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The Purpose of Hebrews
John R. Neal, Sr.
NT9331A – New Testament Text-Hebrews
December 2013
Contents
I. Contents ……………………………………………………………….. iii
II. Introduction ………………………………………………………….. 1-2
III. Audience Purpose ……………………………………………………3-5
A. Evidence of Jewishness of Hebrews ……………………………….3-4
B. Evidence of a Sub-set of Jewishness ……………………………….4-5
IV. Discouragement and Persecution Purpose ………………………….5-8
V. Christological Purpose ………………………………………………9-12
VI. Soteriological Purpose ……………………………………………...12-14
VII. Conclusion ………………………………………………………....14-15
VIII. Bibliography ………………………………………………………16
i
ii
ABBREVIATIONS1
Traditional Shorter Full Name
Acts -------- Acts of the Apostles
Apoc. -------- Apocalypse (Revelation)
Col. Col Colossians
1 Cor. 1 Cor 1 Corinthians
2 Cor. 2 Cor 2 Corinthians
Eph. Eph Ephesians
Gal. Gal Galatians
Heb. Heb Hebrews
James Jas James
John Jn John (Gospel)
1 John 1 Jn 1 John (Epistle)
2 John 2 Jn 2 John (Epistle)
Jude ------- Jude
Luke Lk Luke
Mark Mk Mark
Matt. Mt Matthew
1 Pet. 1 Pt 1 Peter
2 Pet. 2 Pt 2 Peter
Phil. Phil Philippians
Philem. Phlm Philemon
Rev. Rv Revelation (Apocalypse)
Rom. Rom Romans
1 Thess. 1 Thes 1 Thessalonians
2 Thess. 2 Thes 2 Thessalonians
1Kate L. Turabian, A Manual for Writers of Research Papers, Theses, and Dissertations, Chicago Style For Students And Researchers, 7th ed, rev by Wayne C. Booth, Gregory G. Colomb, Joseph M. Williams, and The University of Chicago Press Editorial Staff (Chicago and London: University of Chicago Press, 2007), 342-43. This paper will utilize the abbreviations in the Traditional column.
iii
1 Tim. 1 Tm 1 Timothy
2 Tim. 2 Tm 2 Timothy
Titus Ti Titus
iv
v
The Purpose of Hebrews
Introduction
The key to understanding the purpose of Hebrews is found in the postscript or conclusion
of Hebrews. In Heb 13:22, the author states, “But I exhort you, brothers, bear with the word of
exhortation, for also on account of this I wrote (have written) to you briefly.” Guthrie notes that
if this term “exhortation” is the same ideas as found in Acts 13:5, then the Hebrew writer is
saying he wrote a homily to them. If this is what he means by a word of exhortation, a sermon,
then this means the “structure” of the letter originates from a “sermon given on a special
occasion and later adapted into special occasion and later adapted into letter form by the addition
of personal comments at the end.”2 Thus Hebrews begins like a “speech” or sermon and ends
like a “letter.”3 Guthrie notes that there is much in favor of the homily argument for Hebrews.4
While there is much debate about the genre of Hebrews (epistle or homily), perhaps
Brown sums up the debate the best when he notes H.E. Dana’s suggestion that Hebrews “begins
like a treatise, proceeds like a sermon, and closes like an epistle.” The epistle of Hebrews
reflects not only a message of exhortation in written form, but also an “apologetic purpose” to
prevent the audience “from abandoning faith in Christ” in favor of the old law.5 There is a “close
but complex interplay” going on in the book of Hebrews between “exposition” and
2Donald Guthrie, The Letter to the Hebrews: An Introduction and Commentary, The Tyndale New Testament Commentaries (Grand Rapids: Eerdmans, 1983), 31.
3I. Howard Marshall, New Testament Theology: Many Witnesses, One Gospel (Downers Grove, IL: InterVarsity Press, 2004), 605.
4Guthrie, 31. 5Raymond E. Brown, An Introduction To The New Testament, The Anchor Bible Reference Library (New
York/London: Doubleday, 1997), 690.
