the national and transient character of the Mosaic priesthood and the ever-repeated sacrifices of
the Tabernacle and the Temple. The author draws his arguments from the Old Testament itself,
showing that, by its whole character and express declarations, it is a preparatory dispensation for
the gospel salvation, a significant type and prophecy of Christianity, and hence destined to pass
away like a transient shadow of the abiding substance. He implies that the Mosaic oeconomy was
still existing, with its priests and daily sacrifices, but in process of decay, and looks forward to the
fearful judgment which a few years, afterward destroyed the Temple forever.^1211 He interweaves
pathetic admonitions and precious consolations with doctrinal expositions, and every exhortation
leads him to a new exposition. Paul puts the hortatory part usually at the end.
The author undoubtedly belonged to the Pauline school, which emphasized the great
distinction between the Old and the New Covenant; while yet fully acknowledging the divine origin
and paedagogic use of the former. But he brings out the superiority of Christ’s priesthood and
sacrifice to the Mosaic priesthood and sacrifice; while Paul dwells mainly on the distinction between
the law and the gospel. He lays chief stress on faith, but he presents it in its general aspect as trust
in God, in its prospective reference to the future and invisible, and in its connection with hope and
perseverance under suffering; while Paul describes faith, in its specific evangelical character, as a
hearty trust in Christ and his atoning merits, and in its justifying effect, in opposition to legalistic
reliance on works. Faith is defined, or at least described, as "assurance (ὑπόστασις) of things hoped
for, a conviction (ἔλεγχος) of things not seen" (11:1). This applies to the Old Testament as well as
the New, and hence appropriately opens the catalogue of patriarchs and prophets, who encourage
Christian believers in their conflict; but they are to look still more to Jesus as "the author and
perfecter of our faith" (12:2), who is, after all, the unchanging object of our faith, "the same
yesterday, and to-day, and for ever" (13:8).
The Epistle is eminently Christological. It resembles in this respect Colossians and
Philippians, and forms a stepping-stone to the Christology of John. From the sublime description
of the exaltation and majesty of Christ in Heb. 1:1–4 (comp. Col. 1:15–20), there is only one step
to the prologue of the fourth Gospel. The exposition of the high priesthood of Christ reminds one
of the sacerdotal prayer (John 17).
The use of proof-texts from the Old Testament seems at times contrary to the obvious
historical import of the passage, but is always ingenious, and was, no doubt, convincing to Jewish
readers. The writer does not distinguish between typical and direct prophecies. He recognizes the
typical, or rather antitypical, character of the Tabernacle and its services, as reflecting the archetype
seen by Moses in the mount, but all the Messianic prophecies are explained as direct (Heb. 1:5–14;
2:11–13; 10:5–10). He betrays throughout a high order of Greek culture, profound knowledge of
the Greek Scriptures, and the symbolical import of the Mosaic worship.^1212 He was also familiar(^1211) Heb. 9:8, "while as the first tabernacle is yet standing" (τῆς πρώτης σκηνῆς ἐχούσης στάσιν); 9:6, "the priests go in
continually" (εἰσίασιν, not went in, as in the E. V.); 8:4; 13:10; 6:8; 8:13; 10:25, 27; 12:27. Those who assign the composition
to a time after the destruction of Jerusalem, deprive the present tenses of their natural import and proper effect.
(^1212) The charge of partial ignorance of the Jewish ritual is unfounded, and can therefore not be made an argument either for or
against the Pauline authorship. In the genuine text of Heb. 10:11, the high priest is not mentioned, but the priest (ἱερεύς), and in
7:27 the high priest is not asserted to offer daily sacrifice, but to need daily repentance. The altar of incense is placed in the holy
of holies, 9:4; but this seems to have been a current opinion, which is also mentioned in the Apocalypse of Baruch. See Harnack
in "Studien und Kritiken" for 1876, p. 572, and W. R. Smith in " Enc. Brit.," xi., 606.
A.D. 1-100.