2. The thesis l:l-3

3. Often, the opening of an epistle will include an identification of the author and the reader(s). However, this is not the case in the book of Hebrews. The author chooses to remain anonymous for reasons unknown. Speculation lends credence to the idea that the readers already knew the author and thus he saw no need to identify himself.

4. The theme of the book is often found in the opening thesis. This is true for this epistle as well. The author is clearly indicating a sense of progressive revelation by means of speaking through God’s Son. God has revealed himself in the past through His Son. The author is intending to emphasize the greatness of the revelation through a Son by covering the range of God’s word to man in all ages past and present. He also confirms the authenticity, credibility, and superiority of the Messiah in verses 2-4 by describing Christ’s means of creation, radiance, God-nature, feral qualities, purification power, and completion/acceptance of His work. In this opening statement Jesus is seen as the prophet who is given the Father’s message, the priest who cleansed sin, and the king who will reign.

5. The proof from the Old Testament 1:4-14

6. Here, the author emphasizes Christ’s superiority over the angels. This is important to note because the angels mediated the Law of Moses. Verse 4 reveals the theme for chapter one, Christ’s messiahship. While verses 1-3 identified Christ’s person and work, verse 4 looks at the inheritance of Christ as Son of God, heir of all things. Philippians 2 gives the name “Lord” to Jesus and thus confirms his authority as messiah rather than simply a human or a son.

7. The author follows this statement by referencing seven Old Testament passages confirming his declaration thus far. The author quotes Psalm 2:7 to be mindful of an ancient, near-eastern custom of an enthronement. According to that custom, on the day of an enthronement the God of that culture would adopt the king as his son and would say what is said in Psalm 2:7. The quote is referenced here to indicate Christ as a fulfillment of the Davidic Covenant. The placement of this quote is significant in reference to what is said previously of angels. No angel is ever called Son. Secondly, 2 Samuel 23 and 1 Chronicles 17 are quoted to recognize Christ as the heir of the Davidic Throne. A strategic placement of the word, ‘again’ in the original text of verses 6’s quotation from Deuteronomy 34:43 indicates the second coming of Christ. This is significant because it implies the coming of Christ and emphasizes the reign of Christ’s Kingdom. The recognition of Christ as heir is again affirmed at the mention of the firstborn. Psalm 104:4 is quoted in verse 7 to emphasize the transitory ministry of angels as well as their power. Psalm 45:6-7 is quoted in verses 8-9 to show the contrast between the temporary ministry of the angels and Christ’s eternal reign. Psalm 102:25-27 describes the immutability of the Lord’s divine nature. It anticipates the eternal kingdom, the new heavens and earth. The seventh Old Testament quote is from Psalm 110:1. The contrast between being seated and being sent reminds the readers that the angels are never seated because their work is never done. The author concludes this chapter by reminding readers that angels are servants of the heirs of future salvation. The Old Testament references anticipate the reign of Christ on earth specifically concerning the rule of the Messiah in Jerusalem.

8. The danger of drifting 2:1-4

9. Attention must be drawn to the transition at the phrase, “for this reason.” This warning is against drifting (flowing past) into Judaism. Emphasis to the mediation of the law through the angels deems necessary the obedience to the new covenant message given by Christ. The a fortiori argument in verse 3 shows the importance of obedience to the message of the Lord compared to the Law of Moses. The salvation spoken of in verse 3 goes beyond justification toward future glorification. This is confirmed by its future meaning in 1:14, discussion of the world to come in 2:5, the use of salvation as a noun in the entire letter of Hebrews, the implications of the age to come from the occurrence of signs and wonders in 2:4, and a proclamation of nearness of the kingdom of Christ’s ministry. The author is anticipating the blessings of the kingdom. He looks forward by showing the readers a greater loss of reward for lapsing into Judaism than those who disobey the Law of Moses, which is mediated by angels. This further necessitates the importance for endurance in the faith over simple good deeds.

10. The proof from authority 2:5-9

11. Here, the author uses a series of Scripture passages to prove the superiority of Christ to angels. A better understanding of this passage can be understood in light of Adam’s failure concerning the command to rule the earth. In turn, Christ, the perfect man will one day bring the whole world into submission to himself. The term “angels” in verse 7 comes from the word, Elohim in Psalm 8:5, which can mean God, gods, or mighty ones. The correct translation as “angels” is confirmed in verse 9 where the author points to the relation of Christ’s death to humans individually.

