Hebrews 7, That Hero, Melchizedek!?

We continue the"Jesus is high priest" theme by examining the ancient and mysterious figure of Melchizedek.  You might never think to notice him if you were just reading along in Genesis 14:18-20.

7:1-10
This Melchizedek was king of Salem and priest of God Most High. He met Abraham returning from the defeat of the kings and blessed him, and Abraham gave him a tenth of everything. First, his name means "king of righteousness"; then also, "king of Salem" means "king of peace." Without father or mother, without genealogy, without beginning of days or end of life, like the Son of God he remains a priest forever.  Just think how great he was: Even the patriarch Abraham gave him a tenth of the plunder!

The crux of the matter with Melchizedek: he is higher than Abraham!  The lack of information about Melchizedek is used to suggest (probably as a metaphor) that he was ageless, eternal, a "type" for the Messiah.

Salem was most likely the town that would, one day, become JeruSalem.

Now the law requires the descendants of Levi who become priests to collect a tenth from the people--that is, their brothers--even though their brothers are descended from Abraham. This man, however, did not trace his descent from Levi, yet he collected a tenth from Abraham and blessed him who had the promises.  And without doubt the lesser person is blessed by the greater.  In the one case, the tenth is collected by men who die; but in the other case, by him who is declared to be living.  One might even say that Levi, who collects the tenth, paid the tenth through Abraham, because when Melchizedek met Abraham, Levi was still in the body of his ancestor.

A strange argument meant to show that Mel is above the Levites and their priesthood.  The author is confronting an apparent contradiction -- that the final High Priest came out of Judah's line, not Levi's!

7:11-17
If perfection could have been attained through the Levitical priesthood (for on the basis of it the law was given to the people), why was there still need for another priest to come--one in the order of Melchizedek, not in the order of Aaron?  For when there is a change of the priesthood, there must also be a change of the law.  He of whom these things are said belonged to a different tribe, and no one from that tribe has ever served at the altar.  For it is clear that our Lord descended from Judah, and in regard to that tribe Moses said nothing about priests.

So Judah and Levi are reconciled.  The High Priest line is one of faith, not Law.  (See Paul's teaching in Galatians.)

And what we have said is even more clear if another priest like Melchizedek appears, one who has become a priest not on the basis of a regulation as to his ancestry but on the basis of the power of an indestructible life. For it is declared: "You are a priest forever, in the order of Melchizedek."

Jesus, model for both Judah and Levi.  The Old Testament quotation is from Psalm 110:4, the only passage, outside of Genesis 14, that mentions Melchizedek.

7:18-22
The former regulation is set aside because it was weak and useless (for the law made nothing perfect), and a better hope is introduced, by which we draw near to God.

A Pauline idea; the Law was a tutor....  It was weak and useless, waiting to be strengthened by the Messiah and the accompanying Holy Spirit.

And it was not without an oath! Others became priests without any oath, but he became a priest with an oath when God said to him: "The Lord has sworn and will not change his mind: `You are a priest forever.'" Because of this oath, Jesus has become the guarantee of a better covenant.

The concept of "Covenant" appears.  The King James Version used "testament" in 22 and from there we get our Old and New "Testaments".

7:23-28
Now there have been many of those priests, since death prevented them from continuing in office; but because Jesus lives forever, he has a permanent priesthood. Therefore he is able to save completely those who come to God through him, because he always lives to intercede for them.

23-28 Jesus provides a better, complete and permanent covenant.   The phrase "save completely" could also mean "save forever".

Such a high priest meets our need--one who is holy, blameless, pure, set apart from sinners, exalted above the heavens.  Unlike the other high priests, he does not need to offer sacrifices day after day, first for his own sins, and then for the sins of the people. He sacrificed for their sins once for all when he offered himself.  For the law appoints as high priests men who are weak; but the oath, which came after the law, appointed the Son, who has been made perfect forever.

