Use of the Hebrew Scriptures in the Book of Hebrews

Until the completion of the New Testament scriptures, Jesus, the apostles, and evangelists relied heavily on the Hebrew scriptures to prove the shift from Judaism to Christianity. At the beginning of Jesus' ministry, he read from an Isaiah scroll (61:1-2) saying, "Today, this scripture has been fulfilled in your hearing” (Luke 4:21). After His resurrection, Christ opened the apostles’ minds to understand what the scriptures had to say about Him in the Law, the Prophets, and the Psalms (Luke 24:44-45). Philip preached Christ to the eunuch from Isaiah 53:7-8 (Acts 8:32-35). Paul’s custom was to go into the synagogues and reason with the Jews from the Scriptures (Acts 17:2). In all of these examples, they were using the only scriptures available at that time, the Hebrew scriptures (commonly referred to as the Old Testament and abbreviated O.T. henceforth).

The spiritual realization of Christ in the O.T. is something that was concealed until the time the redemptive work of Christ had been completed (Ephesians 3:3-5). The letter that is called “to the Hebrews” is appropriately named because it largely addresses the Jews who have accepted Christianity. The letter is “a word of exhortation” (13:22) for those who are struggling to “hold fast the confession of [their] hope” (10:22). They had confessed Jesus as both Lord and Christ, but external pressures were causing them to question their dedication to Him. They were tempted to leave what they had learned to return to their former lives in Judaism. What could convince them to be faithful to Christianity rather than Judaism? The O.T. scriptures.

How does the inspired writer use the O.T. citations to demonstrate various truths about Christ and Christianity?  What is the hidden, spiritual, Christian meaning of these passages?  How do they prove the validity of Christ and the legitimacy of Christianity? This paper will not serve as an exhaustive resource for each O.T. reference used by the Hebrew writer. It will, however, assist in seeing the “big picture” of the book through his exposition of the selected references.

The first major point of the Hebrew writer’s “sermon” seeks to establish Jesus’ place as King. He does this by using a variety of enthronement texts from the O.T. (1:5-14). He will then shift his focus on Christ’s place as king in “the world to come” or the Messianic Age (2:5-3:1). The first enthronement text is Psalm 2:7 (Hebrews 1:5a). The declaration of "you are My Son, today I have begotten you" refers to the point in time when God made David (cf. Acts 4:25) king of Israel. The terms "anointed" and "son" is synonymous with the idea of being made king. In its original context, this psalm is about how God preserves his anointed (Psalm 2:2) from the nations that wish to do him harm. The Moabites, Philistines, Egyptians, and many other nations did not wish to be ruled by the Lord or His appointed king. Coming of the context in Hebrews 1:2-5 talking about Jesus, the spiritual realization of this text from the O.T. is the fact that He is the declared Son of God, the declared king. None of the angels were promised this name, thus making Him superior to them.

In the same breath, the writer adds another O.T. reference (1:5b) from 2 Samuel 7:14. In this text, David wants to build a house for the Lord, but God says that it is not he who will build the house, but his offspring. God goes on to describe the relationship that He and the offspring will have. God would be to him a father, and the offspring will be a son. In the O.T. sense, God is referring to the relationship that He will have with Solomon. The spiritual realization of this text in the N.T. focuses on how God has the same relationship with Jesus. The key difference between Solomon and Jesus is that Solomon sinned (1 Kings 11), while Jesus “loved righteousness and hated wickedness” (Hebrews 1:9). It was because Jesus was sinless (cf. 4:15) that He was exalted above all creation, yes even above the angels. Jesus is King.

We now bridge over to Christ who is the exalted King in “the world to come” (2:5). To the Jew, the “world to come” and “the last days” referred to the Messianic age. It is in the “last days” we are listening to God’s Son (cf 12:25) rather than the prophets in the O.T. (1:1). The Hebrew writer points to Psalm 8:6 to show that it is Christ whom God has “put everything in subjection to him” (2:8), and not the angels (2:5). In the context of Psalm 8, David marvels that God has entrusted man with His creation (8:3-6). Mankind, however, could not defeat sin and death that were brought into the world by Adam (cf Rom 5:12) because each one of us has sinned. The spiritual realization of this O.T. passage is that surely there is someone who has put all things in subjection to Him (including sin and death). The Hebrew writer presents that this someone is the sinless and risen Christ (2:9). Jesus could not “put all things in subjection to Him” unless He, “for a little while,” became “lower than the angels.” This phrase refers to Christ sharing in the same substance of man (2:14). When He completed His mission on earth as man, He was then exalted to the right hand of God securing His place as being superior to the angels (1:3-4).

The second major point the Hebrew writer seeks to establish is the idea of faithfulness. Having encouraged the readers to consider the faithfulness of Jesus and Moses, the writer uses Psalm 95:7-11 as a warning to those who do not remain faithful. Having attributed this Psalm to David (Hebrews 4:7), it is hard to affirm the circumstances surrounding its original context. Was this written after his anointing as King of Israel? Was it after a successful war campaign? Was it at the end of his life? We can only speculate. Acknowledging the ever-present temptation to disobey God, David gives a brief history lesson. He warns that they (the Israel nation) also risk not having access to God's rest as those who rebelled in the wilderness.

There are several thoughts that the Hebrew writer is trying to get across to his readers by using Psalm 95 (Hebrews 3:7-4:13). One idea comes from the word “today.” David uses it to show the people that “today” (in David’s day) they needed to hear God’s voice (4:7), while the Hebrew writer uses David’s same message to apply it to his reader’s (3:14). The difference is that the voice that they heard was God’s through the prophets (1:1) and that we need to hear Him through His Son (1:2). In relation to the word “today” is the idea of “rest.” The rest promised to those in the wilderness was the land of Canaan, but the rest wasn’t complete when Joshua brought them over to the land of Canaan (4:8). David, writing centuries after the land conquest, describes another rest in which to look. The same rest in which the Jewish converts and we Christians do not want to miss. Connected with the idea of rest is that of faithful obedience.  The writer's use of Psalm 95 brings out exactly what David intended to bring out. What kind of people failed to enter the land of Canaan (God's rest)? It was those who had an evil, unbelieving, hardened, and disobedient heart (3:12,13,18). The Hebrew writer is urging them to be faithful and "hold fast [their] confidence” so that they do not “fall away from the living God” (3:6,12).

The third key point seeks to establish Christ’s place as High Priest. Coupled with Christ’s role as King in Hebrews is His role as Priest. At the beginning of the book, Christ was exalted to God’s right hand after making purification for sins (1:3). It was God who exalted Christ as King (1:9,13; 5:5; cf Psalm 110:1). He also exalted Christ to be High Priest (5:6). Before talking about Christ as High Priest, the writer has an issue with his audience. They are struggling to fully grasp Christ as the spiritual realization of the O.T. passages. The Hebrew writer leaves High Priest thought to chasten them for their inability to “move on to maturity” because of their dependence on “dead works” (the O.T.). He seeks to establish that God is true to His word in the O.T. which points to the spiritual fulfillment of Christ through His promises and oath (6:18). After reassuring them of God’s faithfulness he brings back up Psalm 110:4. He will discuss this passage through the end of chapter 7 which was an idea that he had begun in 4:14.

The original context surrounding Psalm 110 must be seen as prophetic with its fulfillment in the Christ. Some have interpreted Psalm 110:4 to refer to Jeshua the son of Jozadak (Ezra 3:2), the postexilic high priest (Briggs 374-5). The issue here is that he could not fulfill the role of both priest and king that the context demands in Psalm 110. The pronoun “you” (possessive “your”) is referring to the same person who fulfills the role of both king (110:1-3) and priest (110:4). Under the Old Law, you were either a king or a priest. You could not be both. To be a king you needed to be from the lineage of Judah and to be a priest you needed to be from Levi (cf. Hebrews 7:14). Conversely, some have interpreted the Psalm as being spoken from the viewpoint of the nation of Israel (Barry Psalm 110). “The Lord (God) says to my (Israel) Lord (David).” We run into just the opposite problem with David. He was a king (from Judah), but he could not be a priest.

The conflict and confusion surrounding Psalm 110 works in favor of the Hebrew writer. He explains how Jesus is the answer to the question: How can someone be both king and priest? Having discussed how Jesus is in the rightful place of king in the first chapters of Hebrews, he seeks to establish Jesus as a “priest forever according to the order of Melchizedek” (6:20). Let’s break down this verse. First, we will look at Christ's position as High Priest. The writer asks his readers a thought-provoking question in 7:11. If the God-ordained Levitical priesthood had been sufficient (complete), why would God swear hundreds of years later that a different priesthood would come (cf. 7:20,28)? The writer asserts that Psalm 110:4 was written about Jesus, but He was from the tribe of Judah (7:13-14). The priesthood that they were familiar with was Levitical. If God swears that Jesus, who is from Judah, should be high priest, then the obvious conclusion is that the Law would need to be changed. For those looking to “shrink back” into Judaism, this proof should give them the confidence they need to trust Jesus and God’s plan.

Second, we will look at the idea of “forever.” This word is emphasized by the Hebrew writer from 7:15-28. Another reason why the Law was inferior to Christ is that the priesthood was weak in its mortality. Christ is the high priest who lives forever compared to the Levitical priests who needed replacement after death (7:23-24). In what way is Christ "after the order of Melchizedek?" He is like Melchizedek because He has “neither beginning of days nor end of life” (7:3). We do not know much about Melchizedek. His birth nor his death are recorded. He simply comes on to the scene as the king of Salem and a priest of God Most High (Genesis 14:18). It’s as if he always existed. The priest that would come according to the order of Melchizedek was “not on the basis of a legal requirement concerning bodily decent, but by the power of an indestructible life” (Hebrews 7:16; emp added). In summary, the Hebrew writer is using Psalm 110:4 to show that Jesus is the one who is being referred to as Priest. He is the High Priest who “continues forever” since he “always lives” (7:24-25). This fact means that the Sinai covenant is old to make room for Him who mediates a better covenant (7:22). This new covenant is the Hebrew writer’s next focus.

 The fourth major point comes from Jeremiah 31:31-34. With this text, the writer points to the establishment of a new covenant through the redemptive work on the cross. This O.T. passage will be the focus from Hebrews 8:6-10:18. In its original context, Jeremiah 31 is a message of hope for exiles seeking to come home from Babylonian captivity (31:6,8,12,16-18). Along with this hope comes the promise of a new covenant (31:31-34). The old covenant was faulty, limited, and constantly broken by Israel throughout her history. The new covenant, however, is offered through the Mediator, Christ, and enacted on better promises. The promise of a better sacrifice, the promise of a better covenant, the promise of an eternal inheritance because God does not remember the sins of those who have this new covenant relationship with Him.

This prophecy, like Psalm 110:4, looks to a future time of fulfillment. When Jesus was observing the Passover with his disciples, He said, “This cup that is poured out for you is the new covenant in my blood” (Luke 22:20). This term, “new covenant,” had to have resonated with Jews. They would have immediately recognized it being connected with their prophet Jeremiah because it is the only place in the O.T. where “new covenant” is mentioned explicitly. Again, the Hebrew writer is desperately trying to build their confidence in Christianity. The old covenant was a corporate covenant that was between God and the nation of Israel (Hebrews 8:9; Exodus 19, 24). The old law was written on earthly material while those who accept the new covenant have his laws written on their hearts (8:10). The old covenant passed to family members and their neighbors out of obligation and necessity (8:11). The new covenant is different. It is a covenant that exists between the individual and God. The blood that sanctifies this covenant is Christ’s blood as we die to ourselves and contact this blood in baptism. For those who are in this relationship, they need no convincing to follow God (8:11). They are submissive to His will because it is written on their hearts. The benefit and promise that comes through this new covenant are that God will not hold our sins against us (8:12).

The rest of the Jeremiah 31:31-34 context in Hebrews is spent differentiating the old with the new. To convince the Jewish converts, the writer digs deeper into the many facets of the old covenant to show that they serve as a “shadow of the good things to come” (Hebrew 10:1). The writer discusses the tabernacle/temple to show how the first section (the holy place) was a symbol of the “age then present” (O.T. times), while the second section (the most holy place) represents the Messianic Age (9:8-9). He then shows how the blood of the animal sacrifices in the O.T. was inferior to the blood offered under the new covenant (9:12, 18-23). Coming off of the discussion of blood, the writer adds an O.T. text discussing the body sacrifice of Christ. The Hebrew writer interprets Psalm 40:6-8 as being spiritually realized in Christ. This is a Psalm of David about being dedicated to the Lord and His will. Just as David was dedicated to following through with the Lord's will, so too Christ was dedicated by giving his body. His body is what replaces the first sacrifices and offerings under the old covenant to initiate the new or second covenant (Hebrews 10:9). His body was the once and for all sacrifice compared to the O.T. sacrifices which needed to be done daily (10:10-12). His body and blood are what pave the “new and living way” that allows us to draw near to God with Him as our High Priest (10:19-22; 9:11-12).

The fifth major point the Hebrew writer wishes to communicate is that the Christian should live by his faithfulness. His O.T. text will come from Habakkuk 2:3-4 and will be the discussion from Hebrews 10:35-12:2. In Habakkuk, the author is grief-stricken due to the injustice that is happening in Judah (1:2-4). As if this wickedness in his country wasn't bad enough, God reveals His plan to bring judgment against Judah through the wicked nation of Babylon (1:6). God tells Habakkuk to write down the warning of judgment so that those who read may believe in it and run for safety (2:2). The one who does not trust God’s word is “puffed up” (2:4) and “shrinks back” (Hebrews 10:38). The promise of destruction in Habakkuk was not yet seen but those who trusted God’s promise of destruction would flee from it and be saved having heeded His word.

This is the same sentiment that the Hebrew writer brings out in applying Habakkuk 2:3-4 to the Jewish converts. He encourages them that “we are not of those who shrink back and are destroyed, but of those who have faith and preserve their souls” (Hebrews 10:39). What do we Christians have faith in? We have faith in the promised reward (10:35), no matter what hardships we may face (10:32-34). The “Hall of Fame of Faith” (faithfulness) shows what it means to persist/endure in the effort to do God’s will (10:36). Several times over we will see the phrase “by faith.” This is directly tied to the Habakkuk 2:4 reference. Following each phrase is a witness or witnesses (cf. 12:1) showing how they lived out their faithfulness to God. Even though it was hard to "see" how God's promises were going to come to fruition, and even though some "did not receive what was promised," these individuals were still faithful and endured. To close the Habakkuk exposition the writer exhorts the Jewish converts to resist the temptation to give up on Jesus. He encourages them to look to those in chapter eleven and Jesus himself as individuals who endured suffering in hope of the joy (the reward) set before them (12:1-2).

This idea of enduring brings us to our final (sixth) point. The Hebrew writer encourages the Jewish converts that God allows suffering to come upon those He loves (12:6). He uses Proverbs 3:11,12 to show that a father’s place is to discipline (test) his son. The discipline being discussed here is formative discipline and not punitive discipline. We know this because the writer uses Christ as an example who endured suffering (12:3). Was Christ disciplined because He did something wrong? Of course not. Unless our faith is tested through suffering how can we know whether we have genuine faith? How can God know that? He can't unless He, the Father, disciplines us, His sons, through suffering. The Jewish converts “endured a hard struggle with sufferings” (10:32). They faced public reproach and affliction (10:33). They had their possessions stolen (10:34). All of these circumstances were testing their faith. This discipline abounds for “our good” (12:10) knowing that we have a heavenly Father who loves us so that we can “share in His holiness” (12:10). The Hebrew writer presents two paths that one can take concerning this discipline. He can reject it and take the easy way out and avoid the suffering and "fall in line" with the rest of the world, or he can accept the suffering. This acceptance "yields the peaceful fruit of righteousness to those who have been trained by [the discipline]" (12:11).

While there are many more O.T. references that we could expound on, these six major points and their references make up the bulk of the Hebrew writer’s message. According to Logos Bible Software, there are more than 2500 references to the O.T. Of these references, 1650 are allusions to the O.T. text, 600 are echoes of the text, 230 are citations, and 100 are quotations. The book of Hebrews is placed fifth on their list of N.T. books using the most O.T. references. Sufficed to say, Christianity could not be properly understood or appreciated without the use of the Hebrew scriptures. Thanks be to God for His infinite wisdom in showing us life in Christ that was at work from the beginning of time (Acts 2:23; Ephesians 3:3-10).

Works Cited

Barry, John D., Douglas Mangum, et al. Faithlife Study Bible. Lexham Press, 2016.

Briggs, Charles A., and Emilie Grace Briggs. A Critical and Exegetical Commentary on the Book of Psalms. C. Scribner’s Sons, 1907. International Critical Commentary.