Today, we start our journey in the book of Hebrews. Having finished our study on Galatians, we turn to look at the powerful book of Hebrews. As such, we must first set the stage for our study by looking at Hebrews as a whole. As with our study on Colossians, Galatians, and James, understanding the background, author, date, and context of the writing, will enhance our study and allow us to understand more about what the inspired writer was saying as well as its application to our lives.
The Epistle to the Hebrews is a rich part of the New Testament canon. In a unique fashion it exalts the person and work of the Lord Jesus Christ. In doing so, it makes immensely valuable contributions to the doctrines of His Incarnation, His substitutionary death, and His priesthood. Among the other truths to which the epistle effectively contributes are those involving the relationship between the New Covenant and the Old, the interpretation of the Old Testament, and the life of faith. The church would indeed be incalculably poorer without the teaching of this inspired book.[1]
But despite its unquestioned value, little is known with certainty about its occasion, background, and authorship. Ignorance in these matters, however, does not seriously affect the understanding of the epistle’s message. That remains timeless and relevant whatever the circumstances out of which it arose.
The epistle to the Hebrews stands alone in the New Testament in both its message and its purpose. It offers a ringing endorsement of Christ as superior to all elements of the old order (written revelation, angels, Moses, Aaron, and the entire Levitical system of sacrifices, and earthly tabernacle). It is a rousing call for believers enamored with the old order to embrace the superiority of Christ and go on to maturity in their faith.[2] It signals the fulfillment of what the Old Testament promised. Hebrews unites the old and the new. It calls believers to a triumphant faith in this life and to a rewarding hope in the next.
OVERVIEW:
Hebrews contributes to the Bible’s description of Jesus by helping provide a proper understanding of Jesus, specifically His superiority, sovereignty, and holy character. God created the world and everything in it. Much like the description of Satan in Ezekiel 28 (cf Isa 14), Adam and Eve (Gen 3:6) chose a path of sin in the garden when they disobeyed God. God made a covenant with Abraham (Gen 12:1-3; 15:18-21) that God promised him land and descendants that would lead to nations and kings, and a promise of blessing and redemption. This led to the nation of Israel forming, being led out of Egypt (Ex 14) and eventually turning away from God (2 Kings 17:5-17; Eze 16:47). God’s chosen people had fallen into sin and idolatry and humanity needed a Savior (Luke 19:10; Matt 1:21; Acts 4:12). Eventually, Jesus was sacrificed, buried, and resurrected to bring redemption for the believers (Luke 24:2-3; John 11:25-26; 1 Cor. 15:3-4, 12-19). God promises the Messiah returning and a future Messianic kingdom on earth full of peace, prosperity, and justice for all who believe in Jesus (Eze 44:23; Rev 5:10; 21:3-4). Hebrews provides all audiences of the superiority of Christ to all elements of the old system (angels, Moses, written revelation, Aaron, the Levitical system of sacrifices, and the earthly tabernacle). Hebrews encourages readers to not be content with their current state or knowledge, but to progress in the faith, growing in maturity (Heb 5:11-14) and wisdom (Heb 6:1), enduring persecution (Heb 12:315), refuting the false teachings (Heb 13:9-10), and living committed to Christ (Heb 13:13). Hebrews walks through the Old Testament and shows the audience that Christ was meant and intended in those passages and how the Old Testament ways pointed toward Christ. Hebrews also offers encouragement to those struggling by providing examples of faith (Heb 11) and gives the reader hope for today (Heb 10:19-25) and for the future where those who persevere will be rewarded (Heb 10:35-39).
The key that unlocks the book of Hebrews lies in a proper understanding of the readers and the occasion of the book. The epistle was written to second-generation Jewish Christians who had left Judaism and turned by faith to Christ. Now, however, persecution had arisen and was prompting them to return to the familiar life of the synagogue. The problem they face then is whether to go on to maturity in Christ (6:1), or to drift back into the apparent safety of Judaism (2:1-4). The author argues convincingly for the superiority of Christ and for the salvation provided under the New Covenant as the fulfillment of all that was promised and sought under the Old Covenant. He calls for them to press on to maturity in Christ.
