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CANONICITY AND AUTHORSHIP.--CLEMENT OF ROME, at the end of the first century (A.D), copiously uses it, adopting its words just as he does those of the other books of the New Testament; not indeed giving to either the term "Scripture," which he reserves for the Old Testament (the canon of the New Testament not yet having been formally established), but certainly not ranking it below the other New Testament acknowledged Epistles. As our Epistle claims authority on the part of the writer, CLEMENT'S adoption of extracts from it is virtually sanctioning its authority, and this in the apostolic age. JUSTIN MARTYR quotes it as divinely authoritative, to establish the titles "apostle," as well as "angel," as applied to the Son of God. CLEMENT OF ALEXANDRIA refers it expressly to Paul, on the authority of Pantænus, chief of the Catechetical school in Alexandria, in the middle of the second century, saying, that as Jesus is termed in it the "apostle" sent to the Hebrews, Paul, through humility, does not in it call himself apostle of the Hebrews, being apostle to the Gentiles. CLEMENT also says that Paul, as the Hebrews were prejudiced against him, prudently omitted to put forward his name in the beginning; also, that it was originally written in Hebrew for the Hebrews, and that Luke translated it into Greek for the Greeks, whence the style is similar to that of Acts. He, however, quotes frequently the words of the existing Greek Epistle as Paul's words. ORIGEN similarly quotes it as Paul's Epistle. However, in his Homilies, he regards the style as distinct from that of Paul, and as "more Grecian," but the thoughts as the apostle's; adding that the "ancients who have handed down the tradition of its Pauline authorship, must have had good reason for doing so, though God alone knows the certainty who was the actual writer" (that is, probably "transcriber" of the apostle's thoughts). In the African Church, in the beginning of the third century, TERTULLIAN ascribes it to Barnabas. IRENÆUS, bishop of Lyons, is mentioned in EUSEBIUS, as quoting from this Epistle, though without expressly referring it to Paul. About the same period, Caius, the presbyter, in the Church of Rome, mentions only thirteen Epistles of Paul, whereas, if the Epistle to the Hebrews were included, there would be fourteen. So the canon fragment of the end of the second century, or beginning of the third, published by MURATORI, apparently omits mentioning it. And so the Latin Church did not recognize it as Paul's till a considerable time after the beginning of the third century. Thus, also, NOVATIAN OF ROME, CYPRIAN OF CARTHAGE, and VICTORINUS, also of the Latin Church. But in the fourth century, HILARY OF POITIERS (A.D. 368), LUCIFER OF CAGLIARI (A.D. 371), AMBROSE OF MILAN (A.D. 397) and other Latins, quote it as Paul's; and the fifth Council of Carthage (A.D. 419) formally reckons it among his fourteen Epistles.
As to the similarity of its style to that of Luke's writings, this is due to his having been so long the companion of Paul. CHRYSOSTOM, comparing Luke and Mark, says, "Each imitated his teacher: Luke imitated Paul flowing along with more than river fulness; but Mark imitated Peter, who studied brevity of style." Besides, there is a greater predominance of Jewish feeling and familiarity with the peculiarities of the Jewish schools apparent in this Epistle than in Luke's writings. There is no clear evidence for attributing the authorship to him, or to Apollos, whom ALFORD upholds as the author. The grounds alleged for the latter view are its supposed Alexandrian phraseology and modes of thought. But these are such as any Palestinian Jew might have used; and Paul, from his Hebræo-Hellenistic education at Jerusalem and Tarsus, would be familiar with PHILO'S modes of thought, which are not, as some think, necessarily all derived from his Alexandrian, but also from his Jewish, education. It would be unlikely that the Alexandrian Church should have so undoubtingly asserted the Pauline authorship, if Apollos, their own countryman, had really been the author. The eloquence of its style and rhetoric, a characteristic of Apollos' at Corinth, whereas Paul there spoke in words unadorned by man's wisdom, are doubtless designedly adapted to the minds of those whom Paul in this Epistle addresses. To the Greek Corinthians, who were in danger of idolizing human eloquence and wisdom, he writes in an unadorned style, in order to fix their attention more wholly on the Gospel itself. But the Hebrews were in no such danger. And his Hebræo-Grecian education would enable him to write in a style attractive to the Hebrews at Alexandria, where Greek philosophy had been blended with Judaism. The Septuagint translation framed at Alexandria had formed a connecting link between the latter and the former; and it is remarkable that all the quotations from the Old Testament, excepting two (Heb 10:30 13:5), are taken from the Septuagint. The fact that the peculiarities of the Septuagint are interwoven into the argument proves that the Greek Epistle is an original, not a translation; had the original been Hebrew, the quotations would have been from the Hebrew Old Testament. The same conclusion follows from the plays on similarly sounding words in the Greek, and alliterations, and rhythmically constructed periods. CALVIN observes, If the Epistle had been written in Hebrew, Heb 9:15-17 would lose all its point, which consists in the play upon the double meaning of the Greek "diathece," a "covenant," or a "testament," whereas the Hebrew "berith" means only "covenant."
