The Setting of the Letter to the Hebrews

Summary of a Bible evening in Katwijk, 8 November 2001

There need be little doubt about the addressees of the Letter to the Hebrews. This is evident not only from the title, but no less from the many indications within the letter itself. Already in the opening it becomes clear who their “fathers” were. It speaks of “the fathers” of those to whom the Lord formerly spoke through the prophets. It unmistakably concerns Israelites (“theirs are the fathers,” Romans 9:5).

Hebrews are Hebrew-speaking people. From Acts 6:1,9 it appears that they are contrasted with “the Greek-speaking.” This is, however, more than a difference of language; it is a difference of culture. From the original text it is actually not about Greek-speakers but about “Hellenists.” These are not Greeks but Jews who were strongly influenced by Greek language and culture. In Acts 6 they stand opposed to those who held fast to the Hebrew language and culture. It goes without saying that the Hebrews were especially to be found in the center of Hebrew culture: Jerusalem.

Concerning the number of (Christ-believing) Jews in the land of Israel in the first century, we should not think small. James once said to Paul about “how many thousands of Jews there are who have believed” (Acts 21:20). In reality, however, it turns out to be ten times that number. The Greek text uses the word myriads, which unmistakably means “tens of thousands.” Thus, many tens of thousands of believing Jews in the land of Israel!

The Hebrews, to whom the letter is addressed, appear already to be the second generation of Christians. They were not eyewitnesses, but the Word had been delivered to them by those to whom it was first proclaimed (2:3). In terms of time, they ought already to have been teachers (5:12).

According to the writer, the prophetic word “the Lord will judge His people” applies to the Hebrews (10:30). The Lord would not wait long for this. On the contrary, there is still talk of “a very little while” (10:37). The Letter to the Hebrews must have been written sometime in the 60s of the first century—shortly before the destruction of the city of Jerusalem in 70 AD.

The worship service of the old covenant was, since the official inauguration of the new covenant (cf. 13:20), of course obsolete and aging. “And thus,” the writer of the Letter to the Hebrews adds, “near to disappearing” (8:13). The temple would disappear within a very short time.

As the Hebrews could see “the day” drawing near, they were to attend their “mutual gathering” with increasing diligence (10:25). In Greek the word here is epi-synagōgē, which means something like “super-gathering.” It is not about the regular meeting in the synagogues, but about the gathering that in significance went beyond them—the meeting attended as confessors of the Messiah.

The believing Hebrews were in danger of yielding under the pressure of their Jewish compatriots. They wanted them to “trample underfoot the Son of God” (10:29). The forsaking of (or turning away from) the “mutual gathering” was a “willful sin” (10:26). Hence also the threatening language in this context. It is not about skipping a meeting but about turning away from the Messiah.

The Hebrews are (again and again) confronted with the prospect of a terrible judgment: “a fearful expectation of judgment and a fierceness of fire which shall devour the adversaries” (10:27). This does not refer to “hell” or something of that sort, but to the dreadful burning of Jerusalem in 70 AD. The entire city, including the temple, went up in flames and was leveled to the ground. Under the command of the Roman general Titus, a bloodbath was carried out in Jerusalem, the like of which history scarcely knows.

When believing Hebrews would return to Judaism and deny Jesus as the Christ, “there remains no more a sacrifice for sins” (10:26). Logical. The great, once-for-all Sacrifice by which they were sanctified (10:29) they had deliberately rejected. And the sacrificial service in Jerusalem was on the verge of disappearing.

The Hebrews had once been enlightened and had “tasted the powers of the age to come.” By falling back into Judaism and thus “crucifying again the Son of God,” they were willfully sinning. Apparently, upon returning, they were required to mock and blaspheme the Son of God (6:6; 10:29). How could such people be brought again to repentance? Also in Hebrews 6 there is the announcement of “burning” (Hebrews 6:4–8).

In Luke 21:20ff. Jesus foretells the destruction of Jerusalem. The city would be surrounded by armies. “Then let those who are in Judea flee to the mountains, and let those who are in the city depart…” Jesus calls it “the days of vengeance.” The Letter to the Hebrews also speaks of impending vengeance and retribution (10:30). Its call to “go outside the camp,” i.e., to leave Jerusalem, fits seamlessly with this. The many who heeded this call—by fleeing, among other places, to Pella—escaped the disaster of the year 70. One may read the well-known accounts of Flavius Josephus about this.

The great saving events of cross and resurrection took place in the year 30 AD. After that follows a period of forty years, until the destruction of Jerusalem. A forty-year period marked by unbelief… Where have we seen that before? Indeed, it directly recalls the wilderness journey of the people of Israel. It is no surprise, then, that this period forms the red thread of the Letter to the Hebrews. We see this not only in the extensive explanation about the tabernacle (the tent that Israel carried along during the wilderness journey) but also in the repeated references to figures such as Aaron, Moses, and Joshua. Note especially the double sense in 3:9: “…although they saw My works for forty years, I was displeased with that generation.”

For one generation (forty years) the expectation of a soon visibly appearing Kingdom of God on earth was very strong. They had already “tasted the powers of the age to come” (6:5). Now, however, the Hebrews are being prepared for the fact that they would die without seeing the fulfillment of the promise of the visible Kingdom in their lifetime. For that reason, in the well-known chapter 11, the patriarchs are set before them as examples: “These all died in faith, not having received the promises” (11:13).

Not a visible King but a hidden High Priest in the sanctuary is presented to the Hebrews (6:20; 9:24). For the time being it would be: “as yet we see not” (2:8). They were no longer to hold on to visible signs and wonders, a concrete city, tangible sacrifices and rituals, but, like Moses once, to look to “Him who is invisible” (11:27).

Delen: