The Use of Old Testament in Hebrews and the attitude towards Judaism

Course: MNT016 Letter to the Hebrews Presented by: John Fredrick David
Facilitated by: Dr. Gregory Basker Response by: Mr. Zubonthung Ezung

Table of Contents

1. Introduction ................................................................................................................ 1

2. The Use of Old Testament in Hebrews ...................................................................... 1

2.1. Facts of OT usage .................................................................................................. 1
2.2. Summary of OT usage ........................................................................................... 2
2.3. Manner of OT Usage ............................................................................................. 3
2.4. Hermeneutics of OT Usage .................................................................................... 3

3. Hebrew’s attitude towards Judaism ........................................................................... 5

3.1. Inter-covenantal relationship ................................................................................. 5
3.2. Hebrews-Judaism Relationship.............................................................................. 6

4. Conclusion ................................................................................................................. 7

Bibliography ........................................................................................................................ 8

1. Introduction
This paper endeavours to study the method with which the Book of Hebrews ( Hebrews,
hereafter) takes the help of the Old Testament. A brief summary of the citations will be
presented following which the manner and the hermeneutics of reference will be analysed. The
Paper then progresses on to study the attitude of Hebrews towards Judaism, which can be
understood both from its content as well as its form.
2. The Use of Old Testament in Hebrews
2.1. Facts of OT usage
Though it is conspicuous that Hebrews is replete with OT references, there isn’t a scholarly
consensus as to the number of references. Lane finds 31 explicit quotations, 4 implicit
quotations, 37 allusions, 19 summaries of OT content, and 13 references citation to a biblical
name or topic.1 Whereas Guthrie’s list enumerates 37 quotations, 40 allusions, 19 cases where

1
William L. Lane, Hebrews 1 - 8, ed. David A. Hubbard and Glenn W. Barker, Word Biblical Commentary
Vol. 47A (Nashville: Nelson, 2009), cxvi.

1
OT material is summarized, and 13 instances of reference to an OT name or topic. Cockerill
allows for 32 quotations but gives the following lists in the canonical order: 2

Gen 2:2 Heb 4:4 Ps 40:6-8 Heb 10:5-10

Gen 21:12 Heb 11:18 Ps 45:6-7 Heb 1:8-9
Gen 22:16-17 Heb 6:14 Ps 95:7-11 Heb 3:7-11
Exod 24:8 Heb 9:20 Ps 102:25-27 Heb 1:10-12
Exod 25:40 Heb 8:5 Ps 104:4 Heb 1:7
Deut 9:19 Heb 12:21 Ps 110:1 Heb 1:13
Deut 31:6 Heb 13:5 Ps 110:4 Heb 5:6; 7:17, 21
Deut 32:35 Heb 10:30a Ps 118:6 Heb 13:6
Deut 32:36 Heb 10:30b Prov 3:11-12 Heb 12:5-6
Deut 32:43 Heb 6:1 Isa 8:17 Heb 2:13a
2 Sam 7:14 Heb 1:5a Isa 8:18 Heb 2:13b
Ps 2:7 Heb 1:5b; 5:5 Jer 31:31-34 Heb 8:7-13; 10:15-18
Ps 8:4-6 Heb 2:5-10 Hab 2:3-4 Heb 10:37-38
Ps 22:22 Heb 2:12 Hag 2:6 Heb 12:26

It has to be noted that the OT text that Hebrews uses is predominantly from Septuagint
with notable deviations from MT text. Hebrews’ OT citations have affinities to both LXXA and
LXXB in different instances that it is assumed that Hebrews quotes a Septuagint version that
predates the division in to family of A and B.3 Combrink notes the doubt whether authorial
license is in play in the changes in wordings or the author is using a version unavailable to us.
2.2. Summary of OT usage
Esau is taken as example from the Book of Genesis to show as an example of irrevocable
decision of unescapable consequences. This is done in order to warn them away from any
decision to walk away from faith thereby they face divine discipline in this life and loss of
reward in the next one.4 The Author develops the discussion on the means of access to God in

