Introduction to Hebrews

Purpose & Theme of Hebrews

Occassion & Recipients

The book of Hebrews was written to a Jewish audience who was undergoing persecution for their faith, and therefore were tempted to relinquish Christianity and revert to Judaism.

The title “Hebrews” is not original to the letter, but it is very early (late A.D. 100’s), and well attested in the manuscript evidence.

Likely a Jewish community, due to the deep knowledge and frequent reference to the OT, especially the sacrificial system.

This Jewish community had suffered assault, plundering, & imprisonment (10:32-34).

This Jewish community evidently professed faith in Jesus Christ (3:1; 4:14; 10:23), yet some had “shrunk back” from this profession (10:39).

Though many in the community were no doubt believers, some were not. Note the detail that even unbelieving Jews could still be called “brethren” in an ethnic sense rather than a spiritual sense (3:1, 12; 7:5; 10:19; 13:22-23).

The community may have been in or around Israel, due to the fact that the letter seems to imply the recipients had access to the Temple.

The emphasis upon the “desert” (Chap. 3-4), has led some to conclude that a monastic type Jewish community like at Qumran, may be the audience.

The community possibly in or around Rome (cf. 13:24), though this in inconclusive, due to the fact that 13:24 may be taken as “to Rome” or “from Rome.”

That the community consisted of Jews of the Diaspora seems to be supported by the fact that the OT quotes are taken from the LXX.

Purpose & Theme

The primary purpose of the book is an appeal to endurance, to hold fast to the Christian profession (3:6; 4:14; 10:23). Hebrews 10:32-39 well summarizes the purpose of the book.

To facilitate that end, the author masterfully presents the idea of the centrality and superiority of Jesus Christ. In other words, “why relinquish Christianity when Christ is better?”

The word “Better” (κρείττων and it’s cognates appear 16x in Hebrews) “Better” means “superior to, of higher quality, or higher rank.”

Christ is “Better” that the angels (1:4), His salvation of sinners brings “better” things (6:9), because Christ is a “better hope” (7:19), with a “better testament” (7:22), which is a “better covenant,” established upon “better promises” (8:6), providing a “better sacrifice” (9:23), and a “better inheritance” (10:34), in a “better country” (11:16), with a “better resurrection” (11:35).

The book of Hebrews beautifully emphasizes Jesus Christ as both the final and fullest REVELATION of God, as well as the one and only means of REDEMPTION.

Hebrews 12:1-2 summarizes well the purpose and theme of the book. If Christ is superior, than I need to run the race with patience, and look unto Him as the author and finisher of my faith.

Author of Hebrews

Anonymous

The book of Hebrews is official anonymous, in that no name appears in the document. The reason for this is unknown. Clearly the recipients knew the author well, due to the fact he was personally aware of their history (5:11-14; 6:10; 10:32-34), yet the author nowhere names himself.

Controversial

The Cradle, the Cross, and the Crown: An Introduction to the New Testament Chapter 16: The Letter to the Hebrews

The debate most familiar to evangelical Christians is whether Paul was its author, but it is unlikely that he was (see below). Few scholars today believe Paul wrote Hebrews.6 Two major factors, in particular, support the near-unanimous consensus in this regard. First, the language of the book is different from that in Paul’s Letters. These differences extend beyond its vocabulary and style to the book’s imagery and theological motifs, such as the high priesthood of Christ. Second, and perhaps most damaging, is that the writer says he heard the gospel from those who received it from Christ (see 2:3)—something Paul vehemently denied about himself elsewhere (Gal 1:11–16; see 1 Cor 15:8).

The Cradle, the Cross, and the Crown: An Introduction to the New Testament Chapter 16: The Letter to the Hebrews

In lieu of Pauline authorship, a long parade of candidates has been proposed as the possible writer of Hebrews. These include Clement of Rome, Barnabas, Apollos, Luke, Silas, Priscilla, Philip, and even Mary the mother of Jesus.7 Each of these, excluding Luke, has the same problem: we have no known documents by these authors to compare with Hebrews. Lukan authorship has been vigorously defended by D. L. Allen.8 However, linguistic and rhetorical differences make it difficult to sustain high confidence in that view.9 It is nonetheless more possible than many other suggestions. Given the circumstances, therefore, it is best to admit that the authorship of Hebrews is unknown.

