The title “To the Hebrews” designates Jews in distinction from Gentiles. This title was not originally a part of the letter. It may have been added in the second century, when the letters of the New Testament were assembled into a collection. It has been suggested that the title “To The Hebrews” was written on the outside of the script rolls to identify the document as the letter we know as the Letter to the Hebrews.
Since there is no greeting at the outset of the letter which identifies the original recipients, who they were can only be inferred from the internal evidence within the letter itself. The entire letter indicates the original recipients were a group of Jewish Christians who had endured persecution and who were therefore considering giving up their Christian faith to return to Judaism. They had suffered a severe persecution in which they had been made a public spectacle (cf. Hebrews 10:32-36). Their persecutors had publicly insulted and troubled them for sympathizing with other Christians who were being mistreated and imprisoned. The Jewish Christians themselves had not been imprisoned, but they did have their homes and property seized and confiscated. None of their number had been martyred for their faith in resisting sin, though they faced this possibility in the future (cf. Hebrews 12:4). To escape such persecution, they were considering abandoning the Christian faith and returning to Judaism. For this reason the author urged them not to throw away the confidence of their faith but to endure and stand fast. Then they would not be destroyed by God on the coming day of judgment but receive the fulfillment of God's promise of salvation (cf. Hebrews 10:35-39). The letter clarifies that the recipients were known to the author, who had spent some time with them (cf. Hebrews 13:18,19), and who was intending to return to them soon with Timothy (cf. Hebrews 13:23). The letter also indicates that this group of Jewish Christians had had some of their pastors and spiritual leaders die in the past (cf. Hebrews 13:7). The author reminded them to respect their former leaders for the Word of God that those leaders had taught them (cf. Hebrews 13:7). At the time the author wrote the letter, its recipients had other spiritual leaders to lead them. The author urged them to obey those leaders (cf. Hebrews 13:17), and he sent his greeting to those leaders (cf. Hebrews 13:24).
It cannot be stated with certainty where this group of persecuted Jewish Christians lived. The greeting in Hebrews 13:24, “Those from Italy greet you,” suggests that they lived in Italy, quite possibly within Rome itself. Apparently some members from the Jewish Christian congregation there in Italy and Rome were present with the author when he wrote the letter. Those members present with him sent their greeting back to their home congregation. The Jewish Christians who received the letter did have their own assembly and place of worship where they gathered (cf. Hebrews 10:25). It is possible, therefore, that the recipients were one of the house churches in Rome, whom Paul greeted in Romans 16:5,14,15.
Some have thought the Letter to the Hebrews was written to Jewish Christians in Jerusalem, for the letter speaks of the temple and its rituals with which Jewish Christians in Jerusalem would have been most familiar. The author of the letter, however, did not write about the temple (Greek naos) but about the tabernacle (Greek skene), the sacred tent that accompanied Moses and the Israelites through the wilderness. It seems the author wrote about the tabernacle and not the temple, for in describing the interior furnishings of the Holy Place and the Most Holy Place in which the ark of the covenant had been kept, he stated, “With regard to these things we cannot now speak in detail,” (Hebrews 9:5). He, nor anyone else, could discuss those details of the interior furnishings because they no longer existed. They could not be known from the existent temple in Jerusalem, with which the Jewish priests and people were most familiar. But Jewish Christians, even those who had never seen the temple in Jerusalem, would have been knowledgeable of the tabernacle with its priesthood and sacrifices from their Old Testament Scriptures. The recipients of the letter, therefore, need not have been in Jerusalem near the temple to understand by personal experience the significance of what the author wrote in his letter or to picture the priestly rituals and sacrifices described in the letter.
Another argument made in favor of Jerusalem as the place where the recipients of the letter lived is the persecution of Jewish Christians that took place there. It has been argued that the Jews' persecution of other Jews who had embraced Christ and Christianity was most severe there in Jerusalem. There the temptation for Jewish Christians to revert to Judaism was the strongest.
It is true that the ruling council of the Jews, the Sanhedrin, did initiate a terrible persecution of Jewish Christians. It began with the stoning of Stephen and turned against the whole church in Jerusalem (cf. Acts 7:54-8:3), scattering the Jewish Christians throughout Judea and Samaria. Saul, before his conversion and ministry as the apostle Paul, was the chief agent in carrying out the persecution of those Jewish Christians (cf. Acts 8:3; 9:1,2). But one only need be familiar with the persecutions that Paul himself and his co-workers suffered to know that the unbelieving Jews throughout the areas of Galatia and Macedonia were just as fanatical when it came to persecuting both Jews and Gentiles who had embraced Christianity and spread the gospel of Christ (cf. Acts 13:44-50; 14:1-6; 14:19; 17:1-14). While in Corinth Paul was extremely concerned about the faith of the Jewish and Gentile Christians in Thessalonica, who were being persecuted by the Jews there. Paul was fearful that because of their being persecuted the Christians in Thessalonica would be tempted to give up their faith (cf. 1 Thessalonians 2:13-3:5). Thus the persecution of the Jewish Christians in Jerusalem is not an argument that requires the Letter to the Hebrews must have been written to Jewish Christians in Jerusalem. Jewish Christians were being persecuted in other places of the Roman empire as well.
Source:
http://www.christianinconnect.com/hebrews.htm
Thursday, March 27, 2008
Hebrews: To Whom was it Written
Hebrews Chapter 1 Overview
Matthew Henry's commentary:
This epistle shows Christ as the end, foundation, body, and truth of the figures of the law, which of themselves were no virtue for the soul. The great truth set forth in this epistle is that Jesus of Nazareth is the true God. The unconverted Jews used many arguments to draw their converted brethren from the Christian faith. They represented the law of Moses as superior to the Christian dispensation, and spoke against every thing connected with the Saviour. The apostle, therefore, shows the superiority of Jesus of Nazareth, as the Son of God, and the benefits from his sufferings and death as the sacrifice for sin, so that the Christian religion is much more excellent and perfect than that of Moses. And the principal design seems to be, to bring the converted Hebrews forward in the knowledge of the gospel, and thus to establish them in the Christian faith, and to prevent their turning from it, against which they are earnestly warned. But while it contains many things suitable to the Hebrews of early times, it also contains many which can never cease to interest the church of God; for the knowledge of Jesus Christ is the very marrow and kernel of all the Scriptures. The ceremonial law is full of Christ, and all the gospel is full of Christ; the blessed lines of both Testaments meet in Him; and how they both agree and sweetly unite in Jesus Christ, is the chief object of the epistle to the Hebrews to discover.The surpassing dignity of the Son of God in his Divine person, and in his creating and mediatorial work. (1-3) And in his superiority to all the holy angels. (4-14)1-3 God spake to his ancient people at sundry times, through successive generations, and in divers manners, as he thought proper; sometimes by personal directions, sometimes by dreams, sometimes by visions, sometimes by Divine influences on the minds of the prophets. The gospel revelation is excellent above the former; in that it is a revelation which God has made by his Son. In beholding the power, wisdom, and goodness of the Lord Jesus Christ, we behold the power, wisdom, and goodness of the Father, #Joh 14:7|; the fulness of the Godhead dwells, not typically, or in a figure, but really, in him. When, on the fall of man, the world was breaking to pieces under the wrath and curse of God, the Son of God, undertaking the work of redemption, sustained it by his almighty power and goodness. From the glory of the person and office of Christ, we proceed to the glory of his grace. The glory of His person and nature, gave to his sufferings such merit as was a full satisfaction to the honour of God, who suffered an infinite injury and affront by the sins of men. We never can be thankful enough that God has in so many ways, and with such increasing clearness, spoken to us fallen sinners concerning salvation. That he should by himself cleanse us from our sins is a wonder of love beyond our utmost powers of admiration, gratitude, and praise. 4-14 Many Jews had a superstitious or idolatrous respect for angels, because they had received the law and other tidings of the Divine will by their ministry. They looked upon them as mediators between God and men, and some went so far as to pay them a kind of religious homage or worship. Thus it was necessary that the apostle should insist, not only on Christ's being the Creator of all things, and therefore of angels themselves, but as being the risen and exalted Messiah in human nature, to whom angels, authorities, and powers are made subject. To prove this, several passages are brought from the Old Testament. On comparing what God there says of the angels, with what he says to Christ, the inferiority of the angels to Christ plainly appears. Here is the office of the angels; they are God's ministers or servants, to do his pleasure. But, how much greater things are said of Christ by the Father! And let us own and honour him as God; for if he had not been God, he had never done the Mediator's work, and had never worn the Mediator's crown. It is declared how Christ was qualified for the office of Mediator, and how he was confirmed in it: he has the name Messiah from his being anointed. Only as Man he has his fellows, and as anointed with the Holy Spirit; but he is above all prophets, priests, and kings, that ever were employed in the service of God on earth. Another passage of Scripture, #Ps 102:25-27|, is recited, in which the Almighty power of the Lord Jesus Christ is declared, both in creating the world and in changing it. Christ will fold up this world as a garment, not to be abused any longer, not to be used as it has been. As a sovereign, when his garments of state are folded and put away, is a sovereign still, so our Lord, when he has laid aside the earth and heavens like a vesture, shall be still the same. Let us not then set our hearts upon that which is not what we take it to be, and will not be what it now is. Sin has made a great change in the world for the worse, and Christ will make a great change in it for the better. Let the thoughts of this make us watchful, diligent, and desirous of that better world. The Saviour has done much to make all men his friends, yet he has enemies. But they shall be made his footstool, by humble submission, or by utter destruction. Christ shall go on conquering and to conquer. The most exalted angels are but ministering spirits, mere servants of Christ, to execute his commands. The saints, at present, are heirs, not yet come into possession. The angels minister to them in opposing the malice and power of evil spirits, in protecting and keeping their bodies, instructing and comforting their souls, under Christ and the Holy Ghost. Angels shall gather all the saints together at the last day, when all whose hearts and hopes are set upon perishing treasures and fading glories, will be driven from Christ's presence into everlasting misery.
