Hebrews 1:1-2 - Series on the Epistles of Paul (132)

Good evening, brethren. Hebrews was written to the Jewish Christians in Palestine, but also to all Hebrews of adjoining congregations. The Greek used shows that it was intended also for the Hellenistic Jews. It was written just before Christians in Palestine fled to Pella, run about the year of 69 AD, and before the destruction of the Temple in 70 AD.

That was obviously the second Temple, which was destroyed on the ninth day of Av, which was the first month of the Hebrew calendar, which in our calendar is around the time frame of July-August. It happened to be the same Hebrew calendar date as a destruction by Babylon of the first Temple, in around about 587-586 before the current era, which means it's about a period of 650 years between those two Temple destructions. When the letter to the Hebrews was written, the Temple service was still being performed, and the Levitical priesthood and the sacrificial system was still in operation. This letter was written before Nero committed suicide in June 68, and we know that Paul was executed in late 67 or early 68 AD. We also know that Paul wrote 1 Timothy and Titus around about the years 63 to 65 AD, while he was free after his first imprisonment in Rome. We also know that the great fire of Rome occurred in the year 64 AD, which was caused by Nero himself, and he then, in order to divert suspicion, he accused the Christians of wearing Rome and therefore ordered very intensive, very cruel Christian punishment. As a result of that, in around Rome during that time period, multitudes of Christians were arrested and put to death at that time in some of the most terrible ways. It was in the wake of this persecution that Paul was re-arrested and brought back to Rome, this time as a criminal by agents of Rome. His trial had proceeded far enough that he knew there would be no way of escape. And so while in prison and waiting for his time, as he called it, of departure, as we see in 2 Timothy 4 verse 6, he calls it that I'm already being pulled out as a drink offering, and the time of my departure is at hand. And so while he was in prison and waiting for his death, that's when Paul wrote 2 Timothy, which was run about during the year 66 AD. We see also on verse 11 of 2 Timothy chapter 4 that Paul asks Timothy to come to him with Mark, which was Peter's scribe. We can see there in chapter 11 he says, get Mark and bring him with you, for he's useful to me for the ministry. And so we also see that Timothy is to bring him with the parchments of Paul letters. We see that in verse 13, especially in the books. You know, bring when you come, bring the books, and especially the parchments. The point to note here is that Paul, in 2 Timothy, comes clearly across the understanding that he's not going to be freed because he's waiting for his death. So a question in parentheses is why did Paul call for Timothy to come to him in 2 Timothy and bring the parchments? Our understanding is that Paul was to select the Pauline epistles to give to Peter. It is very possible that it would include Hebrews to have a total of 14 so-called Pauline epistles. 14 again is a significant number, a multiple of 7. Now this selection was so that Peter could canonize the New Testament. Note that the apostle Peter did the first New Testament canonization with 22 New Testament books or epistles. Approximately 20 years later, the apostle John would add another five books. We know that's the Gospel according to John, first, second and third John, and a book of Revelation.

And therefore, the apostle John completed the New Testament canonization. Therefore, the New Testament would have a total of 27 books. As a matter of interest, the Old Testament has 22 books in the original Hebrew division of books. And I gave a sermon talking about how the Old Testament was canonized, dated July 6, 2024, which if you are interested, you may look at it to get more detail. But those 22 books plus the 27 from the New Testament makes a total of 49 books, also an interesting number, which is a multiple of seven. So the apostle Paul's, I think, the apostle John's canonization, in other words, first was Peter and then later was John in the year, round about in the 90s of the current era, AD. The apostle John's canonization was the final canonization of the Bible. Interesting enough, again, the seventh canonization of the Bible. So for more information about the canonization of the New Testament, I also gave a sermon entitled How the New Testament Was Canonized, which is dated August 31, 2024, which is also on the UCG website. Now we get to a critical scripture, and that is in Hebrews chapter 13 verse 23. Hebrews chapter 13 verse 23. And now we read Hebrews 13 23. Now that our brother Timothy has been set free, with whom I shall see you if he comes shortly. If Hebrews was written by Paul, then it could have not been written while Paul was in prison for the second time, as we saw in second Timothy 4 verse 9. He's asking for Timothy to come to him, and he knows, as we saw, that he has no way that he, Paul, would be released as he is expecting death. So what do we have? Is that therefore, Hebrews would have to have been written before Paul was imprisoned the second time, as Paul is expecting to go to Jerusalem with Timothy. So in this assumption, Hebrews therefore would have to be written while Paul was free. In other words, at a similar time period as first Timothy and Titus. In other words, somewhere between the years 63 to 65 AD.

