Book Introduction

The Jewish-Christian Epistles followed by Introduction to Hebrews

In Hebrews, James, First and Second Peter, and Jude we have a group of inspired writings differing in important respects from Paul's Epistles. But this difference is in no sense one of conflict. All present the same Christ, the same salvation, the same morality. The difference is one of extension, of development. The Jewish-Christian writings deal with the elementary and foundational things of the Gospel, while to Paul were given the revelations concerning the church, her place in the counsels of God, and the calling and hope of the believer as vitally united to Christ in the one body.

The other characteristic difference is that while Paul has in view the body of true believers, who are therefore assuredly saved,the Judaeo-Christian writers view the church as a professing body in which, during this age, the wheat and tares are mingled. Mt 13:24-30. Their writings, therefore, abound, in warnings calculated to arouse and alarm the mere professor. A word of caution is, however, needful at this point. The persons warned are neither mere hypocrites, nor mere formalists. Song far as they have gone their experiences are perfectly genuine. It is said of the supposed persons in Heb 6:4-9 that they had been "enlightened," and the same word is use Heb 10:32, translated "illuminated." They are said, too, to have "tasted" of the heavenly gift, and again a word importing reality is used, for it occurs in Heb 2.9 of the death of Christ. The true point of the divine solicitude is expressed in verses 1 and 2. It is that they shall go on. They have made a real beginning, but it is not said of them that they have faith, and it is said (verse 9) that "things that accompany salvation" are "better." This fear lest beginners will "come short" is the theme of Heb 3.7-4:3. The men in Mt 7:21-23 are not conscious hypocrites--they are utterly surprised at their exclusion. Characteristic contrasts are, Heb 6:4-6 Rom 8:29-39 2Pet 1:10 Phil 1:6 In this respect these Epistles group with Mat 13.-23 and Acts 2.-9. The two Epistles of Peter, however, are less Jewish and more truly catholic than the other Jewish-Christian writings. He addressed, in his First Epistle, neither Jews as such, not even Christian Jews of Jerusalem, or Judea, but of the dispersion; while Second Peter is not distinctively Jewish at all.

SCOFIELD REFERENCE NOTES (Old Scofield 1917 Edition)

Book Introduction

The Epistle of Paul the Apostle to the Hebrews

WRITER The authorship of Hebrews has been in controversy from the earliest times. The book is anonymous, but the reference in 2Pet 3:15 seems conclusive that Paul was the writer. See also Heb 13:23. All agree that, whether by Paul or another, the point of view is Pauline. We undoubtedly have here the method of Paul's synagogue addresses. No book of Scripture more fully authenticates itself as inspired.

DATE From internal evidence it is clear that Hebrews was written before the destruction of the Temple, A.D. 70 (cf 10.11).

THEME The doctrinal passages reveal the purpose of the book. It was written with a twofold intent:

(1) To confirm Jewish Christians by showing that Judaism had come to an end through the fulfilment by Christ of the whole purpose of the law; and

(2) the hortatory passages show that the writer had in view the danger ever present to Jewish professed believers of either lapsing back into Judaism, or of pausing short of true faith in Jesus Christ. It is clear from the Acts that even the strongest of the believers in Palestine were held to a strange mingling of Judaism and Christianity (e.g. Acts 21:18-24 and that snare would be especially apt to entangle professed Christians amongst the Jews of the dispersion.

The key-word is "better." Hebrews is a series of contrasts between the good things of Judaism and the better things of Christ. Christ is "better" than angels, than Moses, than Joshua, than Aaron; and the New Covenant than the Mosaic Covenant. Church truth does not appear, the ground of gathering only being stated (Heb 13:13). The whole sphere of Christian profession is before the writer; hence exhortations necessary to warn and alarm a mere professor.

Hebrews is in six divisions, but these include five parenthetic passages of exhortation.