2
Gareth Lee Cockerill, The Epistle to the Hebrews, Kindle Edition., The New International Commentary on
the New Testament (Grand Rapids, Michigan: William B. Eerdmans, 2012) ch.1 Introduction, a) The Sermon's
use of the Old Testament.
3
H J B Combrink, “Some Thoughts on the Old Testament Citations in the Epistle to the Hebrews,”
Neotestamentica 5 (1971): 22–36,
http://search.ebscohost.com/login.aspx?direct=true&db=a6h&AN=ATLAiC9Y180813002058&site=ehost-live.
4
Arnold G. Fruchtenbaum, The Messianic Jewish Epistles: Hebrews, James, First Peter, Second Peter,
Jude, 1st ed. (Tustin, CA: Ariel Ministries, 2005), 6.

2
terms of the Tabernacle from the book of Exodus and the concept of a mediator between God
and Man is modelled after the description of priesthood from the same book.5
The author makes the following comments about two elements from the Book of Leviticus:
the blood sacrifices of chapters 1‐7 and the Day of Atonement sacrifice of chapter 16. First,
the incapability of the animal sacrifices in removing sin and second, the similarity between the
Atonement Day sacrifice and the crucifixion of Jesus, in that they both were dealt with outside
the gate. Hebrews uses description of Moses as given in the Book of Numbers to assert the
claim that the Messiah is greater in faithfulness. Moreover, the narrative of sin of Kadesh
Barnea is employed to reiterate the warning against any irrevocable decision of unescapable
consequences.6
A major theme of the Hebrews, Melchizedek, is clearly taken from the Old Testament. In
order to substantiate the claim that the Messiah will be a priest after the Order of Melchizedek,
the author takes the help of Genesis 14:18‐ 20 and Psalm 110:4. Finally, the distinction between
the Remnants and the non‐Remnant, made by the Prophets is inherited in Hebrews where the
readers of the book are counted as part of the former.7
2.3. Manner of OT Usage
The Hebrews’ citation of the OT texts is in deviance with the manner that the rest of the
New Testament books display, in that the references are introduced with a vague formula: “It
has been testified somewhere …”, without specific references.8 And frequently the human
authors of the OT are neglected to forefront God (Heb 1:4; 3:7, 21; 8:5, 8; 10:30), Christ (Heb
2:12; 5:5, 6; 10:5) and the Holy Spirit (Heb 3:7; 9:8; 10:15) as the speakers. Often, texts from
different passages in OT are either combined or used as mutually interconnected and mutually
enriching citations.9 It seems as though the author viewed the whole of the OT text as single
literary work10 of divine enunciation without any internal temporal progression.
2.4. Hermeneutics of OT Usage
Thompson gives the following survey of identification of hermeneutical approaches found
in Hebrews. Moffat and Spicq have claimed that Hebrews uses the allegorical method similar
to the work of Philo of Alexandria. Goppelt understood Hebrews to be a predominantly
typological work. Kistemaker and Otto Michel note similarities with pesher style of

5
Fruchtenbaum, The Messianic Jewish Epistles, 7.
6
Fruchtenbaum, The Messianic Jewish Epistles, 8.
7
Fruchtenbaum, The Messianic Jewish Epistles, 9.
8
Combrink, “Some Thoughts on the Old Testament Citations in the Epistle to the Hebrews,” 23.
9
Combrink, “Some Thoughts on the Old Testament Citations in the Epistle to the Hebrews,” 23.
10
In the sense of how modern text-oriented interpretation methods see the text as given without any
inquiries towards the history and the historical context of the text.

