Hebrews

Exegetical Study Notes on the Greek Text

Hebrews is somewhat of a mystery. We know little of the writer, origin, destination and date. Even the title "To the Hebrews" is possibly not original. Tradition doesn't help us very much and so we are stuck with the text itself.

What we have is a rhetorical homily, "a word of exhortation", 13:22, an address, a speech which attempts to deal with the audiences' CROSS + understanding of Christian theology, ie., they believe that Jesus' atonement requires additional support to save, sanctify and glorify. The author of Hebrews encourages a return to fundamental belief, namely, that a believer is saved, sanctified and glorified by faith in the faithfulness of Christ. The theology of Hebrews is grounded on high Christology - Christ is the high priestly Son of God through whose atonement a believer stands holy and acceptable before God, by faith alone.

Although Hebrews presents as a letter, it is actually the script for an address delivered to a Christian congregation. In these notes, the intended recipients will be identified as the "audience / they". The reference "Hebrews" does not discount the fact that they are most likely a mixed congregation, although Jewish in orientation. As for the person who authored the book, he will be identified as the "Rhetor / he", even though he could just as easily be an educated Greek woman of Jewish background. Whoever he/she was, our author stands with John and Paul as a prominent New Testament theologian.

As explained below, the exact situation faced by the audience is unknown, but it is likely that they have fallen into a CROSS + trap - the need for the necessary extra tacked onto the cross of Jesus, enabling a believer to reach across the chasm of their sinfulness to holiness / sanctification and thus, glorification. Paul addresses believers who hold that a faithful attention to the law serves both to restrain sin and and promote holiness for blessing; the Rhetor addresses Jewish believers who are "tempted to adopt the Old Testament cultic system as a means of solving the sin problem", Moo, and so attain holiness for blessing. However they understood the atoning function of the Jewish cult for full justification, it was leading them to apostasy. So, the Rhetor sets out to persuade them to rest on the cross and nothing else.

So, in general terms, Hebrews is an enigmatic wordy homily made up of a series of expositions, along with associated exhortations, which encourage believers to refocus their faith on Jesus. God's Great High Priest, Jesus, alone saves, sanctifies and glorifies.

When it comes to the structure of Hebrews, many commentators have treated the document with only a minimal formal structure. Hebrews certainly presents like a slow moving sermon / homily / word of exhortation. Yet, in the final analysis, it is probably an example of Greek oratory where the rhetor / speaker seeks to persuade his audience through argument and illustration (Deliberative rhetoric).

Of course, numerous more formal structures are suggested, often set within an Introduction, 1:1-4, and a Conclusion, 12:1-13:25, or just 13:18-25.

Thematic structures are very popular giving up to 7 divisions with an introduction and conclusion. See, Ellingworth, Kistemaker, Bruce ...

Albert Vanhoye in La structure proposed a structure which has gained some critical acclaim. He suggests an elaborate five-part concentric chiastic composition around the theme of Christ's priesthood:

Attridge uses this approach and develops it further, noting that "any structural scheme captures only a portion of [the] web of interrelationships [of themes] and does only partial justice to the complexity of the work."

We are probably better served if we follow those modern scholars who suggest that Hebrews is an example of 1st. century rhetoric. Craig Koester in his commentary proposes the classical rhetorical approach adopted by Watson (Rhetorical) and others. He argues that Hebrews functions as a rhetorical "word of exhortation", 13:22; a speech / sermon, rather than a letter / epistle. He suggests the following structure using a classical rhetorical schema:

The Partitio / proposition is presented in the form of an exposition of Psalm 8:4-6, and points to themes "that will be developed in the remainder of the speech: Christ's movement from suffering to glory, his suffering on behalf of others, and the idea that one can see the fulfilment of God's promises in Christ, despite their apparent non-realisation in human experience", Koester.

Transitional elements exist between the literary units in the speech and also between the major elements within the argument. These transitional elements are often hortatory, appeals and warnings against neglecting God's word, calls to faithfulness, encouraging perseverance, ....

A rhetorical approach to the structure is widely accepted today, but there is still little agreement as to structure.

So, the experts are divided on the analysis of Hebrews, and are likely to remain so. The structure offered in these notes follows a rhetorical approach to Hebrews; see Structure 1:1-4, and Context, 2:10-18.

As to the person who composed Hebrews, again little is known. By the fourth century it was accepted that Paul had written the letter, but there is no evidence to support this view. Obviously, it was written by a second generation Christian who had not seen Jesus, but had certainly met his disciples. He (she?) was a learned person, a Hellenist in the mould of Stephen and Phillip. Origen (185-253), one of the leading theologians in the catechetical school in Alexandria, stated that "who wrote the epistle, in truth God knows." Origen related suggestions circulating at the time, namely, Luke, or Clement of Rome. Origen noted that the book was not in Paul's style, although its truths were Pauline, but not expressed in a Pauline way. Tertullian (155-220) suggested Barnabas, while Luther suggested Apollos. The book was first accepted as Pauline in the East by the mid to late 2nd. century, and was initially included after Romans. All that can really be said of the author is that he was a 2nd. generation Christian (not an eyewitness), a Greek thinker of the Alexandrian school, had rhetorical training, knew the Greek Old Testament (LXX) well, and was most likely a Hellenistic Jew of the dispersion, rather than a Palestinian.

