The Purpose of Hebrews

John R. Neal, Sr.

NT9331A – New Testament Text-Hebrews

December 2013

i

Contents

I. Contents ……………………………………………………………….. iii

II. Introduction ………………………………………………………….. 1-2

III. Audience Purpose ……………………………………………………3-5

A. Evidence of Jewishness of Hebrews ……………………………….3-4

B. Evidence of a Sub-set of Jewishness ……………………………….4-5

IV. Discouragement and Persecution Purpose ………………………….5-8

V. Christological Purpose ………………………………………………9-12

VI. Soteriological Purpose ……………………………………………...12-14

VII. Conclusion ………………………………………………………....14-15

VIII. Bibliography ………………………………………………………16

ii

iii

ABBREVIATIONS1

Traditional Shorter Full Name

Acts -------- Acts of the Apostles

Apoc. -------- Apocalypse (Revelation)

Col. Col Colossians

1 Cor. 1 Cor 1 Corinthians

2 Cor. 2 Cor 2 Corinthians

Eph. Eph Ephesians

Gal. Gal Galatians

Heb. Heb Hebrews

James Jas James

John Jn John (Gospel)

1 John 1 Jn 1 John (Epistle)

2 John 2 Jn 2 John (Epistle)

Jude ------- Jude

Luke Lk Luke

Mark Mk Mark

Matt. Mt Matthew

1 Pet. 1 Pt 1 Peter

2 Pet. 2 Pt 2 Peter

Phil. Phil Philippians

Philem. Phlm Philemon

Rev. Rv Revelation (Apocalypse)

Rom. Rom Romans

1 Thess. 1 Thes 1 Thessalonians

2 Thess. 2 Thes 2 Thessalonians

1Kate L. Turabian, A Manual for Writers of Research Papers, Theses, and Dissertations, Chicago Style For

Students And Researchers, 7th

ed, rev by Wayne C. Booth, Gregory G. Colomb, Joseph M. Williams, and The

University of Chicago Press Editorial Staff (Chicago and London: University of Chicago Press, 2007), 342-43. This

paper will utilize the abbreviations in the Traditional column.

iv

1 Tim. 1 Tm 1 Timothy

2 Tim. 2 Tm 2 Timothy

Titus Ti Titus

v

1

The Purpose of Hebrews

Introduction

The key to understanding the purpose of Hebrews is found in the postscript or conclusion

of Hebrews. In Heb 13:22, the author states, “But I exhort you, brothers, bear with the word of

exhortation, for also on account of this I wrote (have written) to you briefly.” Guthrie notes that

if this term “exhortation” is the same ideas as found in Acts 13:5, then the Hebrew writer is

saying he wrote a homily to them. If this is what he means by a word of exhortation, a sermon,

then this means the “structure” of the letter originates from a “sermon given on a special

occasion and later adapted into special occasion and later adapted into letter form by the addition

of personal comments at the end.”2 Thus Hebrews begins like a “speech” or sermon and ends

like a “letter.”3 Guthrie notes that there is much in favor of the homily argument for Hebrews.

4

While there is much debate about the genre of Hebrews (epistle or homily), perhaps

Brown sums up the debate the best when he notes H.E. Dana’s suggestion that Hebrews “begins

like a treatise, proceeds like a sermon, and closes like an epistle.” The epistle of Hebrews

reflects not only a message of exhortation in written form, but also an “apologetic purpose” to

prevent the audience “from abandoning faith in Christ” in favor of the old law.5 There is a

“close but complex interplay” going on in the book of Hebrews between “exposition” and

2Donald Guthrie, The Letter to the Hebrews: An Introduction and Commentary, The Tyndale New

Testament Commentaries (Grand Rapids: Eerdmans, 1983), 31. 3I. Howard Marshall, New Testament Theology: Many Witnesses, One Gospel (Downers Grove, IL:

InterVarsity Press, 2004), 605. 4Guthrie, 31.

5Raymond E. Brown, An Introduction To The New Testament, The Anchor Bible Reference Library (New

York/London: Doubleday, 1997), 690.