So that is before Paul was imprisoned again a second time. Why? Because the writer, he's planning a future visit to the Hebrews, probably accompanied by Timothy. So it could have not been while Paul was in prison the second time, because he knew that he would not get out. So it must have been before that. So this fits the situation of Paul quite remarkably, because Timothy had been Paul's long-time associate representative and quote-unquote between inverted commas spiritual son. We read in Hebrews 23 what becomes rather interesting when we read a few preceding verses. In Hebrews 13, 18 and 19, Paul says, pray for us, but I especially urge you to do this, that I may be restored to you the sooner. So we can see Paul was, or at least the writer, but let me just assume at the stage that it was Paul. We'll cover that a little later in a moment. But the writer, he was expecting to be restored and to be able to come to them soon. Now, therefore, that sounds very much as the writer, let's say Paul, was prevented from visiting them at that moment, but generally expected the impediment to be removed. So someone, like someone who expects freedom and future capability to travel, instead of someone that says, well, my time, the time of my departure is at hand. So it was, therefore, would have been that if Paul was the author, and by the way, this does not prove that Paul is the author, but if we begin with Paul being the author, it is a meaningful evidence to date Hebrews around 63 to 65 AD. Now, note some similarities here in the language. In Hebrews 1319, Hebrews 1319, it says, I especially urge you to do this, that I may be restored to you the sooner. But in Philippians chapter 1 verse 25 and 26, Philippians chapter 1 verse 25 and 26, which, by the way, is a prison epistle. That was when Paul was in prison the first time, and he says, and being confident, being confident of this, I know that I shall remain and continue with you all, and that your rejoicing may be, your rejoicing for me may be more abundant in Jesus Christ by my coming to you again. So, yeah, is Paul emphasizing that he is hoping to leave, and he may be able to come and visit them, in this case the Philippians. But again, in Hebrews he says that I may be restored to you sooner. And in Philharmon 22, Philharmon 22, Philharmon 22, we read, by the meantime, also prepare a guest room for me, for I trust that through your prayers I shall be granted to you. So these three, Hebrews 13, 19, Philippians 1, 25, 26, and Philharmon 22, these three show a writer who is restricted in some fashion, but anticipates release and further capability to travel. And so, literally, looking at this literally, the writer appears to expect future freedom and capability to travel. So that fits well with the period of Paul's ministry between AD 63 to 65. Now, note that this is an inference from the biblical chronology, not a conclusion explicitly made. And so, we are saying that based on these possible inferences, Hebrews was written around about the year 63 to 65. Now, who wrote Hebrews? Because some people say it was Paul, and some say it was not. Now, the majority of traditional Christianity today considers that it was not Paul who wrote Hebrews. So, let's briefly look at three of the major objections by traditional scholars. Number one, the Greek style is different.

What do you mean by that? Hebrews is written in an exceptionally polished and eloquent Greek. In other words, Hebrews has got a very high quality of Greek language. The Expositor's Bible commentary describes the Greek written in Hebrews as excellent and formal, whereas Paul's other letters have a more, quote-unquote, rugged though vigorous style. Now, this is one of the strongest traditional objections to Pauline authorship. Now, in Acts 22 verse 3, we see that Paul was brought up at the feet of Gamaliel and taught according to the perfect manner of the law of the fathers. So, from that, we can determine that Paul was highly educated, and so he was thoroughly trained in Judaism, and he was highly educated. He now knew how to talk sophisticated Greek, and so the sophisticated Greek of Hebrews was not beyond Paul's ability. Paul had the education necessary to write at that level to that audience. A writer or speaker always takes in consideration his origins, so a different style does not necessarily mean a different author. Now, the second major objection is that the epistle to the Hebrews uses, or quotes, the Septuagint. In other words, the Greek translation of the Old Testament. Now, Paul's are the letters he normally used or paraphrased the Hebrew text. Thus, the argument is why would Paul change his normal method and quote the Greek Old Testament so extensively in the epistle to the Hebrews. I believe the answer to this objection is fairly simple. Paul was writing to Jewish Christians, and many were converted Hellenistic Jews, and that was the Old Testament version they used. And so Paul was proving it, proving the point of Christ's superiority from their own Bible version in their own language, because they had the Greek Bible, in other words, the Septuagint, the Old Testament Bible. The third objection people are a big part of. The third objection people have is quoting Hebrews 2 verse 3, and they say that is an internal argument against Paul being the writer. Now Hebrews 2 verse 3 reads, How shall we escape if we neglect great salvation which at the first began to be spoken by the Lord and was confirmed to us by those who heard him? The argument these people have is that if we look at scriptures like Galatians 1 verse 11 through 12, Paul quotes, The gospel which was preached by me is not according to man for I neither received it from man nor was I taught it, but it became through the revelation of Jesus Christ. And then they say this is difficult to reconcile. Now I ask the question, how is it difficult to reconcile? Paul himself says in Galatians that it was spoken to him by the Lord not by man. And we see in Hebrews he's saying that this was spoken by the Lord and confirmed by others that have heard him. So that's exactly what Paul says in Galatians. This is exactly what he says in Hebrews 2 verse 3. There's no contradiction neither no reconciliation necessary.

