THEOLOGICAL ISSUES IN THE EPISTLE TO THE HEBREWS

Author

The Epistle is anonymous and its authorship has been debated from its beginning. The early Eastern

Church argued that the Epistle was Pauline. Eastern Church leaders such as Pantaenus (c. A.D. 190);

Clement of Alexandria (c. A.D. 220); Origen (A.D. 185-254); and Eusebius (A.D. 265-339) cited the

Epistle as Pauline. However, the Western Church disagreed. Specifically, Irenaeus (c. A.D. 178) and

Hippolytus (c. A.D. 225) denied the Pauline authorship of the Epistle. The Western Church allowed for the

repentance of apostates after the persecution ended, while the Eastern Church was harsher. 1 Although many

later Church leaders doubted that Paul wrote it, they willingly accepted the Epistle into the canon as

inspired.

There is sufficient internal evidence to raise doubt that Paul authored the Epistle. Paul always signed

his name in his genuine Epistles (2 Thessalonians 3:17). The author does not boldly classify himself as one

of the Apostles (2:3-4). The Greek style is much more classical that any of the other Pauline Epistles. Paul

never wrote concerning the priesthood of Christ.

Other authors that have been suggested have little support in the early tradition of the Church. Clement

of Rome used the Epistle, but there are many differences and distinctions between the two authors. Luke is

unlikely because the author appears very Jewish even though Luke had the capability of writing in the

classical Greek style of the Epistle. There is no evidence that Silas (Acts 15:40) could have authored

Hebrews. This conjecture is based upon Peter's use of one Silvanus who helped the Apostle Peter write 1

Peter in good classical Greek. If Priscila wrote Hebrews, there is no evidence and she would have had to

use a masculine participle to refer to herself [dihgou,menon] (11:32). Equally, there is no evidence to

conjecture the author as Apollos.

Barnabas is the only candidate which has some external evidence. Tertullian (A.D. 160-220) cited

what he held was an ancient tradition that the author was Barnabas. If he was the author, this would explain

the Epistle’s similarity to Pauline characteristics. He was a Levite and would have had interest in the

Levitical cult. Barnabas was from Cyprus which was in close contact with Alexandria which could explain

1
The rejection of Hebrews as Pauline begins with the anti-Montanist Gaius who opposed the
harsh penitential practice of Montanism in the late second century A.D. Bruce M. Metzger, The Canon of
the New Testament (Oxford: Clarendon, 1989), 105.

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the good stylistic Greek of the Epistle. Barnabas was the “Son of consolation” (Acts 4:36) and possibly

wrote, “the word of consolation” (13:22). Although he does not name himself an Apostle, Luke does call

him by that description along with Paul (Acts 14:4, 14).

The authorship of the Epistle remains a mystery. It is very doubtful that it was authored by Paul. The

only other likely candidate is Barnabas. Although the authorship is unknown, the letter was known and

received in the Eastern churches from a very early time. The character of the Epistle passed the tests of

canonicity to the point that the Western churches were eventually convinced that it was genuinely inspired.

Historical Setting

Date

It can safely be maintained that the Epistle was written before A.D. 96 because it was used extensively

by Clement of Rome. It may well have been written before A.D. 70, because the author does not seem to be

aware that the Temple has been destroyed (8:4, 13; 9:6-9; 10:1-3; 13:10). If the author knew of the

destruction of the Temple and the sacrifices had ceased, it would have been natural to have used the event

as evidence that Judaism was an outdated religion. God destroyed their Temple and the ceremonial

sacrifices ceased. The early church knew well that the Lord had prophesied the destruction of the Temple

(Mark 13:2; Acts 6:13-14). Since this was expected to happen, it should have been mentioned in such an

Epistle as Hebrews as proof that ceremonial sacrifices have now ceased.

A date needs to be found during the life of Timothy (13:23) but after the death of Paul (A.D. 67). If

Paul were still alive, then Timothy would have come to him rather than to the author. We suppose the

Epistle to be written sometime in the years A.D. 68-70.

Some internal evidence may suggest a later date. The author writes as if he is in the second generation

of Christians (2:3-4). This may be nothing more than an admission that the author is not an Apostle and

learned the gospel of salvation from the Apostles. That admission does not require a late date. There is also

time needed among Jewish-Christians to develop a theology that excludes the need for Temple sacrifices.

The early Jewish Christians in Acts maintained their participation. Hebrews is certainly a later development

of this early participation. However, Luke himself gives hints of this development in Steven's speech in

Acts 7. There is no reason to doubt that the theology of Hebrews could not have developed by A.D. 70. The

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high-Christology of the book has reflections in the Pauline Epistles, even if these Epistles lack the view of

the priesthood of Christ.

It is doubtful that the Epistle was written much after the destruction of the Temple because the author,

and apparently his audience, is very familiar with the Temple cult. The affinities between Qumran and

Hebrews also places the Epistle squarely in the mid first century A.D.

