3) Hebrews One
Long ago, at many times and in many ways, God spoke to our fathers by the prophets, 2 but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world. 3 He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power. After making purification for sins, he sat down at the right hand of the Majesty on high, 4 having become as much superior to angels as the name he has inherited is more excellent than theirs. 5 For to which of the angels did God ever say, “You are my Son, today I have begotten you”? Or again, “I will be to him a father, and he shall be to me a son”? 6 And again, when he brings the firstborn into the world, he says, “Let all God’s angels worship him.” 7 Of the angels he says, “He makes his angels winds, and his ministers a flame of fire.” 8 But of the Son he says, “Your throne, O God, is forever and ever, the scepter of uprightness is the scepter of your kingdom. 9 You have loved righteousness and hated wickedness; therefore God, your God, has anointed you with the oil of gladness beyond your companions.” 10 And, “You, Lord, laid the foundation of the earth in the beginning, and the heavens are the work of your hands; 11 they will perish, but you remain; they will all wear out like a garment, 12 like a robe you will roll them up, like a garment they will be changed. But you are the same, and your years will have no end.” 13 And to which of the angels has he ever said, “Sit at my right hand until I make your enemies a footstool for your feet”? 14 Are they not all ministering spirits sent out to serve for the sake of those who are to inherit salvation? (Hebrews 1, ESV Bible)
Long ago, at many times and in many ways, God spoke to our fathers by the prophets (Hebrews 1:1, ESV Bible)
God’s Revelation Through the Prophets: The Foundation of the Scriptures
Hebrews begins by addressing God's methods of revelation. In the past, God spoke to His people through various channels, but recently, His voice has come through His Son, Yeshua (Jesus):
"Long ago, at many times and in many ways, God spoke to our fathers by the prophets, but in these last days, he has spoken to us by his Son" (Hebrews 1:1-2).
The King James Version phrases it poetically: "God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets." In simpler terms, "God spoke through the writers of the Bible."
The Jewish Bible is called the Tanach, an acronym for its three main sections: Torah (Law), Nevi’im (Prophets), and Ketuvim (Writings).
T: Torah (Law)
N: Nevi’im (Prophets)
K: Ketuvim (Writings)
When Hebrews mentions "the prophets," it refers to the authors of the Scriptures and several key figures. This includes not only figures like Abraham, Isaac, and Jacob but especially Moses. As the author of the Torah and the greatest prophet, Moses represents the Torah. In the Jewish Bible, the prophetic books follow and rank below the Torah. These include the major and minor prophets as well as historical books like Joshua, Judges, 1 and 2 Samuel, and 1 and 2 Kings, written by prophets. Additionally, the Ketuvim, which includes Psalms, Proverbs, and Song of Songs, were believed to be divinely inspired writings of men like King David and Solomon.
When understood correctly, the opening verse of Hebrews references the Torah, Nevi’im, and Ketuvim—what Christians now call the Old Testament. During the Apostolic Era, and at the time Hebrews was written, these books made up the entirety of sacred Scripture, as the New Testament had not yet been compiled.
The message here is that God inspired the Bible, the Tanach, by speaking through His chosen people at various times and in different ways. This recalls a passage from Numbers:
"If there is a prophet among you, I the LORD make myself known to him in a vision; I speak with him in a dream... in riddles... not so with my servant Moses... with him I speak mouth to mouth, clearly." (Numbers 12:6-8)
To some, God spoke in dreams, to others in visions. Some received riddles and oracles, while Moses heard God’s voice directly and clearly. Through these many methods, God communicated what we now call "God’s Word"—the Bible that contains the oracles of the living God, the words of His prophets, and His direct interactions with the people of Israel.
References
This lesson was curated and taken from teachings by Daniel Lancaster, author of the book The Holy Epistle to the Hebrews: Sermons on a Messianic Jewish Approach, Volume 1.
But in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world. (Hebrews 1:2, ESV Bible)
Living in the Last Days: The Apostles' Perspective and Our Waiting
In the past, God communicated through His prophets in various ways. This was well understood by the original audience of the Epistle to the Hebrews. However, the argument shifts when the writer states that “in these last days, He has spoken to us by His Son” (Hebrews 1:2). The phrase "in these last days" reflects the belief of the apostles that they were living in the final era of “this age.” They recognized the approaching culmination of the age because the gospel they proclaimed revealed it. This was the very message they had heard from the Son, to which they devoted their lives, declaring, "The kingdom of heaven is at hand."
