This discussion is “meat in due season” because, in 2005, a noted Messianic teacher wrote a series of articles that strongly questioned the canonicity of the Book of Hebrews. One unintended consequence of rejecting the Book of Hebrews would be to undermine Yeshua’s (Jesus’) role as the High Priest who offered His own sacrifice on behalf of humanity.
Questions preceding the discussion
Not all of these questions will be answered today but if they are not answered today, we will try to answer them.
- What does the Book of Hebrews tell us about the angels?
- Does the author of Hebrews replace the Temple services with the New covenant?
- What does it mean to “enter into His rest” in Hebrews 4? Is the Sabbath replaced by “entering into His rest daily”?
- Did the writer of the Book of Hebrews make a mistake about certain articles in the Holy or Most Holy Place?
Yeshua as Creator and the One Who Purges Sin
Hebrews begins by presenting Yeshua as the ultimate revelation of God. The passage contrasts the earlier prophetic messages with God’s final revelation through His Son.
“God, after He spoke long ago to the fathers in the prophets in many portions and in many ways, in these last days has spoken to us in His Son, whom He appointed heir of all things, through whom also He made the world.” (Hebrews 1:1-2, NASB 1995)
Yeshua is presented as the One through whom God created the universe. Because He created all things, He also stands above creation. The seasons and appointed times, מוֹעֲדִים (mo’edim, “appointed times”), exist within the order established by God.
Hebrews explains that Yeshua completed the work of purification for sin:
“When He had made purification of sins, He sat down at the right hand of the Majesty on high.” (Hebrews 1:3, NASB 1995)
The wording shows both completion and continued authority. Yeshua’s sacrifice accomplished purification, but His heavenly work did not stop. He remains active as the One who represents God’s people before the Father.
The question of what cleanses a person involves both sacrifice and obedience. Hebrews presents Yeshua’s sacrifice as the foundation for purification. It also emphasizes the importance of hearing and responding to God’s Word. The Word reveals God’s will and calls people into faithful relationship with Him.
The Son, the Firstborn, and the Authority of Messiah
Hebrews 1:5-14 explains the superiority of Yeshua over angels. The passage uses the language of sonship and kingship. The term “begotten” does not describe creation or a beginning of existence. Instead, it describes a unique relationship and position of authority.
The Greek term πρωτότοκος (prōtotokos, “firstborn”) refers to rank and inheritance. It identifies the one who holds the position of highest honor. Paul’s description of Yeshua as the “firstborn of the dead” emphasizes His victory over death and His authority over resurrection.
Psalm 2 provides the background for understanding this language. The psalm speaks about God’s appointed King:
“But as for Me, I have installed My King Upon Zion, My holy mountain.” (Psalm 2:6, NASB 1995)
The immediate context relates to David’s royal line, but Hebrews applies the passage to Yeshua as the ultimate fulfillment of God’s promise concerning the Messiah. The Son possesses the authority of the promised King.
The angels serve God as ἄγγελοι (angeloi, “messengers”) and λειτουργικά πνεύματα (leitourgika pneumata, “ministering spirits”).
“Are they not all ministering spirits, sent out to render service for the sake of those who will inherit salvation?” (Hebrews 1:14, NASB 1995)
Their role is service. They carry out God’s purposes. They do not serve themselves or oppose God’s authority. Scripture presents faithful angels as servants of the Most High.
Yeshua as High Priest According to the Order of Melchizedek
Hebrews 3 introduces Yeshua as the faithful High Priest. The Greek term ἀρχιερεύς (archiereus, “high priest”)describes His role as the mediator of God’s purposes.
The priesthood of Yeshua differs from the Aaronic priesthood. Aaron and his descendants received their priestly authority through God’s appointment. Hebrews explains:
“And no one takes the honor to himself, but receives it when he is called by God, even as Aaron was.” (Hebrews 5:4, NASB 1995)
The Aaronic priests served within the earthly sanctuary. They carried responsibility for the Temple service and represented Israel before God.
Yeshua’s priesthood follows the pattern of Melchizedek. Hebrews connects this priesthood with Psalm 110:
“The LORD has sworn and will not change His mind, ‘You are a priest forever According to the order of Melchizedek.’” (Psalm 110:4, NASB 1995)
The order of Melchizedek is based on God’s appointment rather than ancestry. Hebrews presents Yeshua’s priesthood as permanent because it depends on God’s promise rather than a succession of priests.
The purpose was not to restore the Levitical priesthood after the cross. Instead, the Levitical priesthood pointed toward a greater priestly ministry. The earthly priesthood served as a pattern, while Yeshua fulfills the ultimate purpose of reconciliation between God and humanity.
The Audience of Hebrews and the Meaning of Rest
Hebrews addresses people who knew the Scriptures, the priesthood, and the covenant promises. Understanding the audience is important because the message depends on their knowledge of Israel’s history and worship.
