Hebrews: Introduction

<body topmargin=0 leftmargin=0 marginheight=0 marginwidth=0> <table cellpadding=0 cellspacing=0 border=0><tr> <td valign="top" colspan=2 height=100 BGCOLOR="#CCCCFF" TEXT="#080000" bgproperties="fixed" background="0c900640egdysm.jpg"> <div> <FONT SIZE="5" COLOR="#000066" FACE="Arial" ><B>Grace Bible Fellowship</B></FONT><FONT SIZE="5" COLOR="#000099" FACE="Arial" ><B> </B></FONT><B>    |     </B><A HREF="index.htm" TARGET="_top" TITLE="Grace Bible Fellowship"><B>home</B></A><B><IMG SRC="0e7523c0.png" border=0 width="82" height="60" ALIGN="LEFT" HSPACE="10" VSPACE="0"></B></div> <div> back to<B>  </B><A HREF="id71.htm" TARGET="_top" TITLE="Studies in Hebrews"><B>Studies in Hebrews</B></A></div> <div> </div> </td> </tr><tr> <td valign="top" width=200 BGCOLOR="#0000BF" TEXT="#F7F7FF"> <bR> <div> <B><IMG BORDER="0" SRC="Symb075c00b700c8ffcccc00.png" HEIGHT="13" WIDTH="24" ALIGN="bottom" HSPACE="0" VSPACE="0">Hebrews: Introduction</B></div> <div> <A HREF="id75.htm" TARGET="_top" TITLE="Hebrews Chapter 1">Hebrews Chapter 1</A></div> <bR> </td> <td valign="top" height=380 width="100%" BGCOLOR="#FFFFFF" TEXT="#080000"> <div> <B>Hebrews: Introduction</B></div> <div> Phillip W. Dennis</div> <bR> <div> I. Introduction.   We begin by an examination of <I>authorship</I>, and <I>audience</I>.</div> <bR> <div> A. Doctrinal Content</div> <div> 1.   When we recognize the distinctive nature of the Paul's gospel and the dispensation of the</div> <div> Mystery (Rom. 16:25; Gal. 1:11,12; 2:1-2; Eph. 3:3,8,9; Col. 1:25-26) we can make a correct</div> <div> assessment of the authorship and audience. The epistle to the Hebrews doctrinal content is</div> <div> manifestly about the seven many's of Israel in contradistinction to the Seven Ones of the</div> <div> Body of Christ (Eph. 4:4-6). More below.</div> <div> 2.   Distinction between the seven many's of Israel and the seven ones (Eph. 4:4-6) of the Body</div> <div> of Christ have been proved in previous studies and outlines. The seven many's of Israel are</div> <div> throughout the  "old testament" scriptures. The seven many's are also maintained in the new</div> <div> testament (Greek) scriptures in the gospels, Acts and the Jewish epistles (Hebrews, James,</div> <div> 1,2 Peter, 1,2,3 John, Jude, Revelation). A summary is provided below in the Appendices A</div> <div> and B. We will examine key verses within Hebrews tonight.</div> <div> 3.   Table of Verses in the book of Hebrews relating to Seven Many's of Israel:</div> <bR> <DIV ALIGN="LEFT"></DIV> <div> <TABLE BORDER="2" CELLPADDING="1" CELLSPACING="1" WIDTH="639" BORDERCOLORLIGHT="#C0C0C0" BORDERCOLORDARK="#808080" FRAME="BOX" RULES="ALL" HSPACE="0" VSPACE="0" > <tR> <tD VALIGN=TOP HEIGHT= 20 ><NOBR><div> <B>Seven Many’s of Israel</B></div> </NOBR></tD> <tD VALIGN=TOP WIDTH="450"><div> <B>Texts in Hebrews</B></div> </tD> </tR> <tR> <tD VALIGN=TOP HEIGHT= 44 ><NOBR><div> Many bodies. </div> <div> Jews and Gentiles</div> </NOBR></tD> <tD VALIGN=TOP><NOBR><div> Implicit in distinctive audience (“To the Hebrews”) of the letter</div> </NOBR></tD> </tR> <tR> <tD VALIGN=TOP HEIGHT= 157 WIDTH="174"><div> Many lords, gods and spirits = the angels</div> </tD> <tD VALIGN=TOP WIDTH="450"><div> 1.  <B>Many spirits</B>  , i.e., holy angels   are the   spirits over   Israel's kingdom    </div> <div> A.  Angels are   spirits: <U>Heb 1:7,14</U></div> <div>       B.  God governs   elect Jews through holy   angels,</div> <div> reveals Scriptures through angels: <U> Heb 2:2</U> ; <U>Heb 7:7</U>    </div> <div> 2.<B> Many gods</B> <U>Heb 2:7</U> ("angels" in Hebrews 2:7 but</div> <div>  <U>Ps. 8:5</U> reads “gods.”  So "angels" == "gods")</div> <div> 3. Angels are mediators: <U>Heb. 1:14</U>.</div> </tD> </tR> <tR> <tD VALIGN=TOP HEIGHT= 152 WIDTH="174"><div> Many hopes</div> </tD> <tD VALIGN=TOP WIDTH="450"><div> Hebrews describes the earthly hope (therefore not for Body of Christ)</div> <div> 1.   <U>Heb. 11:9</U> Abraham, Isaac, Jacob are <U>equal heirs</U> (at least qualitatively) in Israel's future kingdom </div> <div> 2.   <U>Heb. 1:13</U> (no angels at right hand of God) but Body of Christ is seated with Christ in the heavenlies (<U>Eph 2:6</U>, <U>Phil 3:20</U>).</div> <div> 3.   <U>Heb. 1:14; 2:2; 6:1; 13:13,14</U>.  Author identifies himself with the audience and their hope (therefor Paul not the human author)</div> </tD> </tR> <tR> <tD VALIGN=TOP HEIGHT= 75 WIDTH="174"><div> Many faiths</div> </tD> <tD VALIGN=TOP WIDTH="450"><div> Hebrews describes distinctive doctrines of Jewish saints</div> <div> 1.   <U>Heb. 6:18,19</U>.  Jewish belief confesses their distinctive hope.</div> <div> 2.   <U>Heb. 9:10</U> (Sacrifices until eternal state. (Note: <I>on them</I> in KJV not in the text!)</div> </tD> </tR> <tR> <tD VALIGN=TOP HEIGHT= 83 WIDTH="174"><div> Many baptisms:</div> <div> inward baptism, ritual baptisms, charismatic baptisms</div> </tD> <tD VALIGN=TOP><NOBR><div> 1.   <U>Heb. 9:10</U>   (Greek text) diverse baptisms  </div> <div> 2.   <U>Heb. 6:1,2</U></div> <div> 3.   <U>Heb. 10:22</U></div> <div> 4.   <U>Heb. 6:4-6</U></div> </NOBR></tD> </tR> <tR> <tD VALIGN=TOP COLSPAN=2 HEIGHT= 57 WIDTH="627"><div> <B><U>Conclusion</U></B>: Hebrews describes the distinctive doctrines of the Seven Many’s of the Jews and Gentiles in the earthly kingdom.  The Body of Christ’s unity is the Seven Ones.  Hebrews is not addressed to the Body of Christ.</div> </tD> </tR> </TABLE></div> <bR> <div> 4. Traditional Interpretations</div> <bR> <div> a.   Coventantalist. Hebrews describes the permanent replacement of the old covenant</div> <div> along with its sacrificial ceremonies. This interpretation blends with their system that the</div> <div> Body of Christ is the "new Israel" with a new system of sacraments that are the "reality"</div> <div> based on Christ.</div> <div> b.   Non-covenantalist including dispensationalists. Similar to Covenantalist but they make</div> <div> the epistle apply to the Body of Christ and do not require a permanent end of the old</div> <div> covenant until eternal state. The text of Hebrews then refers to the abrogation of the old</div> <div> covenant law for members of the Body of Christ in the current age.</div> <div> c.   Both of these interpretational schemes rely on a fundamental misreading of Hebrews 6:1</div> <div> as a call for abandoning "Judaism" for "Christianity."</div> <bR> <div> B. Authorship</div> <bR> <div> 1. Traditional Arguments for Pauline Authorship. All Weak.</div> <div> a.   Hebrews ends with "Paul's distinctive salutation" which he indicates in 2 Thess 3:17-18.</div> <div> This would provide evidence but not sufficient condition for Hebrews to be written by</div> <div> Paul. In fact Peter himself uses similar salutations see 1 Peter 1:2 and 2 Peter 1:2</div> <div> (1) 2 Thes 3:17 17 The salutation of me Paul with mine own hand, which is the token in</div> <div> every epistle: so I write. 18 The grace of our Lord Jesus Christ be with you all. (ASV)</div> <div> (2) 2 Pet 1:2 Grace to you and peace be multiplied in the knowledge of God and of</div> <div> Jesus our Lord; (ASV)</div> <div> (3) 1 Pet 1:2 according to the foreknowledge of God the Father, in sanctification of the</div> <div> Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace to you and</div> <div> peace be multiplied. (ASV)</div> <div> b.  Timothy was Paul's constant travelling companion, and Timothy is mentioned in Heb.</div> <div> 13:23. This is contravening evidence against those who say Paul didn't mention his</div> <div> name in order to not prejudice his case among the Jews. If this is so why did he then</div> <div> mention Timothy. Point: one cannot easily maintain both arguments.</div> <bR> <div> 2.  <B><U>Conclusive Arguments against</U></B></div> <div> a.  