Recipients

It is fairly obvious that the recipients were Jewish-Christians. The title would not have been original,

but the content of the Epistle requires a particular local group of Christians who have an in-depth

understanding and experience with the Jewish sacrificial cult. There are members of the group who wish to

return to Judaism (13:13).

The Epistle has some relationship with Jewish sectarians such as those at Qumran. At Qumran the role

of angels was more important than that of the Messiah. There was also a belief in a distinct priestly

Messiah and a prophet-Messiah. Their literature stresses the theme of the true tabernacle in the desert and

the Exodus sojourn looking for the promised rest. There also is a common interest in the superior role

played by Melchizedek.

Some have proposed that the destination was the Jewish colony in Cyrene on the north of Africa

(Matthew 27:32; Acts 2:10; 11:20; 13:1). There were a large number of Jews in Cyrene. There was a strong

Hellenistic influence there and possibly Jewish sectarian influences as well. There was a contact between

Barnabas and Cyrene in Acts. However, this destination is only conjecture.

It is safer to conclude that the Epistle was written to an unknown Christian community made up of

Jewish-Christians some of whom were tempted to leave the church and possibly return to some sectarian

Judaism similar to that of Qumran.

Purpose and Main Themes

Hebrews has a unique and high Christology. It is the first piece of Christian literature to unite the

concept of the Messiah as fulfilling both a Royal and Priestly role in God’s plan for salvation. It is a call to

perseverance in the true faith so that believers in Christ can fully realize for eternity their participation with

the Royal Son and High Priest of God, Jesus Christ (3:14). The author argues that Christ is the highest form

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of divine revelation (1:1-4). Christ has identified with mankind and offers an eternal inheritance to all

Christians who persevere with Him (1:5–4:16). The Epistle is organized around five warning passages in

which the author warns his audience not to apostate from the faith by returning to Judaism (2:1-4; 3:1–4:16;

5:11–6:20; 10:19-39; 12:1-29). It is possible that the author is predicting either (1) a loss of salvation

previously gained; or (2) a loss of rewards short of a lost salvation; or, more likely, (3) a loss of salvation

never fully realized.

The major theme of the Epistle concerns the High-Priesthood of Christ. He argues that it is necessary

for Christians to maintain their confidence in the true High-Priest of the New Covenant in order to receive

all the promises of salvation and avoid retribution. Christ is qualified to be the ultimate High-Priest

according to the priestly order of Melchizedek in contrast to the Levitical order of priesthood. The

priesthood of Christ is superior to the Levitical cult because it offers a superior New Covenant which

supersedes the Old Covenant and it offers a complete acceptance of the believer before God.

In order to encourage perseverance in his audience, the author gives examples of the true life of

enduring faith (11:1-40) which perseveres under God’s discipline (12:1-29) knowing that there is a sure

promise of entrance into the Kingdom of Christ (12:23). The author ends with specific directions of how

Christians are to presently serve Christ in their ongoing life of faith which will have a sure ending in His

Kingdom (13:1-25).

Analytical Outline

The structure of Hebrews is organized around the two offices of Jesus Christ: King and High Priest;

and the five warning passages. After a skillfully written prologue concerning the nature of Jesus Christ’s

revelation of God (1:1-4), the author presents Jesus Christ as the Royal Son of God (1:5–4:16). This first

major section is divided first by a doctrinal section (1:5-14) followed by the first warning passage (2:1-4).

Again a second doctrinal section (2:5-18) will be followed by the second warning passage (3:1–4:16).

The second major section concerns the role of Jesus Christ as High Priest (5:1–10:39). The section is

introduced with a short doctrinal section (5:1-10) and then is interrupted by the third and more severe

warning passage (5:11–6:20). Again, the author returns to his doctrinal teaching about the superiority of the

priesthood and covenantal ministry of Jesus (7:1–10:18) and ends the second major section with a fourth

and most severe warning passage (10:19-39).

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 The third major section deals with the life of faith (11:1–12:29) first exemplified by the Old Testament

saints (11:1-40) and then emulated by the Christian audience in the fifth and last warning passage (12:1-

29). The final major section contains practical exhortation (13:1-25).

I. Prologue: The Son of God is the highest form of divine revelation (1:1-4).

II. The Christian’s inheritance along with the Royal Son of God is possible only if he perseveres in his

relationship with the Son who has identified with man (1:5–4:16).

A. The future eternal and victorious Kingdom only pertains to the Royal Son of God and not to

angels (1:5-14).

B. The First Warning: Christians must pay close attention to God’s revelation or suffer retribution

(2:1-4).

C. The Royal Son is the perfect captain of many sons. Jesus, as a man, has perfectly identified with

the needs of His companions (2:5-18).

D. The Second Warning: The readers are encouraged to be faithful to Christ and approach His throne

of grace in order to not miss out on the future promised “rest” (3:1–4:16).