Another comment that sometimes people bring up which I didn't identify as one of the major, but sometimes people say Paul was an apostle to the Gentiles whereas Hebrews was to Jewish Christians. Correct. But therefore they say, well why would Paul write to Jews? He should just write to Gentiles. But in 2nd Peter chapter 3 verse 15, we read Peter says and consider that the long suffering of our Lord is salvation has also our beloved brother Paul, according to the wisdom given to him, has written to you.

Now, Peter here is writing to Israelites, not to Gentiles. You see, this writing is to Israelites. And so we can see that there is biblical evidence that Paul did write to Jewish Christians because yeah, in 2nd Peter 3.15, Peter clearly said that Paul has written to you.

So therefore the fact that Hebrews was addressed to Hebrews does not rule out Paul as an author. Obviously people say, oh well, which then of the epistles of Paul do we have there that were written to Jewish Christians? Well, Paul wrote many letters. He selected some. Like I mentioned earlier, he then asked for the manuscripts and he selected some to be included in the Bible or in the New Testament.

Not all of his letters were included or included. All right, so those were some of the objections that people have about Paul being the writer of Hebrews. But now let's look at some indicators that imply that Paul could have written Hebrews. First, origin. Now, who was origin? Origin of Alexandra, run about the years 185 to 253, 54, was one of the most influential Christian scholars and theologians of the early third century. He lived well after the apostles and therefore he was not an apostolic or New Testament-era church leader.

Origin is historically important because his writings preserve a great deal of information about what Christians were discussing and debating around AD 200 to 250. This may seem useful as a historical witness, but not necessarily as an authority for determining biblical doctrine. But as I was saying, origin, we've mentioned now who origin was, admits that men of all have handed Hebrews down as Paul's epistle. In fact, a detailed 2019 study of origin's writings argues that origin consistently associated the epistle with Paul while apparently believing that someone else may have been involved in its literary composition.

But the point is, origin admitted right at that age, at that early age, that Hebrews had been handed down as Paul's epistle. Now, there are a number of illusions or figures or statements in the epistle of Hebrews. There are strictly, typically, Paul's statements. So let's look at some of them. The first one is in Hebrews 6, verse 4 through 6. There it mentions, in Hebrews 6, verse 4 through 6, it mentions that that a Brethren there, the Brethren that he was arresting, that if any of the Brethren that he's addressing had seen the evidence of God's Spirit, God's Holy Spirit, working in their lives and they fall away, then Paul says, quote, they are crucifying again the Son of God, making it impossible for them to obtain salvation, the salvation they had professed.

In other words, if you fall away, you can't repent again. This is very, in parallel with similar language, not the same words, but similar language to what we find in Galatians chapter 3, verse 1 through 5. Galatians chapter 3, verse 1 through 5, it says, Oh foolish Galatians, who has bewitched you, that you should not obey the truth. In other words, they're falling down again, they're falling back, before whose eyes Jesus was clearly portrayed among you as crucified.

You clearly saw that, you clearly saw Christ crucified, and now you're falling back. In other words, are you going to crucify Christ again? This only I want to learn from you. Did you receive the Spirit by works of law or by giving of faith? Are you so foolish? Having begun in the Spirit, are you going back?

