The Dominant Themes and Intersecting Motifs
in the Book of Hebrews
Abstract
The Book of Hebrews is a theologically rich New Testament epistle aimed at encouraging early Jewish Christians to remain steadfast in their faith amidst pressures to revert to Judaism. Six themes dominate the book, namely: Yeshua the Messiah’s supremacy, the new covenant, the Messiah’s priesthood, faith and perseverance, the call to holiness and worship, and the warning against rejecting the Messiah’s sufficient atonement. These are unified by four interwoven motifs: rest, covenant fulfilment, access to God’s presence, and perfection.
Hebrews extensively relies on the Old Testament. This grounds its claims, using Old Testament scriptures to demonstrate the Messiah’s fulfilment of God’s redemptive plan.
The theme of the Messiah’s supremacy presents Him as superior to angels, Moses, and the Levitical priesthood, fulfilling Old Testament promises and leading believers into God’s rest. The new covenant, superior to the Mosaic Law, offers forgiveness and direct access to God, completing Old Testament shadows and enabling rest through faith. The Messiah’s eternal priesthood in the order of Melchizedek surpasses the Levitical system, securing access to God’s presence and perfecting believers. Faith and perseverance are urged through Old Testament examples, with unbelief warned as barring entry to God’s rest. The call to holiness and worship reflects gratitude for the new covenant, requiring a life aligned with God’s presence. The warning against rejecting the Messiah’s atonement emphasises the peril of relying on human works or the old sacrificial system, which jeopardises redemption and rest.
The motifs unify these themes: rest symbolises salvation’s goal, covenant fulfilment highlights the Messiah’s completion of Old Testament promises, access to God’s presence emphasises relational intimacy, and perfection underscores salvation’s completion. Each motif, rooted in Old Testament imagery, reinforces the Messiah’s supremacy, the new covenant’s efficacy, and the necessity of a faith kept pure from syncretism with any form of works-based salvation. Together, they create a cohesive narrative, exhorting believers to trust fully in the Messiah’s finished work to enter God’s rest, access His presence, and receive perfected salvation, fulfilling the Old Testament’s promises.
1 Introduction
The Book of Hebrews, a profound epistle in the New Testament, is a theological masterpiece crafted to encourage early Jewish Christians to remain steadfast in their faith in Yeshua the Messiah amidst pressures to revert to Judaism. After discussing the book’s Old Testament foundation, this essay explores the six most dominant themes in Hebrews—namely, the supremacy of the Messiah, the new covenant, the priesthood of the Messiah, faith and perseverance, the call to holiness and worship, and the critical warning against failing to trust fully in the Messiah’s sufficient atonement. It also examines how the motifs of rest, covenant fulfilment, access to God’s presence, and perfection interweave these themes, serving as unifying threads that underscore the book’s message of salvation through faith in the Messiah alone.
This essay argues that Hebrews employs its themes and motifs to exhort believers to trust fully in the Messiah’s finished work, fulfilling and surpassing the Old Testament.
2 Reliance on the Old Testament
The Book of Hebrews heavily relies on the Old Testament to construct its theological arguments, grounding its claims about the Messiah in the scriptures familiar to its Jewish Christian audience. As John Calvin observes in his argument introducing the epistle, Hebrews demonstrates how the figures and shadows of the Law find their fulfilment in the Messiah, and how the promises given to the fathers are accomplished in Him”.1 Ian Mackervoy similarly observes that the epistle “argues from the Old Testament to keep [its readers] trusting in Christ,” weaving quotations and exposition into a pastoral appeal for perseverance.2 Hebrews includes direct quotations from the Septuagint, drawn from texts like the Psalms, Jeremiah, and Leviticus (e.g., Ps 95 in Heb 3:7–11; Jer 31:31–34 in Heb 8:8–12). These quotations, often introduced with phrases like “as it is written” or “the Holy Spirit says,” emphasise their authoritative role. Beyond direct quotes, Hebrews frequently alludes to Old Testament figures (e.g., Melchizedek in Heb 7; Moses in Heb 3) and events (e.g., the wilderness wandering in Heb 3–4), using them as types or shadows fulfilled in the Messiah. Indirect references permeate the book’s discussions of the Law, sacrifices, and priesthood, which assume familiarity with Old Testament institutions (e.g., Lev 16 in Heb 9). This grounding in familiar scriptures bolstered the author’s appeal to Jewish Christians facing temptation to either abandon the Messiah, or to see the Messiah as an addition to the Levitical ordinances.
