In the series ‘Explore the Book’ (a survey of the Bible), the Bible teacher J. Sidlow Baxter likens Hebrews to Mt. Blanc, the ‘king’ of the French Alps. It certainly towers over the other general Epistles of the N.T. and to scale its heights and transverse the difficult terrain is a worthy challenge for any student of the Bible. Those who do so will discover a wondrous vista not seen if viewing it from afar.
PLACEMENT
Hebrews is the introduction to a series of canonical books concluding the N.T., all related (along with 1/2 Thessalonians) to eschatological matters. In the main, by highlighting the challenges the final generation will face, yet at the same time, offering the help believers need to remain faithful in the endtimes. Most notably, in the answers they give to coping with two severe trials all believers will face at the end—
persecution and a powerful deception. All, then, have sober warnings about what lies ahead. However, with other N.T.
books, they also reveal a wonderful expectation for believers in the last of the last days, the hope of reaching ‘perfection’ and being clothed with divine ‘glory’. (For more on this latter topic, read my eBook ‘Prepare for Glory’—you can request a free copy from me.)
With its focus on reaching perfection, Hebrews, then, offers
'strong consolation' (6.18) for what lies ahead in a time the Bible defines as a 'day of trouble’ (Nah 1.7). By showing how this hope of perfection can keep a believer on course throughout the severe trials, even remain in good cheer, suggests a careful study of this ‘letter’ is in order. Both to obtain an ‘ understanding of the times’ (1Chron 12.32) and prepare for them; the same understanding spelled out in the
‘Olivet Discourse’ (Matt 24) where Jesus warned not only of the dire events believers would face in the first century but their repeat at the end of the age. For example, the judgment suffered by Jewry at the hands of the Romans in AD70 will be repeated at the end of the age, only on a much greater scale, visited on a world also in stubborn rebellion.
In referring to this endtime scenario, the apostle Paul warns of ‘perilous times’ (2Tim 3.1) while other N.T. texts show it to be a time eliciting fear strong enough to trigger ‘heart failure’
(Lk 21.26). All this is true even in the period known as the
‘ beginning of sorrows (labor pains)’ (Matt 24.8) before the age climaxes in the ‘Great Tribulation’, a time of far more intense suffering and divine judgment. Yet a time of severe trial believers (who qualify) have the divine promise of escaping. , Not in a silent ‘rapture’ as many expect but via an ‘escape route’ connected to a secret appearance of Christ (before the very public one). (For more on this, email me for a free copy of my e-book ‘Understanding the Endtimes’.)
However, both sinner and saint cannot escape the trials and deprivations in the lead-up period of ‘much tribulation’ (not mega tribulation), and why Jesus warned His followers would need to ‘ endure unto the end’ (Matt 24.13). Now, I trust this understanding of believers enduring the early time of tribulation but not the time of ‘Great Tribulation’ goes some way to reconciling the different positions held on the suffering the church must undergo at the end of this age.
Some may find what I have outlined as the expected scenario for the endtimes hard to swallow, yet we find much confirmation for it in this book of Hebrews; where it makes clear severe trials are mandatory to realize the divine purpose for believers to reach perfection. (More on this later.) Hence, even if it is only increased stress from natural threats—
famines, pestilence, violent storms, earthquakes, volcanic eruptions, etc.—the endtimes will demand much of everyone
and a major key to remaining faithful in them is understanding why Heaven allows these trials, an issue Hebrews addresses.
Thankfully, these books closing the N.T. canon also provide the ‘survival kit’ for these ‘fiery trials’ (1Pet 4.12), and this includes a ‘theology of suffering’ relevant for pampered Christendom today. When even this earlier time of persecution and tribulation will leave many believers confused and dismayed, it is indeed wisdom.to immerse ourselves in this
‘letter’ penned to help Jewish believers survive their trials.
STYLE AND AUTHOR
The KJV (King James Version) title, ‘ The epistle of Paul the apostle to the Hebrews’ is misleading in two ways; first, the book has no opening salutation or other identifying marks meeting the first-century writings the term ‘epistle’ (letter) describes—only the closing remarks in the last chapter approach it. (Cf. Galatians) The author calls it a ‘word of exhortation’ (13.22), but like the book of Romans, it is best seen as a treatise. More correctly, a carefully argued thesis based on quotes from the Greek Septuagint (LXX) version of the O.T. to highlight the ‘better things’ of the new covenant—
what the church enjoys to reach moral perfection.
