In his series ‘Explore the Book’ (a survey of the Bible), the noted Bible teacher J. Sidlow Baxter likens the book of 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 forms the introduction to a series of canonical books concluding the N.T.. All relate (with 1/2 Thessalonians) to eschatological matters, in the main, by highlighting the challenges the final generation will face. Yet at the same time, providing the understanding and counsel believers need to remain faithful in the endtimes. Notably, in the answers they provide to cope with two severe trials believers will face—
persecution and strong deception. All, then, have sober warnings about what lies ahead for believers. However, they with other N.T. books, also reveal a wonderful expectation for the last of the last days—the hope of believers 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 this focus on reaching perfection, Hebrews, then, offers 'strong consolation' (6.18) for what lies ahead in a time the Bible refers to as a 'day of trouble’ (Nah 1.7). Indeed, by showing how the hope of perfection keeps a believer on course throughout the severe trials, even remain of good cheer, it suggests this ‘letter’ warrants careful study. Both to obtain an
‘ understanding of the times’ (1Chron 12.32) and prepare for them properly. The understanding Jesus also spelled out in the
‘Olivet Discourse’ (Matt 24) where He warned not only of the dire events those in the first century would face but their repeat at the end of the age. For example, the judgment suffered by Jewry at the hands of the Romans in AD70 is to be repeated at the end of the age, only on a much greater scale—visited on a world also in stubborn rebellion.
When referring to this endtime scenario, the apostle Paul warns of ‘perilous times’ (2Tim 3.1), while other texts show it to be a time where strong fear erupts, sufficient to trigger ‘heart failure’ (Lk 21.26). What is true even of the time known as the
‘ beginning of sorrows (labor pains)’ (Matt 24.8); the period before the age climaxes in the ‘Great Tribulation’—a time of far greater suffering and judgment. Yet a time of severe trial believers (who qualify) have the promise of escaping. Not in a silent ‘rapture’ as many today 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). This understanding of believers having to endure the early time of tribulation but not the time of the ‘Great Tribulation’ goes a long way to reconciling the different positions held on the suffering the church undergoes at the end of this age.
What I have outlined as the expected scenario for the endtimes may be hard to swallow, yet there is much confirmation for it in this book of Hebrews where it makes clear these trials are mandatory. Inescapable if the divine purposes for believers to reach perfection are to be realized.
(More on this later.) Even if it is only the increased stress from famines, pestilence, violent storms, earthquakes, volcanic eruptions, etc., the endtimes will demand much of everyone. A
major key to remaining faithful in all this is understanding why Heaven allows such trials, an issue the book of Hebrews addresses.
Thankfully, these books closing the N.T. canon also provide the ‘survival kit’ for the ‘fiery trials’ (1Pet 4.12); including a ‘theology of suffering’ relevant to pampered Christendom today. When even this earlier time of persecution and tribulation is bound to leave many believers confused and dismayed, it is wisdom to immerse ourselves in this ‘letter’
penned to help Jewish believers survive their trials.
STYLE AND AUTHOR
The KJV (King James Version) title of, ‘ The epistle of Paul the apostle to the Hebrews’ is misleading. First, the book has no opening salutation or other identifying marks meeting what the term ‘epistle’ (letter) in first-century writings describes—
only the closing remarks in the last chapter approach it. (Cf.
Galatians) The author himself calls it a ‘word of exhortation’
(13.22), but like the book of Romans, 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. The one given to the church so it reaches 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, therefore, are usually chosen 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 he was, the author 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’, and this increased suffering was making it far less hazardous to return to their former religious traditions.
Many saw the price they were paying as too high, 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 increasingly the attractive option. 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 to their predicament. Even if it meant escaping persecution, they would lose far more than any gain it brought. It would certainly 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 with the new dispensation, one with a ‘better’ covenant and superior hope. (See 3.6, 6.11,18, 7.19, 10.23) Notably, to highlight how the new has the expectation of reaching the goal God has always had for His children—that of perfection (moral maturity). A hope the author reinforces using the keywords of
‘ perfection’, ‘perfect’, and ‘mature’ (fifteen times); all from the same root greek word (‘teáleáioás’ Str 5046) to verify the theme of Hebrews is indeed the ‘Hope of Perfection’. It is why the author argues against returning to Judaism as this is to go back to a covenant Heaven discarded precisely because it couldn't 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 purposes 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 must also not despise their trials but 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 warning of judgment if they do not remedy this ‘hardening of attitudes’ about deserting Christ.
In warning about apostasy, it should surprise no one, then, to find Hebrews has some of the direst language to describe the judgment it incurs. A salutary warning for Christendom today when allegiance to Christ is waning fast. Indeed, with so many already opting for the comfort and pleasures of this world in a time of relative peace, one wonders if the future persecution and deprivation sees a swathe of Christendom deserting the faith.