INTRODUCTION
The book of Hebrews is one of the
most difficult, debated, misunderstood, letters of the New Testament. It is one
of the most profound theological works in the New Testament. It is full of Old
Testament quotes and allusions concerning Christ and Israel . It speaks not of the
Gentiles. It is a letter to the Hebrew people. Because of the nature of the
epistles, the early church was reluctant to accept the epistle. This was in
spite of early evidences and use by those in the church. The evidence of use is
one of the earliest of the letters referred to by Clement of Rome around 95 AD.
We find quotes and references in the writings of Irenaeus, Tertullian, and
others of the second century. The biggest problem was apostolic authorship. It
became part of the canon in 393 AD. It was included because apostolic
authorship was not necessary to be included, only apostolic association (such
as Mark). Many early fathers believed Paul wrote the epistle, in early canons
it was include in the grouping of Paul’s epistles.[1]
AUTHORSHIP
The authorship is unknown. The writer does not give his
name. This has led to much debate and speculation in the history of the church
as to who actually wrote the letter. Included candidates are: Paul,[2]
Luke[3],
Barnabas,[4] Priscilla,[5]
Silvanus, Apollos[6], Peter,[7]
Jude, Mary the mother of Jesus,[8]
and even Clement of Rome. However, there is no clear answer. As early as
Origen, the Alexandrian church father who died about A.D. 255, says no one knew
who the writer was for sure.
The internal evidence consists of the following:[9]
·
He was a Hellenistic Jewish believer.
·
He was not an eyewitness of the ministry of
Jesus (Heb. 2:3)
·
He knew Paul, if not in person, by his
companions.
·
He had a good knowledge of the Old Testament.
·
He had knowledge of Paul’s writings (13:22-25
cf. with ending Philippians, Colossians, and 1 Thessalonians).
·
He knew Timothy (13:23).
Evidence seems to point to someone
from the Pauline circle, if not Paul. Brock gives the following evidences for
Paul.[10]
They fall in with what we know of Paul and implications from the text.
·
Hebrews 13:5 is common to Paul’s closing in his
epistles.
·
The mention of Timothy, his companion.
·
Paul knew the Law and the Old Testament.
·
Peter confirms that Paul wrote to his people (2
Peter 3:15-16).
·
Paul had a ministry to Israel (Acts 9:15).
·
The fact that the Law [Old Covenant] was passing
(Heb. 8:13) is in line with Paul (2 Cor. 3:11, Eph. 2:15, Col. 2:14).
·
There are 92 unique Pauline expressions in
Hebrews.[11]
While I lean toward a Pauline
authorship, or at least someone from the Pauline circle as the writer. I, nor
another else, can state dogmatically who wrote the book. A consensus against
Paul has developed in the last 100 years or so. However, the view is not
completely dead. Some do not so easily dismiss the patristic evidence, which
may be inconclusive, but is present all the same. There are still scholar’s
willing to argue for the Pauline authorship (W. Leonard; E. Linnemann; D.A.
Black). Cockerill observes: “It is
clear that Pauline authorship was defended in order to sustain Hebrews’
canonical status. In the end, however, the greatest biblical scholars of the ancient
church (Origen, Jerome) affirmed Hebrews’ worth and canonical status despite
doubts over Pauline authorship.”[12] It
is best not to speculate, or at least not to be dogmatic on whom the human
author may have been—the true author is God (2 Tim 3:16). In referring to
Origen’s statement that only God knows who wrote Hebrews, Kistemaker makes a
wise observation: “If scholars at the
dawn of the Christian era did not know who wrote Hebrews, we certainly will not
rise above them.”[13]
TO WHOM WRITTEN.
There is no question that the
letter was written to Hebrews who had accepted Christ (Heb. 3:1). While the
nationality of the readers is known, the location of the readers is just as
mysterious as the authorship. Although, it has been argued in the last century
that the book of Hebrews was for a Gentile audience,[14]
it has generally not been accepted. It seems to be clear that the author of the
Hebrews believed his readers to be Jews, acquainted with the Old Testament, and
the rituals of Judaism, as well as Moses and the Law.[15] Yet,
they were immature in the knowledge of the Word (Heb. 5:11-14). Gentiles where
unlikely to have the Old Testament knowledge that this letter demands. The only
geographical reference is the book is to Italy (13:24). However, it is hard
to determine if it used in the sense of location of the writer or the destination
of the letter. There are three major debated positions as to the location of
the readers:
First, Alexandria in Egypt. This
is mainly based upon the fact that the earliest manuscript we have comes from
there and it was where there was a large Jewish population. Alexandria
did have the largest population of Jews of any city outside the land of Israel
Second, Rome
had a strong Jewish population and the presence of a reference to Italy in the
letter. However, it is argued that there were many of Rome
who lived outside the city of Rome .