Internal evidence favors the Pauline authorship. Thus the topic so fully handled in this Epistle, that Christianity is superior to Judaism, inasmuch as the reality exceeds the type which gives place to it, is a favorite one with Paul (compare 2Co 3:6-18 Ga 3:23-25 4:1-9,21-31, wherein the allegorical mode of interpretation appears in its divinely sanctioned application--a mode pushed to an unwarrantable excess in the Alexandrian school). So the Divine Son appears in Heb 1:3, &c., as in other Epistles of Paul (Php 2:6 Col 1:15-20), as the Image, or manifestation of the Deity. His lowering of Himself for man's sake similarly, compare Heb 2:9, with 2Co 8:9 Php 2:7,8. Also His final exaltation, compare Heb 2:8 Heb 10:13 12:2, with 1Co 15:25,27. The word "Mediator" is peculiar to Paul alone, compare Heb 8:6, with Ga 3:19,20. Christ's death is represented as the sacrifice for sin prefigured by the Jewish sacrifices, compare Ro 3:22-26 1Co 5:7, with Heb 7:1-10:39. The phrase, "God of Peace," is peculiar to Paul, compare Heb 13:20 Ro 15:33 1Th 5:23. Also, compare Heb 2:4, Margin, 1Co 12:4. Justification, or "righteousness by faith." appears in Heb 11:7 10:38, as in Ro 1:17 4:22 5:1 Ga 3:11 Php 3:9. The word of God is the "sword of the Spirit," compare Heb 4:12, with Eph 6:17. Inexperienced Christians are children needing milk, that is, instruction in the elements, whereas riper Christians, as full-grown men, require strong meat, compare Heb 5:12,13 6:1, with 1Co 3:1,2 14,20 Ga 4:9 Col 3:14. Salvation is represented as a boldness of access to God by Christ, compare Heb 10:19 with Ro 5:2 Eph 2:18 3:12. Afflictions are a fight, Heb 10:32; compare Php 1:30 Col 2:1. The Christian life is a race, Heb 12:1; compare 1Co 9:24 Php 3:12-14. The Jewish ritual is a service, Ro 9:4; compare Heb 9:1,6. Compare "subject to bondage," Heb 2:15, with Ga 5:1. Other characteristics of Paul's style appear in this Epistle; namely, a propensity "to go off at a word" and enter on a long parenthesis suggested by that word, a fondness for play upon words of similar sound, and a disposition to repeat some favorite word. Frequent appeals to the Old Testament, and quotations linked by "and again," compare Heb 1:5 2:12,13, with Ro 15:9-12. Also quotations in a peculiar application, compare Heb 2:8, with 1Co 15:27 Eph 1:22. Also the same passage quoted in a form not agreeing with the Septuagint, and with the addition "saith the Lord," not found in the Hebrew, in Heb 10:30 Ro 12:19.
The supposed Alexandrian (which are rather Philon-like) characteristics of the Epistle are probably due to the fact that the Hebrews were generally then imbued with the Alexandrian modes of thought of PHILO, &c., and Paul, without coloring or altering Gospel truth "to the Jews, became (in style) as a Jew, that he might win the Jews" (1Co 9:20). This will account for its being recognized as Paul's Epistle in the Alexandrian and Jerusalem churches unanimously, to the Hebrews of whom probably it was addressed. Not one Greek father ascribes the Epistle to any but Paul, whereas in the Western and Latin churches, which it did not reach for some time, it was for long doubted, owing to its anonymous form, and generally less distinctively Pauline style. Their reason for not accepting it as Paul's, or indeed as canonical, for the first three centuries, was negative, insufficient evidence for it, not positive evidence against it. The positive evidence is generally for its Pauline origin. In the Latin churches, owing to their distance from the churches to whom belonged the Hebrews addressed, there was no generally received tradition on the subject. The Epistle was in fact but little known at all, whence we find it is not mentioned at all in the Canon of Muratori. When at last, in the fourth century, the Latins found that it was received as Pauline and canonical on good grounds in the Greek churches, they universally acknowledged it as such.
