argument on the epistle to the hebrews

ARGUMENT ON THE EPISTLE TO THE HEBREWS

___________________

A Paper

Presented to

Dr. Larry J. Waters and Instructional Team

Dallas Theological Seminary

___________________

In Partial Fulfillment

of the Requirements for

Hebrews, General Epistles, and Revelation

BE107 OL

___________________

by

Timothy L. Thorn

October 27, 2009

INTRODUCTION

The bulk of the introductory material concerning the historical contexts and matters of

authorship, date, recipients, and occasion are merely speculative. It is necessary to note the

importance of the connection between each of these topics so that one may be led to a more

decisive conclusion. However, it is equally if not more acceptable and appropriate in this

examination to plea a case of non-conclusion due to a lack of essential evidence necessary to

draw a conclusive argument.

One point to which attention should be drawn is the way in which the problems

inter-lock. The questions of authorship, date, destination and the identity of the

addressees are all to some extent inter-related, and decisions about one may have

a bearing on our conclusions about another. Equally, a false conclusion on one

question may lead us into quite erroneous inferences regarding the others. In such

a situation, unsatisfactory though it may be, we must often reconcile ourselves to

an admission of ignorance, or at most to the recognition that a conclusion is

possible, but not the only possibility.1

AUTHORSHIP

Much debate is made over the author of the Epistle to the Hebrews. Many conclusions of

these debates have been left open due to minor details and discrepancies. Several contenders

hold grounds for candidacy of authorship. The first potential author brought into question by

many is that of Paul the apostle. An argument for the canonicity of the book of Hebrews itself

leads several to assume Pauline authorship. Additionally, Timothy is associated with the author

of Hebrews. Moreover, both Paul and the book of Hebrews argue for the end of the Mosaic Law.

However, the argument for Pauline authorship can easily be dismissed upon subsequent

examination of language, sentence structure, imagery, and theology. Also, Paul signed the

majority of his letters.

1 R. McL. Wilson, New Century Bible Commentary: Hebrews (Grand Rapids: Eerdmans, 1987), 12.

2

Further arguments can be made for Paul, Barnabas, Luke, Apollos, Silvanus, Philip,

Priscilla and Aquila, Jude, Aristion, and others. There is no clear tradition about who the author

of the book of Hebrews was and thus the author remains anonymous.

DATE

The original date of this Epistle is also open to question. The terminus ad quem is clearly

fixed by Clement‟s epistle in AD 95. The terminus a quo however is left open to debate. Several

questions must be addressed concerning the origin of composition of the letter. First, how does

the epistle relate to the fall of Jerusalem in AD 70? We see evidence point to present tense

references to rituals in the temple in 7:8; 9:6f; 13:10. However, 1 Clement 41 also uses present

tenses prior to the fall of the temple. Also, if the letter was written after the fall of the temple

why doesn‟t the author mention the catastrophe? Nevertheless, the author shows no interest in

the Jerusalem temple in Hebrews 9:1-10. Instead, he concentrates more on the tabernacle in the

wilderness than the temple. Furthermore, Hebrews 12:4 would not have been true about the

church in Jerusalem. They had not yet suffered to the point of shedding blood.

A question of date concerning the book of Hebrews is in direct correlation with the

destination and recipients of the epistle. If the letter was written to Jerusalem of Palestine, it was

most likely written before AD 70. There is no necessity for dating the epistle prior to AD 70 but

the language would certainly be more pointed if it were. Neronian persecutions began in AD 64

which are most likely the persecutions that the author is referring to in 10:32-34. Thus, if the

epistle was sent to Rome it would most likely predate these persecutions by a few years.

Therefore, the letter can most likely be dated between AD 62 and AD 64 though not dogmatically.

3

RECIPIENTS

Several propositions have been made concerning the destination of this letter to the

Hebrews. Some locations suggested include Jerusalem, Samaria, Caesarea, Colossae, Ephesus,

Cyprus, Alexandria, and Rome. The most popular of these locations are Jerusalem and Rome.

The argument for Jerusalem can be dissolved after looking at the historical persecutions of the

church, which are mentioned in 12:4. The Jerusalem church had not yet resisted to the point of

shedding blood. Rome appears to be the first place where our extant literature of the Epistle to

the Hebrews is known.2 Additionally, “those from Italy” in 13:24 would seem to confirm a

Roman destination.