1
“exhortation.” The exposition component of this epistle aims at the “repetition of key” Old
Testament passages or topics to support the author’s claims. The exhortation or “hortatory”
component challenges the readers of hearers of the letter to respond properly to the message of
Christ.6
By utilizing words of encouragement, “stern warnings,” plus the use of “positive and
negative examples,” the Hebrews’ writer hits home the necessity of remaining faithful until
Christians reach that “heavenly city.” The ones who reject the message of the Son receive
condemnation.7 Carson and Moo point out that before any “assessment” can be made concerning
the “purpose” of the epistle to the Hebrews, one must understand “who the addresses were”
before one can presuppose anything about the reason for writing this letter.8
Audience Purpose
Whomever we believe the audience is in Hebrews, we can all agree upon three things.
First, the letter is written to Christians who are encourage to keep the faith and confession they
made of Christ (Heb 3:6, 14; 4:14; 10:23). Second, there is real dispute over the “ethnic
background” of the audience (Jewish, Gentile, or other?). Third, the audience of Hebrews is
“steeped in Old Testament allusions and Levitical ritual.” This does not imply Jewish Christians,
however, for even Jewish proselytes (former Gentiles converted to Judaism or Gentile converts
to Christianity) had a good knowledge of the Greek Old Testament (LXX).9
6Peter Thomas O’Brien, The Letter to the Hebrews, The Pillar New Testament Commentary (Grand Rapids: Eerdmans, 2010), 35.
7Ibid. 8D.A. Carson and Douglas J. Moo, Introduction To The New Testament, 2nd Ed. (Grand Rapids: Zondervan,
2005), 609. 9Ibid., 609-10.
2
Evidence readers may not be Jewish. First, some argue that the author of Hebrews and
his readers only have a “literary knowledge” of the Old Testament as well as the Levitical
sacrificial system (common argument among German critics of late 19 th/early 20th century).
Having a literary knowledge of the old law does not mean that they either observed or
participated in the sacrificial temple “ritual.” Second, the phrase, “Turning away from the living
God,” in Heb 3:12, may be for Gentile readers rather than Jewish. Why state living God when
Jews know that God lives? Third, the readers may be “Gentile Christians” who are in “danger of
abandoning the exclusive claims of Christ and seeking a deeper way in Judaism.” Some would
compare the situation going on in this community with what one finds among the Pauling
churches, Judaizers trying to pull Gentiles away from the church.10
Evidence of the Jewishness of Hebrews
The traditional interpretation is that Hebrews is addressing a Jewish audience.11 In
response to those who see the readership of Hebrews as Gentile, the argument that Heb 3:12
(“turning away from the living God) refers to Gentile readers needs to remember the context of
chapter three; here the author refers to Moses and the Israelites in the wilderness who lacked
faith and thus did not get to enter the promise land. From this perspective, this would appeal to
first century Jewish Christian audience more than a Gentile Christian community. The
“elementary teaching” in Heb 6:1 also seems to “presuppose a background in Judaism” rather
than Gentile. The old covenant being replaced by the new only makes sense to a culturally
Jewish perspective. Specifically, the lack of any mention about “circumcision” (in the
Jewish/Gentile controversy of Galatians) only “makes sense if this epistle is directed to a Jewish-10Ibid., 610. 11Guthrie, 31-32.
3
Christian community.” One would think circumcision would be mentioned if the “readers are
Gentile believers in danger” of being swayed by Judaizing teachers. The author of Hebrews
quotes the Greek translation of the Old Testament as if the audience recognizes this Bible as
authoritative. That would even be true of “Hellenistic Jews who had converted to Christianity.”12
Pagans who are forsaking Christianity are more likely to go back to a pagan life rather than to
Judaism. Many of the Hebrews writer’s “arguments for the superiority of Jesus turns on
challenging the assumption that the cultic regulations of the Sinai Code were final (e.g., 7:11).
Gentile Christians would not be tempted to go back to the Mosaic Law and Levitical sacrifices.
Christians from a Jewish background would be in “danger of reverting to Judaism.”13
Evidence of a Sub-set of Jewishness
Some claim that the readers of this epistle are not just “ordinary Jewish-Christians,” but
a great number of temple priests who were obedient to the faith (see Acts 6:7). This might
explain the emphasis upon the sacrificial system that Christ fulfills. Then there is the view that
the audience is formerly from the Qumran community or the so-called Essene-Christian theory.
