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Bible Overview is a wonderful resource for anyone interested in Bible study. Each month we feature a book of the Bible (in order) by Bible scholar and lecturer, Mary Jane Chaignot.

This month we will explore the letter “To the Hebrews.” Church tradition has long associated this letter with Pauline authorship, but it is unlike any of Paul’s other letters and few scholars now attribute it to Paul’s hand. In fact, most modern scholars do not consider this to be a true letter, nor do they think it was sent “to the Hebrews.” There are reasons to believe it wasn’t even sent to Jewish Christians. But its readers were certainly Christian, and they were in a state of crisis. Their commitment had been weakening. They were clearly in need of encouragement, guidance, comfort, and a stern warning! These the book delivers. If you want to read some of the history previous to this selection, you can find the earlier books in our archives.

The Bible Time-Line is another quick reference for locating individuals or specific books. We encourage readers to share their Bible study success stories on this site. Email us at overview@biblewise.com to be included on next month's site.

Hebrews

The letter to the Hebrews defies easy categorization. It’s not really a letter, except for the closing verses. Saying it’s a sermon seems to minimize its importance and complexity. Furthermore, in antiquity, sermons were generally informal discussions on a topic, and Hebrews is hardly that. It is one long sustained argument, carefully constructed to make its point. Some scholars liken it to a midrash (a Jewish commentary), possibly on Psalm 110. Whatever its genre, it certainly hasn’t been given the attention it is due. This is a difficult book for modern people. It dwells on topics that are somewhat foreign to us – themes include the ancient sanctuary, sacrifices, atoning blood, and cleansing rituals. Such images are used to clarify and demonstrate what Christ has done and continues to do for us.

It would be helpful if scholars knew the setting and background of this letter. As it is, they cannot definitively answer any of the “who, when, where, or why” questions. The book itself is written in very sophisticated Greek, even surpassing that of Luke’s writings. This is perhaps the strongest argument against it being someone of the Jewish faith. The writer was thoroughly familiar with Greek thought and rhetoric. The vocabulary, style, and themes are not at all Pauline, but it is not surprising that his name became associated with it because that was common practice in antiquity. Of course, if Paul is not the author, who did write it? There are no shortages of options. Tertullian, writing ca. 155-220, thought it was Barnabas because of his Levitical background. Barnabas also lived in Jerusalem, was associated with Paul, and would have been intimately knowledgeable about temple history and rituals. Martin Luther was convinced that Apollo penned this letter. He would have had the rhetorical skills and intellect to write such high-level Greek. Clement of Alexandria (ca 215) thought Luke was the best candidate because there are some similarities between Luke-Acts and Hebrews. Luke also spoke of the old and new covenants in terms of promise and fulfillment. The turn of the century brought a new possibility – that of Priscilla. This was proposed by Adolf von Harnack, a renowned Bible scholar, who believed this explained why the author’s name had been suppressed. After all, the first century was very much a man’s world and there surely would have been many reasons to keep it quiet that a woman had written a tract that was widely circulated and thought to be authoritative. No one, of course, can choose among these with any certainty. In the end, one has to yield to Origen’s statement that “only God knows the truth.”

Likewise, the date is also speculative. Scholars agree that it had to have been written by 96CE, because in that year Clement, Bishop of Rome, quoted extensively from it. The big question regarding the lower date is whether or not it preceded the destruction of the Temple in 70CE. Arguments are strong on both sides. Those who think it was written later argue it on the basis of internal evidence. On the one hand, it speaks of persecutions and “some who have fallen asleep,” suggesting time has passed. On the other hand, scholars who think an earlier date is more likely claim that the sacrificial systems of the temple must have been in place or that entire theme would have made no sense. More importantly, if the temple had been destroyed, it is hard to imagine that the author would not have capitalized on that fact. It would have proved his whole point – that Christ was the real High Priest, superseding the old covenant. It’s safe to say, it was written sometime between 60-95 CE.