The readers were most likely of Jewish descent as evidence shows in the wide appeal to

Old Testament knowledge and levitical cultus.3 However, some scholars argue for a Gentile

audience due to the reference of the LXX rather than the Hebrew Old Testament in face of the

title of the book to be to the Hebrews, indicating a Jewish audience. Some even assume further to

a mixed community of readers despite a lack of addressing heathen controversy. The only

conclusion that can be made concerning a destination is that the letter was not a general epistle. It

was written to a specific church with a very specific problem in a specific area, which most

likely concerned Judaism

OCCASION

A limitation of sources makes discernment of the occasion of Hebrews one difficult to

determine. For the most part, the text is the only source from which we may draw conclusions.

From the letter we know the author clearly knows the readers to whom he is writing and he

2 F.F. Bruce, The Epistle to the Hebrews (Grand Rapids: Eerdmans, 1990), xxxiv.

3 Donald Guthrie, New Testament Introduction (Downers Grove: Intervarsity, 1990), 684.

4

identifies himself as a leader to whom the audience must be obedient and submissive. We also

know the targeted audience was an assembly in crisis.4 This crisis contained many factors

including, defections from number (10:25), lack of interest in the message of salvation they had

embraced (2:1-4), failure to listen to the voice of God in Scripture and preaching (2:1; 3:7b-4:13;

5:11; 12:25), regression from the stance of bold commitment upon receiving public abuse,

imprisonment and loss of property (10:32-34), lethargy and disheartenment (5:11; 6:12; 12:3, 12-

13), weariness with the necessity of sustaining confession in a social climate hostile to their

presence (12:3-4), attraction to leaders in conflict with the word of God (13:7-9), unresolved

tension between community and leadership (13:1, 17-18), and a proneness to isolation (13:24).5

The cause of this problem and the temptation to relapse into Judaism (3:12) can be credited to a

faltering hope (3:6; 6:18-20; 10:23-25; 11:1).

PURPOSE OF THE BOOK

The purpose of the book appears to be one of a two-fold nature. The overarching theme

of the book of Hebrews is to encourage the believers to mature. Subsequently, the purpose is to

warn the readers about the dangers of disowning Christ and lapsing into Judaism. The author‟s

use of the Greek word, “tis” emphasizes this point. The writer is warning the readers to watch

out for any individual who lapses rather than addressing the community as a whole. This shows

the importance of one person as it relates to the community.

Several other lesser themes include the author‟s intent to preparation for the coming

persecution, admonition about false doctrines, prevention from „forsaking the assembling of

ourselves together as in the manner of some‟ (10:25). To accomplish his purpose, the author

4 William L. Lane, Hebrews 1-8. Vol. 47A of Word Biblical Commentary (Dallas: Word, 1991), lxi.

5 Ibid., lxii.

5

issues a series of warnings, admonitions, and commands. William Lane says the author of

Hebrews urges his listeners to hold loyally to their confession of Jesus Christ as the sole

mediator of salvation in a time of crisis and warns them of the judgment of God they would incur

if they should renounce their Christian commitment.6 Bruce Barton also states the author‟s intent

is to remind and convince readers of the sufficiency and superiority of Christ (9:14), to warn

them of the danger of drifting away from Christ (2:3), and to exhort them to faithfulness (3:6).7

As a whole, the purpose of the book cannot be determined on the basis of one or two

statements by the author in his letter. Rather, the purpose is brought into light upon a clear

understanding of the message of the book and the key concepts touched on by the author. Thus

the theme of Hebrews can be designated as an admonition for Jewish Christians to be wary of

relapse into Judaism and find identity in the mediator of their faith with intentions of spurring

toward maturity in Christ.

ARGUMENTAL OUTLINE OF HEBREWS

I. The doctrine of the superiority of the Son l:l--10:18

a. The thesis l:l-3

Often, the opening of an epistle will include an identification of the author

and the reader(s). However, this is not the case in the book of Hebrews. The

author chooses to remain anonymous for reasons unknown. Speculation lends

credence to the idea that the readers already knew the author and thus he saw no

need to identify himself.

The theme of the book is often found in the opening thesis. This is true for

this epistle as well. The author is clearly indicating a sense of progressive

6 William L. Lane, Hebrews 1-8. Vol. 47A of Word Biblical Commentary (Dallas: Word, 1991), c.

7 Bruce B. Barton, Life Application Bible Commentary: Hebrews (Wheaton: Tyndale, 1997), xix.

6

revelation by means of speaking through God‟s Son. God has revealed himself in

the past through His Son. The author is intending to emphasize the greatness of

the revelation through a Son by covering the range of God‟s word to man in all

ages past and present. He also confirms the authenticity, credibility, and

superiority of the Messiah in verses 2-4 by describing Christ‟s means of creation,

radiance, God-nature, feral qualities, purification power, and

completion/acceptance of His work. In this opening statement Jesus is seen as the

prophet who is given the Father‟s message, the priest who cleansed sin, and the

king who will reign.8

i. The proof from the Old Testament 1:4-14

Here, the author emphasizes Christ‟s superiority over the angels.

