Jason Bruner
11/21/02
Religion 314
The Theology of
Hebrews
The authorship of the book of Hebrews has been held by tradition to be Paul, but opposition to this stance began with the early church fathers. The exact author is unknown and not nearly as significant as the theological ideas and development of the Old Testament viewed in light of the atoning death of Jesus Christ. The approach of the author, and therefore of the epistle, is a pastoral tone in which the author develops advanced teaching along with exhortation to keep his audience from becoming lethargic as well as motivating them to maturity.[1] This is particularly important when addressing issues in the text like the author’s warnings to the audience so that an incorrect conclusion is not drawn.[2] The letter was first known in Rome,[3] and this is important when Hebrews is taken into consideration alongside the book of Romans to understand the complete message that was being preached in the first century.[4]
Hebrews was written to a community in crisis, however the exact nature of the crisis is unknown. William Lane proposed that the book was written to address the crisis of a loss of hope and he wanted to be certain that weaker members of the community did not violate the new covenant and walk away from the community by rejecting God’s grace.[5] Others suggest that the crisis may have been laziness or lack of zeal due to persecution[6], while Barclay believes it was written to counter the popular belief of the day that God was unapproachable and people had to go through intermediaries such as angels to get to the unknowable God.[7]
An intricate part of Hebrews is the use of Old Testament references and the fulfillment of those scriptures in the person and work of Jesus Christ. The theological themes of the book are expressed and illustrated mainly through OT scripture references. The Christology of Hebrews is very high in that it establishes Christ as God and therefore above all other things. This is the only book in the New Testament that explicitly states Christ is the high priest of the church.[8] In establishing Christ as high priest of a higher order than Aaron, the author had to use a different “scale,” and that was the line of Melchizedek.[9] Psalm 110 is referred to here as the prophecy that was fulfilled regarding Melchizedek, and this is only one of two places Melchizedek is mentioned in the OT.
The author shows Christ’s supremacy over angels, OT prophets and forefathers, and the OT priestly system. According to F.F. Bruce, the author saw the OT as a mashal that needed to be explained, and he explained it through Christ.[10] This style of communication can also been seen in the preaching of Stephen in Acts, but as Acts has the mashal in a discourse, Hebrews is an epistle, a large portion of which can be described as a mashal.[11] For the author, scripture provided for the inadequacy of the old covenant by leading to the new covenant which was brought into fruition by the death of Christ.[12]
Most scholars agree that the author’s treatment of OT scripture is incredibly important not only to the reading and interpretation of the book of Hebrews, but also to the NT. The author established continuity between the Old and New Testaments; this complete picture must be addressed when taking into consideration the complete work of God and his redemptive plan for humanity.[13] Manson addressed the author’s approach in a slightly different manner in which through the prophets, God led the idea that renovation and establishment of a new covenant was needed[14] (in Hebrews the prophecies of Jeremiah 31 are significant here).
Other significant theological themes and terms are “hope,” “the Day of Atonement,” the role and image of God portrayed in this book, “salvation,” “mediator,” and “faith.” These terms are important because they give the book of Hebrews a unique theological voice in the New Testament canon that is distinct from the more dominant Pauline and Johannine thought.
Bibliography
Barclay, William. Epistle to the Hebrews. ed.
William Barclay, F. F. Bruce. New York: Abingdon
Press, 1965.
Bruce, F.F. The New International Commentary on the
New Testament: The Epistle to the
Hebrews. Revised ed. Grand Rapids, MI: William B. Eerdmans Publishing Co.,
1990.
Ellington, P. The New Dictionary of Biblical Theology. “Hebrews.” ed. T. Desmond Alexander, Brian S. Rosner. Downers Grove, IL: Intervarsity Press, 2000, 338.
Guthrie, D. New Bible Dictionary. “Epistle to
the Hebrews.” Downers Grove, IL: Intervarsity
Press, 1996.
Lane, William L. Introduction to Word Biblical Commentary.
Vol. 47a., Hebrews 1-8. Dallas, TX: Word Books, 1991.
David Malick. “An
Introduction to the Book of Hebrews.” www.bible.org/docs/nt/books/heb/heb-intr.html
William Manson. The Epistle to the Hebrews: An
Historical and Theological Reconsideration. London: Hodder & Stoughton
Ltd., 1961.
Other Works Consulted
Tasker, R.V.G. New Bible Dictionary. “Hope.” Downers Grove, IL: Intervarsity Press, 1996.
Hicks, L. The Interpreter’s Dictionary of the Bible. Vol. 3. “Melchizedek.” Nashville, TN: Abingdon Press, 1962.
Rylaarson, J.C. “Day of Atonement.” Ibid.
Dunnill, John. Covenant and Sacrifice in the Letter to the Hebrews. New York: Cambridge University Press, 1992.
[1] P. Ellington. The New
Dictionary of Biblical Theology. “Hebrews.” ed. T. Desmond Alexander, Brian
S. Rosner (Downers Grove, IL: Intervarsity Press, 2000) 338.
[3]
David Malick. “An Introduction to the Book of Hebrews.”
www.bible.org/docs/nt/books/heb/heb-intr.html
[4]
William Manson. The Epistle to the Hebrews: An Historical and Theological
Reconsideration. (London: Hodder & Stoughton Ltd., 1961) 7.
[5] William L. Lane. Introduction to Word
Biblical Commentary. Vol. 47a., Hebrews 1-8. (Dallas, TX: Word
Books, 1991) lxii.
[7]
William Barclay. Epistle to the Hebrews. ed. William Barclay, F. F.
Bruce (New York: Abingdon Press, 1965) 65.
[8]
F. F. Bruce. The New International Commentary on the New Testament: The
Epistle to the Hebrews. Revised ed. (Grand Rapids, MI: William B. Eerdmans
Publishing Co., 1990) 27.