Hebrews 4 connects the idea of rest with Psalm 95. Psalm 95 warns against the failure of Israel in the wilderness because of unbelief. Hebrews applies that warning to its audience.
The central issue is faithfulness. God’s people are called to trust Him and enter His rest.
The Sabbath and the Holy Days provide reminders of this hope. The Sabbath points toward God’s completed work and the restoration of creation. The appointed times, מוֹעֲדִים (mo’edim, “appointed times”), provide a framework for understanding God’s plan of redemption.
These days are not only memorials of past events. They also point toward future fulfillment and the hope of God’s kingdom.
The Temple, the Early Believers, and the Messianic Movement
Hebrews 6:1-20 reflects a community experiencing uncertainty and pressure. The followers of Yeshua did not immediately abandon Jewish life, the Temple, or their connection to Israel’s worship. The early chapters of Acts describe believers continuing in Jerusalem and remaining connected to the Temple.
The Temple eventually was destroyed by Rome in the first century. This created a major transition for Jewish believers. They faced the loss of the physical center of worship while continuing to trust God’s promises.
The message of Hebrews addresses this situation by emphasizing the permanence of Yeshua’s priesthood. The physical Temple was temporary, but the heavenly reality represented by Yeshua remained.
The early believers did not rejoice because they were removed from the Temple. They endured hardship because they followed Yeshua. Their hope rested in God’s faithfulness rather than in earthly structures.
Melchizedek, Abraham, Jacob, and David
Genesis 14 introduces Melchizedek as both king and priest:
“And Melchizedek king of Salem brought out bread and wine; now he was a priest of God Most High.” (Genesis 14:18, NASB 1995)
His title includes אֵל עֶלְיוֹן (El Elyon, “God Most High”). This title identifies the supreme authority of the God whom Melchizedek served.
Abraham honored Melchizedek by giving him a tenth:
“He gave him a tenth of all.” (Genesis 14:20, NASB 1995)
Abraham recognized Melchizedek’s priestly role and honored God’s authority through him.
The king of Sodom attempted to honor Abraham by offering him possessions from the battle, but Abraham refused. He wanted it to be clear that his prosperity came from God rather than from human rulers.
Jacob also recognized God as the source of blessing. After his encounter at Bethel, Jacob promised to give a tenth to God:
“Of all that You give me I will surely give a tenth to You.” (Genesis 28:22, NASB 1995)
Jacob’s action showed that his worship and gratitude belonged to God.
Melchizedek appears again in Psalm 110, which Hebrews uses to explain Yeshua’s priesthood. Hebrews relies heavily on Psalms because the Psalms contain prophetic descriptions of God’s King, His kingdom, and His promises.
David held a unique role because God identified him as a man after His own heart:
“The LORD has sought out for Himself a man after His own heart…” (1 Samuel 13:14, NASB 1995)
Acts also describes David as a prophet:
“After He had removed him, He raised up David to be their king, concerning whom He also testified and said, ‘I have found David the son of Jesse, a man after My heart, who will do all My will.’” (Acts 13:22, NASB 1995)
The Psalms therefore contain both worship and prophetic revelation concerning God’s purposes.
The New Covenant and the New Way
Jeremiah 31 describes the New Covenant:
“But this is the covenant which I will make with the house of Israel after those days,” declares the LORD, “I will put My law within them and on their heart I will write it.” (Jeremiah 31:33, NASB 1995)
The earlier covenant established Israel’s relationship with God through His instructions, priesthood, sacrifices, and sanctuary. The New Covenant brings an internal transformation. God writes His instruction upon the heart.
The ministry of Aaron and the ministry of Melchizedek differ in their purpose. Aaron’s priesthood served through an earthly priestly system. Melchizedek’s order points toward an eternal priesthood fulfilled in Messiah.
Isaiah 40:9 describes the proclamation of God’s reign:
“Get yourself up on a high mountain, O Zion, bearer of good news…” (Isaiah 40:9, NASB 1995)
The New Covenant announces that God’s salvation has been revealed. Hebrews 10:16 repeats Jeremiah’s promise:
“THIS IS THE COVENANT THAT I WILL MAKE WITH THEM AFTER THOSE DAYS, SAYS THE LORD: I WILL PUT MY LAWS UPON THEIR HEART, AND ON THEIR MIND I WILL WRITE THEM.” (Hebrews 10:16, NASB 1995)
The new way is access to God through Yeshua, the faithful High Priest. It is a covenant relationship marked by forgiveness, transformed hearts, and confidence in God’s promises.
New Moon celebration
Hallel Fellowship observes God’s monthly appointment with His people, called the New Moon, or Rosh Chodesh in Hebrew. [See the page on the New Moon for a discussion from the Bible on this “feast of the LORD.”] The timing of a discussion of the New Covenant in Hebrews with the celebration of the New Moon is fitting, because both related to God’s creating something new (see Isa. 66:22-23).
Bible reading from the New Moon celebration: Ps. 119:33-40
Speaker: Richard Agee.
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