The personal notices all favor its Pauline authorship, namely, his intention to visit those addressed, shortly, along with Timothy, styled "our brother," Heb 13:23; his being then in prison, Heb 13:19; his formerly having been imprisoned in Palestine, according to English Version reading, Heb 10:34; the salutations transmitted to them from believers of Italy, Heb 13:24. A reason for not prefixing the name may be the rhetorical character of the Epistle which led the author to waive the usual form of epistolary address.
DESIGN.--His aim is to show the superiority of Christianity over Judaism, in that it was introduced by one far higher than the angels or Moses, through whom the Jews received the law, and in that its priesthood and sacrifices are far less perfecting as to salvation than those of Christ; that He is the substance of which the former are but the shadow, and that the type necessarily gives place to the antitype; and that now we no longer are kept at a comparative distance as under the law, but have freedom of access through the opened veil, that is, Christ's flesh; hence he warns them of the danger of apostasy, to which Jewish converts were tempted, when they saw Christians persecuted, while Judaism was tolerated by the Roman authorities. He infers the obligations to a life of faith, of which, even in the less perfect Old Testament dispensation, the Jewish history contained bright examples. He concludes in the usual Pauline mode, with practical exhortations and pious prayers for them.
HIS MODE OF ADDRESS is in it hortatory rather than commanding, just as we might have expected from Paul addressing the Jews. He does not write to the rulers of the Jewish Christians, for in fact there was no exclusively Jewish Church; and his Epistle, though primarily addressed to the Palestinian Jews, was intended to include the Hebrews of all adjoining churches. He inculcates obedience and respect in relation to their rulers (Heb 13:7,17,24); a tacit obviating of the objection that he was by writing this Epistle interfering with the prerogative of Peter the apostle of the circumcision, and James the bishop of Jerusalem. Hence arises his gentle and delicate mode of dealing with them (Heb 13:22). So far from being surprised at discrepancy of style between an Epistle to Hebrews and Epistles to Gentile Christians, it is just what we should expect. The Holy Spirit guided him to choose means best suited to the nature of the ends aimed at. WORDSWORTH notices a peculiar Pauline Greek construction, Ro 12:9, literally, "Let your love be without dissimulation, ye abhorring . . . evil, cleaving to . . . good," which is found nowhere else save Heb 13:5, literally, "Let your conversation be without covetousness, ye being content with," &c. (a noun singular feminine nominative absolute, suddenly passing into a participle masculine nominative plural absolute). So in quoting Old Testament Scripture, the writer of the Epistle to the Hebrews quotes it as a Jew writing to Jews would, "God spoke to our fathers," not, "it is written." So Heb 13:18, "We trust we have a good conscience" is an altogether Pauline sentiment (Ac 23:1 24:16 2Co 1:12 4:2 2Ti 1:3). Though he has not prefixed his name, he has given at the close his universal token to identify him, namely, his apostolic salutation, "Grace be with you all"; this "salutation with his own hand" he declared (2Th 3:17,18) to be "his token in every Epistle": so 1Co 16:21,23 Col 4:18. The same prayer of greeting closes every one of his Epistles, and is not found in any one of the Epistles of the other apostles written in Paul's lifetime; but it is found in the last book of the New Testament Revelation, and subsequently in the Epistle of CLEMENT OF ROME. This proves that, by whomsoever the body of the Epistle was committed to writing (whether a mere amanuensis writing by dictation, or a companion of Paul by the Spirit's gift of interpreting tongues, 1Co 12:10, transfusing Paul's Spirit-taught sentiments into his own Spirit-guided diction), Paul at the close sets his seal to the whole as really his, and sanctioned by him as such. The churches of the East, and Jerusalem, their center, to which quarter it was first sent, received it as Paul's from the earliest times according to Cyril, Bishop of Jerusalem (A.D. 349). JEROME, though bringing with him from Rome the prejudices of the Latins against the Epistle to the Hebrews, aggravated, doubtless, by its seeming sanction of the Novatian heresy (Heb 6:4-6), was constrained by the force of facts to receive it as Paul's, on the almost unanimous testimony of all Greek Christians from the earliest times; and was probably the main instrument in correcting the past error of Rome in rejecting it. The testimony of the Alexandrian Church is peculiarly valuable, for it was founded by Mark, who was with Paul at Rome in his first confinement, when this Epistle seems to have been written (Col 4:10), and who possibly was the bearer of this Epistle, at the same time visiting Colosse on the way to Jerusalem (where Mark's mother lived), and thence to Alexandria. Moreover, 2Pe 3:15,16, written shortly before Peter's death, and like his first Epistle written by him, "the apostle of the circumcision," to the "Hebrew" Christians dispersed in the East, says, "As our beloved brother Paul hath written unto you" (2Pe 3:15), that is, to the Hebrews; also the words added, "As also in all his Epistles" (2Pe 3:16), distinguish the Epistle to the Hebrews from the rest; then he further speaks of it as on a level with "other Scriptures," thus asserting at once its Pauline authorship and divine inspiration. An interesting illustration of the power of Christian faith and love; Peter, who had been openly rebuked by Paul (Ga 2:7-14), fully adopted what Paul wrote; there was no difference in the Gospel of the apostle of the circumcision and that of the apostle of the uncircumcision. It strikingly shows God's sovereignty that He chose as the instrument to confirm the Hebrews, Paul, the apostle of the Gentiles (Ro 11:13); and on the other hand, Peter to open the Gospel door to the Gentiles (Ac 10:1, &c.), though being the apostle of the Jews; thus perfect unity reigns amidst the diversity of agencies.