"Once for all" -- this will become a theme in the next few chapters.  The old sacrificial system is over; the Final Lamb has made his sacrifice.

Hebrews 6, A Scolding

In this chapter the writer digresses to scold his readers for slowing down in their spiritual life; they may even be turning around, backtracking, in their walk with God and their Messiah.

6:1-3
Therefore let us leave the elementary teachings about Christ and go on to maturity, not laying again the foundation of repentance from acts that lead to death, and of faith in God, instruction about baptisms, the laying on of hands, the resurrection of the dead, and eternal judgment. And God permitting, we will do so.

This is a clear call to stepping up to more serious growth as a Christian and not hanging out at the "Jesus Saves" introductory level of spiritual understanding.  The readers are called to move on to maturity in (1) faith in God, (2) instruction about baptisms (?!), (3) laying on of hands, (4) resurrection of the dead, (5) Eternal judgment.

Although the writer hopes to eventually move on, he/she has to digress too far, apparently, to cover some of this.  How I would like to know what was going to be said about "the laying on of hands" or "instructions on baptisms"!  Was the writer prevented by immature Christians from continuing in these instructions?  Or did God have a better plan and not intend for these more esoteric discussions to appear here?

Instructions on baptisms could also be "cleansing rites".

Footnote on "acts that lead to death" in verse 1: could be translated "from useless rituals".

6:4-8
It is impossible for those who have once been enlightened, who have tasted the heavenly gift, who have shared in the Holy Spirit, who have tasted the goodness of the word of God and the powers of the coming age, if they fall away, to be brought back to repentance, because to their loss they are crucifying the Son of God all over again and subjecting him to public disgrace.

A strange instruction about turning back.  (I need a C. S. Lewis quote, a time in which, for just a moment, an evil individual had a moment of enlightenment, an perception that his or her view was wrong and that God was waiting, yet turned back to evil....)

This is a problem passage.  Some say it teaches one can lose their salvation.  If so, it then teaches that the salvation is lost forever.  I think it warns a group of people of the dangers of faking it.

Land that drinks in the rain often falling on it and that produces a crop useful to those for whom it is farmed receives the blessing of God. But land that produces thorns and thistles is worthless and is in danger of being cursed. In the end it will be burned.

An agricultural metaphor, similar to the parable about the fig tree (Luke 13:6-9.)

6:9-12
Even though we speak like this, dear friends, we are confident of better things in your case--things that accompany salvation. God is not unjust; he will not forget your work and the love you have shown him as you have helped his people and continue to help them. We want each of you to show this same diligence to the very end, in order to make your hope sure. We do not want you to become lazy, but to imitate those who through faith and patience inherit what has been promised.

Now upbeat and encouraging, as if the writer knows his readers, at some deeper level, have been, are serious and need to be merely reminded.

6:13-20
When God made his promise to Abraham, since there was no one greater for him to swear by, he swore by himself, saying, "I will surely bless you and give you many descendants." And so after waiting patiently, Abraham received what was promised.

The quote is from Gen. 22:17.

An apparent tangent? A strange argument... the God needs to swear by Himself?!

Men swear by someone greater than themselves, and the oath confirms what is said and puts an end to all argument. Because God wanted to make the unchanging nature of his purpose very clear to the heirs of what was promised, he confirmed it with an oath. God did this so that, by two unchangeable things in which it is impossible for God to lie, we who have fled to take hold of the hope offered to us may be greatly encouraged.

What are the two unchangeable things?

We have this hope as an anchor for the soul, firm and secure. It enters the inner sanctuary behind the curtain, where Jesus, who went before us, has entered on our behalf. He has become a high priest forever, in the order of Melchizedek.

We are encouraged to follow Jesus into the inner sanctuary, "behind the curtain."

In the next post we go on to a serious conversation about Melchizedek.

Hebrews 5, The Role of the High Priest

We continue the discussion of the Jewish high priest, one sympathetic with our human frailties, yet divinely appointed to stand for us.

