The MacArthur Study Bible, NKJV, page 635
The use of the present tense in 5:1–4; 7:21, 23, 27, 28; 8:3–5, 13; 9:6–9, 13, 25; 10:1, 3, 4, 8, 11; and 13:10, 11 would suggest that the Levitical priesthood and sacrificial system were still in operation when the epistle was composed. Since the temple was destroyed by General (later Emperor) Titus Vespasian in A.D. 70, the epistle must have been written prior to that date. In addition, it may be noted that Timothy had just been released from prison (13:23) and that persecution was becoming severe (10:32–39; 12:4; 13:3). These details suggest a date for the epistle around A.D. 67–69.
Background and Setting
Emphases on the Levitical priesthood and on sacrifices, as well as the absence of any reference to the Gentiles, support the conclusion that a community of Hebrews was the recipient of the epistle. Although these Hebrews were primarily converts to Christ, there were probably a number of unbelievers in their midst, who were attracted by the message of salvation, but who had not yet made a full commitment of faith in Christ (see Interpretive Challenges). One thing is clear from the contents of the epistle: the community of Hebrews was facing the possibility of intensified persecution (10:32-39; 12:4). As they confronted this possibility, the Hebrews were tempted to cast aside any identification with Christ. They may have considered demoting Christ from God’s Son to a mere angel. Such a precedent had already been set in the Qumran community of messianic Jews living near the Dead Sea. They had dropped out of society, established a religious commune, and included the worship of angels in their brand of reformed Judaism. The Qumran community had even gone so far as to claim that the angel Michael was higher in status than the coming Messiah. These kinds of doctrinal aberrations could explain the emphasis in Hebrews chapter one on the superiority of Christ over the angels.
Possible locations for the recipients of the epistle include Palestine, Egypt, Italy, Asia Minor, and Greece. The community that was the primary recipient may have circulated the epistle among those of Hebrew background in neighboring areas and churches. Those believers probably had not seen Christ personally. Apparently, they had been evangelized by “those who heard” Christ and whose ministries had been authenticated “with signs and wonders, with various miracles” (2:3, 4). Thus the recipients could have been in a church outside Judea and Galilee or in a church in those areas, but established among people in the generation following those who had been eyewitnesses of Christ. The congregation was not new or untaught (“by this time you ought to be teachers”) yet some of them still needed “milk and not solid food” (5:12).
“Those from Italy” (13:24) is an ambiguous reference since it could mean either those who had left Italy and were living elsewhere, or those who were still in Italy and being singled out as native residents of that country. Greece or Asia Minor must also be considered because of the apparently early establishment of the church there, and because of the consistent use of the LXX.
The generation of Hebrews receiving this epistle had practiced the Levitical sacrifices at the temple in Jerusalem. Jews living in exile had substituted the synagogue for the temple but still felt a deep attraction to the temple worship. Some had the means to make regular pilgrimages to the temple in Jerusalem. The writer of this epistle emphasized the superiority of Christianity over Judaism and the superiority of Christ’s once-for-all sacrifice over the repeated and imperfect Levitical sacrifices observed in the temple.
Historical and Theological Themes
Since the book of Hebrews is grounded in the work of the Levitical priesthood, an understanding of the book of Leviticus is essential for properly interpreting Hebrews. Israel’s sin had continually interrupted God’s fellowship with His chosen and covenant people, Israel. Therefore, He graciously and sovereignly established a system of sacrifices that symbolically represented the inner repentance of sinners and His divine forgiveness. However, the need for sacrifices never ended because the people and priests continued to sin. The need of all mankind was for a perfect priest and a perfect sacrifice that would once and for all actually remove sin. God’s provision for that perfect priest and sacrifice in Christ is the central message of Hebrews.