From our perspective, centuries later, it’s easy to dismiss their expectation as misguided, thinking they were naive to believe they were living in the last days. Yet, the apostles were witnessing the last days of their generation. As Yeshua (Jesus) said, "This generation will not pass away until these things are accomplished." They were on the brink of the end of the Second Temple Era. They believed that unless the nation repented in line with Yeshua's teachings, they would soon witness the fall of Jerusalem, the destruction of the Temple, the war of Gog and Magog, the great tribulation, the rise of the anti-Christ, and the abomination of desolation. They fully expected the glorious return of the Son of Man within their generation.
History, however, deferred that hope. We are still waiting for the return of the Master. Yet, the apostles lived through a foretaste of some of the key events they anticipated. Those events were signs pointing to the last days, and in that sense, we have been on the verge of the "last days" for nearly two thousand years.
References
This lesson was curated and taken from teachings by Daniel Lancaster, author of the book The Holy Epistle to the Hebrews: Sermons on a Messianic Jewish Approach, Volume 1.
The Radical Authority of the Son: The Thesis of Hebrews
A good writer sets the stage by stating the thesis upfront. In Hebrews 1:1-2, we get the thesis statement for the entire book of Hebrews:
"In the past, God spoke through the writers and figures of Scripture, but in these last days, He has spoken to us through His Son."
This is the core message of Hebrews. With this statement, the author immediately sets Yeshua in comparison with the patriarchs—Abraham, Isaac, and Jacob—as well as the Torah of Moses (delivered through angels), concluding that Yeshua is by no means inferior. The rest of the chapter, and the next, builds the case that the Son is superior to the prophets, superior to Moses, and superior to the angels. This aligns with the midrash on Isaiah 52:13, which says: "The Messiah shall be high and lifted up and exceedingly exalted: higher than Abraham, lifted above Moses, and exceedingly exalted above the angels."
To Yeshua's (Jesus’) disciples, His words were not just wise sayings or commentary on the Torah—they were the very Word of God. As Peter put it:
"Master, to whom shall we go? You have the words of eternal life, and we have believed and come to know that you are the Holy One of God" (John 6:68-69).
The rest of the book of Hebrews seeks to prove and defend this central premise. Many modern Christian readers might breeze past this thesis without fully grasping its radical nature because we’re so accustomed to viewing the Gospels, the teachings of Jesus, and even the apostles’ writings as part of the Bible. Our canon has been set for centuries. But let’s pause and think about this from a first-century Jewish perspective.
At that time, the Jewish people had their own canon—the Hebrew Scriptures, or the Tanach. There was no New Testament. To claim that God was still speaking to His people, as He had done through the prophets, was a bold statement. To go even further and declare that He was now speaking exclusively through Yeshua of Nazareth was revolutionary. It’s as if someone today said, “In the past, God spoke through the Bible, but now He speaks to us through C.S. Lewis or Billy Graham.” Such a statement would stir controversy, raising questions about elevating these figures to the level of Scripture. Similarly, for the Jewish audience of Hebrews, the claim that Yeshua’s words held equal authority to those of Abraham, Isaac, Jacob, Moses, and the prophets demanded strong justification.
The opening statement of Hebrews implies that the apostles viewed the words of Yeshua with the same gravity and authority as those of their forefathers and prophets. This is why the writer spends several chapters proving that the Messiah is superior to the priesthood, the patriarchs, Moses, and even the angels. The argument builds to validate the thesis, while also revealing its implications: if, in these last days, God is speaking through His Son with the same or greater authority than the prophets of old, then we must listen closely. We cannot afford to ignore or turn away from what the Son has to say.
This is the warning and the central message of Hebrews. However, the writer takes several digressions along the way, weaving through his argument with various layers of exhortation.
References
This lesson was curated and taken from teachings by Daniel Lancaster, author of the book The Holy Epistle to the Hebrews: Sermons on a Messianic Jewish Approach, Volume 1.
Father and Son: Understanding the Divine Relationship in Christology
How can Jesus be God? Isn't he the Son of God? How would you respond to that? This question lies at the heart of Christology—the study of Christ, particularly focusing on His divine nature. The opening chapters of Hebrews provide a concise exploration of this subject. It's a topic often overlooked today, as much of Christian culture assumes that Jesus is God without acknowledging the distinction between the Father and the Son, often blending them together. This confusion is reflected in popular Christian music and prayer, where Father and Son are frequently used interchangeably. It’s common, for example, to hear that "God died on the cross for your sins," blurring the lines between Father and Son.