5:1-3

Every high priest is selected from among men and is appointed to represent them in matters related to God, to offer gifts and sacrifices for sins.  He is able to deal gently with those who are ignorant and are going astray, since he himself is subject to weakness.  This is why he has to offer sacrifices for his own sins, as well as for the sins of the people.

The high priest is human, sympathetic to humans.  Like us, he is Frail (by Jars of Clay).

5:4-10
No one takes this honor upon himself; he must be called by God, just as Aaron was.  So Christ also did not take upon himself the glory of becoming a high priest. But God said to him, "You are my Son; today I have become your Father."  And he says in another place, "You are a priest forever, in the order of Melchizedek."

The position of high priest, given to a frail human being, required a divine appointment.  This, too, Jesus had.

The Bible passages are from Psalm 2, verse 7, and Psalm 110, verse 4.  Both psalms are messianic passage about the coronation of David and David's line.

During the days of Jesus' life on earth, he offered up prayers and petitions with loud cries and tears to the one who could save him from death, and he was heard because of his reverent submission.  Although he was a son, he learned obedience from what he suffered and, once made perfect, he became the source of eternal salvation for all who obey him and was designated by God to be high priest in the order of Melchizedek.

So Jesus is both the Son and a human high priest, both savior and sympathetic brother.  The author is apparently alluding to events in Jesus's life when he prayed with "loud cries and tears".  It is not clear to which events the author is thinking, but the prayer in the Garden of Gethsemane comes to mind.  If so, the author provides that as evidence of Jesus's submission and process of being "made perfect."

Once again, Melchizedek is mentioned.  But the discussion of Melchizedek must wait, for the writer of this letter has a serous concern.

5:11-14
We have much to say about this, but it is hard to explain because you are slow to learn.  In fact, though by this time you ought to be teachers, you need someone to teach you the elementary truths of God's word all over again. You need milk, not solid food!  Anyone who lives on milk, being still an infant, is not acquainted with the teaching about righteousness.  But solid food is for the mature, who by constant use have trained themselves to distinguish good from evil.

The author of Hebrews digresses to chide his readers for their lack of maturity. They have been Christians for some time....

This passage ends with a note of frustration.  The frustration builds throughout the next chapter, to become a serious scolding.

Hebrews 4, Entering God's Rest

The picture from Exodus, begun in the previous chapter, is of an Israelite nation on the verge of the promised land, stalling for 40 years across the Jordan River, unable to enter their promise because of their (deliberate) "unbelief".  The writer of Hebrews continues this metaphor, with a warning.

4:1-2
Therefore, since the promise of entering his rest still stands, let us be careful that none of you be found to have fallen short of it.  For we also have had the gospel preached to us, just as they did; but the message they heard was of no value to them, because those who heard did not combine it with faith. 

What is the rest?  In this metaphor, it is the "promised land".  Is it Heaven?  Eternal salvation? Confidence with God?  Commentators differ.  I think it is overly simplistic to call it "(eternal) salvation."  It is most likely a stable place of steady confidence in God.

4:3-5
Now we who have believed enter that rest, just as God has said, "So I declared on oath in my anger, `They shall never enter my rest.'" And yet his work has been finished since the creation of the world.  For somewhere he has spoken about the seventh day in these words: "And on the seventh day God rested from all his work."  And again in the passage above he says, "They shall never enter my rest."

The author quotes from Psalm 95:11, continuing the study of the last half of that psalm.  In that psalm, David (or another psalmist) praises God for all of creation, ending with a warning about the importance of moving forward in trust and obedience, not turning back like the nation of Israel did in events named Meribah ("quarreling") and Massah ("testing".)

The author then reminds his/her listeners of the creation story, where "somewhere" it was written that God rested on the seventh day.  Clearly the author and the readers know where that was written!  The phrase "somewhere" is not one of ignorance but one of intimacy, an expression along the lines of "as we all know..."

