Pomegranate Cheeks
by Dr Garth Grenache
and his Lighter Orchestra
2025:12:12
Verse 1
Your eyes are twin doves by the stream,
Your lips drip honey’s golden gleam;
Your voice is low, like harps that sigh,
Your glance—an arrow, swift to fly.
Chorus
Pomegranate cheeks, O fairest vine,
Your breath is myrrh, your touch is wine;
My heart’s undone with one small glance—
Your smile commands my soul to dance.
Verse 2
Your neck is ivory’s sculpted tower,
Your scent awakens Eden’s flower;
Your form is palm the breeze caressed,
And fruit bends sweetly to my quest.
Chorus
Pomegranate cheeks, O fairest vine,
Your breath is myrrh, your touch is wine;
My heart’s undone with one small glance—
Your smile commands my soul to dance.
Bridge
Come, let the north wind loose its song,
And draw the fragrance all night long;
Your love is fire none can tame—
I burn, and whisper still your name.
Chorus
Pomegranate cheeks, O fairest vine,
Your breath is myrrh, your touch is wine;
My heart’s undone with one small glance—
Your smile commands my soul to dance.
Chorus
Pomegranate cheeks, O fairest vine,
Your breath is myrrh, your touch is wine;
My heart’s undone with one small glance—
Your smile commands my soul to dance.
If anyone is interested, I can be found on MeWe and there is a Gove God 90 page there where the short hopefully inspiring posts can be found.
I know others like Chris are on this site as well and I pray that you will find us there.
Thank you Rhy for providing a place where we could meet if only for a short time.
Proverbs 13:14, “The teaching of the wise is a fountain of life, in order to avoid the snares of death.” Wise teaching is from our Creator, following His words prevent the second death described in Revelation and that is a trap from which there is no escape.
BIBLE STUDY --- NEW TESTAMENT LETTERS
HEBREWS – PART 2
THE SUPERIORITY OF THE SON TO MOSES AND JOSHUA {3:1–4:13}
Jewish believers contemplating reversion to Judaism surely believed that Moses was one of the greatest figures in Israel’s history. So esteemed was the one who led Israel out of Egypt through the wilderness and who gave them the Law that there was no one in Israel’s history so honoured as Moses. Yet the author of Hebrews argues that Moses, though faithful to his calling, was but a servant in the house of YHVH. Yeshua, by contrast, was not a servant but a Son; he was not a mere dweller in the house but the very builder of the structure. Yeshua, therefore, far transcends the revered figure of Moses. Practical implications are drawn from Yeshua’ superiority to Moses. From Psalm 95:7-11 the writer rehearses the tragic experience of Israel under Moses during the desert wanderings {Hebrews 3:7-19}. Throughout the 40-year wilderness experience the people hardened their hearts and rebelled against YHVH. In turn YHVH was provoked by their stubbornness and swore that those who sinned would never enter the rest he was going to provide {verses 10-11, 18}. The writer thus argues that if disobedience to YHVH under Moses had serious consequences, forsaking the Moshiach will be much more perilous. Hence the wavering believers are urged to watch lest due to an evil, unbelieving heart they should fall away from the living YHVH {verse 12}. Nothing short of steadfast persistence will lead to the attainment of the heavenly goal {verse 14}. Joshua likewise, was regarded as a great leader of Israel. Yet because of disobedience, the people under Joshua’s leadership failed to enter the rest that YHVH had planned. That rest spoken of corresponds to the Shabbat rest of YHVH {4:3-4}, and is a concept closely related to salvation. It is a spiritual reality that is achieved by turning from our own empty works and trusting in the finished work of the Moshiach {verse 10}. The author reminds the readers that “there is a special rest [a Shabbat rest] still waiting for the people of YHVH” {verse 9}, one that only the Moshiach can provide. Believers not only benefit from this Shabbat rest in the present age but anticipate its full realization in the age to come. One of the chief means of ensuring entry into the Shabbat rest of salvation is the Word of YHVH {verse 12}. The living and powerful Word penetrates the innermost depths of the soul, reveals our impoverished condition, and strengthens the trusting heart.
THE SUPERIORITY OF THE PRIESTHOOD OF THE SON {4:14–7:28}
Almost half of Hebrews is devoted to the priesthood of Yeshua Moshiach. The writer goes to great lengths to demonstrate that the revered Aaronic priestly system has been superseded by the High Priest “in the line of Melchizedek” {5:6; 6:20; 7:11}. This central theme had been anticipated earlier when the Moshiach was referred to as “our merciful and faithful High Priest before YHVH” who has made atonement for sins {2:17}. Hebrews makes the claim that Yeshua’ priesthood is the ultimate ground of the believers’ confidence {4:14-16}. On three counts Yeshua surpasses the old legal priestly order.
