What makes Hebrews special?

Notwithstanding the fact that the author of Hebrews remains unknown to us and the circumstances that occasioned the letter are uncertain, Hebrews is truly a literary and theological masterpiece, full of subtle rhetoric, sophisticated language, and evocative imagery. Whoever the author of Hebrews was, it is clear that he or she was trained rhetorically, familiar with Greek philosophy, and very knowledgeable in the study of Jewish scriptures. The author accepted Jesus as the Messiah, though he or she was not an eyewitness to Jesus’ ministry. Regarding authorship, John Dunnill compares the anonymity of Hebrews to that of Deuteronomy: Hebrews “derives its authority not from its writer … but from conforming itself to the address of God himself, as expressed in scripture, in his Son, and in the pattern of obedient action and worship which Jesus lays down.”

Why was Hebrews written?

Hebrews is more of a homily than a letter. Many have viewed it as a Midrash on Psalm 110. It may have been addressed to Christians who were in danger of becoming lax in their commitment. It intends to refresh that commitment by exhorting the readers (or hearers) to endure. Believers are encouraged to follow the example of Jesus, the high-priestly Son of God, who was a champion of faith, leading believers … perfect example of the faithful service that such a life involves.” In his structuralist reading of Hebrews, Dunnill labels the text, “a rich meditation on the glorious oddness of God’s dealings with humanity,” and points out that the letter “positively rejoices in whatever is anomalous or strange.”

In order to create an ideal image of life before God, Hebrews does three things: First, it presents holiness as a deeply ambivalent power. Second, it reworks Israel’s sacred history through the interlocking marginal roles of Priest and Stranger. And finally, it interweaves images of the readers’ situation in the sacred margin. The result is “a liturgical understanding of the present moment, expressing a theology of the actual presence of God”. Dunnill also argues that Hebrews’ imitation of the Pentateuch (e.g., its repetitive and allusive style, axiomatic announcements, dwelling on whatever is mysterious and ‘fraught with background’) indicates that Hebrews is not only interpreting scripture, but also being interpreted by it.

What’s the story behind the scene?

The date of composition for Hebrews could be any time between 60 and 115 ce. If it was written early, it may have been composed just before the fall of Jerusalem. However, the development of traditions evident in the text, the author’s reference to his dependence on original hearers (2:3), and his remark that the recipients had been believers for some time (5:12) all suggest that several decades had elapsed since the beginning of the Christian movement. It is difficult to assign a precise date to Hebrews primarily because it bears so few marks from the themes we find in other New Testament writings indicating that its thought developed independently of the traditions contained elsewhere.

Any reconstruction of the audience (including its location, characteristics, problems, etc.) of Hebrews can only be determined on the basis of inferences from the work itself, though some specific community appears to be in view. Although the letter is clearly addressed to Christians, it is difficult to determine whether they were Jewish, Gentile, or mixed. Those who have opted for a primarily Jewish-Christian audience see the recipients at risk of falling back into a form of Jewish Christianity more conservative than the author likes. Those who imagine a Gentile or mixed audience consider the group to have been dealing with persecution, the delay of Christ’s return, and general fatigue, doubt, and lethargy, which had developed in a community too accustomed to its initial commitment.

The theology of Hebrews is extremely rich. The author’s views on God function as the basis for the letter’s teaching on Christ. “Faith” (i.e., the elementary truths) is rooted in the Old Testament scriptures. God is the creator and equipper of the universe and thus humankind (1:10; 2:10; 11:3; et al.). God is active in maintaining the world he created. God called the liturgical high priests to their office just as he called Jesus to his. God speaks (and has now spoken) through the Son and confirms through miracles the work of those who spread the Christian message. In fact, the Son is the very form of God’s address, witnessed in Jesus’ act of priesthood. God is in control of the end of history. The author of Hebrews actually insists on the continuity of God’s speaking in history. Worship (i.e., doing God’s will, including liturgical and ethical elements, which are inseparable) is the ultimate end of human life. Designations such as “living God” and “judge of all” transcend distinctions between past, present, and future. God’s relationship to his Son represents the most distinctive developments in the letter’s teaching about God: God speaks through the Son; the Son is one with God to the extent that Old Testament texts are transferred from God to Son (e.g., 1:18); angels are bidden to worship the Son; the Son is addressed as lord (1:10) and God (1:8); it is God who by his mighty acts brings people to accept the message of salvation spoken by the Son.

How is Hebrews constructed?

Introductory Statement of Faith (1.1-4)

The Son and the Angels (1.5—2.18)

• The Son is higher than the angels (1.5-14)
• Therefore listen carefully (2.1-4)
• The Son became as we are and is our priest (2.5-18)

The Son’s Superiority Over Moses (3.1—4.13)

• Son rather than servant (3.1-6)
• A new opportunity for rest (3.7—4.13)

Jesus the High Priest (4.14—10.39)

• Christ the merciful (4.14—5.10)
• A call for maturity (5.11—6.3)
• A stern warning and the ground for hope (6.4-20)
• Christ and Melchizedek (7.1-28)
• The High Priestly ministry of Christ (8.1—10.18)
• Life in response to this ministry (10.19-39)

A Call to Faith and Faithfulness (11.1—12.29)

• Learning from those who preceded us in faith (11.1-40)
• A call to continue in faith (12.1-29)

Final Exhortations (13.1-25)