The opening line, of course, states it was written “To the Hebrews.” “Hebrews” would refer to those who spoke Aramaic or Hebrew. This, however, is a later addition that doesn’t appear until the third century. The tendency, of course, would be to assume, then, that the addressees were Jewish Christians. The scenario goes that as second-generation Christians, their faith was waning and they might have been on the verge of returning to Judaism. They needed instruction, encouragement, and a strong warning as to why they should remain faithful. It is plausible, of course, but the writer speaks of the sacrificial system as “shadow” and a “copy.” These are Hellenistic terms that would be familiar with a thoroughly Hellenized Jew. So maybe these were people living in the Diaspora. Likewise, the letter ends with the notation, “those from Italy.” It suggests that they were writing from Rome to believers someplace else. Yet, nothing is that straightforward. This phrase could also refer to Italians living outside of their homeland, writing to those who were still there. So most scholars accept Rome as a potential setting, but it is unknown whether it was sent from there or addressed to believers who lived there.

Regardless of their location, the author hopes his readers will prove themselves to be as faithful as the heroes of the past. These addressees were at least second-generation Christians, but now their faith was in peril. There is no suggestion that “Judaizers” or “opponents” were in the community arguing different doctrines. Instead, it seems as though this community was unsure, perhaps tired. Second thoughts were creeping in and they had lost their energy. Some scholars have speculated on the source of this listlessness. Some think it might have been due to the delay in the Parousia, the second coming. Most believe that the early church anticipated a quick return. That had not happened, and it is possible that they began questioning everything. The author, then, warns them that they are in danger of losing everything. Alongside his stern warnings, however, stand magnificent promises. They must come to a true understanding of the significance of Christ. What God has done through Christ is final and absolute, superseding all previous rituals and institutions, including the Levitical priesthood. The major theme of the book is that Christ is the great High Priest who is himself a sacrifice for us. He is of the priesthood of Melchizedek, the one who is “without father, without mother, without genealogy” (Heb 7:3). But Melchizedek was only a “type” of the Christ; it is Jesus’ atoning blood that was “once for all.” Residing in the heavenly, not earthly, temple, Jesus established the new covenant that will last forever between God and his people.

There are roughly eight sections to this letter: 1:1-4 – Introduction/Statement of Faith; 1:5-2:18 – The Son and the Angels; 3:1-5:10 – Christ, the High Priest; 5:11-6:20 – The Danger of Apostasy; 7:1-10:39 – The New and Better Covenant; 11:1-12:17 – A Call to Faith; 12:18-13:19 – Christian Living; 13:20-25 – Final Greetings and Benediction

I -- 1:1-4 – Introduction/Statement of Faith This introduces God’s definitive revelation In the past, God spoke through the prophets; in the present, he spoke through Jesus This new word is continuous with the past The nature of the Son is described with seven phrases He is the “heir of all things,” “through him God made the universe” He is “the radiance of God’s glory,” and “the exact representation of his being” He sustains “all things by his word,” and provides “purification for sins” Lastly, he sits “at the right hand of the Majesty in heaven” God’s purpose was, therefore, complete and fulfilled All this sets the tone of the book: Christ is described as prophet, priest, and king

II – 1:5-2:18 – The Son and the Angels

1:5-14		Christ is superior to the angels The author uses seven OT quotes to demonstrate Christ’s superiority First is a messianic quote; second refers to Davidic covenant Third and fourth are from LXX – angels serve, worship God and the Lord Last three are from Psalms – messianic in the eternality of Christ, authoritative The Lord’s enemies are his footstool All are intended to show the superiority of the Son to the angels According to this passage, angels are “ministering spirits” who serve

2:1-4		Importance of Christ’s message If Son is so exalted, then readers should listen to his message of salvation Otherwise, they run the risk of drifting away If people listen to angels, how much more should they listen to Christ (Angels were intermediaries on Mount Sinai in the giving of the Mosaic Law) If the Law was binding, how much more then is the message of salvation The signs, wonders, and miracles of the apostles testified to its truth As did the gift (outpouring) of the Holy Spirit

2:5-9		Further arguments of Christ’s superiority over the angels The author quotes Psalm 8 – “You made him a little lower than the angels; you crowned him with glory and honor” This is in reference to Jesus; it refers to his humanity “For a little while” he was lower than the angels Now, however, he is crowned with glory and honor God left nothing that is not subject to him This speaks to the full humanity of the Son