Simple outline overview:
- Introduction (1:1-3)
- Exposition: Evidence for and effect of the Son’s Superiority (1:4-10:18)
- The Son is superior to the angels (1:4-2:18)
- The Son is superior to Moses (3:1-4:13)
- The Son has a superior priesthood to the Levitical order (4:14-10:18)
- Exhortation: Superiority of Jesus in a believer’s life (10:19-13:19)
Like everything else about this epistle, the literary nature of Hebrews has been the subject of debate. Hebrews has the well-reasoned quality of a theological treatise, the alliteration and passion of a sermon, and the warmth and conclusion of a letter. It is not surprising that some are convinced that it is an essay; others maintain that it is a series of sermons, and many hold that it is a personal letter. Hebrews fits all three descriptions.
Literary Features. Hebrews is filled with direct quotations or allusions to the Old Testament. There have been 38 quotations and 55 allusions.[3] The epistle has many hapax legomena: 157 words in Hebrews occur nowhere else in the New Testament.[4] The author makes use of several inclusios. An inclusio is a paragraph or section that contains a complete thought and has a common beginning and ending. Often this is a repeated phrase or clause.[5] The author of Hebrews frequently links sentences (verses) together by using “link words,” that is, identical or similar words. Examples include “angels” (1:4-5), “children” (2:13-14), “enter” (4:5-6), and “promises” (6:12-13). These and several others are examples of catch words in Hebrews.[6] At least 20 examples of alliteration in the book of Hebrews have been identified. Though lost in English translations, this is a significant device and reflects the high quality of the Greek.[7]
AUTHOR:
Now, the question that has been at the center of the controversy since the second century. This is where we will spend some time on, but I will try to condense as much as possible. No certain answer can be given to the question of the authorship of Hebrews. It was Origen who wrote, “As to who actually wrote the epistle, God knows the truth of the matter.”
Many suggestions, some more speculative than others, some absolutely creative, have been offered for the authorship of Hebrews, but the question remains unsolved. Undoubtedly, the best known of these is the proposition Paul wrote Hebrews. The tradition of Pauline authorship is very old and has never been decisively disproved. From the time of Pantaenus (died ca. a.d. 190) it was held in Alexandria that the epistle was in some sense Pauline. Clement of Alexandria thought Paul had written it originally in the Hebrew language and that Luke had translated it into Greek. On the basis of style, Origen doubted the Pauline authorship but was not willing to set the tradition aside.
The belief in the Pauline authorship of Hebrews belonged chiefly to the East until a later time. Most of the churches in the eastern part of the Roman Empire believed Paul to have authored the book, leading to its early acceptance into the Canon by the churches in those areas. Even though Clement of Rome drew much from Hebrews in his late-first-century letter to the Corinthian church, many in the Western church pointed away from Paul as the source of the book. Jerome and Augustine seem to have been responsible for popularizing it in the West. In modern times it has usually been felt that the style and internal characteristics of Hebrews rule out Paul as the author. But arguments built on such considerations are notoriously subjective and have also been used to prove highly untenable propositions. Still it must be admitted that when Hebrews is read in Greek and compared with the known letters of Paul, the total impression is that here one meets a spiritual mind clearly attuned to Paul but in subtle ways quite different. This subjective impression, however, would not have prevailed if the early church’s tradition had only mentioned Paul.
Many lines of support are used to support this view as Paul as the author. Timothy was associated with the writer of Hebrews (Heb. 13:23). Israel is used as a poor example in Hebrews 4:11 and 1 Corinthians 10. Both Paul and Hebrews have a certain emphasis on the new covenant. Both Paul and Hebrews argue for the end of the Mosaic system. Other evidence is claimed to support Pauline authority.
However, the negatives are all but overwhelming.
- The mention of Timothy is a problem to the proponents of Pauline authorship because Paul normally mentions the proper name before the appositional description as in 1 Thessalonians 3:2. In Hebrews 13:23 the writer says, “. . . our brother Timothy .”
- The use of Israel is different in Hebrews than in Paul’s writings. In Pauline literature the stress is on Israel’s idolatry and lapses in life style; in Hebrews the emphasis is on their unbelief.
- Furthermore, the author’s name is not stated in Hebrews; Paul always states his name (cf. 2 Thess. 3:17). To say Paul did this because his letter would not be accepted by Jews if they knew who wrote it does not suit Hebrews 13:18-24 where it is obvious the writer is well known to the readers.
- A major objection to Pauline authorship is Hebrews 2:3-4 where the writer appears to place himself outside of the Apostolic band.
- Quotations are always from the LXX in Hebrews whereas Paul uses a variety of methods of quotation.
