Greater Than
Part 1 of 6
“’Greater Than’ Preview”
Various Texts
Sermon #1500
October 3-4, 2015
Introductory Thoughts:
Next weekend, we will begin a five week study of some of
the key concepts contained within the NT letter the Hebrews.
Biblical scholars identify the Book of Hebrews as one of the
most profound and enigmatic books in the NT. A close look at the
letter reveals the identity of its author, the exact time of its
writing, and the people and place to which it was sent are all
shrouded in mystery. Yet, in spite of these uncertainties,
Hebrews remains one of the most timely and relevant books in the
Bible. Hebrews is very unique in that its inclusion into the NT
Canon is due to its powerful insights rather than the ability to
validate it through internal and external evidences.
Some 300 years ago John Owen, the English Puritan,
appropriately remarked: “No doubt the Epistle next in importance
to Romans is this to the Hebrews.” The letter is both doctrinal
and practical, theological and pastoral. In short, it builds a
compelling case for the finality and supremacy of Christianity.”
Yet, in addition to the excellence of its Christian
doctrines and support of the Christian faith, Hebrews also
reflects the impassioned concern of a pastor’s heart. Those who
have entered into God’s ultimate Connection (Covenant) are urged
to hold fast to God’s final word of revelation found in the life
of His Son.
Unlike most of the other NT letters, Hebrews does not
reflect the style of most NT epistles. There is no introductory
salutation, the writer is not identified, and no mention is made
of those to whom the document is addressed. In chapter 13, the
Hebrews author characterizes the work as a “word of exhortation”
(13:22) which suggests it might have originally been a sermon.
Yet, although the general character of Hebrews strongly reflects
this possibility, scholars conclude its final form reflects the
characteristics of a conventional letter (13:22–25).
1
Following my exploration of these possibilities, I find
myself taking the position Hebrews may have been a sermon
presented to a local congregation and then turned into letter
form when it became apparent the greater Jewish Christian
community needed to hear its powerful words of truth and
encouragement, as well!
Date:
In establishing a possible date for the writing of this
letter, we have to look at bits and pieces found within the text
itself. Verse 3, in Chapter 2 reveals the author of Hebrews,
and probably his readers as well, had been discipled by those
who were personally acquainted with Jesus (2:3). The letter
suggests the Apostle Paul had already been executed and Timothy,
Paul’s younger associate, was still living (13:23).
Another notable item is there is no mention of the
destruction of the temple in Jerusalem. One of the key
principles in the Hebrews letter is the old covenant had passed
away and the legal priesthood had been superseded – in
addressing these issues, the author would scarcely have omitted
mention of the temple’s destruction if the letter had been
written later than a.d. 70. In Hebrews 9 (6–10) and 10 (1–4, 11–
14) plainly suggest sacrifices were still being offered and so
we can assume this letter was written prior to a.d. 70.
In addition, some scholars point to Hebrews 3:7–19 (quoting
Ps 95:8–11) and suggest the argument of Israel’s 40 years
wandering in the wilderness would be more forceful if the 40th
year from the Lord’s death was approaching. If this is true, it
would date the authorship of Hebrews about a.d. 66. In
conclusion, the various strands of evidence suggest Hebrews was
written sometime between a.d. 60 and 70.
Origin and Destination
Some copies of the manuscripts of this letter bear the
inscriptions, “written from Rome,” or “written from Italy.” Such
notations are educated deductions drawn from the statement:
“Those who come from Italy send you greetings” (13:24). While
this can be seen as denoting the writer is extending greetings
to a church in Italy on behalf of Italian Christians in his
church, no one can locate the letter’s point of origin with any
certainty.
Most NT scholars believe letter was written to a group of
Jewish converts to Christianity, but no one can precisely
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identify the precise community to which this letter was
originally sent.
Opinions vary from Judea to Spain to Palestine – but no one
is certain. What is certain is the merits of this letter’s
contents have stood the test of thousands of years of scrutiny
and still provide powerful guidance to Christians living
throughout the world today!1
1
Elwell, W. A., & Beitzel, B. J. (1988). In Baker encyclopedia of the Bible (pp. 943–944). Grand Rapids, MI: Baker Book House.
3
Author …
Within the letter of Hebrews, we find no internal evidence
directly stating who created its contents.
Early 2nd century
theologians linked this document with the apostle Paul. Clement
of Alexandria (d. 220) theorized that Paul wrote the letter in
Hebrew for Jewish Christians and the physician Luke translated
it into Greek. However, this scenario has not been widely
received by modern scholars. Clement’s pupil Origen (d. 254)
stated more generally that the thoughts of the letter are
Pauline, but the style is unlike that of the known writings of
the apostle.
Yet a number of factors argue against Paul being the author
of Hebrews. The anonymity of the letter’s authorship is contrary
to the consistent pattern of Paul’s introductory salutations.
Moreover, Hebrew 2:3 indicates the writer was discipled by an
eyewitness of Jesus. Yet, Paul insisted his knowledge of Christ
was gained from an encounter with the risen Christ (cf. Gal
1:12). One of the great 20th century theologians, F.F. Bruce
states, “We may say with certainty that the thought of the
epistle is not Paul’s, the language is not Paul’s, and the
technique of OT quotations is not Paul’s.”