2:10-18		The benefits of Christ’s full humanity God’s perfect will was accomplished through Christ’s suffering In fulfilling God’s plan, Jesus became the author of salvation The creator redeemed his creation Because we are made holy through Jesus’ death, we are all one family Jesus is not ashamed to call us brothers – this is verified with three OT quotes He refers to people as his brothers (from Psalm 22) Like people, he puts his trust in God He shared in our flesh and blood so he could destroy the power of death People have been delivered from the fear of death Those who benefit are not the angels but Abraham’s descendants This is why he had to become “a little lower than the angels” for a while In order to help his brothers he had to become like them in every way He was a faithful and merciful “High Priest” Like humans, he was tempted and can therefore help them in their temptations

III – 3:1-5:10 – Christ, the High Priest

3:1-6		The superiority of Christ to Moses Since Christ is superior to Moses, he is also superior to the Law (Jews thought Moses was the greatest of men. This author does not belittle Moses in any way, but shows that Jesus was even greater.) Jesus is both apostle and the High Priest whom we confess Jesus is greater than Moses in the way the builder is greater than the house he builds Ultimately, however, it is God who builds everything Jesus is the Son over God’s house We are his house if we hold on to courage and hope in which we boast

3:7-19		Lessons from the Exodus Just as there are differences between Moses and Jesus, there are differences between their followers The people of the wilderness did not follow, but disobeyed Author uses a quote from Psalms 95:7-11 This is a warning not to repeat the mistakes of the Israelites in the wilderness Because of their disobedience, they were denied the promise of “rest” For Christians, however, it is a different kind of “rest” Through Jesus, they have been delivered from a greater slavery than Egypt What is to be avoided at all costs is a sinful and unbelieving heart Readers must not “harden their hearts” like the Israelites in the wilderness They are called on to encourage each other daily Every day is a new “today” As Christ has shared in our humanity, we have a share in Christ Nothing can be taken for granted, however Christians must be faithful until the end Portions of the psalm are then repeated Christians need to keep in mind that these people were in a position of privilege But they rebelled; the “they” are all those Moses led out of Egypt God was angry with their rebellion and did swear that they would not receive his “rest,” even swearing an oath to that effect Their failure to enter the land was due to their unbelief “Unbelief” does not mean “doubt,” but rather deliberate disobedience This was doubly tragic since these people had been recipients of God’s great love

4:1-10		The unfulfilled promise remains open for Christians Yet Christians must not be complacent Both Christians and Israelites experienced evidence of the “gospel” For Israelites, it was deliverance from Egypt; for Christians, it was the cross Yet the message to the Israelites was of “no value” to them It was not received with faith It, therefore, is not enough just to hear, one must also believe Unlike the Israelites, believers can enter that “rest” What the Israelites rejected is now available to believers of the good news This “rest” has been available since the beginning of creation God has been very patient – his “rest” does not exist in vain It was always meant to be shared and now it will be “Today” is the day; every day is a possible “today” Joshua is contrasted with Jesus; Joshua failed to provide “rest” (“Rest” in all these passages probably means “peace, well-being, security”)

4:11-13		Believers are exhorted to enter the “rest” If people enter now, then they will not fail like the Israelites did Those who enter the “rest” will be obedient and faithful This will allow them to endure the persecutions and hardships of being Christians Believers must take this seriously because the word of God is living and active It is “sharper than any two-edged sword” Indeed, nothing can be hidden from God’s sight Everything will be uncovered and it is God to whom we must give account

4:14-5:10		The High Priesthood of Jesus

		4:14-16 Jesus is the High Priest who is able to help people Because he has lived as a human and been tempted, he can sympathize with our weaknesses – yet he was without sin In holding steadfast, believers may approach God’s throne with confidence There they will find the mercy and grace they need 5:1-10 The qualifications of a High Priest He is to be selected from among the people to represent them before God Since he is subject to his own weaknesses, he will deal gently with others He will offer sacrifices for his own sins as well as for others’ sins Candidates do not choose this office; it is chosen for them does the calling Christ clearly did not choose this office; he was chosen by God The author, again, quotes from the OT to make his point Ps 110:4 refers to one who is “a priest forever, in the order of Melchizedek” As Melchizedek was king and priest, so is Jesus In Jesus’ final days, he offered prayers and petitions to God God heard his cries because of Jesus’ reverent submission (Possible reference to Jesus’ time in Gethsemane) As God’s son, he was obedient and not exempt from suffering Through this he was made perfect and became the source of eternal salvation In this he has been declared “High Priest” by God This divine appointment stresses his full humanity and his priesthood Jesus is uniquely qualified to empathize with those he represents to God

