[Transcript represents full sermon's text]

       For the Christian seeking a greater depth within the New Testament, the epistle to the Hebrews is a good place to go. It’s generally not a book, it seems we might say, that a baby-Christian would go to as his or her first choice. On the other hand, that choice might be true for a Jewish person—especially one who is coming out of a stricter sect of that religion. Hebrews is multilayered, and it ties, or bridges, the setup and observance of the Old Testament Jewish system with the new workings under the new one man, Jesus Christ, the Messiah, the promised One sent by God. The fulfillment of Old Testament promises to the Israelites are made in him. For the Jews, Jesus becomes the completion of their religion. For the Gentiles, this about the Jewish God and about Jesus is something new. Nevertheless, the author in this book is going to be focusing on people who have accepted Jesus as the Messiah, and yet identify as Jewish persons.

       Up next comes the presentation of a rather large elephant in the room who undoubtedly has to be faced when coming to this epistle to the Hebrew Christians. That subject matter can be form in the manner of a question as to “Who authored this book?” And then comes for us the vast array of answers. Everyone appears to have their opinion. The most obvious and yet commonly heard answer would be that of the Apostle Paul. Paul wrote Hebrews, people will say. In fact, there seems to be a strong sense among certain believers that this is the case—the Paul was indeed the author. Evidence is then presented as to why they think that is the case. The first piece is usually that the language of the letter sounds Pauline—that is, at times it gives the impression as if it is something Paul would have wrote. Another seemingly strong piece of evidence comes to us in the last chapter of the book, in chapter 13, wherein the author mentions Timothy. We know that Timothy was one of Paul most trusted companions during his ministry—there’s no doubt about that.

       While those details regarding the possible authorship of Paul seem intriguing, there are also persons on the other side of the matter. Some do not believe that Paul wrote the epistle. As a matter of fact, in just thinking about it in the head, it appears that over the years of the great divide that while the groups seem roughly split down the middle—that is, half those who think Paul wrote it and half of those who think it was someone else—there does seem to be a slight lean in the Evangelical world toward those who think it was in point of fact someone else. A person who has been mentioned a few times would be Apollos. One reason he’s probably brought up is that whoever this author is, the person is familiar with the Jewish Law and is indeed well-spoken. It’s someone who knows a lot as pertains to things which relate to the old Jewish system. Apollos, then, would be a good candidate for that. Therefore, some seem convinced Paul wrote it, while others, probably more, think that someone perhaps close to Paul at one point or another actually wrote it.

       Really, at the end of the day, the whole matter just seems too close to call—too close to really be able to say for sure. While at times admittedly it does seem like the author is saying things in a way that Paul would, at other times it doesn’t seem entirely Paul. Perhaps if it was Paul, it was early on, before he began to take more of a ‘Gentile’ approach to things. Or perhaps he deliberately wrote in a different way because he was talking to Hebrew Christians. We just don’t know for sure.

       Of course, this brings up the whole subject of date—as to when the epistle was written. In one view, wherein Paul is believed to be the author, it is thought that the book was written in the few years after his conversion from Judaism. That is why it is thought that it has more of a ‘Jewish Law’ theme and that Paul is focused on the Jews, when in fact he would become the Apostle to the Gentiles later. It is thought he would have written it, then, when he studied for about three years before he started his ministry. This would be in the time period mentioned in Galatians 1:16-18. A few think he wrote chapters 1 to 12, and then perhaps later, at the end of his ministry wrote chapter 13 (see 2 Timothy 4:13). So, that would place the date of the writing of it in the latter 30s A.D. The more prevalent view is that the Epistle to the Hebrews was written sometime in the 60s A.D. Under this view, either Paul or someone close to Paul writes the epistle right before the destruction of Jerusalem in 70 A.D. The belief is that it had to have been written before that event simply because the author speaks of Temple use with no mention of it’s destruction. It seems almost certain that he would have mentioned that event had it already occurred.