This Father-Son confusion isn't new. According to the Talmud, God wanted to ensure that everyone knew Abraham was truly Isaac's father. To make this clear, God made Isaac's face a mirror image of Abraham's. The Talmud says, "The lines of Isaac's face looked like Abraham's, and they all cried out, 'Abraham begat Isaac'" (b. Bava Metzia 87a). The resemblance was so strong that people couldn't tell them apart. Eventually, God introduced aging to distinguish between them, as the legend suggests, "Whoever wished to speak to Abraham spoke to Isaac, and whoever wished to speak to Isaac spoke to Abraham." This story echoes the words of Yeshua: "Whoever has seen me has seen the Father" (John 14:9).
The first chapter of Hebrews is densely packed with apostolic thought, assumptions, and interpretation. We encounter ideas drawn from the teachings of the apostles and from broader Jewish and rabbinic thought. This isn't theological innovation; the author speaks from a position of authority, rooted in a well-established tradition. Some scholars suggest that portions of this chapter may have originally functioned as a liturgical element used by first-century Jewish believers. Another possibility is that this chapter quotes from a now-lost collection of apostolic midrashim (expositions), similar to what we find echoed in the Gospel of John and the first chapter of Paul's letter to the Colossians. If this isn't the case, then Hebrews at least seems to share common oral sources with these texts.
This chapter also provides an early example of Jewish mysticism, a tradition that, according to the Talmud, was reserved for those over forty years old and was only to be studied in whispers. However, with the revelation of Yeshua, what was once concealed is now revealed, as our Master said: "Nothing is covered that will not be revealed or hidden that will not be known" (Matthew 10:26).
The goal here is not to reinvent Christology or challenge church doctrine. The Trinity is not being reconsidered in Hebrews 1-2. Instead, the task is to understand how the author and the broader apostolic community arrived at the high Christology presented in these chapters while remaining firmly within the boundaries of Jewish monotheism.
Right from the beginning, the author introduces us to the deep mysteries of Messiah. In just the first three verses, we are plunged into profound reflections on His divine nature:
"Long ago, at many times and in many ways, God spoke to our fathers by the prophets, but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world. He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power." (Hebrews 1:1-3)
References
This lesson was curated and taken from teachings by Daniel Lancaster, author of the book The Holy Epistle to the Hebrews: Sermons on a Messianic Jewish Approach, Volume 1.
The Son as Heir of All Things: Understanding Messiah's Divine Inheritance
God has appointed the Son as the heir of all things. In ancient Jewish culture, the "son," especially the firstborn, held a special status as the heir, receiving a double portion of the inheritance, the birthright, the blessing, and leadership over the family. For instance, Abraham lamented that he had no heir to pass on his possessions and the promises God had made to him. God promised him a son, Isaac, who became the heir. As noted earlier, the sages teach that to confirm Isaac's inheritance, God made him look exactly like Abraham.
Similarly, the writer of Hebrews suggests that one reason the Messiah is called "God's Son" is that God has made Him the heir of all things. In the kingdom of heaven and the World to Come, all things will be subjected to the Messiah (Psalm 2:8). As Paul explains, "When all things are subjected to him (the Son), then the Son himself will also be subjected to him (the Father) who put all things in subjection under him, that God may be all in all" (1 Corinthians 15:28).
But why is the Son appointed as the heir of all things? Because all things were made through Him. As Hebrews 1:2 says, "whom he appointed the heir of all things, through whom also he created the world."
References
This lesson was curated and taken from teachings by Daniel Lancaster, author of the book The Holy Epistle to the Hebrews: Sermons on a Messianic Jewish Approach, Volume 1.
Creation Through the Son: Unveiling Divine Wisdom in Apostolic Thought
God created the world through the Son. This statement might raise the question, “What does that mean? Does the Bible really say, ‘In the beginning, Jesus created the heavens and the earth?’” It doesn’t. The idea of Jesus as the Creator can be challenging because it seems to diminish both the transcendent, uncreated God who spoke the universe into being and the humanity of Yeshua of Nazareth. We might imagine a "coloring-book" image of Jesus in white robes, hovering over the void and saying, “Let there be light...” But that’s not what the apostles intended when they spoke of Yeshua’s role in creation.