Other factors against Pauline authorship could be mentioned, but is best to leave it at these.
In fact the other name with early support is that of Paul’s former missionary partner, Barnabas. This tradition appeared first in the West in Tertullian (ca. 160/170–215/220). In a polemical passage he quoted from Hebrews and assigned the quotation to an Epistle by Barnabas. Moreover, he did not talk as if this were his own opinion but simply a fact which his readers would know. The view that Barnabas wrote Hebrews was referred to at a later time by Jerome and reappeared in Gregory of Elvira and Filaster, both writers of the fourth century. There is reason to think that in the ancient catalog of canonical books found in the Western manuscript called Codex Claremontanus, the Book of Hebrews went under the name of the Epistle of Barnabas.
The evidence is not extensive, but the fact that it came from the West is perhaps significant. The only geographical reference in Hebrews is to Italy (13:24), and if the tradition about Barnabas is true it is not surprising that it comes from that part of the world. Of course authorship by Barnabas cannot be proved, any more than authorship by Paul can be disproved. But it has more support to it than the other alternative suggestions
Other options for the writer includes Luke, Apollos, Silas, Philip the Evangelist, and Priscilla. All have some amount of varying support, but also a number of arguments against each.
The author identified themselves as a second-generation Christian (see Heb. 2:3), and they wrote with an excellent literary style and a vivid vocabulary.
The original readers of the book knew the writer’s name, for they asked for prayers that he/she might be able to visit them (13:18–19) and expressed the hope that Timothy would come with them (13:23).
This discussion can be pursued further by consulting works on N.T. Introduction. Hebrews makes important theological contributions to the biblical Canon, it has been drawn upon as sacred Scripture since the late first century, and Christians have for two millennia consistently upheld the divine inspiration and, therefore, the canonicity of the book of Hebrews.One thing to be said, the more we contemplate the author of this marvelous book, the more we feel our ignorance is divinely intended to direct our attention rather to the message of the book.[8] In this Spirit-breathed book the attention is centered upon Christ. He must ever remain preeminent. It is best at this point to agree with the assessment of Origen: who wrote the book is known for certain only in Heaven.
AUDIENCE:
The identity of the first readers of Hebrews, like the author, is unknown. Nevertheless they were evidently part of a particular community. This appears from several considerations. The readers had a definite history and the writer referred to their “earlier days” (Heb. 10:32–34); the author knew about their past and present generosity to other Christians (6:10); and the author was able to be specific about their current spiritual condition (5:11–14). Moreover, the author had definite links with them and expressed his intention to visit them, perhaps with Timothy (13:19, 23). The author also requested their prayers (13:18).
In all probability the readers were chiefly of Jewish background. Though this has sometimes been questioned, the contents of the epistle argue for it. Of course the ancient title “To the Hebrews” might be only a conjecture, but it is a natural one. Some scholars have said that the book was written to Gentile Christians, arguing from the author’s use of the Septuagint and from the absence of any mention of Gentile-Jewish controversy. Others have suggested that the letter was addressed to a mixed group of Jews and Gentiles. When everything is said for a Gentile audience that can be said, the fact remains that the author’s heavy stress on Jewish prototypes and his earnest polemic against the permanence of the Levitical system are best explained if the audience was largely Jewish and inclined to be swayed back to their old faith. Hebrews heavy emphasis on Jewish topics and themes, especially the detailed discussion of the superiority of Jesus Christ over angels, Moses, Joshua, and Old Testament believers.
The heavy and extensive appeal to the authority of the Old Testament Scriptures also was most suitable to readers who had been brought up on them. Quotes of OT passages appear throughout the book. Many of the author’s themes assume an in-depth knowledge of the OT priesthood and sacrifice. Jews living outside of Jerusalem would almost certainly have been Greek-speaking, explaining the use of the Septuagint.
As to the locale of which the readers were a part, nothing can be said definitely. This question becomes important, for some hinge their purpose of the book on this support. For instance, if Hebrews is addressed to churches in Palestine, especially in Jerusalem, the warning passages may refer to the expedition of the Romans with the destruction of Jerusalem in A.D.70.
Many locales have been suggested as the destiny of this book. This will only survey the most popular views.