The writer is in an area were there is a Roman population and he is sending
their greetings back to Rome .
Likewise, Timothy was known by the Roman churches. It seems that Hebrews 12:4 presents
a problem, since the book was probably written during or after Nero’s
persecution of believers in Rome .
Hughes points out that the suggestion “that
these particular Christians in Rome had avoided martyrdom in the Neronian
persecution of A.D. 64 by associating themselves closely with the Jews and
their synagogue worship” is unlikely. By this time Jews would not have
been “antipathetic to the gospel of
Jesus Christ.”[16] Another factor in favor of the Rome
destination is Hebrews connection with the book of 1 Clement, which contains
the earliest reference to the book of Hebrews. 1 Clement was written from
Rome. In the final analysis, “apart from the reference to “those from
Italy” (13:24), there is not much to suggest a Roman destination.”[17] However,
it has arisen as the main view for the destination of Hebrews.
Third, is Palestine
or possibly Antioch .
These seems the most natural destinations and should not be overlooked. Bruce
sees the readers as Jewish believers who never knew or heard Jesus, and leaned
of Him secondhand (cf. 2:3f).[18] In
support, the author attempts to convince his readers not to revert back to
participate in the Levitical sacrificial system subject in or near the Temple . I hold this view and
that it was most likely written to the believing priest of Acts 6:7. It reports
that “a great many of the priests were
becoming obedient to the faith.” During this time, there were some 20,000
priests in the land of which it is reported that 7,200 were connected with the
temple[19].
If only a small minority believed it would still be a goodly number. For
example if the believing priests were:
1%
= 200 priests
2.5%
=
500 priests
5% = 1,000 priests
10% = 2,000 priests
The text in Acts is in the
imperfect tense which expresses continuing growth and multiplication.[20] This
means that whatever number the term great
many indicate, it also indicates that it was a growing number. That this
was written to these priests may be indicated by the following:
- "Hebrew" in the New Testament has the meaning of a Palestinian Jew or a Jew with Palestinian roots, as opposed to a Hellenistic Jew (Acts 6:1; 2 Cor 11:22; Phil 3:5).
- The priestly subjects in this epistle especially that of the High Priesthood of Christ supports this idea.
- O’Brien notes the book’s “argument presupposes considerable familiarly with the Levitical ritual and interest in it.”[21] Who would know the Levitical ritual better than a priest?
- Hebrews 5:12 could indicate a section within the assembly, not the whole assembly are addressed. Could this be a group of the priests, who had not fully comprehended the new truths of the gospel?
- Hebrews 6:10 indicates some type of ministry by the readers.
- If the book were written in the late 60’s, the hostile environment of coming war would indicate the reason why the recipients are never identified. “The Jewish-Roman relations were strained to the point of war; [this] would be ample reason to protect former priests likely to be viewed by the Roman government as potential leaders in the Jewish cause.”[22]
- Hebrews 10:32-34 indicates a former persecution; however details of the persecution are not given in the text. Hebrews 12:3-13 indicates they are presently undergoing some sort of persecution. The former persecution may well be the one as a result of Stephen’s stoning, and the present as that of the Romans leading up to the destruction of 70 AD. It fits well within this scope. They had not yet resisted unto the shedding of blood (Heb. 12:4).
Of the three proposals, the last
seems most natural. I agree with Hughes that this is the “best theory yet advanced to explain the
occasion and purpose of the Epistle to the Hebrews.”[23] Allen
agues that by now these priests had fled persecution to Antioch[24]
and it was the destination of the book. If Palestine
is not the destination, Antioch
is the next best place. One indicator that the Palestine
over Antioch is the location the subject of the
Sabbath rest, a practice which was banned in Antioch in 67-69 AD[25]
(cf. Heb. 4:1-10). In addition, Hebrews 13:12-13 indicates that they are still
in the land, and they are to now leave the land and the city and go outside the
camp. Palestine
is the best view.
DATE.