2

“exhortation.” The exposition component of this epistle aims at the “repetition of key” Old

Testament passages or topics to support the author’s claims. The exhortation or “hortatory”

component challenges the readers of hearers of the letter to respond properly to the message of

Christ.6

By utilizing words of encouragement, “stern warnings,” plus the use of “positive and

negative examples,” the Hebrews’ writer hits home the necessity of remaining faithful until

Christians reach that “heavenly city.” The ones who reject the message of the Son receive

condemnation.7 Carson and Moo point out that before any “assessment” can be made

concerning the “purpose” of the epistle to the Hebrews, one must understand “who the addresses

were” before one can presuppose anything about the reason for writing this letter.8

Audience Purpose

Whomever we believe the audience is in Hebrews, we can all agree upon three things.

First, the letter is written to Christians who are encourage to keep the faith and confession they

made of Christ (Heb 3:6, 14; 4:14; 10:23). Second, there is real dispute over the “ethnic

background” of the audience (Jewish, Gentile, or other?). Third, the audience of Hebrews is

“steeped in Old Testament allusions and Levitical ritual.” This does not imply Jewish Christians,

however, for even Jewish proselytes (former Gentiles converted to Judaism or Gentile converts

to Christianity) had a good knowledge of the Greek Old Testament (LXX).9

6Peter Thomas O’Brien, The Letter to the Hebrews, The Pillar New Testament Commentary (Grand

Rapids: Eerdmans, 2010), 35. 7Ibid.

8D.A. Carson and Douglas J. Moo, Introduction To The New Testament, 2

nd Ed. (Grand Rapids: Zondervan,

2005), 609. 9Ibid., 609-10.

3

Evidence readers may not be Jewish. First, some argue that the author of Hebrews and

his readers only have a “literary knowledge” of the Old Testament as well as the Levitical

sacrificial system (common argument among German critics of late 19th

/early 20th

century).

Having a literary knowledge of the old law does not mean that they either observed or

participated in the sacrificial temple “ritual.” Second, the phrase, “Turning away from the living

God,” in Heb 3:12, may be for Gentile readers rather than Jewish. Why state living God when

Jews know that God lives? Third, the readers may be “Gentile Christians” who are in “danger of

abandoning the exclusive claims of Christ and seeking a deeper way in Judaism.” Some would

compare the situation going on in this community with what one finds among the Pauling

churches, Judaizers trying to pull Gentiles away from the church.10

Evidence of the Jewishness of Hebrews

The traditional interpretation is that Hebrews is addressing a Jewish audience.11

In

response to those who see the readership of Hebrews as Gentile, the argument that Heb 3:12

(“turning away from the living God) refers to Gentile readers needs to remember the context of

chapter three; here the author refers to Moses and the Israelites in the wilderness who lacked

faith and thus did not get to enter the promise land. From this perspective, this would appeal to

first century Jewish Christian audience more than a Gentile Christian community. The

“elementary teaching” in Heb 6:1 also seems to “presuppose a background in Judaism” rather

than Gentile. The old covenant being replaced by the new only makes sense to a culturally

Jewish perspective. Specifically, the lack of any mention about “circumcision” (in the

10

Ibid., 610. 11

Guthrie, 31-32.

4

Jewish/Gentile controversy of Galatians) only “makes sense if this epistle is directed to a Jewish-

Christian community.” One would think circumcision would be mentioned if the “readers are

Gentile believers in danger” of being swayed by Judaizing teachers. The author of Hebrews

quotes the Greek translation of the Old Testament as if the audience recognizes this Bible as

authoritative. That would even be true of “Hellenistic Jews who had converted to

Christianity.”12

Pagans who are forsaking Christianity are more likely to go back to a pagan life

rather than to Judaism. Many of the Hebrews writer’s “arguments for the superiority of Jesus

turns on challenging the assumption that the cultic regulations of the Sinai Code were final (e.g.,

7:11). Gentile Christians would not be tempted to go back to the Mosaic Law and Levitical

sacrifices. Christians from a Jewish background would be in “danger of reverting to Judaism.”13

Evidence of a Sub-set of Jewishness

Some claim that the readers of this epistle are not just “ordinary Jewish-Christians,” but

a great number of temple priests who were obedient to the faith (see Acts 6:7). This might

explain the emphasis upon the sacrificial system that Christ fulfills. Then there is the view that

the audience is formerly from the Qumran community or the so-called Essene-Christian theory.