Rome, in the person of CLEMENT OF ROME, originally received this Epistle. Then followed a period in which it ceased to be received by the Roman churches. Then, in the fourth century, Rome retracted her error. A plain proof she is not unchangeable or infallible. As far as Rome is concerned, the Epistle to the Hebrews was not only lost for three centuries, but never would have been recovered at all but for the Eastern churches; it is therefore a happy thing for Christendom that Rome is not the Catholic Church.
The use of Greek rather than Hebrew is doubtless due to the Epistle being intended, not merely for the Hebrew, but for the Hellenistic Jew converts, not only in Palestine, but elsewhere; a view confirmed by the use of the Septuagint. BENGEL thinks, probably (compare 2Pe 3:15,16, explained above), the Jews primarily, though not exclusively, addressed, were those who had left Jerusalem on account of the war and were settled in Asia Minor.
The notion of its having been originally in Hebrew arose probably from its Hebrew tone, method, and topics. It is reckoned among the Epistles, not at first generally acknowledged, along with James, Second Peter, Second and Third John, Jude, and Revelation. A beautiful link exists between these Epistles and the universally acknowledged Epistles. Hebrews unites the ordinances of Leviticus with their antitypical Gospel fulfilment. James is the link between the highest doctrines of Christianity and the universal law of moral duty--a commentary on the Sermon on the Mount--harmonizing the decalogue law of Moses, and the revelation to Job and Elias, with the Christian law of liberty. Second Peter links the teaching of Peter with that of Paul. Jude links the earliest unwritten to the latest written Revelation. The two shorter Epistles to John, like Philemon, apply Christianity to the minute details of the Christian life, showing that Christianity can sanctify all earthly relations.
I. Introduction.
A. This book, unlike most New Testament epistles, does not
identify the writer (1 John, Revelation and the Gospels have a
similar introduction).
1. The letter was originally written to Jewish converts to Jesus
who were in danger of leaving Christ and his church to go
back to their original religious orientation, or to the world.
2. Those originally addressed are not named and this
information is implied in the text of the letter.
3. Any disciple of Jesus who is tempted to depart from the faith
will benefit from the writing, and every follower of Jesus will
gain a greater appreciation for the Son of God by studying
this book.
B. Hebrews begins almost abruptly with a statement about the
Godhead.
II. Nature, Glory and Dignity of Christ (1:1 to 10:18).
A. Christ superior to prophets and angels (1:1 to 2:18).
1. God formerly spoke to Jewish fathers through the prophets
with many ways and means of giving the revelation (1:1).
2. Now he speaks through his Son, Jesus (1:2-3).
a. Jesus is heir of all things (1:2; Matt. 28:18).
b. Jesus made the worlds and all that is in them (1:2).
c. Jesus is the brightness of the Father's glory (1:3).
d. Jesus and Jehovah are of the same substance (1:3).
e. Jesus upholds all things by the word of his power (1:3).
f. Jesus is made purification of sins (1:3).
g. Jesus sits at the right hand of Jehovah (1:3).
3. Jesus is better than the angels (1:4-8).
a. Jehovah never called an angel his Son (1:5).
b. Angels are to worship Jesus (1:6).
c. Angels are servants and messengers of God (1:7).
d. Jesus is God's Son; his throne is eternal (1:8).
4. Jesus obeyed God's commands and therefore is sinless and
exalted (1:9-12).
a. Jesus made the universe (1:10).
b. The universe will perish, but Jesus continues (1:11-12).
c. Jesus does not change and will never fail (1:12).
5. Angels, great in power, are inferior to Jesus (1:13-14).
a. Angels were not promised pre-eminence (1:13).
b. Angels are ministering spirits serving the saved (1:14).