The epistle to the Hebrews is a study in contrast, between the imperfect and incomplete provisions of the Old Covenant, given under Moses, and the infinitely better provisions of the New Covenant offered by the perfect High-Priest, God’s only Son and the Messiah, Jesus Christ. Included in the “better” provisions are: a better hope, testament, promise, sacrifice, substance, country, and resurrection. Those who belong to the New Covenant dwell in a completely new and heavenly atmosphere, they worship a heavenly Savior, have a heavenly calling, receive a heavenly gift, are citizens of a heavenly country, look forward to a heavenly Jerusalem, and have their very names written in heaven.
One of the key theological themes in Hebrews is that all believers now have direct access to God under the New Covenant and, therefore, may approach the throne of God boldly (4:16; 10:22). One’s hope is in the very presence of God, into which he follows the Savior (6:19, 20; 10:19, 20). The primary teaching symbolized by the tabernacle service was that believers under the covenant of law did not have direct access to the presence of God (9:8), but were shut out of the Holy of Holies. The book of Hebrews may briefly be summarized in this way: Believers in Jesus Christ, as God’s perfect sacrifice for sin, have the perfect High-Priest through whose ministry everything is new and better than under the covenant of law.
This epistle is more than a doctrinal treatise, however. It is intensely practical in its application to everyday living (see chap. 13). The writer himself even refers to his letter as a “word of exhortation” (13:22; cf. Acts 13:15). Exhortations designed to stir the readers into action are found throughout the text. Those exhortations are given in the form of 6 warnings:
• Warning against drifting from “the things we have heard” (2:1-4)
• Warning against disbelieving the “voice” of God (3:7-14)
• Warning against degenerating from “the elementary principles of Christ” (5:11-6:20)
• Warning against despising “the knowledge of the truth” (10:26-39)
• Warning against devaluing “the grace of God” (12:15-17)
• Warning against departing from Him “who speaks” (12:25-29)
Another significant aspect of this epistle is its clear exposition of selected OT passages. The writer was clearly a skilled expositor of the Word of God. His example is instructive for preachers and teachers:
• 1:1-2:4 Exposition of verses from Pss.; 2 Sam. 7; Deut. 32
• 2:5-18 Exposition of Ps. 8:4-6
• 3:1-4:13 Exposition of Ps. 95:7-11
• 4:14-7:28 Exposition of Ps. 110:4
• 8:1-10:18 Exposition of Jer. 31:31-34
• 10:32-12:3 Exposition of Hab. 2:3, 4
• 12:4-13 Exposition of Prov. 3:11, 12
• 12:18-29 Exposition of Ex. 19, 20
Interpretive Challenges
A proper interpretation of this epistle requires the recognition that it addresses 3 distinct groups of Jews: 1) believers; 2) unbelievers who were intellectually convinced of the gospel; and 3) unbelievers who were attracted by the gospel and the person of Christ but who had reached no final conviction about Him. Failure to acknowledge these groups leads to interpretations inconsistent with the rest of Scripture.
The primary group addressed were Hebrew Christians who suffered rejection and persecution by fellow Jews (10:32-34), although none as yet had been martyred (12:4). The letter was written to give them encouragement and confidence in Christ, their Messiah and High-Priest. They were an immature group of believers who were tempted to hold on to the symbolic and spiritually powerless rituals and traditions of Judaism.
The second group addressed were Jewish unbelievers who were convinced of the basic truths of the gospel but who had not placed their faith in Jesus Christ as their own Savior and Lord. They were intellectually persuaded but spiritually uncommitted. These unbelievers are addressed in such passages as 2:1-3; 6:4-6; 10:26-29; and 12:15-17.
The third group addressed were Jewish unbelievers who were not convinced of the gospel’s truth but had had some exposure to it. Chapter 9 is largely devoted to them (see especially vv. 11, 14, 15, 27, 28).
