Hebrews: Intro

The origin and history of the book of Hebrews was a subject of controversy in the second century.

While there is no portion of the New Testament whose writer is so disputed, there is also no book whose inspiration is more secure.

The early church could not settle the issue of whether it was written by Barnabas, by Luke, by Clement, or by Paul.

Sometime around the end of the second century, the early church decided to establish that the book was written by Paul and for almost 1600 years the issue seem settled, if only in tradition. 

While early accepted writers such as Tertullian wrote clearly that the book was written by Barnabas and Origen wrote that it was written by Luke, the Roman church denied for almost 200 years that Paul was the author, and then for 16 centuries, taught that he was the writer.

My grandfather’s KJV, introduces the book as “The Epistle of Paul the Apostle to the Hebrews.”

We cannot begin our study without considering that the book does not include the clear requirements of all other New Testament books that are also called epistles.

An essential feature of all other epistles is that they are distinctly addressed by the writer to some definite individual, or body of individuals, and Hebrews is not so addressed. 

Hebrews further does not include the name of the writer, leaving some doubt as to whether it is indeed an epistle as defined by all other epistles. Yet, on the other hand, it does contain certain considerations which lead us to think of Hebrews as being as close to an epistle as it might get, even though it does not meet some basic requirements.

So even though Hebrews was not specifically addressed to a named person, it clearly was not addressed to the world in general , nor to all Christians, nor not even to all Jewish Christians, but to certain individuals closely and personally connected with the writer.

While we see that the book is clearly intended for the Hebrew Christians, there is no verse in the book which references any other class of converts.

Its readers are assumed to be familiar with the Levitical worship, the temple services, and the rituals of the Law of Moses.

They are not warned against circumcision (like the Galatians), probably because they were already circumcised.

These readers are called to view Christianity as the completion and perfect consummation of Judaism.

They are called to behold in Christ the fulfillment of the Law.

They are called to view his high priesthood as the very different type of new priesthood, superior to all that have come before or ever shall come, and not in line with the ancient & accepted basis of priesthood, being from the tribe of Levi.

It seems the book is sent as a message to one particular church about which we have the following facts:

Its members had endured persecution & loss of property.

They had shown sympathy for their imprisoned brethren 10:32-34 & 6:10.

They were in danger of apostasy & had not yet resisted unto blood 12:3-4 & 6:9.

Their church had existed for some length of time and some of their pastors were dead 13:7.

Their prayers are needed for the restoration to them of the writer 13:19.

They were acquainted with Timothy who was about to visit them. 13:23.

The arguments presented to them seem to suppose they appreciate the Old Testament.

The church addressed seems to likely be inside Palestine because:

No church outside of Palestine would likely have consisted of solely Jewish converts into Christianity.

Only Palestinian Jews would have felt attached to the Levitical process of worship.

Many passages seem to imply readers who had temple services going on before their eyes, as examples the entire 9th & 10th chapters speak of it.

In terms of final consideration of the writer himself :

St. Jerome from the 2nd century:

“That which is called the Epistle to the Hebrews is thought not to be Paul’s because of the difference of style & language, but is thought to have been from Barnabas or Luke. 

If however, it may have been Paul’s writing, he did not sign his name, as in all his other work, as it was addressed to the Hebrews, to whom Paul was not well liked”.

If the author was Barnabas, he was a Levite, which would help in the descriptions given within the book. Barnabas was known to be close to both Mark & Timothy (Acts 13 & 14). Barnabas had been referred to by the apostles as the “Son of Exhortation” , perhaps allowing a hint that he was capable of such writing.

Paul’s epistles always begin with his own name, but not here.

Hebrews 2:3 gives us a view that “so great salvation, which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him”   indicating the author heard the Word from those that had heard it from Jesus, not having heard it direct from the Lord.

But in Galatians 1:12 Paul states:

“For I neither received it of man, neither was I taught it but by the revelation of Jesus Christ.”

And in 1st Corinthians 11:23 Paul tells us:

“For I received of the Lord that which I also delivered unto you…”

From these verses, Martin Luther concluded the work was not of Paul’s hand.

Some scholars say that the book is possibly from a sermon Paul gave over time and was transcribed by St. Luke, who would have full command of the Greek language of the time, or perhaps Apollos, whom Luther favored as he was one of the most highly educated writers of the day.

The theology of the book is clearly in line with Paul, who was the strongest proponent of salvation by faith alone and that is one of the strongest messages given in this book.

Finally, only Paul ever mentioned Timothy in his writings in the New Testament, and we see that this book also does so in 13:23.

Perhaps the matter of the author is not as important as 19 centuries of speculation has made it seem.

This wonderful book outlines and defines our faith in the same way that Romans defines Christian living. It closes the chapters of faith alone, and opens the chapters of good works built upon the foundation of faith in God.

For after we study Hebrews we will know that salvation is by faith alone but that after salvation faith itself is not alone in our walk with Christ but is thereafter found to be aligned with the works of our new lives as seen by the fruit of our efforts to spread His Gospel.