3
interpretation which was characteristic of the Dead Sea Scrolls and claim that the predominant
methodology of Hebrews is midras pesher. Here below, I argue for a midras methodology, in
agreement with Kistemaker.
Barring few instances, the hermeneutics of Hebrews differs from a historical-critical
approach. The original historical and literary context of the citation has only occasional
influence on the exposition where as frequently OT passages inserted into a totally new
hermeneutical context so as to propose a new meaning in relation to Christ and/or to the
contemporary situation, similar to the modus operandi of many of the Rabbinic texts.11 In that
line, it would be help us to keep in mind the following sevenfold Rabbinic rules for scriptural
interpretation:12
1. Passages with same keywords are brought together to produce an explanation.
2. A conclusion for a complex issue is derived out of an easier issue with the
argument from the lesser to the greater.
3. Analogy is employed for comparable passages.
4. Establishment of families were employed to group similar passages together.
5. The General is recognized through the ensuing specific. If the order is reversed,
then the general expands the specific.
6. The Consonantal text is experimented with different supplies of vowels to draw
out different edifying meaning.
7. Sequence of words is analysed closely for richer meanings.
And It will be shown below that Hebrews follows few of these methods in the
aforementioned list.
The a fortiori argument from the lesser to the greater may be said to be the favourite to the
author of Hebrews, in that such a line of argument can be seen throughout the text (Heb 2:2-4;
9:13-14; 10:28-29; and 12:25).13
In Hebrews 1:5-13, the author can be seen to have made an assemblage of OT citations
which s/he saw as related to the topic at hand through the cognates present in them. Three pairs
of conjoined quotations can be seen. The first pair (Ps 2:7 and 2 Sam 7:14) are related through
the word “Son,” the second pair (Deut 32:43 and Ps 104:4) are related through the word

11
Edgar V. McKnight and Christopher Lee Church, Hebrews-James, Smyth & Helwys Bible Commentary
(Macon, Ga: Smyth & Helwys, 2004), 17.
12
Henning Reventlow, History of Biblical Interpretation, Resources for Biblical Study no. 61-63 (Atlanta:
Society of Biblical Literature, 2009), 105–17.
13
McKnight and Church, Hebrews-James, 18.

4
“angels,” and the third pair (Ps 45:6-7 and Ps 102:25-27) are related through the word “your”
and the concept of the enduring nature of the Son.14
Argument from Analogy can be seen in the typological interpretation of 4:1-11 where the
rest in Canaan was a type for the rest in God for God’s people. Hebrews 8:1–10:18 follows the
same kind of argument in asserting that the earthly sanctuaries is a type for heavenly sanctuary.
a Combination of the argument from the lesser to the greater and the argument from Analogy
can be seen in topic of superior priesthood of Jesus as discussed in (8:6-7).15
Following these evidences, we can conclude with a fair amount of certainty that the
hermeneutics of Hebrews follows the pattern of the rabbinic exegetical method known as
midras.16And thus the author of Hebrews can be seen to have been influences by his/her
contemporary hermeneutical climate of the times. This also means that Hebrews is closer to
the texts of the Qumran community in terms of similar hermeneutical methods.17
3. Hebrew’s attitude towards Judaism
3.1. Inter-covenantal relationship
Concerning the approach of Hebrews towards the older covenant, Chilton and Neusner say
that “An antithetical, extended structure brings to the fore its leading thoughts.”18 Through a
Christological interpretation of the Hebrew scripture, the author is revisiting tradition that has
been already held by the jewish community.19 The scheme is evaluative comparison, with the
Christ event being higher and nobler than the old paradigms. And thus Christ far surpasses the
Old testament institutions. In a program of increasing comparison, Jesus’s comparative
eminence is explained over against the Angels, Moses and the High Priest, leading to a
conclusion that the older covenant is outshone by the new covenant. Hebrews soteriology has
its foundations on the cultic institutions dealing with sin, where the old is fulfilled, and thus
made redundant, by the atonement offered in Christ. Thus Hebrews signals a break interms of
the covenants.20 Bruce Chilton and Jacob Neusner also note that “an abrupt, negative attitude
toward the question of the continuation of the old covenant and its orders is conspicuous.”21

14
McKnight and Church, Hebrews-James, 19.
15
McKnight and Church, Hebrews-James, 20.
16
Combrink, “Some Thoughts on the Old Testament Citations in the Epistle to the Hebrews,” 25.
17
Combrink, “Some Thoughts on the Old Testament Citations in the Epistle to the Hebrews,” 32.
18
Bruce Chilton and Jacob Neusner, Judaism in the New Testament: Practices and Beliefs. (New York:
Routledge, 2006), 82.
19
Chilton and Neusner, Judaism in the New Testament, 82.
20
Reventlow, History of Biblical Interpretation, 79–88.
21
Chilton and Neusner, Judaism in the New Testament, 85.