6. In view of Jesus' triumph and glory, we must listen to him
with deliberate attention (2:1-4).
a. Danger of drifting away from the words of Jesus (2:1).
b. The Old Law was spoken through angels, but every
failure to keep its requirements was punished (2:2).
c. We cannot escape if we neglect the words of Jesus (2:3).
d. Jesus' teaching was confirmed by those who heard him
(2:3).
e. Jehovah confirmed the message of Jesus by signs,
wonders, manifold powers, and gifts of the Holy Spirit
(2:4).
7. More evidence that Jesus is above angels (2:5-16).
a. Jehovah did not subject the world to angels, but he did
subject it to His Son (2:5). Jesus rules the universe.
b. God visits unworthy man (2:6).
c. God made man and gave him a place above animals but
below angels (2:7).
d. Also, Jehovah put all things in subjection to Jesus with
the exception of death, the last enemy (2:8).
e. Jesus took on the form of a man, suffered death, and is
crowned with honor and glory (2:9).
f. Jesus tasted death for every man (2:9).
g. To save sinful man, Jesus had to be made perfect through
sufferings (2:10).
h. Jesus, in saving sinners, participated in human flesh (2:11).
i. Jesus therefore calls the saved brothers (2:11-12).
j. Jehovah gave Jesus children (previously Jesus is
called a brother but now a father) (1:13; Isa. 9:6).
k. Jesus took the power of death away from the devil and
delivered us from the fear of death (2:14-15).
l. Jesus did not intend to save angels and therefore did not
become an angel; he intends to save man and therefore
became a man--the seed of Abraham (2:16).
8. The human nature of Jesus gives us the assurance he
understands us and can identify with our sorrows, being a
merciful and faithful high priest for us (2:17-18).
B. The superiority of Jesus over Moses (3:1 to 4:13).
1. Consider our apostle and high priest, even Jesus (3:1-6).
a. Jesus like Moses was faithful to Jehovah (3:2).
b. Jesus is worthy of more glory than Moses because the
builder has more glory than the house (3:3).
c. Every house has a builder; God built everything (3:4).
d. Moses was over God's house as a servant of God (3:5)
e. Jesus is a son over God's house, whose family we are
(3:6).
2. Wilderness wanderings and results of unbelief (3:7-19).
a. Since Jesus is greater than Moses, it is urgent for us to
listen to his teaching and obey him (3:7).
b. Do not harden you hearts as the Jewish fathers did in the
wilderness (3:8-9).
c. Jehovah was displeased with their disobedience (3:10).
d. Jehovah refused them the promised land (3:11).
e. The followers of Jesus are warned against an evil heart of
unbelief in falling away from God (3:12).
f. Urge one another to be faithful to Jesus (3:13).
g. The faithful will be rewarded with Christ (3:14).
h. Unfaithful and disobedient Jews were kept out of the
promised land of rest (3:15-19).
3. The rest that remains for the people of God (4:1-13).
a. Let us fear to come short of eternal rest (4:1).
b. We, like the Jews in the wilderness hear good news, but
the Jews did not benefit from the promise of reward and
rest because they heard but did not believe (4:2).
c. Obedient believers will enter the heavenly rest (4:3).
d. The Jews in the wilderness failed to enter their promised
rest (4:3).
e. It follows that others who displease God will not enter in
to God's rest (having finished his work of creation and
laying the foundations of the world, God rested) (4:3-5).
f. Disobedience kept some Jews out of Canaan, but the
faithful Jews received the promised land (4:6).
g. David spoke of a promised rest 500 years after Joshua led
the Jews into the land of Canaan (4:7).
h. If Joshua had given to the people the final rest, David
would not have spoken of it as yet future (4:8).
i. A sabbath day of rest remains for the faithful (4:9).
k. The dead in Christ are now enjoying that rest (4:10).
4. Exhortations to strive earnestly to enter that rest (4:11-13).
a. Disobedience will keep one out of the heavenly rest (4:11).
b. God's word knows the thoughts and intents of the human
heart (4:12).
b. God sees and knows everything about us (4:13).
5. The priesthood of Jesus (4:14 to 5:10).
a. Since Jesus is our high priest, be faithful (4:14).
b. Our high priest can be touched by our infirmities (4:15).
c. We can boldly approach God because Jesus represents us
in the heavenly court and secures for us mercy and grace
(4:16).
d. Human high priests represent the people to God (5:1).
e. Human high priests have infirmities and are gentle in
dealing with the ignorant and erring (5:2).
f. Human high priests therefore make sacrifices for both
themselves and the people (5:3).
g. No one has the right to become a high priest unless God
approves (5:4).
h. Jesus was called and appointed by Jehovah (5:5).
i. Jesus is a priest after the order of Melchizedek (5:6).
j. Jesus prayed in tears to him who could save him from
death and was heard for his godly fear (5:7).
k. Jesus learned obedience by his suffering (5:8).
l. Jesus saves all that obey him (5:9).
m. Jesus is appointed high priest after the order of
Melchizedek (5:10).