This approach (popularized by Spicq) is that some of the Christian community is on the verge of
going back to Qumran. The most than anyone “can reasonably” say is that the “Jewish
background” of this audience is “probably not so much in the conservative rabbinic traditions of
Palestine as in Hellenistic Judaism influenced by various nonconformist Jewish sects,” of whom
the Qumran community is just one of many. Another line of thought suggests that this
community has been “attracted” to not just a “form of Jewish faith and practice independent of
12Carson and Moo, 610.13Ibid., 611.
4
Christianity, but to a form of Jewish Christianity more conservative than what the author himself
approves.”14
Carson and Moo may be correct in stating that the readers did not consider themselves
“as apostates.” They probably did not intend on abandoning “the Christian gospel and return to
Judaism.” In this sense the group may be turning to some “form of “Jewish Christianity”” which
is in fact “more conservative than what the author approves.” Yet the point the writer of
Hebrews is trying to make is that his audience is in danger of “adopting something” that is not
“Christianity at all.” They are indeed headed for “apostasy” and thus they need these “parenetic
passages.” Going back to the old law or covenant puts them in a worse state than they were
before they accepted Christ.15
Discouragement and Persecution Purpose
Ellingworth finds three ways in which the Christian community the book of Hebrews
addresses. First, there are the numerous “passive expressions” that suggest on the part of the
Christians a “weariness” in their Christian walk or “making progress” on the road of Christian
discipleship.16 The author encourages them no to “drift away” from what they have heard (2:1)
or to neglect salvation (2:3). They are not to “fail to reach” (u(stere/w, to miss or fail to reach,
perfect active infinitive) the goal of the Christian life which is the spiritual promise land (4:1).
They are not to let go of the faith they confessed (‘let us hold fast,’ kratw=men, present active
subjunctive, 4:14), nor to lose their “confidence,” (parrhsi/an, assurance, boldness, 10:19) or
14Ibid. 15Ibid., 611-12. 16Paul Ellingworth, The Epistle to the Hebrews, The New International Greek Testament Commentary
(Grand Rapids: Eerdmans, 1993), 78.
5
the ‘confession of the hope’ (10:23).17 They should not become hard of hearing (5:11) lest they
become “sluggish” (6:12). They are to move towards spiritual maturity in Christ (5:12-14).
There is a warning against being “unproductive (6:7f.), but they are to continue doing “good
works” (6:10), unshackle the “weight of sin” (1:21), and not to “lose heart” (12:3). They are
admonished not to be carried away by “strange teaching” (113:9). Beside all of these negative
warnings, there are “exhortations to mutual help and d love within the Christian community
(3:13; 10:24f; 13:1-3)” and to submit to her spiritual leaders (13:7, 17).18 Since “the references
to the threat facing” the Christian community are not more specific, then perhaps the author of
Hebrews is “more concerned with the community’s abandonment of the faith than with any
alternative they might take.”19
In the second place, some passages in Hebrews list the “possibility of active, even
permanent rebellion against the will of God.” There is the danger of possessing an “evil heart of
unbelief” in turning away from God (3:12). We can be disobedient like those in the wilderness
(4:11). According to Heb. 6:6, we can “fall away” (parapeso/ntaj, second aorist active
participle, the idea here meaning to commit apostasy) and crucify the Son again (here
a)nastauro/w can mean to crucify again, but with e(auto=ij, either a dative of disadvantage
meaning to their own hurt or ethical dative, in their own eyes).20 Willful sin not repented of
(10:26) means no more sacrifice remains (ou)ke/ti a(martiw=n a)polei/petai qusi/a
10:26, 29). We should fear God (fobe\ron, fearful, terrible, or frightful, 10:31). There is the
17 Barbara Aland, Kurt Aland, Johannes Karavidopoulos, Carlo M. Martini, and Bruce M. Metzger, The Greek New Testament, 4th Rev. Ed. (Stuttgart: Deutsch Bibelgesellchaft/United Bible Socities, 1994), 767. Ellingworth, 78.
18Ibid., 7919James W. Thompson, Hebrews, Paideai Commentary On The New Testament (Grand Rapids: Baker
Academic, 2008), 10.20Ellingworth, 78. . The Greek New Testament, 769.
