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I. IntroductionAuthorshipThe author of Hebrews is anonymous. He neither explicitly tells us his name, as is normal in the epistles, nor does he provide sufficient internal clues to provide any definitive conclusion. Furthermore, the external evidence is inconsistent, with the only real consensus being that the true authorship is unknown. The text of Hebrews gives us some clues to author's background. It appears that the author was not an eyewitness of Jesus, first hearing the gospel with his readers from the testimony of eyewitnesses (2:3-4). He was acquainted with Timothy (13:23), and with Christians from Italy (13:24). Finally, the text reveals an author who has deep concern and affection for his readers, asking them to “bear with this word of exhortation (13:22).” The author appears to be very well educated. The book uses elevated Greek language, especially in comparison to Paul's normal use of the language. [1] The author's development of thought within the book leads many to believe that he was classically trained in rhetoric. [2] It is clear from the text that the author was well acquainted with the Old Testament, and specifically the Septuagint. The author's use of this Old Testament translation into Greek, along with certain themes and phrases familiar to Hellenistic Judaism, suggests that the author was himself a Hellenized Jew [3]. Based on the themes raised in the book, most scholars also presume that the author was acquainted with Paul or at least Pauline theology [4]. Each commentator and scholar seems to have a unique opinion as to the author of Hebrews. Even the early church fathers disagreed with the authorship. The Eastern Church seemed to lean towards Pauline authorship [5]. Because the language of the book is more elevated than Paul's epistles, most scholars today doubt that Paul wrote this book. Ironically, it is this mistaken identification with Paul that led to its inclusion in the New Testament canon. [6] Clement of Alexandria states that Paul wrote the book originally in Hebrew and that Luke translated it into Greek. [7] However the quotations from the Septuagint would make this unlikely. Barnabas is suggested as the author by Tertullian, [8] due to his association with Paul, the fact he was a Levite, and his reputation as an encourager (13:22). For those who believe this book to have been written from Rome (see Audience below), the similarity of the exhortations in Hebrews to the reference in 1 Peter 5:12 might suggest Silas as the author [9]. Martin Luther first suggested that the author is Apollos because of his reputation for eloquence (Acts 18:24) and the elevated language and rhetoric used in Hebrews [10]. Some have even speculated that the author was Priscilla, although the masculine gender of the first person pronoun used in Hebrews 11:32 would contradict this. [11] There are many other possibilities raised, perhaps because, as Mofatt states, “our modern pride resents being baffled by an ancient document.” [12] It is probably best to conclude, as Origen did, that “only God knows for certain” [13] the author of Hebrews. DateMost discussion on the dating of Hebrews revolves around the destruction of the temple in Jerusalem in AD 70. Hebrews 9:6 speaks of the priests “continually entering the tabernacle performing diving worship,” suggesting that the temple sacrifices were still taking place at the time of the writing. Mofatt, however, suggests that this is merely the use of the “historical present,” and presupposes no such thing [14]. Nonetheless, the writer of Hebrews states in 8:13 that the old covenant is ready to disappear, not that it already has. This suggests that, indeed, the temple sacrifices are still happening [15]. Therefore, Hebrews very likely was written prior to the destruction of the temple in AD 70. Timothy's release from prison in 13:23 provides another dating clue. If we assume that Timothy was imprisoned in Rome when he visited Paul during his second imprisonment (2 Timothy 4:11) [16], Hebrews would have to have been written after AD 64. Therefore Hebrews was written sometime between AD 64 and 70. AudienceThe title “to the Hebrews” is a late addition to the text. However, the abundant Jewish content, including Israelite history, the sacrificial system, and Old Testament quotations, clearly demonstrates that the original audience was Jewish. Some scholars suggest that references to priests presume that the audience consisted of former priests [17] or that the audience was located in Palestine [18]. However, the use of the Septuagint when quoting the Old Testament, along with other Greek symbols and ideas, suggests instead that the audience consisted primarily of Hellenized Jews. Like the author, the original readers of the book were not personal eyewitnesses of Christ (2:3), giving further evidence that they were not in Judea. Wuest states that the audience consisted of non-believing Jews who had dabbled in Christianity [19]. However, the book gives every indication that the original audience was saved. The readers are repeatedly called “brethren” and are encouraged to “hold fast