This is important to note because the angels mediated the Law of Moses.

Verse 4 reveals the theme for chapter one, Christ‟s messiahship. While

verses 1-3 identified Christ‟s person and work, verse 4 looks at the

inheritance of Christ as Son of God, heir of all things. Philippians 2 gives

the name “Lord” to Jesus and thus confirms his authority as messiah rather

than simply a human or a son.

The author follows this statement by referencing seven Old

Testament passages confirming his declaration thus far. The author quotes

Psalm 2:7 to be mindful of an ancient, near-eastern custom of an

enthronement. According to that custom, on the day of an enthronement

the God of that culture would adopt the king as his son and would say

8 Stanley D. Toussaint, “The Epistle to the Hebrews,” unpublished class notes for BE 107 (Dallas Theological

Seminary. Fall Semester, 2009), 5.

7

what is said in Psalm 2:7. The quote is referenced here to indicate Christ

as a fulfillment of the Davidic Covenant. The placement of this quote is

significant in reference to what is said previously of angels. No angel is

ever called Son. Secondly, 2 Samuel 23 and 1 Chronicles 17 are quoted to

recognize Christ as the heir of the Davidic Throne. A strategic placement

of the word, „again‟ in the original text of verses 6‟s quotation from

Deuteronomy 34:43 indicates the second coming of Christ. This is

significant because it implies the coming of Christ and emphasizes the

reign of Christ‟s Kingdom. The recognition of Christ as heir is again

affirmed at the mention of the firstborn. Psalm 104:4 is quoted in verse 7

to emphasize the transitory ministry of angels as well as their power.

Psalm 45:6-7 is quoted in verses 8-9 to show the contrast between the

temporary ministry of the angels and Christ‟s eternal reign. Psalm 102:25-

27 describes the immutability of the Lord‟s divine nature. It anticipates the

eternal kingdom, the new heavens and earth. The seventh Old Testament

quote is from Psalm 110:1. The contrast between being seated and being

sent reminds the readers that the angels are never seated because their

work is never done. The author concludes this chapter by reminding

readers that angels are servants of the heirs of future salvation. The Old

Testament references anticipate the reign of Christ on earth specifically

concerning the rule of the Messiah in Jerusalem.9

ii. The danger of drifting 2:1-4

9 Stanley D. Toussaint, “The Epistle to the Hebrews,” unpublished class notes for BE 107 (Dallas Theological


8

Attention must be drawn to the transition at the phrase, “for this

reason.” This warning is against drifting (flowing past) into Judaism.

Emphasis to the mediation of the law through the angels deems necessary

the obedience to the new covenant message given by Christ. The a fortiori

argument in verse 3 shows the importance of obedience to the message of

the Lord compared to the Law of Moses. The salvation spoken of in verse

3 goes beyond justification toward future glorification. This is confirmed

by its future meaning in 1:14, discussion of the world to come in 2:5, the

use of salvation as a noun in the entire letter of Hebrews, the implications

of the age to come from the occurrence of signs and wonders in 2:4, and a

proclamation of nearness of the kingdom of Christ‟s ministry.10

The

author is anticipating the blessings of the kingdom. He looks forward by

showing the readers a greater loss of reward for lapsing into Judaism than

those who disobey the Law of Moses, which is mediated by angels. This

further necessitates the importance for endurance in the faith over simple

good deeds.

iii. The proof from authority 2:5-9

Here, the author uses a series of Scripture passages to prove the

superiority of Christ to angels.11

A better understanding of this passage

can be understood in light of Adam‟s failure concerning the command to

rule the earth. In turn, Christ, the perfect man will one day bring the whole

world into submission to himself. The term “angels” in verse 7 comes

10

Ibid., 7. 11

Stanley D. Toussaint, “The Epistle to the Hebrews,” unpublished class notes for BE 107 (Dallas Theological


9

from the word, Elohim in Psalm 8:5, which can mean God, gods, or

mighty ones. The correct translation as “angels” is confirmed in verse 9

where the author points to the relation of Christ‟s death to humans

individually.

iv. The proof from His nature 2:10-18

Clearly, man has not brought all things into subjection under his

feet. Therefore, God the Father perfects His will perfectly through the life

and ministry of the Son through sufferings. The writer vindicates the

Lord‟s association with man by quoting three Old Testament passages, the

first of which is Psalm 22:22. This passage is quoted to support messianic

redemption. Isaiah 8:17 & Isaiah 8:18 are quoted as well in verse 13. It is

important to note that Isaiah is not speaking prophetically in this context.

