Through the Bible - Hebrews

God, who at sundry times and in diverse manners spoke in times past unto our fathers by the prophets, hath in these last days spoken unto us by his Son... (Hebrews 1:1-2)

When the prophets could only declare God's love, the Son came to demonstrate it—and proves Himself supreme over everything the old religion treasured.

God Wrote the Book of Hebrews

We've now ended the Pauline epistles, though some wrongly believe Paul wrote Hebrews. We'll consider authorship in a moment, but start with the very first word of chapter 1: God. Ultimately, God wrote Hebrews. He spoke it to whoever the earthly writer was, and there are many opinions about that. Early church fathers suggested Paul, Luke, Barnabas, or Apollos. But when it comes down to it, God ordained that this word be spoken to His church, especially to those of Jewish background, culture, and religion who had come to Christ.

The early church was filled with Jews who had come to Christ. The first ten chapters of Acts are full of Jewish believers; it wasn't until Peter went to Cornelius's house that we see Gentiles coming to faith. The gospel was to the Jews first, but not only for the Jews. In Acts 2, three thousand believed—all of Jewish heritage—and a couple chapters later there were five thousand. The church was growing quickly, and God was speaking to His people.

Jesus Is Supreme

Most New Testament letters begin with a greeting, but Hebrews stands out—"one of these is not like the others." It jumps right into its focus. The author takes several chapters to establish that Jesus is supreme over all things. He is greater than the prophets. He is greater than the angels, whom Jewish people revered. He is greater than Moses—a big step for many Jewish believers. He is greater than Aaron and the priesthood, greater than Abraham, and greater than the mysterious figure Melchizedek.

All of these claims were, in a sense, politically incorrect for the Jewish mind, but the author establishes that Jesus is over all of these things, and that all of them pointed to the coming of this great One, the Messiah, the very Son of God.

Consider the interesting ways God spoke in the Old Testament: to Amos through a basket of fruit, to Moses through a burning bush, to Elijah through a still small voice, to Isaiah, Zechariah, and Ezekiel through visions and dreams. I believe God did this purposefully, so we wouldn't conclude that God only speaks in one way. But under the New Covenant, God has chosen to speak by His Son—by the Word, the Logos. Whereas the prophets declared, "I have loved you with an everlasting love," Jesus came and demonstrated it. The prophets declared; Jesus demonstrated. His revelation is far better.

Moving On to Maturity

The author takes the first ten chapters to reveal that Jesus is supreme and sufficient—over the temple and its customs, over the law, over Moses, over angels, over prophets, far above Abraham, and greater than Melchizedek. Why? Because Jewish Christians in the first century were being tempted to turn back to Judaism, to religious formality. This is something many modern-day Christians face as well, falling into legalistic routine, thinking, "I've got to do all of these things." Hebrews makes clear that is not the case.

The emphasis of the book is on moving to maturity. In Hebrews 5:12-14, the author rebukes them: by this time they ought to be teachers, yet they still need milk and not strong meat. Then in chapter 6:1 he says:

Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection... (Hebrews 6:1)

Let us go on to maturity. The desire is that every believer would become a mature disciple. The Great Commission is to make disciples, baptizing them and teaching them to observe all things Christ commanded. We need to move on to maturity. The author takes a step back to cover a few more elementary principles for about three chapters, then moves into the perfection of chapters 11, 12, and 13.

Faith, Hope, and Love

Look at how the end of chapter 10 sets up these final chapters. Three times we read "let us." Verse 22: "Let us draw near with a true heart in full assurance of faith." Verse 23: "Let us hold fast the profession of our hope without wavering, for he is faithful that promised." Verse 24: "Let us consider one another to provoke unto love and to good works."

There is the pattern of maturity for chapters 11, 12, and 13: faith, hope, and love. These are a recurring theme in the New Testament and in Paul's epistles—remember 1 Corinthians 13, where the greatest of these is love. Chapter 11 is the hall of faith. Chapter 12 calls us to run with endurance, centering on hope. Chapter 13 says, "Let brotherly love continue." Faith, hope, and love are the culmination of Hebrews, and the direction God is moving each of us in maturity.

Religion Versus Relationship

Jewish Christians, like so many who come to faith out of a works-oriented religion, were looking for something more to do—more works to put under their belt to make them more righteous. But God is not looking for that. In John 6:29 Jesus said, "This is the work of God, that ye believe." That was contrary to everything the Jews had thought. They were so focused on the temple, the feast days, the fastings, and all the religious formality that they lost focus on the relationship God had called them into—to be a peculiar people in whose midst God dwelt, priests to the nations revealing how God works.