IV – 5:11-6:20 – The Danger of Apostasy

5:11-14		The need for maturity This argument about Jesus is too hard for believers to grasp They ought to know these truths, yet they need elemental instruction Like infants, they are still on milk and cannot digest solid food “Solid food” is the argument about the priesthood of Melchizedek The author is concerned they won’t understand it The mature Christian would understand and can distinguish good from evil

6:1-3		It is time to move forward The author will not dwell on these elemental things He lists six: dead works, faith in God, baptisms (a possible reference to purification rites), laying on of hands, resurrection of the dead, and eternal judgment These are all integral aspects of Judaism and may indicate a Jewish audience Believers should accept these tenets and carry forward to the full doctrine of Christianity – God permitting, of course

6:4-8		The dangers of apostasy If believers do not go forward, they are in danger of slipping back into Judaism That would be considered apostasy – from which there is no easy return A long convoluted sentence states that if those who have tasted God’s gift, received the Holy Spirit, have experienced the goodness of God and the powers of the coming age fall away, they are re-crucifying the Christ The word is actually “impossible” regarding any future repentance It is the one unforgivable sin (see Mark 3:29) In doing this, they have aligned themselves with God’s enemies There are no options, talk of God’s grace, or possibilities for restoration Only perseverance demonstrates the reality of Christian faith The point is illustrated with a metaphor of fruitful and unfruitful land The soil that produces thorns and thistles is in danger of being cursed

6:9-12		Exhortation to perseverance Author believes they will persevere in their faith God will remember their past performance and will sustain them during trials They will be diligent showing their faith and imitating those who have been faithful They will, indeed, inherit what has been promised

6:13-20		The surety of God’s promises God is a promise-keeper going way back with Abraham God wanted to make His promises clear so He confirmed it with an oath This allows believers to courageously hold on to the hope that is offered to them This hope is an anchor for the soul, firm and secure It allows us to enter behind the curtain – a reference to the Holy of Holies It says that now we have unrestricted access to God because of the work of Jesus who has gone before us Jesus is again recognized as a High Priest of the order of Melchizedek

V – 7:1-10:39 – The New and Better Covenant

7:1-10		The importance of Melchizedek He begins with a brief introduction of Melchizedek He was king of Salem and priest of God Most High Melchizedek means “king of righteousness”; Salem means “peace” There is no information about the birth, death, or lineage of Melchizedek Since tithes were paid to important religious dignitaries, it is noteworthy that Abraham paid a tenth to Melchizedek This would foreshadow the law that proscribed paying tithes to the Levites, thereby showing the greatness of Melchizedek who preceded them In turn, Melchizedek also blessed Abraham, again showing his greatness The one who blesses is greater than the one receiving the blessing

7:11-14		Limitations of the Levitical priesthood paved the way for Melchizedek’s Jews thought the Aaronic priesthood trumped Melchizedek’s in part because it came later (and therefore superseded all previous priesthoods) Yet God spoke to David (the line of Judah) of the priesthood of Melchizedek Jesus did not come through the line of Levi, but rather David Change was necessary because the Levites were not able to accomplish their goals Along with a change in the priesthood would be a change in the law (This might have been problematic for those who insisted Christianity was continuous with Judaism, yet the author insists it was continuous with what God promised to do.)