Summary Observations. The author identifies himself with his audience and their hope</div> <div> (cf. 1:14; 2:2; 6:1; 13:13,14 etc). The hope described is not the One Hope of the One</div> <div> Body, ergo Paul is not the author</div> <div> b.  The author states that the doctrine of MANY baptisms constitutes part of the elementary</div> <div> foundation of the faith (Heb. 6:1,2), and further that his audience in fact had received</div> <div> ritual baptism as part of their confession of faith (Heb. 10:22); but Paul states there is but</div> <div> ONE baptism (Eph. 4:5), ergo Paul cannot be the author. Further, the objective faith</div> <div> described in this book cannot be the faith of the Body of Christ, but that of the Jewish</div> <div> saints.</div> <div> c.  The author confirms role of angels as mediators. Heb 1:7,14; 2 :2,7; 7:7. Thus Hebrews</div> <div> confirms the doctrine of many lords, gods, spirits for the nation of Israel as taught in the</div> <div> "old testament."</div> <div> d.  Secondary observation, confirmatory: Writing style. Hebrews is written in an educated</div> <div> Greek; Paul's epistles which are signed by him are written in "common" Greek.</div> <div> e. The author states he is not one of those who had heard Christ (clearly Paul had!), Heb.</div> <div> 2:3.</div> <bR> <div> C. Audience</div> <div> 1.  In light of A.2 above, the audience of the letter is Jewish saints whose hope is to rule</div> <div> eternally on the earth as the masters of the Gentiles and to be under the authority of the</div> <div> angels.</div> <bR> <div> <B>Appendix A: Summary Overview of Seven Many's of Israel and Seven Ones of the Body of Christ</B></div> <bR> <div> <B>Appendix adapted from "A Dispensational Survey of Scripture Centered on the Seven Ones of the</B></div> <div> <B>Body of Christ," by Steve Rodabaugh.</B></div> <bR> <div> I. The Seven Ones of the Body of Christ. Eph. 4:4-6: One Body; One Spirit; One Hope; One Lord; One</div> <div> Faith; One Baptism; One God and Father.</div> <bR> <div> II. Seven One's of the Body contrasted with seven many's of the Jewish dispensation.</div> <div> 1. The seven many's of the Jewish dispensation occur everywhere <I>outside of Paul's epistles,</I></div> <div> <I>both in the "Old Testament" and the "New Testament."  </I>Yet another indicator of the</div> <div> distinctiveness of Paul's gospel.</div> <bR> <div> 2. See Appendix B, for summary.</div> <bR> <div> 3.  <B>Many bodies</B>. In contrast to the heavenly program, the earthly program is not One Body,</div> <div> we have already seen this. The <B>twain </B>were made <B>one </B>(Eph. 2:11-16). There was and will be</div> <div> an <B>eternal ethnic </B>distinction of the redeemed on the earth The gifts and callings of God are</div> <div> without repentance (Rom. 11:29).</div> <bR> <div> 4. <B>Many hopes.</B> Hope of Gentiles and Hope of the Jews. For more details see Appendix B.</div> <div> a. Hope of the Gentiles is eternal life on the earth, having dominion over the earth in</div> <div> submission as servants of Israel.</div> <div> b. Hope of the Jews is eternal life on earth, governing the Gentiles in submission to the</div> <div> angelic hosts.</div> <bR> <div> 5.  <B>Many lords, gods, spirits</B>. The angelic hosts are mediators to Israel. As such Israel has</div> <div> many lords, gods, and spirits. They are designated lords, gods, and spirits throughout</div> <div> Scripture.</div> <div> a.  <B>Angels are spirits</B>.</div> <div> (1) Heb 1:13,14; Ez 1:21; 1 Kg 22:21-23; 2 Chr 18:20-22; 1 Sam 16:14-23, 18:10,</div> <div> 19:9; Ps 104:4 etc.</div> <div> (2) God governs elect Jews through holy angels, reveals Scriptures through angels:</div> <div> Dan 7:16- , 8:17- , 9:21- , 10:10-12:13; Acts 7:53; Gal 3:19; Ez 2:2; Heb 2:2; Is</div> <div> 6:6, 7; etc. Note Heb 7:7 the one who blesses is of superior authority.</div> <bR> <div> b.  <B>Angels are lords</B>.