Bible Book: Hebrews

Because the Bible is practical, here is an overview of the book.

Author:  Undesignated

Type of Book: Epistle

Outline
The Argument: Christ and the Christian Faith Superior to the Old Covenant (1:1-10:18)
In Revelation (1:1-4:13)
Jesus Christ, as the Son of God, is the Full and Final Revelation of God to Humanity
Superior to the Prophets (1:1-3)
Superior to the Angels (1:4-2:18)
Warning: Danger of Ignoring Salvation Through Christ (2:1-4)
Superior to Moses (3:1-6)
Warning: Danger of Unbelief and Rebellion Against God (3:7-19)
Superior to Joshua (4:1-13)
In Mediation (4:14-10:18)
Jesus Christ, as Our Great High Priest, Far Surpasses the Old Testament Priesthood
Superior in His Qualifications (4:14-7:25)
Warning: Danger of Remaining Spiritually Immature (5:11-6:3)
Warning: Danger of Falling Away from Christ (6:4-20)
Superior in His Character (7:26-28)
Superior in His Ministry (8:1-10:18)
Located in a Better Sanctuary: Heaven (8:1-5)
Based on a Better Covenant: Grace (8:6-13)
Performed Through a Better Service: Jesus as High Priest (9:1-22)
Fulfilled by a Better Sacrifice: Jesus’ Own Life (9:23-10:18)
The Application: Challenge to Perseverance in Faith (10:19-13:17)
Remain Firm and Unwavering in Faith (10:19-11:40)
The Confidence and Commitment of Faith (10:19-25)
Warning: Danger of Deliberately Sinning and Insulting the Spirit (10:26-31)
The Boldness and Reward of Faith (10:32-39)
The Characteristics and Nature of Faith (11:1-3)
Examples of Faith From the Old Testament (11:4-38)
The Completion and Perfection of Faith in Christ (11:39-40)
Remain Focused and Endure Discipline (12:1-13)
Remain in God’s Grace and Be Holy (12:14-13:17)
The Priority of Holiness (12:14-29)
The Practice of Holiness (13:1-17)
Conclusion (13:18-25)

Author: Undesignated

Theme: The Better Covenant/The Superiority of Christ

Date of Writing: A.D. 67-69 (uncertain)

Background
    The destination of this letter is uncertain, though Rome is a likely possibility. The title of the book in the oldest Greek manuscripts is simply “To the Hebrews.” However, its content reveals that the letter was written to Jewish Christians. The author’s use of the Septuagint (Greek translation of the OT) when quoting from the OT suggests that the readers (or those who would hear this reading) were probably Greek-speaking Jews outside of the region of Palestine. The phrase “those from Italy send you their greetings” (13:24) most likely means that the author was writing to Rome and was including greetings from Italian Christians living away from their homeland. The letter’s recipients may have been part of several house churches (i.e., smaller groups who met for worship and fellowship in various homes) within the larger church community in Rome. It seems that some of the people were at the point of forsaking their faith in Jesus because of persecution and discouragement. Others were being tempted to turn back to Judaism (i.e., to rely on Jewish religious practices, culture and customs) and, therefore, finding an excuse to impose certain old covenant regulations on new covenant Christianity (see article on The Old Covenant and the New Covenant).
    The author of Hebrews is not identified in the original title nor in the book itself, though he was well known to his readers (13:18-24). For some reason, his identity was lost by the end of the first century. As a result, in early church tradition (second to fourth centuries) many different opinions were expressed about who may have written Hebrews. The opinion that Paul wrote Hebrews did not become prevalent until the fifth century.
    However, for centuries most Bible scholars have recognized that Paul could not be the writer. Hebrews contains no inconsistency or contradiction with Paul’s teaching in any of the NT letters, yet the style of writing in Hebrews is distinctly different with its use of a well-refined classical Greek. Hebrews is also unique in its reliance on the Septuagint (the Greek translation of the OT), as well as the way it introduces OT quotations, the method and structure of its arguments and teachings and the fact that it does not include the personal identification that was commonly found in Paul’s letters. In addition, while Paul always refers to his firsthand revelation received from Christ (cf. Gal 1:11-12), this writer places himself among the second-generation Christians to whom the message of Christ was confirmed by eyewitnesses of Jesus’ ministry (2:3). Some have suggested that Barnabas may have written the letter. He was an intellectual Hebrew Christian from the priestly tribe, or family line, of Levi (Ac 4:36), and he also had been a close associate of Paul, commissioned by the Antioch church for the first missionary journey (Ac 13:1-4). However, among the men mentioned by name in the NT, Luke’s description of Apollos in Ac 18:24-28 most perfectly fits the profile of the author of Hebrews. Apollos was an Alexandrian by birth and also a Jewish Christian with distinct intellectual and language communication skills. He was also associated with Paul in the early years of the church in Corinth (1Co 1:12; 3:4-6, 22).
    Regardless of who wrote Hebrews, this much is certain: the author wrote with the insight, authority and revelation of one inspired by the Holy Spirit. The absence of any reference in Hebrews to the destruction of the Jerusalem temple and the Jewish sacrificial system of worship strongly suggests that the author wrote before A.D. 70.

Purpose
Hebrews was written primarily to Jewish Christians who were experiencing persecution and discouragement. The writer aims to strengthen their faith in Jesus Christ by carefully explaining that Christ is God’s full and final revelation—the complete and ultimate means of redemption (i.e., rescue from sin, spiritual salvation and a restored relationship with God). He shows that God’s provisions for maintaining a relationship with him under the old covenant (i.e., before Christ) have been fulfilled and replaced by Jesus, who has established a new covenant through his own forgiveness-providing death (see article on The Old Covenant and the New Covenant). The writer challenges his readers (1) to hold on to their faith in Christ until the end, (2) to grow in spiritual maturity and (3) not to condemn themselves by turning back to their old form of religion or former way of life.