This approach (popularized by Spicq) is that some of the Christian community is on the verge of

going back to Qumran. The most than anyone “can reasonably” say is that the “Jewish

background” of this audience is “probably not so much in the conservative rabbinic traditions of

Palestine as in Hellenistic Judaism influenced by various nonconformist Jewish sects,” of whom

the Qumran community is just one of many. Another line of thought suggests that this

12

Carson and Moo, 610. 13

Ibid., 611.

5

community has been “attracted” to not just a “form of Jewish faith and practice independent of

Christianity, but to a form of Jewish Christianity more conservative than what the author himself

approves.”14

Carson and Moo may be correct in stating that the readers did not consider themselves

“as apostates.” They probably did not intend on abandoning “the Christian gospel and return to

Judaism.” In this sense the group may be turning to some “form of “Jewish Christianity”” which

is in fact “more conservative than what the author approves.” Yet the point the writer of

Hebrews is trying to make is that his audience is in danger of “adopting something” that is not

“Christianity at all.” They are indeed headed for “apostasy” and thus they need these “parenetic

passages.” Going back to the old law or covenant puts them in a worse state than they were

before they accepted Christ.15

Discouragement and Persecution Purpose

Ellingworth finds three ways in which the Christian community the book of Hebrews

addresses. First, there are the numerous “passive expressions” that suggest on the part of the

Christians a “weariness” in their Christian walk or “making progress” on the road of Christian

discipleship.16

The author encourages them no to “drift away” from what they have heard (2:1)

or to neglect salvation (2:3). They are not to “fail to reach” ( , to miss or fail to reach,

perfect active infinitive) the goal of the Christian life which is the spiritual promise land (4:1).

They are not to let go of the faith they confessed (‘let us hold fast,’ , present active

14

Ibid. 15

Ibid., 611-12. 16

Paul Ellingworth, The Epistle to the Hebrews, The New International Greek Testament Commentary (Grand Rapids: Eerdmans, 1993), 78.

6

subjunctive, 4:14), nor to lose their “confidence,” ( , assurance, boldness, 10:19) or

the ‘confession of the hope’ (10:23).17

They should not become hard of hearing (5:11) lest they

become “sluggish” (6:12). They are to move towards spiritual maturity in Christ (5:12-14).

There is a warning against being “unproductive (6:7f.), but they are to continue doing “good

works” (6:10), unshackle the “weight of sin” (1:21), and not to “lose heart” (12:3). They are

admonished not to be carried away by “strange teaching” (113:9). Beside all of these negative

warnings, there are “exhortations to mutual help and d love within the Christian community

(3:13; 10:24f; 13:1-3)” and to submit to her spiritual leaders (13:7, 17).18

Since “the references

to the threat facing” the Christian community are not more specific, then perhaps the author of

Hebrews is “more concerned with the community’s abandonment of the faith than with any

alternative they might take.”19

In the second place, some passages in Hebrews list the “possibility of active, even

permanent rebellion against the will of God.” There is the danger of possessing an “evil heart of

unbelief” in turning away from God (3:12). We can be disobedient like those in the wilderness

(4:11). According to Heb. 6:6, we can “fall away” ( , second aorist active

participle, the idea here meaning to commit apostasy) and crucify the Son again (here

can mean to crucify again, but with , either a dative of disadvantage

meaning to their own hurt or ethical dative, in their own eyes).20

Willful sin not repented of

(10:26) means no more sacrifice remains ( 10:26,

17

Barbara Aland, Kurt Aland, Johannes Karavidopoulos, Carlo M. Martini, and Bruce M. Metzger, The

Greek New Testament, 4th

Rev. Ed. (Stuttgart: Deutsch Bibelgesellchaft/United Bible Socities, 1994), 767.

Ellingworth, 78. 18

Ibid., 79 19

James W. Thompson, Hebrews, Paideai Commentary On The New Testament (Grand Rapids: Baker Academic, 2008), 10.

20Ellingworth, 78. . The Greek New Testament, 769.