First, he is an exalted high priest {verse 14}. The Jewish high priest climbed the mount to enter the temple sanctuary. But Yeshua, our great high priest, has ascended to heaven itself and entered the sanctuary on high. He ministers in no earthly tabernacle but in the very presence of YHVH.
Second, Yeshua is an empathetic high priest {verse 15a}. Fully YHVH and fully man, Yeshua suffers along with his people in their trials and afflictions. From heaven’s perspective he knows fully what his people are called upon to endure. He “feels” our hurts, and he does so perfectly.
Finally, Yeshua is a sinless high priest {verse 15b}. Day in and day out {7:27}, year in and year out, the Levitical priests were required to bring sacrifices for their own sins. Yet Yeshua had no sin that needed cleansing, for “he is holy and blameless, unstained by sin” {verse 26}. In view of Yeshua’ priestly perfections, sorely tempted believers are urged to come to the throne of grace to receive mercy and find grace to help in time of need {4:16}.
For those not convinced that Yeshua was indeed a legitimate priest, two prerequisites for priesthood are detailed. First, if the high priest is to represent humanity before YHVH, he must be taken from among men {5:1-2}. And second, he must be called by YHVH to high priestly office, as was Aaron {verse 4}. The Moshiach has fully satisfied these qualifications. From Psalms 2:7 and 110:4 it is shown that Yeshua did not take this office upon himself but was appointed by YHVH {Hebrews 5:5-6}. Moreover, from the obedience that he had to learn {verse 8} and from the agony of the Gethsemane experience {verse 7} it is clear that Yeshua was in every way a man. Nevertheless, Hebrews makes it perfectly clear that Yeshua was not a priest after the order of Aaron but a high priest in the line of Melchizedek {verse 10}. After introducing the theme of the Moshiach as a Melchizedekian high priest, the writer recalls that his readers were not ready for such advanced teaching. Although not new converts {5:12}, his friends had remained spiritually immature and sluggish. Hence the writer issues the challenge to press on to Christian maturity, to be ready for the solid food of advanced teaching. In his digression the writer warns not only against spiritual immaturity but also against “apostasy.” The question now arises whether the author’s apostasy teaching in Hebrews 6:4-8 and 10:26-31 contradicts the New Testament doctrine of the perseverance of the saints. Undoubtedly it does not. Some authorities hold that those addressed were not true believers, hence the issue is not one of apostasy. It is possible, like Judas Iscariot or Simon Magus {Acts 8:9-24}, to possess considerable knowledge of the gospel and fall short of personal commitment. But the writer makes it quite clear that in the case of his addressees he is persuaded otherwise {Hebrews 6:9}. The most reasonable view is that in these two hortatory passages the writer advances a hypothetical argument warning his friends of the utter seriousness of reverting back to Judaism. That is, if a falling away were to occur, renewal would be impossible unless the Moshiach were to die a second time. The writer sums up the point of these difficult passages with the words “It is a terrible thing to fall into the hands of the living YHVH” {10:31}. Nevertheless, followers of the Moshiach may confidently lay hold of YHVH’s promises, confirmed by solemn oath, to see them through their trials {6:13-18}. YHVH may be trusted to hold the believer fast. Hebrews 7 contains an intricate argument for the superiority of the Moshiach’s priesthood over the old legal order. Melchizedek, the ancient priest-king of Salem {Genesis 14:18-20}, is regarded as a primordial type of Moshiach. He is “king of righteousness” and “king of peace” {Hebrews 7:2}. The solemn priest from Salem has figuratively what the Moshiach possesses actually: neither mother nor father, neither beginning nor end of life {verse 3}. Melchizedek is shown to be superior to Abraham on three counts:
1 -- Melchizedek blessed the patriarch {verses 1, 7};
2 -- he accepted tithes from Abraham {verses 2-6}; and
3 -- Melchizedek lives on since the Old Testament nowhere mentions his death {verse 8}.