       In considering this former view, that of the earlier date, there is more to think about. For one, the author appears to be writing from Italy, for he says in Hebrews 13:24, “Those who come from Italy send you greetings” (ESV). Another couple things to consider are that the Hebrew Christians mentioned seem to have been believers for a while. Hebrews 5:12 states, “For though by this time you ought to be teachers, you need someone to teach you again the basic principles of the oracles of God” (ESV). That doesn’t appear to be something that would be said for a church which has only been in existence for a few short years. But even more convincing seems to be what is stated in Hebrews 10:32-34, where it speaks of the people’s persecutions, and even their “former days” right after becoming Christians. That seems to also denote they’ve been Christians awhile. These points seem to make it more and more difficult to say that the epistle was written early, back in the 30s A.D.

       As pertains to who the book is written to, there is no question that it’s obviously written to Hebrew Christians. Fitting it is also to add, however, that the author does have Jewish non-Christians in mind as part of his audience. This observation can be made in chapter 2, in verse 3, where the author says, “how shall we escape if we neglect such a great salvation?” (ESV). That’s not something that would be spoken to a Christian audience only. If all the individuals where already saved, that verse wouldn’t make any sense. In trying to pinpoint who ‘specifically’ it is written to, that is, what specific church, again it cannot be ascertained. That information was probably provided in the original manuscript but perhaps deleted by the first copiers in order to give it a more general application. The deletion could have also included who the author was. Yet, for our sake the Holy Spirit has decided to keep it excluded from what we have today.

       That being said, when we are speaking of Hebrew Christians, what specific groups are we actually talking about? Well, if we consider Hebrews 10:32-35, it would seem that we are dealing with a ‘specific’ group of Christians that the author is talking to, rather than just some small or large general populace of Hebrew Christians. The author appears to be pointing to specific, individual experiences of this group of people, in the manner of the persecution they faced and how they helped those who were locked up behind bars. Some theologians do indeed believe that this audience was in fact practicing parts of the Jewish Law in conjunction with practicing Christianity. That’s why a few have thought the book to be written early on, and if by Paul, not long after his conversion. Thus, some have pointed to Hebrews 13:10-15 to show this, as well as the fear among them of possible excommunication from the synagogues, the Hebrew churches, for their Christian beliefs. It would be, then, that this group of people likely would have seen their Christian beliefs as having fulfilled their Jewish beliefs, with the need to still continue those older beliefs, similar to what the Apostle Peter had done for awhile until his experience recorded in Acts 10.

       Nevertheless, we would say that this Hebrew Christian audience is certainly different from most the other audiences of the other epistles (with perhaps the exception of The Book of James and we could mention Galatians), due to their practicing of Old Testament things alongside their Christianity. From their perspective, Jesus as Messiah completed their original religion, and this belief in Jesus would have made them different from their other Jewish counterparts. With that, undoubtedly, their would have been the possibility for argumentation as well as persecution from those fellow Jews who didn’t believe, and thought they were believing in something false and corrupting of the way they believed represented reality.

       The crux of the epistle to the Hebrews is to show that Jesus Christ actually is the Messiah who was promised to the Jewish people in the Old Testament, as well as what he accomplished. That’s why in our opening chapter the writer is going to show how Jesus is distinguished from others, like a prophet or other angelic spiritual beings. This will then include how Christ is supreme and superior as God, and how he is worthy of glory and the inheritor. It will be shown how he isn’t simply just the Jewish earthly Messiah, but how he will be Messiah of the whole world. The concept would have been foreign to the original Jewish mind. Secondly, the book will reach its pinnacle in Hebrews 9 when the author tells us what Jesus actually accomplished by his dying on the cross. The key verse becomes Hebrews 9:22, where it is stated that Christ by shedding his blood enabled us to become forgiven from all our sins. That was what was required to cause us to come back into relationship with God, without our sin being a barrier for us in that process. Really, this verse simply encapsulates the whole meaning behind the Gospel, and arguably becomes the key foundational verse for everything written after the Gospels.

       Having gone through all of that, let’s now turn our attention toward and begin our journey through The Book of Hebrews. Starting in chapter 1, we read: “Long ago, at many times and in many ways, God spoke to our fathers by the prophets, but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world” (1:1-2, ESV).