7

29). We should fear God ( , fearful, terrible, or frightful, 10:31). There is the “defiling

bitterness” which springs up in the Christian community (12:15). Danger also exists in refusing

to heed God’s voice (12:25).21

Third, there is also the real “outward pressure amounting to persecution.” The audience,

like Jesus during his earthly life, are being severely “tested” or tempted ( , present

middle participle, dative masculine plural, 2:18; perfect passive participle, 4:15, perfect indicates

past action with abiding results).22

Just as the Christian community had struggled during earlier

times (10:32), the trials would get more severe to the point of death (12:4).23

There are other

“allusions” in Hebrews that may help us understand the “situation” that is going on in this

community and help us realize the author’s purpose of the book. The writer in 2:8 states that

“we do not yet see all things in subjection to him.” Here the author is “probably speaking for the

community that struggles with the dissonance between its confession and the realities of

alienation.” The emphasis placed upon Jesus’ participation with human suffering (2:10-18)

“undoubtedly reflects the author’s desire to address the community’s painful situation.” The Old

Testament imagery of the Israelites being “tested” while en route to the land of Canaan

(“promised land”) in 3:7-4:11 also “suggests that the readers are tempted to abandon their faith.”

The expression in Heb 11 that these Christians are ‘strangers’ ( ) and foreigners or “aliens”

( ) who roam the earth (11:13-16) looking for a homeland ( ) reflects the

reality of their situation; many of them are “homeless” in this life because of their faith and

“subject to abuse” (11:26). The author reminds this community that Jesus likewise experienced

21

Ellingworth, 78. 22

Ibid. The Greek New Testament, 751, 755. 23

Ellingworth, 78.

8

“shame” while enduring the cross (12:2). This “suggests that the author is addressing a

community that has a history of alienation and shame.”24

There are other “allusions” in Hebrews that may help us understand the “situation” the

readers are in and thus the purpose of the book. The writer in 2:8 states that “we do not yet see

all things in subjection to him” ( ).25

Here the author is “probably speaking for the community that struggles with the dissonance

between its confession and the realities of alienation.” The emphasis placed upon Jesus’

participation with human suffering (2:10-18) “undoubtedly reflects the author’s desire to address

the community’s painful situation.” The Old Testament imagery of the Hebrew children or

Israelites being “tested” en route to the “promised land” in 3:7-4:11 also suggest "that the readers

are tempted to abandon their faith.” The expression in Heb 11 that these Christians are

“sojourners” and “aliens” (cf. 11:13-16, 38) reflects the reality of the situation they are in; many

of them are “homeless” in this life because of their faith and “subject to abuse” (11:26). They

author reminds this community that Jesus likewise “experienced “shame”” and endured the cross

(12:2), which “suggests that the author is addressing a community that has a history of alienation

and shame.”26

24

Thompson, 10. The Greek New Testament, 4th

Rev. Ed, 771. 25

The Greek New Testament, 750. 26

Ibid.

9

Christological Purpose

The Hebrew epistle definitely has an Christological purpose. The “object” of Hebrews is to

show that Christ is “superior” ( ) to any other being.27

The author argues that Jesus

Christ is greater than all of the “servants” and prophets of the Lord in all the Old Testament,

even greater than Moses himself. The Son’s ministry is even superior to that of angels and the

Levitical priesthood. This is the only book in the New Testament that “expressly calls him a

priest, although his priesthood is implied in others.”28

He is superior ( ) to Moses the

great law giver (3:1-6a).29

One passage in particular that the author uses to support a priestly

Christology of the Son is Psalm 110. If the “ruler” of Psalm 110 is “the Messiah who is

acclaimed” in Psalm 110:4 (the “pries forever after the order of Melchizedek”), then the image is

of the Son as the “prefect priest-king.”30

The priesthood of Christ surpasses that of Aaron (4:14-

5:10). As our High Priest, he is the Mediator of a better ( ) covenant ( ) than

the one given by Moses and the one under which Aaron served under (7-8). Christ is the perfect

sacrifice (9:1-10:18).31

Thus Hebrews has a definite Christological purpose.

