In the former installments of this series we arrived at the conclusion that Paul was the author of the Hebrew Epistle and that it was God's final call to Israel of that generation to accept Jesus as Lord and Messiah. As we shall see in this study, Jewry of the first century was divided, in this epistle, into three groups: first, the great majority who were not interested in the gospel message; second, the Hebrew Christians, who had made little progress in spiritual development; and third, the apostates, mentioned in chapters 6 and 10, who had sinned against light and rejected the evidence presented to them although it was overwhelming.

As we shall see in a later study, the gospel, when this epistle was written, had been preached to the entire nation of Israel. But only a very small group had accepted the message.

The epistle divides into three major sections, and concludes with the appeal in chapter 13. The first portion consists of chapters 1 and 2 and presents Jesus of Nazareth to His brethren according to the flesh as the God-man. In chapter 1 His divine nature is set forth and is proved by quotations from the Old Testament. In the second chapter His human nature is set forth.

The second great division of the epistle consists of chapters 3 to 7 inclusive. The Apostle begins his discussion of this phase of his subject by appealing to his brethren in the flesh to "consider the Apostle and High Priest of our confession, even Jesus." As has been noted in the former study, the "holy brethren" are the Jewish people who are in the Old Testament called "the holy people." Even though they are, figuratively speaking, on the siding (I am thinking in terms of a railroad track), they are called "the holy people" in Daniel 12:7, which passage is discussing unbelieving Israel in the time of the Tribulation.

In 3:1-4:13 Paul presents the claims of Jesus as the Apostle of our faith. This term simply means, "one who is sent." Christ was sent by the Father to become the great Missionary to the world in order that He might obtain man's redemption and announce the same to all nations.

In 4:14-7:28 he sets forth Jesus to His brethren as the High Priest of the Hebrew faith. In his discussion of this point, in (Heb. 5:11-6:20), he leaves his main theme and briefly discusses the lost condition of the apostates to whom special privileges and enlightenment had been given and who had willfully sinned against such light and advantages. A glance at this section will show that 7:1 takes up the thought dropped in 5:10.

The high-priestly office and the ministry of the Lord Jesus Christ are set forth in a most forceful manner in this major section, which we are noticing. The Lord Jesus, unlike the Aaronic priest, is a Priest-King after the order of Melchizedek. He is able, therefore, having an everlasting priesthood, to save unto the uttermost all who come to God by Him.

The third section of the epistle consists of chapters 8 to 12 inclusive. Chapter 8:1-7 constitutes a summary of the results and advantages which have been procured for us by Jesus in His becoming the Apostle and High Priest of our confession. Since there has been a change in the priesthood, there had to be, of necessity, a change in the entire spiritual administration and setup. Since Christ is what He is and has accomplished what He has wrought, we have a better covenant, a better sanctuary, a better sacrifice, a better ministry, and better promises.

In 8:8-13 appears a quotation from Jeremiah 31 relative to the new covenant which God promised to make with Israel nationally. At the time of the writing of the epistle, the Sinaitic Covenant was waxing old and becoming aged (vs. 13). As we shall see in the exposition of this epistle, this promised new covenant is to the entire nation of Israel. Speaking figuratively, God wrote out the covenant and Christ signed it; but Israel has refused to do so. She cannot, therefore, enjoy the benefits thereof until she affixes her name to it. The believers, however, who accept Jesus as Messiah anticipate in a limited degree the blessings promised in the covenant.

The sanctuary in which we now worship is in heaven where Jesus is functioning as the High Priest. The tabernacle and later the temple were simply patterns of the true tabernacle which is in heaven. It is in this sacred place that our worship is completed and presented to the Almighty. The discussion at this point is found in 9:1-10.

The Hebrews, from the Exodus to the destruction of Jerusalem in 70 A.D., conducted the sacrifices of animals as commanded by Moses. These offerings were of a temporary nature and could never take away sin. They could, however, on account of their typical character, roll the sins of the people forward one year. Such offerings manifestly could not make atonement for sins and blot them out. These were only typical of the blood of Christ, which alone can cleanse from all sin. The development of this glorious doctrine is seen in 9:11-10:18.

Because Jesus is our great High Priest and is perfectly presenting our worship and praise to God in the heavenly sanctuary, we have a better ministry as is set forth in 10:19-12:13. The keynote of this section is faith which does not shrink back but presses forward to the goal that is before. Christians are, therefore, urged by the Apostle to fix their eyes perfectly upon Jesus and run the race set before them.

From the very nature of the case we have better promises than those offered to Israel. This hope is presented in 12:14-29. A careful examination of this section shows that the Apostle was looking at the great Millennial Age when Jerusalem will be the capital of the world and the glory of God will envelop the earth as the waters cover the sea.

The epistle closes with a passionate appeal for the Jewish nation, which had already been evangelized, to leave the camp of Judaism and to accept Jesus as Lord and Messiah. Naturally such a stately document as this one is closes with a doxology such as is found in 13:20,21. Appended to it is the salutation and greetings.
 

"Now the God of peace, who brought again from the dead the great shepherd of the sheep with the blood of an eternal covenant, even our Lord Jesus, make you perfect in every good thing to do his will, working in us that which is well pleasing in his sight, through Jesus Christ; to whom be the glory for ever and ever. Amen" (Heb. 13:20,21).