Are you falling off? See, have you suffered so many things in vain? You've gone through this, you've been in the church for many years, and you're going backwards, if indeed it was in vain. And therefore, he will supply the Spirit to you and works miracles among you. Does he do it by works of law or by the hearing of faith? And so he is again, Paul Yair is in the Galatians, is using similar concepts that he used in the book of Hebrews chapter 6.

Then one of the main things in the book of Hebrews is his handling of the theme that Christianity is far superior to Judaism. But this is also similar to Paul's approach that the reality, which is what Christ, exceeds the type which Judaism was a type of looking at, like for instance, the offerings pointed to Christ, which is the reality and things like that. So look at the example here in 2 Corinthians chapter 3, 2 Corinthians chapter 3 verse 6 through 8.

And it says here, Who also made us sufficient as ministers of the new covenant, not of the letter, but of the Spirit, for the letter kills, but the Spirit gives life. So he's showing the superiority of the new covenant. And then he goes on in verse 7, For if the ministry of death, written and engraved on stones, was glorious.

So that was the ministry of the old covenant. So that the children of Israel could not look steadily at the face of Moses, because of the glory of his countenance, which glory was passing away. How will the ministry of the Spirit not be more glorious? And so he's showing that the ministry of Christ, or the Spirit, is far superior to Judaism.

Another point that he mentions in Hebrews is about the divinity of Christ. We see that in Hebrews chapter 1 verse 3, Hebrews chapter 1 verse 3, where he says, talking about Christ, who being the brightness of his glory and express image of his person.

So Christ is the brightness of God's glory and express image of God the Father himself. So he's showing the divinity of Christ. Look at verse 8 also, where he quotes, but to the Son he that's the Father says, your throne, O God. And so Yah is Paul, or in Hebrews the other writer, is making a clear explanation of the divinity of Christ in Hebrews. But this is also found in other episodes of Paul. Look at Philippians chapter 2, Philippians chapter 2 verse 6. And Yah, we see about Christ, says that who being in the form of God did not consider the robbery to be equal with God. And so we can see and then continues, but made himself of no reputation, taking the form of a bond servant and coming in the likeness of man. And being found in the opinions as man, he humbled himself and became obedient to the point of death, even the death of the cross. So we can see that he is emphasizing the divinity of Christ, that he was in the form of God and he emptied himself and became a man even to the point of death. We also see that in Colossians chapter 1 verse 15 through 18. Colossians chapter 1 verse 15 through 18, talking about Christ, he's the image of the invisible God, the firstborn over all creation. That means the first that came from the dead and had eternal life. For by him, by Christ, all things were created. There are in heaven and on earth, visible, invisible, thrones and dominions, participators and powers. Everything was created by Christ. Christ was a creator, even the angelic kingdom. That's what he says here. And he says all things were created through him and for him. And he is before all things and in him all things consist. He's the head. He's the head of the church.

He says and he says, who is the beginning? The firstborn from the dead. That all things, that in all things, he Christ may have the preeminence. And so we can see the divinity of Christ described in Hebrews is also described by Paul in his other epistles. Also, in the case of him, Christ loaned himself to be similar to man. We read that a moment ago in Hebrews.

Well, let's read Hebrews 2 verse 9. We do not read Hebrews 2 verse 9. So let's read Hebrews 2 verse 9. Hebrews 2 verse 9.

Hebrews 2 verse 9, it says, but we see Jesus who was made a little lower than the angels for the suffering of death, crowned with glory and honor. So he lowered himself to man's similarity. And this is very comparable with Paul's comments, for instance, in 2 Corinthians chapter 8 verse 9. 2 Corinthians chapter 8 verse 9. Let's have a look. 2 Corinthians chapter 8 verse 9.