It follows that since Levi was in the loins of Abraham as seed {verse 10}, Melchizedek is superior to the Levitical priests. And inasmuch as the Moshiach is a priest in the likeness of Melchizedek {verse 15}, it follows that the Son of YHVH is more excellent than the old legal priesthood. The result is that the old Levitical priesthood has been superseded by the priesthood of the Moshiach. The demise of the old order was inevitable, for its repetitive animal sacrifices could never affect spiritual perfection {7:11}. It was a system characterized by weakness and uselessness {verse 18}. By contrast, the Moshiach’s priesthood is indestructible, eternal, uninterrupted, efficacious, final, and perfect {verses 16, 21, 24-27}. Forgiveness and reconciliation are possible only through the Moshiach, our great High Priest.
THE SUPERIORITY OF THE PRIESTLY WORK OF THE SON {8:1–10:39}
Since the Moshiach’s priestly office far excels the old order, it follows that his priestly ministration is superior to all that has gone before. The theme of the Moshiach as high priest in a better sanctuary is introduced {8:1-5}. The writer utilizes Plato’s distinction between the ideal form in heaven and the imperfect copy on earth to argue that the Levitical sanctuary and sacrifices are mere shadows of the heavenly realities:
A -- The Moshiach ministers in the true tent that is the heavenly sanctuary {verses 2, 5};
B -- he discharges his high priestly service in the very presence of the Father, which results in a far more effective ministry {verses 1, 6}; and
C -- his oblation on the cross was the ultimate sacrifice {verse 3}. How unreasonable it is that his Christian readers should go back to the old Jewish priestly system!
The Moshiach is the minister of a new and better Covenant {8:6-13}. The old Covenant established by YHVH with the nation’s fathers was not to be despised; nevertheless, it had become ineffectual and obsolete {verse 13}. Indeed, the prophet Jeremiah {Jeremiah 31:31-34} foresaw the new Covenant that YHVH would inaugurate with his people. This new Covenant sealed by the Moshiach involves
1 -- the immediate work of the Holy Spirit on the mind and heart {Hebrews 8:10};
2 -- a personal and intimate knowledge of YHVH {verse 11}; and
3 -- the full absolution of sins {verse 12}. This new and better Covenant has been established on the work of the Moshiach, the great High Priest.
Chapter 9 gives a detailed comparison of the efficacy of priestly service under the old and new Covenants. The Levitical priests ministered in a material sanctuary on earth {verses 1-5}. Features of the tabernacle and its furnishings are described to highlight their obsolescence. More important, however, is the character of the sacrificial ritual conducted in the earthly sanctuary. The Jewish priests in their daily service were not permitted to enter the Holy of Holies, which contained the Ark of the Covenant and the mercy seat -- the place of propitiation of sins {verse 6}. The high priest alone could enter the Holy of Holies, and then but once a year on the Day of Atonement, and only after sacrificing for his own sins {verse 7}. The inaccessibility of the Holy of Holies signified that access to the presence of YHVH had not been opened. The presence of the curtain symbolized that the people had no way to the throne of YHVH, the priests had no way, and the high priest had a limited way and only once a year. Moreover, the sacrifices brought by the Jewish priests could not purify the conscience but merely dealt with external ritual cleansing {verses 9-10}. A truly effectual sacrifice must await “the time of reformation” {verse 10}. The Moshiach’s priestly ministration is shown to be far more efficacious.
First, the believer’s High Priest has brought a better sacrifice {9:11-14}, and here we arrive at the heart of the message of Hebrews. Employing the imagery of the tabernacle, the author demonstrates that the Moshiach our High Priest has accomplished what the Jewish priests failed to do. He entered the heavenly Holy of Holies, not repeatedly, but once for all, thereby effecting a completed redemption {verse 12}. The Moshiach brought to the altar, not the blood of bulls and goats, but his own life’s blood. Adonai did not merely lay down a material body, but he presented himself to YHVH through the eternal Spirit {verse 14}. The Moshiach’s better sacrifice thus goes beyond cleansing of the flesh to the purification of the defiled conscience.
Second, the Moshiach through his death has instituted a better Covenant {9:15-23}. The teaching of Hebrews 8:6-13 is developed further. The old Covenant was sealed with the blood of calves and goats {9:19}. But the new Covenant was ratified with the blood of the Moshiach, YHVH’s own Son. The new Covenant thus could accomplish what the old Covenant merely foreshadowed -- forgiveness and cleansing of sins {verse 22}.