In terms of sheer volume, Dana M. Harris collates tallies that range from thirty-two to thirty-seven explicit quotations of the Old Testament alongside dozens of allusions, underlining how saturated the sermon is with Scripture.3 She therefore concludes that “the prevalence of the Old Testament is one of the most striking features of the Epistle to the Hebrews”.4
This pervasive Old Testament engagement anchors Hebrews’ argument that the Messiah fulfills and surpasses the old covenant, making the Old Testament indispensable to its message.
3 The Supremacy of The Messiah
At the heart of Hebrews lies the theme of the Messiah’s supremacy, portraying Him as superior to all figures and institutions of the Old Testament. Hebrews 1:1–4 establishes Yeshua as the eternal Son of God, the ultimate revelation who surpasses angels, Moses, and the Levitical priesthood, fulfilling Old Testament prophecies (e.g., Ps 2:7; 2 Sam 7:14). Jonathan Edwards, preaching on the Messiah’s infinite greatness, declared that our Saviour “is infinitely great and high above all… He is higher than the highest angels of heaven… angels themselves are as nothing before him.”5 As the Creator and Sustainer of all things (Heb 1:3), the Messiah therefore alone reigns at the Father’s right hand as the supreme Mediator. In short, “[the Messiah] has received a more excellent name than Moses” and a priesthood “after the order of Melchizedek” that far surpasses Aaron’s (Heb 3:3; 7:17). The Messiah’s glory and authority are thus presented throughout Hebrews 1–4 as utterly beyond any angel or human minister, securing full access to God’s presence and the completeness of salvation. The Messiah’s supremacy, as the eternal Son and High Priest, not only fulfils the Old Testament promises of a Messiah but also secures for believers the ultimate rest that the old covenant could only foreshadow.
As the creator and sustainer of all things, seated at God’s right hand (Heb 1:3), the Messiah is the sole mediator of salvation. The motif of rest ties directly to this theme, as the Messiah leads believers into God’s true rest, surpassing the temporary rest of the Promised Land under Joshua (Heb 4:8–10, referencing Ps 95). The Messiah’s divine authority ensures a rest surpassing Joshua’s, as His eternal mediation secures what temporary leaders could not. Covenant fulfilment underscores the Messiah’s role as the culmination of Old Testament promises (Heb 1:1–2), as Augustine notes, “Christ is the end of the law, the prophets, and the patriarchs; in Him all things are fulfilled”.6 Access to God’s presence is enabled by His exalted position (Heb 4:16), and perfection highlights the Messiah as the pioneer of salvation, made “perfect through suffering” (Heb 2:10, alluding to Old Testament suffering servant imagery of, e.g., Isa 50:4–9 & 52:13–53:12).
The Book of Hebrews strongly affirms the divinity of the Messiah, a truth that undergirds his supremacy over all things. From the outset, the author presents Yeshua as the Son of God, through whom God created the universe and who is “the exact representation of his being” (Heb 1:2-3). This language identifies the Son as the sustainer of all things and the one who has purified sins, roles attributed to God himself. Moreover, in Hebrews 1:8, the author quotes Psalm 45:6-7, where God addresses the Son as “God,” affirming his divine status and eternal reign. The epistle also emphasises the Messiah’s unchanging nature in Hebrews 13:8, stating that “Yeshua the Messiah is the same yesterday and today and forever,” a declaration that aligns with God’s immutability (e.g., Mal 3:6). Ian Mackervoy therefore stresses that Hebrews opens by proclaiming Jesus’ divine name and superior status as the foundation for the letter’s call to persevering faith.7 Thus, through these scriptural references and theological assertions, Hebrews unequivocally establishes the Messiah’s divinity as central to his supreme authority and salvific work.
Flowing naturally from the Messiah’s supremacy is the establishment of a new covenant, for His exalted status not only fulfils the promises of the old but inaugurates a superior covenantal relationship that renders the former obsolete.