12. The proof from His nature 2:10-18

13. Clearly, man has not brought all things into subjection under his feet. Therefore, God the Father perfects His will perfectly through the life and ministry of the Son through sufferings. The writer vindicates the Lord’s association with man by quoting three Old Testament passages, the first of which is Psalm 22:22. This passage is quoted to support messianic redemption. Isaiah 8:17 & Isaiah 8:18 are quoted as well in verse 13. It is important to note that Isaiah is not speaking prophetically in this context. The reason for this verse in context is to show that just as Isaiah put his faith in God, so the messiah put His faith in God the Father. Isaiah 8:18 is quoted with intentions of bringing a family concept to the passage. Jesus is recognized as being with the family of God. Crucial to this verse is an understanding of a Jewish practice called pesher. Often, the Jews would interpret passages in a simile-like manner. This branch of parallelism shows that Jesus is a human as we are. The author writes of the likeness of death with Christ because Satan’s power is death. Christ overcame the power of Satan by resisting Him to the point of death and even resurrection. By this action, Christ rendered Satan powerless. This means Satan’s power has been disannulled and rendered inoperative for believers in Christ Jesus. The death of Christ on the cross leaves God satisfied. Christ’s death provides freedom for those who once feared death. The author concludes this section by providing 6 reasons for Christ’s incarnation in light of what has been already stated. Christ became a man so that God might perfect Him through suffering, to render Satan’s power inoperative, to make propitiation for our sins, to help believers, to deliver humans from the fear of death, and to one day rule the world.

14. His superiority to angels 1:4--2:18

15. By emphasizing Christ’s superiority over the angels he is harping on the necessity for obedience to the message of Christ and endurance in the faith. Since the angels mediated the Law of Moses, how much more necessary is submission to Christ? He supports this claim by reminding the readers that Christ is heir of all things and credits this argument to several Old Testament passages. The writer develops his argument by noting the danger of drifting, proof from the Old Testament, proof from authority and proof from the nature of Christ. A consistent perspective of future glory and eternal reign shows the audience that Christ’s authority is superior to the temporal ministry of the angels.

16. The superiority of the Son to Moses 3:1--4:13

17. Here, the author moves his argument from superiority over the angels to superiority over Moses. Since the writer has brought the Mosaic Law into question it is only appropriate to bring Moses into the picture. He compares Christ as both apostle and high priest to Moses.

18. In His person 3:1-4

19. The Apostle and High Priest that the author speaks of here is Jesus. Apostle can more helpfully be translated as “sent one,” while High Priest represents more of a deposition of man before God. Since Moses was considered a great apostle and high priest, Jesus is brought into a role of greater authority than that of Moses. The writer observes similarities between the two, mainly consisting of faithfulness. The author clinches the argument with the example and illustration of a builder having more glory than the house that is built. Verse 4 implies that Jesus is the builder of all things as God.

20. In His position 3:5-6

21. The writer strengthens his purpose by moving from the construction of the house to the function of Moses and Christ in their respective houses. The three comparisons he makes in verses 5 and 6 show that Christ is superior in every aspect. First, Moses was a servant and Christ was a Son. Second, Moses was in the house while Christ was over the house. Third, Moses is testified to a coming reality and Christ is the substantive fulfillment. Though verse 6 seems to imply the potential loss of salvation, the author is attempting to portray the importance of perseverance in faith as a mark of God’s election.

22. The danger of disobedience 3:7--4:13

23. Here the writer warns against the danger of disobedience by quoting Numbers 14 and Psalm 95. The background for this argument can be found in the experience of Israel at Kadesh Barnea in Numbers 14. In verse 7 we find the author using another a fortiori argument by comparing calamity as a result of disobedience to Moses with the greater consequence of disobedience to Christ. The author makes the point that Jesus is the new Moses albeit superior. The inspiration of the Old Testament is confirmed by the phrase, just as the Holy Spirit says, in verse 7. The rest in verse 11 is confirming to the endurance in faith. The promised rest spoken of in chapter 4 is most likely either eternal bliss or current rest as a result of daily placing faith in Christ. A combination of the Psalm 95 quotation and the word, promise, in 4:1 prove the former to be more likely.