The reason for this verse in context is to show that just as Isaiah put his

faith in God, so the messiah put His faith in God the Father. Isaiah 8:18 is

quoted with intentions of bringing a family concept to the passage. Jesus is

recognized as being with the family of God. Crucial to this verse is an

understanding of a Jewish practice called pesher. Often, the Jews would

interpret passages in a simile-like manner. This branch of parallelism

shows that Jesus is a human as we are. The author writes of the likeness of

death with Christ because Satan‟s power is death. Christ overcame the

power of Satan by resisting Him to the point of death and even

resurrection. By this action, Christ rendered Satan powerless. This means

Satan‟s power has been disannulled and rendered inoperative for believers

10

in Christ Jesus.12

The death of Christ on the cross leaves God satisfied.

Christ‟s death provides freedom for those who once feared death. The

author concludes this section by providing 6 reasons for Christ‟s

incarnation in light of what has been already stated. Christ became a man

so that God might perfect Him through suffering, to render Satan‟s power

inoperative, to make propitiation for our sins, to help believers, to deliver

humans from the fear of death, and to one day rule the world.13

b. His superiority to angels 1:4--2:18

By emphasizing Christ‟s superiority over the angels he is harping on the

necessity for obedience to the message of Christ and endurance in the faith. Since

the angels mediated the Law of Moses, how much more necessary is submission

to Christ? He supports this claim by reminding the readers that Christ is heir of all

things and credits this argument to several Old Testament passages. The writer

develops his argument by noting the danger of drifting, proof from the Old

Testament, proof from authority and proof from the nature of Christ. A consistent

perspective of future glory and eternal reign shows the audience that Christ‟s

authority is superior to the temporal ministry of the angels.

c. The superiority of the Son to Moses 3:1--4:13

Here, the author moves his argument from superiority over the angels to

superiority over Moses. Since the writer has brought the Mosaic Law into

question it is only appropriate to bring Moses into the picture. He compares Christ

as both apostle and high priest to Moses.

12


Seminary. Fall Semester, 2009), 9. 13

Ibid., 9

11

i. In His person 3:1-4

The Apostle and High Priest that the author speaks of here is Jesus.

Apostle can more helpfully be translated as “sent one,” while High Priest

represents more of a deposition of man before God. Since Moses was

considered a great apostle and high priest, Jesus is brought into a role of

greater authority than that of Moses. The writer observes similarities

between the two, mainly consisting of faithfulness. The author clinches the

argument with the example and illustration of a builder having more glory

than the house that is built. Verse 4 implies that Jesus is the builder of all

things as God.

ii. In His position 3:5-6

The writer strengthens his purpose by moving from the

construction of the house to the function of Moses and Christ in their

respective houses.14

The three comparisons he makes in verses 5 and 6

show that Christ is superior in every aspect. First, Moses was a servant

and Christ was a Son. Second, Moses was in the house while Christ was

over the house. Third, Moses is testified to a coming reality and Christ is

the substantive fulfillment. Though verse 6 seems to imply the potential

loss of salvation, the author is attempting to portray the importance of

perseverance in faith as a mark of God‟s election.15

iii. The danger of disobedience 3:7--4:13

14





12

Here the writer warns against the danger of disobedience by

quoting Numbers 14 and Psalm 95. The background for this argument can

be found in the experience of Israel at Kadesh Barnea in Numbers 14. In

verse 7 we find the author using another a fortiori argument by comparing

calamity as a result of disobedience to Moses with the greater

consequence of disobedience to Christ. The author makes the point that

Jesus is the new Moses albeit superior. The inspiration of the Old

Testament is confirmed by the phrase, just as the Holy Spirit says, in verse

7. The rest in verse 11 is confirming to the endurance in faith. The

promised rest spoken of in chapter 4 is most likely either eternal bliss or

current rest as a result of daily placing faith in Christ. A combination of

the Psalm 95 quotation and the word, promise, in 4:1 prove the former to

be more likely.