Third, the Moshiach ministers in a better tabernacle {9:24-28}. Our Adonai entered, not into a merely earthly sanctuary, but into the holy place of heaven, there to represent us {verse 24}. Access to the throne is not limited to one day per year, for he is continually in the presence of the Father. Nor is it necessary that repeated sacrifices be made. The Moshiach’s single sacrifice on the cross has conquered sin once and for all {verse 26}. In sum, as regards the sanctuary, the Covenant, and the sacrifices, the believer’s High Priest is vastly superior to the old Jewish order. In order to drive home these crucial points, the writer in chapter 10 expands on the theme of the absolute finality of the Moshiach’s high priestly work. The earlier argument concerning the futile character of the Levitical sacrifices {9:6-14} is repeated for emphasis {10:1-4}. The Mosaic ceremonial legislation called for repetitive sacrifices, which could never perfect the worshiper {verse 1}. Instead of purifying one’s life, they served only as a yearly reminder of sin {verse 3} until the Moshiach should come. The writer discovers in Psalm 40:6-8 a prediction that the eternal Moshiach would become man for the purpose of offering himself as the ultimate sacrifice for sin {Hebrews 10:5-10}. Once again, the sanctifying power of the Moshiach’s single self-oblation is emphasized {verse 10}. The vivid contrast is again drawn between the ineffective ministry of the Jewish priests who stand during the daily ritual {verse 11}, and the effectual single sacrifice of the Moshiach, who is now seated at the right hand of YHVH {verse 12}. Since Yeshua “by that one offering… perfected forever all those whom he is making holy” {verse 14}, nothing can be added to what the seated Sovereign has accomplished {verse 18}. In view of the manifest superiority of the Moshiach’s priestly office and work, the struggling believers are exhorted to appropriate the means of grace at their disposal {10:19-39}. In the midst of trials and persecution they should remember that the Moshiach has effectively opened the way to YHVH {verses 19-20}. They are summoned to come to YHVH in faith with hearts cleansed by the Moshiach’s sacrifice {verse 22}. Those tempted to revert to legal religion should hold fast and support one another in love {verses 23-24}. The means of grace afforded by corporate worship should not be neglected {verse 25}. In short, the wavering Jewish believers are summoned to renewed endurance and fidelity to their Adonai {verses 26-31}. What YHVH has promised to his people he will surely make good.
THE SUPERIORITY OF THE LIFE OF FAITH {11:1–12:29}
The discussion of faith and endurance as the solution to despondency {10:36-38} prompts a fuller consideration of the faith theme. Faith is a prominent concept in the book of Hebrews, as attested by the fact that the word occurs some 35 times in the letter. The Pauline idea of faith as the means of legal justification is adapted to the particular circumstances of the threatened Jewish believers. The concept of faith is broader in this book than the strictly saving faith discussed by Paul, in that it leads to spiritual salvation {11:39-40}. Faith is the power by which heaven’s unseen realities are laid hold of to satisfy the soul. Faith enables the Christian disciple to view the world and interpret the flow of history from the divine perspective. Faith is the means of victory over the world of sin and woe. Through faith the believer approaches the throne of grace {4:16} with the confidence and assurance that YHVH will enable him to overcome. The victory faith affords is amply illustrated from the history of YHVH’s Old Testament people. Abel, Enoch, and Noah in the primal history; Abraham, the father of faith; Moses, the leader of the young nation; and many valiant prophets and martyrs serve as living memorials to faith’s overcoming power. And yet YHVH has something better in store for his sanctified people, the church {11:40}: the reality of the living Moshiach. Yet the greatest model of steadfast endurance in suffering is Yeshua, “the Originator and Perfecter of our faith” {12:2}. When surrounded with trials, the believer needs to recall the Moshiach, who in anticipation of the heavenly crown endured the cross and its shame. The believer’s trials are trivial compared with what Yeshua Moshiach was called upon to suffer {verse 3}. Moreover, for the people of YHVH, suffering and persecution prove to be disguised blessings. The rod of discipline confirms our status as children of the living YHVH {verses 5-10}. But beyond this, the sovereign YHVH is able to transform the believer’s suffering into inestimable blessing {verse 11}. Hence the wavering saints should strive for spiritual wholeness and maturity, taking care lest they be overtaken by bitterness and resentment {verse 15}.
