INTRODUCTION TO THE BOOK OF HEBREWS

 

The book of Hebrews appeared at a critical time in the history of the early church. The destruction of Jerusalem was impending- they loved Jerusalem, the city of the living God and from Christ's saying, they concluded the destruction would likely take place in their day.

Christ was coming again; of that there could be no doubt. The Old Testament prophets so declared; and Christ had confirmed their statements. But apparently, He was not coming immediately. They found by studying Christ's promises that the end could not come until the gospel had been preached in all the world; Matthew 24:14 was not fulfilled.  Also, there were to be signs in the heavens; these signs had not appeared, nor had the powers of heaven been shaken. (Matt 24: 29, 30.)

They clung to the promises of His soon return and passed by others that gave balance to Christ's promises.  This attitude caused Paul to issue a warning in his second letter to the Thessalonian church, which evidently believed that the coming of Christ was just at hand. "Let no man deceive you by any means," he said an echo of Christ's first statement in regard to the same subject, "Take heed that no man deceive you." Matthew 24:4. "That day shall not come," continued Paul, "except there come a falling away first, and that man of sin be revealed, the son of perdition." 2 Thessalonians 2:3 This shows that Paul did not believe that Christ would come in his day. He knew that the man of sin was first to be revealed and that many long years would elapse before Christ should appear. And so, he warned the church against entertaining a false hope.

From the record in the book of Acts it appears that not only did the church continue to worship in the temple, but the believers also observed many of the rites and ceremonies of the Jews, including circumcision. (Acts 15:1) In view of the fact that a great company of priests belonged to the church, this is not surprising; for naturally it would take time for these to adjust themselves to the new conditions.  Christ had given no command abolishing the Mosaic law, nor had He spoken against the temple services.

Then came Paul, whom God has selected to be "a chosen vessel .... to bear . . . [His] name before the Gentiles, and kings, and the children of Israel." Acts 9:15. Paul's work among the Gentiles did not meet with the approval of those among the Jewish believers who were proponents of the ceremonial law.  This was largely because he did not require the Gentiles to be circumcised and observe the law of Moses.  As a result, "the apostles and elders came together for to consider of this matter," and there was "much disputing." Acts 15: 6, 7.

Finally, Peter arose and said, 'Men and brethren, you know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel and believe. And God “which knows the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us; and put no difference between us and them, purifying their hearts by faith. Now therefore why tempt you God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear? But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they." Acts 15:7-11. Peter's was a compromise speech and did not raise the question of the circumcision of the Jews. His recommendation was that the Gentiles only should not be circumcised.

James, who presided at the meeting now gave his decision, "that we trouble not them, which from among the Gentiles are turned to God: but that we write unto them, that they abstain from pollution of idols, and from fornication, and from things strangled, and from blood. For Moses of old time hath in every city them that preach him, being read in the synagogue every Sabbath day." Acts 15: 19-21. The decision, however, concerned the Gentiles only. They were released from the obligation to observe the ceremonial law, while by implication the Jews were to continue to observe it as heretofore.

Read Acts 21: 20 - 26. There were in Jerusalem at that time "many thousands of Jews" which believed. These were all "zealous of the law." James and the elders therefore counselled Paul to take four men and with them perform some minor ceremonial requirements, not in themselves vital, but which would serve to show that Paul walked orderly and kept the law. We do not know the reason for Paul's compliance with this request. Perhaps he reasoned that "circumcision is nothing, and uncircumcision is nothing." (1 Cor 7: 19). In any event, Paul went with the men and performed the purification required by the law. As a result of some misapprehension on the part of the temple authorities in regard to the men accompanying Paul, he was arrested and placed in custody. (Acts 21:33)

It is significant to find that nearly thirty years after the death of Christ there were thousands of Jews in Jerusalem who believed, and yet were zealous for the ceremonial law, and that this element in the church was so influential that James, the elders, and even Paul, felt it necessary to yield to their prejudices. The Jerusalem church had not shaken itself loose from the Old Testament ideas of worship and were still observing ordinances which Paul had discarded. Although this was not the case in other churches – at least not where Paul's influence prevailed – the example of the church at Jerusalem vitally affected believers elsewhere.  Under these circumstances, Paul felt the need of the Jewish believers being given instruction that would make plain the temporal and provisional nature of the Levitical system, with an explanation of the new system that was to take its place. But Paul was now in prison and could not personally visit the church, so the book of Hebrews was written.