In 3:12-13, the author warns the readers of judgment. This warning

is directed to a few certain individuals tempted of the apostasy of

deliberately lapsing back into Judaism, rather than the entire body of

professing believers. Furthermore, encouragement is necessitated because

tomorrow is not guaranteed. Hebrews 3:14 explains the need for this

warning.16

Here we again find the theme as repeated throughout the book;

endurance in the faith is a mark of election. The need for this endurance is

further illustrated in the remainder of chapter 3. Verse 16 reminds

believers that a beginning does not guarantee success. Verse 17 is to bring

16



13

attention to the fact that unbelief angers God. Verse 18 stresses judgment

as a result of disobedience.17

Chapter 4 builds on the writer‟s discussion in chapter 3. The

emphasis is again put on singularity of any one of the readers. The

promised rest spoken of again is an outgrowth of the Lord‟s Sabbath rest,

which was intended from man since the beginning in Genesis.18

Moreover,

it is interesting to note that the seventh day represents God‟s eternal and

millennial rest because it is the only day with no end. This case, along

with Joshua and David not bringing Israel into their rest, further confirms

the fact that this rest speaks of a future rest in eternity as a result of

endurance in the faith. Following this reasoning is a repetition of the

warning against individuals falling away.

d. The superiority of the Son to Aaron 4:14--10:18

Here the author looks at the Melchizedekian priesthood of Christ. Clearly,

the 5 and a half chapters dedicated to this argument illustrate the importance,

which the author desires to stress.

i. The better position 4:14-16

Christ‟s position is elevated as he passes from the nether regions of

the earth through the heavens to the right hand of God Almighty. The

purpose of the book is further solidified here as the author writes of the

reason for holding fast to confession of Christ in verse 15. He belabors the

superiority of Christ by stating that He was “tempted in all things.” The

17

Ibid., 13. 18

Ibid., 13.

14

completeness of Christ‟s temptations show the full extent to which he was

tempted rather than the quantity of temptations experienced. Prayer is

brought into consideration as the clearest continuing demonstration of

faith in Christ. Christ‟s position as High Priest reverses the Old Testament

idea of death as a consequence of entering the Holy of Holies to what is

now calamity as a result of abstaining from prayer.

ii. A better priest 5:1--8:5

It is important to note that qualification for priesthood is for a

believer who must participate in human feelings and weaknesses and he

must be divinely appointed.19

Consequences ensue at the attempt to take

the office of high priest upon oneself. The Messianic Priesthood is

vindicated by Psalm 2:7 stating that the Son had access to the Father and

in Psalm 110:4, which is emphasizing His priestly order. Jesus meets the

qualifications of priesthood perfectly. The crying and tears in verses 7-9

refer back to Gethsemane.20

Jesus‟ prayers demonstrate his obedience as a

man, which becomes a means by which He is delivered out of death by the

resurrection.21

The condition of the readers is revealed in the warning of

5:11-14 as the writer describes their laziness and sluggish attitude. The

writer urges the recipients to leave this behavior and press on toward

maturity in Christ‟s completeness. He then gives six phrases in order for

the reader to reach maturity. These words most likely describe Old

19





Ibid., 15.

15

Testament doctrines and practices that were hindering the readers from

going on to maturity in Christ.

The author proceeds to accentuate the purpose of the letter by

formulating a warning to those who had professed faith in Christ but were

in danger of leaving Christianity to lapse back into Judaism because this

would be the unpardonable sin. Perhaps the writer follows this severe

warning with the term “beloved” to reassure the believing readers of his

affection for them.22

He further effectuates the purpose by expressing his

desire for the readers to endure in the faith and move past their current

sluggish state, which in turn would result in full assurance. He does this so

that the reader might have the hope of eternal life. The author also

foreshadows chapter 11 with the words, “faith”, “patience”, and

“promise”. The certainty of this promise is confirmed at the mention of

Abraham. Abraham illustrates the endurance of hope because he was

associated with Melchizidek who is about to be discussed and he was

assured of the certainty of the promise.23

The oath of God and the

exaltation of the Son guarantee this promise by pointing back to Genesis

22:16 and Psalm 110:4.

Since the author is presenting Jesus as a priest superior to Aaron,

he furthers his synopsis by introducing the line of Melchizidek.

Similarities between Jesus and Melchizidek are made in chapter 7 at the

comparison of like names (King of Righteousness and King of Peace),

22

Ibid., 19. 23



16

consecration from other priests, and eternal continuation. Since the order

of Melchizidek is greater than the order of Aaron, the conclusion drawn is

that Christ is greater than Aaron or anyone in the Aaronic order. This is

confirmed at the mentioning of Abraham‟s tithes to Melchizidek, the

blessing of Abraham, and no record of death. Psalm 110:4 is quoted again

to stress that he is a priest forever. This proves that God never intended the

Aaronic order to be a permanent one.24

Hebrews 7:13-17 lends credence to

the change in priesthood in that Christ was to be priest despite Levitical

descent accompanied by the constitution of Levitical priesthood on

physical basis while the Melchizidekian required of an indestructible life.

These systems are contrasted to allow the readers to see the better hope of

drawing near to God. The oath quoted in verse 21 of chapter 7 guarantees

a better covenant in Jesus. Furthermore, the writer appeals to a largely

Jewish audience by asserting that Christ‟s ministry is based on eternal

priesthood. Instead of the Aaronic priests offering sacrifice for themselves,

Christ offered Himself as a sacrifice for the sins of men once and for all.