Throughout Kings, Chronicles, and the prophets, God indicted them for this. In Isaiah He said He didn't want their religious formality—"you worship me with your lips, but your hearts are far from me." King Saul thought it was about religious service and sacrifices, but Samuel told him God does not delight in burnt offerings; He desires a broken and contrite heart. David understood that; Saul did not. Many in Israel didn't, and many in the body of Christ today don't either, gauging their walk with God by how many commandments they keep or how much they read or pray.

Our righteousness is not according to our works. There is nothing you can do to make yourself more righteous in God's eyes. Our righteousness is imputed. As 2 Corinthians 5:21 says, "He who knew no sin became sin for us, that we might be the righteousness of God in Christ Jesus." We've been robed with His righteousness purely by faith. Out of that faith flows hope—the absolute expectation of coming good, of ultimate salvation—and out of faith and hope flows love. All the law boils down to one word: love. That is why love is the greatest, the overflow of our faith toward God and our hope of what He will give us in Christ. And this is not love only for those who love us—that was the love of the Pharisees—but love for our enemies, which God demonstrated in that while we were yet sinners, Christ died for us (Romans 5:8).

Who Wrote Hebrews?

Because faith, hope, and love were a centerpiece of Paul's letters, and because of the book's Hebrew nature and style, many concluded Paul wrote it. I believe that's a wrong conclusion. Look at Hebrews 2:3, where the author says salvation "at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him." This is a second-hand hearer of the gospel.

Compare that with Paul. In 1 Corinthians 11:23 he says, "I have received of the Lord that which also I delivered unto you." In Galatians 1:11-12 he insists he received the gospel by revelation directly from Jesus, not from man. Paul was a first-hand hearer; whoever wrote Hebrews was a second-hand hearer. So Paul did not write it.

But it was written by a Hebrew, a companion of Paul who understood his message—and I believe written with Paul at his side. In Hebrews 6:9-10 the author writes, "But, beloved, we are persuaded better things of you..." There were others involved. Luke doesn't fit, because Luke was a Greek and this is a thoroughly Jewish book.

Timothy's Authorship, Paul's Endorsement

Turn to the close of the letter. Hebrews 13:18-21 reads like a first ending: "Pray for us... Now the God of peace... make you perfect in every good work... to whom be glory for ever and ever. Amen." Then verse 22 begins again: "And I beseech you, brethren, suffer the word of exhortation: for I have written a letter unto you in few words." Thirteen chapters are not "few words." I believe verses 22-25 are Paul's few words—an endorsement of the whole letter—and that the letter itself was written by Timothy.

Notice verse 19: the author asks prayer that he "may be restored to you the sooner," as though imprisoned. Then verse 23: "Know ye that our brother Timothy is set at liberty." Every New Testament book had either apostolic authorship or apostolic endorsement. Several books—Luke, Acts, James, Jude, and Hebrews—were not written by apostles but were endorsed by them. I'm fairly certain verses 22-25 are Paul's endorsement of Timothy's authorship. Timothy had a Hebrew background through his mother and grandmother and was a constant companion of Paul, which explains the Pauline flavor. Interestingly, my Bible has a subscript: "Written to the Hebrews from Italy by Timothy."

Dating the Letter

This was written before A.D. 70, the year the temple and Jerusalem were destroyed. The author speaks of the temple and its customs but never mentions its destruction. That fits with Paul still being alive, since he died in the latter half of the 60s. Many conclude Hebrews was written around A.D. 64-68, likely from somewhere in Italy, perhaps Rome.

The Doctrine of Apostasy

More clearly than any other New Testament book, Hebrews outlines the doctrine of apostasy, which makes it difficult for many denominations. The Catholic Church has largely cast it aside, partly because of uncertain authorship, but more likely because it declares there is no longer any need for the priesthood—a problem for Rome. Others "poo-poo" it because of its teaching on apostasy.

I don't have all the answers on apostasy, but there are enough warnings in Scripture to take note that one can depart from the faith. We must recognize the cultural context: this was written to Hebrew Christians who came out of a rigid religious structure and were tempted to return to it. To be honest, religion is easier than Christianity. Christianity is a sheer step of faith—"the just shall live by faith," a phrase from Habakkuk 2 quoted three times in the New Testament (Romans, Galatians, and Hebrews). Living by faith rather than sight is far harder than checking off a religious list. Religion makes the flesh feel accomplished, but it cannot make anyone righteous.

Religion Cannot Make Us Righteous

In Isaiah 11, God does not judge by the seeing of the eyes or the hearing of the ears, but by righteousness and justice. Our justice system is built entirely on what we see and hear—on evidence and testimony. Anyone who's served on a jury knows the judge instructs you to leave your bias at the door and judge by what you see and hear. Our earthly system is flawed; God's heavenly system is perfect. In Genesis 18, before destroying Sodom, Abraham asks, "Shall not the Judge of all the earth do right?" The answer is a resounding yes. On the day of Christ, no one will be able to stand and present their good works as evidence.

