| The author of Hebrews is not known. The text as it has been passed down to the present time is internally anonymous, though ancient title headings often attribute it to the apostle Paul. However, even in antiquity doubts were raised about Paul's alleged authorship. The reasons for this controversy are fairly plain. For example, Paul's letters always contain an introduction stating authorship, yet Hebrews includes no such introduction containing an authorship statement. Also, while much of its theology and teachings may be considered Pauline, it contains many other ideas that seem to have no such root or influence. Moreover, the writing style is substantially different from that of Paul's authentic epistles, a characteristic first noticed by Clement (c. 210). In particular, Hebrews claims to have been written by a person who received the Christian message from others, yet in his letter to the Galatians Paul forcefully defends his claim that he received his gospel directly from Jesus' spirit.
In response to the doubts raised about Paul's authorship, other possible authors were suggested as early as the third century A.D. Origen (c. 240) wrote, "That the character of the diction of the epistle entitled To the Hebrews has not the apostle’s rudeness in speech, who confessed himself rude in speech, that is, in style, but that the epistle is better Greek in the framing of its diction, will be admitted by everyone who is able to discern differences of style. But again, on the other hand, that the thoughts of the epistle are admirable, and not inferior to the acknowledged writings of the apostle, to this also everyone will consent as true who has given attention to reading the apostle…. But as for myself, if I were to state my own opinion, I should say that the thoughts are the apostle’s, but that the style and composition belonged to one who called to mind the apostle’s teachings and, as it were, made short notes of what his master said. If any church, therefore, holds this epistle as Paul’s, let it be commended for this also. For not without reason have the men of old handed it down as Paul’s. But who wrote the epistle, in truth God knows. Yet the account which has reached us [is twofold], some saying that Clement, who was bishop of the Romans, wrote the epistle, others, that it was Luke, he who wrote the Gospel and the Acts."Since then many other candidates have been proposed, two of the leading ones being Paul's companion Barnabas (e.g. Acts 11:25, 12:25), as suggested by Tertullian, and Apollos, by Martin Luther. Apollos was Alexandrian (Acts 18:24), "a learned man" (Acts 18:24), popular in Corinth (1 Cor 1:12), and adept at using the scriptures and arguing for Christianity while "refuting the Jews" (Acts 18:27–28). Barnabas, to whom other noncanonical works are attributed (such as Epistle of Barnabas), was close to Paul in his ministry, and exhibited skill with midrash of Hebrew Scripture; the other works attributed to him bolster the case for his authorship of Hebrews with similar style, voice, and skill. In more recent times, some scholars have advanced a case for the authorship of Hebrews belonging to Priscilla or Silas.
In general, the evidence against Pauline authorship is too solid for scholarly dispute. Donald Guthrie, in his New Testament Introduction (1976), commented that "Most modern writers find more difficulty in imagining how this Epistle was ever attributed to Paul than in disposing of the theory." Harold Attridge tells us that "it is certainly not a work of the apostle"; Daniel B. Wallace states, "the arguments against Pauline authorship, however, are conclusive". As a result, few supporters of Pauline authorship remain. As Richard Heard notes, in his Introduction To The New Testament, "modern critics have confirmed that the epistle cannot be attributed to Paul and have for the most part agreed with Origen’s judgement, ‘But as to who wrote the epistle, God knows the truth’".
AudienceHebrews was written to a specific audience facing very specific circumstances. We can discern various facts about the recipients of Hebrews through a careful mirror reading of the letter: - The readers were conversant in the Septuagint translation of the Old Testament, as the author's usage shows.
- The contrast in 13:14 and the types of sins listed in chapter 13 suggest they lived in a city. They had once faced persecution (10:32–34), but not to the point of shedding blood (12:4). It is possible that 12:1–3 and 13:12–13 imply that they would soon face renewed opposition.
- Some had stopped assembling together (10:25), and those who remained struggled with apathy and indifference and ran the risk of abandoning their Christian faith.
- Specifically, they were Jewish Christians who ran the risk of reverting to a Judaism that rejected Christ. The author warned them that if they reject the sacrifice of Christ's death on the cross, there remains no other sacrifice to which they can turn. The animal sacrifices (i.e. Korban (קרבן)) of first-century Judaism would not be able to help them (Heb 10:26). They must follow Christ "outside the camp" (that is, outside Judaism).
- In 13:24 the author says that those from Italy greet the readers. This could mean that the author is writing from Italy or that the author is writing to recipients in Italy, and that Italians present with the author are greeting those back home.
However, the preceding description of the audience as Jewish Christians is not unanimously received. While this interpretation has been held from as early as the end of the second century to the present (hence its title, "The Epistle to the Hebrews"), Liberal American theologian Edgar Goodspeed was not of this view; he wrote, "But the writer's Judaism is not actual and objective, but literary and academic, manifestly gained from the reading of the Septuagint Greek version of the Jewish scriptures, and his polished Greek style would be a strange vehicle for a message to Aramaic-speaking Jews or Christians of Jewish blood." (see also: Aramaic of Jesus)Hebrews is often erroneously named as one of the general or Catholic epistles. But since it was written to a specific group of Jewish-Christians, it is not technically a general epistle.
DateAlthough the author is unknown, Hebrews has been dated to shortly after the Pauline epistles were collected and began to circulate, c. 95. This date is dependent on a traditional date for I Clement of 96. Harold W. Attridge claims only a general dating is possible and places the letter as being written between 60 and 100.
