Sermon Tone Analysis

Who Wrote It To Whom?

We Don’t Know

Only the Authorised Version Says it was Paul.

Although the writer of this letter has not recorded his name, he was probably a well known Christian preacher of the time.

Much of the letter is in the form of a sermon (Heb 13:22), and the beliefs that form its basis are the same as those taught by Stephen, Peter, Paul, John and other prominent preachers of the apostolic era.

The writer was a Jew (Heb 1:1), though he wrote polished Greek and took his Old Testament quotations from the Greek version known as the Septuagint.

Both he and his readers heard the gospel from those who had personally heard Jesus teach (Heb 2:3).

Tradition had Paul in the frame, but the style is wrong and the lack of personal greetings at the beginning is probably conclusive, even though there is an intriguing reference to his friend and colleague Timothy in the closing chapter.

Tradition had Paul in the frame, but the style is wrong and the lack of personal greetings at the beginning is probably conclusive, even though there is an intriguing reference to his friend and colleague Timothy in the closing chapter.

There have been many alternative suggestions, including Barnabas and Apollos.

Had Stephen lived longer he would have been an ideal candidate, for the theme of the letter follows beautifully from and the speech which led to martyrdom.

From a personal pronoun used in chapter 11 (v.

32), we do know that the writer was male, and the rest must be wise conjecture.

There have been many alternative suggestions, including Barnabas and Apollos.

Had Stephen lived longer he would have been an ideal candidate, for the theme of the letter follows beautifully from and the speech which led to martyrdom.

From a personal pronoun used in chapter 11 (v.

32), we do know that the writer was male, and the rest must be wise conjecture.

Clearly the author must also have been a Jew, given his knowledge of the temple ritual and his deep concern for the Jewish nation.

Hebrews was probably written before AD 70, so the Jerusalem temple would still have been in full use.

Clearly the author must also have been a Jew, given his knowledge of the temple ritual and his deep concern for the Jewish nation.

Hebrews was probably written before AD 70, so the Jerusalem temple would still have been in full use.

The crucial issue in dating the book concerns whether the destruction of the Jerusalem temple (A.D. 70) had already occurred.

Hebrews speaks of the Jewish sacrificial system as if it were a still-present reality (; ; , ; ; ), which does not seem likely after the cessation of the Jerusalem temple sacrifices in A.D. 70.

Hebrews speaks of the Jewish sacrificial system as if it were a still-present reality (; ; , ; ; ), which does not seem likely after the cessation of the Jerusalem temple sacrifices in A.D. 70.

Admittedly, Hebrews focuses on the Mosaic tabernacle rather than the Solomonic (or the Herodian) temple.

Nonetheless, if the writer was attempting to convince his readers of the inferiority of the Mosaic system (and possibly dissuade church members from returning to Jewish practices), an obvious argument would have been to mention the cessation of the temple sacrifices, if they were in fact no longer taking place.

We’re Not Sure

The author is writing urgently to Hebrew Christians scattered throughout the eastern world and in danger of drifting away from their new-found faith in Jesus (2:1 and 10:39).

In the Roman world the Jewish faith was permitted; the Christian faith very often persecuted.

It would be only too easy to forsake the latter and go back to the former.

The Jewish Christians who received this letter seem to have been a group within a larger church.

There is little to indicate where their church was located, and suggestions vary from Jerusalem to Rome.

What Is It About?

They apparently knew Timothy, and may also have known the group of Italian Christians who sent them greetings by means of this letter (Heb 13:23–24).

The writer hoped that he and Timothy would visit them soon (Heb 13:19, 23).

During the reign of Nero (AD 54–68), persecution of Christians increased considerably.

This caused some Jewish Christians to wonder if they had done right in giving up their Jewish religion and becoming Christians.

They had believed, as Jesus and his followers taught, that the Jewish religion no longer served God’s purposes, that the priesthood and the sacrifices would come to an end, and that the temple in Jerusalem would be destroyed.

Yet, thirty years after Jesus’ death and resurrection, the temple was still standing and the Jewish religion was still functioning.

With the increasing persecution, some of the Jewish Christians became discouraged.

They began to doubt whether Christianity really was God’s new and victorious way to the eternal kingdom.

In their view, Judaism appeared to be as firm as ever, whereas Christianity appeared to be heading for disaster.

Some had stopped attending Christian meetings and even given up their Christian faith and gone back to Judaism ().

The letter to the Hebrews was written to reassure the Jewish believers and prevent them from slipping back to their former religious practices ().