I. The great salvation. 1.1-2.18 (2.1-4, parenthetic).

II. The rest of God, 3.1-4.16 (all parenthetic).

III. Our great High Priest, 5.1-8, 6 (5.11-6.12, parenthetic).

IV. The new covenant and the heavenly sanctuary, Heb 8.7-10.39 (Heb 10:26-39, parenthetic).

Angel, Summary: Angel, "messenger," is used of God, of men, and of an order of created spiritual beings whose chief attributes are strength and wisdom. 2Sam 14:20 Ps 103:20 104:4. In the O.T. the expression "the angel of the Lord" (sometimes "of God") usually implies the presence of Deity in angelic form. Gen 16:1-13 21:17-19 Gen 22:11-16 31:11-13 Ex 3:2-4 Jud 2:1 6:12-16 13:3-22 See Scofield Note: "Mal 3:1". The word "angel" is used of men in Lk 7:24 Jas 2:25 Rev 1:20 2:1,8,12,18 3:1,7,14 In Rev 8:3-5. Christ is evidently meant. Sometimes angel is used of the spirit of man. Mt 18:10 Acts 12:15. Though angels are spirits Ps 104:4 Heb 1:14 power is given them to become visible in the semblance of human form. Gen 19:1 cf Gen 19:5 Ex 3:2 Num 22:22-31 Jud 2:1 6:11,22 13:3,6 1Chr 21:16,20 Mt 1:20 Lk 1:26 Jn 20:12 Acts 7:30 12:7,8, etc.). The word is always used in the masculine gender, though sex, in the human sense, is never ascribed to angels. Mt 22:30 Mk 12:25. They are exceedingly numerous. Mt 26:53 Heb 12:22 Rev 5:11 Ps 68:17. The power is inconceivable. 2Ki 19:35. Their place is about the throne of God. Rev 5:11 7:11. Their relation to the believer is that of "ministering spirits, sent forth to minister for them who shall be heirs of salvation," and this ministry has reference largely to the physical safety and well-being of believers. 1Ki 19:5 Ps 34:7 91:11 Dan 6:22 Mt 2:13,19 4:11 Lk 22:43 Acts 5:19 Acts 12:7-10. From Heb 1:14 Mt 18:10 Ps 91:11 it would seem that this care for the heirs of salvation begins in infancy and continues through life. The angels observe us 1Cor 4:9 Eph 3:10 Eccl 5:6 a fact which should influence conduct. They receive departing saints. Lk 16:22. Man is made "a little lower than the angels," and in incarnation Christ took "for a little "time" this lower place. Ps 8:4,5 Heb 2:6,9 that He might lift the believer into His own sphere above angels. Heb 2:9,10. The angels are to accompany Christ in His second advent. Mt 25:31. To them will be committed the preparation of the judgment of the nations. Mt 13:30,39,41,42. See Scofield Note: "Mt 25:32". The kingdom-age is not to be subject to angels, but to Christ and those for whom He was made a little lower than the angels. Heb 2:5 An archangel, Michael, is mentioned as having a particular relation to Israel and to the resurrections. Dan 10:13,21 12:1,2 Jude 1:9 1Th 4:16. The only other angel whose name is revealed Gabriel, was employed in the most distinguished services. Dan 8:16 9:21 Lk 1:19,26.

Fallen angels. Two classes of these are mentioned:

(1) "The angels which kept not their first estate [place], but left their own habitation," are "chained under darkness," awaiting judgment. 2Pet 2:4 Jude 1:6 1Cor 6:3 Jn 5:22.

See Scofield Note: "Gen 6:4"

(2) The angels who have Satan Gen 3:1 as leader.

See Scofield Note: "Rev 20:10".

The origin of these is nowhere explicitly revealed. They may be identical with the demons.

See Scofield Note: "Mt 7:22". For Satan and his angels everlasting fire is prepared. Mt 25:41 Rev 20:10.

"oikoumene" = inhabited earth. See Scofield Note: "Lk 2:1".

See Scofield Note: "1Jn 3:7".

Margin iniquity

lawlessness. See Scofield Note: "Rom 3:23".

See Scofield Note: "Rom 1:16".