Some hold the recipients of Hebrews were Jews living in Jerusalem or Palestine. The knowledge the writer assumes the reader has of priestly rituals argues for this. Several factors also oppose this view. For one thing, the generosity of the Church in Palestine and Jerusalem described in Hebrews 6:10 and 10:32-34 hardly squares with the picture given in Acts. Secondly, Hebrews 12:4 would not be true of the Church in Jerusalem; Stephen and James are well known early martyrs in Jerusalem (cf. Acts 26:10). Thirdly, only the LXX is quoted. This seems strange if the readers are Palestinian Jews. Fourth, the Temple is never mentioned; only the Tabernacle is discussed. Fifth, Hebrews 2:3 implies none of the readers saw or heard Christ. Sixth, Hebrews 5:11-12 hardly suits Jerusalem; they sent teachers out.
Another view affirms the first readers were former members of the Qumran community. While this is a variation of the first view, it avoids some of its problems. For instance, the emphasis on the Tabernacle and avoidance of discussing the Temple would reflect the disdain of the Dead Sea Sect for the religious exercises of their day. However, the question remains as to why the consistent use of the LXX is maintained when the readers were so steadfastly Jewish.
A third suggestion appears to be more plausible. That the book is addressed to readers in Italy, probably Rome, is supported by several factors.
- One is Hebrews 13:24b. The preposition translated “from” implies separation from Italy. (It must be conceded however that the verse may say the writer is in Italy and the people with him in Italy send greetings.). The expression may refer to those in Italy or originally from Italy but presently away from there.
- Furthermore, the Book of Hebrews was known very early in Rome (and maybe first known there).[9] The first extant quotations from Hebrews are from Clement of Rome who died around A.D. 95.
- In addition, the difficulties described in Hebrews 10:32-34 may easily have been caused by the expulsion of Jews from Rome under Claudius in A.D. 49. Seutonius states this edict from Claudius was caused because of riots among the Jews having to do with a certain Chrestus.
- Fourth, Hebrews 13:9 discusses a problem with foods; a similar problem was in the Roman church (Rom. 14). While no one can be dogmatic, it appears Italy is an excellent candidate to describe the area where the recipients lived.
It must be said by way of conclusion that this is not a general or circular epistle. It is addressed to a specific people in a locality (cf. 5:12; 12:4; 13:7, 17-19, 22-24). In the final analysis, however, the exact destination of the epistle is of as little importance as the identity of its author. Regardless of who wrote it, or where it was first sent, the Christian church has rightly regarded it down through the ages as a powerfully relevant message from God, who has definitively spoken in His Son.
DATE:
In considering the background of Hebrews, it is reasonable to begin with the question of its date. This can be fixed within fairly good limits. The strongly Jewish character of the letter to the Hebrews helps to narrow down its date of composition, most likely AD 64–69. The epistle can hardly be later than about AD 95 since it was known to Clement of Rome and quoted by him in 1 Clement. Significantly, the book makes no reference to the destruction of the temple at Jerusalem in AD 70, and the author wrote as if the sacrificial system were still in existence (Hebrews 10:1–2, 11). In addition, it can scarcely be dated after AD 70, since there is no reference to the destruction of the Jewish temple in Jerusalem. Had this event already occurred, it would have given the author a definitive argument for the cessation of the Old Testament sacrificial system. Instead, the author seems to regard this system as still in operation (cf. 8:4, 13; 9:6–9; 10:1–3).
There is no need to regard 2:3 as a reference to second-generation Christians, and the epistle was obviously written during the lifetime of Timothy, whom the author knew (13:23).[10] If the author is not Paul (and on the whole it seems likely he is not), then 13:23 may suggest he had already died. Otherwise, Timothy might have been expected to join Paul on his release from prison. On balance, a date somewhere around AD 68 or 69 seems most likely.
Authenticity/Canonicity:
The inspiration and the canonicity of Hebrews were not seriously questioned in the early church in spite of uncertainty regarding its authorship. The content of the epistle bore such clear evidence of inspiration that it was accepted in both the Eastern and Western branches of the church. Pauline influence was recognized in the content, but opinions differed as to the matter of Pauline authorship. Neither internal nor external evidence is definitive. Rather, both are suggestive of Pauline influence, but doubtful of Pauline authorship.
