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.