By far, the most serious interpretive challenge is found in 6:4-6. The phrase “once enlightened” is often taken to refer to Christians, and the accompanying warning taken to indicate the danger of losing their salvation if “they fall away” and “crucify again for themselves the Son of God.” But there is no mention of their being saved and they are not described with any terms that apply only to believers (such as holy, born again, righteous, or saints). This problem arises from inaccurately identifying the spiritual condition of the ones being addressed. In this case, they were unbelievers who had been exposed to God’s redemptive truth, and perhaps made a profession of faith, but had not exercised genuine saving faith. In 10:26, the reference once again is to apostate Christians, not to genuine believers who are often incorrectly thought to lose their salvation because of their sins.
Outline
I. The Superiority of Jesus Christ’s Position (1:1-4:13)
A. A Better Name (1:1-3)
B. Better Than the Angels (1:4-2:18)
1. A greater messenger (1:4–14)
2. A greater message (2:1–18)
a. A greater salvation (2:1-4)
b. A greater savior (2:5-18)
C. Better Than Moses (3:1-19)
D. A Better Rest (4:1-13)
II. The Superiority of Jesus Christ’s Priesthood (4:14-7:28)
A. Christ as High-Priest (4:14-5:10)
B. Exhortation to Full Commitment to Christ (5:11-6:20)
C. Christ’s Priesthood like Melchizedek’s (7:1-28)
III. The Superiority of Jesus Christ’s Priestly Ministry (8:1-10:18)
A. Through a Better Covenant (8:1-13)
B. In a Better Sanctuary (9:1-12)
C. By a Better Sacrifice (9:13-10:18)
IV. The Superiority of the Believer’s Privileges (10:19-12:29)
A. Saving Faith (10:19-25)
B. False Faith (10:26-39)
C. Genuine Faith (11:1-3)
D. Heroes of the Faith (11:4-40)
E. Persevering Faith (12:1-29)
V. The Superiority of Christian Behavior (13:1-21)
A. In Relation to Others (13:1-3)
B. In Relation to Ourselves (13:4-9)
C. In Relation to God (13:10-21)
Postscript (13:22-25)
The Epistle to the
HEBREWS
Hebrews 1
God’s Supreme Revelation
(cf. John 1:1–4)
1God, who 1at various times and ain various ways spoke in time past to the fathers by the prophets,
2has in these last days spoken to us by His Son, whom He has appointed heir of all things, through whom also He made the 2worlds;
3bwho being the brightness of His glory and the express cimage of His person, and dupholding all things by the word of His power, ewhen He had 3by Himself 4purged 5our sins, fsat down at the right hand of the Majesty on high,
4having become so much better than the angels, as gHe has by inheritance obtained a more excellent name than they.
The Son Exalted Above Angels
5For to which of the angels did He ever say:
h“You are My Son,
Today I have begotten You”?
And again:
i“I will be to Him a Father,
And He shall be to Me a Son”?
6But when He again brings jthe firstborn into the world, He says:
k“Let all the angels of God worship Him.”
7And of the angels He says:
l“Who makes His angels spirits
And His ministers a flame of fire.”
8But to the Son He says:
m“Your throne, O God, is forever and ever;
A 6scepter of righteousness is the scepter of Your kingdom.
9You have loved righteousness and hated lawlessness;
Therefore God, Your God, nhas anointed You
With the oil of gladness more than Your companions.”
10And:
o“You, LORD, in the beginning laid the foundation of the earth,
And the heavens are the work of Your hands.
11p They will perish, but You remain;
And qthey will all grow old like a garment;
12Like a cloak You will fold them up,
And they will be changed.
But You are the rsame,
And Your years will not fail.”
13But to which of the angels has He ever said:
s“Sit at My right hand,
Till I make Your enemies Your footstool”?
14tAre they not all ministering spirits sent forth to minister for those who will uinherit salvation?
Hebrews 2
Do Not Neglect Salvation
1Therefore we must give 1the more earnest heed to the things we have heard, lest we drift away.