No scholar denies that Hebrews
was not written during the first century. There is no question that 1 Clement refers
to the book of Hebrews. 1 Clement traditionally has been dated around 96 AD;
however some recent studies suggest that it may have been written as early as
70-80 AD.[26] This
means that Hebrews had to be written some time before the writing of 1 Clement.
The best suggested date of Hebrews is before 70 AD, when Titus destroyed the
city and the temple. There is no indication in Hebrews that the event had not yet
taken place. If the destruction had taken place the preacher would have been strong
argument for the end of the old covenant. In fact, Heb 8:4; 10:24 indicates the
sacrificial system was still being practiced. It is also clear that the time
references (5:12, 10:32) indicate a date that must allow some time between
conversion and their present situation. It was written during the lifetime of
Timothy (13:23). He became active in the work of the Lord around 49 AD, which
indicates it was written sometime afterward. Hebrews 12:4, if it is a Palestine or Antioch
destination, likely applies to the coming destruction of the city by Titus. If
the Temple were
destroyed by the time this was written, would it not be a strong argument for
the passing away of the Old Covenant. Yet, this is not used, indicating the
destruction had not taken place at the time of writing. The preponderance of
evidence of the present tense when speaking of the sacrifices, the insistence
of the passing away of the old order, and the failure to mention the
destruction of Jerusalem favors a pre-70 AD date. It was written sometime
between 49 and 70 AD; most prefer a date during the mid to late 60’s.
PURPOSE
The purpose of Hebrews is both
theological and dispensational. Stam observes correctly, that it was “to
provide the solution to the believing Hebrews’ dilemma.”[27] The
book of Hebrews offers a powerful argument for the
transition in God’s plan from the old to the new dispensation. The
dilemma was difficult. They had accepted Christ as their Messiah, yet the
message of God was becoming more Gentile oriented. The big problem was change
from a messianic kingdom message to a heavenly message of the church, which
Paul identifies as a mystery (Eph. 3:1-10). Change causes a dilemma. Tenney
points out that these readers belonged to a period of religious and social
upheaval, being compelled to reorient themselves to a rapidly changing
situation.[28] This was
especially true of these Hebrews who are in or connected still to the synagogue
and the temple. The letter was to reorient
a community that has been disoriented by the chasm between the hope of the
earthly fulfillment of the kingdom, the reality of suffering (both in the past
and in the present), and the present ministry of Christ from heaven. To
reorient these Hebrews from the former truth or old dispensation, the letter
was to present truth of better things of the present dispensation. It was a
warning not to turn backward, but press on and embrace the better truths in
relation to Christ. The author writes to these readers to confirm that the
dispensation of the Law had changed to the dispensation of Grace. To show them
that the dispensational change had taken effect and they could not return to
the old dispensation of shadows of the law. They failed to see the full
significance of the incarnation; of the Abrahamic promise; and the importance
of Grace. They are to go on to better things in Christ. To prepare them for the
downfall and destruction of the old as indicated by coming events that would
happen shortly in 70 AD.
CHARACTERISTICS
The characteristic of Hebrews is
not that so much as an epistle, but a sermon. Allen notes that the book of Hebrews
“begins like a sermon, reads like a
sermon, but concludes like an epistle.”[29]
Note the following indicators of sermonic characteristics:
- It is a word of exhortation (3:13; 10:25; 12:5; 13:13,
22). The same expression, “word of
exhortation” is the same term to describe Paul’s sermon at
- It is a word of instruction or exposition. It is a weaving together of exposition and exegesis. Its instruction centers on Christ Jesus as the Apostle and High Priest (3:1). It presents a majestic Christology and His present ministry from heaven.
- It is a word of admonition. This is done by words of warning (2:1-4; 3:7-4:13; 5:11-6:20; 10:26-39; 12:14-29).
Stylistically Hebrews shows
strong oral characteristics, even though it is written. This is seen by three
major elements present in the book:[30]
·
The speaker identifies with the listeners using
the first person (we, us, our) while authoritatively speaking to his audience.
·
The references are found to speaking and hearing
thoughout the book (Heb. 2:5; 5:11; 11:32).
·
The strong balance between exposition and
exhortation rotating throughout the book.