7:15-28		The superiority of Christ’s priesthood The main reason is because Christ is not limited by death as the Levites were This has nothing to do with genealogy but rather with an indestructible life Christ has, in essence, made that part of the law outmoded and useless It is no great loss, for the law never brought anyone to redemption (salvation) Secondly, Christ became priest with an oath by God And once God has sworn by Himself, He will not change His mind Christ is a priest forever and has become the guarantee of a better covenant He can forever save those who come to God through him because he lives Thirdly, the Christ is holy, blameless, and pure Levitical priests were “weak” and had to make many sacrifices for their own sins as well as the sins of others Christ offered himself for us “once for all” -- he has been made perfect

8:1-6		Christ is the true High Priest Jesus was able to accomplish what the Levitical priests could not He has now assumed his rightful place at the right hand of the throne of God What the Levitical priests did was but a “shadow” of the heavenly realities Their work foreshadowed the work of Jesus, whose work is complete Jesus is the mediator for the new covenant founded on better promises

8:7-13		The old covenant is superseded by the new Author quotes Jeremiah 31:31-34 for the necessity of having a new covenant Even though there is a disconnect between the Mosaic Law and the new covenant, God’s underlying promises have been fulfilled If the old covenant had been sufficient, there would have been no need for another

9:1-10:18		Parallels and contrasts between the Levitical and Christly priesthoods

		9:1-10 The old covenant had rituals and an earthly sanctuary The author provides a guided tour of the sanctuary This was where the priests did their work – offering of sacrifices The sacrifices were for themselves and for the people who had sinned Through this the Holy Spirit was showing that the Most Holy Place had not yet been disclosed Yet this early sanctuary, by its very nature, barred the way to God’s presence Nor could these early sacrifices bring the worshipers to full salvation These regulations were all intended to be temporary – until the new order The “new order” has come through the person and work of Jesus Christ 9:11-14 The nature of Christ’s work Christ entered the sanctuary not with the blood of animals but with his own This was so superior that it obtained eternal redemption The blood of animals may make worshipers outwardly clean, but Christ (who is unblemished) purifies our consciousness This true cleansing allows believers to fully serve the living God 9:15-22 Christ and the new covenant Still, the new covenant has its roots in the old and both are ratified by blood Christ’s death has set people free from their sins The word for “covenant” can also mean “will” The author uses an analogy – a will is not valid until the death of its author He recounts Moses’ establishment of the first covenant through sacrifices Blood served as a ratifying function – both parties obligated themselves to be faithful “Without blood there is no forgiveness” 9:23-28 Christ’s sacrifice was “perfect” All the main points are repeated Comparison is made between the Levitical priests and Christ Christ did not enter a man-made sanctuary He entered heaven itself – “once for all” His death brought salvation; he delivered his people from judgment 10:1-4 The limitations of the law It is a mere shadow of the good things that were coming The earthly sacrifices needed to be repeated over and over Yet, the people were not cleansed “once for all” The cleansing that was needed could not be accomplished by the blood of animals 10:5-18 Contrast between Levitical sacrifices and that of Christ The author quotes Psalm 40:6-8 to make his point God was not pleased with sacrifices and burnt offerings What pleases God is to do His will This Christ did; he is therefore the fulfillment of this passage The first, then, has been set aside for the second Because of Christ’s willingness to do God’s will, we have been made holy Likewise, the priest offered sacrifices over and over Christ’s sacrifice was “once for all” The second quote is from Jeremiah 31:31-34 This again affirms the need for a new covenant The Holy Spirit is the inspiration for Jeremiah’s words The second part of the covenant involves “blotting out the memory of sins” Where there is no sin, there is no need for sacrifices

10:19-25		Reasons to be faithful All these saving events bring new confidence towards the presence of God A new and living way has been opened up for us through Christ’s death Through him, we have a priest unlike any other Believers are encouraged to take advantage of all Christ has done for them First, they are to draw near to God with a sincere heart and full assurance Having been cleansed internally, they no longer have a guilty conscience Next, they should hold unswervingly to the hope they profess Third, they should be concerned over the welfare of others in the community They will find that they need each other in times of trials

10:26-31		What not to do Those who keep on sinning have only the expectation of judgment This refers to the sin of apostasy – the unforgivable sin The one who turns against the sacrifice of Christ is lost The author uses an argument from lesser to the greater If those who transgressed the Mosaic Law were put to death, how much greater the sin of those who transgress the sacrifice of Christ Obviously, they deserve an even greater punishment