Some, such as John Arthur Thomas Robinson, place the entire New Testament at a much earlier date. Robinson argues, for example, that there is no textual evidence that the New Testament authors had knowledge of the destruction of the Second Temple by the Romans in 70. The use of tabernacle terminology in Hebrews has been used to date the epistle before the destruction of the temple; the reasoning being that, knowing about the destruction of both Jerusalem [ ] and the temple would have influenced the development of his overall argument to include such evidence.
Purpose for writingMost scholars today believe the document was written to prevent apostasy. Some have interpreted apostasy to mean a number of different things, such as a group of Christians in one sect leaving for another more conservative sect, one in which the letter's author opposes. Some have seen apostasy as a move from the Christian assembly to pagan ritual. In light of a possibly Jewish-Christian audience, the apostasy, in this sense, may be in regard to Jewish-Christians leaving the Christian assembly to return to the synagogue. In light of Pauline doctrine, the epistle may be to dissuade non-Jewish Christians from feeling a need to convert to Judaism. Therefore the author writes, "14 Since then we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast our confession." —Heb 4:14.
The entitlements we have under the gospel, are greater than any had under the law of Moses, though the same gospel for meaning was exhorted under both the old and new testaments. There have been in all ages many profitless listeners; and scorn is at the root of all unfruitfulness under the word. Faith in the hearer is the life of the word. But it is a painful consequence of partial neglect, and of a loose and wavering profession, that they often cause men to seem to come short. Let us then give diligence, that we may have a clear entrance into the kingdom of God. As God finished his work, and then rested from it, so he will cause those who believe, to finish their work, and then to enjoy their rest. It is evident, that there is a more spiritual and excellent sabbath remaining for the people of God, than that of the seventh day, or that into which Joshua led the Jews. This rest is, a rest of grace, and comfort, and holiness, in the gospel state. And a rest in glory, where the people of God shall enjoy the end of their faith, and the object of all their desires. The rest, or sabbatism, which is the subject of the apostle's reasoning, and as to which he concludes that it remains to be enjoyed, is undoubtedly the heavenly rest, which remains to the people of God, and is opposed to a state of labour and trouble in this world. It is the rest they shall obtain when the Lord Jesus shall appear from heaven. But those who do not believe, shall never enter into this spiritual rest, either of grace here or glory hereafter. God has always declared man's rest to be in him, and his love to be the only real happiness of the soul; and faith in his promises, through his Son, to be the only way of entering that rest. (Hebrews 4:11-16)
The Bible's Epistle to the Hebrews affirms special creation. It affirms that God by His Son, Jesus Christ, made the worlds. " God..hath in these last days spoken unto us by his Son..by whom also he made the worlds" (Hebrews 1:1-2). The epistle also states that the worlds themselves do not provide the evidence of how God formed them. "Through faith we understand that the worlds were framed by the Word of God, so that things which are seen were not made of things which do appear" (Hebrews 11:3).
StyleHebrews is a very consciously "literary" document. The purity of its Greek was noted by Clement of Alexandria, according to Eusebius (Historia Eccl., VI, xiv), and Origen asserted that every competent judge must recognize a great difference between this epistle and Paul's (Eusebius, VI, xxv).
This letter consists of two strands: an expositional or doctrinal strand (1:1–14; 2:5–18; 5:1–14; 6:13–9:28; 13:18–25), and a hortatory or ethical strand which punctuates the exposition parenthetically at key points as warnings to the readers (2:1–4; 3:1–4:16; 6:1–12; 10:1–13:17).
Hebrews does not fit the form of a traditional Hellenistic epistle, lacking a proper prescript. Modern scholars generally believe this book was originally a sermon or homily, although possibly modified after it was delivered to include the travel plans, greetings and closing (13:20-25).
Hebrews contains many references to the Old Testament—specifically to its Septuagint text. It has been regarded as a treatise supplementary to Romans and Galatians, and as a kind of commentary on the book of Leviticus and Temple worship in general.
References- A number of mss., namely the earliest extant (P46), bear the simple title "To the Hebrews" without Paul's name.
- Lane, William L. Hebrews 1-8 (Word Biblical Commentary Vol. 47A. Dallas, TX: Word Books, 1991), Introduction page cliv.
- Jeffrey S. Bowman, "The Authorship of the Book of Hebrews"
- http://earlychristianwritings.com/hebrews.html Peter Kirby, EarlyChristianWritings.com
- Daniel Wallace, "Hebrews: Introduction, Argument and Outline"
- Eusebius, Church History 6.25.11-14
- von Harnack, Adolph, “Probabilia uber die Addresse und den Verfasser des Habraerbriefes,” Zeitschrift fur die Neutestamentliche Wissenschaft und die Kunde der aelteren Kirche (E. Preuschen, Berlin: Forschungen und Fortschritte, 1900), 1:16–41. English translation available in Lee Anna Starr, The Bible Status of Woman. Zarephath, N.J.: Pillar of Fire, 1955), 392–415.
- Lee Anna Starr, The Bible Status of Woman. Zarephath, N.J.: Pillar of Fire, 1955)
- http://religion-online.org/showchapter.asp?title=531&C=563 Richard Heard, Introduction To The New Testament
- See also Antithesis of the Law.
- Ehrman, Bart D. (2004). The New Testament: A Historical Introduction to the Early Christian Writings. New York: Oxford, p.411. ISBN 0-19-515462-2.
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