Changes

This Epistle contains an admonition against both [[same-sex marriage|same-sex "marriage"]] and [[adultery]]:  "Let marriage be held in honor among all, and let the marriage bed be undefiled, for God will judge the sexually immoral and adulterous."<ref>Hebrews 13:4 (ESV)</ref>

This Epistle contains an admonition against both [[same-sex marriage|same-sex "marriage"]] and [[adultery]]:  "Let marriage be held in honor among all, and let the marriage bed be undefiled, for God will judge the sexually immoral and adulterous."<ref>Hebrews 13:4 (ESV)</ref>

Luke's Gospel and the Acts of the Apostles, particularly its chapter 7, apparently benefited from having a copy of this Epistle because Luke imitated it in several ways.<ref>"Lukan Authorship of Hebrews," by David Lewis Allen, pp. 143-50, which describes the parallels between Acts 7 and Hebrews 11.</ref>  This Epistle was written before institution of the Eucharist and before the destruction of the Jerusalem Temple in A.D. 70.<ref>http://www.mycrandall.ca/courses/ntintro/Heb.htm</ref>  This Epistle was also known to Clement, a very early pope, as confirmed by 1 Clement (17:1, 36:2-5), which is typically dated as having been written sometime between A.D. 95 and 120.<ref>Theopedia says that Clement cited the Epistle to the Hebrews in A.D. 96. [http://www.theopedia.com/epistle-to-the-hebrews]</ref> There are striking similarities between this Epistle and Luke's work, which suggests that one inspired the other.  Given that this Epistle is written at a higher level and probably earlier than Luke's works, this Epistle probably inspired Luke to write his Gospel and the Acts of the Apostles.

Luke's Gospel and the Acts of the Apostles, particularly its chapter 7, apparently benefited from having a copy of this Epistle because Luke imitated it in several ways.<ref>"Lukan Authorship of Hebrews," by David Lewis Allen, pp. 143-50, which describes the parallels between Acts 7 and Hebrews 11.</ref>  This Epistle was written before the institution of the Eucharist and before the destruction of the Jerusalem Temple in A.D. 70.<ref>http://www.mycrandall.ca/courses/ntintro/Heb.htm</ref>  This Epistle was also known to Clement, a very early pope, as confirmed by 1 Clement (17:1, 36:2-5), which is typically dated as having been written sometime between A.D. 95 and 120.<ref>Theopedia says that Clement cited the Epistle to the Hebrews in A.D. 96. [http://www.theopedia.com/epistle-to-the-hebrews]</ref> There are striking similarities between this Epistle and Luke's work, which suggests that one inspired the other.  Given that this Epistle is written at a higher level and probably earlier than Luke's works, this Epistle probably inspired Luke to write his Gospel and the Acts of the Apostles.

Chapter 11 of this epistle is known as the "Hall of Faith."<ref>[https://enduringword.com/commentary/hebrews-11/ HEBREWS 11 – EXAMPLES OF FAITH TO HELP THE DISCOURAGED]</ref>  The phrase "brotherly love" — Greek for "Philadelphia" — originated with Hebrews 13:1 and was then repeated in various forms in Romans 12:10; 1 Thessalonians 4:9; 1 Peter 1:22; 2 Peter 1:7; 1 Peter 2:17; 1 Peter 3:8; 1 John 3:10, 4:7, and 4:20-21, which further demonstrates that the Epistle to the Hebrews was written first.

Chapter 11 of this epistle is known as the "Hall of Faith."<ref>[https://enduringword.com/commentary/hebrews-11/ HEBREWS 11 – EXAMPLES OF FAITH TO HELP THE DISCOURAGED]</ref>  The phrase "brotherly love" — Greek for "Philadelphia" — originated with Hebrews 13:1 and was then repeated in various forms in Romans 12:10; 1 Thessalonians 4:9; 1 Peter 1:22; 2 Peter 1:7; 1 Peter 2:17; 1 Peter 3:8; 1 John 3:10, 4:7, and 4:20-21, which further demonstrates that the Epistle to the Hebrews was written first.