Constable shows how the preaching
in the book is an alternation from exposition to exhortation. He gives the
following chart to note the major changes: [31]
EXPOSITION
|
EXHORTATION
|
Ch 1
|
2:1-4
|
2:5-18
|
3:1-4:14
|
4:15-5:10
|
5:11-6:12
|
6:13-10:18
|
10:19-39
|
Ch 11
|
Chs. 12-13
|
Another major characteristic of
Hebrews is its use of the Old Testament. Ellingworth says there can be little
doubt that the Old Testament is the primary literary influence on the author.[32] It
is said that it quotes, alludes to, and uses the O.T. more than any other book
of the New Testament.[33] Cockerill
calls the O.T., “the bone and marrow
of Hebrews.”[34] It
appears he uses or refers to a wide variety of the books of the O.T.[35] This
is of no surprise since its readership is Jewish. There are 28 Old Testament
quotations in Hebrews.[36] When
quoted it is the LXX that is quoted, not the original Hebrew text. The vast
influence of Hellenism during the first century seems to have made the LXX the
translation of choice. Even Jesus and the Apostles quoted it. The opening (Heb.
1:1-4) immediately confronts the reader with Old Testament revelation, stating
that it is how God “spoke” to his
people. The author in use of the Old Testament prefers passages that are in the
form of direct speech, speaking, rather than “it is written.”[37] The
author emphasis is on the action of God
speaking and His speech. He always quotes the direct form (spoke, said, say,
speaking, etc) when using the Old Testament. He uses the word wrote or written in reference to the Old Testament only once (Heb. 10:7),
and uses it mostly of other writings (Heb. 12:23; 13:22). The author views the Old
Testament as alive and the very voice of God. In its use “the author normally prefers to quote a
passage in extenso, rather than to
omit parts merely because they are not directly relevant to his theme.”[38] His
use of the O.T. is mainly Christological in nature. He does not refer to
contemporary Judaism, but to the Old Covenant and priestly institutions as
revealed in the Pentateuch. “Christ
stands in continuity with this system by fulfilling it.”[39]
There is a strong emphasis on
theological instruction, especially on Christology. It appears that the readers
had an insufficient view of Christ and His work, grace, and the Abrahamic
promise. Cockerill observes: “To
practice the old before Christ was to anticipate his fulfillment, to practice
it after, however, is to deny his sufficiency.”[40] The theme is on Christ
being superior to the Old Testament ritualism—a ritualism that is coming to an
end. Christ’s superiority is brought out by the continued use of the word
“better,” indicating Christ is better than the angels, Moses, and Abraham. One
of the greatest Christological statements in Scripture is Hebrews 1:3-4, which
centers upon His person. Christ is the Son of God, the Savior, and exalted
Lord. The letter also centers upon Christ as High Priest (8:1, 13:10), and is
the author’s most distinctive contribution to Christology. The doctrine of
Christ’s High Priesthood is the theological center of the epistle.[41] It is the main point (Heb
8:1). This High Priest is the Son (the title is used 12 times). MacLeod is
right when he says, “The expository sections of Hebrews center
on the doctrine of the high priesthood of Christ. The paraenetic [exhortation] sections, on the other hand, are dominated by the pilgrimage
motif.”[42]
Noticeably absent is the idea or doctrine of Christ as Head of the Church. A
significant absence if Paul is the writer. He is writing or preaching to the
nation of believing Jews, not the Gentiles. The epistle gives no indication
that these are other than Hebrew believers.
Like their forefathers in leaving
Egypt and who wanted to go
back to Egypt ,
they expressed the same attitude and desires in relation to their ritual system
and roots. Hebrews speak of dangers like those that their forefathers faced in
the wilderness. These dangers have a three-fold expression:[43]
- First, there are passive expressions denoting weariness in pursuing the devotion and progress in the faith (2:1; 4:1; 6:12; 10:19).
- Second, there are also in contrast expression that indicate possibility of active mutiny against God (Heb. 3:12; 6:6; 10:16).
- Third, is outward pressure of trials (2:18; 4:15;
10:32). The writing thus warns them against disobedience like their
forefathers that came out of
These conditions expressed
themselves because of their situation and being intimidated and the
marginalization suffered because of the name of Christ (10:32-34). These
admonitions help give the letter a strongly pastoral tone. A note of urgency
and pastoral concern infuses the whole letter. Its design is to get them
through the upheaval of the coming judgment on the nation Israel , the city of Jerusalem , and the temple. To move them from
the weakness of ritualism to the maturity in Christ. They are to keep the
faith.
IMPORTANCE
Charles Savelle says there are
five important contributions of Hebrews.
- First, it offers high Christology.
- Second, it marks an important argument for the transition from the old to the new dispensation.
- Third, it reveals the challenges Jewish believers were facing during this time.