Importance of the Debate (i.e. Canonicity)

Though the issue of authorship is far from settled, the question often asked is “why does it matter?” Many scholars have stated, “The good news is that not one point of exegesis is dependent on knowing the identity of the person responsible for the letter.”

In other words, many people think the debate is fruitless. However, might I suggest that the primary importance of the debate is one of Canonicity.

What gives an anonymous book the right to be in the Canon of Scripture?

The primary test for Canonicity was Apostolic authorship or approval (John 14:26; 16:13). So who wrote Hebrews is in fact an important issue.

Conclusion

I am personally persuaded that this issue is important enough, and the evidence compelling enough, that we ought insist on Pauline Authorship of Hebrews.

Yet what do I mean by compelling?

Internal Evidence

The primary evidence against Pauline authorship is linguistic style and content.

However, the arguments against Pauline style are unconvincing, for two main reasons. First, early church history grants a plausible explanation for the differences in Greek style. Secondly, stylistic differences don’t seem so daunting when countered by the various parallels between Pauline style and the book of Hebrews. Here are some examples.

The key use of Habakkuk 2:4, “the just shall live by faith.” This is clearly Pauline, in that it is quoted only two other times in the NT, both in Pauline letters (Romans & Galatians).

The Theology, Christology, and use of the OT is completely consistent with Pauline thought elsewhere.

The Pauline tagline “Grace be with you all, amen” (Hebrews 13:25) only appears elsewhere in the NT in Pauline letters (2 Thess 2:2; 3:17-18).

Clearly the original audience knew the author (5:11-14; 6:10; 10:32-34), who also knew and worked with Timothy (13:23). Though not in and of itself conclusive, Timothy is most clearly and most often associated with Paul, even in Paul’s letters (1 Cor. 1:1; Col. 1:1; 1 Thess. 1:1).

The emphatic use of Psalm 2 & Psalm 110 is very Pauline (cf. Romans 1 & 1 Cor. 15).

Additionally, there exists frequent overlap of Pauline vocabulary, 30 of which are exclusively Pauline, i.e. not used by any other NT author.

Similar idioms of the Word of God being a sword, or the reference to milk vs meat, also have clear Pauline parallels elsewhere (Eph. 6).

The use of athletic imagery (Hebrews 12), is also another clear Pauline parallel (1 Cor. 9 & 2 Tim. 2).

The famous Pauline triad of faith, hope, and love also appears in the book of Hebrews (6:9-13; 10:19-25).

The second “most damning” evidence against Pauline authorship is the apparent reference to not being an eyewitness (Heb. 2:1-4), which Paul elsewhere clearly asserted the opposite.

However, is that the only way to read Hebrews 2:1-4? I would suggest it is not. Rather than being a denial of first person eyewitness status, the use of the first person plural in 2:3 could just as easily be read as a collective plural referencing the Jewish nation at large (cf. 1:2 with Rom. 9:1-5).

In summary the internal evidence is far from “conclusive” against Pauline authorship as it is often said. Rather, based purely upon internal evidence, one could make a strong case either way.

External Evidence

Turning then to external evidence, what can be learned of the authorship of Hebrews?

The early church fathers show an overwhelming support for Pauline authorship overall. Pantaenus, Clement, Origen, Eusebius, and Clement of Rome all favor Pauline authorship, as well as answer objections against it.

Pantaenus asserts that Paul wrote Hebrews, but officially left it anonymous in order to broaden its audience. Because Paul ministered so much among Gentiles, this gave him a bad name among many Jews. Leaving his name off of the document, allowed it to be judged on its own merit, rather than be dismissed by many Jews due to its authorship by Paul.

Clement asserts that the difference in linguistic Greek style between Hebrews and other Pauline letters was that the book of Hebrews was originally written in Hebrew in order to target its Jewish audience. Only later was the book translated into Greek by Luke.

