Hebrews and the Struggle of First-Century Jewish Believers

Dispensationalism, Israel, Righteous Living, Suffering & Persecution 4 Minutes

The book of Hebrews was written to first-century Jewish believers who were at a crossroads. They were believers secure in Christ yet deeply shaped by Jewish religious tradition, facing intense social and spiritual pressure to retreat to familiar forms. The writer of Hebrews exhorted the Jewish believers to move forward to maturity by faith in the finished work of Christ rather than drift back into the Mosaic Law. Fruchtenbaum notes, “The overall context of Hebrews is dealing with Jewish believers who were undergoing tremendous, severe persecution. Because of this persecution, they were seriously considering going back into Judaism…The Judaism warned against includes the Judaism of the Levitical system, Rabbinic Judaism, and the Judaism that rejected the Messiahship of Jesus.”[1]

The Struggle Explained

Imagine a fifty-year-old Jewish man and woman born and raised in Jerusalem in the early first century. Torah and temple life shaped their understanding of God. From childhood they watched priests ascend the steps, wearing white garments stained with blood, as morning and evening sacrifices were offered before the Lord (Ex. 29:38–42; Heb. 9:6). They learned that access to God was regulated by the Mosaic Law (Lev. 18:1–5; 27:34), mediated through priests (Lev. 8–9; Num. 18:1–7), and centered on the temple (Deut. 12:5–7; 1 Kgs. 8:29). Holiness meant separation (Lev. 20:26). Forgiveness required sacrifice (Lev. 17:11). Nearness demanded priestly mediation (Lev. 16; Ps. 24:3–4). The Psalms gave them language for worship (Ps. 100:1–5), and the prophets trained them to expect Messiah (Isa. 11:1–5; Jer. 23:5–6; Mic. 5:2), the Son of David who would reign in Jerusalem (2 Sam. 7:12–16; Isa. 9:6–7).

Then the name Jesus of Nazareth reached their ears. Reports spread of miracles that echoed Isaiah’s promises: the blind seeing, the lame walking, the dead raised (Isa. 35:5–6; Matt. 11:4–5). They learned that Jesus forgave sins, a prerogative belonging to God alone (Mark 2:5–10), taught Scripture with unrivaled authority (Matt. 7:28–29; Luke 24:27), and spoke of God as His Father in a unique sense, making Himself equal with God (John 5:18). They also learned that Jesus was rejected by Israel’s leadership (Matt. 26:3–4) and by His own people (John 1:11), betrayed by a close companion in fulfillment of Scripture (Ps. 41:9; John 13:18), condemned through false testimony in a sham trial (Matt. 26:59–61), and delivered to the Romans to be crucified (Ps. 22:16–18; Isa. 53:12; Luke 22:37; Acts 2:22–23).

Gradually, they came to understand that Scripture aligned with the life and death of Jesus. Jesus fulfilled the prophecies of the Messiah’s birth (Isa. 7:14; Mic. 5:2), His Abrahamic and Davidic lineage (2 Sam. 7:12–16; Matt. 1:1), His suffering (Isa. 53:3–6), death (Isa. 53:8–12; Ps. 22:14–18; Zech. 12:10), and resurrection (Ps. 16:10; Acts 2:31; 13:35), all with perfect accuracy (Luke 24:27, 44; Acts 2:24–32). They learned that Jesus died as the Lamb of God who takes away the sin of the world (John 1:29; Isa. 53:6–7), was buried, and rose on the third day according to the Scriptures (1 Cor. 15:3–4). At a point in time, persuasion gave way to faith. They recognized Jesus as God in the flesh (John 1:1, 14; Col. 2:9), the promised Messiah (Matt. 16:16), and the only Savior (John 14:6; Acts 4:12). By faith alone in Christ alone, they received eternal life and complete forgiveness of sins (John 3:16; Acts 10:43). Their standing before God was settled forever (John 10:28; Heb. 10:10–14), and they rejoiced in their new life.

But salvation did not erase decades of habit overnight. The temple still stood. The smoke still rose. The rituals remained familiar. They were now taught that the priesthood had changed, and therefore the law governing worship had changed with it, “for when the priesthood is changed, of necessity there takes place a change of law also” (Heb. 7:12). The former commandment had been set aside as “weak and useless” (Heb. 7:18). The old covenant was “made obsolete” and was “growing old” and “ready to disappear” (Heb. 8:13). Animal sacrifices could never remove sins, for “it is impossible for the blood of bulls and goats to take away sins” (Heb. 10:4). In contrast, Christ’s sacrifice was once for all, final and sufficient: He “has been manifested to put away sin by the sacrifice of Himself” (Heb. 9:26), and “by one offering He has perfected for all time those who are sanctified” (Heb. 10:14). This demanded a reorientation of thought and life. To walk as believers under a new covenant (Heb. 8:6; 8:13; 10:16), and a new law code, “under the law of Christ” (1 Cor. 9:21; cf. Gal. 6:2).

The cost of their new life became personal. Family urged them to return to temple practices. Friends warned them not to abandon the traditions of the fathers. As they refused, doors closed and relationships cooled. They endured reproach, loss, and isolation (Heb. 10:32–34). Though they loved Jesus, Christianity felt small and exposed. The temple was visible and familiar, and the pull backward was constant. To return would imply that Christ’s work was incomplete and that the cross required supplementation. They struggled within.

The writer of Hebrews makes the issue plain. Returning would not forfeit salvation, but it would dishonor the Son and invite severe temporal discipline (Heb. 10:26–31; 12:5–11). Shadows are no substitute for substance (Heb. 10:1). Therefore the exhortations are urgent and pastoral: do not drift (Heb. 2:1); do not harden your heart (Heb. 3:12–13); do not shrink back (Heb. 10:38–39). Draw near with confidence to the throne of grace, because you have a great High Priest in heaven (Heb. 4:14–16). Hold fast your confession, not because salvation is fragile, but because Christ is faithful (Heb. 10:23). Endure discipline as sons (Heb. 12:6–8). Fix your eyes on Jesus and run your race with endurance (Heb. 12:1–2).

Hebrews is written to these believers: secure in Christ, pressured by culture, tempted by familiarity, and summoned forward by truth. The question is never whether they will be saved. The question is whether they will advance to maturity by faith or retreat into shadows God has already set aside.

Steven R. Cook, D.Min., M.Div.

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[1] Arnold G. Fruchtenbaum, The Messianic Jewish Epistles: Hebrews, James, First Peter, Second Peter, Jude, 1st ed. (Tustin, CA: Ariel Ministries, 2005), 12.

Published by Dr. Steven R. Cook

Dr. Steven R. Cook is a Christian educator. He is protestant, conservative, and dispensational. Studies in the original languages of Scripture, ancient history, and systematic theology have been the foundation for Steven’s teaching and writing ministry. He has written several Christian books, dozens of articles on Christian theology, and recorded more than seven hundred hours of audio and video sermons. Steven currently serves as professor of Bible and Theology at Tyndale Theological Seminary, and hosts weekly Bible studies at his home in Texas. Steven’s ministry activity is entirely voluntary (articles, blogs, podcasts, and video lessons), as he works a full time job as a Case Manager for a local nonprofit agency that helps the elderly and disabled in the community.

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