FINAL EXHORTATIONS AND BENEDICTION {13:1-25}
The writer in his closing words challenges his friends to be faithful to the tasks that lie at hand. They are to show continued love to the brethren, to extend hospitality to strangers, to uphold the sanctity of marriage, to be content with what they now possess, and to be obedient to their spiritual leaders {13:1-7}. The readers are warned against the trickery of the Judaizers, who would lead them astray from Yeshua Moshiach, the one who remains “the same yesterday, today, and forever” {13:8}. Spiritual determination is strengthened by recalling the example of Moshiach, who “suffered outside the city gates” for their salvation {verse 12}. As the people of YHVH, they are challenged to follow the Moshiach “outside the camp,” bearing abuse for him {verse 13}. Patient endurance is possible when the believer realizes that he has no enduring city here {verse 14}. His goal is the heavenly Jerusalem, the eternal city of YHVH. The anonymous letter to the unknown “Hebrews” closes with a glorious benediction. The believer’s YHVH is described as the great “YHVH of peace” {13:20}, and Yeshua is “the great Shepherd of the sheep,” who established a new and eternal Covenant and then rose triumphant from the dead. And the promise is made to the trusting soul that the triune YHVH would “equip you with all you need for doing his will” {verse 21}. The letter to the Hebrews is rich in doctrinal teaching. It discloses more about the historical Yeshua than any other New Testament letter. It alone explains the atoning work of the Moshiach under the rubric of the Melchizedekian priest. The letter’s discussion of repentance, justification, sanctification, and perseverance makes it a mine of salvation teaching. Its explication of Old and New Covenants, impending judgment, and the world to come make a significant contribution to Christian theology. And the letter’s teaching on faith, endurance, and the practical Christian combine to make Hebrews one of the most important documents YHVH has given to the church.
BIBLE STUDY --- NEW TESTAMENT LETTERS
HEBREWS – PART 1
One of the most profound and enigmatic books in the New Testament. The identity of its author, the time of its writing, and the people and place to which it was sent are all shrouded in mystery. Yet, in spite of the uncertainty, Hebrews remains one of the most timely and relevant books in the Bible. Some 300 years ago John Owen, the English Puritan, appropriately remarked: “No doubt the Epistle next in importance to Romans is this to the Hebrews.” The letter is both doctrinal and practical, theological and pastoral. In short, it builds a compelling case for the superiority of Christianity. Hebrews also reflects the impassioned concern of a pastor’s heart. Those who have experienced YHVH’s ultimate work of grace in the Moshiach are urged to hold fast to YHVH’s final word of revelation in his Son. Unlike most other New Testament epistles, Hebrews does not begin like a letter. There is no introductory salutation, the writer is not identified, and no mention is made of those to whom the document is addressed. The author characterizes the work as a “word of exhortation” {13:22}, which suggests a sermon or oral homily {cf. Acts 13:15}. Nonetheless, its conclusion is that of a conventional letter {Hebrews 13:22-25}. Some have detected a gradual transition in the document from an essay to a more specifically epistolary form {cf. 2:1; 4:1; 13:22-25}. The evidence thus suggests that the author may have cast the original homiletic “word of exhortation” into letter form when the need to communicate in writing with his faithful friends became urgent.
AUTHOR
Who wrote the book is not directly stated in the letter. Since the late second century, various authorities have linked the document with the apostle Paul. Clement of Alexandria {d. 220} theorized that Paul wrote the letter in Hebrew for Jews and that Luke translated it into Greek. However, this suggestion has not been widely received by modern scholars. Clement’s pupil Origen {d. 254} stated more generally that the thoughts of the letter are Pauline but that the style is unlike that of the known writings of the apostle. Other early authorities, such as Jerome {d. 419} and Augustine {d. 430}, persuaded that canonicity demanded apostolic authorship, likewise affirmed that Paul was the author. Yet a number of factors argue against the Pauline authorship of Hebrews. The anonymity of the letter is contrary to the consistent pattern of Paul’s introduction in the opening salutation of his letters. Moreover, Hebrews 2:3 indicates the writer was discipled by eyewitnesses of Adonai. Yet Paul insists that his knowledge of the Moshiach was gained from a first hand encounter with the risen Moshiach {cf. Galatians 1:12}. F. F. Bruce evaluates the authorship of Hebrews as follows: “We may say with certainty that the thought of the epistle is not Paul’s, the language is not Paul’s, and the technique of Old Testament quotations is not Paul’s.” Early Christian tradition suggests that Barnabas may have written Hebrews. According to Tertullian {d. 220}, many early authorities believed that Barnabas was responsible for the letter. Acts 4:36 speaks of him as a “son of exhortation” {cf. Hebrews 13:22}. Furthermore, as a Levite, Barnabas would have been familiar with the Jewish sacrificial ritual so prominent in the letter. Luther was the first to suggest that Hebrews may have been penned by Apollos, “an excellent man of learning, who had been a disciple of the apostles and learned much from them, and who was very well versed in Scripture.” As a native of Alexandria {Acts 18:24}, Apollos would have been familiar with the typological interpretation evident in Hebrews. Clearly Apollos was the sort of man who was qualified to write Hebrews. Other names have been suggested as possible authors. Calvin surmised that either Luke or Clement of Rome was responsible for the letter. It is noted that the Greek of Hebrews resembles the language and style of the third Gospel and Acts. Others theorize that Hebrews may have been written by Silas, a Jewish believer from Jerusalem who would have been thoroughly familiar with the Levitical ritual. Silas is described as one of “the church leaders” {Acts 15:22}. He was a co-worker with Paul in the gentile mission, and apparently was known in Rome as well as in Jerusalem {1 Peter 5:12-13}. In conclusion, it is probable that the author of Hebrews was a second-generation Jewish believer, a master of classical Greek whose Bible was the Septuagint, conversant with first-century Alexandrian philosophy, and a creative apologist for the Christian faith. As to the identity of that author, we can affirm no more than Origen in the third century: “But as to who actually wrote the Letter, YHVH alone knows.”