Another early Christian tradition suggested Barnabas may
have written Hebrews. According to Tertullian (d. 220), many
early authorities believed Barnabas was responsible for the
letter. With Acts 4:36 identifying him as a “son of exhortation”
(cf. Heb 13:22) and being a Levite, the letter’s encouraging
tone and familiarity with the Jewish sacrificial rituals led
them to this conclusion.
Luther was the first to suggest that Hebrews may have been
penned by Apollos. He wrote, “Apollos was an excellent man of
learning, who had been a disciple of the apostles, learned much
from them, and who was very well versed in Scripture.” As a
native of Alexandria (Acts 18:24), Apollos would have been
familiar with the interpretations so evident in Hebrews.
Clearly Apollos was the sort of man who was qualified to write
Hebrews.
Other names have been suggested as possible authors. Calvin
surmised that either Luke or Clement of Rome was responsible for
the letter. It is noted that the Greek of Hebrews resembles the
language and style of the third Gospel and Acts. Others theorize
that Hebrews may have been written by Silas, a Jewish Christian
from Jerusalem who would have been thoroughly familiar with the
levitical ritual. Silas is described as one of the “chief men
among the brethren” (Acts 15:22); was a co-worker with Paul in
the gentile mission; and, apparently was known in Rome as well
as in Jerusalem (1 Pt 5:13).
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The Baker’s Encyclopedia of the Bible notes, “When looking
at all of the possibilities, the most we can conclude is the
author was a second-generation Jewish-Christian, a master of
classical Greek whose Bible was the Septuagint (explain),
conversant with first-century Alexandrian philosophy, and a
creative apologist for the Christian faith. As to the firm
identity of the author, we can affirm no more than Origen in the
3rd century: “But as to who actually wrote the Letter, God alone
knows.”2
2
Elwell, W. A., & Beitzel, B. J. (1988). In Baker encyclopedia of the Bible (p. 942). Grand Rapids, MI: Baker Book House.
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Audience …
By its title, “Hebrews,” we can grasp this letter was
written to dispersed Jewish Christians and the issues they were
facing while experiencing persecution and great difficulties.
Not long after becoming Christians, the readers of this
letter had become the targets of severe persecution (10:32–36).
During these trials, these new believers had endured
imprisonment, confiscation of personal property, public
ridicule, contempt and physical punishment.
Yet, while the persecution had not yet become fatal; and,
these Christians were losing the excitement of their new-found
faith in Christ. Even though they had demonstrated practical
concern and love by ministering to fellow believers in need
(6:10) and comforting others who had been harassed for their
faith (10:34), these first century Christians had made little
progress in their attempts to mature in their Christian faith
(5:11–13).
Moreover, while facing a new wave of persecution and
experiencing a despondency caused by an apparent delay in the
Lord’s coming, these Jewish believers began to waver in their
faith and abandon the hope promised to them by God. Indeed,
their despondency had grown so strong, they were now threatening
to renounce Jesus Christ and to revert back to the security
afforded the Jewish religion due to its protection by Roman law.3
While none of us have endured exactly what these first
century Christians experienced, their challenges will give each
of us numerous opportunities to learn from them over the next
six weekends.
3
Elwell, W. A., & Beitzel, B. J. (1988). In Baker encyclopedia of the Bible (pp. 942–943). Grand Rapids, MI: Baker Book House.
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Advice …
In responding to the concern his Jewish-Christian friends
were considering renouncing their commitment to Christianity and
reverting back to followers of Judaism, the writer by a “word of
exhortation” (13:22), communicated to them the finality of the
Christian revelation.
The author also sought to inform his
despondent and vacillating readers that Jesus, the object of
God’s final and ultimate revelation, is vastly superior to the
greatest of Judaism’s heroes and covenant blessings. The author,
in addition, affirmed the heavenly and eternal character of the
salvation brought to our world by Christ. Whereas the legal
sacrificial system was powerless to effect the remission of sin,
Jesus as our eternal high priest “is able to save for all time
those who draw near to God through him” (7:25).
In short, the writer commended to his readers the need for
patient endurance amidst the persecution and sufferings to which
the heirs of eternal salvation are inevitably exposed. Just as
Jesus, the forerunner of our faith, suffered and patiently
endured in anticipation of eternal reward, so should these
harassed, oppressed, and persecuted Christians persevere in
anticipation of their reception of an eternal reward that cannot
be undermined by the actions of earthly people and governments.
This letter reveals the author’s final purpose for writing
was to proclaim the fearful judgment that awaits those who
repudiate Jesus Christ. Since “our God is a consuming fire”
(12:29), “how shall we escape (His judgment) if we neglect so
great salvation” (2:3).
Contents and Theology.
When carefully exploring the letter of Hebrews, Christians
will find the second greatest amount of theological principles –
with Paul’s letter to the Romans being the first. While we will
not be able to identify and address all of its contents, over
the next few weeks we will be exploring these key doctrines:
1.
2.
3.
4.
5.
The New is greater than the Old
Jesus is greater than our Sin
Jesus is greater that our Fears
Jesus is greater than Life’s Challenges
Jesus is greater than our Human Nature
We believe these studies will encourage us just as they
were intended to encourage the original recipients of this
letter.
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TakeAways:
1.
Pray for Our Preparation (Chris, Garrett & Myself)
2.
Pray for Your Preparation
3.
SOAP
4.
Hebrews 1-5
See You Next Week!
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