Jesus Christ fulfilled every aspect of Old Testament Law to be a complete savior. In the early church, some Christians from a Judean background did not fully understand this. So, the Epistle to Judean Christians was written to show from many Old Testament truths how Christ is God’s better and more fully completed solution than the Law of Moses.
This is the first in a five-part series that will reveal truths from this Epistle to the Hebrews. The series includes:
(Part 1) Background and Structure
(Part 2) Chapters 1-4: The Son Brings Rest
(Part 3) Chapters 5-8: The High Priest Brings a New Testament
(Part 4) Chapters 9-11: The Perfect Sacrifice Brings Faith
(Part 5) Chapters 12,13: The Seated Lord Brings Hope in Life
Background
Biblical scholars are unsure about who the author of this epistle was or exactly when it was written. In The Life and Epistles of St. Paul (page 790), William J. Conybeare and John S. Howson include Barnabas, Luke, Clement, Apollos, and the Apostle Paul as possible authors. Yet, they are clear as to the epistle’s purpose [brackets are my additional comments]:
“We have seen that the Epistle to the Hebrews was addressed to Jewish converts, who were tempted to apostatise [fall away] from Christianity, and return to Judaism. Its primary object was to check this apostasy, by showing them the true end and meaning of the Mosaic system, and its symbolical and transitory [temporary, it was only “unto (until) Christ,” according to Galatians 3:24] character. They are taught to look through the shadow to the substance, through the type to the antitype. But the treatise [a long doctrinal letter, similar to Paul’s epistle to the Romans], though first called forth to meet the needs of Hebrew converts, was not designed for their instruction only. The Spirit of God has chosen this occasion to enlighten the Universal Church concerning the design of the ancient covenant, and the interpretation of the Jewish Scriptures. Nor could the memory of St. Paul be enshrined in a nobler monument, nor his mission on earth be more fitly closed, than by this inspired record of the true subordination of Judaism to Christianity [or fulfillment of Judaism in Christianity].”
A PDF of The Life and Epistles of St. Paul by Conybeare and Howson is available at:
https://archive.org/details/lifeandepistles04howsgoog/page/516/mode/2up
In The Companion Bible (Page 1823), E. W. Bullinger gives introductory notes on the epistle. He gives evidence that Paul wrote the letter, even though it does not open with his name as on most of his other epistles to the churches. Bullinger notes that this may be due to Paul’s reputation as a renegade by Judeans, and that leaving the letter anonymous would ensure a better reception.
As to the timing of the letter, Bullinger notes that many scholars believe it was written shortly before the destruction of the Jerusalem Temple in 69 A.D. However, Bullinger believes Paul may have written it shortly after the Council at Jerusalem in 51 A.D. to handle some of the Judaizers that were attempting to infiltrate the freedom of the Christian Church. Scholars also note that the Greek text is of an Alexandrian style and all Old Testament quotes are taken from the Greek Septuagint (not the Old Testament Hebrew texts).
Structure of Hebrews
Two Greek words are used by God to show that Jesus brings a more powerful salvation and fulfills Old Testament promises concerning the Messiah. The Greek word kreittōn means better, stronger; it is related to the word kratos (strong, having an impacting). The Greek word diaphoros comes from dia (all the way through) and pherō (to carry). It shows that Jesus’ name and ministry carry all the way through to salvation and eternal life. Both words are noted at respective places in the structure below.