6
“defiling bitterness” which springs up in the Christian community (12:15). Danger also exists in
refusing to heed God’s voice (12:25).21
Third, there is also the real “outward pressure amounting to persecution.” The audience,
like Jesus during his earthly life, are being severely “tested” or tempted (peirazome/noj,
present middle participle, dative masculine plural, 2:18; perfect passive participle, 4:15, perfect
indicates past action with abiding results).22 Just as the Christian community had struggled
during earlier times (10:32), the trials would get more severe to the point of death (12:4).23 There
are other “allusions” in Hebrews that may help us understand the “situation” that is going on in
this community and help us realize the author’s purpose of the book. The writer in 2:8 states that
“we do not yet see all things in subjection to him.” Here the author is “probably speaking for the
community that struggles with the dissonance between its confession and the realities of
alienation.” The emphasis placed upon Jesus’ participation with human suffering (2:10-18)
“undoubtedly reflects the author’s desire to address the community’s painful situation.” The Old
Testament imagery of the Israelites being “tested” while en route to the land of Canaan
(“promised land”) in 3:7-4:11 also “suggests that the readers are tempted to abandon their faith.”
The expression in Heb 11 that these Christians are ‘strangers’ (ce/noi) and foreigners or
“aliens” (parepi/dhmoi) who roam the earth (11:13-16) looking for a homeland (patri/da)
reflects the reality of their situation; many of them are “homeless” in this life because of their
faith and “subject to abuse” (11:26). The author reminds this community that Jesus likewise
experienced “shame” while enduring the cross (12:2). This “suggests that the author is
addressing a community that has a history of alienation and shame.”24
21Ellingworth, 78. 22Ibid. The Greek New Testament, 751, 755.23Ellingworth, 78.24Thompson, 10. The Greek New Testament, 4th Rev. Ed, 771.
7
There are other “allusions” in Hebrews that may help us understand the “situation” the
readers are in and thus the purpose of the book. The writer in 2:8 states that “we do not yet see
all things in subjection to him” (nu=n de\ ou)/pw o(rw=men au)t%= ta\ pa/nta
u(potetagme/na).25 Here the author is “probably speaking for the community that struggles
with the dissonance between its confession and the realities of alienation.” The emphasis placed
upon Jesus’ participation with human suffering (2:10-18) “undoubtedly reflects the author’s
desire to address the community’s painful situation.” The Old Testament imagery of the Hebrew
children or Israelites being “tested” en route to the “promised land” in 3:7-4:11 also suggest "that
the readers are tempted to abandon their faith.” The expression in Heb 11 that these Christians
are “sojourners” and “aliens” (cf. 11:13-16, 38) reflects the reality of the situation they are in;
many of them are “homeless” in this life because of their faith and “subject to abuse” (11:26).
They author reminds this community that Jesus likewise “experienced “shame”” and endured the
cross (12:2), which “suggests that the author is addressing a community that has a history of
alienation and shame.”26
Christological Purpose
25The Greek New Testament, 750. 26Ibid.
8
The Hebrew epistle definitely has an Christological purpose. The “object” of Hebrews is to
show that Christ is “superior” (krei/ttwn) to any other being.27 The author argues that Jesus
Christ is greater than all of the “servants” and prophets of the Lord in all the Old Testament,
even greater than Moses himself. The Son’s ministry is even superior to that of angels and the
Levitical priesthood. This is the only book in the New Testament that “expressly calls him a
priest, although his priesthood is implied in others.”28 He is superior (krei/ttwn) to Moses the
great law giver (3:1-6a).29 One passage in particular that the author uses to support a priestly
Christology of the Son is Psalm 110. If the “ruler” of Psalm 110 is “the Messiah who is
acclaimed” in Psalm 110:4 (the “pries forever after the order of Melchizedek”), then the image is
of the Son as the “prefect priest-king.”30 The priesthood of Christ surpasses that of Aaron (4:14-
5:10). As our High Priest, he is the Mediator of a better (keri/ttwn) covenant (diaqh/kh) than
the one given by Moses and the one under which Aaron served under (7-8). Christ is the perfect
sacrifice (9:1-10:18).31 Thus Hebrews has a definite Christological purpose.