2For if the word aspoken through angels proved steadfast, and bevery transgression and disobedience received a just 2reward,
3chow shall we escape if we neglect so great a salvation, dwhich at the first began to be spoken by the Lord, and was econfirmed to us by those who heard Him,
4fGod also bearing witness gboth with signs and wonders, with various miracles, and hgifts3 of the Holy Spirit, iaccording to His own will?
The Son Made Lower than Angels
(cf. Ps. 8:1–9)
5For He has not put jthe world to come, of which we speak, in subjection to angels.
6But one testified in a certain place, saying:
k“What is man that You are mindful of him,
Or the son of man that You take care of him?
7You have made him 4a little lower than the angels;
You have crowned him with glory and honor,
5 And set him over the works of Your hands.
8l You have put all things in subjection under his feet.”
For in that He put all in subjection under him, He left nothing that is not put under him. But now mwe do not yet see all things put under him.
9But we see Jesus, nwho was made 6a little lower than the angels, for the suffering of death ocrowned with glory and honor, that He, by the grace of God, might taste death pfor everyone.
Bringing Many Sons to Glory
10For it was fitting for Him, qfor whom are all things and by whom are all things, in bringing many sons to glory, to make the captain of their salvation rperfect through sufferings.
11For sboth He who 7sanctifies and those who are being sanctified tare all of one, for which reason uHe is not ashamed to call them brethren,
12saying:
v“I will declare Your name to My brethren;
In the midst of the assembly I will sing praise to You.”
13And again:
w“I will put My trust in Him.”
And again:
x“Here am I and the children whom God has given Me.”
14Inasmuch then as the children have partaken of flesh and blood, He yHimself likewise shared in the same, zthat through death He might destroy him who had the power of adeath, that is, the devil,
15and release those who bthrough fear of death were all their lifetime subject to bondage.
16For indeed He does not 8give aid to angels, but He does 9give aid to the seed of Abraham.
17Therefore, in all things He had cto be made like His brethren, that He might be da merciful and faithful High Priest in things pertaining to God, to make propitiation for the sins of the people.
18eFor in that He Himself has suffered, being 10tempted, He is able to aid those who are tempted.
Hebrews 3
The Son Was Faithful
1Therefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our confession, Christ Jesus,
2who was faithful to Him who appointed Him, as aMoses also was faithful in all His house.
3For this One has been counted worthy of more glory than Moses, inasmuch as bHe who built the house has more honor than the house.
4For every house is built by someone, but cHe who built all things is God.
5dAnd Moses indeed was faithful in all His house as ea servant, ffor a testimony of those things which would be spoken afterward,
6but Christ as ga Son over His own house, hwhose house we are iif we hold fast the confidence and the rejoicing of the hope 1firm to the end.
Be Faithful
(Ps. 95:7–11)
7Therefore, as jthe Holy Spirit says:
k“Today, if you will hear His voice,
8Do not harden your hearts as in the rebellion,
In the day of trial in the wilderness,
9Where your fathers tested Me, tried Me,
And saw My works forty years.
10Therefore I was angry with that generation,
And said, ‘They always go astray in their heart,
And they have not known My ways.’
11So I swore in My wrath,
‘They shall not enter My rest.’ ”
12Beware, brethren, lest there be in any of you an evil heart of unbelief in departing from the living God;
13but 2exhort one another daily, while it is called “Today,” lest any of you be hardened through the deceitfulness of sin.
14For we have become partakers of Christ if we hold the beginning of our confidence steadfast to the end,
15while it is said:
l“Today, if you will hear His voice,
Do not harden your hearts as in the rebellion.”
Failure of the Wilderness Wanderers
16mFor who, having heard, rebelled? Indeed, was it not all who came out of Egypt, led by Moses?
17Now with whom was He angry forty years? Was it not with those who sinned, nwhose corpses fell in the wilderness?
18And oto whom did He swear that they would not enter His rest, but to those who did not obey?