Origen also supported Pauline authorship, while asserting the differences in linguistic style are rooted to the stenographer who penned the letter, while the thoughts were clearly Pauline.

Eusebius speaks of the “14” Pauline letters, clearly including Hebrews among them. In fact the eastern church was nearly unanimous in this respect. Doubt over the authorship of Hebrews was only in the western church.

Tertullian was the first do express doubt over Pauline authorship of Hebrews, favoring Barnabas instead. Yet all the church councils later from Hippo (393) to Carthage (397 & 419) supported Pauline authorship of the book.

The Cradle, the Cross, and the Crown: An Introduction to the New Testament Chapter 16: The Letter to the Hebrews

The book first appears in the canon among the handwritten manuscripts in Paul’s Letters, usually between 2 Thessalonians and 1 Timothy.12 This phenomenon is best accounted for by the tradition that Paul was the source of the letter in the letter collection.13 If so, it is possible that Paul was not the author of the document but that he included it in a collection of his letters on the basis that it was penned by one of his close associates, though this must of necessity remain in the realm of conjecture.14 Ultimately, the West accepted the book as Scripture without completely embracing Pauline authorship. It was enough that the author was connected to Paul.15 After the sixth century the placement of Hebrews is usually in its current position after Philemon, signifying canonicity, connection to Paul, and likely hesitancy concerning authorship.16

Date

Evidence:

Clement I quotes Hebrews in A.D. 95. So the book was clearly in existence before that.

The book never mentions the fall of Jerusalem and the destruction of the Temple in A.D. 70, which would have greatly aided it’s argument. In contrast, the temple operations are viewed as being present to the time of the author (7:8; 9:9; 10:1-2).

Timothy is mentioned as being know by the audience, and thus contemporary to them (13:23).

The persecution mentioned in the book (10:32, 39; 12:4; 13:3) may refer to the Neronian persecution that began in A.D. 64.

Conclusions:

Conservatively the book dates to around 64-69 A.D. that is, before the fall of Jerusalem.

If Paul is the author, it is best placed before his death, which occur during his second Roman Imprisonment c. A.D. 66-68.

Structure of Hebrews

Sermonic Style

13:22 calls the book a “word of exhortation” (παράκλησις). This Greek word only appears in Hebrews 13:22 & Acts 13:15, and it refers to a synagogue homily, or sermon.

In line with it’s sermon like style, the book of Hebrews will alternate between explanation & exhortation. The author will comment on a particular passage or idea, then urge us to a particular action based on that passage or idea.

The exhortation passages occur in five distinct “warning passages” scattered throughout the book.

Five Warning Passages

List the passages & purposes:

2:1-4 “Let us give the more earnest heed,” that is, DON’T DRIFT FROM THE WORD

3:7-4:13 “Let us strive to enter that rest,” that is, DON’T DOUBT THE WORD

5:11-6:20 “Let us go on to maturity,” that is, DON’T BE DULL TO HEAR THE WORD

10:19-39 “Lest us draw near & hold fast,” that is, DON’T DESPISE THE WORD

12:14-29 “Let us have grace to serve with godly reverence,” that is, DON’T DISOBEY THE WORD

Suggested Outline

Argument ((1:1-10:18)

Superior Over (1:1-4:13)

Prophets

Angels

Moses

Joshua

Superior Priesthood (4:14-10:18)

High Priest

Order

Covenant

Sanctuary

Sacrifice

Application (10:19-13:25)

Effectual Faith

Examples of Faith

Endurance of Faith

Evidences of Faith

Contribution of Hebrews

The NT would indeed be poorer without the book of Hebrews. This book uniquely contributes to the canon of Scripture in the following ways.

The unsurpassed presentation of Jesus Christ as both fully human and fully divine, and His unique role as the final and fullest revelation of God

The presentation of Jesus not only as our means of redemption, but also His ministry as our sympathetic High Priest

The fullest development in the NT of what is “new” about the new covenant, in contrast to the old covenant

The emphasis from beginning to end on the perseverance of Christians in the faith

The unique contribution of the so called, “hall of faith” in chapter 11, and development of the idea that the Christian life may involve great sacrifice