==Language==

==Language==

The [[Greek]] of his Epistle is extraordinarily sophisticated, and is widely regarded as the best example in the New Testament,<ref>Pawson, J. David op cit</ref> This Epistle is noted for its "striking purity and elegance."<ref>"Language and style" [http://www.newadvent.org/cathen/07181a.htm ''Epistle to the Hebrews''] Catholic Encyclopedia. Accessed 15 March 2008</ref> Not only does the author show "great familiarity with the rules of the Greek literary language" but also "of all the New Testament authors he has the best style. '''His writing may even be included among those examples of artistic Greek [[prose]] whose rhythm recalls the parallelism of [[Hebrew]] poetry.'''"<ref>Catholic Encyclopedia op cit (emphasis added).</ref> Even in the English translation, the language is refined and sophisticated. It uses 168 terms which appear in no other part of the New Testament, including ten words found neither in [[koine]] or classical Greek, and a further forty words which do not appear in the [[Septuagint]].

The [[Greek]] of his Epistle is extraordinarily sophisticated, and is widely regarded as the best example in the New Testament,<ref>Pawson, J. David op cit</ref> This Epistle is noted for its "striking purity and elegance."<ref>"Language and style" [http://www.newadvent.org/cathen/07181a.htm ''Epistle to the Hebrews''] Catholic Encyclopedia. Accessed 15 March 2008</ref> Not only does the author show "great familiarity with the rules of the Greek literary language" but also "of all the New Testament authors he has the best style. '''His writing may even be included among those examples of artistic Greek [[prose]] whose rhythm recalls the parallelism of [[Hebrew]] poetry.'''"<ref>Catholic Encyclopedia op cit (emphasis added).</ref> Even in the English translation, the language is refined and sophisticated. It uses 168 terms that appear in no other part of the New Testament, including ten words found neither in [[koine]] or classical Greek, and a further 40 words that do not appear in the [[Septuagint]].

The Epistle's length is 4953 words in English, which would take about 90 minutes to recite in Greek, including pauses and questions, because Greek has more syllables per the corresponding English word.  Jerusalem is about 6.5 miles from Emmaus, but Jesus joined the pair outside of Jerusalem and they ended this dialog outside of Emmaus, so it was roughly only a 6-mile distance, or about 90 minutes when walked briskly to avoid impending darkness (15 minutes per mile).  In other words, the length of this Epistle matches perfectly the length of the presentation by Jesus while walking from Jerusalem to Emmaus, as described in Luke 24:13-35.

The Epistle's length is 4953 words in English, which would take about 90 minutes to recite in Greek, including pauses and questions, because Greek has more syllables per the corresponding English word.  Jerusalem is about 6.5 miles from Emmaus, but Jesus joined the pair outside of Jerusalem and they ended this dialog outside of Emmaus, so it was roughly only a 6-mile distance, or about 90 minutes when walked briskly to avoid impending darkness (15 minutes per mile).  In other words, the length of this Epistle matches perfectly the length of the presentation by Jesus while walking from Jerusalem to Emmaus, as described in Luke 24:13-35.

==Author==

==Author==

The identity of the author of the epistle has been called "the riddle of the New Testament."<ref>Scott, E. F. [http://www.archive.org/stream/MN41537ucmf_9/MN41537ucmf_9_djvu.txt ''The Epistle of the Hebrews: Its Doctrine and Significance''] (Edinburgh; T and T Clarke; 1922) full text online. Accessed 15 March 2008</ref> It remains the only New Testament book whose authorship is definitely unknown. The earliest translations of the [[King James Bible]] call it "the Epistle of Paul the Apostle to the Hebrews," but this is implausible conjecture, and also a position that was not adopted by the church until the [[Middle Ages]]. By the time of the [[Reformation]], this authorship was being questioned. While commonly attributed to [[Paul]], a comparison of the language and style with his other writings demonstrate that he was not the author, although the ideas expressed within it do not contradict Pauline thought, suggesting that the author may have been a pupil of his.  

The identity of the author of the epistle has been called "the riddle of the New Testament."<ref>Scott, E. F. [http://www.archive.org/stream/MN41537ucmf_9/MN41537ucmf_9_djvu.txt ''The Epistle of the Hebrews: Its Doctrine and Significance''] (Edinburgh; T and T Clarke; 1922) full text online. Accessed 15 March 2008</ref> It remains the only New Testament book whose authorship is definitely unknown. The earliest translations of the [[King James Bible]] call it "the Epistle of Paul the Apostle to the Hebrews," but this is implausible conjecture, and also a position that was not adopted by the church until the [[Middle Ages]]. By the time of the [[Reformation]], this authorship was being questioned. While commonly attributed to [[Paul]], a comparison of the language and style with his other writings demonstrates that he was not the author, although the ideas expressed within it do not contradict Pauline thought, suggesting that the author may have been a pupil of his.  