BACKGROUND
The very early title of the letter, “To Hebrews,” suggests that the book concerns Jewish believers living in the Dispersion. The letter itself offers a few hints of the historical circumstances surrounding its composition. Not long after becoming believers, the readers of the letter were exposed to severe persecution {Hebrews 10:32-36}. During their trial, the new believers endured imprisonment, confiscation of personal property, and public ridicule. Yet the persecution had not been fatal; they had not yet been called upon to lay down their lives in martyrdom {12:4}. Amid the excitement of their newfound faith in the Moshiach, they had demonstrated practical concern and love by ministering to fellow believers in need {6:10} and comforting others who had been harassed for their faith {10:34}. But since the time of those earlier trials, the readers had made little progress in Christian maturity {5:11-13}. Moreover, in the face of a new wave of persecution, and despondent over an apparent delay in Adonai’s coming, the believers had begun to waver and abandon hope. Indeed, they threatened to renounce Yeshua Moshiach and to revert back to the security of the Jewish religion that enjoyed the protection of Roman Law. Thus, we read that because of the strange, new teachings of certain Judaizers who sought to draw them back to their former religion {13:9}, the wavering believers had neglected to assemble together {10:25} and had lost confidence in their spiritual leaders {13:17}. Faced with the possibility that these Jewish believers might abandon their faith altogether, the writer sternly warns them of the tragic consequences of renouncing the Son {6:4-6; 10:26-31; 13:12-19} and urges them to renew their commitment to the Moshiach, YHVH’s foremost and final revelation.
DATE
Lacking firm information as to the author and recipients of the letter, no certainty exists as to the date of the writing. We have noted that the author of Hebrews, and probably his readers as well, had been discipled by those who were personally acquainted with Yeshua {2:3}. Further evidence in the letter suggests that Paul probably was not alive. Timothy, Paul’s younger associate, was still living {13:23}. The absence of any mention in Hebrews of the destruction of the Jerusalem temple is significant for dating the letter. In terms of his argument that the old Covenant had passed away and the legal priesthood had been superseded; the writer would scarcely have omitted mention of the temple’s destruction had he written the letter later than AD 70. Hebrews 9:6-10 and 10:1-4, 11-14 plainly suggest that the Jewish sacrifices were still being offered. Hence, it may be supposed with some degree of certainty that the letter was written prior to AD 70. If it was written after Paul’s death, that would put it after AD 67, the traditional date of his execution. Thus, Hebrews may have been written in the period AD 67–70.
ORIGIN AND DESTINATION
The place from which Hebrews was written is also uncertain. Some manuscripts of the letter bear the subscription “written from Rome” or “written from Italy.” Such notations are educated deductions drawn from the statement “The believers from Italy send you their greetings” {13:24}. Most probably this indicates that the writer is extending greetings to a church in Italy on behalf of Italian believers associated with him in another land, possibly Asia. Nevertheless, we cannot locate the point of origin with any certainty. It has been suggested that the letter was written to a group of Jewish converts to Christianity. Yet the precise community to which it was sent is a matter of debate. Opinions vary from Judea to Spain. Tradition has it that Hebrews was directed to Jewish believers living in Palestine. But against a Palestinian destination it may be argued:
1 -- the readers had had no personal contact with Yeshua {2:3}, an unlikely event for mid-first-century residents of Palestine;
2 -- the statement in 12:4 that his readers had not yet given their lives could hardly be said of Palestinian believers of the period;
3 -- the generosity of the believers {10:34; 13:16} was inconsistent with the poverty of the Jerusalem church; and
4 -- the general tone of the letter is Hellenistic rather than rabbinical.