</div> <div> (1) Gen 19:2, 18 angels are Lot's Lords/priests</div> <div> (2) Dan 10:16, 17, 19, 12:8 Gabriel is Daniel's lord</div> <div> (3) Is 6:6, 7 Seraph is Isaiah's priest/lord</div> <div> (4) Ps 136:3 angels are the psalmist's lords</div> <div> (5) Zech 6:4 angels is Zechariah's lord (see 5:10 also)</div> <div> (6) 1 Cor 8:5 heavenly lords, = holy angels for Israel, = demons for pagans</div> <div> (7) In each case, context shows that the angel in question is created, i.e., not Angel</div> <div> Jehovah (or Jehovah the Word).</div> <div> (8) God governs elect Jews (and hence the redeemed Gentiles) through angels.</div> <bR> <div> c. <B>Angels are gods</B>. i.e., holy angels are the gods over Israel's kingdom</div> <div> (1) Point. Only Jehovah is God <B>by nature</B>. When Scripture calls created beings "gods"</div> <div> it means they are "gods" <B>by commission. </B>It is indisputable that Scripture refers to</div> <div> created beings as "gods." A selection of passage from Psalms with brief comments:</div> <div> (a) Ps 8:5 Hebrew text reads: "a little lower than the gods". In the Jewish point of</div> <div> view, angels are gods over men, The LXX reads "a little less than angels", a</div> <div> reading precisely quoted in Heb 2:7.</div> <div> (b) Ps 82:1 By parallelism, gods = congregation of the mighty ones. Note Hebrew</div> <div> word for "mighty one" is another word for "god." LXX translates "mighty ones" by</div> <div> "gods".</div> <div> (c) Ps 82:6 By parallelism, gods = sons of the Most High (Hebrew text).</div> <div> (2) Other passages: Ps 86:8; Ps 95:3; Ps 96:4; Ps 97:7 (The LXX reads "Let all His</div> <div> angels worship Him" which is essentially quoted in Heb 1:6); Ps 97:9; Ps 135:5; Ps 136:2; Ps 138:1.</div> <div> (3) Dan 11:36. "God of gods" of Dan. 11:36 = "Prince of princes" of Dan. 8:25 = "Prince</div> <div> of the host" of 8:11. In context of Daniel "gods" of 11:36 = "princes" of 8:25 (note</div> <div> usage of "prince" in 10:13, 20-21, 12:1 = angel) = "host" of 8:11 ="starry host" of</div> <div> 8:10.</div> <div> (4) John 10:34-36: "Jesus answered them, Is it not written in your law, I said, <B>Ye are</B></div> <div> <B>gods</B>? 35 If he called them gods, unto whom the word of God came, <B>and the</B></div> <div> <B>scripture cannot be broken...</B>"</div> <div> (a) It is surprising how many today are unaware of this passage and Scriptures use</div> <div> of the word "elohim" to refer to angels.</div> <div> (b) It is interesting to read Calvin's comments here as a counter to those of</div> <div> covenant/calvinistic persuasion.</div> <div> (c) John Calvin, NT commentaries: "<I>I said, You are gods. </I>Scripture gives the name</div> <div> of <I>gods </I>to those on whom God has conferred an honorable office. He whom God</div> <div> has separated, to be distinguished above all others, is far more worthy of this</div> <div> honorable title. Hence it follows, that they are malicious and false expounders of</div> <div> Scripture, who admit the first, but take offense at the second. The passage which</div> <div> Christ quotes is in Psalm 82:6, I have said, You are gods, and all of you are</div> <div> children of the Most High; where God expostulates with the kings and judges of</div> <div> the earth, who tyrannically abuse their authority and power for their own sinful</div> <div> passions, for oppressing the poor, and for every evil action. He reproaches them</div> <div> that, unmindful of Him from whom they received so great dignity, they profane</div> <div> the name of God. Christ applies this to the case in hand, that they receive the</div> <div> name of <I>gods</I>, because they are God's ministers for governing the world. For the</div> <div> same reason Scripture calls the angels <I>gods</I>, because by them the glory of God</div> <div> beams forth on the world."</div> <div> (5) Moses is a "god" to Pharaoh: Exodus 7:1.</div> <div> (6) 1 Cor. 8:5,6.