A reading of Psalm 95 would make one naturally turn to the opening chapters of Genesis, as the psalm emphasizes God's creation.

4:6-10

It still remains that some will enter that rest, and those who formerly had the gospel preached to them did not go in, because of their disobedience.  Therefore God again set a certain day, calling it Today, when a long time later he spoke through David, as was said before: "Today, if you hear his voice, do not harden your hearts." For if Joshua had given them rest, God would not have spoken later about another day.  There remains, then, a Sabbath-rest for the people of God;  for anyone who enters God's rest also rests from his own work, just as God did from his.

The quote in verse 7 ("Today") is again from Psalm 95, verses 7 and 8. The word "Today" is being used here as a way to emphasize the urgency of this message.  The readers need to respond to this message now.

The Greek word Yeshua appears 14 times in the book of Hebrews.  It is the Greek name for Jesus, but here, in verse 8, it is surely meant to mean Joshua, the Old Testament hero.  The names Jesus and Joshua are the same!

A basic interpretative question here is, "What is God's rest?  What is this 'Sabbath-rest' for the people of God?"

4:11-13
Let us, therefore, make every effort to enter that rest, so that no one will fall by following their example of disobedience.  For the word of God is living and active. Sharper than any double-edged sword, it penetrates even to dividing soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart.  Nothing in all creation is hidden from God's sight. Everything is uncovered and laid bare before the eyes of him to whom we must give account.

In Christian cultural circles (in the US) it seems common to use "word of God" as a phrase for the Bible.  But the Bible has a number of different, related meanings for this phrase occurring in verse 12.  In Genesis 1, Jeremiah 23:29, Isaiah 55:11 (& 1 Thess 2:13) and other Old Testament places, the "word of God" is simply God-in-action.  When God acts, God's Word acts.

In John 1:1, we see Jesus identified as "The Word [Logos] of God".  This is not especially surprising.  If God's "Word" is God-in-action, and if Jesus is the "exact representation" of God in human form then, yes, Jesus represents God in action.

Occasionally, the "word of God" means the scriptures, as described throughout Psalm 119:9-11.  So there are three meanings of "word" in the Bible:  (1) God's commands, (2) Jesus, the embodiments of God's action, (3) Scripture.

Which is meant here?  Surely some combinations of meanings 1 & 2.

How is "the word" living and active?

4:14-16

Therefore, since we have a great high priest who has gone through the heavens, Jesus the Son of God, let us hold firmly to the faith we profess.  For we do not have a high priest who is unable to sympathize with our weaknesses, but we have one who has been tempted in every way, just as we are--yet was without sin.  Let us then approach the throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need.

What does it mean to have "gone through the heavens"?

How is Jesus described here?  Why are we to have confidence?

The high priest both comforts us and stands for us.   This repeats the theme of 2:18: our high priest is sympathetic to us.

Hebrews 3, One Greater than Moses

In the first two chapters of this letter, our author emphasizes that Jesus is God, far above the angels. Now the author compares Jesus with that ancient Jewish hero, Moses.

3:1-4
Therefore, holy brothers, who share in the heavenly calling, fix your thoughts on Jesus, the apostle and high priest whom we confess.  He was faithful to the one who appointed him, just as Moses was faithful in all God's house.   Jesus has been found worthy of greater honor than Moses, just as the builder of a house has greater honor than the house itself.  For every house is built by someone, but God is the builder of everything.

What is the house here?  How does the metaphor of house & house-builder fit into the Jewish point of view?

What role does Jesus have?  What is he called here?  Note how the roles & titles of Jesus seem to morph; the author is not consistent; his metaphor is fluid.

3:5-6
Moses was faithful as a servant in all God's house, testifying to what would be said in the future.  But Christ is faithful as a son over God's house. And we are his house, if we hold on to our courage and the hope of which we boast.

Jesus is the architect/owner of "God's house"; Moses is the butler who welcomes you in.

"God's house" is equivalent to God's kingdom, or (in New Testament language) the universal Church.