Finally, the author brings the passage to a climax at the allusion to

the place of Christ‟s ministry. Not only is Jesus at the right hand of the

Father, but He is also in the true tabernacle. This contrasts the true and

genuine tabernacle with the earthly one. The writer progresses to what is

next by alluding to Exodus 25:40 where Moses on Mount Sinai was shown

the heavenly tabernacle.

iii. A better covenant 8:6-13

24

Ibid., 21.

17

The covenant spoken of here is better because it “has been enacted

on better promises.”25

Jeremiah 31:31-34 is quoted to illustrate three better

promises and to emphasize significance on a human problem rather than a

faulty systemic law. The aim of the writer is that the law was only a

temporary provision, which has now been displaced by the new

covenant.26

Additionally, verse 13 gives implication that the Jerusalem

Temple is still standing at the time of writing, which might give one the

impression that the letter is written before AD 70.

iv. A better sanctuary 9:1-10

A description of the Tabernacle instead of the Temple is described

because the author wanted to emphasize the temporary nature of the

Tabernacle and he desired to look back to the original pattern.27

The

furnishings of the Tabernacle is described first, followed shortly by an

account of the service performed in the Tabernacle. This description of the

service is significant because it includes a list of four limitations of the

Old Testament sacrificial system. Only the high priest could enter the

Holy of Holies, it was only once a year, it was only with sacrificial blood,

and it was only efficacious for one year. Likewise, guilt offerings were

available for intentional sins but unintentional sins were not atoneable.

Verses 8 and 9 state that there was no direct access to God under the Law.

25



Ibid., 22. 27



18

The author is arguing that believers have direct access to God through the

great High Priest, Jesus Christ.

v. A better sacrifice 9:11--10:18

Here, the author compares the sacrifice of Christ to the Old

Testament sacrifices. His objective is to convey the fact that Christ‟s death

was necessitated by the validation of the new covenant and deliverance for

the Old Testament saints from their sins. The writer describes that the

maker of the covenant represents his own death by making a sacrifice.

Therefore, since the Mosaic covenant was ratified by blood, the blood of

Christ ratifies the new covenant.28

Perhaps the writer uses the plural

sacrifices for the one time death of Christ because he sees all of the Old

Testament sacrifices being fulfilled in Christ.

Chapter 10 explains the sufficiency of the once and for all death of

Christ. As a side note, verse 2 exhibits another indication of the current

existence of the Temple as remaining erect. Since the author has clearly

demonstrated that animal sacrifices could not remove sins, he progresses

his thought to reveal that God had to intercede. He does this by quoting

Psalm 40:6-8. He follows by commentating that the Old Testament

sacrificial system was never meant to be God‟s ultimate solution to sin.

The answer to the problem of sin was to be by the One who would

perfectly carry out God‟s will. This one perfect obedience supplanted the

sacrificial system. Thus, the will of God is carried out perfectly in Christ‟s

28

Ibid., 24.

19

earthly life and death.29

The position of being seated indicates that the

work of Christ is finished as opposed to the lack of a chair in the

Tabernacle. The author climaxes his homily with the knowledge that God

has forgiven sin to the extent that he does not even remember. With the

Holy Spirit as the ultimate witness, the old covenant is supplanted with the

new.30

II. The exhortation 10:19-39

Verses 19-25 deal primarily with issues of faith, hope, and love. Following

this exhortation, verses 26-39 consist of the fourth warning passage in the epistle to

the Hebrews. This warning includes an injunction against deliberate sin,

overwhelming opposition, and inner attitude.

a. To freedom of approach 10:19-22

Verse 19 appears to look ahead to what is said in chapter 12 about the

shedding of blood. However, the intent of the passage is to focus on the believer‟s

confidence to enter into God‟s presence by means of the blood of Christ. The

writer continues to encourage the readers by reminding them of the confidence

and assurance that they have in the great high priest. Verse 22 assumes that the

believers have been redeemed from their sins and the old way of living. The

passage intends to look back to Leviticus 16:2-6 where the high priest would enter

the Holy of Holies on the Day of Atonement only after he had bathed and offered

29



Ibid., 26.