24. In 3:12-13, the author warns the readers of judgment. This warning is directed to a few certain individuals tempted of the apostasy of deliberately lapsing back into Judaism, rather than the entire body of professing believers. Furthermore, encouragement is necessitated because tomorrow is not guaranteed. Hebrews 3:14 explains the need for this warning. Here we again find the theme as repeated throughout the book; endurance in the faith is a mark of election. The need for this endurance is further illustrated in the remainder of chapter 3. Verse 16 reminds believers that a beginning does not guarantee success. Verse 17 is to bring attention to the fact that unbelief angers God. Verse 18 stresses judgment as a result of disobedience.

25. Chapter 4 builds on the writer’s discussion in chapter 3. The emphasis is again put on singularity of any one of the readers. The promised rest spoken of again is an outgrowth of the Lord’s Sabbath rest, which was intended from man since the beginning in Genesis. Moreover, it is interesting to note that the seventh day represents God’s eternal and millennial rest because it is the only day with no end. This case, along with Joshua and David not bringing Israel into their rest, further confirms the fact that this rest speaks of a future rest in eternity as a result of endurance in the faith. Following this reasoning is a repetition of the warning against individuals falling away.

26. The superiority of the Son to Aaron 4:14--10:18

27. Here the author looks at the Melchizedekian priesthood of Christ. Clearly, the 5 and a half chapters dedicated to this argument illustrate the importance, which the author desires to stress.

28. The better position 4:14-16

29. Christ’s position is elevated as he passes from the nether regions of the earth through the heavens to the right hand of God Almighty. The purpose of the book is further solidified here as the author writes of the reason for holding fast to confession of Christ in verse 15. He belabors the superiority of Christ by stating that He was “tempted in all things.” The completeness of Christ’s temptations show the full extent to which he was tempted rather than the quantity of temptations experienced. Prayer is brought into consideration as the clearest continuing demonstration of faith in Christ. Christ’s position as High Priest reverses the Old Testament idea of death as a consequence of entering the Holy of Holies to what is now calamity as a result of abstaining from prayer.

30. A better priest 5:1--8:5

31. It is important to note that qualification for priesthood is for a believer who must participate in human feelings and weaknesses and he must be divinely appointed. Consequences ensue at the attempt to take the office of high priest upon oneself. The Messianic Priesthood is vindicated by Psalm 2:7 stating that the Son had access to the Father and in Psalm 110:4, which is emphasizing His priestly order. Jesus meets the qualifications of priesthood perfectly. The crying and tears in verses 7-9 refer back to Gethsemane. Jesus’ prayers demonstrate his obedience as a man, which becomes a means by which He is delivered out of death by the resurrection. The condition of the readers is revealed in the warning of 5:11-14 as the writer describes their laziness and sluggish attitude. The writer urges the recipients to leave this behavior and press on toward maturity in Christ’s completeness. He then gives six phrases in order for the reader to reach maturity. These words most likely describe Old Testament doctrines and practices that were hindering the readers from going on to maturity in Christ.

32. The author proceeds to accentuate the purpose of the letter by formulating a warning to those who had professed faith in Christ but were in danger of leaving Christianity to lapse back into Judaism because this would be the unpardonable sin. Perhaps the writer follows this severe warning with the term “beloved” to reassure the believing readers of his affection for them. He further effectuates the purpose by expressing his desire for the readers to endure in the faith and move past their current sluggish state, which in turn would result in full assurance. He does this so that the reader might have the hope of eternal life. The author also foreshadows chapter 11 with the words, “faith”, “patience”, and “promise”. The certainty of this promise is confirmed at the mention of Abraham. Abraham illustrates the endurance of hope because he was associated with Melchizidek who is about to be discussed and he was assured of the certainty of the promise. The oath of God and the exaltation of the Son guarantee this promise by pointing back to Genesis 22:16 and Psalm 110:4.

33. Since the author is presenting Jesus as a priest superior to Aaron, he furthers his synopsis by introducing the line of Melchizidek. Similarities between Jesus and Melchizidek are made in chapter 7 at the comparison of like names (King of Righteousness and King of Peace), consecration from other priests, and eternal continuation. Since the order of Melchizidek is greater than the order of Aaron, the conclusion drawn is that Christ is greater than Aaron or anyone in the Aaronic order. This is confirmed at the mentioning of Abraham’s tithes to Melchizidek, the blessing of Abraham, and no record of death. Psalm 110:4 is quoted again to stress that he is a priest forever. This proves that God never intended the Aaronic order to be a permanent one. Hebrews 7:13-17 lends credence to the change in priesthood in that Christ was to be priest despite Levitical descent accompanied by the constitution of Levitical priesthood on physical basis while the Melchizidekian required of an indestructible life. These systems are contrasted to allow the readers to see the better hope of drawing near to God. The oath quoted in verse 21 of chapter 7 guarantees a better covenant in Jesus. Furthermore, the writer appeals to a largely Jewish audience by asserting that Christ’s ministry is based on eternal priesthood. Instead of the Aaronic priests offering sacrifice for themselves, Christ offered Himself as a sacrifice for the sins of men once and for all.

