[Sidenote: Character and contents.]
Hebrews is marked by a complete unity of argument. Though the thread of the argument is sometimes dropped for the sake of practical exhortation, it is soon resumed and logically carried on.
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Christ as the Son of God is a manifestation of God superior to all other manifestations. He is far above the prophets, and above the angels, who neither created the material world nor have the "world to come" subject unto them. He towers above Moses, who was only a servant and a stone in the house of God, for He is the Son, and built the house. He is above Joshua; for He has won a rest for the people of God, of which the rest of Canaan was a mere type. Neither under Joshua nor under David did the people of God reach the ideal sabbath rest which God has promised (i.-iv. 13).
Christ as High Priest is above the Aaronic priesthood, for He is "after the order of Melchizedek" (Ps. ex. 4) (iv. 14-v. 10). Then the writer, before giving the full interpretation of Christ's high priesthood, makes a digression to urge the need of greater spiritual insight on the part of his readers (v. 11-vi. 12). They can be sure of God's blessing if they have faith and patience (vi. 13-20). The unique position of Melchizedek is then expounded. In Gen. xiv. nothing is said of Melchizedek's descent or of his death. Thus he stands forth in contrast to the Levitical priests whose descent is described, and who die and are succeeded by others. He was also superior to those priests, because Levi, in the person of his father Abraham, paid tithes to Melchizedek. Since Melchizedek's priesthood is superior to that of the Levitical priests, much more is that of Christ, of whom Melchizedek, great as he was, is only a type. Then the author shows that the rise of a new priesthood must imply the birth of a new religious system. Christ "hath His priesthood unchangeable," but needs not to repeat His sacrifice (vii.).
Then the author shows that the new liturgy and the new sanctuary of the Christian Church are superior to the liturgy and the sanctuary of Judaism. Though Christ's blood was shed only once, He retains the character of Priest (viii. 3); He hath "somewhat to offer," viz. Himself in His sacred manhood in heaven. He thus acts as a Mediator of the new covenant {215} promised in the Old Testament (viii. 6-13). The tabernacle was only a temporary parable; Christ acts as High Priest in the holy of holies, the actual presence of God typified by the tabernacle; He has consecrated the new covenant between man and God by His own blood (ix.). The repetition of the Levitical sacrifices proves their impotence. But that of Christ is adequate. It is an offering of inherent value, being the offering of the will of Christ, instead of the offering of unconscious beasts. And we need no other atonement, for His unique offering has a perpetual value (x. 1-18).
The writer then proceeds to insist upon the appropriation and application of the truths which he has expounded. It is our privilege to have full confidence, and our duty to assemble for worship: apostasy is most serious (x. 19-39). The writer next describes the nature of faith, which is a faculty which makes the future as if it were present, and the unseen as if it were visible. It is illustrated by a magnificent roll-call of heroes from Abel to the Incarnation. These heroes, who saw both worlds, and realized how petty the material world is compared with the spiritual, had real insight (xi.). Emulate their example, enduring persecution, knowing that our Mount Zion is superior to Sinai, and our coming to church a reunion with angels and saints (xii.).
The Epistle closes with a practical exhortation concerning brotherly love, hospitality, prisoners, marriage, and contentment. The ministers who had formerly had rule over the readers are to be remembered. We are not to be unsettled by strange teachings. "We have an altar" of which the Jewish priests may not partake. Our sin offering, Jesus, is given to us as food. We must go to Him outside the camp of Judaism. After an injunction to obey the clergy and a request for prayers, the Epistle concludes. Just before the end it is stated that "our brother Timothy hath been set at liberty" (xiii.).
The whole Epistle is peculiarly dignified, eloquent, and {216} persuasive, and its elegant Greek and delicate Alexandrian philosophy make it a literary treasure.
We may conclude with some further remarks on the writer's doctrine of
Christ's Person and of the Jewish Law.