6. Warnings against apostasy (5:11 to 6:20).
a. A stern rebuke for failure to study and grow (5:11-14).
b. Advice to go on to perfection in understanding (6:1-3).
c. Danger and consequences of falling away (6:4-8).
d. The writer expected his readers to live in a way consistent
with salvation (6:9).
e. God remembers their contributions to the poor (6:10).
f. Encouragement to greater zeal (6:11-12).
g. To enforce his promise to Abraham God swore by himself,
since he could swear by none greater (6:13-14).
h. Abraham believed, endured and received the promise
(6:15).
i. God strengthens his promise of a heavenly rest with an
oath (6:16-17).
j. We have two immutable things--God's word and God's
oath (6:18).
k. God cannot lie and therefore we hold firmly to our hope
of heaven (6:18).
l. Our certain hope anchors our soul and we can be sure of
going to heaven if we are faithful (6:19).
m. Jesus, a high priest forever after the order of
Melchizedek, entered heaven as our forerunner assuring
our entrance into heaven if we are obedient (6:20).
7. More thoughts on the priesthood of Christ (7:1 to 8:5).
a. Melchizedek blessed Abraham (7:1).
b. Abraham gave a tithe to Melchizedek (7:2).
c. Nothing is known of Melchizedek's birth or death, and his
priesthood is perpetual (7:3).
d. Therefore, Melchizedek was greater than Abraham (7:4).
e. The Levitical priests where in the loins of Abraham when
he paid tithes to Melchizedek. The lesser pay tithes to the
greater. The Levitical priests symbolically paid tithes to
Melchizedek who is therefore greater than the sons of Levi
(7:5-10).
f. Under the Levitical priesthood there was no complete
forgiveness of all sin, therefore there was a need for a
priesthood after the order of Melchizedek (7:11).
g. A changed priesthood meant a change of the law (7:12).
h. Jesus was from the tribe of Judah and not the priestly
tribe of Levi (7:13-14).
i. Moses said nothing about priests from the tribe of Judah.
For Jesus to be a priest, the law had to change (7:14).
j. A Melchizedek priesthood appears (7:15).
k. The new priesthood is not by flesh but by the power of an
endless life (7:16).
l. David said Jesus would be a priest for ever after the order
of Melchizedek (7:17).
m. The Law of Moses was annulled because it could not
grant the absolute forgiveness of all sin (7:18).
n. The Old Law made nothing perfect; we need a better
hope to draw near to God (7:19).
o. Jesus is a high priest after the order of Melchizedek by
solemn oath of God (7:20-21).
p. Jesus is the assurance of a better covenant (7:22).
q. The Levitical high priest had to change because the high
priest died (7:23).
r. Jesus lives for ever, therefore his high priesthood
continues (7:24).
s. Jesus offers complete forgiveness because he lives for
ever to make intercession for the saved (7:25).
t. We need a sinless and exalted high priest (7:26).
u. Christ made one offering for sin for ever (7:27-28).
v. Christ's ministry, sacrifice and high priesthood is in
heaven and therefore superior to any earthly priesthood
(8:1-5).
8. The superiority of the new covenant (8:6-13).
a. Jesus has a more excellent ministry, being the mediator of
a better covenant with better promises (8:6).
b. If the first covenant had been able to grant complete
forgiveness of all sin, there would have been no need for a
new covenant (8:7).
c. God found fault with the people, not the covenant (8:8).
d. God made a new covenant with all the people of earth
(8:8).
e. The new covenant is unlike the old covenant (8:9).
f. The laws of the new covenant would be in the minds and
hearts of the people (8:10-11).
g. The laws of the new covenant would bring total
forgiveness of iniquities and sin (8:12).
h. A new covenant makes the first old and vanishing (8:13).