20

a sin offering.31

Since Christ‟s perfect offering is our cleansing atonement,

believers have confidence to approach his throne with boldness.

b. To firmness of confession 10:23

Here, the author concentrates on the confidence and assurance that

believers have through confession of hope. He is concerned with the application

of the doctrine he has laid out up until this point. The faithfulness of God‟s

promise underscores the necessity to testify concerning Christ.

c. To fellowship for encouragement 10:24-25

At the mention of stimulation toward fellow believers the author is

intended to press home the issue of fellowship and encouragement among the

brotherhood of believers in Christ. There is safety and security in numbers and

this pushes toward fruitful deeds of love and good works. In verse 25 the writer

hints at early signs of apostasy through the neglecting of assembling together.

This further buttresses his purpose of admonishing believers against lapsing into

Judaism.

d. The danger of despising 10:26-39

This is the fourth warning passage of the book. The writer here is making an

argument for consequences of willful sin. He quotes Isaiah 26:11 to inform

readers of the ramification as a result of willful sin. This willful sin mentioned

looks to the Deuteronomical idea of leaving the law of Moses and apostatizing to

other gods. This apostatizing is described as “trampling the Son of God” to

parallel the idea of re-crucifying Christ mentioned in chapter 6. It also involves an

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inward change of attitude of the person in regards to the blood of the covenant.

Finally, it involves “insulting” or mocking Christ, which corresponds with

Leviticus 26:11. This act of recreancy leads to the ultimate condemnation of one‟s

own soul. The writer follows this severe warning with a recollection of the

audience‟s past sufferings. The constituent of this section of the book of Hebrews

is to warn believers to “not throw away your confidence” and can be found in

verse 35. It‟s uncanny how reinforcing verse 39 is to the author‟s purpose and

intent of the book. If there was to be one verse in the letter that captures the

writer‟s objective goal it is Hebrews 10:39.

III. The practical application 11:1--13:25

Here, the writer seeks to tie in his encouragement from the previous chapters. He

applies a sense of practicality and viability in the remaining 3 chapters.

a. The work of faith 11:1-40

The famous “faith chapter” demonstrates and illustrates great examples of

Old Testament saints who have endured in faith rather than lapsing into former

ways and lifestyles.

i. An explanation of faith 11:1-3

This description of faith analyzes the assurance and conviction of

hope and the unseen. This leads to a sense of approval and therefore, the

theme can be seen in chapter 11 as evidence of those who‟s endurance in

faith has gained God‟s approval.

ii. Examples of faith 11:4-38

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This large bulk of the chapter lists great examples of faith. These

exemplary models include antediluvian saints, Abraham and Sarah, Israeli

ancestors, Moses, Ancient Israel, and the continuation of faith in others

whom he cannot continue to list.

iii. The extension of faith 11:39-40

The author concludes this chapter with a restatement of the sub-

theme. This stresses the need for endurance because faith brings

approval.32

Verse 40 further reveals a future union of Old Testament saints

with those of the New Testament elect.

b. The patience of hope 12:1-29

This chapter alludes to a theme of hope in the life of the believer. This hope

avails with endurance in the faith, which the author has been developing an

argument for.

i. The examples of patient endurance 12:1-3

The “cloud of witnesses” referred to in verse 1 looks back to those

described in chapter 11. Not only does the author use examples of Old

Testament saints to urge his audience but he mentions a greater nonpareil

in Jesus Christ as the perfector of our faith. Verse 3 is written to implore

the readers to endure in faith.

ii. The endurance of discipline 12:4-13

Verse 4 lends credence to the audience of this epistle to be some

other than those in Jerusalem because Stephen and James had already been

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martyred at this point. Proverbs 3:11-12 is quoted to reinforce the idea of

discipline as a token of God‟s love.33

In addition to this quote, the author

alludes to Isaiah 35:3 to encourage the audience of this letter to revitalize

their hearts. At this hortatory citation, the writer warns the reader to not

become a stumbling block to others. This reinforces his idea of community

and assembly mentioned in chapter 10.

iii. The ethics of those who endure 12:14-17

The writings of this section look forward to the warning that

concludes chapter 12. The writer is saying that practical peace results in

practical holiness because he is reemphasizing the need to persevere in the

pursuit of righteousness. Concomitantly, he notes the sin of Esau, who

willingly and deliberately decided to indulge in immediate fleshly

gratification, to sway the readers not to follow his example.

iv. An explanation for the ethics 12:18-24

The Zion referred to in the contrast between Mt. Sinai and Mt.

Zion is Zion in the kingdom age.34

This is important to understand because

Zion is also used in the Old Testament to refer to Israel but that is not the

case here. The penman continues to describe the inhabitants of the

heavenly Jerusalem. The blood of Abel cries out for vengeance while

Christ‟s blood calls for forgiveness.