III. The High-Priestly Son of God: The audience must retain their faith in the High-Priest of the New

Covenant in order to receive the promises of Salvation and avoid retribution (5:1–10:39).

A. The Royal Son of God is completely capable in His role as High-Priest (5:1-10).

B. The Third Warning: The danger of apostasy must be avoided by means of perseverance which

leads to spiritual maturity (5:11–6:20).

C. The superior priesthood of Christ offers a superior New Covenant (7:1–10:18).

D. The Fourth Warning: The retention of the true believer’s hope until the end avoids divine

retribution for sin (10:19-39).

IV. The true life of faith perseveres under God’s discipline until it receives the promises of the New

Covenant (11:1–12:29).

A. Faith is the indispensable principal of the spiritual life of the true believer (11:1-40).

B. The Fifth Warning: The serious nature of the Christian’s relationship to the New Covenant should

encourage him to persevere under God’s discipline (12:1-29).

V. The author gives practical exhortations on how to serve God with reverential fear (13:1-25).

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 Selected Theological Sections

D. The Second Warning: The readers are encouraged to be faithful to Christ and approach His throne

of grace in order to not miss out on the future promised “rest” (3:1–4:16).

1. Christians are called to faithfulness (3:1-6).

The call to faithfulness is a deduction from the previous conclusions. Because of the previous truths

about Jesus Christ who is the Captain of Salvation because of His identification and His aid for believers;

they should consider His example of faithfulness to God. The true believers are holy brethren (3:1)

sanctified by Christ (2:11) and brothers of Christ (2:12). They are also participants [me,tocoi] of the

heavenly calling. They are companions and participants along with Jesus Christ in a calling to a heavenly

vocation in His future Kingdom.

The author exhorts these Christian to consider [katanohsate] (observe attentively and continually).

They are to observe to the point of imitating Christ (12:3). Jesus Christ is the faithful example of the

Apostle of God and the High-Priest of the Christian confession. As the Apostle of God, He is the

authorized representative or ambassador. He came to mankind from God to proclaim salvation (2:3). As

High-Priest, He is faithful as the propitiation for sin (2:17) and to aid believers (2:18). Christians should

imitate Jesus Christ because He is being faithful to the God who sent Him.

Christians should also imitate Jesus Christ because He is worthy of more glory than Moses. Moses was

faithful in relation to the tabernacle in the wilderness. The tabernacle Moses built was called the house of

God (Deuteronomy 23:18; Joshua 6:24; 9:23, 27; Judges 18:31; 19:18; 1 Samuel 1:17, 24; 3:15). He built

the tabernacle faithfully according to the model that God showed him when he was on mount Sinai (Exodus

25:40; Hebrews 8:5). Even though Moses was faithful, Jesus Christ is faithful over a much greater house.

Jesus Christ has more glory, honor and dignity than the tabernacle built by Moses, because He is the

ultimate builder [o kataskeua,san] (the verb indicates building and equipping). Moses simply served the

tabernacle, while Christ is its founder. As God, Jesus Christ is the founder of all worship of God. His house

consists of the true access to God through His mediation. The tabernacle of Moses only testified of the true

one to be revealed in the future. The faithfulness of Moses in constructing the tabernacle without variation

from the original model, testifies to the fidelity of Jesus Christ over the entire universe.

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 Christians are true members of the spiritual house of worship of the true God as long as they maintain

their firmness of faith. The professing Christian who abandons Jesus Christ and gives up hope in his trust in

the future promised salvation, has cut off his relationship with the true house of worship. He is no longer a

participant with the Apostle and High-Priest. In order to participate in this salvation, it is necessary to

remain faithful until the end.

2. The failure of Israel should warn Christians to be faithful to Jesus Christ (3:7–4:11).

a. Israelites who hardened their hearts did not enter into God's promised rest (Psalm 95:7-

11; Hebrews 3:7-11).

The author wishes to warn his readers about the consequences of abandoning the “house” of Jesus

Christ. The context of Psalm 95 is a call to worship the Creator (compare 3:4 with Psalm 95:5). The person

who abandons God’s “house” is ignoring the call to worship God. Those who reject the call to worship and

harden their hearts will lose their promised rest.

The historical background of Psalm 95:7-11 is the murmuring at Meribah and Massah (Exodus 17:1-7)

and their rejection of the report of Joshua and Caleb (Numbers 14). “Massah” means “test” (Exodus 17:7;

Psalm 95:8) and “Meribah” means “contention, dispute, provocation.” The Israelites hardened their hearts

in the provocation [tw/ parapikrasmw/] (Meribah); in the day of trial [tou peirasmou] (Massah).

b. The author applies Psalm 95:7-11 to warn the brethren of apostasy (3:12-15).

The brothers are warned so that no one of them leave the living God through unbelief. They were

encouraged to hold on fast to their faith until the end, but the author is afraid that some of them will

apostate [avposth,nai] from Christianity. The danger is that unbelief may lead to apostasy from God who

lives and will judge such a false Christian severely. The remedy for this danger is the need for mutual

exhortation every day, so that the members are not hardened by the deceitfulness of sin.