3:7-11
So, as the Holy Spirit says: "Today, if you hear his voice,  do not harden your hearts as you did in the rebellion, during the time of testing in the desert, where your fathers tested and tried me and for forty years saw what I did.  That is why I was angry with that generation, and I said, `Their hearts are always going astray, and they have not known my ways.'  So I declared on oath in my anger, `They shall never enter my rest.'"

We are quoting from Psalm 95 (verses 7-11) here.

Note the new metaphor, from ancient Jewish history.  What is the "rest" implied here? How is Jesus involved? Moses?

3:12-15
See to it, brothers, that none of you has a sinful, unbelieving heart that turns away from the living God.  But encourage one another daily, as long as it is called Today, so that none of you may be hardened by sin's deceitfulness.  We have come to share in Christ if we hold firmly till the end the confidence we had at first.  As has just been said: "Today, if you hear his voice, do not harden your hearts as you did in the rebellion."

More from Psalm 95.  The nation of Israel, as recorded in the book of Exodus, saw dramatic displays of God at work, yet backed off at the last moment, unable to enter the Promised Land.

"as long as it is called Today" -- what does this mean?  What is the concern here?

3:16-19
Who were they who heard and rebelled? Were they not all those Moses led out of Egypt?  And with whom was he angry for forty years? Was it not with those who sinned, whose bodies fell in the desert?  And to whom did God swear that they would never enter his rest if not to those who disobeyed?  So we see that they were not able to enter, because of their unbelief.

The action that kept the Jewish people out of the promised land was (active) unbelief, an active refusal to acknowledge God's plan.  The writer of Hebrews is concerned here that his/her readers may also back away at the last moment, snatching defeat from victory.

Compare the ending of this passage with the beginning.  The overall comparison is of Moses and Jesus; what Moses began, Jesus completes.  So move on and don't get left behind!

Hebrews 2, Our Suffering Brother

The writer of Hebrews has spent the first chapter emphasizing that the Jewish messiah, Jesus, is the exact imprint of God, creating the universe.  This Jesus is greater than the angels.  Why is this important?  Jewish tradition (and the Septuagint translation) has the angels giving the law to Moses.  So the angels are the agents through which the Law was passed down.  But if Jesus is even greater... then we must take Jesus very seriously!

2:1-4 
We must pay more careful attention, therefore, to what we have heard, so that we do not drift away.  For if the message spoken by angels was binding, and every violation and disobedience received its just punishment,   how shall we escape if we ignore such a great salvation? This salvation, which was first announced by the Lord, was confirmed to us by those who heard him.  God also testified to it by signs, wonders and various miracles, and gifts of the Holy Spirit distributed according to his will.

The salvation offered by Jesus has been passed on by those followers who personally saw and heard Him.  Unlike Paul, the writer of Hebrews appears to have received this message from one of those followers.

Like the miracles of the Exodus, this message has been confirmed by similar miracles in Jesus's day, including the gifts and confirmation of the Holy Spirit.

2:5-8a 
It is not to angels that he has subjected the world to come, about which we are speaking.  But there is a place where someone has testified: "What is man that you are mindful of him, the son of man that you care for him?  You made him a little lower than the angels; you crowned him with glory and honor  and put everything under his feet." In putting everything under him, God left nothing that is not subject to him.

"It is said somewhere".  The writer knows the passage (from Psalms 8:4-6) and knows that his (her?) readers know the passage also.  There is no need to mention David.  The Davidic passage appears to be talking about mankind but the writer interprets it as speaking of the Son of Man, the Messiah.

Here we are reminded that although Jesus is superior to all angels, he stooped to become a man, for just a time lower even than the angels.

2:8b-10
Yet at present we do not see everything subject to him.  But we see Jesus, who was made a little lower than the angels, now crowned with glory and honor because he suffered death, so that by the grace of God he might taste death for everyone.  In bringing many sons to glory, it was fitting that God, for whom and through whom everything exists, should make the author of their salvation perfect through suffering.

