HEBREWS. The greatest weight of testimony favours the opinion that Paul was the author (though probably Luke was the writer) of this Epistle. It was probably composed by the former when in very strict custody, either at Cæsarea, or at Rome (A.D. 62–64), just before his martyrdom (2 Tim. iv. 6), when denied writing materials; and dictated by him to Luke, who then committed it to writing from memory. Some think we have only a Greek translation of an original Hebrew text. It was addressed specially to those Aramaic Christians of Palestine, who were exposed to severe persecution from their fellow-countrymen, who adhered to the expected return of visible glory to Israel. Brought up in fond reminiscence of the glories of the past, they seemed in Christianity to be receding from their peculiar privileges of intercommunion with God, as a favoured people. Angels, Moses, the High Priest, were superseded by Jesus, the peasant of Nazareth; the Sabbath by the Lord's Day, the. Old Covenant by the New; while temple and sacrifices were obsolete. What, they asked, did Christianity give in their place? And the writer answers, Christ; i.e. God for their Mediator and Intercessor: superior to Angels, because nearer to the Father; to Moses, because a Son, not a servant; more sympathising than the High Priest, and more powerful in intercession, because He pleads His own blood. The Sabbath is but a type of the Rest in heaven, the New Covenant is the fulfilment of the Old. Christ's atonement is perfect and eternal, and Heaven itself the true Jerusalem, of which the Church is the temple, whose worshippers are all advanced into the Holy of Holies.

Thus the exceptional ministration of angels is superseded by the continuous ministration of man.

The legislative ministration of Moses is perfected by the Divine Lawgiver.

The typical sacrifice of the High Priest by a real sacrifice of a Priest of a higher order.

The indirect communion with God is supplanted by the direct union of God and man in Christ, and the communion of the Head with His body, the Church.

This Epistle completes the trilogy with those to the Romans and Galatians.

Summary. A. Doctrinal Portion, shewing the superiority of the Christian to the Jewish Dispensation (i.–x. 18). I. Because its Author is superior (a) to Angels, and in Him humanity is exalted above them (i.–ii. 18); (b) to Moses, because of (1) His position: He is the Builder, Son, Master, of the house; Moses part of, a servant in, the house; (2) His acquired inheritance, viz. perfect eternal rest in heaven, instead of imperfect transitory rest in Canaan (iii.–iv. 13); (c) to the Aaronic High Priest, (1) as to His Office; (2) as to His nature; (3) as to His vocation (iv.–v. 10). A Digression of practical exhortation (v. 11–vi. 20). (d) To the Primeval High Priest of superior dispensation (vi. 21–vii. 28). II. Because the Old Covenant was imperfect, being incapable of making its members perfect. Comparison of the typical and real sacrifice of atonement, illustrated by the service of the sanctuary, compared with that of the Christian Sacrifice (viii. 1–ix. 19). B. Practical Portion, (a) Warning against relapse into Judaism; (b) encouraging to peace and holiness; (c) inculcating practical, duties; (d) Conclusion. Special advice to individuals (probably catechumens).