Hasitschka, Martin. "Chapter Five: Matthew and Hebrews." in Sim, David C., and Repschinski, Boris (editors). Matthew and His Christian Contemporaries. London: T&T Clark, 2008, 87-103.
Hasitschka places Hebrews as written probably between 80 and 90, likely in Rome (Hasitschka 2008, 87). Jesus, the High Priest, has come before the presence of God as the final sacrifice. Hebrews and Matthew are both decidedly rooted in the Hebrew scriptures. Hasitschka evaluates common elements in Matthew and Hebrews, then specifically reviews the concept of sacrifice in the two texts.
Both Matthew and Hebrews use the Old Testament extensively, often specifically quoting the Septuagint (Hasitschka 2008, 88). There is a strong concept of Jesus, the son of Abraham, rescuing the children of Abraham. Jesus receives the adoration which we would expect to be reserved for God. He is presented clearly as the Son of God in both texts. Matthew and Hebrews speak freely of the Law, referring to the commands of God (Hasitschka 2008, 89). They also emphasize the importance of mercy and peace, which are greater than ritual laws. Both texts look forward to an eternity, the end of the world, in hope. Jesus is pictured in prayer (Hasitschka 2008, 90), as the one who is reconciling God and man through a covenant.
Hasitschka next considers forgiveness of sins as presented in Matthew. Jesus' name is a reference to Jehovah's salvation (Hasitschka 2008, 91). He proceeds to live a life which specifically fulfills prophecies pertaining to salvation. Jesus is presented not only as the one who lives such a life as to be able to forgive sins, but he models and encourages a willingness to forgive sins (Hasitschka 2008, 92). Forgiveness is part and parcel of Jesus' mission. This forgiveness extends to the work of Jesus in the Last Supper (Hasitschka 2008, 93). In Matthew, all the disciples are to drink, and the cup is specifically Jesus' blood for their forgiveness. Jesus is also presented, in Matthew 20:28, as a "ransom" who gives up his life for others (Hasitschka 2008, 94). Jesus' blood is understood as a sacrifice which can bring forgiveness (Hasitschka 2008, 95-96). Matthew shows a strong connection between Jesus' blood in the Last Supper and an eschatological fulfillment (Hasitschka 2008, 96). There will be peace in the future kingdom when Jesus again drinks wine.
Hebrews also treats cleansing of sin as a central topic. Though little is said about Jesus' earthly work, what there is centers on salvation from sin (Hasitschka 2008, 97). Jesus' death is seen as a fulfillment of the Day of Atonement, as he has made purification then sits down at the right hand of the Father (Hasitschka 2008, 98). In Hebrews this is seen as the work of the High Priest, who brings an offering. However, unlike the Old Testament High Priest, Jesus can enter into the holy place and make an offering of his own blood, the blood of the covenant (Hasitschka 2008, 99). By its nature, a covenant requires blood, which serves to purify things. In Hebrews, blood is also used to gain access to God, to purify consciences, and to make a new covenant (Hasitschka 2008, 100-101).
Hasitschka concludes that in both Matthew and Hebrews the work of Jesus is all about forgiveness of sins (Hasitschka 2008, 102). The forgiveness, which is tied up with a covenant and blood, strikingly occurs in these terms only in Matthew and Hebrews. Jesus' purpose is to fulfill salvation by his blood (Hasitschka 2008, 103)