The suffering Messiah (of Isaiah 53) was, just for a time, lower than the angels, in order to lift mankind up.  So we too are (eventually) even superior to angels, as we are lifted up by the Messiah.

In the next passage, we are told that Jesus is both "brother" and "high priest".

2:11-13
Both the one who makes men holy and those who are made holy are of the same family. So Jesus is not ashamed to call them brothers.  He says, "I will declare your name to my brothers; in the presence of the congregation I will sing your praises." And again, "I will put my trust in him." And again he says, "Here am I, and the children God has given me." 

These passages are from the messianic Psalm 22 (verse 22) and from Isaiah 8:17-18.

2:14-18
Since the children have flesh and blood, he too shared in their humanity so that by his death he might destroy him who holds the power of death--that is, the devil-- and free those who all their lives were held in slavery by their fear of death.  For surely it is not angels he helps, but Abraham's descendants.  For this reason he had to be made like his brothers in every way, in order that he might become a merciful and faithful high priest in service to God, and that he might make atonement for the sins of the people.  Because he himself suffered when he was tempted, he is able to help those who are being tempted.

This passage has a theme we will hear a number of times.  Jesus, the exact imprint of God (verse 1:3, at the beginning of this letter) was also human, so that he might be a sympathetic representative for us.

Note that final verse, Hebrews 2:18.  Don't pass it by.  We have a "brother" who has been tempted and suffered as we have.  As his brothers and sisters, we have One who wants to help.

In the next passage, the writer will move away from angels and compare Jesus to Moses, that ancient hero who brought the divine Law to the people of Israel.

Hebrews 1:5-14, Jesus, Better than Angels!

The author of Hebrews ends our first chapter with a flurry of Old Testament references to prove that the Jewish Messiah is greater than angels.

1:5-9 - Jesus greater than the angels
For to which of the angels did God ever say, "You are my Son; today I have become your Father"?  Or again, "I will be his Father, and he will be my Son"?  

These two quotes are from Psalm 2:7 and 2 Samuel 7:13-14, part of God's promise to David and his descendants.  (A passage parallel to 2 Samuel 7:13-14 is 1 Chronicles 17:13.)

And again, when God brings his firstborn into the world, he says, "Let all God's angels worship him."

This quotation is an interesting one, for it is from the Pentateuch, from Deuteronomy 32:43.  Modern translations like the NIV, based on the Masoretic text, don't mention angels, but the Septuagint does, and the Septuagint was the Greek version of the Old Testament available for Greek readers of that day.  The Jewish readers would have been familiar with this quotation.

In speaking of the angels he says, "He makes his angels winds, his servants flames of fire."

But about the Son he says, "Your throne, O God, will last for ever and ever, and righteousness will be the scepter of your kingdom.  You have loved righteousness and hated wickedness; therefore God, your God, has set you above your companions by anointing you with the oil of joy."

These two quotations are from the psalms, first Psalm 104:4 and then Psalm 45:6-7.

1:10-12  Jesus -- from the beginning
He also says, "In the beginning, O Lord, you laid the foundations of the earth, and the heavens are the work of your hands. They will perish, but you remain; they will all wear out like a garment. You will roll them up like a robe; like a garment they will be changed. But you remain the same, and your years will never end."

This beautiful cosmological scene is from Psalm 102:25-27. 

1:13-14 Angels are different
To which of the angels did God ever say, "Sit at my right hand until I make your enemies a footstool for your feet"? Are not all angels ministering spirits sent to serve those who will inherit salvation?

The final Old Testament quote in this passage is from Psalm 110:1.  Clearly the psalter and the book of Moses were well known to the readers.  The psalms will be used as references throughout the letter.

Why, suddenly, this essay on angels?  There are two reasons the writer pauses to compare Jesus and the angels.  

