HEBREWS INTRODUCTION
Our task over the past many years has been to examine each of the New Testament passages used to show the Old Testament law has been abolished. While each passage has required much thought, time, and energy, the book of Hebrews tops them all. Hebrews is one of the most complex and controversial New Testament books. It is full of rich theology and truth, and yet is so easily misinterpreted and misapplied. We therefore approach the writing of this chapter with humility, sincerity, and prayer.
Traditionally, Christians have understood Hebrews to be a declaration of the end of the Old Testament ceremonial laws. Under this view, the writer of Hebrews believed that God cancelled the old covenant through the superior work of Christ on the cross. Specifically, the animal sacrifices performed by the Levitical priests have been fulfilled and therefore done away with through the efficacious sacrifice of Christ for us. T.R. Schreiner agrees when he writes,
Traditionally, Christians have understood Hebrews to be a declaration of the end of the Old Testament ceremonial laws. Under this view, the writer of Hebrews believed that God cancelled the old covenant through the superior work of Christ on the cross. Specifically, the animal sacrifices performed by the Levitical priests have been fulfilled and therefore done away with through the efficacious sacrifice of Christ for us. T.R. Schreiner agrees when he writes,
OT sacrifices and priests played a proper role in their era, pointing to the fulfillment that would be enacted when the true priest and sacrifice arrived. Now that the fulfillment of the old covenant has arrived returning to the old way deserves judgment (647).
Hebrews scholar William L. Lane likewise states,
The fact that the old sacrifices had been superseded by the unique offering of Christ implied that the old covenant is indeed obsolete (8:13) and has been replaced by the promised new covenantal arrangement (Hebrews 9–13, 268).
We must carefully consider whether this traditional explanation is accurate. Did the writer of Hebrews demonstrate that the old covenant is obsolete? Is there a continuing role for the Levitical priesthood and the animal sacrifices? Is this understanding consistent with the whole of Scripture? In this chapter, we will examine these questions and more.
Background Information
Who wrote Hebrews?
Many speculate as to who wrote the book of Hebrews, since no author is named in the letter. In his commentary on the book of Hebrews, Paul Ellingworth lists thirteen historical suggestions for authorship, to include the apostle Paul, Luke, and Barnabas (3). Historically, many have suggested the apostle Paul to be the author, though “... the idea of Pauline authorship of Hebrews is now almost universally abandoned” (ibid, 3). Ellingworth goes on to list several differences between known Pauline literature and the Epistle to the Hebrews, including significant differences in vocabulary, as well as a focus on different themes and issues (ibid, 3-11).
What then can we know about the author of Hebrews? Church Father Origen, who lived from 185 to 254 AD, maintained that while the author of Hebrews was likely not Paul, he was familiar with Paul and probably knew him well (Cockerill, 5). This is affirmed at the end of the epistle, where we see that the author knew Timothy and thus likely knew Paul (Hebrews 13:23). In his commentary on Hebrews, Gareth Lee Cockerill points out,
Background Information
Who wrote Hebrews?
Many speculate as to who wrote the book of Hebrews, since no author is named in the letter. In his commentary on the book of Hebrews, Paul Ellingworth lists thirteen historical suggestions for authorship, to include the apostle Paul, Luke, and Barnabas (3). Historically, many have suggested the apostle Paul to be the author, though “... the idea of Pauline authorship of Hebrews is now almost universally abandoned” (ibid, 3). Ellingworth goes on to list several differences between known Pauline literature and the Epistle to the Hebrews, including significant differences in vocabulary, as well as a focus on different themes and issues (ibid, 3-11).
What then can we know about the author of Hebrews? Church Father Origen, who lived from 185 to 254 AD, maintained that while the author of Hebrews was likely not Paul, he was familiar with Paul and probably knew him well (Cockerill, 5). This is affirmed at the end of the epistle, where we see that the author knew Timothy and thus likely knew Paul (Hebrews 13:23). In his commentary on Hebrews, Gareth Lee Cockerill points out,
[The author] was a master of elegant Greek who understood the principles of rhetoric and oral persuasion as taught in the ancient world. He had a thorough knowledge of the OT and a clear understanding of how it should be interpreted in light of its fulfillment in Christ (2).
Again and again, the author shows his thorough and developed knowledge of the Old Testament Scriptures as he cites passage after passage to make his case.
We can also know that the author most likely did not receive direct revelation of the gospel from Jesus Christ, but rather, the gospel message was passed on through witnesses: “and [salvation] was attested to us by those who heard” (Hebrews 2:3). This reaffirms the idea that Paul was not the author since he received revelation of the gospel directly from Christ (Galatians 1:12).