       Familiarity resides in our minds as to what the author is talking about. We know God had spoken in times past. That’s what the Old Testament employs itself in, and those series of 39 books chronicles the dealings of God with mankind, starting all the way back in the beginning, when the world was created, with the first two human beings, Adam and Eve. We go from there to Abraham, then to David, and everyone in between, which included a vast variety of individuals, Kings, prophets, and others. That explains the phrase “many times and in many ways.” The writer could also be referring to oral traditions which were handed down. Regardless, of the prophets we can think of Moses, Samuel, Jeremiah, Ezekiel, Amos, Zechariah, and Daniel, to name a few. The Old Testament books from Isaiah to Malachi bear many of their names. That’s how God spoke with his original chosen people, whom would become known as the Israelites.

       However, we understand after 400 years of silence, that God shifts gears. What had been promised by those prophets is accomplished in sending his only Son to speak with everyone. The Lord Jesus Christ is born of a virgin as a human being, grows up, and speaks with his fellow people—instructing them in how things really are. Interestingly enough, to cut right to the chase, Jesus would say “Whoever has seen me has seen the Father” (John 14:9, ESV). What a contrast; indeed, a dramatic contrast. The Jews collectively knew of God as their Warrior who led them in battles, in conquests. He was their defender. Yes, the One who also gave one of their early leaders named Moses a whole series of Laws for them to live by. And now, now, this humble, meek fellow appears on the scene named Jesus, who says he is in fact God. A non-violent fellow by the way. This image is in dramatic contrast versus what the Old Testament people were used to, or what they thought really represented God. This new picture was revolutionary, was mind-blowing. Not the conquering King as they might of expected, but One of whom, like the Apostle Paul told the Philippians, “who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men. And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross” (2:6-8, ESV).

       Thus, the Son is “appointed heir of all things” by God the Father. That’s important, and was especially important in the Jewish mind. By this time, some Jewish persons undoubtedly had diverging opinions on who Jesus actually was. Was he just a prophet, a good man, as some surely thought? Or was there more to it. The writer to the Hebrews is arguing that certainly there was more behind him. He wasn’t just merely a good prophet—one with some wise and interesting sayings. No, the writer says that he is the One whom God has made foundational—the One who is going to receive everything. The One who must be God himself. What is the argument that he is God? Well, what the Apostle John has already told us—the he created the world. Remember, John said, “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through him, and without him was not any thing made that was made” (John 1:1-4, ESV). By establishing the Son as Creator, the author sets him apart from everyone else.

       Verse 3: “He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power” (ESV).

       Interestingly enough, we actually have a physical picture of Jesus, as God’s Son, being the glory of God. One place we can go to is what the Gospel writers—Matthew to Luke—have told us regarding this event. Matthew says in chapter 17 of his Gospel: “And he was transfigured before them, and his face shone like the sun, and his clothes became white as light” (Matthew 17:2, ESV). The whole event shows that while the Son radiates the Father in actions, he also radiates him in the entirety of his glory. Probably the most pointed passage that reveals this truth is when Jesus was speaking with his disciples right before the crucifixion. John records the event for us: “Philip said to him, “Lord, show us the Father, and it is enough for us.” Jesus said to him, “Have I been with you so long, and you still do not know me, Philip? Whoever has seen me has seen the Father. How can you say, ‘Show us the Father’? Do you not believe that I am in the Father and the Father is in me?” (John 14:8-10, ESV). A lot of Christians, it seems, don’t realize this important and yet essential truth. It’s not that God the Father is this avoidant, domineering being, who is full of judgment, and that the Son, on the other hand, is the One who is approachable, kind, and willing to forgive. No contrast exists between the Father and Son like we so often imagine in our heads. It’s not the Old Testament God, and then a newly rejuvenated New Testament manifestation of God. The image isn’t that of a heads and tails, where Jesus represents one side of the imaginative coin. Rather, Jesus says, “Whoever has seen me has seen the Father.” So, if Jesus is loving, so is the Father. If Jesus is forgiving, so is the Father. If—now watch this—if Jesus is non-violent, so is the Father. Uh-oh.