The strikingly beautiful and sophisticated use of the Greek language in this book suggests it was written by a great Greek thinker, perhaps someone at the high level of [[Aristotle]] or [[Plato]].

The strikingly beautiful and sophisticated use of the Greek language in this book suggests it was written by a great Greek thinker, perhaps someone at the high level of [[Aristotle]] or [[Plato]].

Attridge<ref>Attridge, Harold W. ''Epistle to the Hebrews'' Anchor Bible Dictionary</ref> writes: "Although Hebrews is included in the Pauline corpus and was part of that corpus in its earliest attested form ([eg papyrus] ''P46''), it is certainly not a work of the apostle. This fact was recognized, largely on stylistic grounds, even in antiquity. Some patristic authors defended the traditional Pauline attribution with theories of scribal assistants such as Clement of Rome or Luke, but such hypotheses do not do justice to the very un-Pauline treatment of key themes, particularly those of law and faith. Numerous alternative candidates for authorship have been proposed. The most prominent have been [[Barnabas]], to whom [[Tertullian]] assigned the work; [[Apollos]], defended by [[Martin Luther|Luther]] and many moderns; Priscilla, suggested by von Harnack; Epaphras; and Silas. Arguments for none are decisive, and [[Origen|Origen's]] judgment that "''God only knows''" who composed the work is sound."

Attridge<ref>Attridge, Harold W. ''Epistle to the Hebrews'' Anchor Bible Dictionary</ref> writes: "Although Hebrews is included in the Pauline corpus and was part of that corpus in its earliest attested form ([eg papyrus] ''P46''), it is certainly not a work of the apostle. This fact was recognized, largely on stylistic grounds, even in antiquity. Some patristic authors defended the traditional Pauline attribution with theories of scribal assistants such as Clement of Rome or Luke, but such hypotheses do not do justice to the very un-Pauline treatment of key themes, particularly those of law and faith. Numerous alternative candidates for authorship have been proposed. The most prominent has been [[Barnabas]], to whom [[Tertullian]] assigned the work; [[Apollos]], defended by [[Martin Luther|Luther]] and many moderns; Priscilla, suggested by von Harnack; Epaphras; and Silas. Arguments for none are decisive, and [[Origen|Origen's]] judgment that "''God only knows''" who composed the work is sound."

Wikipedia acknowledges that this short book is a masterpiece and its authorship is a mystery.  Wikipedia speculates about possible authors, and yet omits any mention of [[Jesus]] as a possibility.<ref>https://en.wikipedia.org/wiki/Authorship_of_the_Epistle_to_the_Hebrews</ref>  The author of this Epistle was certainly a man based on its Greek syntax,<ref>https://www.biblicalfoundations.org/an-introduction-to-hebrews-who-is-the-author/</ref> and yet Wikipedia's lead suggestion for who wrote it is the woman Priscilla.

Wikipedia acknowledges that this short book is a masterpiece and its authorship is a mystery.  Wikipedia speculates about possible authors, and yet omits any mention of [[Jesus]] as a possibility.<ref>https://en.wikipedia.org/wiki/Authorship_of_the_Epistle_to_the_Hebrews</ref>  The author of this Epistle was certainly a man based on its Greek syntax,<ref>https://www.biblicalfoundations.org/an-introduction-to-hebrews-who-is-the-author/</ref> and yet Wikipedia's lead suggestion for who wrote it is the woman Priscilla.

==To whom written==

==To whom written==

It is uncertain to whom the letter was sent, bearing only the words "to the Hebrews," and it has been variously suggested that it was sent to the church at [[Alexandria]], [[Antioch]], [[Jerusalem]] or [[Ephesus]]. Pawson<ref>Pawson, J. David op cit p.1115</ref> points to the ending of the letter (which was surely added later): "''Those ''from'' Italy send you their greetings''" (Heb 13:24) as indicating the letter was written ''to'' Italy, most likely the church in Rome. In light of its title, which was also likely added later,<ref>http://www.bible.ca/ef/expository-hebrews-1-1-2-18.htm</ref> the "letter" may have been specifically meant for that portion of the church that was Jewish. This becomes even more apparent, given the date of the letter, when one considers the events that were taking place in Rome at this time. Under [[Claudius]], many Jews had been banished from Rome, including Priscilla and Aquila who had escaped to [[Corinth]]. The church in Rome became largely made up of [[Gentile]]s, and as a result, when the Jews began to return in AD 54 after Claudius' death, there was a significant tension between Jewish and Gentile believers. (''See [[Messianic Judaism]]''.) [[Nero]] ascended to the imperial throne after Claudius, and it was under his rule that the church entered a great period of suffering. The early Christians in particular were singled out for persecution, and many were executed during this time.  