Rather than be deceived by sin, the true Christian should maintain his participation with Jesus Christ. It

is necessary for the true Christian to retain the beginning of the real substance [u`posta/sin] (1:3; 11:1) of

his salvation until the end. The privilege of being a full participant in the salvation of Christ is conditional

(3rd class at 3:14) upon the perseverance of the Christian. The professing Christian has nothing if he

apostates from God before the end.

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 c. While the Israelites were not able to enter into their “rest” because of unbelief, the future

promised “rest” remains for Christians if they remain faithful to Christ (3:16–4:11).

(1). Many Israelites were not able to enter into the promised rest because of unbelief

(3:16-19).

Since many of the Israelites could not enter into the promised rest historically in Palestine, then there

are many who will not be able to enter into the future promised rest of the Kingdom of Christ. Professing

Christians who fail to endure in their belief and are disobedient will fall short of the future promised rest. It

is necessary for the author’s audience to avoid a similar unbelief that results in disobedience, sin, and the

loss of the future rest.

(2). The future promised “rest” remains for Christians if they remain faithful to Christ

(4:1-11).

The author warns his audience against following the example of the unbelieving Israelites (4:1-2). The

“rest” [kata/pausin], in the context of the Pentateuch, refers to the future inheritance of the Israelites in the

land of Palestine (Deuteronomy 5:33; 12:9-11; 13:18-20). This “rest” now corresponds, for the author, to

the entrance into the future Messianic Kingdom. The same “good news” of a future promised rest is given

to Christians. The author warns them not to be like the Israelites and fall short of entering into that rest by

lack of faith.

The author gives three proofs that show that the future promised “rest” remains for Christians today

(4:3-9). First, Psalm 95:11 states that unbelievers do not enter into the “rest,” but only “we who have

believed” (4:3). Second, the “rest” is equated with the Sabbath. God prepared the Sabbath rest for true

believers from the time of His creation. However unbelieving mankind has never yet entered into that

“rest” (4:4-5). Third, the promise remains for some to enter into the “rest” because the Israelites never took

advantage of the promise (4:6-8). Psalm 95:7-8 is an invitation to all, because Joshua never gave the

Israelites the true “rest.” His possession of the land of promise was never completed (Joshua 23:4-16) and

the author observes in Psalm 95:7-8 the offer of another eternal “rest” (Psalm 132:13-14).

The author concludes that there remains a “Sabbath rest” [sabbatismoj] for the new people of God in

Christ beyond the “rest” [katapausin] (4:1) originally promised to the Israelites (4:9).

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 Just like God, Christians will enter into the future promised “rest” when they have finished their works

(4:10). The author exhorts his audience to make every effort to enter into that future “rest” so that none of

them fall away from the faith according to the disobedient example of the Israelites in the wilderness

(4:11). If the Christian community does not use all their effort to maintain their faith and work for the Lord

on the basis of the salvation He has offered, there is a danger that some will fall into disobedience, unbelief

and not enter into the future promised “rest.” Failure to enter into that “rest” will result in God’s judgment

as experienced by the unbelieving Israelites.

3. Whereas it is impossible to escape God’s judgment, Christians have direct access to the throne

of grace (4:12-16).

The word of God judges mankind (4:12-13). There is no defense before God. Mankind cannot avoid

the consequences of their sins. God’s judging word is penetrating. The author is not teaching a

trichotomous anthropology when stating that God’s word of judgment penetrates into man’s soul and spirit.

The word does not separate “soul” from “spirit,” but penetrates into both “soul” and “spirit.” In Jewish

thinking, the “soul” is the totality of human experience (i.e. life), while the “spirit” is the eternal part of

man. In 4:12 there is merely an accumulation of terms that describe the total nature of man subject to the

judgment of God. No creature can escape His judgment (4:13).

Whereas it is impossible to escape God’s judgment, Christians have direct access to the throne of grace

(4:14-16). It is not necessary for them to fall like the Israelites because they have access to God’s throne of

grace. Those who maintain their faith belong to the “household” of the High-Priest, Jesus Christ, where all

of their spiritual needs are provided. Because of that provision, the author exhorts his audience to hold fast

to their confession of faith. The presence of such a sympathetic High-Priest should encourage Christians to

continually draw near to His throne with all confidence.

Excursus on the “Rest”

There are many options suggested for the proper understanding of the “rest” that remains for Christians

in the author’s understanding. The interpretations can be divided into those that take the “rest” to be a

present reality and those who understand it to be a future promise.