Hebrews 1:1
1IN MANY separate revelations [[a]each of which set forth a portion of the Truth] and in different ways God spoke of old to [our] forefathers in and by the prophets,
God has always been wanting to communicate with mankind. He never stood disconnected with this lost planet. He never gave up on us, even though we messed up everything in the Garden and willfully rebelled against Him to disobey Him.
He used every means possible to communicate with man and assure him that, He still loves him.
To begin with, man lived with God in the godly realm in complete union with Him. A realm where Time had no dominion, Sin and Death had no control over him. But when man chose to disconnect himself from God, he fell from that realm of timelessness to a realm where Time had dominion over him, Sin gripped him and Death overtook him.
As man willfully chose to disconnect from God, God was helpless. Man drew himself to a position where, he could not hear God, or have complete union with God. But God never gave up on man. He always wanted to communicate with man, though it was not possible as before, God used every means available, Dreams, Visions, Prophets, Angels and finally His own Son.
Robert
Introduction to The Book of Hebrews
Author
The writer of this letter does not identify himself, but he was obviously well known to the original recipients. Though for some 1,200 years (from c. a.d. 400 to 1600) the book was commonly called “The Epistle of Paul to the Hebrews,” there was no agreement in the earliest centuries regarding its authorship. Since the Reformation it has been widely recognized that Paul could not have been the writer. There is no disharmony between the teaching of Hebrews and that of Paul’s letters, but the specific emphases and writing styles are markedly different. Contrary to Paul’s usual practice, the author of Hebrews nowhere identifies himself in the letter—except to indicate that he was a man (see note on 11:32). Moreover, the statement “This salvation, which was first announced by the Lord, was confirmed to us by those who heard him” (2:3), indicates that the author had neither been with Jesus during his earthly ministry nor received special revelation directly from the risen Lord, as had Paul (Gal 1:11–12).
The earliest suggestion of authorship is found in Tertullian’s De Pudicitia, 20 (c. 200), in which he quotes from “an epistle to the Hebrews under the name of Barnabas.” From the letter itself it is clear that the writer must have had authority in the apostolic church and was an intellectual Hebrew Christian well versed in the OT. Barnabas meets these requirements. He was a Jew of the priestly tribe of Levi (Ac 4:36) who became a close friend of Paul after the latter’s conversion. Under the guidance of the Holy Spirit, the church at Antioch commissioned Barnabas and Paul for the work of evangelism and sent them off on the first missionary journey (Ac 13:1–4).
The other leading candidate for authorship is Apollos, whose name was first suggested by Martin Luther and who is favored by many interpreters today. Apollos, an Alexandrian by birth, was also a Jewish Christian with notable intellectual and oratorical abilities. Luke tells us that “he was a learned man, with a thorough knowledge of the Scriptures” (Ac 18:24). We also know that Apollos was associated with Paul in the early years of the church in Corinth (1Co 1:12; 3:4–6,22).
One thing is evident: The author was a master of the Greek language of his day, and he was thoroughly acquainted with the pre-Christian Greek translation of the OT (the Septuagint), which he regularly quotes.
Date
Hebrews must have been written before the destruction of Jerusalem and the temple in a.d. 70 because: (1) If it had been written after this date, the author surely would have mentioned the temple’s destruction and the end of the Jewish sacrificial system; and (2) the author consistently uses the Greek present tense when speaking of the temple and the priestly activities connected with it (see 5:1–3; 7:23,27; 8:3–5; 9:6–9,13,25; 10:1,3–4,8,11; 13:10–11).
Recipients
The letter was addressed primarily to Jewish converts who were familiar with the OT and who were being tempted to revert to Judaism or to Judaize the gospel (cf. Gal 2:14). Some have suggested that these professing Jewish Christians were thinking of merging with a Jewish sect, such as the one at Qumran near the Dead Sea. It has also been suggested that the recipients were from the “large number of priests who became obedient to the faith” (Ac 6:7).