It is uncertain to whom the letter was sent, bearing only the words "to the Hebrews," and it has been variously suggested that it was sent to the church at [[Alexandria]], [[Antioch]], [[Jerusalem]] or [[Ephesus]]. Pawson<ref>Pawson, J. David op cit p.1115</ref> points to the ending of the letter (which was surely added later): "''Those ''from'' Italy send you their greetings''" (Heb 13:24) as indicating the letter was written ''to'' Italy, most likely the church in Rome. In light of its title, which was also likely added later,<ref>http://www.bible.ca/ef/expository-hebrews-1-1-2-18.htm</ref> the "letter" may have been specifically meant for that portion of the church that was Jewish. This becomes even more apparent, given the date of the letter, when one considers the events that were taking place in Rome at this time. Under [[Claudius]], many Jews had been banished from Rome, including Priscilla and Aquila who had escaped to [[Corinth]]. The church in Rome became largely made up of [[Gentile]]s, and as a result, when the Jews began to return in AD 54 after Claudius' death, there was significant tension between Jewish and Gentile believers. (''See [[Messianic Judaism]]''.) [[Nero]] ascended to the imperial throne after Claudius, and it was under his rule that the church entered a great period of suffering. The early Christians in particular were singled out for persecution, and many were executed during this time.  

While Paul's Epistle to the Romans makes no mention of this, the epistle to the Hebrews ''does'' discuss the persecution, including the vandalism of their homes and even imprisonment, and [[Timothy]] is mentioned as one of the believers who has been imprisoned. However, there is no mention of [[martyr]]s at this time, which further cements the epistle to a definite time around the middle of Nero's reign. The treatment being endured by the church explains the point of the epistle: those members who were Jews could easily escape from the persecution by publicly denying faith in [[Jesus Christ]] and returning to [[Judaism]], which at this time was still legal, while Christianity was not. The letter, then, seems to have been written ''from'' Jerusalem, probably by a Jewish believer who was a pupil of Paul, addressed specifically ''to'' the Jewish members of the church in Rome, as an exhortation to remain firm within the church.

While Paul's Epistle to the Romans makes no mention of this, the Epistle to the Hebrews ''does'' discuss the persecution, including the vandalism of their homes and even imprisonment, and [[Timothy]] is mentioned as one of the believers who has been imprisoned. However, there is no mention of [[martyr]]s at this time, which further cements the epistle to a definite time around the middle of Nero's reign. The treatment being endured by the church explains the point of the epistle: those members who were Jews could easily escape from the persecution by publicly denying faith in [[Jesus Christ]] and returning to [[Judaism]], which at this time was still legal, while Christianity was not. The letter, then, seems to have been written ''from'' Jerusalem, probably by a Jewish believer who was a pupil of Paul, addressed specifically ''to'' the Jewish members of the church in Rome, as an exhortation to remain firm within the church.

==Structure and content==

==Structure and content==

The entire Letter to the Hebrews constitutes a flawlessly-reasoned and impassioned argument against committing [[apostasy]]. The epistle is both letter ''and'' sermon and seems to have been intended to be read in Christian meetings as a sermon. Read as such, it would take around 45 minutes. Chapters 1-10 of the epistle quite clearly emphasize the contrast between the Old and New Testaments and between Judaism and Christianity, and the superior position that the believers are in through having the "Son of God" as their mediator rather than [[angel]]s, the mere ''servants'' of God. The opening of chapter 1 is regarded by most scholars as the finest Greek in the New Testament in terms of its construction, rhythm and sheer beauty, more so even than the more famous passages of Genesis 1:1 and John 1:1:{{quotebox|God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds; Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high:  