34. Finally, the author brings the passage to a climax at the allusion to the place of Christ’s ministry. Not only is Jesus at the right hand of the Father, but He is also in the true tabernacle. This contrasts the true and genuine tabernacle with the earthly one. The writer progresses to what is next by alluding to Exodus 25:40 where Moses on Mount Sinai was shown the heavenly tabernacle.

35. A better covenant 8:6-13

36. The covenant spoken of here is better because it “has been enacted on better promises.” Jeremiah 31:31-34 is quoted to illustrate three better promises and to emphasize significance on a human problem rather than a faulty systemic law. The aim of the writer is that the law was only a temporary provision, which has now been displaced by the new covenant. Additionally, verse 13 gives implication that the Jerusalem Temple is still standing at the time of writing, which might give one the impression that the letter is written before AD 70.

37. A better sanctuary 9:1-10

38. A description of the Tabernacle instead of the Temple is described because the author wanted to emphasize the temporary nature of the Tabernacle and he desired to look back to the original pattern. The furnishings of the Tabernacle is described first, followed shortly by an account of the service performed in the Tabernacle. This description of the service is significant because it includes a list of four limitations of the Old Testament sacrificial system. Only the high priest could enter the Holy of Holies, it was only once a year, it was only with sacrificial blood, and it was only efficacious for one year. Likewise, guilt offerings were available for intentional sins but unintentional sins were not atoneable. Verses 8 and 9 state that there was no direct access to God under the Law. The author is arguing that believers have direct access to God through the great High Priest, Jesus Christ.

39. A better sacrifice 9:11--10:18

40. Here, the author compares the sacrifice of Christ to the Old Testament sacrifices. His objective is to convey the fact that Christ’s death was necessitated by the validation of the new covenant and deliverance for the Old Testament saints from their sins. The writer describes that the maker of the covenant represents his own death by making a sacrifice. Therefore, since the Mosaic covenant was ratified by blood, the blood of Christ ratifies the new covenant. Perhaps the writer uses the plural sacrifices for the one time death of Christ because he sees all of the Old Testament sacrifices being fulfilled in Christ.

41. Chapter 10 explains the sufficiency of the once and for all death of Christ. As a side note, verse 2 exhibits another indication of the current existence of the Temple as remaining erect. Since the author has clearly demonstrated that animal sacrifices could not remove sins, he progresses his thought to reveal that God had to intercede. He does this by quoting Psalm 40:6-8. He follows by commentating that the Old Testament sacrificial system was never meant to be God’s ultimate solution to sin. The answer to the problem of sin was to be by the One who would perfectly carry out God’s will. This one perfect obedience supplanted the sacrificial system. Thus, the will of God is carried out perfectly in Christ’s earthly life and death. The position of being seated indicates that the work of Christ is finished as opposed to the lack of a chair in the Tabernacle. The author climaxes his homily with the knowledge that God has forgiven sin to the extent that he does not even remember. With the Holy Spirit as the ultimate witness, the old covenant is supplanted with the new.

43. Verse 19 appears to look ahead to what is said in chapter 12 about the shedding of blood. However, the intent of the passage is to focus on the believer’s confidence to enter into God’s presence by means of the blood of Christ. The writer continues to encourage the readers by reminding them of the confidence and assurance that they have in the great high priest. Verse 22 assumes that the believers have been redeemed from their sins and the old way of living. The passage intends to look back to Leviticus 16:2-6 where the high priest would enter the Holy of Holies on the Day of Atonement only after he had bathed and offered a sin offering. Since Christ’s perfect offering is our cleansing atonement, believers have confidence to approach his throne with boldness.

44. To firmness of confession 10:23

45. Here, the author concentrates on the confidence and assurance that believers have through confession of hope. He is concerned with the application of the doctrine he has laid out up until this point. The faithfulness of God’s promise underscores the necessity to testify concerning Christ.