4 The New Covenant
Hebrews contrasts the old covenant, rooted in the Mosaic Law, with the new covenant established through the Messiah’s sacrifice. This new covenant is superior, offering forgiveness and direct access to God (Heb 8:6–13, quoting Jer 31:31–34). John Owen affirms, “The new covenant, as foretold by Jeremiah and established by the Messiah, is the perfection of God’s promises, whereby sins are forgiven, and the law is written on the heart, making the old covenant obsolete”.8 Hebrews 9:15 describes the Messiah as its mediator, replacing the repetitive sacrifices of the old system (Lev 16) with His once-for-all atonement. The motif of rest connects here, as the new covenant enables believers to enter God’s rest through faith (Heb 4:3–5). Covenant fulfilment is central, as the new covenant completes the Old Testament’s temporary provisions (Heb 8:13). Access to God’s presence is a hallmark, symbolised by the torn temple veil (Heb 10:19–22, referencing Old Testament sanctuary imagery). Perfection is achieved through forgiveness, perfecting believers’ consciences where the old covenant failed (Heb 10:1–4, 14). Ian Mackervoy likewise stresses that Jesus’ once-for-all sacrifice replaces the repeated offerings of the old arrangement and secures the better agreement promised in Jeremiah 31.9
4.1 Debates over Covenant Continuity and Discontinuity
The portrayal of the new covenant in Hebrews has sparked significant scholarly debate regarding its relationship to the old covenant. This debate, which centres on the extent of continuity and discontinuity between the two covenants, is crucial for understanding how Hebrews presents the new covenant as superior and how this superiority relates to the epistle’s broader themes and motifs. While the previous section established the new covenant’s role in offering forgiveness and direct access to God, the question remains: does this new covenant represent a radical break from the old, or does it fulfil and perfect what the old covenant foreshadowed?
Hebrews itself provides seemingly contrasting signals. On one hand, Hebrews 8:13 declares that “by calling this covenant ‘new,’ he has made the first one obsolete; and what is obsolete and outdated will soon disappear,” suggesting a sharp discontinuity. This perspective is echoed by Ian Mackervoy, who highlights that Hebrews 8:13 declares the first agreement “out of date” and ready to disappear, signalling the displacement of the Mosaic system in light of the Messiah’s superior priesthood and sacrifice.10 Such a view underscores the radical nature of the Messiah’s work, rendering the old covenant’s sacrificial system entirely obsolete and emphasising the urgency of embracing the new covenant fully. This interpretation aligns with Hebrews’ stark warnings against reverting to the old system (e.g., Hebrews 10:26–31), as doing so would mean rejecting the only sufficient means of atonement.
On the other hand, Hebrews also portrays the new covenant as the fulfilment of promises embedded in the old covenant, suggesting a deep continuity. Ian Mackervoy notes that the quotation of Jeremiah 31 in Hebrews 8:8–12 shows God writing his law on hearts and empowering obedience, so that the new agreement realises what the first only foreshadowed rather than discarding Israel’s story.11 This motif of fulfilment is further evident in Hebrews 10:1, where the law is described as “only a shadow of the good things that are coming—not the realities themselves.” Thus, the new covenant does not abolish the old arbitrarily but brings its sacrificial, priestly, and prophetic elements to their intended completion in the Messiah. John Calvin captures this dual perspective, stating, “The old covenant was not contrary to the gospel, but was its cradle; in the Messiah, the shadows are removed and the truth shines forth”.12
This scholarly debate is not merely academic; it profoundly shapes how we understand the epistle’s dominant themes and intersecting motifs. If the new covenant is seen as a sharp discontinuity, it highlights the transformative nature of the Messiah’s work and the obsolescence of the old system, reinforcing the theme of the Messiah’s supremacy and the peril of rejecting His sufficient atonement, and intensifies warnings like Hebrews 6:4-6, where rejecting the Messiah leaves no alternative atonement. This perspective also sharpens the motif of rest, as entry into God’s rest becomes exclusively tied to faith in the Messiah rather than adherence to the old covenant’s practices. Conversely, viewing the new covenant as a deep continuity enriches our understanding of motifs like covenant fulfilment and perfection. It shows how the old covenant’s temporary provisions—such as the Levitical priesthood and repeated sacrifices—find their substance and completion in the Messiah’s eternal priesthood and once-for-all sacrifice. This fulfilment motif underscores that the Messiah does not discard the old covenant but perfects it, achieving what it could only foreshadow.