Other proposals for the destination of Hebrews include
A -- Caesarea, on the supposition of Lukan authorship;
B -- Syrian Antioch or Cyprus, assuming Barnabas wrote the letter;
C -- Ephesus, in the light of the conversion of many Jews during Paul’s ministry in that city;
D -- Colosse, noting certain similarities between the Colossian heresy and the false beliefs of the “Hebrews”; and
E -- Alexandria, because of the apparent influence of the philosopher Philo Judaeus in the letter.
The thesis that Hebrews was directed to a group of Jewish believers in Rome has found favour with a number of scholars. Arguments in support of a Roman destination include the following facts:
1 -- The letter was first known in Rome no later than AD 96.
2 -- Romans 11:13, 18 suggests that the church at Rome consisted of a Jewish-believer minority.
3 -- References to persecution and suffering endured by the readers {Hebrews 10:32-33; 12:4} are consistent with known repressive measures exacted by the Roman authorities.
4 -- There is a good possibility that saints who “come from Italy” would convey greetings to their brethren in Rome.
5 -- The Jewish community in Rome preserved certain features of nonconformist or sectarian Judaism that would explain several notable similarities between the theology and praxis of the Qumran community and that expressed in Hebrews.
It is likely that the letter was addressed to a small subgroup within a local church. The exhortation in 5:12 -- “by this time you ought to be teachers” -- hardly would have been relevant to an entire congregation. Hebrews 13:7, 24 lends further support to the theory that the letter was sent to a small group, perhaps to a “house church” within a larger assembly. Tentatively, one might conclude that the addressees were converts from Judaism who dwelt in the Dispersion. Hence, they were familiar with Old Testament Judaism and were acquainted with the religious philosophy of the Greek world. Possibly the readers comprised a house fellowship that tended to disassociate itself from the parent group {10:25}. The existence of such house churches in Rome is confirmed by Romans 16:5, 14-15.
PURPOSE
In response to the threat that his Jewish-believing friends might renounce Christianity and revert to Judaism, the writer by a “word of exhortation” {13:22} communicated to them the finality of the Christian revelation. He sought also to inform his despondent, vacillating readers that the Moshiach, the object of YHVH’s final revelation, is vastly superior to the greatest of Judaism’s heroes. The author, in addition, affirmed the heavenly and eternal character of the salvation secured by the Moshiach. Whereas the legal sacrificial system was powerless to affect the remission of sin, the Moshiach the eternal High Priest “is able, once and forever, to save everyone who comes to YHVH through him” {7:25}. In short, the writer commended to his readers the need for patient endurance amid the persecution and sufferings to which the heirs of eternal salvation are inevitably exposed. Just as Yeshua, the forerunner of our faith, suffered and patiently endured in anticipation of eternal reward, so ought to harass, oppressed believers “take a new grip with your tired hands and stand firm on your shaky legs” {12:12} in anticipation of their reception in that eternal “kingdom that cannot be destroyed” {12:28}. The author’s final purpose for writing was to proclaim the fearful judgment that awaits those who repudiate Yeshua Moshiach. Since “our YHVH is a consuming fire” {12:29}, “what makes us think that we can escape if we are indifferent to this great salvation” {2:3}?
CONTENT
Next to Romans, Hebrews is the most doctrinal book in the New Testament. The writer develops a series of weighty arguments to demonstrate the superiority of the gospel of the Moshiach to the religion of Judaism. Since Yeshua is final both as to his person and his work, Christianity is the ultimate and normative faith. The book’s particularism runs counter to the spirit of the modern world.
THE SUPERIORITY OF THE SON TO FORMER REVELATION {1:1-4}
The writer acknowledges that YHVH revealed himself to the prophets of old in many ways -- through dreams, visions, audible speech, and mighty acts. But “in these last days” {the advent of the end times, cf. 9:26} YHVH spoke finally and definitively through his own Son {1:2}. Central to the argument is the fact that in one way or another the prophets received an eternal word from YHVH. Yet given the intimate relation of the Son to the Father, YHVH’s latest revelation has come forth from the very depths of his own being. Identification of the Son as the pinnacle of divine revelation leads to a concise but profound statement of the Moshiach’s person and his cosmic work. The Son reflects the glory of YHVH in that the sum of the divine attributes brilliantly shines through his person. Moreover, he bears the very image and stamp of YHVH’s nature {1:3}, as the wax bears the impress of the seal. Yeshua as YHVH’s final word of revelation is truly the divine and eternal Son of YHVH. The Moshiach’s excellence is further displayed in the fact that he is the mighty agent through whom the universe was created {verse 2} and by whom the cosmic order is sustained {verse 3}. In the moral realm he has wrought the purification of sins and now sits enthroned on YHVH’s right hand {cf. 8:1}. YHVH’s pleasure toward the Son is seen in that he has appointed the Moshiach heir and head of all {1:2}. His name is surpassed by none save YHVH the Father {verse 4}.