Hebrews 1:2 doesn't say "Jesus created all things"—it says, "Through him, God created the world." According to the Torah, God created the world through His spoken word. He said, y'hi or ("Let there be light"), and there was light. God created everything through His Word (Memra in Aramaic, Logos in Greek). The apostles built on this idea, teaching that God created all things through the Son, who is the Word made flesh.
At first glance, this concept may not seem Jewish, but a closer look shows that it is rooted in ancient Jewish mysticism. When compared with other New Testament teachings, this theology of creation through divine agency becomes a central concept in apostolic Christology.
The ancient sages taught that God created the universe through His wisdom, acting as His agent. Just as a man might hire a contractor to build a house based on his design, God used His wisdom as an agent to execute the work of creation. Proverbs 3:19 says, "The LORD by wisdom founded the earth," and Proverbs 8 personifies wisdom as the master workman present at the time of creation. In Hebrew, "wisdom" is the feminine noun chochmah, which takes a feminine pronoun. Wisdom declares, "The LORD possessed me at the beginning of His way, before His works of old. From everlasting I was established, from the beginning, from the earliest times of the earth" (Proverbs 8:22-23 NASB). She was present before the mountains, the earth, and the heavens and says, "I was beside Him, as a master workman; and I was daily His delight, rejoicing always before Him" (Proverbs 8:30 NASB).
This poetic language uses abstractions and symbols. Jewish mysticism often speaks in metaphors, and mental images can mislead us if we take them too literally. God's wisdom is not separate from Him, just as your thoughts are not separate from you. Wisdom is an attribute of God, not the entirety of His being.
The rabbis saw connections between Genesis 1:1 and these wisdom passages, noting how the Bible seems to link wisdom with the act of creation. The first Hebrew word of Genesis is bereshit ("In the beginning"), and it correlates with passages like "The fear of the LORD is the beginning (reshit) of wisdom" (Psalm 111:10) and "The LORD possessed me [wisdom] at the beginning (reshit) of His way" (Proverbs 8:22 NASB). This suggests that Wisdom was present at creation, just as bereshit refers to the beginning of creation, and Proverbs 3:19 says, "By wisdom (chochmah), the LORD founded the earth."
Ancient Jewish paraphrases, or Targums, make these connections explicit. For example, Targum Neofiti on Genesis 1:1 says, “From the beginning, with wisdom the LORD created and perfected the heavens and the earth," and Targum Yerushalmi on Genesis 1:1 echoes, “In wisdom the LORD created." The apostles, living in a world of these paraphrased teachings, were familiar with this understanding of the Torah.
This also sheds light on the opening words of the Gospel of John:
"In the beginning was the Logos, and the Logos was with God, and the Logos was God. All things were made through the Logos." (John 1:1-3)
If we understand Logos to mean "wisdom personified," we could paraphrase the first verses of John's gospel like this:
"In the beginning was the divine wisdom, and the divine wisdom was with God, and the divine wisdom was God. The divine wisdom was with God from the beginning, and through divine wisdom all things were made. Without divine wisdom, nothing was made that has been made." (John 1:1-3, paraphrase)
References
This lesson was curated and taken from teachings by Daniel Lancaster, author of the book The Holy Epistle to the Hebrews: Sermons on a Messianic Jewish Approach, Volume 1.
3 He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power. After making purification for sins, he sat down at the right hand of the Majesty on high, (Hebrews 1:3, ESV Bible)
Yeshua as the Embodiment of Divine Wisdom: Exploring Christology through the Wisdom of Solomon
The New Testament explicitly calls Yeshua "the wisdom of God" (1 Corinthians 1:24). Paul also speaks of "God's wisdom in a mystery, the hidden wisdom which God predestined before the ages to our glory" (1 Corinthians 2:7 NASB). Here, Paul refers to a secret, preexistent wisdom. But what is this hidden wisdom that existed before creation? To understand this concept, we can turn to extrabiblical literature that shaped the religious and cultural context of the apostles.
The apostles were likely familiar with the deuterocanonical book known as the Book of Wisdom, or Wisdom of Solomon. The New Testament alludes to this text, and Clement of Rome even quotes from it. The writer of Hebrews seems to draw on Wisdom of Solomon as he invokes wisdom-mysticism to describe the Son of God. One passage, in particular, might have been central to the apostles as they worked to understand the divine and human nature of Yeshua and define their Christology.
