n by xiii. 24. The date may be put about
A.D. 66. A generation of Christians had passed away (xiii. 2). The
doom of Jerusalem was approaching (x. 25; viii. 13; xiii. 13). The
frequent reference to the Levitical worship, as exerting an attractive
force, must imply that the temple was still standing. The Epistle must
therefore be earlier than 70.

It is true that the references to the Levitical worship are sometimes
more appropriate to the ancient tabernacle than to the temple, and this
fact is urged by those who maintain that the temple was already
destroyed when the Epistle was written. But this is no answer to the
fact that the Jewish worship is throughout assumed to be in existence.
The author is not opposing the propaganda of Jewish rabbis or the
attractions of synagogues which were connected with the temple by
tradition only. He is opposing a great living system with its
priesthood and its ritual. And in order to criticize Judaism he deals
with the _tabernacle_, concerning which the Old Testament gave definite
directions. This was a more effective method than discussing the
temple which superseded the tabernacle.

[Sidenote: Character and contents.]

Hebrews is marked by a complete unity of argument. Though the thread
of the argument is sometimes dropped for the sake of practical
exhortation, it is soon resumed and logically carried on.

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Christ as the Son of God is a manifestation of God superior to all
other manifestations. He is far above the prophets, and above the
angels, who neither created the material world nor have the "world to
come" subject unto them. He towers above Moses, who was only a servant
and a stone in the house of God, for He is the Son, and built the
house. He is above Joshua; for He has won a rest for the people of
God, of which the rest of Canaan was a mere type. Neither under Joshua
nor under David did the people of God reach the ideal sabbath rest
which God has promised (i.-iv. 13).

Christ as High Priest is above the Aaronic priesthood, for He is "after
the order of Melchizedek" (Ps. ex. 4) (iv. 14-v. 10). Then the writer,
before giving the full interpretation of Christ's high priesthood,
makes a digression to urge the need of greater spiritual insight on the
part of his readers (v. 11-vi. 12). They can be sure of God's blessing
if they have faith and patience (vi. 13-20). The unique position of
Melchizedek is then expounded. In Gen. xiv. nothing is said of