The “Rest” as a Present Reality

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1. “God’s rest is satisfaction in man; but this satisfaction can be perfected only when man is in perfect

harmony with Him. This highly spiritual conception of salvation is involved in our Author’s argument

(Philo, De Cherubim, 26).”2

2. The “Rest” is a present spiritual rest of the soul in fellowship with God which has come to pass

through definite personal contact with Jesus Christ.3

3. The “Rest” is the present salvation offered in the gospel of Christ and His finished work on the cross. 4

4. The “Rest” involves all the saving activity of God: the present “rest” in the finished work of Christ on

the cross; i.e. peace with God; the future millennial Kingdom; and the final eternal New Heavens and

Earth.5

This interpretation reads into the author a great deal of New Testament literature outside of the context

of the book. Newell's three phases of the Christian’s “rest” are not based upon the text of Hebrews.

The “Rest” as a Future Promise

5. The “Rest” is simply the eschatological world to come, “the blissful existence of God’s faithful in the

next world.”6 It is Heaven (11:10, 16) in contrast to the future Messianic Kingdom.7 It is the “rest of

souls” (Matthew 11:28-30).

There is evidence that later Rabbis thought of the final rest coming after the future Messianic

Kingdom.8 “We mean the Sabbath which puts a stop to the sin reigning in the world--the seventh day of the

world, upon which, as post-Sabbatic, follows the future world, in which forever and ever there is no more

death, nor more sin, and no more punishment of sin; but pure delight in the wisdom and knowledge of

2Marcus Dods, “The Epistle to the Hebrews,” in The Expositor's Greek Testament, ed. W.
Robertson Nicoll (Grand Rapids, MI: Eerdmans, 1983), 281.

3
Thomas Hewitt, Hebrews, Tyndale (Grand Rapids, MI: Eerdmans, 1960, 1982), 92.
4
F. B. Meyer, The Way into the Holiest (London: Morgan and Scott), 68-73; and Leon Morris,
“Hebrews,” in The Expositor's Bible Commentary, ed. Frank E. Gaebelein and J. D. Douglas (Grand
Rapids, MI: 1981), 43.
5
William R. Newell, Hebrews Verse by Verse (Chicago: Moody, 1947), 117-123.

6 James Moffatt, Epistle to the Hebrews, ICC (Edinburgh: T. & T. Clark, 1924, 1963), 46-54.

7 F. F. Bruce, The Epistle to the Hebrews, NIC (Grand Rapids, MI: Eerdmans, 1964), 74-79.

8 Carl Bernhard Moll, The Epistle to the Hebrews, Lange (NY: Scribner, 1869), 89.

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God.” (Elijah Rabba 100:2 on Psalm 92:1). “On the Sabbath day they did sing, A Psalm, A song for the

Sabbath day (Ps. 92)--A psalm, a song for the world that is to come, for the day which is wholly Sabbath

rest for eternity.” (Mishnah, Tamid, 7:4).

Thus, this interpretation is based upon Jewish interpretations of Psalm 95 (Babylonian Talmud,

Sanhedrin, 98a, 110b) and Psalm 92 (Mishnah, Tamid, 7:4). “Jewish teachers of the early second century

debated, on the basis of Num 14:35 and Ps 95:11, whether the oath of God excluding the desert fathers

from entrance into his rest implied their exclusion from participation in the age to come at the

consummation of redemption (t. Sanh. 13:10; b. Sanh. 110b; y. Sanh. 10:29c; 'Abot R. Nat. 36)."9 ". . .

because for you that Paradise is opened, the tree of life is planted, the age to come is prepared, plenty is

provided, a city is built, rest is appointed, goodness is established and wisdom perfected beforehand (4

Ezra 8:52).”10

The rabbinical discussion over Psalm 95:11 is over whether, having missed the hope of a “rest,” the

Israelites may have an entrance into a later eternal state. However, the author is offering something distinct

than the final eternal state, when he declares that the actual promised “rest” remains a reality for the new

eschatological people of God.

6. The “Rest” is the future Messianic Kingdom in Jewish expectation. 11

Very little can be learned from the biblical use of the terms katapausij and sabbatismon. The latter

never appears and the former does not occur much in eschatological literature. In 1 Kings 8:56, Solomon

blessed the Lord for having given rest to His people Israel. He also calls the Temple the rest of the Lord (2

Chronicles 6:41; Judith 9:8). Jerusalem is considered the place where the Lord will forever rest (Psalm

131:14). Isaiah claims that the Lord of Heaven does not rest in any house, but reigns over the whole

universe (Isaiah 66:1).

9 William L. Lane, Hebrews 1–8, WBC, Vol. 47a (Dallas, TX: Word Books, 1991), 98.

10According to Metzger, the book comes from the late first century A.D. and is mainly written by
a Jewish author (chapters 3–14). B. M. Metzger, “The Fourth Book of Ezra,” in The Old Testament
Pseudepigrapha, ed. James H. Charlesworth, vol. 1 (Garden City, NY: Doubleday, 1983) , 519.

11
Zane C. Hodges, “Hebrews,” in The Bible Knowledge Commentary, NT, ed. John F. Walvoord
and Roy B. Zuck (Wheaton, IL: Victor, 1983), 789.