First, the Jewish reader of that time would believe (of course) that there is only one God.  But he/she might also believe in other divine beings between God and man, that is, spirits or "angels" or "sons of God" (such as those who showed up in Old Testament episodes with Abraham or Daniel.)  Jewish followers of Jesus might be tempted to believe that Jesus was a spiritual hero, a divine spirit, therefore relegating Him to angelic status.  The author of Hebrews wants the readers to understand that this demotion is unacceptable.  Jesus is far above the angels!  This is intended (with verse 3) to be a clear statement about Jesus's divinity: Jesus IS God.

There is a second reason the author of this letter want to compare Jesus with angels.  That will become clear in the next chapter of the letter.  

I hope to post of Hebrews 2 on Wednesday.

Hebrews 1:1-4, Representation Theory

The letter to the Hebrews opens with an eloquent statement for the Jewish readers.

1:1-3  The Final Representation of God.  
In the past God spoke to our forefathers through the prophets at many times and in various ways, but in these last days he has spoken to us by his Son, whom he appointed heir of all things, and through whom he made the universe. 

This is a clear statement claiming that "the Son" is the fulfillment of the Judaic plan of God ... and that this has been part of that plan from the beginning.   Jesus is both an heir at the end of history and the creator of the universe at the beginning of history.

The Son is the radiance of God's glory and the exact representation of his being, sustaining all things by his powerful word. 

In my mathematical research area, a representation is a mapping that takes a very abstract idea, one hard to understand, and creates a concrete example of the idea, an example where one can do precise mathematical computations, where understanding is achieved by "concreteness."  (Yes, there is a whole mathematical theory of this -- I have books on "representation theory" in my office!)  A representation is "faithful" if it carries all the properties of that difficult abstract idea.

When we humans ask about the abstract, strange, scary idea of "God" and want to understand who God is, we have been offered the "exact representation" of God, that is, God in human form (Jesus), as a concrete example.  If you wish to understand God, look at Jesus.

After he had provided purification for sins, he sat down at the right hand of the Majesty in heaven.

The first two verses could be understood by Greek philosophers.  But this concluding sentence returns to God's work in the Jewish nation, for "the Son" is indeed the Jewish Messiah, the Jewish sacrificial Lamb, the Savior of all mankind.

1:4  Better than angels  

So he became as much superior to the angels as the name he has inherited is superior to theirs. 

After a strong thematic opening on the identity of "the Son", we have a transition to a lengthy passage about angels.  Of course, if "the Son" is the exact representation of God and was involved in Creation then this Messiah is above all created things, including angels.  But the author wants to dwell on that a bit... and that will be the next half of chapter 1.

I hope to post on Hebrews 1:5-14 tomorrow.

The Author of the Epistle to the Hebrews

The letter to the Hebrews makes no authorship claims within the text.  The letter is quite old; it is quoted by Clement of Rome in 96 AD in Clement's letter to Corinth (says F. F. Bruce and others) and towards the end of the letter, there is a casual mention of Timothy, a traveler with Paul on his missionary journeys.

It has been suggested, from ancient times, that the writer was Paul, the Apostle.  But there are strong arguments against that.  Biblical commentators say that the letter is written in excellent and learned Greek, very different from the rough Greek of Paul's writings.  Some aspects of the style are different too; readers of Paul's letters would expect his customary greeting at the front of the letter, for example.  But most convincing is the simple statement in Hebrews 2:3, that the gospel "was confirmed to us by those who heard him [Jesus]." But Paul repeatedly stressed, in his letters and in his missionary preaching, that he had heard from Jesus directly and that Jesus had appeared to Paul, "last of all, as one untimely born" (I Corinthian 15:8.)  Paul would never have said, "I heard about Jesus from others", as the writer of Hebrews does.

Still, Paul was often suggested as the author of this book in ancient times.  It has been suggested that the motivation for suggesting Paul's authorship was to assist the letter in disputes about the canon of the New Testament, as letters written by Paul tended to be beyond dispute.