9. The superiority of Christ's ministry and sacrifice (9:1 to
10:18).
a. Arrangement and furniture of the first tabernacle (9:1-5).
b. Symbolic services of the Jewish tabernacle (9:6-10).
c. The perfect services of Christ (9:11-14).
d. The work of Jesus is heavenly and not earthly (9:11).
e. Not through the blood of animals, but by divine blood,
Jesus obtained eternal redemption for man (9:12).
f. The blood of bulls and goats and the ashes of a heifer
bring incomplete, ceremonial cleansing (9:13).
g. How much more shall the blood of God cleanse you
from dead works (9:14).
h. Jesus is the mediator of a new covenant (9:15).
i. Jesus died to forgive the transgressions of those who were
under the first covenant and all the saved may have an
eternal inheritance (9:15).
j. A last will and testament requires a death (9:16).
k. A will becomes effective when the testator dies (9:17).
l. The first covenant was dedicated with blood (9:18).
m. Moses sprinkled the book and the people with blood
(9:19-20).
n. The tabernacle and its furniture were sprinkled with blood
(9:21).
o. There is no forgiveness without shedding of blood (9:22).
p. The covenant of Christ required better blood (9:24).
q. Christ made one sacrifice for ever (9:25-26).
r. Men die once and then comes the judgment (9:27).
s. Christ died once and shall appear a second time apart
from sin, to them that wait for him, unto salvation (9:28).
t. The inadequacies of the Levitical offerings demonstrated
by their repetition (10:1-4).
u. The sufficiency of the offering of Christ demonstrated is a
once for all sacrifice (10:5-14).
v. When sins are remitted and not atoned, there is no need
for continuous sacrifices (10:15-18).
10. A plea for faithfulness in worship and service (10:19-25).
a. We have an adequate sacrifice and a heavenly high priest
over the house of God (10:19-21).
b. Let us come close to God because we are made pure in
the blood of Jesus (10:22).
c. Let us hold to an unwavering faith (10:23).
d. Let us provoke each other to love and good works
(10:24).
e. Be faithful in attending the worship services of the church
(10:25).
11. A warning against apostasy (10:26-31).
a. Since we have one sacrifice for sins for ever, departure
from Christ leaves us without remedy (10:26).
b. Apart from Christ we are left with the expectation of
judgment and fire (10:27).
c. Violators of Moses law were put to death (10:28).
d. Those who spurn the sacrifice of Jesus will receive more
severe punishment (10:29).
e. God will punish unforgiven sinners (10:30-31).
12. Remember previous suffering and steadfastness (10:32-34).
a. After your salvation, you were persecuted (10:32-33).
b. You pitied other disciples who were tortured and
accepted your affliction because you looked forward to a
better world (10:34).
13. Be faithful (10:35-39).
14. The nature of faith demonstrated by examples from history
(11:1-40).
a. Faith is based on fact and evidence and is therefore
assurance and conviction (11:1-3).
b. The faithful in ages past, from Abel to Samuel and the
prophets, all testify that faith made alive by obedience and
service never disappoints (11:4-32).
c. Faith produces works of obedience as demonstrated by
the heroes of faith in ages past--Abel offered (11:4);
Enoch walked with God (11:4; Gen. 5:22-24); Noah
prepared an ark (11:7); Abraham obeyed (11:8); Sarah
conceived (11:11); Abraham offered (11:17); Isaac
blessed (11:20); Jacob worshipped and blessed (11:21);
Joseph made mention (11:22); Moses parents hid him
(11:23); Moses refused to be Pharoah's grandson (11:24);
Moses forsook Egypt (11:25); Moses kept the first
passover (11:28); Moses and the people passed through
the Red Sea (11:29); The walls of Jericho fell after they
were compassed about seven days (11:30); Rahab
received the spies (11:31); Other examples are Gideon,
Barak, Samson, Jephthah; of David and Samuel and the
prophets (11:32).
d. These great men and women of faith suffered because of
their fidelity to God (11:33-40).
15. A final, solemn appeal to persist (12:1 to 13:19).
a. We have the example of noble people of faith in ages past
who witness to us by the testimony of history that no one
was ever disappointed who believed and obeyed God
(12:1).
b. We have the example of Jesus that enduring shame and
suffering in the name of God brings joy and rest (12:2-3).
c. You have not resisted unto blood (12:4).
d. If you would live godly you will suffer (12:5-8).
e. Earthly fathers corrected us and we still respected them,
is it not more important to be loyal to the heavenly father
and live for ever? (12:9-10).
f. No correction seems pleasant while it is being given but
later we see its benefits (12:11).
g. Do not be discouraged but press on (12:12-13).
h. Live at peace with all men by treating everyone right
(12:14).
i. Look at your feet and do not stumble (12:15).
k. Do not sell out for temporary pleasure and make the
mistake of Esau (12:16-17).
l. Earthly things can be shaken, even as Mount Sinai quaked
when the old law was given, but heavenly things remain
and cannot be shaken (12:18-28).
m. Things that are shaken (Mount Sinai and the Old Law
will be removed) and unshaken things (Christ and his
covenant) remain (12:27).
n. The eternal kingdom of Christ cannot be shaken,
therefore let us offer service that pleases God; for our
God is a consuming fire (12:28-29).