Another key passage that expresses the Christology in this epistle is Heb 12:1-2. This
passage serves as a “bridge to tie chapter eleven and chapter twelve together, both of which
focus upon the themes of “faith and faithfulness.” In Heb 11, the author describes faith (Pi/stei,
dative of means or instrument) and gives examples of the faithful “witnesses” in the Old
Testament, from “creation" to the time of the Maccabees. Both the Old Testament witness and
the church today await the ultimate fulfillment of that eternal, heavenly rest.32
27James Moffatt, The Epistle to the Hebrews (Edinburgh: T & T Clark, 1924), xxiii. 28F.F. Bruce, The Epistle to the Hebrews, The New International Commentary on the New Testament
(Grand Rapids: Eerdmans, 1990), 29. 29Moffatt, xxiii. 30Bruce, 29.31Moffatt, xxiii. 32Estella B. Horning, “Chiasmus, Creedal Structure, and Christology in Hebrews 12:1-2,” Biblical Research
23 (1978): 38.
9
Here in Hebrews 12, the author is calling for “endurance” (12:1-2), extolling the
“meaning and value of discipline” (12:3-13), exhorting the saints to “peace and holiness” (12:14-
17), giving assurance that we have “access” to God (12:18-24), but also warning us “that God is
not to be trifled with.” He is a God who shakes the “heaven and earth,” he is an all “consuming
fire.” We have received a kingdom that “cannot be shaken.”33 Here in this paraenetic passage,
we are exhorted to fix our eyes upon Jesus (a)forw=ntej e)i)j to\n ... )Ihsou=n).34 We
focus our attention upon the Son because of his superiority over angels (Heb. 1-2), over Moses
(Heb 3:1-6), over the Levitical priesthood (Heb 4-7), over the Levitical offerings (Heb 9:11-
10:31), and also superior to the great examples of faith in the Old Testament.35
From a syntactical analysis of this passage, Heb 12:1-2 consists of one “sentence with
one participle verb and object.” Then the rest of this “sentence consists of participial phrases,
prepositional phrases, dependent and relative clauses.”36 The verb, “let us run,” is a hortatory
subjunctive, which “brings into focus the paraenetic nature of the passage.” Then the “structure
sets in relief the nature of 2b as creedal formula.”37 The metaphorical language is one of a
Greek-Roman stadium filled with the faithful “winners of the past” who endured and overcame
trials, and passed “the finish line.”38 The Christian community which the author is addressing is
“on the field” and this is their “turn to run.” Our goal is to keep our eyes glued on the one sitting
in the “judge’s box,” Jesus.39 Here is the chiasm of Heb 12:1-2:
Toigarou=n kai\ h(mei=j
33Ibid. 34The Greek New Testament, 773. 35Horning, 38. 36Ibid., 38-39. 37Ibid., 39. 38Ibid., 37-38. 39Ibid., 38.
10
A tosou=ton e)/xontej perikei/menon h(mi=n ne/foj martu/rwn
B o)/gkon a)poqe/menoi pa/nta kai\ th\n eu)peristaton a(marti/an,
C di ) u(oimonh=j
D te/rxwmen to\n prokei/menon h(mi=n a)gw=na
*a)forw=ntej ei)j to\n th=j pistewj a)rxhgo\n kai\ teleioth\n )Ihsou=n,
D1 o(\j a)nti th=j prokeime/nhj au)t%= xara=j C1 u(pe/meinen stauro\n B1 ai)sxu/nhj katafronh/saj A1 e)n deci#= te tou= qro/nou tou= qeou= keka/qiken.40
There is also inverted parallelism that consists of “nine lines in which the center line
stands alone, lines D and D1 have the same participle parallel, and C and C1 have “endurance” in
parallel.”41 The parallelism in lines B and B1 are “not as obvious” to the reader. The writer
makes an admonishment for Christians to unshackle themselves from “sin” which is “set in
parallel to the description of Jesus as being unconcerned about, or unafraid of, shame.” The term
“shame” is the correct parallel to that of “sin.” Then lines “A and A1” hold in parallel the idea of
“session.” Also in line A these “witnesses are seated around us,” while in line A1 the Son, Jesus,
is sitting at God’s right hand.42 The first half of the chiasm focuses upon “us,” while the second
half draws our attention to Jesus.43
This type of inverted parallelism is Semitic in flavor and “presents numerous examples
from both” testaments. The center (between D and D1) “is always the turning point.” This
40Ibid., 41. The Greek New Testament, 4th Rev. Ed., 773. There is another chiasmus in the final exhortation of the first section (4:16).
41Ibid., 40. 42Ibid. 43Ibid., 40-41.