If the letter was not written by Paul, it was likely written by someone in Paul's group of travelers. A century later, Clement of Alexandria suggested that it might have been written by Paul in Hebrew and then translated by Luke into Greek.  Origen says that "the thoughts are the apostle's [Paul's]" but that "some say... it was written by Clement [of Rome] ... others that it was written by Luke, the writer of the Gospel and Acts."

Tertullian believed that Barnabas was the author and claims that others in his circle agreed with him.  There is a certain attraction to this claim, as Barnabas was a nickname, "Son of Encouragement" given to Joseph of Cyprus (Acts 4:36) and this exhortation message certainly fits the image of Barnabas as seen in Acts.  This idea also nicely fits with an ending phrase (Heb 13:22) in which the author of the letter even calls it "my word of exhortation."  But then (as others point out), this may have just been a common phrase for a sermon (see Acts 13:15 for example.)

We might agree with Origen that "the thoughts are the apostle's" and suspect that the author was a traveling companion of Paul's.  This would be in agreement with Hebrews 2:3, where the writer claims to have learned the gospel from others who had heard Jesus.  In the late Middle Ages, John Calvin suggested Luke or Clement of Rome as author.  Martin Luther suggested Apollos, another traveler whose ministry and connections with Paul are described in the book of Acts.

One of my favorite suggestions is that maybe the letter is written by the couple, Priscilla and Aquila, with, possibly, Priscilla doing the majority of the writing.  Arguments for this (in addition to their close relationship with Paul) are (1) the first-person plural pronoun "we" occurs in numerous places and (2) if Priscilla was the author, the tendency for others to question a woman's role might explain the fact that the author's name has disappeared from the letter!

Regardless of the suggestions, the letter is from someone in the first century church, most likely a traveling companion of Paul. Although it is not clear where the readers lived, it is reasonable to believe that they were a Jewish community in Roman, for the letter was known in Rome within the first century.

The next post will be on Hebrews 1:1-4.

I am using an old edition of this excellent commentary on Hebrews by F. F. Bruce.  (My copy was published in 1964; I bought it in 1972.   I think I was probably 3 years old then....)

The Epistle to the Hebrews

Towards the end of the New Testament one finds a fascinating little book often called "The Epistle to the Hebrews".  It consists of 13 short chapters.  It is absent an "addressee" and it is absent a claim of authorship.  Indeed, like the book of James (which follows it in the English Bible), it reads more like a sermon.

Its authorship is a mystery.  But the audience is most like Jewish Christians in the first century who, probably under persecution, were beginning to drift back to Judaism and away from following the teachings of this Messiah named Jesus.

The book gives some of the clearest statements about the role of Jesus as the Jewish messiah, as the both the perfect Lamb of God and as a High Priest serving mankind.  The letter has some strong statements about commitment to Christ and about thinking longterm about our pilgrimage as Christians.  It also includes some strange passages, emphasizing Melchizedek (who is he?!) and a number of passages about "falling away" and what that might mean.

It has a "boot camp" emphasis about getting back on track and being serious about being Jesus's disciple.  That theme got the letter in trouble with Martin Luther, who did not like its emphasis on "works".  Luther was uncomfortable with this "works" emphasis in both the letter to the Hebrews and the letter of James.  I understand Luther's frustration with the letter of James but the beauty of Hebrews, as it describes Jesus's priesthood, gives us important insight to the Jewish-ness of the gospel.  Every Christian should spend some time meditating on this book!

And so, in the fall semester of 2015, I will be leading a Bible study in the Epistle to the Hebrews at Elkins Lake Baptist Church on Wednesday nights, 6:30 – 7:30 PM (Room 203.)  If you live in Huntsville, Texas, feel free to come join us.  (The church has a meal at 5:45; I think it is free to college students; if not, I'll treat!)  The first meeting is Wednesday, Sept 2.

In my next post I will discuss the authorship of the book of Hebrews.