Religion cannot make people righteous. Those who live religiously lack two things: humility and joy. If they think they're keeping their standard, they're arrogant like the Pharisees. If they know they're failing, they have no joy. That's a good barometer—if you're proud and joyless, you may be religious without a relationship with Christ.

No Other Sacrifice Remains

The Jews gauged their righteousness by their religious observance, and these converts were tempted to go back to it. But the author says, don't go back—because, as Hebrews 10 declares, if we sin willfully after receiving the knowledge of the truth, there remains no more sacrifice for sin. You cannot return to the temple and offer a lamb. Jesus is it. This is a big reason God allowed the temple to be destroyed in A.D. 70: if it were still sufficient, He would not have done away with it. The veil was torn from top to bottom when Jesus said, "It is finished," because He is our anchor within the veil. We no longer need the high priesthood or the sacrifices.

In Hebrews 6:1-2 the author lists the foundational principles: repentance from dead works, faith toward God, the doctrine of baptisms, laying on of hands, resurrection of the dead, and eternal judgment. These are the things we should learn early as disciples. Sadly, many churches never teach them, and we wonder why people never reach maturity.

For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost... if they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame. (Hebrews 6:4-6)

This is heavy teaching. Read in context with Hebrews 10, the "falling away" is not an accident—it is a deliberate turning away from the work Jesus did, declaring it insufficient. This is not someone who sinned and died before they could repent. It is a deliberate departure, like the Judaizers who taught that faith in Jesus was not enough, that you must also be circumcised and keep the Sabbath, feasts, and food laws. Hebrews says what Jesus did is sufficient; everything else is deficient.

Can Salvation Be Lost?

There is a clear teaching that one can depart from the faith. Peter says we are to grow in the grace and knowledge of our Lord. We must reject extreme dispensationalism, which teaches Old Testament saints were saved by the works of the law. That is not true—man was saved by grace through faith from Genesis to Revelation. Abraham believed God, and it was accounted to him as righteousness (Genesis 15:6), and his faith was revealed by his actions, as was the faith of Enoch, Noah, and Abel.

Now, I do not believe you can lose your salvation—it's not like misplacing your wallet or keys. But the New Testament clearly teaches people can reject their salvation and depart, like Demas, who forsook Paul, "having loved this present world." Does that mean he could never return? I don't know. It is impossible for man to renew them, but I thank God He is able to do the impossible. So be careful before declaring that someone has "lost their salvation."

Paul says in 1 Corinthians 5 that if a believer departs and goes after the world, we are to treat them as an unbeliever. The church took that to mean excommunication, but how are we to relate to unbelievers? We seek them out and preach the gospel. So if someone walks away from the Lord, we don't shun them forever—we seek them out and preach Christ to them as if they were unsaved. It may make them angry, but hopefully that anger will turn them to repent and return.

The Hall of Faith

Faith without works is dead, and Hebrews 11 illustrates this beautifully. Here we read of Old Testament saints—yes, there were saints in the Old Testament—who were saints not because of their works but because of their faith.

Now faith is the substance of things hoped for, the evidence of things not seen. (Hebrews 11:1)

That's why faith is difficult. Through faith we understand the worlds were framed by the word of God, so that things seen were not made of things that appear. This is why those focused on science struggle with the Bible—it takes faith to trust that God spoke creation into being. I believe it takes more faith to be an atheist, but it does take faith to believe Scripture.

By faith Abel offered a more excellent sacrifice—his faith was exercised in works. By faith Enoch was translated and had his own individual rapture, because he pleased God. And "without faith it is impossible to please him" (v. 6)—underline that. You could do every possible good work and still not please God without faith. He that comes to God must believe two things: that God exists, and that He rewards those who diligently seek Him.

By faith Noah, warned of a flood when there was no rain and no boats, built an ark and became "heir of the righteousness which is by faith." By faith Abraham obeyed and went out, not knowing where he went—his faith became action. By faith Sarah received strength to conceive, judging God faithful. These all died in faith, not having received the promises (v. 13)—a powerful declaration. They didn't receive earthly blessing but saw the promises afar off and confessed they were strangers and pilgrims, seeking a heavenly country. They could have returned to the earthly country, but they pressed on. Therefore "God is not ashamed to be called their God" (v. 16)—which implies there are those of whom He is ashamed, perhaps those who profess to know God but live a temporal, sinful life as a bad witness.

By faith Abraham offered Isaac, accounting that God was able to raise him from the dead (v. 19). Abraham believed in the resurrection—the cornerstone of our faith—the same faith we have, though he looked forward and we look back. The chapter continues through Isaac, Jacob, Joseph, Moses, Rahab, Gideon, Barak, Samson, Jephthah, David, Samuel, and the prophets, all of whom revealed their faith by their deeds. The question for us: do the things we do declare that we believe, or are we focused only on the temporal and the religious?