Theme
The theme of Hebrews is the absolute supremacy and sufficiency of Jesus Christ as revealer and as mediator of God’s grace. The prologue (1:1–4) presents Christ as God’s full and final revelation, far surpassing the revelation given in the OT. The prophecies and promises of the OT are fulfilled in the “new covenant” (or “new testament”), of which Christ is the mediator. From the OT itself, Christ is shown to be superior to the ancient prophets, to angels, to Moses (the mediator of the former covenant) and to Aaron and the priestly succession descended from him. Hebrews could be called “the book of better things” since the two Greek words for “better” and “superior” occur 15 times in the letter. A striking feature of this presentation of the gospel is the unique manner in which the author employs expositions of eight specific passages of the OT Scriptures:
2:5–9: Exposition of Ps 8:4–6
3:7—4:13: Exposition of Ps 95:7–11
4:14—7:28: Exposition of Ps 110:4
8:1—10:18: Exposition of Jer 31:31–34
10:1–10: Exposition of Ps 40:6–8
10:32—12:3: Exposition of Hab 2:3–4
12:4–13: Exposition of Pr 3:11–12
12:18–24: Exposition of Ex 19:10–23
Practical applications of this theme are given throughout the book. The readers are told that there can be no turning back to or continuation in the old Jewish system, which has been superseded by the unique priesthood of Christ. God’s people must now look only to him, whose atoning death, resurrection and ascension have opened the way into the true, heavenly sanctuary of God’s presence. To “ignore such a great salvation” (2:3) or to give up the pursuit of holiness (12:10,14) is to face the anger of the “living God” (10:31). Five times the author weaves into his presentation of the gospel stern warnings (see note on 2:1–4) and reminds his readers of the divine judgment that came on the rebellious generation of Israelites in the desert.
Literary Form
Hebrews is commonly referred to as a letter, though it does not have the typical form of a letter. It ends like a letter (13:22–25) but begins more like an essay or sermon (1:1–4). The author does not identify himself or those addressed, which letter writers normally did. And he offers no manner of greeting, such as is usually found at the beginning of ancient letters. Rather, he begins with a magnificent statement about Jesus Christ. He calls his work a “word of exhortation” (13:22), the conventional designation given a sermon in a synagogue service (see Ac 13:15, where “message of encouragement” translates the same Greek words as “word of exhortation”). Like a sermon, Hebrews is full of encouragement, exhortations and stern warnings. It is likely that the author used sermonic materials and sent them out in a modified letter form.
Outline
I. Prologue: The Superiority of God’s New Revelation (1:1–4)
II. The Superiority of Christ to Leading Figures under the Old Covenant (1:5—7:28)
.....A. Christ Is Superior to the Angels (1:5—2:18)
........1.Scriptural proof of his superiority (1:5–14)
........2.Exhortation not to ignore the revelation of God in his Son (2:1–4)
........3.Jesus was made a little lower than the angels (2:5–9)
........4.Having been made like us, Jesus was enabled to save us (2:10–18)
.....B. Christ Is Superior to Moses (3:1—4:13)
........1.Demonstration of Christ’s superiority (3:1–6)
........2.Exhortation to enter salvation-rest (3:7—4:13)
.....C. Christ Is Superior to the Aaronic Priests (4:14—7:28)
........1.Jesus is the great high priest (4:14–16)
........2.Qualifications of a priest (5:1–10)
........3.Exhortation to press on toward maturity (5:11—6:12)
........4.The certainty of God’s promise (6:13–20)
........5.Christ’s superior priestly order (ch. 7)
III. The Superior Sacrificial Work of Our High Priest (8:1—10:18)
.....A New Sanctuary and a New Covenant (ch. 8)
.....B The Old Sanctuary (9:1–10)
.....C The Better Sacrifice (9:11—10:18)
IV. A Call to Follow Jesus Faithfully and with Perseverance (10:19—12:29)
.....A Having Confidence to Enter the Sanctuary (10:19–25)
.....B A Warning against Persistence in Sin (10:26–31)
.....C Persevering in Faith under Pressure (10:32—12:3)
........1. As in the past, so in the future (10:32–39)
........2. Faith and its many outstanding examples (ch. 11)
........3. Jesus, the supreme example (12:1–3)
.....D Encouragement to Persevere in the Face of Hardship (12:4–13)
.....E Exhortation to Holy Living (12:14–17)
.....F Crowning Motivation and Warning (12:18–29)
V. Conclusion (ch. 13)
.....A. Rules for Christian Living (13:1–17)
.....B. Request for Prayer (13:18–19)
.....C. Benediction (13:20–21)
.....D. Personal Remarks (13:22–23)
.....E. Greetings and Final Benediction (13:24–25)
Source:
http://www.ibs.org/niv/studybible/hebrews.php
Tuesday, March 25, 2008
Hebrews Chapter 1
(Amplified Bible)
Hebrews 1 [Chapter Overview] [Book Overview]
1IN MANY separate revelations [[a]each of which set forth a portion of the Truth] and in different ways God spoke of old to [our] forefathers in and by the prophets, [study]
2[But] in [b]the last of these days He has spoken to us in [the person of a] Son, Whom He appointed Heir and lawful Owner of all things, also by and through Whom He created the worlds and the reaches of space and the ages of time [He made, produced, built, operated, and arranged them in order].