Fleming, D. C. (1994).

Concise Bible commentary (p.

559).

Chattanooga, TN: AMG Publishers.

Fleming, D. C. (1994).

Concise Bible commentary (p.

559).

Chattanooga, TN: AMG Publishers.

The use of the present tense in 5:1–4; 7:21, 23, 27, 28; 8:3–5, 13; 9:6–9, 13, 25; 10:1, 3, 4, 8, 11; and 13:10, 11 would suggest that the Levitical priesthood and sacrificial system were still in operation when the epistle was composed.

Since the temple was destroyed by General (later Emperor) Titus Vespasian in A.D. 70, the epistle must have been written prior to that date.

Although the title “To the Hebrews” was used in the second century AD and reflects the book’s recipients, it was not part of the original work and likely arose from a genuine insight into the major content of the book (extensive treatment of OT priestly themes to show the superiority of Christ) and its central exhortation based on that content (the readers must not turn away from Christ—presumably back to Judaism).

What’s It About

the writer wanted to reassure these discouraged Jewish believers that Jesus Christ was the true fulfilment of the Jewish religion.

The Old Testament finds its completion in him.

He is far above all prophets, angels, leaders and priests, and his sacrifice has done what all the Israelite sacrifices could never do.

Nothing of human initiative or effort can add to God’s way of salvation, for what Christ has done is final (Heb 10:12–13).

The Superiority of Jesus Christ 1:1-4:13.

I.The Superiority of Christ (1:1–5:11)

Jesus, Son of God (1:1–2:4)

Jesus, Son of God (1:1–2:4)

A. In God’s revelation (1:1–4)

A.In God’s revelation (1:1–4)

Jesus Christ as God was equal with the Father, but as God-man revealed the Father to men and became the Mediator between God and men.

He is appointed heir of all things, sovereign Lord, absolute disposer and director both of all persons and all things.

He is above every other messenger ever sent into the world and has a name preeminent above all heavenly beings.

The person of the Son was the true image and character of the Person of the Father.

He is not said to be the “likeness” of God (implying resemblance) but “image,” which means that He reveals God.

In beholding His power, wisdom and goodness, men were beholding the Father, for He was God manifest in the flesh, having all the perfections of God in Him.

B. To the angels (1:5–2:18)

Jesus, only Saviour (2:5–18)

C. To Moses (3:1–19)

The salvation provided by Jesus Christ is so great a salvation that none can express nor conceive how great it is.

Christ became man that He might die, for as God He could not die, therefore He assumed another nature and state.

It was necessary to remind the Jews who held Moses in such esteem and were bent on mixing law with grace, that Christ as Son of God was above Moses, therefore His Word was final and His sacrifice sufficient.

D. In the promise of rest (4:1–13)

The true promise (3:1–4:13)

The true promise (3:1–4:13)

The privileges by Christ under the Gospel are far greater than those enjoyed under the Mosaic law.

The seventh day rest commemorating a finished creation, was but a type of heart-rest which is to be had by covenant relation with Jesus Christ, and which is offered to those who will renounce their own works as a means of salvation and put their entire trust in the finished work of the Great High Priest who has passed into the heavens.

The Superiority of Jesus Christ's Priesthood 4:14-7:28,

E. As High Priest (4:14–5:11)

The true priest (4:14–5:14)

God was pleased to take One from among men, His only begotten Son, who above all others, was qualified to be a High Priest dealing between God and sinful men.

By Him, we have approach to God in hope and God may receive us with honor.

Let us therefore not attempt to go to God but through Christ, nor expect any favor from God except upon His merits.

God was pleased to take One from among men, His only begotten Son, who above all others, was qualified to be a High Priest dealing between God and sinful men.

By Him, we have approach to God in hope and God may receive us with honor.

Let us therefore not attempt to go to God but through Christ, nor expect any favor from God except upon His merits.

The true priest (4:14–5:14)

II.

An Exhortation to Maturity (5:12–6:20)

No turning back (6:1–20)

No turning back (6:1–20)

A. Spiritual immaturity and perseverance (5:12–6:12)

B. God’s unchangeable purpose (6:13–20)

Those who have advanced to the very threshold of Christ’s salvation, even being clearly convicted by the Holy Spirit and fully enlightened in the Word of God as to the way of life, again turning to trust in dead works and ceremonies, put Christ to an open shame and will not be renewed again to repentance by the Holy Spirit.

The true believer takes refuge wholly in Christ’s finished work, in which he finds a hope sure and steadfast leading him heavenward.

III.