It says, for we know the grace of our Lord Jesus Christ, that though he was reached yet for our sakes, he became poor. He was rich. He was a God family. He was a God being. And he became poor. He became a man and died for us. And that you, through his poverty, might become rich as well. So he brings the same concept. And look at also in Philippians 2 verse 7 and 8. And that we did read a moment ago. But let's just for completeness, gloss through the game. It says, but he made himself of no reputation, taking the form of a born servant and coming the likeness of man. He humbled himself and became obedient to the point of death, even the death of the cross. So we can see Christ lowering himself. And we can see, therefore, these allusions that are in Baal's epistles, but they also in Hebrews. And so it gives us a connection of very strong of the same writer. Look at another example of Paul's mention of Christ's final exaltation. There he is in Hebrews chapter 2 verse 8. Hebrews chapter 2, I beg your pardon, verse 8. He says, you have put all things in subjection under his feet. You see, so all things are put under him. We can see that in verse 8. And thus, in Hebrews chapter 2, we also see that in Hebrews chapter 10 verse 13. Hebrews chapter 10 verse 13. From that time, from that time, oops, verse 13. From that time, waiting till his enemies are made his footstool. Yes, so we see the same similar statement. Also in Hebrews 12 verse 2. Looking unto Jesus, the author and finisher of our faith, who for the joy that was set before him, endured the cross, despising the shame, and has sat down at the right hand of the throne of God. And so it brings that same final exaltation, lifting up of Christ to glory, to power, and everything being under him. And so we can see that in Hebrews. But that is comparable to 1 Corinthians 15. So let's look at 1 Corinthians 15 verse 25. 1 Corinthians 15 verse 25 says, For he must reign till he has put all enemies under his feet. And also verse 27, for he has put all things under his feet. But when he says all things are put under him, it is evident that he will put all things under him, he's accepted. So, but you can see it's the same thing, the same sort of phraseology or meaning that Paul uses.

And really, it's Paul using, and obviously he's quoting the Old Testament, but he uses in his epistles, and it's also used in Hebrews. Also, the word of Christ being a mediator is peculiar to Paul alone. In Hebrews chapter 8 verse 6, Hebrews chapter 8 verse 6, read, But now he has obtained a more excellent ministry, in as much as he is also mediator of a better covenant, which was established on better promises. So this word, mediate, is peculiar to Paul alone. Look at Galatians chapter 3 verse 19 and 20. Galatians chapter 3, 19 and 20. It says, What purpose then does the law serve? It was added, because of transgressions, till the seed, which is Christ, should come, to whom the promise was made, and it was appointed through angels by the hand of a mediator. So he's using the word, yeah, mediator. So brings that, and then in verse 20, now a mediator does not mediate for one only, but God is one. So there he is. He's using the same terminology. We can see that in the episodes of Paul, as well as in Hebrew. Then there's another phrase, which is very peculiar to Paul as well, which is the God of peace. Look at Hebrews chapter 20. Hebrews, big apart, chapter 13 verse 20. Hebrews chapter 13 verse 20. Hebrews 13 verse 20. Now, may the God of peace, who brought up your Lord Jesus from the dead, that great shepherd of the sheep, through the blood of the everlasting covenant, make you complete. The God of peace. The God of peace. And so we see that phrase being used by Paul, yeah, in Hebrews, but it's a phrase that's also used in Paul's episodes. Look at Romans 15 verse 33. Romans 15 verse 33. Romans 15 verse 33.

This is now, the God of peace be with you all. Amen. And look at 1 Thessalonians 5 verse 23. 1 Thessalonians 5 verse 23. 1 Thessalonians 5 verse 23.

1 Thessalonians 5 verse 23. Read, Now may the God of peace himself sanctify you completely, and may your whole spirit, soul, and body be preserved blameless at the coming of our Lord Jesus Christ.

And so we see a phrase which is used by Paul in his episodes is also used in Hebrews. Also, for instance, we see the the sword of the sword, the Word of God is the sword of the spirit. We see that similarity in Hebrews chapter 4 verse 12. 4 verse 12. He says, Now the Word of the Lord, the Word of God, is living and powerful and sharper than any two-edged sword.