46. To fellowship for encouragement 10:24-25

47. At the mention of stimulation toward fellow believers the author is intended to press home the issue of fellowship and encouragement among the brotherhood of believers in Christ. There is safety and security in numbers and this pushes toward fruitful deeds of love and good works. In verse 25 the writer hints at early signs of apostasy through the neglecting of assembling together. This further buttresses his purpose of admonishing believers against lapsing into Judaism.

48. The danger of despising 10:26-39

49. This is the fourth warning passage of the book. The writer here is making an argument for consequences of willful sin. He quotes Isaiah 26:11 to inform readers of the ramification as a result of willful sin. This willful sin mentioned looks to the Deuteronomical idea of leaving the law of Moses and apostatizing to other gods. This apostatizing is described as “trampling the Son of God” to parallel the idea of re-crucifying Christ mentioned in chapter 6. It also involves an inward change of attitude of the person in regards to the blood of the covenant. Finally, it involves “insulting” or mocking Christ, which corresponds with Leviticus 26:11. This act of recreancy leads to the ultimate condemnation of one’s own soul. The writer follows this severe warning with a recollection of the audience’s past sufferings. The constituent of this section of the book of Hebrews is to warn believers to “not throw away your confidence” and can be found in verse 35. It’s uncanny how reinforcing verse 39 is to the author’s purpose and intent of the book. If there was to be one verse in the letter that captures the writer’s objective goal it is Hebrews 10:39.

50. The practical application 11:1--13:25

51. Here, the writer seeks to tie in his encouragement from the previous chapters. He applies a sense of practicality and viability in the remaining 3 chapters.

52. The work of faith 11:1-40

53. The famous “faith chapter” demonstrates and illustrates great examples of Old Testament saints who have endured in faith rather than lapsing into former ways and lifestyles.

54. An explanation of faith 11:1-3

55. This description of faith analyzes the assurance and conviction of hope and the unseen. This leads to a sense of approval and therefore, the theme can be seen in chapter 11 as evidence of those who’s endurance in faith has gained God’s approval.

56. Examples of faith 11:4-38

57. This large bulk of the chapter lists great examples of faith. These exemplary models include antediluvian saints, Abraham and Sarah, Israeli ancestors, Moses, Ancient Israel, and the continuation of faith in others whom he cannot continue to list.

58. The extension of faith 11:39-40

59. The author concludes this chapter with a restatement of the sub-theme. This stresses the need for endurance because faith brings approval. Verse 40 further reveals a future union of Old Testament saints with those of the New Testament elect.

60. The patience of hope 12:1-29

61. This chapter alludes to a theme of hope in the life of the believer. This hope avails with endurance in the faith, which the author has been developing an argument for.

62. The examples of patient endurance 12:1-3

63. The “cloud of witnesses” referred to in verse 1 looks back to those described in chapter 11. Not only does the author use examples of Old Testament saints to urge his audience but he mentions a greater nonpareil in Jesus Christ as the perfector of our faith. Verse 3 is written to implore the readers to endure in faith.

64. The endurance of discipline 12:4-13

65. Verse 4 lends credence to the audience of this epistle to be some other than those in Jerusalem because Stephen and James had already been martyred at this point. Proverbs 3:11-12 is quoted to reinforce the idea of discipline as a token of God’s love. In addition to this quote, the author alludes to Isaiah 35:3 to encourage the audience of this letter to revitalize their hearts. At this hortatory citation, the writer warns the reader to not become a stumbling block to others. This reinforces his idea of community and assembly mentioned in chapter 10.

66. The ethics of those who endure 12:14-17

67. The writings of this section look forward to the warning that concludes chapter 12. The writer is saying that practical peace results in practical holiness because he is reemphasizing the need to persevere in the pursuit of righteousness. Concomitantly, he notes the sin of Esau, who willingly and deliberately decided to indulge in immediate fleshly gratification, to sway the readers not to follow his example.

68. An explanation for the ethics 12:18-24

69. The Zion referred to in the contrast between Mt. Sinai and Mt. Zion is Zion in the kingdom age. This is important to understand because Zion is also used in the Old Testament to refer to Israel but that is not the case here. The penman continues to describe the inhabitants of the heavenly Jerusalem. The blood of Abel cries out for vengeance while Christ’s blood calls for forgiveness.