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 Later Jewish divisions into a future Kingdom and then a later Heavenly existence should not determine

the sense of the author here. His own view of the future should determine his understanding of the future

“rest” of the true people of God. The author is not so exact as to make a fine distinction between a future

millennial reign and a later eternal state.

First, within the context of the second warning (3:1–4:16), the author focuses on a future promised

salvation. Christian are partners of a Heavenly calling (3:1). Their partnership is a complete reality only

after they have held fast until the end (3:14). The example of the Israelites is that their choice of belief and

unbelief was made before they arrived in Palestine. The author is figuratively applying the example to his

audience who must make the same choice, before the final consummation arrives. They currently are in

need of fear (4:1) and some of them may never arrive into the promised “rest” because of unbelief. The

author uses the present tense at 4:3 [eivserco,meqa] for entering into the rest, and the aorist tense for having

believed [pisteu,santej]. The present tense is warranted because the promise (4:1) presently remains for

those who have already believed. The interpretation of the present tense in understanding the timing of the

realization of the promise can be taken as a futuristic present or a present ongoing reality, but hardly as a

historic present. The Sabbath-Rest remains an open option for the Christian who diligently strives to enter

into it. It is hardly the thought of the author, who encourages Christian diligence throughout the Epistle,

that the Christian has already rested from his works just as God did after creation.

Secondly, the promised “rest” is understood as the future Messianic Kingdom because of Jewish

eschatological hopes. The author clearly associates the concept of the future rest (Psalm 95:7-11) with the

Jewish hope of inheriting the land. Nothing in Hebrews suggests that they have now given up their

Messianic hopes for a future Kingdom on the earth. Waiting for Christ to come and establish a Kingdom is

implied by the author elsewhere (1:13-14; 2:8; 9:28; 10:25; 12:14, 28). The author also equates the future

time with a resurrection (6:1-2; 11:35). Upon the return of Christ, a judgment will occur (6:1-2; 9:27) in

which faithful Christians will be rewarded (10:34-39; 11:26). Even the city of God, in contrast to the

original conquest of Canaan, could be understood as Christ’s future Kingdom (11:13-16, 39; 13:14).

The Author’s view of the Future outside of 3:1–4:16

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 The author’s view of the future is found in various passages. He makes no fine distinction between a

future Kingdom reign of Christ and a future eternal state. However, both aspects are included in his

statements about the future promised hope of true believers who endure until the end. The various aspects

of this future time of salvation reveal a simple hope that Christ will return at the end.

1. The hope involves the final end of the present creation (Psalm 102:25-27) (1:10-12). The present earth

and heaven will be shaken (Haggai 2:6) (12:26) when created things will be removed and eternal

things will remain (12:27). However, the future eternal thing that will not be removed is the Kingdom

for which Christians should presently be grateful (12:28).

2. The hope involves the rule of the Messiah over all of His enemies which is His future Salvation in

which true Christians will inherit and participate (Psalm 110:1) (1:13-14). This subjugation of enemies

is still future because it is not yet completed (Psalm 8:6) (2:8). Christ came once to offer Himself as a

sacrifice for sins, and He shall appear a second time for salvation (without reference to sin), for those

who are eagerly awaiting for Him to return (9:28). His second appearance will bring His promised

salvation to all those who have already been forgiven for sins based upon His first coming. This day of

His second coming is drawing nearer (10:25) which necessitates more diligence among Christians. The

future will involve seeing the Lord (12:14).

3. Through Christ, many sons will be brought to glory (2:10).

4. Because of Christ’s sacrifice, He is the source of eternal salvation (5:9). True salvation involves

perseverance (6:9). This hope of future salvation depends upon enduring diligently until the end (6:11)

and upon imitating those who through faith and patience inherit the promises of God (6:12-20).

Because Christ is eternal, He will save forever those who draw near to God through Him (7:25). They

receive the promise of the eternal inheritance (9:15).

5. The teaching about the future resurrection from the dead and eternal judgment are foundational

teachings (6:1-2). The future involves a better resurrection that merely receiving the dead back to life

(11:35).

6. This future time involves rewards for faithfulness. In the past, the audience suffered the seizure of their

property, because they know that they have a better abiding possession in the future (10:34). Their

confident enduring in their faith will be greatly rewarded (10:35-36). The hope of this future promise

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 will be realized upon the return of Christ (Habakkuk 2:3-4) (10:37-38). The end of their enduring faith

is the preservation of the soul (10:39). Moses considered the reproach of Christ greater riches than the

treasures of Egypt because he was looking forward to a future reward (11:26).

7. Abraham dwelt in the land of promise, but was looking for the city of God (11:9-10). The Patriarchs

died without receiving the promises of a heavenly country, but God has prepared a city for them

(11:13-16, 39). Christians have no lasting city, but seek one which is to come (13:14).

B. The Third Warning: The danger of apostasy must be avoided by means of perseverance which

leads to spiritual maturity (5:11–6:20).