11
middle thought is “an antithetic idea” which is a “shift of center in some form.” These are
typically “identical” terms or “ideas” that distribute “outward from the center,” and the use of
“titles” or name for God gravitates towards the “center.”44 What is the author’s point here? He
shows that the focus is to be taken off ourselves, or even the faithful in the Old Testament, and
look to Jesus as our ultimate example of overcoming temptation, suffering, and death.45
Soteriological Purpose
“Much has been written on the Christology” in the book of Hebrews, but very little
attention is given to soteriology. The basis for soteriology, or study of salvation, in Hebrews
begins by God revealing his salvation through the Son, according to 1:1-3. Jesus first
proclaimed this good news and was “confirmed to the writer and audience by eyewitnesses”
(2:3). Signs and miracles from the Holy Spirit supported the message of salvation. The book of
Hebrews does not set out, like Paul does in Romans, to show that mankind is in need of
salvation. The audience already knows this from the Old Testament.46
The Hebrew writer mentions the high priest’s duty under the old law to offer sacrifice for
his own sins and then for those of the people (5:1-3). The Christian community needs their
consciences to be purified from “dead works” (6:1; 9:13-14) and are encouraged to do “good
woks” (6:10; 10:24). This is not possible under the old covenant. The old sacrificial order is not
sufficient to totally remove sin (a)fairei=n, to take away, 10:4). The old law could not make
44Ibid., 41. 45Ibid., 41-42. 46Brenda B. Collin, “Let Us Approach”: Soteriology In The Epistle To The Hebrews,” JETS 39/4
(December 1996): 571.
12
the worshipper “perfect” (teleiw=sai, 10:1). If possible, the old law would “require ceaseless
sacrifices that serve to remind people of sin even as they attempt to deal with sin” (10:1-3).47
The Hebrew writer, like Paul, shows the promise for this new and better covenant are
meant for Christians. These promises are made possible by the incarnation and ministry of
Christ (11:13, 39-40). “Believers in Christ are heirs of God’s promises under the old covenant –
and of even better promises under the new (6:17; 8:6).”48 Salvation through Christ is made
possible through God’s grace. While there is not a detailed doctrine of atonement in Hebrews,
yet the writer does emphasize the suffering of the Son in the flesh and this his deity is superior to
any other being, period.49 Christ’s death frees us from slavery to sin and releases us from Satan’s
power (2:14-15).50 Jesus’ death is once for all, for all mankind and for all time. One, however,
must remain faithful to their confession in order to receive forgiveness.51 Salvation is Hebrews is
also eschatological, that is, there is the yet, but not yet, aspect to salvation. While we wait for the
“consummation” in the spiritual promise land yet to come, still as Christians we are “receiving a
kingdom that cannot be shaken” (12:28). The age to come is a “new order” (9:10, not like the
present world. In the age to come, all things will be subjected to the Son, even angels.52
Conclusion
47Ibid, 572. The Greek New Testament, 765.48Collin, 572. 49Ibid. 50Ibid., 572-73. 51Ibid., 574. 52Ibid.
13
The Hebrew writer definitely has a theological purpose in penning this homily. He sent
his word of exhortation in letter form to remind them to remain faithful to Christ. He is writing
to a Jewish-Christian audience to show the futility of going back to the old covenant. Only
Christ and the new covenant can save. Going back to the old law leads to apostasy and
separation from God. Whoever this community is and wherever they are from, the evidence
seems clear that their background is Judaism. There is also an Christological purpose, to show
that Christ is superior to everyone under the old covenant, including the angels of heaven. This
community is undergoing discouragement and persecution. While they may not be on the brink
of death, being a martyr may not be too far removed.
There is no hope if they fall into apostasy. They will end up dying in the desert like their
forefathers and not reaching the spiritual land of Canaan. There is hope only if they remain
faithful to the Son. We can endure human suffering and persecution because our Savior endured.
The book of Hebrews stresses the humanity of the Son in order to show that he can relate to our
needs and our struggles. He is a High Priest who can understand because he walked in our
shoes. Hebrews does seem to have, as some would argue, an apologetic aspect. Hebrews can be
utilized to prove Christ is the fulfillment of Old Testament prophecy for our non-believing
friends. Ultimately, the epistle to the Hebrews reminds Christians that to turn away from the
church is to turn away from Christ. Without being in the community of faith, one is lost and
without hope.
14
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