Moreover, the way one interprets the relationship between the covenants influences how believers understand their identity and practice under the new covenant. A discontinuity view might lead to a greater emphasis on the distinctiveness of Christian worship and ethics, free from the old covenant’s rituals. In contrast, a continuity view could encourage believers to see their faith as the true realisation of Old Testament worship, with the Messiah as the ultimate High Priest and sacrifice. This perspective deepens the call to holiness and worship (Heb 12:14, 28), as believers are invited to live in grateful response to the fulfilled promises of God.
Ultimately, while Hebrews clearly presents the new covenant as superior and the old as obsolete, the epistle also weaves a narrative of fulfilment that honours the old covenant’s role in God’s redemptive plan. This nuanced interplay between continuity and discontinuity enriches our understanding of the epistle’s themes, particularly the supremacy of the Messiah and the perfection He achieves for believers. It also reinforces the urgency of the warning against rejecting the Messiah’s atonement, as to spurn the fulfilled covenant is to forfeit the very rest, access, and perfection that the old covenant could never provide.
5 The Priesthood of The Messiah
The Messiah’s role as the eternal High Priest in the order of Melchizedek, surpassing the Levitical priesthood, is a dominant theme. Hebrews 7:23–28, referencing Ps 110:4, highlights His eternal priesthood, with His single sacrifice perfecting believers forever (Heb 10:11–14). Ian Mackervoy explains that Hebrews invokes Melchizedek to show how Jesus’ kingly and priestly vocation, undergirded by his own shed blood, secures an eternal redemption that surpasses the Levitical order.13 This priesthood grants access to God’s presence (Heb 4:14–16), central to the motif of rest, as the sabbatismos of Heb 4:9–10 reflects God’s Sabbath rest, shared through the Messiah’s priestly work (Gen 2:2).
Cyril of Jerusalem (c. 315–386) discusses how the Messiah’s divine-human nature is tied to his eternal priesthood. In his Catechetical Lectures he explains that Yeshua was “eternally anointed by the Father to His High-Priesthood on behalf of men”, meaning that the Messiah’s role as High Priest comes directly from God and is set for all eternity. Cyril goes on to emphasise that the Messiah “is a High Priest, whose priesthood passes not to another”, underscoring that Yeshua alone offers the once-for-all sacrifice for sin.14 This echoes the book of Hebrews: as our perfect God-man High Priest, the Messiah has entered the heavenly sanctuary to intercede for us and grant us direct access to God, accomplishing what the old priestly sacrifices could only foreshadow (cf. Heb 4:14–16).
Covenant fulfilment is evident, as the Messiah’s priesthood completes the Aaronic system (Heb 7:11–22). Access to God’s presence is secured by His mediation (Heb 10:19), and perfection is achieved, as His priesthood makes believers complete (Heb 7:19, 28).
6 Faith and Perseverance
Hebrews emphasises faith and perseverance, particularly in trials. Chapter 11 recounts Old Testament figures who, despite significant failures and moral shortcomings, exemplified enduring faith, encouraging believers to persevere (Heb 10:19–39). Ian Mackervoy observes that Hebrews 11 showcases people who trusted God’s promises even when fulfilment lay ahead, modelling the persevering faith the letter commends.15 The motif of rest is linked, as Heb 3:12–19, citing Ps 95, warns that unbelief prevents entry into God’s rest, while Heb 4:2–3 assures that faith secures it. Abraham’s faith (Heb 11:8–10) anticipates the rest fulfilled in the Messiah (Heb 4:9), illustrating perseverance toward God’s promise. Abraham’s faith amid uncertainty (Heb 11:8) models perseverance for believers facing persecution. John Wesley adds, “The faith of the patriarchs, as recounted in Hebrews, is our example to persevere in trusting Christ, for without faith it is impossible to please God”.16 Covenant fulfilment connects, as faith in the Messiah’s work secures Old Testament promises (Heb 11:39–40). Access to God’s presence is accessed through faith (Heb 4:16), and perseverance ensures continued access (Heb 10:22). Perfection is received by faith, as believers await completion through the Messiah (Heb 11:40).