In this passage, King Solomon speaks, but from an apostolic perspective, it can be heard as a prophetic voice of Yeshua, who, like Solomon, is called the Son of David:
"I myself also am a mortal man, like to all, and the offspring of him that was first made of the earth... For there is no king that had any other beginning of birth. For all men have one entrance into life, and the like going out. Wherefore I prayed, and understanding was given me: I called upon God, and the spirit of wisdom came to me. I preferred her before sceptres and thrones, and esteemed riches nothing in comparison of her." (Wisdom of Solomon 7:1-8, KJA)
When Solomon says, "The spirit of wisdom came to me," the apostles would have understood this in light of the messianic prophecy from Isaiah:
"The Spirit of the LORD shall rest upon him, the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and the fear of the LORD" (Isaiah 11:2).
Further in Wisdom of Solomon, Solomon praises this spirit of wisdom that rests upon him:
"For wisdom, which is the worker of all things, taught me: for in her is an understanding holy spirit... For she is the breath of the power of God, and a pure influence flowing from the glory of the Almighty... For she is the brightness of the everlasting light, the unspotted mirror of the power of God, and the image of his goodness. And being but one, she can do all things: and remaining in herself, she maketh all things new: and in all ages entering into holy souls, she maketh them friends of God, and prophets." (Wisdom of Solomon 7:22, 24-27 KJA)
"Wisdom is an initiate in the knowledge of God, and an associate in his works." (Wisdom of Solomon 8:4)
"By your wisdom, you have formed humankind." (Wisdom of Solomon 9:2)
In summary, these passages describe wisdom as:
The worker of all things.
Passing through all things and holding them together.
The breath and power of God.
An expression of God's glory.
The brightness of everlasting light.
The image of God's goodness.
The one who makes all things new.
This language mirrors what we read in Hebrews: "He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power" (Hebrews 1:3). The apostolic writers saw Yeshua as the embodiment of divine wisdom, central to creation and the reflection of God's glory.
References
This lesson was curated and taken from teachings by Daniel Lancaster, author of the book The Holy Epistle to the Hebrews: Sermons on a Messianic Jewish Approach, Volume 1.
Yeshua: The Union of Divine Wisdom and the Image of God
The New Testament applies Jewish ideas about wisdom—her relationship to God and role in creation—to the Son. Divine wisdom resides in the Son, who is the expression of God's wisdom. Paul builds on this concept in his letter to the Colossians:
"He is the image of the invisible God, the firstborn of all creation. For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him. And he is before all things, and in him all things hold together" (Colossians 1:15-17).
This passage closely parallels Hebrews 1:3. Paul says, "He is the image of the invisible God," and Hebrews describes him as "the exact imprint of his nature." Both expressions capture the same idea: the Son is the perfect reflection of God. As the Torah states, "God created man in his own image" (Genesis 1:27), but while Adam was made in God’s image, the Son is the image of God. This suggests that Adam, the first human, is an earthly reflection of the heavenly Adam, the eternal image of God:
"As was the man [Adam] of dust, so also are those who are of the dust, and as is the man of heaven, so also are those who are of heaven. Just as we have borne the image of the man of dust, we shall also bear the image of the man of heaven" (1 Corinthians 15:48-49).
The Messiah is exalted because the Spirit of the LORD, the spirit of wisdom, rests upon him. The divine wisdom (the Logos) dwelled in him.
In Yeshua, the heavenly Adam (the image of God) was united with the earthly Adam (made in God’s image). The heavenly pattern was joined with the earthly counterpart in Yeshua.
References
This lesson was curated and taken from teachings by Daniel Lancaster, author of the book The Holy Epistle to the Hebrews: Sermons on a Messianic Jewish Approach, Volume 1.
Embodied Wisdom: Living Out the Divine in Practical Discipleship
The Chasidic master Rabbi Levi Yitzchak of Berditchev once said that what drew him to Chasidut was how the Maggid of Mezeritch taught Jewish mysticism as if it were musar (ethics and moral discipline). In other words, it wasn’t just abstract ideas or speculation about God—it always had practical life application. The same principle applies here. Our theological exploration of the incarnation of divine wisdom has real-world implications. The writer of Hebrews brings this point home:
"Therefore we must pay much closer attention to what we have heard, lest we drift away from it" (Hebrews 2:1).