1. The problem with the audience is their immaturity (5:11-14).

First, they are spiritually immature because they are dull of hearing (4:7-8; 5:11). They cannot

understand deep spiritual teaching such as the priesthood of Melchizedek (5:6). Second, they lack the

ability to teach or share their faith with others (5:12). Third, they need to be taught all over again the basic

principles [stoiceia] (the alphabet) of the true faith in Christ (5:12). Fourth, they are immature because they

cannot distinguish between good and bad (5:13-14). They are babies [nhpioj] recently born who do not yet

know how to practice right from wrong. Such a condition of doctrinal and practical immaturity can easily

result in the desertion from the true faith in the face of temptation and persecution.

2. The solution is to be brought along to maturity (6:1-3).

The solution is not to teach over again the fundamental doctrines of the faith, but to march forward.

The author uses the passive voice [evpi. th.n teleio,thta ferw,meqa] (let’s be carried forward to
maturity) (6:1). Maturity is understood in terms of the characteristics lacking in 5:11-14 and the obedience

learned by the sufferings of Christ (5:9). However, this maturity is possible only if God permits it (6:3). He

is the only agent of Christian maturity. True Christians can be carried forward to maturity by God, but

apostates can never mature. It is impossible to carry such apostates forward. God will not be the agent of

their maturity because they have rejected Christ.

It is impossible to start again and lay another foundation concerning these fundamental doctrines, all

Christians can only move forward from the point in which they find themselves. The list of doctrines are

basic principles of the Christian spiritual life (as opposed to Jewish rites being opposed by the author).

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1. The foundation of repentance from dead works and faith toward God. The new believer must leave

behind his evil sinful conduct and receive Christ by faith.

2. The foundation of the doctrine of baptisms and the laying on of hands. The author refers to the

teaching about the significance of Christian water baptism (Acts 8; 19).

3. The foundation of the resurrection and eternal judgment. Jewish-Christians at times were tempted to

deny the bodily resurrection and opt for merely a spiritual resurrection. Also they may have believed in

the annihilation of the unbeliever.

The author is not interested in teaching these doctrines again to the audience who should already know

them. His interest is to exhort them to allow God to move them forward to maturity so that none of them

leave the true faith that they have received.

3. Without maturity, there is a danger of apostasy (6:4-8).

The author now describes certain professing Christians who have experienced the foundational

teachings of 6:1-2, but have never been carried on to maturity. Such professing Christians cannot be

brought to maturity or even brought to repentance, because their immaturity led them to apostasy. They

have denied the faith that they only partially confessed. Their final lost condition proves their lack of

genuine faith in the foundational doctrines that were never truly brought to a full realization.

The apostates are describes by five aorist participles:

1. They were once enlightened [fwtisqe,ntaj] (10:32). They were taught the truth.

2. They experienced [geusame,nouj] something of the promises of God (the heavenly gift).

3. They participated [meto,couj genhqe,ntaj pneu,matoj a`gi,ou] in the work of the Holy Spirit.

4. They experienced [geusame,nouj] something of the revelation and the supernatural power of God.

5. They apostated [parapeso,ntaj] from Christ.

Because of their apostasy, it is impossible for these persons to be brought to maturity in Christ or be

brought to repentance. God will not permit it (6:3). The sentence starting at 6:4 without the participles is

that “it is impossible to renew them to repentance.” God can bring anyone to repentance, “if He wills”

(6:3); however the Christian community who is responsible for their own maturity cannot (6:3). The reason

is that these apostates have crucified Christ with the same attitude against Him that the Jerusalem Jews had

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during the historical crucifixion. Such an attitude against Christ deserves the punishment of 6:8. These

persons have decided to willfully abandon Christ and no one can change their minds.

The author explains the judgment of God which the apostates deserve in terms of grounds or soils

which are judged according to the fruit they bear. Just as Jesus taught (Mark 4), the ground that bears fruit

receives God’s blessings. However, if ground is unfruitful it is cursed and punished. True Christians bear

fruit, but false disciples and professing Christians who deny the faith are not truly Christian and will be

punished.

4. True Christians are highly esteemed and have firm promises (6:9-20).

a. The author has high expectations that his audience will not apostate (6:9-12).

The author has confidence in his immediate audience even though there are some who have apostated

in the past. He is confident that they will be carried on to maturity as a result of his exhortations, and prove

to be truly saved (6:9). His confidence is based upon God and not upon their works. However, he is

confident that God will reward their good works, love, and service to other Christians (6:10). God will

bring them on to maturity.

However, they are dull [nwqroi] (5:11; 6:11-12). Because of their present immaturity, the author

exhorts them to place no confidence in their former good works. They must maintain their diligence until

the end. The purpose of their diligence is so that they will not be lazy or sluggish [nwqroi] but imitate

those who through faith and patience inherit the promise of God’s Salvation.

b. The audience has firm promises of future Salvation (6:13-20).