The arguments in the book of Hebrews, and their general presentation, are exactly what was needed by the Jerusalem church at that time. Paul knew of the adherence of "thousands of Jews" to the Levitical system. He knew also that to get the apostles and elders as well as the people to turn from the now useless ceremonies, it was necessary that the provisional and temporary nature of the temple and its services be set forth.  That the arguments and thoughts of the book of Hebrews bear the stamp of Paul is admitted even by many who do not believe Paul to be the author.

Paul, felt the need of laying a firm foundation for an understanding of the mediatorial work of Christ that would at once show the uselessness of the Jewish sacrifices and also constitute the greatest defense against the false mediatorial system soon to be advocated by the one who should declare himself Christ's representative on earth.

The experience that Paul had, especially after his last visit to Jerusalem must have grieved Paul that he had yielded to the demand of the church to observe an obsolete, though harmless, ordinance. As he sat in the lonely prison, he must have felt as never before that he owed something to his Jewish brethren. Had not the Lord said that he was a chosen vessel to bear His name "before the Gentiles, and kings, and the children of Israel"? Acts 9:15. God had sent Paul to the Gentiles, but He had as truly sent him to the Jews. But thus far Paul had done little for Israel. He owed them a debt, and the time had come to pay it. He had failed when he last met with the church at Jerusalem. He must make amends.

Paul had the needed insight into the Mosaic ordinances and ceremonies rightly to evaluate them and give them their proper setting in the plan of salvation. He knew their transitory nature and that the time was past due for their abrogation. Not only did Paul know this, but he appears to be the only one of the leaders who had this clear vision. None of the other apostles sensed the crisis that would confront the church when the city and the temple should be destroyed. It was high time not only that the church be warned but that it receives positive instruction in the deeper things of God regarding the ministration of their High Priest in heaven. This would be needed when all things earthly began to fail and their temple should be laid in ruins.

At the time of Paul's last visit, just before the destruction, the church seemed unaware of the calamities soon to befall them. They still kept the feasts; they still sacrificed as in former years; they were still zealous for the ceremonial law. They had but a faint conception of Christ's work in the sanctuary above; they knew little of His ministry; they did not realize that their sacrifices were useless in view of the great sacrifice on Calvary. It was high time that their eyes should be opened to heavenly realities. When their temple should be destroyed, it would be needful for them to have their faith anchored to something sure and steadfast that would not fail them. If their minds could be turned to the heavenly High Priest and sanctuary and to better sacrifices than those of bulls and goats, they would not be dismayed when a mere earthly structure should be destroyed. But if they had no such hope; if they had no vision of the sanctuary in heaven, they would be bewildered and perplexed as they should see the destruction of that in which they had trusted.

            If the believers in Jerusalem once saw and understood Christ's work in the sanctuary above; if they understood that there was something better in store for them; if they understood that Christ was now serving as their high priest in the sanctuary in heaven, they would have a hope both sure and steadfast; and instead of being disheartened by the fall of their city, would see in it a fulfilment of Christ's prophecy. It is difficult for us fully to appreciate the crisis that faced the early church. The only thing that could save the people from bewilderment and discouragement when the Roman armies laid their beautiful temple in ruins, was a clear conception of the true sanctuary and its services in heaven.

As verily as the people of God in 1844 could understand their disappointment and their future work only in the lightof the sanctuary truth, so was this also the only hope of the apostolic church. An understanding of the sanctuary was their salvation. Light on this vital subject must come to them if they were to triumph victoriously. And light did come. The book of Hebrews appeared in this hour of crisis, containing the blessed truth of the sanctuary; of the greater and more perfect tabernacle; of Christ the high priest; of the new covenant; of the blood "that speaks better things than that of Abel" (Heb 12: 24); of the rest that remains for the people of God; and of the blessed hope that is as an anchor of the soul, both sure and steadfast, and which enters into that within the veil. (Hebrews 6:19)

REFERENCE:

Andreason M L. The Book of Hebrews. Washington D.C.: Review and Herald Publishing Association; 1948. 190 p.