We must focus intently on the gospel, on Yeshua’s teaching, and on His message about the kingdom of heaven. Every disciple of Yeshua has the responsibility to bring divine wisdom into unity with their own life—within themselves, their families, their communities, and humanity as a whole. We are called to build a dwelling place, a tabernacle, where God might dwell among and within us. Our Master said, "Every disciple fully trained will be like his master." This means our discipleship involves drawing down divine wisdom, becoming vessels for the spirit of wisdom in the same way that Yeshua embodied it.
If we, as Yeshua’s disciples, are the body of Messiah, we are also meant to be a living tabernacle for the Logos—the divine wisdom made flesh. The writer of Hebrews tells us to "pay much closer attention" because, while God once spoke through the prophets, now He has spoken through His Son. The teachings of Yeshua communicate this divine wisdom, and our task is to internalize them—eating of the bread of life, drinking of the living water—and then live them out in our thoughts, words, and actions. As Proverbs 7:4 says, "Say to wisdom, 'You are my sister,' and call insight your intimate friend."
By keeping the commandments of God, we bring His presence into the world in a tangible way. This is what it means to be "Christlike"—to bring the revelation of godliness from the coming kingdom into this present age, embodying the Torah and the gospel in our flesh by becoming agents of that divine revelation. In doing so, we who are made in the image of God unite with the image of God.
References
This lesson was curated and taken from teachings by Daniel Lancaster, author of the book The Holy Epistle to the Hebrews: Sermons on a Messianic Jewish Approach, Volume 1.
Apostolic Exegesis: Understanding Hebrews Through Rabbinic Midrash
The first two chapters of Hebrews present a rapid-fire series of proof texts, linked together like a chain, to demonstrate the Messiah's superiority over angels. This approach is not your typical Bible study. Apostolic-style Bible study, rooted in rabbinic exegesis, is quite different from the methods we are familiar with today. Modern Bible studies often focus on reading, reflection, and personal application, or searching for promises to claim. At times, they may encourage deeper study by exploring the historical, grammatical, and literary context to uncover the author’s intended meaning and audience.
However, the Bible study methods used by the apostles were nothing like this. In some of his earlier books, like The Holy Epistle to the Galatians and The Holy Epistle to the Ephesians, Daniel Lancaster discusses Paul's interpretive style—difficult to decipher, sometimes obscure, and deeply rabbinic. Paul was writing to God-fearing Gentile believers who were relatively new to the Scriptures, so he wrote at a level they could grasp. But in Hebrews, we have an apostolic-level writer addressing a Jewish audience well-versed in the Scriptures and rabbinic forms of interpretation.
One such form is midrash. The term midrash comes from the Hebrew word darash, meaning "to search." Midrashic Bible study builds on a series of proof texts, establishing every point through Scripture. Phrases like "as it is written" or "as it is said" are common. In Hebrews 1–2, we encounter ten proof texts drawn from the Torah, the Prophets, and the Writings.
It’s important to remember that during the time of the apostles, there were no chapter and verse divisions. Scrolls were continuous streams of text, so Jewish scholars referred to passages by quoting short sections—sometimes just a few words or even a single word. This practice led to the naming of weekly Torah portions. Jewish primary education involved memorizing the Hebrew Scriptures, allowing an educated Jew to reference a larger passage simply by quoting a brief portion. Without examining the broader context of these quoted sections, it’s easy to miss the author’s intention in Hebrews.
Additionally, midrashic interpretation relies on word associations and hermeneutical principles that often seem foreign to Western minds. Rabbinic hermeneutics are based on the belief that all Scripture is God-breathed, down to the smallest letter. Every word and letter is seen as deliberate, which gave rise to interpretive methods where sages would dissect passages, link them to seemingly unrelated texts through specific keywords, and then reconstruct them to discover new insights. This form of interpretation is found throughout Jewish history and is still taught in rabbinic schools today. We also find this same interpretive method in the Mishnah, the Talmud, and in the writings of Yeshua's apostles.
References
This lesson was curated and taken from teachings by Daniel Lancaster, author of the book The Holy Epistle to the Hebrews: Sermons on a Messianic Jewish Approach, Volume 1.