Support for the canonicity of the epistle comes from numerous sources. (1) Close parallels between Hebrews and the epistle written by Clement of Rome around AD 95 indicate that Clement accepted and used Hebrews. (2) Justin the Martyr (100-165) seemed to draw ideas from the epistle. (3) Clement of Alexandria (155-215) quotes directly from Hebrews in a way that shows he accepted its apostolic authority. (4) Origen (185-253) discussed both the epistle itself and the question of authorship. He recognized the Pauline influence, but expressed uncertainty about the authorship. (5) The Chester Beatty papyrus of the mid-third century places Hebrews among the Pauline Epistles.[11] This association with Paul continued in the Eastern Church from that time on. (6) In the west, Tertullian (150-212) attributed it to Barnabas, but did not seem to place it on the same level as the epistles written directly by Paul. (7) Jerome (340-420) and Augustine (354-430) endorsed both the canonicity and the Pauline authorship. Augustine later revised his view, but both the authenticity and the Pauline influence became firmly established in the tradition of the church (Hiebert, An Introduction to the New Testament, 3:70-71).
The Reformation revived and intensified the debate about the authorship of Hebrews. Luther raised some doubt about its canonicity. But Luther’s reluctance to accept the canonicity of Hebrews may have been the result of his strong anti-Semitism. Luther placed the epistle toward the end of the Bible and attributed it to Apollos. Calvin endorsed Hebrews as canonical, but questioned the traditional view of Pauline authorship. Today, Paul, Barnabas, Apollos, Luke, and several others all have their advocates as authors of Hebrews. “The question of the authorship of Hebrews presents one of several apparently insoluble problems in connection with this epistle. The ancient Church was not united in its answer to the question and the modern Church presents even a greater diversity of answers.”[12]
PURPOSE AND ARGUMENT:
Purpose: The purpose and theme of Hebrews is that of the superiority of Christ over all the old systems and ways (Heb 1:1-4; 1:5-14; 3:1-6; 4:14). The author supports this theme on the basis of several interrelated purposes for writing. The author encourages the readers to progress in maturity to Christ (5:11-14; 6:10; 10:24; 12:1-2; 13:15-17, 20-22). In encouraging the readers to mature, the author exhorted the believers whose faith was wavering to not drift away from Christ or disown Him, but to persist in their devotion to Jesus (2:l; 3:12-14; 4:1, 11, 14, 16; 6:1, 8-9; 10:22-25, 28-31, 35; 12:1, 3, 12-17, 25; 13:13, 15). Knowing that persecutions are occurring and the believers are vulnerable, the author encourages and strengthens the readers to face these persecutions (12:3-15). The author also refutes these “strange teachings” that had endangered to weaken the faith of the readers (13:91). Finally, the author challenges the believers to have absolute commitment to Christ no matter the cost (13:13).
Argument (What is the author trying to accomplish and how are they doing it?): The book of Hebrews is often described as a homily and the author accomplishes their purpose through exhortations and warnings. The author establishes the superiority of Christ, in His person and work, and why belief in Christ should not be thrown away. The author displays several arguments that Christ is greater than all the servants and spokesman (4:145:10) that have gone before, including Moses (3:1-6) and angels (1:4-14). The author teaches the readers that Christ is exalted above all the heavens, sitting at God’s right hand, and He is the peoples mediator and representative (4:14-15, 8:1-13). The author uses numerous direct quotations and allusions to the Old Testament to support his/her argument to these Jewish believers. The author underscores and highlights the superiority of Christ against these old systems by using the words like better (13 times, 1:4; 8:6), perfect (12 times, 2:10, 5:9), once (8 times, 6:4; 9:7) or once for all (3 times, 7:27; 9:12) multiple times throughout the epistles.
The book of Hebrews Importance: Hebrews clearly lays out the present priestly ministry of Christ in the life of the believer. Jesus is both the divine Son of God and completely human, and in His priestly role He clears the way for human beings to approach the Father in heaven through prayer (Hebrews 4:14–16). The priesthood of Jesus is superior to the Old Testament priesthood of Aaron, because only through Jesus do we receive eternal salvation (5:1–9). Furthermore, Jesus became the permanent and perfect High Priest, going beyond all other priests by offering Himself as a sinless sacrifice on behalf of the sins of human beings (7:24–26; 9:28).
The references to the person of Christ (Christology) are many and varied. There are more than twenty names and titles for Jesus (Son, Lord, High Priest, apostle, author and finisher of our faith, etc.). Although there is clear reference to the deity of Christ, the humanity of Christ is emphasized more than in most New Testament writings (Heb. 4:14–16).
Throughout Hebrews a series of warnings appear. These are injected into the argument of the epistle. The warnings urge the readers not to neglect salvation in Christ (2:1–4; 3:7–4:13; 5:11–6:20; 10:26–39; 12:15–29).