Second, the KJV title (possibly) misleads as to authorship.
It is a disputed issue with most modern scholars removing Paul’s name, but others disagree and maintain he is the only likely candidate for authorship. Suffice it to say, it undoubtedly did not have Paul’s name attached in the beginning, and the writing style differs from his other letters. His name was probably added later to help it find acceptance in the Western Church. Yet the author’s thoughts and theology are eminently Pauline and scholars also see certain stylistic indicators peculiar to him; one is the phrase ‘ the just shall live by faith’
(Hab 2.4) quoted in two other letters of his (Romans and Galatians). Authors are chosen, therefore, usually from among
his associates such as Timothy or Barnabas, or one of these is seen as Paul’s amanuensis (composer), a common occurrence.
(See 1Pet 5.12) But as the early church father Origen said,
“Who wrote the epistle, God only knows”.
PURPOSE AND OCCASION
Whoever the author was, he wrote it (probably not long before the destruction of Jerusalem in AD70) to address an alarming problem among the Jewish believers suffering persecution and economic deprivation. Many had reluctantly left the faith of their fathers (Judaism) to become despised followers of ‘the way’, so with the increased suffering it was becoming far less hazardous to return to their former religious traditions. The price they were paying was seen as too high by many, especially when fellow Jews regarded them as traitors to the nation and its heritage. Add to this the pain of being deprived of rights, ostracized, and thrown in prison with possessions confiscated and the outcome was flagging zeal for their newfound faith (10.32). Recovering the lost acceptance and prestige was becoming an attractive option, and for some, this meant recanting their faith in Christ.
MESSAGE AND THEME
The author penned this thesis, therefore, to show why apostasy was not the answer; even if it meant escaping persecution, they would lose far more than any gain it brought.
It certainly would be at the expense of missing out on the ‘ far better things’ Christ offered. The word ‘better’ is found twelve times in the book—to show a better covenant, a better priesthood, a better sacrifice for sin, a better Sabbath, and a better temple—and as the ‘apostle’ of the new covenant, Christ is shown to be ‘better’ than any figure revered in Judaism.
Greater even than Moses and Joshua, for unlike them, He can
bring them into everything God promised, including completing the work of salvation in their lives.
The author takes pains, therefore, to contrast the old Mosaic dispensation with the new having a ‘better’ covenant and superior hope. (See 3.6, 6.11,18, 7.19, 10.23) Notably, to highlight how the new dispensation has the expectation of reaching the goal God has always had for His children, that of perfection (moral maturity). A hope the author reinforces by using the keywords of ‘ perfection’, ‘perfect’, and ‘mature’
(fifteen times); all come from the root greek word (‘teáleáioás’
Str 5046) to verify the theme of Hebrews is indeed this ‘Hope of Perfection’. Hence, the author argues returning to Judaism is to go back to a covenant Heaven has discarded precisely because it could never realize this goal of full maturity. Only the ‘ great salvation’ (2.3) in Christ can do this, and any thought of apostasy thwarts, even despises, Heaven’s purpose for humanity.
If they are not to lose heart and waver in faith, these Jewish believers must ‘ look unto Jesus’ (12.2), He who endured much greater opposition. They also are not to despise their trials but to see them as the ‘ chastening (training or education) of the Lord’ (12.7), working in them the maturity Heaven wants. Not that their trials are dismissed as trivial, only that there is grace to remain faithful in them. Yet, his words of encouragement come with the dire warning of judgment if they won't remedy this ‘hardening of attitudes’ about deserting Christ. It should, then, surprise no one to find Hebrews has some of the direst warnings about apostasy and the judgment it incurs. A salutary warning for Christendom today when allegiance to Christ is waning fast. Indeed, with so many opting already for the comfort and pleasures of this world in a time of relative peace, one wonders if future persecution and deprivation will see a swathe of Christendom desert the faith.