3He is the sole expression of the glory of God [the Light-being, the [c]out-raying or radiance of the divine], and He is the perfect imprint and very image of [God's] nature, upholding and maintaining and guiding and propelling the universe by His mighty word of power. When He had by offering Himself accomplished our cleansing of sins and riddance of guilt, He sat down at the right hand of the divine Majesty on high,
4[Taking a place and rank by which] He Himself became as much superior to angels as the glorious Name (title) which He has inherited is different from and more excellent than theirs.
5For to which of the angels did [God] ever say, You are My Son, today I have begotten You [established You in an official Sonship relation, with kingly dignity]? And again, I will be to Him a Father, and He will be to Me a Son? [II Sam. 7:14; Ps. 2:7.]
6Moreover, when He brings the firstborn Son [d]again into the habitable world, He says, Let all the angels of God worship Him.
7Referring to the angels He says, [God] Who makes His angels winds and His ministering servants flames of fire;(A)
8But as to the Son, He says to Him, Your throne, O God, is forever and ever (to the ages of the ages), and the scepter of Your kingdom is a scepter of absolute righteousness (of justice and straightforwardness).
9You have loved righteousness [You have delighted in integrity, virtue, and uprightness in purpose, thought, and action] and You have hated lawlessness (injustice and iniquity). Therefore God, [even] Your God ([e]Godhead), has anointed You with the oil of exultant joy and gladness above and beyond Your companions.(B)
10And [further], You, Lord, did lay the foundation of the earth in the beginning, and the heavens are the works of Your hands.
11They will perish, but You remain and continue permanently; they will all grow old and wear out like a garment.
12Like a mantle [thrown about one's self] You will roll them up, and they will be changed and replaced by others. But You remain the same, and Your years will never end nor come to failure.(C)
13Besides, to which of the angels has He ever said, Sit at My right hand [associated with Me in My royal dignity] till I make your enemies a stool for your feet?(D)
14Are not the angels all ministering spirits (servants) sent out in the service [of God for the assistance] of those who are to inherit salvation?
Who wrote the Book of Hebrews, Is it Paul?
by Fred Butler
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Who is the author of Hebrews? This has been a question asked by students of scripture since the close of the New Testament. The search has been conducted for over a millennium and is no closer to being ended. Answering the question and nailing down the identity of the elusive author is not necessarily an important controversy to resolve. The author’s anonymity does not affect the authenticity of the epistle’s inspiration, or the validity of its inclusion into the canon. Hebrews is still God’s authoritative Word. My endeavor with this essay is to engage in a fun exercise of Bible study and a look at Church history.
There have been a number of candidates suggested over the years for the authorship of Hebrews. Tertullian, the church father from Carthage (150-222 AD), believed Barnabas may have been the writer. Barnabas was the nickname given by the apostles to a disciple named Joseph. It meant “son of consolation/ encouragement” and he was given that name because of his selfless involvement in the early church. Barnabas was a Levite, according to Acts 4:36, so he would have been familiar with the OT sacrificial system and the Jewish rituals discussed in Hebrews. His insight to the OT would give him the authority to show how the types and shadows of the OT were fulfilled in Christ.
Apollos is another individual named as the possible author. He first comes on the scene in Acts 18:24, where he is described as a great orator, a man mighty in the scriptures. According to Acts 18:25, Apollos was a Jew who was instructed in the ways of the Lord. He was filled with a fervent spirit of evangelism for his Jewish brethren. His strong teaching abilities, coupled with a boldness to preach to the Jews, makes him a nominee for authorship.
There have been other names given as authors. Some of the candidates include: Silas, Luke, James, Clement of Rome, and strangely, Pricilla, the wife of Aquila, who both discipled Apollos, (Acts 18:26-27).
There is one final candidate, however, who stands out above the others. The Apostle Paul is, in my opinion, the only possible author of the book of Hebrews. The general consensus among Christians, until about the 1800’s, was that Paul wrote Hebrews. That agreement alone does not settle or prove that Paul wrote the book. All the facts have to be examined, because the acceptance of Pauline authorship is not with out its problems. Many students believe the style of Hebrews is nothing like Paul’s other letters. Plus, his usual greeting is missing from the opening of the book; another indicator Paul was not the author. Something else uncommon to Paul is the quotation of the Septuagint, the Greek Old Testament.
These are just some compelling arguments against Pauline authorship, but I am still convinced Paul wrote Hebrews, as I will attempt to show in this essay. I believe Paul’s authorship can be established with three areas of discussion. First, historical church tradition, then, internal evidence from the book of Hebrews, and finally, apostolic authority.