10:32-39		Therefore, choose what is right Believers are reminded of their earlier days as Christians They remained faithful then when persecuted; they can do so again They supported each other, visited each other in prison When they lost property, they were reminded of greater possessions to come They are now being asked not to throw away their confidence and to persevere He supports this with a quote from Habakkuk 2:3-4 The time of suffering is limited; the return of the Lord is imminent Those who are righteous will live by faith; those who believe will be saved

VI – 11:1-12:17 – A Call to Faith

11:1-40		The importance of faith as demonstrated by the “greats” of history

		11:1-3 Faith is what we hope for, what we do not see Such faith leads to actions based on what is hoped for In so doing, what is hoped for becomes real Faith, then, objectifies what is believed The ancients had such faith and were commended for it Such faith was present at the creation of the universe 11:4-7 The faith of Abel, Enoch, and Noah All three were from a time before the flood Abel’s sacrifice was commended; he was a righteous man Enoch pleased God and accepted the reality of God Noah built an ark on faith Each acted appropriately according to their faith 11:8-19 The faith of Abraham and Sarah Three examples of faith from Abraham’s life are explored He left his home country and by faith traveled to an unknown place By faith, he and Sarah became parents of Isaac at a late age By faith, Abraham was prepared to sacrifice Isaac Some of these individuals died without receiving the things promised Yet, they remained faithful until the end Abraham, for example, could have returned home to Mesopotamia However, he did not 11:20-22 The faith of Isaac, Jacob, and Joseph Each of these men acted by faith during the course of their lives 11:23-29 The faith of Moses and the Israelites The author describes several important events in Moses’ life His parents acted by faith in hiding him for three months He acted by faith in aligning himself with the Israelites Later on, he would act in faith to obey God and deliver his people from Egypt The people also had faith in sprinkling blood over their doorposts and walking across the Red Sea All these events – God’s ultimate saving acts – were accomplished by faith 11:30-40 The faith of those who lived after the Exodus The very walls of Jericho fell because of faith Rahab saved herself and her family by an act of faith Judges, kings, and prophets all acted on the basis of faith Even though many of them suffered what was evil and lived lives of faithfulness, they did not always receive what was promised From the beginning God had planned something “better” for mankind Christians have received what was “better” – the new covenant It is only now, through Christ, that they were all made perfect

12:1-3		Christ is the perfect example With those amazing historical figures in mind, let us never forget that Christ, too, acted on faith, enduring great suffering before the glory that followed In light of all these, we should not grow weary and lose heart

12:4-11		The purpose of chastening Believers have not been asked to shed their blood (though persecutions await) They may be momentarily discouraged, but suffering has a place in a life of faith The author quotes from Proverbs 3:11ff – discipline can be positive Believers should see suffering as a sign that God is treating them as sons It is a father’s duty to discipline his sons – and fathers are respected for it God has the bigger picture in mind and is leading us to share in his holiness In the short run, suffering seems sorrowful But in the long run, those who suffer receive a harvest of righteousness and peace

12:12-17		A challenge to live a Christian life Regardless of temptations to return to previous life, Christians should get on with living They should make every effort to live in peace with all men and to be holy They are each responsible for the other members of their community They should see to it that no one misses the grace of God Esau is used as a negative example – they should not be like him He sold his birthright and could not get it back those who abandon the faith are like him – they cannot get it back

VII – 12:18-13:19 – Christian Living

12:18-24		The contrast between Mount Sinai and Mount Zion The terror of the giving of the Law on Mount Sinai is contrasted with Zion Mount Zion – that heavenly Jerusalem – is the home of God’s people The city of the living God was Abraham’s true goal Believers already enjoy the eschatological city of the future through Church The “spirits of righteous men” refers to those OT “greats” They have been “made perfect” in that they also have arrived at true goal Jesus is the mediator of this new covenant; his blood had greater effect than Abel’s Christ’s atoning blood ended the old covenant and established the new