It is simply not possible to know the identity of this Hellenistic Jew, but he stands like Paul and John as a master of the kerygma (the Christian gospel). Like John, who explains the gospel within a Hellenistic world-view, the Rhetor explains the gospel within the platonic perspective of Alexandrian Judaism. He is certainly not a Philo who changed the tradition, nor is he an early exponent of Gnosticism, a heresy spawned by platonic thought; No! he simply contextualises the kerygma.

With the date of writing there is again little to go on. Chapter 12, verse 4, seems to imply that the church has faced difficult times, but this does not necessarily imply persecution - there has been no deaths. Persecution implies a date prior to AD 64, or some years after, assuming that the church was in Rome, or the environs where persecution was implemented by the Roman authorities. In 1 Clement, written around AD. 96, Clement does seem to have a knowledge of Hebrews in a similar fashion to his knowledge of Paul's epistles, or at least shares the writer's ecclesiastical tradition.

The destruction of Jerusalem is often used as a cut-off point for the letter, but it is possible to argue either a pre AD. 70 date, or post AD. 70 date. Koester suggests a date between AD. 60 to 90, Attridge extends that to 100. Kistemaker opts for between AD. 80-85. A date between AD 65-70 is adopted by most conservative commentators, given that the efficacy of Jewish atonement carries the most weight with a functioning temple and sacrificial system. The fact that the Rhetor never mentions the temple (he only speaks of the tent) does not necessarily imply that the temple is no more. He is addressing the issue of the Levitical priesthood, as outlined in the Old Testament, not how it may function at the temple in Jerusalem.

The destination of the letter is probably not that important; Jerusalem was a favoured destination, but today many scholars have swung towards Rome, eg., Kistemaker. The statement "the Italian believers send their greetings", 13:24, may mean that those Italians who were living outside Italy are sending greetings back home. In general terms we can say that the letter / sermon is addressed to well educated Jewish Christians somewhere in the Mediterranean region.

Yet, the who is more important. Some argue that Hebrews is a letter written to Gentile believers, while others argue it is written to Jewish believers. A Jewish Christian church is the more traditional view, probably non Palestinian and non conformist - a Hellenist church of converted Gentiles and Jews of the diaspora, a second generation Christian church facing internal division. Although a mixed congregation, they are likely to be predominantly spiritually Jewish, Hellenistic, and well acquainted with the Old Testament.

The situation faced by this church remains unclear. The Rhetor doesn't detail the problems faced by the congregation, and by running a positive argument, instead of a negative one, we remain in the dark. The only hints can be gained from the ethical instructions in the last two chapter. Instructions to be at peace with everyone, towards brotherly love, respect of church leaders, participation in church meetings, and such, likely indicates the existence of a dissident group in the church who are breaking away from the founding membership, those who were the converts of the missionaries who first established the church. The CROSS + problem is anyone's guess, but given the use of Old Testament imagery in Hebrews, it is long argued that they are moving back to the security and stability of Judaism, to the synagogue, to the cultic rituals and beliefs of synagogue worship, to belief in the atoning ministrations of angels, etc.. As Lindars suggests, "they were tending to feel greater benefit from the synagogue meetings (the synagogue atonement cult and celebratory meals, etc.,), and had lost confidence in the value of the Christian Assembly (the Eucharist)". In this context, the Rhetor warns them that they are on the path of no return.

There is a well known tract that illustrates the cross of Christ stretched across the chasm of hell between earth and heaven. When I was a counsellor in the 1968 Billy Graham crusade in Sydney, we used a similar tract. The counselling team I was a member of was made up of every denomination you could think of. One day we played around with the drawing, chopping off the end of the cross and adding our particular denominational extra for FULL salvation. It was all done in good fun, but it did serve to remind us that Christ's atonement alone achieves our full salvation, sanctification and glorification.

All Christians face the CROSS + problem. We come to a point in our life where we commit to Jesus and sense God's forgiveness and full acceptance. Yet, as time moves on, sin undermines our assurance of salvation, we feel a long way from being sanctified. Life's circumstances press in on us and glorification seems well beyond our reach. We begin to wonder if there is some necessary extra to the cross of Christ that we are missing out on - the right church, the right confession, believer's baptism, Spirit baptism, Confirmation, submission to the Law, ...... Believers with a Jewish background could easily be attracted to the atoning rites of Jewish liturgy, ministrations and belief (eg., angels help purify, Levi.3:5), and so drift back to the temple, or local synagogue, for support.