Historical Church Tradition
Before beginning, I need to define what is meant by tradition, because the word conjures up thoughts of Roman Catholic doctrine. Sadly, Catholicism has horrendously skewed the word. The reason being is the elevation of tradition to the level of authority with the scriptures. In Roman Catholicism, tradition is to be obeyed as equally as the Bible, and sometimes rather than the Bible. A perfect example is the celibacy of the priesthood. The scriptures nowhere forbid church clergy from marrying, but Catholic tradition has always maintained a celibate priesthood as being obedient to God. This is not what I mean by tradition.
The tradition of which I speak is established by church history. Orthodox Christianity believes, for instance, that the apostle Matthew wrote the gospel carrying his name, even though the gospel does not mention the author. The same can be said about the other three gospels, and Acts. We believe Mark, Luke, John, and again, Luke, wrote the books attributed to them because historical church tradition has established these men as the authors.
In like manner falls the book of Hebrews. Historically, the church believed Paul wrote the book. It is one thing to say the church has believed this, but is it provable? There is tangible proof found in the first collections of the NT epistles, and the writings of the church fathers.
Early after the close of the canon, and the passing away of the apostles, the churches began to collect the epistles of the New Testament. Paul’s epistles were the first to be gathered into one body, or corpus. From the early second century onward, Paul’s letters were circulated, not individually, but as a collection. The earliest and complete Pauline corpus is the Chester Beatty manuscript, p46, dated about 200 AD. It includes all of Paul’s epistles except the three pastorals, 1 and 2 Timothy, and Titus. The interesting note about this collection is that Hebrews is contained between Romans and 1 Corinthians. This is true for other similar collections of Paul’s letters, in which Hebrews is numbered among the other epistles that Paul authored.
Many important church fathers also wrote that Paul was the author. The church fathers were men, neither apostolic, nor inspired, who would comment in their writings upon biblical doctrine or particular heresies in the church. Clement of Rome, for instance, a contemporary of Paul (Phil. 4:3), wrote to the Corinthian church made famous in Paul’s two epistles. In his letter, dated about 96 AD, Clement quotes heavily from Paul’s letters, especially 1 Corinthians, the original letter to the church, and Hebrews. Though he does not name Paul specifically as the author, he references the book, in conjunction with the other epistles of Paul, as if he were the author without question.
Eusebius of Caesarea, an early church historian, wrote out a list of the canonical books of the NT at the request of the Christian-friendly emperor Constantine. In his list, he gave proofs of inspiration and canonicity for the NT, along with naming the authors of the various books. He claims, with authority, that Paul wrote 14 epistles including the book of Hebrews.
Athanasius was another father who defended Paul’s authorship of Hebrews. He was a contemporary of Eusebius and the theologian who defended the orthodox doctrine of Christ’s deity against 4th century Arianism. Like Eusebius, Athanasius was among other early church leaders to affirm the 27 books of the NT and name the individual authors. He too listed Paul as the author of Hebrews and placed the book between 2 Thessalonians and 1Timothy in his collection.
One final individual important to this discussion is the Alexandrian father Origen. Opponents of Pauline authorship often quote his remarks casting doubt upon Paul’s authorship of Hebews. Origen writes, “Who wrote the epistle [Hebrews], in truth, only God knows.” It is never pointed out, however, that the context of this quote argues for Pauline authorship. Within the same paragraph, Origen writes, “Therefore, if any church holds that this epistle is by Paul, let them be commended for this. For not without reason have the ancients handed it down as Paul’s.” Lastly, Origen quotes Hebrews in his writings over two hundred times as Paul’s epistle.
This is not a complete list of early church fathers that held to Pauline authorship, but it is evident many believed the apostle wrote the letter.
Internal Evidence from Hebrews
A second major consideration in determining the authorship of Hebrews is internal evidence. It is argued that the Greek style and vocabulary in the letter are not at all similar to those of Paul’s known epistles. A significant example is the absence of Paul’s typical greeting. All of his other epistles bear his name, then a sentence or two of salutation. The absence of a salutation would be unique to Hebrews if Paul wrote it. Moreover, Hebrews 2:3-4 implies the author was a second generation Christian. The passage says the gospel of salvation was, “confirmed unto us by them that heard him.” This statement appears to go against Paul’s insistence that he personally received the gospel from the Lord, (Gal. 1:11-12). Regardless of these strong points against Paul, when a study is conducted, I believe there are sufficient indicators within the book, as well as a similarity in style to Paul’s other epistles to say with confidence that he wrote Hebrews.