16. Fidelity in personal duties (13:1-7).
a. Love the brethren (13:1).
b. Show hospitality to strangers (13:2).
c. Remember those who are in jail because of their service
to Jesus (13:3).
d. Marriage is honorable and there is to be no fornication
(13:4).
e. Do not love money--God will take care of you (13:5-6).
f. Remember those who rule over you and teach you the
word of God--imitate their faith (13:7).
17. Be stable in doctrine and practice (13:8-16).
a. Jesus is ever the same (13:8).
b. Therefore, do not be misled by strange teaching; be
established by the practice of pure religion and not by
carnal considerations and Jewish ordinances (13:9).
c. Christians have an altar that Jews still living under the
rules of Moses cannot access (13:10).
d. Jewish sacrifices were made outside the camp (13:11)
e. Jesus also was sacrificed outside the city (13:12).
f. Therefore we go outside the camp (outside of Moses)
bearing the reproach of Christ (13:13).
g. Our true home is not in this world but in a world to come
(13:14).
h. Let us be faithful in serving and worshipping God
(13:15).
i. Take care of the needy and it will please God (13:16).
18. Duties to overseers (13:17-19).
a. Obey the elders and do not disappoint them (13:17).
b. Pray for us (13:18).
III. Conclusion (13:20-25).
A. Prayer on behalf of the Hebrews (13:20-21).
B. Closing remarks (13:22-25).
(2.) Its authorship. A considerable variety of opinions on this subject has at different times been advanced. Some have maintained that its author was Silas, Paul's companion. Others have attributed it to Clement of Rome, or Luke, or Barnabas, or some unknown Alexandrian Christian, or Apollos; but the conclusion which we think is best supported, both from internal and external evidence, is that Paul was its author. There are, no doubt, many difficulties in the way of accepting it as Paul's; but we may at least argue with Calvin that there can be no difficulty in the way of "embracing it without controversy as one of the apostolical epistles."
(3.) Date and place of writing. It was in all probability written at Rome, near the close of Paul's two years' imprisonment (Heb. 13:19,24). It was certainly written before the destruction of Jerusalem (13:10).
(4.) To whom addressed. Plainly it was intended for Jewish converts to the faith of the gospel, probably for the church at Jerusalem. The subscription of this epistle is, of course, without authority. In this case it is incorrect, for obviously Timothy could not be the bearer of it (13:23).
(5.) Its design was to show the true end and meaning of the Mosaic system, and its symbolical and transient character. It proves that the Levitical priesthood was a "shadow" of that of Christ, and that the legal sacrifices prefigured the great and all-perfect sacrifice he offered for us. It explains that the gospel was designed, not to modify the law of Moses, but to supersede and abolish it. Its teaching was fitted, as it was designed, to check that tendency to apostatize from Christianity and to return to Judaism which now showed itself among certain Jewish Christians. The supreme authority and the transcendent glory of the gospel are clearly set forth, and in such a way as to strengthen and confirm their allegiance to Christ.
(6.) It consists of two parts: (a) doctrinal (1-10:18), (b) and practical (10:19-ch. 13). There are found in it many references to portions of the Old Testament. It may be regarded as a treatise supplementary to the Epistles to the Romans and Galatians, and as an inspired commentary on the book of Leviticus.
It plainly was written before the destruction of Jerusalem, which would have been mentioned in the Epistle had that event gone before, compare Heb 13:10; and probably to churches in which the Jewish members were the more numerous, as those in Judea, and perhaps Alexandria. In the latter city were the greatest number of resident Jews next to Jerusalem. In Leontopolis, in Egypt, was another temple, with the arrangements of which, WIESELER thinks the notices in this Epistle more nearly corresponded than with those in Jerusalem. It was from Alexandria that the Epistle appears first to have come to the knowledge of Christendom. Moreover, "the Epistle to the Alexandrians," mentioned in the Canon of Muratori, may possibly be this Epistle to the Hebrews. He addresses the Jews as peculiarly "the people of God" (Heb 2:17 4:9 13:12), "the seed of Abraham," that is, as the primary stock on which Gentile believers are grafted, to which Ro 11:16-24 corresponds; but he urges them to come out of the carnal earthly Jerusalem and to realize their spiritual union to "the heavenly Jerusalem" (Heb 12:18-23 13:13).