7 The Call to Holiness and Worship
Hebrews urges believers to embrace holiness and worship as vital responses to the Messiah’s redemptive work. Hebrews 12:14 exhorts, “be holy; without holiness no one will see the Lord,” while Hebrews 12:28-29 calls for worship “with reverence and awe.” These commands are not mere ideals but practical expressions of faith. Jonathan Edwards captures this, noting, “True holiness, as urged in Hebrews, is the fruit of faith in Christ’s redemption, whereby we live to God’s glory and worship Him in reverence”.17
Holiness entails ethical living, compassion, and peacemaking. Practically, believers can reflect this by making honest choices at work, showing kindness to the marginalised, or mediating disputes with grace (Heb 12:14). This flows from the Messiah’s sanctifying sacrifice (Heb 10:14). Holiness reflects the perfection the Messiah imparts (Heb 10:14), aligning believers with their completed status. Ian Mackervoy underscores its urgency, noting that Hebrews 12:14 calls believers to belong wholly to God because only the holy will see the Lord.18 Without it, we cannot fully enter God’s presence.
Worship, meanwhile, transcends rituals, permeating daily life through gratitude, service, and awe. Simple acts—thanking God for a meal, serving a neighbour, or marvelling at a sunset—become offerings of praise (Heb 13:15-16). Engaging Scripture or creation deepens reverence (Heb 12:28).
These practices interweave with Hebrews’ motifs: holiness and worship bring rest (Heb 4:9), fulfil the new covenant (Heb 8:10-12), grant access to God (Heb 12:14), and reflect the Messiah’s perfection (Heb 10:14). Yet, they stem from grace, not obligation (Heb 10:10). Edwards and Mackervoy affirm that holiness and worship, rooted in the Messiah’s sufficiency, transform believers’ lives, fostering peace, integrity, and intimacy with God. But failing to recognise that holiness and acts of worship stem from grace and are rooted in the Messiah’s sufficiency, and thinking that they somehow help towards our redemption, is, in fact, rejecting the sufficiency of the Messiah’s atonement.
8 Warning Against Rejecting The Messiah’s Sufficient Atonement
The warning against failing to accept the Messiah’s atoning work as sufficient, particularly by turning to human works or the Levitical system, is critical. Although these warnings were addressed to Jewish Christians tempted to revert to Judaism, the concept of working towards salvation, thus rejecting the Messiah’s sufficiency, is universal for all Christians.
Hebrews 10:1–4, referencing Leviticus, explains that old covenant sacrifices were shadows, while the Messiah’s sacrifice is definitive (Heb 10:10–14). John Calvin warns, “To reject Christ’s sacrifice is to trample underfoot the blood of the covenant, for there remains no other sacrifice for sins”.19 Rejecting this truth risks peril (Heb 6:4–6, 10:26–31). Ian Mackervoy adds that those who turn back after knowing the truth “refuse the one way that God has given,” and therefore face the fearful judgement that falls on Christ’s enemies.20 A stark warning is proffered: unbelief or syncretism bars entry into God’s rest (Heb 3:7–19, 4:1–11). Covenant fulfilment underscores the danger, as rejecting the Messiah’s sacrifice negates the fulfilled covenant (Heb 10:29). Access to God’s presence is jeopardised by reverting to works (Heb 10:19–22), and perfection is forfeited by rejecting the Messiah’s sacrifice (Heb 10:26–31). Today, this warning applies to reliance on moralism, echoing the legalism Hebrews rejects.
9 The Motifs as Unifying Threads
The motifs of rest, covenant fulfilment, access to God’s presence, and perfection unify the six themes, each illuminating a facet of the Messiah’s work. Ian Mackervoy explains that the promised rest points to a future of peace and blessing opened by the Messiah, fulfilling what the wilderness generation only glimpsed.21 John Owen adds, “Christ’s priesthood and sacrifice grant access to God’s presence, fulfilling the old covenant’s shadows and perfecting believers”22 :
- Rest (katapausis and sabbatismos, Heb 4:9) symbolises salvation’s goal, entered through the Messiah’s supremacy, the new covenant, and priesthood, dependent on faith, exhibited in holiness, and jeopardised by unbelief, framed by Old Testament references (e.g., Ps 95).
- Covenant fulfilment highlights the Messiah’s completion of Old Testament promises, surpassing the old covenant through His supremacy, priesthood, and new covenant, requiring faith and inspiring holiness, with warnings against rejecting the fulfilled covenant (e.g., Jer 31).