Whatever the particular situation, and in the end, we can only guess, it seems that some members in this church have begun to adopt a CROSS + mentality and so the Rhetor sets out to show that Jesus, the one greater than angels, Moses, etc., God's Great High Priest, has offered the perfect atoning sacrifice to deal with sin once and for all - "by one sacrifice he has made perfect forever those who are being made holy", 10:14. God's gift of salvation to perfection and glorification is ours by faith in the faithfulness of Christ, and that alone.

The subject of this address (it finishes up like a letter, but is more a homily, or sermon) is a call to renewed faith in the person of Christ who is the supreme and final revelation of God to mankind, and mediator between God and humanity.

Jesus' perfect sacrifice saves, sanctifies and glorifies.

Henrietta Mears (1890-1963) describes the letter in these terms: "The glories of our Saviour are exhibited in this epistle. Our eye is fixed upon Jesus, the author and finisher of our faith", 12:12. In the clutter or religiosity, angels (other powers, spiritual / secular), law and cult, Jesus is set before us "crowned with glory and honour" in the heavens, 2:9. This Christology is established by the careful exegesis of scripture, in particular the LXX version of the Old Testament.

The indicative moves very quickly to the imperative in the terms of "let us approach", and "let us hold fast", expressing a dynamic, as well as a static, response to the indicative that Jesus is God's man for our salvation, sanctification and glorification. The primary ground for this, today, tomorrow, and for eternity, is then carefully laid out, namely in Jesus' priestly service as God's Great High Priest (7:1-10:25). Christ is our Great High Priest, glorified through his suffering, and in him we are glorified. The means is then developed, namely faith in the faithfulness of Christ (11:1-12:29), which faith bears the fruit of love (Epilogue, 13)

So the Rhetor encourages us to strive to enter God's eternal rest and to carry on to maturity. "The book is a timely warning and a word of comfort to all, especially in this day when many have so little instruction in the things of Christ and are inclined to be led astray by so many fads and cults. Hebrews shows skill in dealing with discouraged Christians. The writer reminds us of what we have in Christ", Mears.

Note that Hebrews is the only letter in the NT that seems to state that it is impossible to restore to repentance someone who has fallen away. Only the Shepherd of Hermas, a Roman text, runs a similar line.

Hebrews aligns with the apostolic kerygma / gospel and is thoroughly Pauline, although unlike Paul's letters, it is addressed to Jewish Christians rather than Gentiles. Some of the Hebrews may be Gentile, but they are Jewish in orientation - believers grounded in the Old Testament. For the author of Hebrews, as for Paul, salvation, sanctification and glorification is through faith in the faithfulness of Christ, and by no other means.

Salvation

Salvation, as a divine gift of grace, is something available to everyone facilitated through the important news / gospel of Jesus' sacrificial death, a sacrifice "by the blood of Jesus" for the purification of sins (1:3) "for everyone" (2:9), a iJlaskomai, an atonement / expiation / propitiation for sins (2:17), achieving forgiveness, (10:18), and a liberation from the slavery of death, 2:15. This salvation is both now and not yet, a present reality shared with Christ (3:14 - same idea as Paul's "in Christ"), while waiting to enter the eternal city, 11:16, "a country of their own", 11:14. The means of entry is faith, faith in God's promises realised through Jesus Christ.

Sanctification

Sanctification is the progressive realisation of what we are in Christ (10:29); a state of holiness (aorist hJgiasqh, "sanctified") achieved through Christ's sacrifice (13:12) which, in the renewing power of the Spirit of Christ, we seek to realise in our daily life (12:14), albeit imperfectly.

As with Paul's letters to the Romans and Galatians, this is the theological issue at the heart of Hebrews. It proclaims the old Wesleyan message of "full justification" through faith in Christ - saved to perfection.

Glorification

The Rhetor reminds us, at the end of chapter 12, that the day is coming when God will shake the heavens and earth, with everything shaken removed, and the unshaken remaining. In faith the believer rests on the hope of these "unseen realities" (11:1), of a swthriaV aiwniou, "salvation which is eternal", a glory to which Christ brings us (2:10) through his sacrifice. To this end we strive, encouraging one another, all the more as we see the Day approaching (10:25).

An excelent audio reading of Hebrews is by David Suchet in the NiVUK audiobook version by Zondervan. The complete New Testament is available at around $20. Hebrews was authored to be delivered as a speech and is best listened to, rather than just read. The reading follows NIV paragraphing and so some pauses are misplaced, eg., 2:9 to 2:10 rather than 2:10 to 2:11 so Berkeley, Junkins, ... (disputed, te gar).

Level of complexity:

1, non-technical, to 5, technical.

Identifiers:

D. Deceased: publications no longer in print.

G. Requiring some knowledge of Greek.

R. Recommended.

T. Theology.

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Hebrews: Expositions

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