       How might understanding come to us for the second part of the verse? Jesus “upholds the universe by the word of his power.” Some of you are saying, “I knew it. It is a Calvinistically predetermined universe. What a shame.” Nah, we’re reading too far into it when coming to that conclusion. The writer of Hebrews says Jesus “upholds” the Universe. What is he upholding it in contrast to? We know what it is. It is sin, sinful human beings, and Satan himself with his fellow fallen beings. Christ has to “uphold” the Universe in contrast to those opposing forces. Thus comes the presentation of the divide between good and evil. The word that upholds the Universe is when truth is clearly demonstrated from that which is good, that which proceeds from the Son, the creator of all things. All truth, no matter where it originates, has it’s origin in God. Not something heard very often, yet it is true. As an aside, that’s one reason why Jesus wasn’t super pro-religion. Religion, through a label or system, creates a dividing wall. Remember, the Corinthian church had the saying—“All things are lawful for me.” Remember that—but then Apostle Paul added, “but not all things are helpful” (1 Corinthians 6:12, ESV). Or, to the Romans, when speaking about eating certain kinds of foods, Paul would say, “Everything is indeed clean, but it is wrong for anyone to make another stumble by what he eats” (Romans 14:20, ESV). Of course, we could put anything in the place of food in that verse.

       Thus, despite sin, Jesus keeps the world and the Universe going round and round. When Satan fell with one third of the angelic beings, an event which by the way appears to have occurred after the creation of the world, sometime between Genesis 1 and 2, he introduced an opposing force. Then, when we as humans sinned, we introduced a second opposing force. The way the Father and the Son wanted the world to go, it did not go. Sin entered the earth through Adam and Eve’s sin. Those variables are why Jesus has to “uphold” the universe. When Adam and Eve sinned, that caused the curse to fall upon the land. That meant things weren’t going to go perfectly anymore. The apple was going to rot after some time. It wouldn’t be edible forever. Animals would grow old and die, or even be killed in accidents. Volcanos would erupt, and cause destruction. Tornados would manifest and make their presence known. And human beings, like the animals, would grow old and would die. They would become sick and diseased. They would be subject to the fallenness of the world, to random events which may cause injury or death, both to the reputation and to the body. Despite all this chaos, Jesus keeps the world going so that it is not destroyed. He keeps a general positivity in the air so that the over-whelm of negativity doesn’t take over. He opposes Satan so that Satan does not gain complete rulership again (see 1 Corinthians 10:13).

       Verse 3 continued: “After making purification for sins, he sat down at the right hand of the Majesty on high, having become as much superior to angels as the name he has inherited is more excellent than theirs” (ESV).

       Understanding is present for us as pertains to Jesus making purification for sins—we get what that means, or least, hopefully we do. Notice, however, that after the whole process he then sits down next to God the Father, who the writer calls “the Majesty on high.” A theme of royalty presents itself. Certainly, the Jewish people had expected the Messiah to reign on the earth, and the writer here is saying that Christ is royalty, and he is reigning, just not on the earth yet like they thought that he would. What grabs ahold of the imagination as relates to the whole thing is that Christ is still a man—he’s still in human flesh. So, there is the God-man ruling the Universe from a physical throne in a place called Heaven, which in and of itself must have a physicality to it, otherwise Christ wouldn’t be able to there in his human body. Just as the earth is a physical place, that means we can say Heaven is a physical place. It is either somewhere in the Universe, or it could actually be outside the Universe, which is probably more accurate. We might call it the third-realm of existence, with earth being first, outer-space being second, and then Heaven being third.

       Why the contrast of Christ with angelic beings? Why is it said he is “superior to angels” and has a “more excellent” name? Our beliefs and learning present angels as very high beings, much more powerful than us as human beings. Outside of God himself, angels would be the second most powerful beings in the Creation. (whether you consider angels part of the creation or coming before). Anyway, to hold the position that Christ is above these beings is to say he is very powerful indeed. He must be God himself, since his power is “superior to angels.” We might think of some famous angels, such as Michael or Gabriel. Assuredly, numerous beings exist of which we don’t even know what their names are. These beings can fly through outer-space. They can travel from the third realm of existence and back to the first realm. We obviously cannot do that, as humans. We can leave the first realm and permanently go to the third realm, or we can descend into Hell, but we can’t travel back and forth. Someday we’ll likely have powers greater than theirs. Something definitely interesting to think about. Yet, Christ has inherited his name just as we, as humans, inherit things from our earthly father. We inherit the world we are born into, and then when the earthly father dies, many of us inherit estates and possessions. When Christ died on the cross and rose from the dead, he inherited the glory of his Father which was accompanied by its power.

- Daniel Litton