In summary, while we do not know who the author of Hebrews is, we can say with fair certainty that he was (1) not Paul yet knew Paul, (2) was well versed in the Old Testament, and (3) affirmed the authority of the Old Testament.
Audience, Date, and Purpose
The audience is not specifically mentioned in Hebrews. Nevertheless, we can make a few observations about the original recipients. First, they were well versed in the Old Testament. Ellingworth notes,
We can also know that the author most likely did not receive direct revelation of the gospel from Jesus Christ, but rather, the gospel message was passed on through witnesses: “and [salvation] was attested to us by those who heard” (Hebrews 2:3). This reaffirms the idea that Paul was not the author since he received revelation of the gospel directly from Christ (Galatians 1:12).
In summary, while we do not know who the author of Hebrews is, we can say with fair certainty that he was (1) not Paul yet knew Paul, (2) was well versed in the Old Testament, and (3) affirmed the authority of the Old Testament.
Audience, Date, and Purpose
The audience is not specifically mentioned in Hebrews. Nevertheless, we can make a few observations about the original recipients. First, they were well versed in the Old Testament. Ellingworth notes,
In Hebrews, the evidence is overwhelming that the author expected his readers to be thoroughly acquainted with OT persons, institutions (especially cultic institutions, e.g., 9:1–10), and texts, and with the Mosaic law, and to accept unquestioningly the divine authority of the OT (23).
Therefore, we can confidently assume a Jewish background.
Second, they were likely connected to the Pauline circle, as evidenced by the mention of Timothy in 13:22-25. Third, the audience was familiar with those living outside of Israel. In 13:24, those in Italy send their greetings. Where exactly the original audience lived is unknown, other than they did not live in Italy themselves.
Also unclear is the date of the epistle. Most suggested dates tend to pivot around AD 70, when the temple was destroyed. However, some place the writing before the fall of the temple and others after its destruction (Cockerill, 35).
Much is unknown in this letter – who wrote it, to whom it was written, and when it was written. What we can identify more confidently is the purpose of the letter. Throughout Hebrews, the author warns his audience against falling away from the Messiah. Apparently, many were turning away from Jesus and relying on the Jewish temple rites and animal sacrifices as being sufficient for atonement of sins. In the first several chapters, the author of Hebrews establishes the supremacy of Christ over all other things. He then gives repeated and severe warnings to those who would reject Jesus after accepting him. Here are just a few verses in chapters two through four that give these warnings.
Second, they were likely connected to the Pauline circle, as evidenced by the mention of Timothy in 13:22-25. Third, the audience was familiar with those living outside of Israel. In 13:24, those in Italy send their greetings. Where exactly the original audience lived is unknown, other than they did not live in Italy themselves.
Also unclear is the date of the epistle. Most suggested dates tend to pivot around AD 70, when the temple was destroyed. However, some place the writing before the fall of the temple and others after its destruction (Cockerill, 35).
Much is unknown in this letter – who wrote it, to whom it was written, and when it was written. What we can identify more confidently is the purpose of the letter. Throughout Hebrews, the author warns his audience against falling away from the Messiah. Apparently, many were turning away from Jesus and relying on the Jewish temple rites and animal sacrifices as being sufficient for atonement of sins. In the first several chapters, the author of Hebrews establishes the supremacy of Christ over all other things. He then gives repeated and severe warnings to those who would reject Jesus after accepting him. Here are just a few verses in chapters two through four that give these warnings.
Therefore we must pay much closer attention to what we have heard, lest we drift away from it (2:1).
And we are his house, if indeed we hold fast our confidence and our boasting in our hope (3:6).
Take care, brothers, lest there be in any of you an evil, unbelieving heart, leading you to fall away from the living God. But exhort one another every day, as long as it is called “today,” that none of you may be hardened by the deceitfulness of sin. For we have come to share in Christ, if indeed we hold our original confidence firm to the end (3:12-14).
Therefore, while the promise of entering his rest still stands, let us fear lest any of you should seem to have failed to reach it (4:1).
Throughout all the rich theology of Hebrews, we see the author’s heart to keep believers steadfast in their striving toward eternity and not to turn away to anything else. All things pale in comparison with the surpassing greatness of the Messiah.