to our confession,” (4:14). Not only are they saved, but they had faced persecution for their belief (10:32-35). At the end of the book, the writer states, “those from Italy greet you.” At first glance this might suggest that the writer is in Italy. However, it just as easily could indicate that the readers were in Italy and that the writer was passing on greetings from Roman expatriates [20]. In Acts 18:2 we find some Jewish Christians who had come from Italy. Aquila and Priscilla had been expelled from Rome by order of Emperor Claudius. According to Suetonius, Claudius “banished from Italy all the Jews, who were continually making disturbances at the instigation of one Chrestus.” [21] The name Chrestus is another form of the Latin word for Christ. Apparently some public dispute between the Jews and Christian gave cause for the Emperor to exile at least the Jewish Christians, including Aquila and Priscilla [22]. This exile is consistent with the persecution described in Hebrews. According to Hebrews 10:32, the readers of Hebrews had suffered persecution, including public ridicule and the seizure of their property. Banishment would have been considered a public spectacle and would have resulted in the property seizures [23]. Furthermore, such punishment was short of death, which the writer says they had not tasted as of yet (12:4). William Lane cites additional evidence that the original audience was in Rome: [24] 1) The Roman church was known for its generosity (Hebrews 6:10ff, 10:33ff); 2) Around AD 95, Clement of Rome wrote an epistle which borrowed heavily from Hebrews, demonstrating that the book had wide spread distribution in Rome; and 3) Certain terms found in Hebrews are found in other Roman church documents of the early 2 nd century. Based on this evidence, the original audience of the book of Hebrews was most likely a group of Hellenized Jewish Christians who lived in Rome between AD 64 and AD 70. BackgroundThe Roman Empire was a melting pot of religions and cultic practices. While the Empire only actively supported the pantheon of traditional Roman religion and emperor worship, as new nations were conquered, the traditional religions of these nations were often adopted and practiced by people even in the capital city. Some of these religions were religio licitia (licensed religion). Most, however, were religio illicitia (unlicensed religion). In 37 BC, Herod, an Edomite who practiced Judaism, allied himself with Rome against the Parthian empire to the east of Judea. As a reward for Herod's alliance, Rome made Herod the King of the Jews and granted Judaism the status of religio licitia [25]. Jews would not be required to participate in emperor worship, and paid a tax to support the Jewish temple rather than the temple to Jupiter in Rome. In the early history of the church, Christianity was considered to be a sect of Judaism, and was therefore legal in the eyes of the empire. It was for this reason that the persecution under Claudius was relatively mild compared to future persecution of both the Jews and Christians. However, as more and more Gentiles became Christians, the empire began to perceive Christianity as a religion separate from Judaism. Rome suffered a devastating fire in AD 64. Nero, in order to deflect the blame for the fire from himself, accused the Christians of setting the fire, and began the first systematic state-sponsored persecution of Christians [26]. This act demonstrated that the Roman government no longer considered Christianity to be a sect of Judaism and no longer would receive protection as a legal religion [27]. Hebrews, then, was most likely written to the Jewish Christians in Rome who, “have not yet resisted to the point of shedding blood (12:4),” but were on the verge of great persecution because of their faith in Jesus Christ. These Jewish Christians now had to choose between Jesus and Judaism [28]. If they were to choose their old faith over Christ they would be part of a religio licitia , and not face the coming suffering. Therefore, the writer of Hebrews must demonstrate to this audience that Jesus is so superior to Judaism that it is worth enduring the suffering to come. PurposeThe purpose of the book of Hebrews is to encourage the Hellenistic Jewish Christians in Rome to remain faithful to Jesus Christ rather than return to their Jewish heritage. Because of Christ's supremacy, the readers of Hebrews are encouraged to not drift away from their faith (2:1), but to press on to maturity in Christ (6:1), holding onto the confession of hope (10:23), laying aside every encumbrance (12:1) and enduring in the faith as the saints before did (11:1-40), and as Christ himself did (13:12-13). ThemeStructureThe author of Hebrews demonstrates to his readers that Christ is superior to their former Jewish faith. He first demonstrates first that Jesus is the supreme messenger of God (chapters 1-2) and secondly that Jesus is the supreme High Priest of God (chapters 3-10). He then exhorts them to hold fast to their faith in Jesus (chapters 10-13).
[Next: Jesus, the Supreme Messenger of God] Footnotes
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