The promises of Salvation that the audience has is compared to the promises God made to Abraham

(Genesis 22:17-18). God promised that Abraham’s descendants would rule the land of Palestine. He

received the fulfillment of the promises through perseverance: Abraham patiently waited. The audience

will also receive the fulfillment of their promises from God. However, they must wait patiently until they

are accomplished. They not only have the promise of God but also His oath. Neither the promise nor the

oath can change and therefore true Christians are greatly encouraged [ivscura.n para,klhsin]. If they
indeed have “fled for refuge in laying hold of the hope” of Christ’s salvation, then they should know that

their future salvation is sure and steadfast. However, those professing Christians who have not truly trusted

in Jesus Christ in this manner, do not have the same assurance (6:4-8).

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 His salvation is like an anchor for the spiritual life of the true Christian. Jesus Christ is a High-Priest

who has entered into the most holy place in the presence of God the Father as a forerunner for the Christian

who now has access to that same holy place as a follower and believer in Jesus Christ.

Excursus on the Interpretation of Hebrews 6:4-8

The passage has proved a very difficult one for interpreters from the beginning of the Church. There

have been many attempts made to explain the message of the author in this very clear warning made to this

local church that apparently had experienced apostasy from among their ranks. The major possibilities in

the interpretation of the warning passages can be illustrated by the following chart.

Audience Sin Exhortation Consequences of Sin

1. True Believers
2. True Believers
3. True Believers who
are immature in their
faith.
4. Professing Christians
Apostasy Perseverance in the Faith
already gained.
Hypothetical Apostasy, Perseverance in the Faith
which is not possible for which is true of all
true believers. believers. The author
assumes that the
audience will persevere,
but warns them of a
hypothetical possibility.
Apostasy Avoid Apostasy by
becoming mature.
Perseverance in the
Faith.
Apostasy Avoid Apostasy by
making a sincere
confession of faith and
persevering with Christ.
Hell. A true believer can
lose his Salvation by
denying Christ.
Hell, if it were possible
for believers to apostate.
They will not inherit all
the blessings of the
millennial Kingdom.
Loss of rewards.
Hell because the
apostates never truly
trusted in Christ like
those of 6:18.

1. Those who argue that the author is writing to true believers in Jesus Christ who lose their salvation

through apostasy do so based upon the clear meaning of the description of these persons who are

enlightened, experienced the heavenly gift, have partaken of the Holy Spirit, and experienced the

revelation and the power of Christ. This description has every appearance by itself as describing true

Christians who also abandon Christ after these experiences.

2. Those who argue for a hypothetical possibility interpret the final circumstantial participle as a

conditional clause: “if they fall away.” Based upon their argument for the theological impossibility for

a true Christian to apostate, then this final participle must be a hypothetical warning so that the

audience is stirred on to maturity and avoids apostasy.

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 Besides the grammatical doubt that a circumstantial participle can carry the nuance of a conditional

clause in Greek syntax, a hypothetical warning that is really not possible would carry very little weight for

an audience tempted to abandon Christ.

3. Those who argue that apostate Christians lose only their future participation in the literal earthly

Kingdom of Christ do so based upon an interpretation of salvation that is limited to the future rewards

that Christ will give to faithful Christians.

Apostate Christians, who do not persevere in the faith are punished (6:8; 10:27-31), disciplined, or lose

their rewards; but they are still eternally saved. Only faithful Christians receive all the blessed rewards of

the coming Kingdom of Christ. These faithful Christians are the only ones who truly inherit and participate

fully in the future Kingdom. Apostate Christians enter the Kingdom without rewards.

There are several problems with the view. First, the author’s view of salvation is not limited to an

earthly millennial Kingdom of Christ, but he perceives of salvation as eternal (5:9; 6:2; 9:12-15). Second,

the author would have arrived at this perspective independent of the teachings of Jesus in the Synoptic

Gospels and of Paul. Both Jesus and Paul encourage true disciples to endure until the end when they will

receive Salvation. Jesus distinguishes clearly between false disciples who do not endure and true ones who

do (Matthew 7:15-23; 22:13; 25:30; John 2:23-25). The author of Hebrews is more in line with other NT

authors only if he is understood to maintain the same distinction. Third, the author himself distinguishes

between these Apostates and the true believers who have salvation (6:9) because of their diligent faith

(6:18).

4. Thus, it is best to understand the warning as to professing Christians who abandon Christ in contrast to

true Christians who are truly saved (6:9) because of their persevering faith in Christ (6:18).

Those who have had every possibility to truly believe because of their experiences in the Church (6:4-

5) and then harden their hearts (6:6) are justly rejected by God (John 12:37-40; Romans 1:26-28). It is

possible to hear the gospel and not be saved (Mark 4:1-12). The Holy Spirit can work in the life of an

unbeliever convincing him of sin (John 16:8-11). Unbelievers can even do miracles in Christ’s name

(Matthew 7:22-23).

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