The “Already-Not Yet” Tension in Hebrews
As we read and study Hebrews, we are faced with an ongoing tension between the promises we experience to some degree at present and the full application of these promises in the future, commonly referred to as the “already” and the “not yet.” New Testament Theologian George Eldon Ladd explains that “... the Kingdom of God involves two great moments: fulfillment within history, and consummation at the end of history” (90). The fulfillment represents the “already;” the “consummation, the “not yet.” Ladd stresses that this tension exists in numerous places throughout the book of Hebrews (622).
Hebrews chapter eleven provides a clear example. The author lists several people who lived by faith in future promises, acting during the present on their sure hope of the future.
The “Already-Not Yet” Tension in Hebrews
As we read and study Hebrews, we are faced with an ongoing tension between the promises we experience to some degree at present and the full application of these promises in the future, commonly referred to as the “already” and the “not yet.” New Testament Theologian George Eldon Ladd explains that “... the Kingdom of God involves two great moments: fulfillment within history, and consummation at the end of history” (90). The fulfillment represents the “already;” the “consummation, the “not yet.” Ladd stresses that this tension exists in numerous places throughout the book of Hebrews (622).
Hebrews chapter eleven provides a clear example. The author lists several people who lived by faith in future promises, acting during the present on their sure hope of the future.
These all died in faith, not having received the things promised, but having seen and greeted them from afar, and having acknowledged that they were strangers and exiles on the earth (11:13).
Abraham, for example, received the promises of an inheritance in the land and offspring as numerous as the stars in heaven, but he did not personally experience the fullness of these promises in his lifetime; he only saw them from afar, yet acted on the surety of the promises.
Other parts of Scripture demonstrate this same tension. Paul, in Romans, describes the personal struggle all believers have with sin at present (7:18-20), and yet he calls us more than conquerors through Christ Jesus (8:37). We struggle, yet we have conquered. We are dying, yet we are alive. We suffer and groan, yet our eyes are on the surpassing glory that awaits us (8:19). Paul can state all of this in faith, for he is sure that nothing can separate us from the love of God in Christ Jesus (8:38-39).
The writer of Hebrews understood what it meant to walk in faith – to live out in the present what has not yet been fully realized, to be so sure of what is to come that we claim its truth in the here and now, to experience already through faith what has not yet come. We must keep this idea at the forefront of our minds as we study Hebrews.
The Superiority of Christ
We will focus our study primarily on Hebrews chapters seven through ten. In the chapters leading up to this, the author argues for the superiority of Christ over all things. He begins with a bang, stating that Jesus is the Son, the heir of all things, and the Creator of the world (1:2). He is the exact imprint of the Father, and he upholds the entire universe by the word of his power (1:3).
The author continues by comparing Jesus (the Creator) with various created beings. In chapters one and two, Jesus is superior to the angels. In 3:1-6, he is superior to Moses. Finally, beginning in chapter four, the author makes his case that Jesus is superior to the Levitical priesthood, and this argument carries into chapter seven, which will begin the heart of our study. The author sees the danger of his audience turning from the Messiah and therefore from their salvation, so he begins the book with his insistence that Jesus is supreme. There is nothing better to turn to.
Other parts of Scripture demonstrate this same tension. Paul, in Romans, describes the personal struggle all believers have with sin at present (7:18-20), and yet he calls us more than conquerors through Christ Jesus (8:37). We struggle, yet we have conquered. We are dying, yet we are alive. We suffer and groan, yet our eyes are on the surpassing glory that awaits us (8:19). Paul can state all of this in faith, for he is sure that nothing can separate us from the love of God in Christ Jesus (8:38-39).
The writer of Hebrews understood what it meant to walk in faith – to live out in the present what has not yet been fully realized, to be so sure of what is to come that we claim its truth in the here and now, to experience already through faith what has not yet come. We must keep this idea at the forefront of our minds as we study Hebrews.
The Superiority of Christ
We will focus our study primarily on Hebrews chapters seven through ten. In the chapters leading up to this, the author argues for the superiority of Christ over all things. He begins with a bang, stating that Jesus is the Son, the heir of all things, and the Creator of the world (1:2). He is the exact imprint of the Father, and he upholds the entire universe by the word of his power (1:3).
The author continues by comparing Jesus (the Creator) with various created beings. In chapters one and two, Jesus is superior to the angels. In 3:1-6, he is superior to Moses. Finally, beginning in chapter four, the author makes his case that Jesus is superior to the Levitical priesthood, and this argument carries into chapter seven, which will begin the heart of our study. The author sees the danger of his audience turning from the Messiah and therefore from their salvation, so he begins the book with his insistence that Jesus is supreme. There is nothing better to turn to.