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 However, in terms of revelation, an attitude of continuity between God’s speaking under
the old and the new covenants can be found in Hebrews. The God who spoke through the
prophets is the same God who speaks through the Son (1:2; 2:3). Hebrews develops its
theological categories primarily based on the Old testament forms and institutions, yet the
development means that Old Testament religious institutions are seen as ineffective, symbolic,
or provisional.22
3.2. Hebrews-Judaism Relationship
Throughout history, through Luther and until the middle of 20th century, majority of
Biblical scholarship had no qualms about declaring the antithetical nature of Christianity
towards of Judaism. However, post-Holocaust such a consensus was revisited on ethical
grounds in order to disarm the anti-Semitic influence of such a notion.23 Moreover, the advent
of sociological studies in theological endeavours have raise questions about any binary
relationship between Judaism and Christianity.24
In order to understand the attitude of Hebrews towards Judaism, it is useful to discuss
Christianity’s place within Judaisms. Bruce Chilton and Jacob Neusner describe how a
plurality of sects existed among the Jewish religious system and how newer systems emerge
and legitimize themselves. Every perspective shared the common inheritance of Scripture, with
its ancient historical narratives, emphases and laws. However the variety emerged out of the
way such inheritances are appropriated in the world-view of the sect. The Sects had the freedom
to approach the inheritance through the lens of their idiosyncratic worldviews to birth new
meanings, new issues, unanticipated possibilities. Thus, History and identities were malleable
as long as the heritage of Scripture was employed to construct them.25
The Book of Hebrews can thus be understood as another approach to making new meanings
(predominantly a Christological one) within the framework of the Judaism. By way of a
Judaistic interpretation ( section 2.4) of the Judaistic scriptures, the author is promoting a new
set of meanings that, for the outsiders, would be more Judaistic than not.26
Eric Mason’s study helps us to appreciate this nuance. He contends coupling of many OT
references together in order to make “catenae” was “an honoured and treasured way of

22
McKnight and Church, Hebrews-James, 16.
23
Lawrence M. Wills, “Negotiating the Jewish Heritage of Early Christianity,” in Hebrews, the General
Epistles, and Revelation, by Margaret P Aymer, Cynthia Briggs Kittredge, and David A Sánchez (Minneapolis:
Fortress Press, 2016), 33.
24
Lawrence M. Wills, “Negotiating the Jewish Heritage of Early Christianity,” 34.
25
Chilton and Neusner, Judaism in the New Testament, 81.
26
Lawrence M. Wills, “Negotiating the Jewish Heritage of Early Christianity.”

6
approaching scripture to make its words live as on the day of their revelation.” Thus the
author’s reverence towards the OT is conspicuous.27
Also, another of Mason’s major argument is that Hebrews follows an ancient rhetorical
method called synkrisis. He uses the definition of synkrisis by Aelius Theon of Alexandria as
“language setting the better or the worse side by side" who also adds that such comparisons
cannot be made between any two elements of unequal status but "Comparisons should be of
likes and where we are in doubt which should be preferred because of no evident superiority
of one to the other.”28 A synkrisis can be used to criticize one and praise other, while it can also
be used as a double encomium.
Mason asserts that the kind of synkrisis employed in Hebrews is double encomium.29
Hebrews has nothing negative to say about Judaism directly only that Christianity is better.
There is no polemic against Judaism, no diatribe against the Levitical priesthood only that the
superiority of the new covenant and the Priesthood of Jesus are contended. Adding to this, the
high scriptural status of the Old Testament as well as the continuity of revelation through the
Son, one can conclude positively that Hebrews does not make the comparison that degrades
Judaism but one that looks on the superiority of the new faith.
4. Conclusion
In conclusion, we have argued that the book of Hebrews, in all its sumptuous Old Testament
citations, has followed Midrashic method of interpretation which was vogue in the context
contemporaneous to the author. In terms of the relationship with Judaism, the teaching of
Hebrews clearly has a sense of supersessionism. However, It can be asserted that Hebrews
deals with the Jewish religious systems with reverence and that the interpretation for the new
faith can indeed be seen as one belonging to the existing faith-framework.