- Fourth, it provides insight to the hermeneutical method of early believers.
- Fifth, Hebrews shows what the early preaching was like.[44]
WHY STUDY HEBREWS?
There are those who think that
the study of Hebrews is not important. That dispensationally it has to do with Israel , not he
Church, the body of Christ. However, there are important reasons to do so.
- It
tells how believing Jews are to leave the Jewish system and why,
especially in the light of the coming end of the transition and the
destruction of the
- It helps us understand the
relationship of the Old Testament and the New Testament connecting the
dots between the two.
- Hebrews challenges us to live by faith and gives us practical examples from the past of those who did so.
- It expands our understanding of Christology showing Christ as the true High Priest.
- It exalts the person and work of Christ and prompts us to draw near to Him.
[1] See Kistemaker, Simon J., NTC: HEBREWS,
13-14; Ellingworth, Paul, NIGTC: HEBREWS, 34-36; O’Brien, Peter T., PNTC:
HEBREWS, 2-4, for more information.
[2] Held by C.R. Stam, Henry Hudson, Robert C.
Brock, J.A. Seiss, and William R. Newell.
[3] Held by F. Delitzsch, David Allen.
[4] Held by J.A.T. Robinson, Zane Hodges, Homer
A. Kent, Jr.
[5] Held by Harnack.
[6] Held by Donald Guthrie, Luke Timothy Johnson,
Paul Ellingworth, and Ray Stedman.
[7] Held by William Hallman.
[8] Held by J.M. Ford.
[9] Marshall, I.
Howard, Stephen Travis, Ian Paul, EXPLORING THE NEW TESTAMENT: A GUIDE TO THE
LETTERS & REVELATION, 245.
[10] Brock, Robert C., HEBREWS: VERSE BY VERSE,
2-3e
[11] Brock, 209-212. Appendix 1 is a list of the
92. However, others like Ellingworth have just as impressive a list of terms
that differ from Paul, 7ff.
[12] Cockerill, Gareth Lee, TNCNT: HEBREWS, 6.
[13] Kistemaker, 6.
[14] Moffatt, J., ICC: THE EPISTLE TO THE HEBREWS,
xxiv-xxvi.
[15] Ellingworth, Paul, NTGTC: HEBREWS, 23.
[16] Philip Edgeumbe Hughes, A COMMENTARY ON THE
EPISTLE TO THE HEBREWS, 17.
[17] Hodges, Zane C., “Hebrews,” BIBLE KNOWLEDGE
COMMENTARY, 778.
[18] F.F. Bruce, ICNT: HEBREWS, xxx.
[19] Allen, David, NAC: HEBREWS, B&H, 66.
[20] Paterson, David G., PNTC: THE ACTS OF THE
APOSTLES, fn. 34, 236.
[21] Peter O’Brien, PNTC: THE LETTER TO THE
HEBREWS, 10.
[22] Allen, 66.
[23] Hughes, 14.
[24] Allen, 70-74.
[25] Ibid, 71-72.
[26] Cockerill, 34, fn 142.
[27] Stam, C.R., THE EPISTLE TO THE HEBREWS, 29.
[28] Tenney, Merrill, “A New Approach to the Book
of Hebrews,” BIB-SAC, July 1966, 232.
[29] Allen, 25. For a detailed presentation of
Hebrews as a sermon, see Cockerill, 11-15.
[30] O’Brien, 23.
[31] Constable, Thomas, NOTES ON HEBREWS, 6.
Although in the footnote he says there are short expositions (12:3-11;
12:18:24), however as a whole the genre is exhortation.
[32] Ellingworth, 37.
[33] Kistemaker, 10. He list 31 direct quotations
on page 9-10.
[34] Cockerill, 41.
[35] Ellingworth, 38, points out that there is no
evidence of Ruth, Esther, Job, Ecclesiastes, Song of Songs, and some of the
minor prophets
[36] Cockerill, 41.
[37] Ibid, 44.
[38] Ellingworth, 40.
[39] Cockerill, 21.
[40] Ibid, 40.
[41] MacLeod, David, “The Doctrinal Center of the
Book of Hebrews,” BIBLOTHECA SACRA, July 1989, 293. This journal will be
footnoted as BIB SAC from now on.
[42] Ibid, 300.
[43] Ellingworth, 78-79
[44] Charles Savelle, “Five Contributions of the
book of Hebrews,” http://www.bibleexposition.net/ November 1,
2010.