And we see that in Ephesians chapter 6 verse 17. Ephesians chapter 6 verse 17. And take on the helmet of salvation and the Word of the Spirit, and the sword of the Spirit, which is the Word of God. And so we can see the same words, the same expressions time and time again, which are peculiar to Paul that are being used in the Book of Hebrews. Also another example, in experienced Christians, our children needing milk and instruction in the elementary principles of Christ, whereas more mature Christians are full grown men requiring strong meat. Right? You remember that? That's in Hebrews chapter 5. Hebrews chapter 5 starting in verse 12. Hebrews chapter 5 verse 12. For though by this time you ought to be teachers, you need someone to teach you again the first principles of the articles of God, and you have come to need milk and not solid food. For everyone who partakes only of milk is unskilled in the Word of righteousness for he's a babe. But solid food belongs to those who are of full age, that is, those who by reason of use have their senses exercised to discern both good and evil. Therefore, leaving the discussion of elementary principles of Christ, let us go on to perfection. And so let us move on to perfection. And this is also mentioned in a way in 1 Corinthians chapter 3. 1 Corinthians chapter 3 verse 1 and 2. 1 Corinthians chapter 3 verse 1 and 2. And I, brethren, could not speak to you as to spiritual people, but as to carnal, as to babes in Christ. I fed you with milk and not with solid food, for until now you were not able to receive it, and even now you are still not able. So there's another example that Paul is using this approach of babes and mature in the episodes of Paul. We also see that in Hebrews. Then look at the process of sanctification. In the process of sanctification, we can have the boldness to access God's throne through Christ. Look at Hebrews chapter 10 verse 19. You know, it's talking about those that are being sanctified in verse 14 and then in 19. It says, therefore, brethren, having boldness to enter the holiest by the blood of Jesus. So in this process of sanctification, Paul makes it very clear that we can have boldness to access God's throne through Christ. But that's what's emphasized also in Ephesians. Ephesians chapter 2 verse 18. Ephesians chapter 2 verse 18. For through him we both have access by one Spirit to the Father. And in Ephesians chapter 3 verse 12, it says, in whom we have boldness and access with confidence through faith in him. So again, expressions, allusions, comments made in Ephesians of Paul are repeated in a similar fashion in the book of Hebrews. Very, very peculiar, many of them to Paul, specifically to Paul. There's a few other things like the characteristics of Paul's style. We see quite often he takes a word, and then he adds a long but infinitesimal statement based on that word. We see that Paul doing that time and time again. And also the closing of the book of Hebrews. Let's look at the book of Hebrews, how it closes the ending of the book of Hebrews. Granted, at the beginning, it doesn't say, I Paul, and I'll mention that a moment why it doesn't include his name. But at the closing of Hebrews, it says, grace be with you all. Amen.

Grace be with you all. Amen. How regular and continuous that is an approach of closing of Paul's closings. So why wasn't Paul's name included, for instance, at the beginning of Hebrews, because it's basically included at the beginning of the other episodes, because he was considered a traitor to the Jews and was not well received by the Jews in Palestine. And so he, therefore, in wisdom, got inspired not to put his name there.

I know people say, well, why didn't he put his name? But then the reverse logic is also true. If somebody else wrote it, why did they include their name?

And a few other points that I want to mention is that the Eastern Orthodox Church that preserved the Byzantine text accepts Paul as the author of Hebrews. It is the Western Latin churches that doubted that Paul wrote Hebrews. And last point here that I want to mention is in 1931, a find of a papyrus manuscript was made public. And one of that findings, one of them, now known as the Chester Bertie Papyrus No. 2, written shortly after 200 AD, contains 86 leaves of a codex of Paul's epistles. And the book of Hebrews appears there after Romans. And so, and also a number of additional epistles of Paul follow. And so we see that there's a lot of circumstantial evidence to say, well, it does appear that Paul wrote Hebrews. So let me summarize this in one way. A very quick summary. Paul, as the author of Hebrews, is an ancient and possible position, but it cannot be directly stated from the Bible, from Scripture.

But as implied evidence shown above, well, that I've mentioned to you above, I personally am inclined to believe it was Paul that wrote Hebrews. However, if Paul didn't write Hebrews, the author would most surely would have to be someone closely connected with Paul, with Paul's ministry and Paul's experience. So, so we can see that there is a strong Pauline F influence one way or the other. But the key point is the following, brethren. The key point is this. Regardless of who wrote Hebrews, the epistle emphasizes the supremacy of Jesus Christ and warns us to take seriously the great salvation God has offered to us and to remain faithful till the end in our daily Christian lives. That is the key point.

That Christ is superior and we better take seriously the warnings of Christ. And so with that, and I took quite a bit of time explaining that, let me now go briefly into a background of the book.