70. The danger of denying 12:25-29

71. Here lies the fifth and final warning passage of the book. The warning in this passage is a remonstrance against the refusal of God. The “Him” referred to speaks of God the Father rather than Jesus mentioned in the previous verse. In verse 25, the author uses the a fortiori argument again to show the significance of this warning from heaven. He also prompts a response of gratitude and awe at the reference to Haggai 2:7. This reference considers the shaking of the temporal things at the coming of the kingdom.

72. The labor of love 13:1-17

73. In the service of love 13:1-4

74. The author desires to see the church continue to grow in fellowship with one another. Though, verse 4 may seem out of place at first its purpose was to sway believers in the church away from sexual immorality.

75. In the sufficiency of God 13:5-6

76. Here, the writer of Hebrews addresses greed and lusting after money. Christ will never leave the believers and the readers are reminded of the confidence and contentment they have in Jesus.

77. In the stability of Christ 13:7-9

78. The writer is trying to refocus the believers’ concentration on Jesus Christ and on Him alone. Perhaps, the audience had been struggling with false teachings or gluttony in verse 9.

79. In separation from Judaism 13:10-14

80. Verse 11 makes allusions to the Day of Atonement in Leviticus 16:27-28 and verses 12-13 could refer to the red heifer sacrifice in Numbers 19. If anyone was found outside of the camp at the time of these sacrifices he was considered unclean and must bathe himself before re-entering the camp. Here, the writer encourages the readers to leave the “camp of Judaism” and suffer reproach with Christ.

81. In the sacrifice of worship 13:15-16

82. Here the author is informing the readers that God is pleased with thankfulness as well as doing good and sharing.

83. In their submission to their leaders 13:17

84. Not only should believers submit to authority but also they should do so willingly and joyfully. This verse is aimed to help the readers understand whom they are to submit to and the reasons for their obedience.

85. The conclusion 13:18-25

86. The writer asks the readers to please pray for him. The restoration he anticipates is most likely from an illness rather than an imprisonment due to Timothy’s “release” in verse 23. The writer concludes the book with a benediction that refers to the glory of Jesus as shepherd. Lastly, verse 24 hints at the audience’s affiliation with Italy in the sentence, “those from Italy greet you.”SUMMARY<br />The book of Hebrews is a hortatory book that should not be taken mildly. The authority of the book is clearly designated through the content it contains as well as the doctrinal truth that surrounds the argument. Its purpose is seen in its contents through the author’s argument concerning the superiority of the Son, an exhortation, and practical application all accompanied by five remonstrances. That purpose being an admonition for Jewish Christians to be wary of relapse into Judaism and find identity in the mediator of their faith with intentions of spurring toward maturity in Christ.<br />BIBLIOGRAPHY<br />Barton, Bruce B. Life Application Bible Commentary: Hebrews. Wheaton, Illinois: Tyndale House Publishers, 1997.<br />Bruce, F. F. The Epistle to the Hebrews. Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1990.<br />Ellingworth, Paul. The Epistle to the Hebrews. Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1993.<br />Greenlee, Harold J. An Exegetical Summary of Hebrews. Dallas, Texas: Summer Institute of Linguistics, 1998.<br />Guthrie, Donald. The Letter to the Hebrews. Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1989.<br />Guthrie, Donald. New Testament Introduction. Downers Grove, Illinois: Intervarsity Press, 1990.<br />Johnson, Luke Timothy. Hebrews: A Commentary. Louisville, Kentucky: Westminster John Knox Press, 2006.<br />Lane, William L. Hebrews 1-8. Vol. 47A of Word Biblical Commentary. Dallas, Texas: Word Books, 1991.<br />Lane, William L. Hebrews 9-13. Vol. 47B of Word Biblical Commentary. Dallas, Texas: Word Books, 1991.<br />MacArthur, John F. The MacArthur New Testament Commentary on Hebrews. Chicago, Illinois: Moody Press, 1983.<br />Newell, William R. Hebrews: Verse by Verse. Chicago, Illinois: Moody Press, 1947.<br />Pentecost, Dwight J. A Faith That Endures: The Book of Hebrews Applied to the Real Issues of Life. Grand Rapids, Michigan: Discovery House Publishers, 1992.<br />Toussaint, Stanley D. “The Epistle to the Hebrews.” Unpublished class notes for BE 107. Dallas Theological Seminary, Fall Semester, 2009<br />Westcott, Brooke Foss. The Epistle to the Hebrews. London, England: Macmillan and Co, 1928.<br />Wilson, R. McL. New Century Bible Commentary: Hebrews. Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1987.<br />