- Access to God’s presence emphasises salvation’s relational aspect, enabled by the Messiah’s mediation, secured through the new covenant and priesthood, accessed by faith, expressed in holiness, and lost through syncretism, rooted in Old Testament sanctuary imagery.
- Perfection underscores salvation’s completion, achieved by the Messiah’s supremacy, priesthood, and new covenant, received through faith, reflected in holiness, and forfeited by rejecting His atonement, contrasting with the Old Testament’s ineffective sacrifices.
Rest is experiential, symbolising salvation’s goal; covenant fulfilment is theological, focusing on Old Testament fulfilment; access to God’s presence is relational, emphasising intimacy; and perfection is soteriological, highlighting completion. These motifs, grounded in the Old Testament, create a cohesive narrative exalting the Messiah.
10 Conclusion
The Book of Hebrews weaves a rich theological tapestry grounded in Old Testament imagery and fulfilled in the Messiah. Its core themes—the Messiah’s supremacy, the new covenant, His eternal priesthood, faith and perseverance, the call to holiness and worship, and the warning against rejecting His atonement—together present a sustained argument for the sufficiency of the Messiah’s work and the necessity of enduring faith. Interwoven throughout are the motifs of rest, covenant fulfilment, access to God’s presence, and perfection, each deepening the epistle’s message and unifying its structure.
Crucially, Hebrews presents not merely a rejection of the old covenant but a transformative fulfilment of it. While certain elements—such as the Levitical priesthood and repeated sacrifices—are rendered obsolete in light of the Messiah’s once-for-all atonement (Heb 10:1–14), the theological arc of Scripture is not broken but brought to maturity. The new covenant does not abolish God’s former dealings but reveals their intended goal in the Messiah (Heb 8:6–13, 10:1). This dual movement—both discontinuity and continuity—invites readers to interpret Scripture not as static law but as dynamic promise, fulfilled through the incarnate Son and now mediated to believers through faith.
Theologically, this calls readers to embrace the Messiah as the exclusive and sufficient means of access to God, cautioning against any return to performance-based righteousness or religious syncretism. Practically, Hebrews exhorts believers to perseverance in trials, confident access to God’s presence (Heb 4:16), reverent holiness (Heb 12:14, 28), and deep trust in the promises yet to be fully seen (Heb 11:1). The motifs function not only as literary devices but as discipleship tools, guiding believers into experiential rest, covenantal identity, relational intimacy, and the hope of perfected salvation.
Ultimately, Hebrews compels a response: to trust fully in the sufficiency of the Messiah’s finished work, to live in gratitude for God’s fulfilled promises, and to await, with patient perseverance, the final consummation of the salvation already secured.
Bibliography
Bibliography Look-Up Table
| Source | Link | Notes |
|---|---|---|
| Augustine – On the Spirit and the Letter (1887) | ccel.org/ccel/schaff/npnf105.html | In Nicene and Post-Nicene Fathers, First Series, Vol. 5 |
| Calvin, John – Commentaries on Hebrews (1853) | ia903207.us.archive.org/27/items/calvins-commentary-on-hebrews/Calvin's Commentary on Hebrews.pdf | Calvin Translation Society edition |
| Cyril of Jerusalem – Catechetical Lectures (1894) | www.newadvent.org/fathers/3101.htm | In NPNF, Second Series, Vol. 7; also on CCEL |
| Edwards – Religious Affections (1959) | ccel.org/ccel/edwards/religiousaffections | Yale edition not free, but original is public domain |
| Edwards – The Excellency of Christ (2001) | www.monergism.com/excellency-christ | Full Yale edition not free; sermon is public domain |
| Owen – Exposition of Hebrews (1854–55) | www.monergism.com/exposition-epistle-hebrews-7-volume-set | Full 7-volume set, public domain |
| Mackervoy, Ian – Hebrews: An EasyEnglish Bible Commentary (n.d.) | www.easyenglish.bible/bible-commentary/hebrews-lbw.htm | EasyEnglish commentary; open-access text |
| Wesley – Explanatory Notes on the NT (1755) | ccel.org/ccel/wesley/notes | Also available via the Wesley Center |
| Harris – Use of the OT in Hebrews (2021) | equipthecalled.com/wp-content/uploads/2024/07/SWJT-Vol.-64-No.-1.pdf | SWJT article, free from EquipTheCalled |
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