Introduction to the letter to the Hebrews

The 58th book of the Bible, the 19th in the New Testament

The Epistle to the Hebrews is special in several ways.
The title “To the Hebrews” is not part of the book itself; it was likely chosen in the 2nd century because of the text’s extensive references to the Old Testament.

The letters of the New Testament are identified by sender and recipient; neither is specified in this writing, although the conclusion and greetings are reminiscent of such a letter.
I can imagine the content being presented in person, much like a sermon, by an envoy commissioned by the author.

Thus, the author of this book is unknown to us, which is why we have decided not to list it among either the Pauline epistles or the general “Catholic” epistles. 🙂

There are, however, some indications that the Epistle to the Hebrews was written by Paul, a scribe.
For example, one can point to the detailed knowledge and interpretation of the sacred writings of Judaism, or the closing reference to an upcoming visit together with Timothy, his close associate.
For this reason, many Bible interpreters also count the Epistle to the Hebrews among the letters of the Apostle Paul.

Regardless, the inspiration of the Holy Spirit is so clearly evident in this book, and it contains such profound insights and revelations, that its place in the biblical canon is beyond question.

The intended audience of the Letter to the Hebrews was likely a large gathering of Jews who had become Messianic believers, or a congregation with a very high proportion of Jewish members.
However, the content of this letter applies to all believers, regardless of their background.
For Jews, it becomes clear that their Holy Scriptures reflect Jesus as the Messiah; for the rest of us, it opens our eyes in many ways to the Old Testament for the first time.

The period between 60 and 68 CE is often assumed to be when it was written.
In chapter 10, verse 11, we read about the priests’ daily sacrificial service, so we can assume that the Epistle to the Hebrews was written before the destruction of the Jewish Temple.
This event, which took place during the conquest of Jerusalem by the Roman general and later emperor Titus, occurred on August 30, 70 AD.

The central theme of the Epistle to the Hebrews addresses the question, which has existed for believers from the very beginning, regarding the relationship between Judaism and Christianity.

To the pagan world of the Roman Empire, Christians were, until the 60s AD, merely another variation or sect of the Jewish faith, like the Pharisees, Sadducees, or Essenes. As such, under Roman law, they enjoyed a certain degree of freedom to practice their religion; persecution occurred only on a local scale, carried out by Jewish or other local interest groups.
It was only from this period onward that the administrative authorities slowly began to recognize Christians as a distinct cult or religion.

The Letter to the Hebrews consists of two major sections, both of which contain both doctrine and exhortations.

The first section focuses on the doctrine of the Christian faith.
Here, the superiority of the New Covenant over the Old Covenant and the person of Jesus Christ—his nature and his unique act of salvation—are examined in the light of the Old Testament and explained in detail.

The second part focuses on practical significance and application.
It outlines, again in great detail, the implications of what has been said for the life of the individual, for the church, and for the entire body of Christ. To this end, many examples from the Old Testament are also drawn upon.
Furthermore, this part describes the goal toward which we, as Christians, are journeying.

Outline of the Epistle to the Hebrews:

Content of the letter to the Hebrews:

Hebrews chapter 1
I. The greatness of the Son of God and the dire consequences of disobedience to His word (1:1–4:13)
Hebrews chapter 2
Hebrews chapter 3
The warning in the Psalms against unbelief and apostasy
The cautionary example of the Israelites in the wilderness
Hebrews chapter 4
II. The perfect high priesthood of Jesus, the doctrine of salvation through perfection, and the duty of steadfast faith (4:14–12:29)
Hebrews chapter 5
Hebrews chapter 6
Hebrews chapter 7
Information about the Person of Melchizedek
Melchizedek is superior in dignity to the Levitical priests
The change (abolition) of the priestly order brought about by the unique priesthood of Jesus
The reason for the change in the priestly order is that Jesus was to become the guarantor of a higher covenant
Concluding summary: Jesus as the perfect and eternal High Priest
Hebrews chapter 8
Hebrews chapter 9
The imperfection of the Levitical priesthood and the perfection (or: superiority) of Christ’s high priestly ministry
Christ as the Mediator of a New Covenant and His Once-for-All Sacrificial Death as the Everlasting Means of His Heavenly High Priesthood
Christ’s Once-for-All Bloody Self-Sacrifice and Its Immense Salvific Significance for Believers
Hebrews chapter 10
The symbolic nature and inadequacy of the annual atonement sacrifice offered by the Levitical high priest; the perfection of Jesus’ sacrifice
Jesus’ one-time, perfectly valid self-sacrifice renders all other sin offerings unnecessary, because it has made believers completely perfect before God
Exhortation to faithfulness and confident hope in the face of increasing suffering, with a view to the promised reward
Hebrews chapter 11
Old Testament examples of such faith
Hebrews chapter 12
Exhortation to prove one’s faithfulness, especially in light of the example of Jesus
Exhortation to allow the trials of suffering to serve as a means of strengthening the life of faith
Exhortation to the congregation to rally and take care of the weak and vulnerable members
Further reference to the majesty of the new covenant and the approaching final judgment
The glory of the coming of the end times, terrifying to the reluctant and blissful to the obedient
Hebrews chapter 13
III. Concluding Remarks