The first indication of Paul’s hand upon this epistle is found at the close of chapter 13. The last sentence of verse 24 reads, “They of Italy salute you.” Then the subscript adds, “Grace be with you all. Amen,” (vs. 25), and “Written to the Hebrews from Italy by Timothy.” Three things are to be noticed: First, Italy is the place of origin for the letter. Scholarship has placed the date of writing at around 62-65 AD. This would be about the time of Paul’s imprisonment in Rome. Secondly, Timothy is mentioned twice. He was a close companion of Paul, and possibly served as his amanuensis, writing down Paul’s dictation into an epistle. This was a common practice for much of Paul’s correspondence. When the postscript for 1 Corinthians is examined, four men served as the writers for Paul: Stephanas, Fortunatus, Achaicus, and Timothy. Some scholars point out Hebrews 13:23 where Timothy is called, “our brother,” and they say Paul referred to Timothy only as, “my son,” (I Tim. 1:2, I Cor.4:17). Paul, however, did not exclusively call Timothy, “my son.” He did refer to Timothy as “our brother” on four other occasions, 2 Cor. 1:1, Col 1:1, I Thess. 3:2, and Philemon 1. Thirdly, the epistle closes with the words, “grace be with you all.” This is a farewell used by Paul alone. No other NT writer uses this closing phrase. It was Paul’s signature trademark, a stamp of Pauline authentication for his epistles.
Furthermore, in Hebrews there will be found some familiar verses that resemble closely portions contained in Paul’s other epistles. For example, Heb.2:7-9 reads close to Phil.2:8,9 and I Cor.15:25-28, especially with the words, “put all things under his feet.” Another passage is Heb.5:12-14 which reads almost like 1 Cor.3:1-3. The concept of milk, strong meat, and babes are definite Pauline phraseology. There are many readings like these in the book of Hebrews. Two other significant ones to compare are Heb.6:10 with 1 Thess.1:3-5, and Heb.12:1 with 1 Cor.9:24 and Phil.3:13-15.
The most telling indicators pointing to Paul’s authorship of Hebrews are the exclusive use of specific theological themes, phrases, and motifs found only within his epistles. The first strong example is Paul’s doctrine of justification by faith. Paul was the champion of sola fide, faith alone in Christ. He outlines this doctrine in the two epistles, Romans and Galatians. In his discussion of Justification, Paul would use specific comparisons and allude to OT stories to make his argument. Two such comparisons are Abraham and Moses. Paul is the only NT writer (apart from James. See James 2:14ff.), who shows how Abraham is the picture of faith alone in God’s promise to save, and how Moses represented the law of bondage and works. Paul uses expressions like, “heirs of promise,” “obtaining an inheritance,” “seed of Abraham,” “law of death,” and the names of Abraham and Moses, in order to establish clearly the doctrine of justification by faith alone, as opposed to the law. The bulk of these phrases are found in Romans 4:13ff and Galatians 3 and 4. But look at Hebrews 2:16; 3; 6:13-17; 7:1-9 and 11:11,18, where the same theological concepts are discussed. No other author of the NT is so identified with the doctrine of justification by faith. The book of Hebrews is replete with the language Paul utilized to teach that doctrine. A further road sign pointing to Paul is the famous quotation from the prophet Habakkuk that says, “The just shall live by faith,”(Hab.2:4). That verse is quoted three times in the NT. First in Rom.1:17, then in Gal.3:11, both written by Paul, and finally, Heb.10:38.
A final problem that needs to be examined is Hebrews 2:3,4. As mentioned before, the verses seem to indicate a second generation Christian wrote the book. If Paul wrote Hebrews, this statement, it is argued, contradicts Gal.1:11,12, where Paul says he received his gospel from no man, but directly from Jesus Christ. Rather than being an argument against Paul’s authorship, professor and theologian, R. Laird Harris, believes Hebrews 2:3,4 affirm it. Dr. Harris writes, “The passage clearly does not rule out the apostle Paul as the real author. It only says that the author did not get his information directly from Jesus while He was on earth, but that he had his message confirmed by those who did.” In the opening chapters to Galatians, Paul defends his gospel against the Judiazers. They were spreading lies through out the churches that Paul was a rogue teacher, who preached a different gospel from the one the apostles taught. In Galatians 2:5-9, Paul testifies how when he met Peter, John and James, they affirmed that he preached the same gospel as the apostles in Jerusalem. This is exactly what Hebrews 2:3,4 is saying. Though Paul had a separate revelation of the Lord on the Damascus road, receiving his calling from the Lord Himself, his general information about Christ came from the disciples who saw and walked with the Lord personally.
This of course is not an exhaustive study of the internal evidence of Hebrews. It is sufficient, however, to show stylistic arguments against Paul are slightly exaggerated. The language usage, theological themes, and allusions to the other epistles of Paul provide a strong defense for Pauline authorship.
The Apostolic Test of Canonicity
The previous arguments from historical tradition and internal evidence adequately establish Paul’s pen in the writing of Hebrews. The best validation for Paul’s authorship, however, is with the test of apostolic authority. This test of canonicity is often overlooked in determining the author, or it is not given much thought.