Survey
    Hebrews is more like a sermon than a letter. The author describes his work as a “word of exhortation” (13:22). Exhortation is an urgent appeal—a challenge, encouragement or warning—to do what is right and to follow God’s plans and purposes for spiritual salvation. The author expresses how the provisions and rituals of the old covenant (i.e., his “life agreement” with the Israelites based on his laws and promises and on their faithfulness and obedience) were meant to be temporary. This included the animal sacrifices, the tabernacle, the priesthood, the Day of Atonement, etc. (see chart of Old Testament Sacrifices, illustration of The Tabernacle, and article on The Day of Atonement). These things have all been fulfilled and replaced by God through his Son, Jesus Christ. Jesus established a new covenant, or “life agreement,” based on his own life and sacrifice and sealed in his own blood. The provisions of this covenant far surpass the old, making the old rituals obsolete, or outdated. Jesus has provided the complete and perfect means of forgiveness, restoring people to a right relationship with God if they accept that forgiveness and surrender control of their lives to him.
    Hebrews has three major divisions. (1) First, Jesus as the powerful Son of God (1:1-3) is declared to be God’s full and complete revelation to humanity—greater than the prophets (1:1-3), angels (1:4-2:18), Moses, the lawgiver (3:1-6), and Joshua, the conqueror (4:1-11). This section contains serious warnings about the consequences of ignoring spiritual salvation, drifting from faith in Christ or hardening one’s heart in rebellion and unbelief toward God (2:1-3; 3:7-4:2). (2) The second division presents Jesus as the high priest (see next paragraph) whose qualifications (4:14-5:10; 6:19-7:25), character (7:26-28) and ministry (8:1-10:18) far surpass every aspect of the OT Jewish priesthood. As the ultimate mediator between God and man, Jesus offered the perfect sacrifice—his own life—to pay the complete penalty for humanity’s offenses against God. Unlike the OT rituals and sacrifices that had to be constantly repeated, Jesus’ work is perfect and everlasting (10:1-18). This section warns believers against remaining spiritually immature or “falling away” from faith after experiencing a personal relationship with Christ (5:11-6:12). (3) The final division (10:19-13:17) strongly challenges and encourages Christian believers to persevere in salvation, faith, suffering and godly character.
    Jesus as the believer’s high priest—the One who represents man to God and God to man—is a central theme in Hebrews (cf. 4:14-16). (1) Jesus fulfills a better priesthood. The way he serves as priest is infinitely superior to the OT priesthood of Aaron (brother of Moses and the first Israelite high priest). Jesus was more like Melchizedek (5:1-7:28), the king of ancient Salem (7:1), who filled the unique dual role of both king and priest. Throughout the Israelite community of the OT, these two roles were to be kept separate and distinct. But in Jesus, the roles were combined, as he is the ultimate Priest and King. In this way, Melchizedek was symbolic of Christ (see 7:1, 3, notes). (2) Jesus serves as our high priest under a better covenant, based on God’s grace (i.e., his unearned and undeserved favor, love and spiritual enablement) rather than the law (8:1-13). (3) Jesus ministers as our high priest in a better sanctuary—heaven—where he intercedes for us (7:25) and provides access to God’s “throne of grace” (4:16). (4) Jesus provides a better sacrifice for sin through the shedding of his own blood (9:13-10:18, see above; see Ro 3:25, note).
    A prominent part of Hebrews is the pastoral warnings (cf. 2:1-4; 3:7-19; 5:11-6:3; 6:4-20; 10:26-31; 12:15-17; 12:25-29). Rather than being isolated thoughts in the overall presentation, these warnings are intertwined with the total message and purpose of the letter. They communicate the sobering possibility of apostasy, which means abandoning or falling away from faith in Christ (see article on Individual Apostasy). Although the author presents the real possibility of people turning their back on their once sincere faith in Christ and losing their spiritual salvation, his goal is to inspire these believers to remain faithful to Christ. He challenges them to endure with a confident trust in Jesus, even through times of deep discouragement or severe persecution.

Special Features
Nine major features characterize this letter. (1) It is unique among NT letters in its format: “it begins like a treatise [dissertation, thesis, essay], proceeds like a sermon, and concludes like a letter” (Origen, theologian and philosopher, A.D. 185-254). (2) It is the NT’s most polished book, resembling classical Greek style more closely than any other NT writing (except perhaps for Luke in Lk 1:1-4). (3) It is the only NT writing that develops the concept of Jesus’ high priestly ministry. (4) Its Christology (i.e., the study of the nature, character and activity of Christ) is richly varied, using more than twenty names and titles for Christ. (5) Its key word is “better” (13 times). Jesus is better than the angels and all OT mediators (i.e., priests, those who served between God and people). He offers a better rest, covenant, hope, priesthood, sacrifice/blood atonement (i.e., sin-covering) and better promises. (6) It contains the most prominent chapter in the Bible on faith (ch. 11). (7) It is filled with OT references and allusions that provide rich insight into early Christian interpretation of OT history and worship. This is especially evident in regard to typology, or prophetic symbolism, which reveals how certain OT people, things or activities were symbolic of what was later to come in a more perfect and complete form—particularly through Christ’s life and work. (8) It warns about the dangers of spiritual apostasy (i.e., spiritual rebellion, falling away from faith in Christ) more than any other NT writing. (9) It teaches that effective pastoral encouragement and warning are deeply grounded in accurate Bible-based views of God, his standards and the teaching of his Word.

Giving credit where credit is due.  These informational notes about this book come from the Full Life Study Bible, also known as the Fire Bible.  Don Stamps, editor.  Originally published by Life Publishers.