27
Eric Farrel Mason, “The Epistle (Not Necessarily) to the ‘Hebrews’: A Call to Renunciation of Judaism or
Encouragement to Christian Commitment?,” Perspect. Relig. Stud. 37.1 (2010): 7–20,
http://search.ebscohost.com/login.aspx?direct=true&db=a6h&AN=ATLA0001782758&site=ehost-live.
28
George Alexander Kennedy, ed., Progymnasmata: Greek Textbooks of Prose Composition and Rhetoric,
Writings from the Greco-Roman World v. 10 (Atlanta: Society of Biblical Literature, 2003), 112–13; cited by
Mason, “The Epistle (Not Necessarily) to the ‘Hebrews’: A Call to Renunciation of Judaism or Encouragement
to Christian Commitment?,” 7–20.
29
Mason, “The Epistle (Not Necessarily) to the ‘Hebrews’: A Call to Renunciation of Judaism or
Encouragement to Christian Commitment?,” 7–20.

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Bibliography

Chilton, Bruce, and Jacob Neusner. Judaism in the New Testament: Practices and Beliefs.
New York: Routledge, 2006.
Cockerill, Gareth Lee. The Epistle to the Hebrews. Kindle Edition. The New International
Commentary on the New Testament. Grand Rapids, Michigan: William B. Eerdmans,
2012.
Combrink, H J B. “Some Thoughts on the Old Testament Citations in the Epistle to the
Hebrews.” Neotestamentica 5 (1971): 22–36.
http://search.ebscohost.com/login.aspx?direct=true&db=a6h&AN=ATLAiC9Y18081
3002058&site=ehost-live.
Fruchtenbaum, Arnold G. The Messianic Jewish Epistles: Hebrews, James, First Peter,
Second Peter, Jude. 1st ed. Tustin, CA: Ariel Ministries, 2005.
Kennedy, George Alexander, ed. Progymnasmata: Greek Textbooks of Prose Composition
and Rhetoric. Writings from the Greco-Roman World v. 10. Atlanta: Society of
Biblical Literature, 2003.
Lane, William L. Hebrews 1 - 8. Edited by David A. Hubbard and Glenn W. Barker. Word
Biblical Commentary Vol. 47A. Nashville: Nelson, 2009.
Lawrence M. Wills. “Negotiating the Jewish Heritage of Early Christianity.” Hebrews, the
General Epistles, and Revelation. By Margaret P Aymer, Cynthia Briggs Kittredge,
and David A Sánchez. Minneapolis: Fortress Press, 2016.
Mason, Eric Farrel. “The Epistle (Not Necessarily) to the ‘Hebrews’: A Call to Renunciation
of Judaism or Encouragement to Christian Commitment?” Perspect. Relig. Stud. 37.1
(2010): 7–20.
http://search.ebscohost.com/login.aspx?direct=true&db=a6h&AN=ATLA000178275
8&site=ehost-live.
McKnight, Edgar V., and Christopher Lee Church. Hebrews-James. Smyth & Helwys Bible
Commentary. Macon, Ga: Smyth & Helwys, 2004.
Reventlow, Henning. History of Biblical Interpretation. Resources for Biblical Study no. 61-
63. Atlanta: Society of Biblical Literature, 2009.