The epistle was written, as we mentioned, to the Jewish Christians in Jerusalem and surrounding areas. There's no reference to Gentiles. There's no reference to equality of Jew and Gentile in the Church. But, for instance, Adam is not even kind of singled out, but Abraham is singled out. Therefore, Paul, or at least the writer, if you want to disagree that it was Paul, was focusing on the descendants of Abraham. And so it was written to the Jewish or Israelite Christians. The believers, also from reading this epistle, we see that the believers had been believers for a considerable amount of time. This is particularly pertinent to us because in the Church we have believers that have been in the Church for quite a while. And so these believers knew the first principles of Christ, Hebrews 6 verse 1, but they had become dull of hearing, Hebrews 5 verse 11, and they become sluggish in their conduct, Hebrews 6, 12. Therefore, Paul, fearing that some of them were in danger of apostasy, we see that in Hebrews 6, 4 through 8, and he sees that their son was unbelief. We can see that from Hebrews 3 verse 12. And therefore, he is now giving a warning to these Jewish that had become Christians, a warning about how they're living. They've had a lot of time to change, and how is your life changing? And so all this fits well with the Hebrews, because they're joining churches because they were the ones that had been in the Church for much longer than the Greeks. And also, the Greek used in this shows in this epistle, because it's a high-quality Greek, as I made reference to early on, it shows that it was also intended to the Hellenistic Jews. So those were the first to be converted. The Jews, and including Hellenistic Jews, those that spoke Greek. So we have people that had been in the Church, let's say, over 30 years since Christ had died. So Christ died in AD 31. Many of them got baptized, as we know. There was a big movement of repentance and change. And now we are sitting somewhere here in AD 63 or 65. So we're talking over 30 years. So people had been in the Church for a few decades. And what we find is these people, which had an expectation that Christ would return soon, they kind of began to get tired.

Then there was the close association with the temple and the rituals, which made a difficult for them to break from Judaism, particularly because they had, they were predictions of the destruction of Jerusalem by predictions that the Christians had made of destruction of Jerusalem. And it was now becoming kind of an embarrassment to them because nothing had happened. And so where these people being carried away by what they could have thought it was an unfounded initial enthusiasm. Therefore, it talks about their being dull of hearing, sluggish, weak in the faith, and nearly apostates. So all this led to the need for Paul to write this epistle, exhorting them through six warnings. So Paul begins this epistle by discussing first Christ's supremacy and that Christ's priesthood is so much higher. He warns the brethren against apostasy. He also through that he tries to prepare the church, particularly the Jewish brethren, for the dissolution of the Levitical priesthood duties due to the soon to occur temple destruction. And then third, he reminds us all of the practical outcomes that you and I need to reflect in our lives due to Christ's superiority in priesthood. This new covenant is much higher than the old covenant. It's a much higher standard. And how are we doing? We need to be reminded of this. So Paul's exhortation comes with six warnings. First is against drifting from the things you've heard. We see that in Hebrews 2, 1 through 4. Second is against disbelieving or disobeying the voice of God, Hebrews 3, 7 through 14. Then is against people degenerating from the elementary principles of Christ, Hebrews 5, 11 through 2, 6, 6. Then fourth is against despising the knowledge of the truth, Hebrews 10, 26 through 32. Number five is against devaluing God's grace, developing a root of bitterness, Hebrews 12, 15 through 17. And number six against departing from him who speaks, which is God through Christ, Hebrews 12, 25 through 29. So he gives these six warnings. Be careful! And then through that, Paul develops a theme and purpose for this book by starting with an introduction in the first four verses. Then in the rest of chapter 1 and chapter 2, he shows that the sun is superior to angels. Then in chapters 3 and 4, he shows that the sun is superior to Moses and Joshua. Then in chapters 5 through 7, he shows that Christ is superior to the Levitical priesthood. And then chapter 8 through to chapter 10 verse 18, he shows how Christ fulfills the spiritual priesthood, therefore he is superior. And then from chapter 10 verse 19 through 12 to the end of chapter 12, he gives a practical application of these truths to the Christian. And then he concludes by giving some of our Christian social and religious responsibilities. Basically, being that we have to have sacrifices pleasing to God in Hebrews 13. And so in Hebrews chapter 1 verse 1 and 2, it says, God with various times and in various ways spoke in in times past to the fathers by the prophets, as in his last days spoken to us by his son, who has appointed here of all things through whom also he made the worlds. So he shows that God is that who God is speaking through today, the son, through Christ, is far superior. And therefore, it's far more critical for us to listen to Christ. And therefore, then he goes into further details starting from that. But that is the point that that Paul is emphasizing throughout this book, that Christ is not a dead Christ. He's a living Savior. He's very much alive. The heavens received him. And this is a very encouraging point of this book. And this will be what I'll be covering in the next study.