Since the book
of Hebrews provides an overlooked key to the scriptural rapture of the church,
it will be worthwhile to discuss its authorship, which, although attributed to
Paul by tradition, has been disputed since the early days of the church. Its
location in the Bible is toward the back, following Paul’s epistles and
preceding the general epistles of James, Peter, John, and Jude. