Jesus Is Greater Than….Part 2

What this episode covers

We’re considering two things: 1. The Author 2. The Audience Why does this matter? They will have a significant impact upon our interpretation (hermeneutics). • Historical-Grammatical: Treats the Bible as God’s Word and understands that it conveys objective truth. Seeks to understand the original intent of the author. • Historical-Critical (Higher Criticism): Treats the Bible like any other text assuming no possibility of miraculous activity. Seeks to understand the author’s intended meaning. • Reader-Response: The Bible conveys subjective truth to be interpreted uniquely by each individual reader. This method reflects a postmodern philosophy. “This is what’s true for me.” Knowing something about the author and the audience helps us arrive at the intended meaning. Imagine our church receiving a letter from Governor Newsom. It is safe to say that we would make some assumptions about his words of encouragement. It would impact the way we hear the opening sentence. However, we still need to prioritize what the text actually says. It would be unhelpful to read between the lines and assume entirely inaccurate ideas. Last week we focused upon the author and his message of Christ’s supremacy over all things. We concluded that the text is inspired and something of a cross between a letter and a sermon. This morning we want to consider the audience. Hebrews addresses Christians who are tempted to accommodate their faith in order to relieve cultural pressure. Read Heb 1:1-4. 1. An Inspired Author 2. An Intimidated Audience Hebrews was written to a small house church in Rome made up of mostly Jewish Christians who were suffering under Nero’s persecution (A.D. 64-69). Rome (Heb. 13:24): • Persecuted Christians under Claudius (A.D. 49; Acts 18:2; Heb 10:32-34) and Nero (A.D. 60s). Clement of Rome (A.D. 94) knew the letter well. House churches in Rome (Rom. 16:3-15). • There is no mention of any specific situation, but a general sense of weariness (Heb 12:3), rising temptations to rebellion (Heb 3:12), and escalating opposition from the world (Heb 12:4). • The author uses cultural metaphors familiar to a Greco-Roman audience. Obviously, this does not preclude the greater influence of the OT. Date: • OT sacrificial system still in operation (Heb 8:4, 13; 9:6-9; 10:1-3). The temple was destroyed in A.D. 70. Warnings of the audience returning to Judaism would have been pointless if the temple were already destroyed. • Probably after Paul’s death (A.D. 64~) and prior to the destruction of the temple (A.D. 70). Setting: • In this time of political unrest and escalating persecution, Jewish Christians, were tempted to return to former means of worship in order to avoid suffering. The situation has parallels with Gentiles in the Roman province of Galatia (Gal 6:12). • The author assumes a great deal of familiarity of the OT. Quotes and allusions may often have the whole context in mind. A brief allusion to clanging cymbals can allude to all of 1 Cor. 13 (CNTUOT – G. Guthrie). Christ-Centered Exhortation William Lane, “The intended audience was experiencing a crisis of faith and a failure of nerve.” That being the case, it’s interesting how he approaches their situation. He doesn’t spur them on to fight the civil authorities. He doesn’t give them any sense of immediate relief from cultural pressure. On the one hand, he doesn’t call them to deconstruct every social institution. Nor does he exhort them to take dominion over the government. He calls them to stand firm in the faith. They should deepen their love for Christ and not be swayed by pressure to retreat to an expired practice. The author exhorts them by establishing the person and work of Christ as the fulfillment of the old covenant. His sermon makes no mention of the political, military, and social uprisings that were taking place. Certainly, some wondered why he didn’t address the social in

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