</div> <div> (7) Heb. 2:7 (a quote of Psalm 8:5 which in the Hebrew text reads "a little lower than the</div> <div> <B>gods</B>." The LXX (Greek) of Psalm 8:5 reads "<B>angels</B>.")</div> <div> (8) In other passages throughout Scripture, Jehovah is the "God of gods," and "Lord of</div> <div> lords," i.e. He is The God of the angels. He is the Lord of the angels.</div> <bR> <div> 6. <B>Many Faiths </B>(doctrine & practice; not act of believing but <B>what </B>is believed): Gentile faith and</div> <div> Jewish faith. All of the following characteristics are continued and practiced throughout book</div> <div> of Acts by Jews and Gentiles of the Kingdom program.</div> <bR> <div> a. Gentile faith (doctrine and practice) includes:</div> <div> (1) sacrifices (made through mediation of Jewish priests).</div> <div> (2) faithful submission to Jews (acknowledgment, submission and confession of</div> <div> conditions of the Abrahamic covenant).</div> <div> (a) Note this submission to Israel was vocalized by the Canaanite woman to Christ,</div> <div> and that manifested her regeneration. That was her confession of her Gentile</div> <div> faith.</div> <div> (b) Further, Christ dealt with her on the basis of the distinction between Jews and</div> <div> Gentiles (children = masters and dogs).</div> <div> (3) dietary rules (after Gen. 9:3-4 all animals are allowed for food but the animal must</div> <div> die by bleeding, no things strangled are permitted. Note: <B>James enforces this law</B></div> <div> <B>for the Gentiles in Acts 15 at the council of Jerusalem. Paul later throws it out</B></div> <div> in Col. 2).</div> <div> (4) faith in Christ as Redeemer.</div> <div> (5) Messianic water baptism.</div> <bR> <div> b. Jewish faith (doctrine and practice) includes:</div> <div> (1) circumcision.</div> <div> (2) sacrifices.</div> <div> (3) exclusive priesthood (within Israel there was an exclusive priesthood and, in</div> <div> addition, every Jew is priest to the Gentiles).</div> <div> (4) dietary regulations (prohibited foods, kosher preparation).</div> <div> (5) Sabbaths, holy days (observance of days, months, years).</div> <div> (6) feasts (Passover, etc.).</div> <div> (7) diverse baptisms, including Messianic baptism,</div> <div> (8) faith in Christ as Redeemer, etc.</div> <bR> <div> c. Clear to see from theses lists that <B>in times past </B>there were <B>twain</B>.</div> <bR> <div> 7. <B>Many baptisms</B>, Hebrews 6:1,2.</div> <div> a. Inward baptism (regeneration).</div> <div> b. Diverse baptism of Mosaic law, Heb 9:10. Some of the baptisms of Moses:</div> <div> (1) Identification with the priesthood: the induction Ex 30:17-1, 40:12; Lev 8:6.</div> <div> (2) Continual hand, foot baptisms of priests Ex 30:18-21, 40:30-32.</div> <div> (3) Day of Atonement baptisms Lev 16:4, 24, 26, 29.</div> <div> (4) House baptisms Lev 14:48-53.</div> <div> (5) Diet baptisms Lev 11:23-28, 17:23-28, 22:6.</div> <div> c.  Israel's baptism into Moses: 1 Cor. 10:2.</div> <div> d.  The Charismatic Baptisms: John 20:23; Acts 2:4 (cf. Acts 1:5; Luke 24:49), Acts 2:37,38,</div> <div> Mark 16:17, etc.</div> <div> e.  Messianic water baptism (baptism of repentance for remission of sins) begun with John</div> <div> the Baptist to make Messiah manifest to Israel, John 1:25,31; John 4:1,2, Matthew</div> <div> 28:19,20;. Mark 1:3, Luke 3:3 (cf. Matthew 2:6,11; Acts 13:24); Matthew 21:25-27; Mark</div> <div> 16:16; 1 Peter 3:21; Acts 2:37,38.</div> <div> f.    Acts 2:38 is a <B>key passage </B>that conjoins three of the many baptisms for Israel. Inner</div> <div> baptism (implicitly since repentance issues from regeneration), Messianic water baptism</div> <div> for remission of sins, and finally charismatic spirit baptism for miraculous signs. All three</div> <div> of these are necessarily conjoined in the Kingdom program, (Mark 16:16-18, etc.).</div> <bR> <bR> </td> </tr></table></body>