A.) 1:1-3 – God’s communication to the “fathers” at past times in the prophets; God’s communication to us now in His Son; God gave all dominion to His Son, who is now seated at God’s right hand
B.) 1:4—2:18 – Christ’s status: The son is greater than angelic messengers, yet inferior to them as a man who suffered for all men (1:4 – Jesus is kreittōn than angels; Christ obtained by inheritance a diaphoros name)
C.) 3:1-3 – We should think on Jesus Christ—the Apostle and High Priest, who has greater honor than Moses
D.) 3:4—4:13 – We trust in Christ more than in Moses; some Israelites in the Old Testament had no rest because of their unbelief and disobedience; today we have rest in Christ
E.) 4:14-15 – Hold our Profession of Faith; seeking grace and mercy
F.) 5:1—10:18 – Christ was qualified and appointed by God as High Priest (after the order of Melchizedek, not the Levitical priesthood); Christ is High Priest of a New Agreement with God
E.) 10:19-25 – Hold the Profession of Hope; seeking encouragement and fellowship
D.) 10:26—11:40 – We trust in Christ’s sacrifice more than in the Law of Moses; some believers in the Old Testament had rest because of their belief and obedience; today we have the fulfilled promise in Christ (10:34 heavenly rewards are kreittōn than earthly rewards; 11:16 Old Testament believers desired a kreittōn place, one that is heavenly; 11:35 they desired a kreittōn resurrection with eternal life; there is a kreittōn promise for us)
C.) 12:1-3 – We should keep our eyes on Jesus Christ—the Starter and Finisher of Faith
B.) 12:4—13:19 – Our status in Christ: We are sons of God with Jesus Christ as mediator of a greater agreement; yet we are chastened and endure in this life (12:24 – Jesus is the mediator of a new covenant that is kreittōn than Abel’s)
A.) 13:20-25 – God’s communication to us today by an encouraging letter from Paul; God raised our Lord Jesus from the dead to become the Great Shepherd of the sheep.
Christ: High Priest of a New Agreement
The central section (F.) is full of great detail.
F.) 5:1—10:18 – Christ was qualified and appointed by God as High Priest (after the order of Melchizedek, not the Levitical priesthood); Christ is High Priest of a New Agreement with God
The following structure notes this:
A.) 5:1—8:5 – Christ’s qualifications and appointment as High Priest
B.) 5:1-6 – Christ as High Priest qualified and appointed by God
C.) 5:7—7:19 – Christ’s Qualifications:
D.) 5:7-10 – Christ High Priest as a Son after the order of Melchizedek
E.) 5:11—6:3 – There is much truth about this for the mature to understand that is beyond foundational truths
E.) 6:4-12 – Some reject the truth, but we are to adhere to the truth (6:9 – we have kreittōn things with salvation in Christ)
D.) 6:13—7:19 – Melchizedek is greater than the Levitical High Priest; Christ as High Priest after the order of Melchizedek supersedes the Levitical priesthood (7:7 – Melchizedek was kreittōn than Abraham; 7:19 – we have a kreittōn hope since Christ is after the order of Melchizedek, not Aaron)
C.) 7:20—8:5 – Christ is Appointed by God:
D.) 7:20-25 – Christ is High Priest on God’s oath (7:22 – we have a kreittōn testament)
E.) 7:26-28 – Christ as the High Priest made one final sacrifice for all
D.) 8:1-5 – Christ is High Priest in the heavens
A.) 8:6—10:18 – New Agreement:
B.) 8:6-13 – Christ is High Priest of a new agreement (8:6 – Christ mediates a kreittōn covenant established on kreittōn promises; with a diaphoros ministry)
C.) 9:1-7 – The Sanctuary with the Holy of Holies is a part of the old agreement
D.) 9:8-14 – These were only a shadow of the true Sanctuary with the Holy of Holies that is fulfilled in the new agreement
E.) 9:15-22 – The death of Christ makes the new agreement to take on force
C.) 9:23-28 – Christ entered the true heavenly Holy of Holies before God (9:23 – the heavenly sacrifice through Christ is kreittōn than any earthly sacrifice)
D.) 10:1-4 – Under the old agreement, sacrifices were only temporary
B.) 10:5-18 – Christ’s sacrifice is permanent and complete; the old is no longer in effect
In the next four articles in this series, we will see how this beautifully structured epistle shows Christ as our High Priest, Savior, and Lord.
