temple, with its priesthood and altar and sacrifice, the apostle reminds the Hebrews, ‘we have’ the real and substantial temple, the great High Priest, the true altar, the one sacrifice, and with it all offerings, the true access into the very presence of the Most Holy” (Adolph Saphir)   An Exposition of Hebrews  by A. W. Pink

6. Outline Of Hebrews

I. The culminating revelation of God chs. 1—2

        A. The agent of God’s final revelation 1:1-4

       B. The superiority of the Son 1:5-14

       C. The danger of negligence (the first warning) 2:1-4

       D. The humiliation and glory of God’s Son 2:5-9

       E. The Son’s solidarity with humanity 2:10-18

II. The high priestly character of the Son 3:1—5:10

      A. The faithfulness of the Son 3:1-6

      B. The danger of disbelief (the second warning) 3:7-19

      C. The possibility of rest for God’s people 4:1-14

      D. The compassion of the Son 4:15—5:10

III. The high priestly office of the Son 5:11—10:39

     A. The danger of immaturity (the third warning) 5:11—6:12

            1. The readers’ condition 5:11-14

           2. The needed remedy 6:1-3

           3. The dreadful alternative 6:4-8

           4. The encouraging prospect 6:9-12

     B. The basis for confidence and steadfastness 6:13-20

     C. The Son’s high priestly ministry 7:1—10:18

            1. The person of our high priest ch. 7

            2. The work of our high priest chs. 8—9

            3. The accomplishment of our high priest 10:1-18

     D. The danger of willful sinning (the fourth warning) 10:19-39

           1. The threefold admonition 10:19-25

           2. The warning of judgment 10:26-31

           3. The encouragement to persevere 10:32-39

IV. The proper response 11:1—12:13

     A. Perseverance in faith ch. 11

          1. Faith in the antediluvian era 11:1-7

         2. Faith in the patriarchal era 11:8-22

         3. Faith in the Mosaic era 11:23-31

        4. Faith in subsequent eras 11:32-40

     B. Demonstrating necessary endurance 12:1-13

          1. The example of Jesus 12:1-3

         2. The proper view of trials 12:4-11

         3. The need for greater strength 12:12-13

V. Life in a hostile world 12:14—13:25

    A. The danger of unresponsiveness (the fifth warning) 12:14-29

         1. The goal of peace 12:14-17

        2. The superiority of the New Covenant 12:18-24

        3. The consequences of apostasy 12:25-29

   B. Life within the church ch. 13

        1. Pastoral reminders 13:1-21

        2. Personal explanations 13:22-25

ESVN……………..….ESV Study Bible Notes

MSBN……………….MacArthur NASB Study   Notes

NIVSN……………….NIV Study Notes.

JVM ………………….J Vernon McGee’s Commentary

BN ……………………Barnes Notes

WBC………….…….Wycliffe Bible Commentary

CN ……….…………..Constables Notes

IC……………….…….Ironside Commentary

NET…………….…….Net Bible Study Notes.

JFB……………………Jamieson Fausset  Brown Commentary

VWS………………….Vincent Word Studies

CMM………………..Commentary on Matthew and Mark

BDB……………..….Barclay’s Daily Study Bible (NT)

Darby……………….John Darby’s Synopsis of the OT and NT

Johnson……………Johnson’s Notes on the New Testament

NTCMM…………..The New Testament Commentary:  Matthew and Mark.

EHS………………….Expositions of the Holy Scriptures

CPP…………………The Complete Pulpit Commentary

SBC…………………..Sermon Bible Commentary

K&D…………………Keil and Deilitzsch Commentary on the OT

EBC……………….…Expositors Bible Commentary

CBSC……………….Cambridge Bible for Schools and College

GC……………………Guzik Commentary

RD…………………..Robert  Deffinbaugh

NSB …………………The Nelson Study Bible

MHC…………………Matthew Henry Commentary

CSTTB………Chuck Smith Through The Bible

BBC…………….Bridgeway Bible commentary

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