What is meant by canonicity? The orthodox Christian faith teaches that the 39 books of the Old Testament and the 27 books of the New Testament were written by godly men inspired by the Holy Ghost as they wrote. Thus, the letters and books they wrote were considered God’s inspired and revealed word. The question then is how do we determine which books are inspired and which ones are not? By the time of Christ’s ministry, the 39 books of the OT were firmly held to as authoritative and canonical. The test of canonicity was quite simple. The book had to be written by a prominent man of God, such as Moses, Joshua, or David, or by a man, who without question, held the office of a prophet. Deuteronomy 13:1-8 lists tests for determining whether or not a man was a prophet. The man was anointed to perform miracles, signs and wonders, but also he was to point the people to God. If he caused them to sin, and follow false gods, that prophet was to be rejected and stoned. A prophet, then, was a man of God, proclaiming truth and exercising supernatural gifts given by God. The people understood that when a qualified prophet wrote, his writings were considered inspired scripture.
The establishing of canonicity is done in a similar manner with the NT. The difference is that apostles have replaced the office of the prophet. There are at least two important tests given for apostles. First, Peter discusses apostolic qualifications in Acts 1:21, 22 when choosing a replacement for Judas. According to Peter, an apostle had to have witnessed the earthly ministry of Christ, and be a witness with the apostles of the risen Lord. Paul is the one unique example. Though he did not witness the earthly ministry of our Lord, he makes it absolutely clear he saw the risen Christ. Paul’s experience on the Damascus road was so important to him that he repeated it everywhere he ministered. Paul’s testimony is recorded in its entirety three times in Acts (Acts 9, 22, 26), and alluded to many times in his epistles (see for example, 1 Cor.9:1, 15:8; Gal.1:16).
The second test is again, the anointing to perform miracles. Paul himself appeals to apostolic authority in 2 Corinthians 12:12 when he reminds his readers that; “the signs of an apostle were wrought among you.” Anyone could claim to be apostolic, but if he had not visibly seen the risen Christ, or authenticated his office by working true miraculous signs, then their claim was invalid.
How is this related to determing the author of Hebrews? Just like the OT prophets, when an apostle wrote a letter to a church it was believed they wrote in what was called apostolic voice. The recipients of the letter received it as inspired scripture because an apostle wrote it. This meant only an apostle could have written Hebrews in order for it to find a place in the NT canon. The only reasonable candidate is Paul, because he was an affirmed apostle. The two other men often named as authors, Barnabas and Apollos, did not hold the qualification for an apostle. Barnabas was from Cyprus and would not have witnessed Christ’s ministry, nor is there testimony that he witnessed the risen Lord. The Acts record seems to indicate that he was added to the church after the Pentecost. Plus, as Acts is read, Barnabas slowly begins to take a second seat to Paul whose ministry began to flourish in an apostolic manner (see Acts 13-16). Eventually Barnabas fades from the narrative of Acts completely. Apollos was also a second or third generation Christian from Alexandria, Egypt. Though he was a brilliant scholar, he too would not have been present to see Christ’s ministry, or the risen Lord. Also, it must be pointed out the Hebrews is an authoritative book calling for its readers to abandon the temple and Judaism. No other candidate would have the respect of the people to make such a command; only Paul would have that authority.
Conclusion
There are other questions to ask in regards to defending Paul’s authorship of Hebrews. I have not attempted to give a solution for every problem. The absence of Paul’s customary greeting, for instance, is still an issue. I have no idea why Paul left his name off this letter. Who knows? Perhaps he was afraid of offending some of the potential readers, or maybe the enemies of his readers. Also, the language style of Hebrews is different. Though there are many similarities to Paul’s other epistles, as I pointed out above, any person familiar with Greek will note a slight difference in syntax and style. But, that may be due in part to the purpose of Hebrews. Whereas most of Paul’s epistles were personal letters to individuals (Timothy, Philemon, Titus), and congregations (the churches in Rome, Corinth, Thessalonica) giving advice and correcting doctrine, Hebrews was written to address a specific theological theme: the superiority of Jesus Christ and the New Covenant over Judaism and the Old Covenant. A personal letter to a friend, or the family, is going to read different than an official report for a history class; even though they are different in style, the same person did write them. Whatever the case is with Hebrews, the recipients knew who the author was, or they would not have received the epistle, nor would it have found a place in the New Testament. I believe this is because they, as well as the early church, understood that Paul wrote it.
Sources Consulted
F.F. Bruce, “The Canon of Scripture”
Donald Guthrie, “Introduction to the New Testament”
R. Laird Harris, “The Inspiration and Canonicity of the Scriptures”
Homer Kent, “The Epistle to the Hebrews”
Stanley Outlaw, “Hebrews”
A.W. Pink, “An Exposition of Hebrews”
Robert Thomas, “New Testament Introduction Syllabus”
Source:
www.fredsbibletalk.com