Another key passage that expresses the Christology in this epistle is Heb 12:1-2. This

passage serves as a “bridge to tie chapter eleven and chapter twelve together, both of which

focus upon the themes of “faith and faithfulness.” In Heb 11, the author describes faith

( , dative of means or instrument) and gives examples of the faithful “witnesses” in the

27

James Moffatt, The Epistle to the Hebrews (Edinburgh: T & T Clark, 1924), xxiii. 28

F.F. Bruce, The Epistle to the Hebrews, The New International Commentary on the New Testament

(Grand Rapids: Eerdmans, 1990), 29. 29

Moffatt, xxiii. 30

Bruce, 29. 31

Moffatt, xxiii.

10

Old Testament, from “creation" to the time of the Maccabees. Both the Old Testament witness

and the church today await the ultimate fulfillment of that eternal, heavenly rest.32

Here in Hebrews 12, the author is calling for “endurance” (12:1-2), extolling the

“meaning and value of discipline” (12:3-13), exhorting the saints to “peace and holiness” (12:14-

17), giving assurance that we have “access” to God (12:18-24), but also warning us “that God is

not to be trifled with.” He is a God who shakes the “heaven and earth,” he is an all “consuming

fire.” We have received a kingdom that “cannot be shaken.”33

Here in this paraenetic passage,

we are exhorted to fix our eyes upon Jesus ( ... ).34

We focus our

attention upon the Son because of his superiority over angels (Heb. 1-2), over Moses (Heb 3:1-

6), over the Levitical priesthood (Heb 4-7), over the Levitical offerings (Heb 9:11-10:31), and

also superior to the great examples of faith in the Old Testament.35

From a syntactical analysis of this passage, Heb 12:1-2 consists of one “sentence with

one participle verb and object.” Then the rest of this “sentence consists of participial phrases,

prepositional phrases, dependent and relative clauses.”36

The verb, “let us run,” is a hortatory

subjunctive, which “brings into focus the paraenetic nature of the passage.” Then the “structure

sets in relief the nature of 2b as creedal formula.”37

The metaphorical language is one of a

Greek-Roman stadium filled with the faithful “winners of the past” who endured and overcame

trials, and passed “the finish line.”38

The Christian community which the author is addressing is

32

Estella B. Horning, “Chiasmus, Creedal Structure, and Christology in Hebrews 12:1-2,” Biblical

Research 23 (1978): 38. 33

Ibid. 34

The Greek New Testament, 773. 35

Horning, 38. 36

Ibid., 38-39. 37

Ibid., 39. 38

Ibid., 37-38.

11

“on the field” and this is their “turn to run.” Our goal is to keep our eyes glued on the one sitting

in the “judge’s box,” Jesus.39

Here is the chiasm of Heb 12:1-2:

A

B

C

D

*

D1

C

1

B

1

A

1

There is also inverted parallelism that consists of “nine lines in which the center line

stands alone, lines D and D1

have the same participle parallel, and C and C1

have “endurance” in

parallel.”41

The parallelism in lines B and B1

are “not as obvious” to the reader. The writer

makes an admonishment for Christians to unshackle themselves from “sin” which is “set in

parallel to the description of Jesus as being unconcerned about, or unafraid of, shame.” The term

“shame” is the correct parallel to that of “sin.” Then lines “A and A1” hold in parallel the idea of

“session.” Also in line A these “witnesses are seated around us,” while in line A1

the Son, Jesus,

39

Ibid., 38. 40

Ibid., 41. The Greek New Testament, 4th

Rev. Ed., 773. There is another chiasmus in the final exhortation

of the first section (4:16). 41

Ibid., 40.