The entire Letter to the Hebrews constitutes a flawlessly reasoned and impassioned argument against committing [[apostasy]]. The epistle is both a letter ''and'' sermon and seems to have been intended to be read in Christian meetings as a sermon. Read as such, it would take around 45 minutes. Chapters 1-10 of the epistle quite clearly emphasize the contrast between the Old and New Testaments and between Judaism and Christianity, and the superior position that the believers are in through having the "Son of God" as their mediator rather than [[angel]]s, the mere ''servants'' of God. The opening of chapter 1 is regarded by most scholars as the finest Greek in the New Testament in terms of its construction, rhythm, and sheer beauty, more so even than the more famous passages of Genesis 1:1 and John 1:1:{{quotebox|God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds; Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high:  

Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they. (''Heb 1:1-4'')}}  

Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they. (''Heb 1:1-4'')}}  

[[Image:Crucifixion of Peter.jpg|right|thumb|201px|The [[apostle]] Simon-Peter was executed by inverted-crucifixion on the orders of Nero soon after the epistle was written]]

[[Image:Crucifixion of Peter.jpg|right|thumb|201px|The [[apostle]] Simon-Peter was executed by inverted-crucifixion on the orders of Nero soon after the epistle was written]]

*the old sanctuary had its closed [[tabernacle]] - the new sanctuary has its open throne: all are able to enter the Holy of Holies through Jesus as mediator between man and God.

*the old sanctuary had its closed [[tabernacle]] - the new sanctuary has its open throne: all are able to enter the Holy of Holies through Jesus as mediator between man and God.

The writer uses the allusion of "substance and shadows" - while the ''shadow'' of Jesus is written throughout<ref>Hodgkin, A. M. [http://www.thebookwurm.com/amh_tc.htm ''Christ in All the Scriptures''] (Westwood, NJ; Barbour and Co. Inc; 1989) full text online. Accessed 16 March 2008</ref> the Old Testament, now the ''substance'' has been shown to the people. The epistle is supremely Christ-centered, and it is the only book of the Bible which focuses on his priesthood and his "present" work as intercessor - leading to some scholars to describe it as the "Fifth Gospel" because of its emphasis on His work in the present.<ref>Pawson, J. David, op cit p.1142</ref>

The writer uses the allusion of "substance and shadows" - while the ''shadow'' of Jesus is written throughout<ref>Hodgkin, A. M. [http://www.thebookwurm.com/amh_tc.htm ''Christ in All the Scriptures''] (Westwood, NJ; Barbour and Co. Inc; 1989) full text online. Accessed 16 March 2008</ref> the Old Testament, now the ''substance'' has been shown to the people. The Epistle is supremely Christ-centered, and it is the only book of the Bible that focuses on his priesthood and his "present" work as intercessor - leading to some scholars to describe it as the "Fifth Gospel" because of its emphasis on His work in the present.<ref>Pawson, J. David, op cit p.1142</ref>

Chapter 11 of the epistle concentrates on [[faith]], and looks back to the great heroes of faith in the Old Testament, using them to inspire and to act as models. Also, there are warnings about losing faith and "backsliding". The warnings are severe, and describe two stages: drifting away, neglecting fellowship with other believers and neglecting faith; and willful, deliberate [[apostasy]] and the denial of Jesus. Fellowship is rightly magnified by the epistle, given the circumstances in which it was written and first meant to be read. It emphasizes that there is safety in fellowship, and that the devil will pick off Christians on their own. When being persecuted, it is important to focus on Jesus, and look to the church "family" for comfort - this message remains as valid for Christians today as it was for the early church under the persecution of Nero (10:25 is a common verse used to inform Christians that church attendance should not be forsaken).

Chapter 11 of the epistle concentrates on [[faith]], and looks back to the great heroes of faith in the Old Testament, using them to inspire and to act as models. Also, there are warnings about losing faith and "backsliding". The warnings are severe, and describe two stages: drifting away, neglecting fellowship with other believers and neglecting faith; and willful, deliberate [[apostasy]] and the denial of Jesus. Fellowship is rightly magnified by the epistle, given the circumstances in which it was written and first meant to be read. It emphasizes that there is safety in fellowship and that the devil will pick off Christians on their own. When being persecuted, it is important to focus on Jesus, and look to the church "family" for comfort - this message remains as valid for Christians today as it was for the early church under the persecution of Nero (10:25 is a common verse used to inform Christians that church attendance should not be forsaken).

== Reference to "Jesus Christ" ==

== Reference to "Jesus Christ" ==