Yeshua's Purification for Sins: A Foreshadowing of the Heavenly Priesthood
In Hebrews 1:3 it says:
After making purification for sins, he sat down at the right hand of the Majesty on high (Hebrews 1:3)
The "purification for sins" achieved by Yeshua is explored in greater depth in later chapters of Hebrews, particularly in chapters 9 and 10. In essence, this purification refers to Yeshua’s testing, suffering, death, resurrection, and ascension. His suffering is likened to the sacrificial rites, and his resurrection and ascension to the heavenly Temple are compared to the duties of the Aaronic priesthood in the earthly Temple and the presence of God. Unlike the Aaronic priests, Yeshua did not suffer for his own sins but for the sins of others. These ideas are developed further as the epistle unfolds.
References
This lesson was curated and taken from teachings by Daniel Lancaster, author of the book The Holy Epistle to the Hebrews: Sermons on a Messianic Jewish Approach, Volume 1.
Yeshua’s Exaltation: Seated at the Right Hand of God
After completing the work of "making purification for sins," Yeshua ascended to a position of exaltation, taking His seat at the right hand of God, fulfilling the interpretation of Psalm 110:1:
"The LORD says to my Lord: 'Sit at my right hand.'" (Psalm 110:1)
The messianic significance of Psalm 110 and the importance of the Messiah's position "at the right hand" of God will be further explored in the commentary on Hebrews 1:13 and discussed in greater detail in the commentary on Hebrews 4:14.
References
This lesson was curated and taken from teachings by Daniel Lancaster, author of the book The Holy Epistle to the Hebrews: Sermons on a Messianic Jewish Approach, Volume 1.
4 having become as much superior to angels as the name he has inherited is more excellent than theirs. (Hebrews 1:4, ESV Bible)
The Exaltation of the Messiah: Higher Than the Patriarchs, Moses, and Angels
"Behold, my servant shall act wisely; he shall be high and lifted up, and shall be exceedingly exalted" (Isaiah 52:13).
Isaiah’s song of the suffering servant begins with a powerful declaration of the servant’s exalted status. An early Aramaic translation, Targum Yonatan, paraphrases this as: "Behold, my servant the Messiah shall prosper; he shall be exalted and extolled." Isaiah emphasizes the servant’s exaltation using three distinct expressions:
high (yarum),
lifted up (nisa),
and greatly exalted (gavah me'od).
An ancient midrash (interpretation) of this passage suggests that Isaiah 52:13 refers to the Messiah being elevated above the patriarchs, Moses, and even the angels—a sequence echoed in the opening chapters of the book of Hebrews. This interpretation is found in various sources, and even Rashi, a famous medieval Jewish commentator, acknowledged it as a valid alternative view. The midrash connects each word in Isaiah to a figure of great significance in Jewish tradition:
The Messiah is higher than the patriarchs, as seen in Abraham, who said, "I have raised my hand high to the LORD" (Genesis 14:22).
The Messiah is lifted up above Moses, to whom it is said, "Lift it to your bosom" (Numbers 11:12).
The Messiah is more exalted than the ministering angels, described as "exalted and awesome" (Ezekiel 1:18).
Further interpretations, such as those found in the Zohar, also link Isaiah 52:13 to the Messiah:
"He will be high above the upper light of all the luminaries... He will be lifted up above Abraham, high above Isaac, greatly exalted above Jacob... This is the mystery of 'My Servant' in whose hands are the keys of his Master" (Zohar, Vayeshev 1:181b).
Similarly, the book of Hebrews speaks to this exaltation of the Messiah, stating:
"He sat down at the right hand of the Majesty on high, having become so much better than the angels, as He has inherited a more excellent name than they" (Hebrews 1:3-4 NASB), and that He "has been counted worthy of more glory than Moses" (Hebrews 3:3).
The focus on Messiah’s exaltation continues at the beginning of Hebrews 2, where we are urged to pay careful attention to His words:
"Therefore we must pay much closer attention to what we have heard, lest we drift away. For since the message declared by angels proved to be reliable, and every transgression or disobedience received a just retribution, how shall we escape if we neglect such a great salvation?" (Hebrews 2:1-3).
The phrase "what we have heard" refers to the teachings of the Son, through whom God now speaks to us. Just as God spoke through Moses and the prophets in the past, today, He speaks to us through His Son, Yeshua.
References
This lesson was curated and taken from teachings by Daniel Lancaster, author of the book The Holy Epistle to the Hebrews: Sermons on a Messianic Jewish Approach, Volume 1.