12:25-29		A final warning More contrasts between Sinai and Zion The Israelites experienced judgment for disobeying the Sinai covenant How much worse for those who disobey the new covenant If believers turn away, they are refusing God’s word from heaven Just as the earth shook at Sinai, the heavens and earth will shake in the future But God’s kingdom is unshakable This was made possible by the reconciliation of Christ Believers’ duties are to worship in reverence and awe

13:1-6		Final thoughts are summarized These ethical exhortations are similar to those in other letters Let brotherly love continue – in actions towards others Hospitality to strangers is a vital part of Christian living They are to remember prisoners with empathy – they might be next Marriage is honorable and is God’s intended gift (no asceticism here) Immorality and adultery will be judged by God Love of money brings additional evil – be satisfied with what you have Two quotes from Deuteronomy place Christians outside societal norms With God as their helper, they have nothing to fear from man

13:7-16		Christian leadership and sacrifice Believers are to remember their leaders and emulate them Earthly leaders will come and go, but Jesus is the same yesterday, today, tomorrow He will always be sufficient for them His constancy will strengthen them to withstand false teachings Dietary rules have no significance; God’s grace is what matters Author compares Jesus’ sacrifice to those done by Levitical priests Those sacrifices are not benefited by what Jesus did Analogy continues with reference to “outside the camp” Jesus suffered there as well And readers may suffer there as well In this sense, they are still waiting for the enduring and holy city The rituals and rites of the temple must give way to the city that is to come Spiritual sacrifices will always be pleasing to God “Praise,”s doing good, and sharing with others are spiritual sacrifices This is what is pleasing to God

13:17-19		A final exhortation to obey Church leaders They are not only to “obey,” but also to submit to their authority These leaders have a grave responsibility and are accountable The obedience of their followers will make their work a joy, not a burden Author invites prayers for himself He wishes to “live honorably in every way” He also prays to be restored to them as soon as possible This may indicate he is currently in prison It is also possible his credentials were being questioned Yet, it is clear that he has a close relationship with his readers

VIII – 13:20-25 – Final Greetings and Benediction

13:20-21		The author begins with a doxology It essentially picks up many of the themes expressed throughout the letter God is addressed as the God of peace who brought back Jesus from the dead He will meet the needs of all His people and will supply them with everything needed for doing His will and for what is pleasing to Him God’s activity is expressed through Jesus Christ

13:22-25		Final greetings The greeting of “brothers” indicates the letter was sent to a specific group This “letter” is really the author’s thoughts written down – more like a sermon He mentions that “Timothy” has been released and may visit them soon It is not known whether this “Timothy” was Paul’s companion The author hopes that he and Timothy will visit them soon The greeting is to all leaders and to all of God’s people from those in “Italy” “From Italy” could mean Italians living abroad or in their homeland This does not answer the question as to the origin of the letter The final words are “grace to you all”

The final words, then, are a prayer and a blessing for all readers. It is the typical ending for New Testament letters. But it is especially appropriate here, in this letter. Throughout this letter, the author has highlighted what God has done through Jesus. Jesus is the High Priest, the one who mediates for us, has instituted the new covenant for us, and who understands our sufferings and temptations. Clearly, these readers have some need, which can be met through their understanding of Christ. Grace is both a reminder and a promise that they will have all they need to be faithful.

Bibliography

Barclay, William. “The Letter to the Hebrews.” Daily Study Bible. Philadelphia, PA: Westminster Press. 1975.

Duling, Dennis and Norman Perrin. The New Testament. Proclamation and Parenesis, Myth and History. Philadelphia, PA: Harcourt Brace College Publishers. 1994.

Gaebelein, Frank. “Hebrews.” Expositor’s Bible Commentary. Grand Rapids, MI: Zondervan Publishing. 1985.

Hagner, Donald. “Hebrews.” New International Biblical Commentary. Peabody, MA: Hendrickson. 1990.

Keck, Leander, ed. “Hebrews.” The New Interpreter’s Bible. Nashville, TN: Abingdon Press. 1998.

Smith, Robert. “Hebrews.” Augsburg Commentary on the New Testament. Minneapolis, MN: Augsburg Publishing. 1984.

Wilson, R. McL. “Hebrews.” The New Century Bible Commentary. Grand Rapids, MI: Wm B Eerdmans. 1987.