The two other names by which Jews are styled in the N. T., jIoudai'o" and jIsrahleivth" , have each their distinct meaning.
jIoudai'o" is the name of the people as forming a religious commonwealth; and is used of the people especially after the Return (1 Cor. 1:22 ff.; Apoc. 2:9).
Hence in the Gospel of St John the Jews ( oiJ jIoudai'oi ) is the common title for those who stood apart from Christ and represented the nation from the side of unbelief.
jIsrahleivth" is the name of special privilege. John 1:48 (47); Acts 2:22; 3:12; 5:35; 13:16; 21:28; Rom. 9:4; 11:1; 2 Cor. 11:22.
In connexion with
jIsrahleivth"
the phrases
oiJ uiJoi; jIsrahvl
(Heb. 11:22 note),
oJ lao;" jIsrahvl, jIsrahvl
(Rom. 9:6),
oJ jIsrahvl
(John 1:31 note),
oJ jIsrah;l tou' qeou'
(Gal. 6:16), must be studied. See also
spevrma jAbraavm
2:16 (note).
In itself the title Hebrew is not local but national. It describes a quality of race and not of dwelling. We have to inquire therefore whether the Epistle enables us to define this wide term more exactly.
At once we find that the book contains numerous indications of the circumstances and character of those to whom it was written.
There is no trace of any admixture of heathen converts among them; nor does the letter touch on any of the topics of heathen controversy (not Heb. 13:9, see note). It is therefore scarcely possible that it could have been written to a mixed Church generally, or to the Jewish section of a mixed Church. In either case allusions to the relations of Jew and Gentile could scarcely have been avoided.
They were a small body (5:12), and they were addressed separately from their leaders (13:24). At the same time they were in a position to be generous, and for this trait they were and had been distinguished (6:10).
Their special trials came through disappointment of their first expectations. They had failed to grow under the discipline of experience, and so had degenerated: 5:11 f. ( nwqroi; gegovnate ); 6:1; 10:25.
The widening breach between the Church and the Synagogue rendered it necessary at last to make choice between them, and the Hebrews were in danger of apostasy: 2:1, 3; 3:6, 12 ff.; 4:1, 3, 11; 6:6; 10:25, 29, 39. They had need therefore of effort and patience: 4:14; 6:11 f.; 10:23, 36; 12:1, 3 ff., 12 ff.
In earlier days they had borne reproach and hardships: 10:32 ff.; still they had not yet resisted unto blood: 12:3 ff.; though some at least in bonds claimed their sympathy and help: 13:3; and perhaps their former leaders had suffered even to martyrdom: 13:7.
From these individual traits it is clear that the letter is addressed to a definite Society and not to Hebrew Christians generally. This is proved yet more directly by the fact that the writer hoped to visit them (13:23) as he had been with them before (13:19). At the same time, though he spoke of them as brethren (3:1 note) and beloved (6:9, note), he does not speak of them as children ( tevkna ).
The living picture of the character and position of this definite and marked Society will repay careful study (5:11 ff.; 6:9 ff.; 10:32 ff.; 12:3 ff.); and