KEY VERSES
Among the many great verses in Hebrews, there are five key verses:
- Hebrews 1:1-2: “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.”
- Hebrews 2:3: “How shall we escape if we ignore such a great salvation…”
- Hebrews 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.”
- Hebrews 11:1: “Now faith is being sure of what we hope for and certain of what we do not see.”
- Hebrews 12:1-2: “Therefore, since we are surrounded by such a great cloud of witnesses, let us throw off everything that hinders and the sin that so easily entangles, and let us run with perseverance the race marked out for us. Let us fix our eyes on Jesus, the author and perfecter of our faith, who for the joy set before him endured the cross, scorning its shame, and sat down at the right hand of the throne of God.”
Central idea of Hebrews:
Throughout its pages, Hebrews makes clear that Jesus Christ exceeds all other people, pursuits, objects, or hopes to which human beings offer allegiance. Hebrews pictures Jesus as better than the angels, as bringing better lives to humanity through salvation, as offering a better hope than the Mosaic Law could promise, as a better sacrifice for our sins than a bull or a goat, and as providing a better inheritance in heaven for those who place their faith in Him (Hebrews 1:4; 6:9; 7:19; 9:23; 10:34). Jesus is indeed superior to all others.
This message of the superiority of Jesus would have been particularly important to Jewish Christians in Rome, who were struggling under Nero’s persecution and were considering moving back toward the Mosaic Law. The writer to the Hebrews showed these Jewish Christian believers that, though they were faced with suffering, they were indeed following a better way, and they should persevere.[13]
Paul’s appeal to modern believers:
The ancients created idols fashioned of wood and stone. Modern society has set aside that type of idol in favor of new idols—idols of technology, material wealth, a comfortable lifestyle, relationships, and even our children. Human beings have seen and experienced the limitless bounty of idolatry, where we place some created object or person in the place of the one true God. Hebrews leads us to ask, what idols do we hold dear in our life?
The letter to the Hebrews makes clear that only one Person deserves to hold the primary place in our lives. While we are busy idolizing our move up the corporate ladder or placing all our hopes in our kids, Jesus offers us a better position, a better priest, a better covenant, a better hope, and a better sacrifice.[14]
Only when we give Jesus His rightful place in our lives will everything else in life fall into its rightful place.
For the author of Hebrews, the written Scripture is actually the very words of God spoken personally to the readers. As with the writer, we too should remember this when we read Scripture and not take it for granted.
[1] Zane C. Hodges, “Hebrews,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, eds. John F. Walvoord and Roy B. Zuck, vol. 2 (Wheaton: Victor Books, 1985), 777.
[2] Kenneth G. Hanna, From Gospels to Glory (Bloomington, IN: Westbow Press, 2015), 380.
[3] Longenecker, Biblical Exegesis in the Apostolic Period, 164-66.
[4] Kenneth G. Hanna, From Gospels to Glory (Bloomington, IN: Westbow Press, 2015), 392.
[5] Examples include 2:5-16; 3:1-4:14; 5:11-6:12; 7:1-10, and 12:14-13:20. (MacLeod, “The Literary Structure of the Book of Hebrews,” in Bibliotheca Sacra, 146:187).
[6] Lightfoot, Jesus Christ Today, 49
[7] Moffat, A Critical and Exegetical Commentary on the Epistle to the Hebrews, lx.
[8] Hiebert, An Introduction to the New Testament, 3:71
[9] Earl D. Radmacher, Ronald B. Allen, H. Wayne House, eds., Nelson’s New Illustrated Bible Commentary (Nashville: Nelson, 1999), 1635.
[10] Zane C. Hodges, “Hebrews,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, eds. John F. Walvoord and Roy B. Zuck, vol. 2 (Wheaton: Victor Books, 1985), 777.
[11] Kenneth G. Hanna, From Gospels to Glory (Bloomington, IN: Westbow Press, 2015), 380.
[12] Hiebert, An Introduction to the New Testament, 3:81
[13] Charles Swindoll, “Hebrews,” Insight for Living, accessed on November 30, 2020. https://insight.org/resources/bible/the-general-epistles/hebrews
[14] Charles Swindoll, “Hebrews,” Insight for Living, accessed on November 30, 2020. https://insight.org/resources/bible/the-general-epistles/hebrews