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v. The danger of denying 12:25-29

Here lies the fifth and final warning passage of the book. The

warning in this passage is a remonstrance against the refusal of God. The

“Him” referred to speaks of God the Father rather than Jesus mentioned in

the previous verse. In verse 25, the author uses the a fortiori argument

again to show the significance of this warning from heaven. He also

prompts a response of gratitude and awe at the reference to Haggai 2:7.

This reference considers the shaking of the temporal things at the coming

of the kingdom.

c. The labor of love 13:1-17

i. In the service of love 13:1-4

The author desires to see the church continue to grow in fellowship

with one another. Though, verse 4 may seem out of place at first its

purpose was to sway believers in the church away from sexual immorality.

ii. In the sufficiency of God 13:5-6

Here, the writer of Hebrews addresses greed and lusting after

money. Christ will never leave the believers and the readers are reminded

of the confidence and contentment they have in Jesus.

iii. In the stability of Christ 13:7-9

The writer is trying to refocus the believers‟ concentration on Jesus

Christ and on Him alone. Perhaps, the audience had been struggling with

false teachings or gluttony in verse 9.

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iv. In separation from Judaism 13:10-14

Verse 11 makes allusions to the Day of Atonement in Leviticus

16:27-28 and verses 12-13 could refer to the red heifer sacrifice in

Numbers 19. If anyone was found outside of the camp at the time of these

sacrifices he was considered unclean and must bathe himself before re-

entering the camp. Here, the writer encourages the readers to leave the

“camp of Judaism” and suffer reproach with Christ.35

v. In the sacrifice of worship 13:15-16

Here the author is informing the readers that God is pleased with

thankfulness as well as doing good and sharing.

vi. In their submission to their leaders 13:17

Not only should believers submit to authority but also they should

do so willingly and joyfully. This verse is aimed to help the readers

understand whom they are to submit to and the reasons for their

obedience.

d. The conclusion 13:18-25

The writer asks the readers to please pray for him. The restoration he

anticipates is most likely from an illness rather than an imprisonment due to

Timothy‟s “release” in verse 23.36

The writer concludes the book with a

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benediction that refers to the glory of Jesus as shepherd. Lastly, verse 24 hints at

the audience‟s affiliation with Italy in the sentence, “those from Italy greet you.”

SUMMARY

The book of Hebrews is a hortatory book that should not be taken mildly. The authority

of the book is clearly designated through the content it contains as well as the doctrinal truth that

surrounds the argument. Its purpose is seen in its contents through the author‟s argument

concerning the superiority of the Son, an exhortation, and practical application all accompanied

by five remonstrances. That purpose being an admonition for Jewish Christians to be wary of

relapse into Judaism and find identity in the mediator of their faith with intentions of spurring

toward maturity in Christ.

BIBLIOGRAPHY

Barton, Bruce B. Life Application Bible Commentary: Hebrews. Wheaton, Illinois: Tyndale

House Publishers, 1997.

Bruce, F. F. The Epistle to the Hebrews. Grand Rapids, Michigan: William B. Eerdmans

Publishing Company, 1990.

Ellingworth, Paul. The Epistle to the Hebrews. Grand Rapids, Michigan: William B. Eerdmans


Greenlee, Harold J. An Exegetical Summary of Hebrews. Dallas, Texas: Summer Institute of

Linguistics, 1998.

Guthrie, Donald. The Letter to the Hebrews. Grand Rapids, Michigan: William B. Eerdmans


Guthrie, Donald. New Testament Introduction. Downers Grove, Illinois: Intervarsity Press, 1990.

Johnson, Luke Timothy. Hebrews: A Commentary. Louisville, Kentucky: Westminster John

Knox Press, 2006.

Lane, William L. Hebrews 1-8. Vol. 47A of Word Biblical Commentary. Dallas, Texas: Word

Books, 1991.

Lane, William L. Hebrews 9-13. Vol. 47B of Word Biblical Commentary. Dallas, Texas: Word

Books, 1991.

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MacArthur, John F. The MacArthur New Testament Commentary on Hebrews. Chicago, Illinois:

Moody Press, 1983.

Newell, William R. Hebrews: Verse by Verse. Chicago, Illinois: Moody Press, 1947.

Pentecost, Dwight J. A Faith That Endures: The Book of Hebrews Applied to the Real Issues of

Life. Grand Rapids, Michigan: Discovery House Publishers, 1992.

Toussaint, Stanley D. “The Epistle to the Hebrews.” Unpublished class notes for BE 107. Dallas

Theological Seminary, Fall Semester, 2009

Westcott, Brooke Foss. The Epistle to the Hebrews. London, England: Macmillan and Co, 1928.

Wilson, R. McL. New Century Bible Commentary: Hebrews. Grand Rapids, Michigan: William

B. Eerdmans Publishing Company, 1987.

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