Verse 38 says of them, "of whom the world was not worthy." Don't you want to be a believer the world is not worthy of? Yet they "received not the promise" (v. 39-40), because God provided some better thing for us, that they without us should not be made perfect. They looked forward to Christ but did not receive the promise in Him, because they lived before His death and resurrection. Still, they obtained a good report. We'll meet these men and women of faith in heaven, and may we be numbered in the hall of faith that continues through the ages.

Hope and Endurance

Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, looking unto Jesus the author and finisher of our faith. (Hebrews 12:1-2)

Surrounded by the cloud of witnesses from chapter 11, we are to run with endurance. After we come to Christ by faith, we will experience testing, trials, and tribulation—the chastening of God that produces in us the peaceable fruits of righteousness. We might faint if we did not have hope—the same hope Jesus had, who "for the joy that was set before him endured the cross." He looked through the suffering to the joy on the other side. Paul says the sufferings of this present life are not worthy to be compared with the glory that shall be revealed in us.

Endurance is only possible if you see the finish line. In a marathon, you give up quickly if you can't picture the prize. In an earthly race it's a cheap medal; in Christ it's a crown of righteousness. Those who depart have lost sight of the next life, focused on the earthly city. When we keep eternity in view, we lay aside every weight and run, looking unto Jesus who waits at the finish line, calling us home.

Love Made Practical

Faith toward God and hope of heaven will build in us love. Chapter 13 begins, "Let brotherly love continue." Don't forget to be hospitable to strangers, "for thereby some have entertained angels unawares"—an interesting concept we see in Genesis 18, where Abraham entertained angels and, I believe, a pre-appearing of Jesus. Remember those in bonds and those who suffer adversity. Honor the marriage bed, for whoremongers and adulterers God will judge. Let your conduct be without covetousness, because love does not covet.

Be content with such things as you have, for He has said, "I will never leave thee, nor forsake thee." Is that enough for us—knowing we have God? In America we lose sight of the fact that God is sufficient. Because of this promise we may boldly say, "The Lord is my helper, and I will not fear what man shall do unto me."

Remember those who have rule over you and follow their faith. "Jesus Christ the same yesterday, and today, and for ever." Don't be carried away with diverse and strange doctrines; let the heart be established with grace, not with disputes over meats—the very Jewish arguments about food. He calls them to "go forth unto him without the camp, bearing his reproach." This was a direct exhortation to the Hebrews tempted to return to the temple: come out, even if your family rejects you, even if your culture looks down on you—for a Jew to become a Christian was as if he had died to his family. "Here have we no continuing city, but we seek one to come."

The Sacrifices That Remain

Jerusalem and the temple were the cornerstone of the Jewish heart. Even today, those in Judaism say, "Next year in Jerusalem." But we don't look for that city; we seek a city which hath foundations, whose builder and maker is God. Therefore, though we have no earthly temple or priesthood, we still have sacrifices: "the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name." And verse 16: "to do good and to communicate forget not: for with such sacrifices God is well pleased." Caring for one another's needs is an aspect of agape—faith, hope, and love.

Obey those who have rule over you, for they watch for your souls and must give an account—let them do it with joy, not grief. "Pray for us: for we trust we have a good conscience, in all things willing to live honestly." May that be our desire too—to live with honesty, integrity, and self-control, walking in faith toward God, hope of His coming kingdom, and love toward all around us.

A Word on Melchizedek

One thing often wondered about is Hebrews 7 and Melchizedek. Some believe his appearance in Genesis is Jesus come in the flesh in the Old Testament; I have a hard time with that reading. But the key point is this: the personhood of Melchizedek is not as important as the priesthood of Melchizedek. That priesthood was placed upon Jesus by the Father with an oath, as the Psalms declare—"a priest forever after the order of Melchizedek." A Jewish convert would struggle to leave the priesthood of Aaron, but Hebrews reveals that Jesus has a greater priesthood—not of Aaron, but of Melchizedek. We may explore that more another time.

Closing Prayer

Father, I thank You for this great letter, from which we can learn so much about who You are, Jesus, and what You've done. I pray we would take careful time to study through it verse by verse, line upon line, in more depth than we were able tonight. Stir the hearts of my brothers and sisters to dig deeper into this great treasure of the New Testament. We look forward with great expectation to the day of Your coming—not a blind, "I hope it happens," but the certainty that it will come to pass. Help us to endure whatever trial or difficulty we face in this life, focused on eternity, looking for and expecting Your coming as the day draws closer, that we would stand strong in the day of trouble. We ask this in the mighty and precious name of Jesus, and all God's people said, Amen.