THE SUPERIORITY OF THE SON TO ANGELS {1:5–2:18}
Angels enjoyed an exalted status in biblical and postbiblical Judaism. Traditionally the Jews believed that angels praised YHVH upon his throne, mediated YHVH’s revelation to men, attended to YHVH’s will, and gave succour to the people of YHVH. Angels were far superior to men in power and knowledge. According to the Jewish Apocrypha, angels ruled the stars and were responsible for the rise and fall of civilizations. In Qumran thought, angelic beings would engage in a final cosmic struggle with Belial and the forces of evil at the end of the age. Against this background the writer of Hebrews argues that the Son is vastly superior to the angels. To prove his point, the author assembles a string of well-known Old Testament texts and applies them directly to the Son. YHVH never said of any angel, “Today I have become your Father” {Psalm 2:7}. Yet just such a claim was made on behalf of the Son {Hebrews 1:5}. When the Son incarnated himself in the world, he received the obedient worship of angels {verse 6}. His is the sovereignty and the eternality and the majesty at YHVH’s right hand {verses 8, 11-12}. By contrast, angels are “only servants” {verse 14} that rank below the Son in dignity and might. In Hebrews 2:1-4 the writer parenthetically warns his wavering congregation of the danger of drifting away from the truth of YHVH. If disobedience to the Law mediated by angels resulted in stern punishment, how much more severe would be YHVH’s judgment on those who trampled underfoot the revelation delivered by the Son? If YHVH’s saving grace in the Moshiach is neglected, retribution will surely follow {2:3}. The mention of angels turns the writer’s mind to Yeshua’ humiliation and exaltation {2:5-18}. Psalm 8, a song about the smallness and yet the significance of man, is applied to the experience of Yeshua. In assuming human flesh and blood, Yeshua was made “for a little while… lower than the angels” {Hebrews 2:7}. But subsequent to the completion of his earthly work, he was elevated above the angels and crowned with the glory and honour of heaven {verse 9}. The theological implications of the Moshiach’s descent and ascent are carefully spelled out: The Moshiach descended to earth:
A-- to bring many children to glory {verse 10},
B -- to destroy the devil {verse 14},
C -- to deliver his people from the bondage of death {verse 15}, and
D -- to make an offering on the cross for the sins of the people {verse 17}.
He ascended to heaven:
1 -- to intercede on our behalf as a faithful High Priest {verse 17}, and
2 -- to succour those who are sorely tempted {verse 18}.
The perfect summary of THE Moshiach’s person and work is given in Hebrews 2:9: “What we do see is Yeshua, who ‘for a little while was made lower than the angels’ and now is ‘crowned with glory and honour’ because he suffered death for us. Yes, by YHVH’s grace, Yeshua tasted death for everyone in all the world”.
"Cursed be he that lieth with his father's woman; because he uncovereth his father's skirt. And all the people shall say, Amen."
De27
Unfortunately the latest round of promotions have only brought more spam to TTN and had no positive impact on membership nor interest in taking over the platform. There has also only been two additional people pledging additional support for TTN to keep it going which is well short of the 30 additional contributors required.
I will therefore start processes today for the switch off of TTN tomorrow, 12 December 2025 at 12:00pm BST (7:00am EST).
All active contributions through Stripe and PayPal have already been suspended, so be assured that there won't be any further deductions on contributing members' accounts.
Thought for Today: Thursday December 11
YHVH is not limited. He is not like a computer without enough memory. YHVH is infinite in His knowledge and wisdom. Since He Created this universe – down to the smallest sub-atomic particle – is He not able to know every detail of what is going on in the world? Of course! He is more concerned about you and about those you love, than what you are. Because He loves you so much, it is a good reason to pray. As Yeshua said: “Are not two sparrows sold for a penny? Yet not one of them will fall to the ground apart from the will of your Father… So, do not be afraid; you are worth more than many sparrows” {Matthew 10:29-30}
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