12

is sitting at God’s right hand.42

The first half of the chiasm focuses upon “us,” while the second

half draws our attention to Jesus.43

This type of inverted parallelism is Semitic in flavor and “presents numerous examples

from both” testaments. The center (between D and D1) “is always the turning point.” This

middle thought is “an antithetic idea” which is a “shift of center in some form.” These are

typically “identical” terms or “ideas” that distribute “outward from the center,” and the use of

“titles” or name for God gravitates towards the “center.”44

What is the author’s point here? He

shows that the focus is to be taken off ourselves, or even the faithful in the Old Testament, and

look to Jesus as our ultimate example of overcoming temptation, suffering, and death.45

Soteriological Purpose

“Much has been written on the Christology” in the book of Hebrews, but very little

attention is given to soteriology. The basis for soteriology, or study of salvation, in Hebrews

begins by God revealing his salvation through the Son, according to 1:1-3. Jesus first

proclaimed this good news and was “confirmed to the writer and audience by eyewitnesses”

(2:3). Signs and miracles from the Holy Spirit supported the message of salvation. The book of

Hebrews does not set out, like Paul does in Romans, to show that mankind is in need of

salvation. The audience already knows this from the Old Testament.46

42

Ibid. 43

Ibid., 40-41. 44

Ibid., 41. 45

Ibid., 41-42. 46

Brenda B. Collin, “Let Us Approach”: Soteriology In The Epistle To The Hebrews,” JETS 39/4

(December 1996): 571.

13

The Hebrew writer mentions the high priest’s duty under the old law to offer sacrifice for

his own sins and then for those of the people (5:1-3). The Christian community needs their

consciences to be purified from “dead works” (6:1; 9:13-14) and are encouraged to do “good

woks” (6:10; 10:24). This is not possible under the old covenant. The old sacrificial order is not

sufficient to totally remove sin ( , to take away, 10:4). The old law could not make the

worshipper “perfect” ( , 10:1). If possible, the old law would “require ceaseless

sacrifices that serve to remind people of sin even as they attempt to deal with sin” (10:1-3).47

The Hebrew writer, like Paul, shows the promise for this new and better covenant are

meant for Christians. These promises are made possible by the incarnation and ministry of

Christ (11:13, 39-40). “Believers in Christ are heirs of God’s promises under the old covenant –

and of even better promises under the new (6:17; 8:6).”48

Salvation through Christ is made

possible through God’s grace. While there is not a detailed doctrine of atonement in Hebrews,

yet the writer does emphasize the suffering of the Son in the flesh and this his deity is superior to

any other being, period.49

Christ’s death frees us from slavery to sin and releases us from

Satan’s power (2:14-15).50

Jesus’ death is once for all, for all mankind and for all time. One,

however, must remain faithful to their confession in order to receive forgiveness.51

Salvation is

Hebrews is also eschatological, that is, there is the yet, but not yet, aspect to salvation. While we

wait for the “consummation” in the spiritual promise land yet to come, still as Christians we are

“receiving a kingdom that cannot be shaken” (12:28). The age to come is a “new order” (9:10,

47

Ibid, 572. The Greek New Testament, 765. 48

Collin, 572. 49

Ibid. 50

Ibid., 572-73. 51

Ibid., 574.

14

not like the present world. In the age to come, all things will be subjected to the Son, even

angels.52

Conclusion

The Hebrew writer definitely has a theological purpose in penning this homily. He sent

his word of exhortation in letter form to remind them to remain faithful to Christ. He is writing

to a Jewish-Christian audience to show the futility of going back to the old covenant. Only

Christ and the new covenant can save. Going back to the old law leads to apostasy and

separation from God. Whoever this community is and wherever they are from, the evidence

seems clear that their background is Judaism. There is also an Christological purpose, to show

that Christ is superior to everyone under the old covenant, including the angels of heaven. This

community is undergoing discouragement and persecution. While they may not be on the brink

of death, being a martyr may not be too far removed.

There is no hope if they fall into apostasy. They will end up dying in the desert like their

forefathers and not reaching the spiritual land of Canaan. There is hope only if they remain

faithful to the Son. We can endure human suffering and persecution because our Savior endured.

The book of Hebrews stresses the humanity of the Son in order to show that he can relate to our

needs and our struggles. He is a High Priest who can understand because he walked in our

shoes. Hebrews does seem to have, as some would argue, an apologetic aspect. Hebrews can be

utilized to prove Christ is the fulfillment of Old Testament prophecy for our non-believing

52

Ibid.

15

friends. Ultimately, the epistle to the Hebrews reminds Christians that to turn away from the

church is to turn away from Christ. Without being in the community of faith, one is lost and

without hope.

16

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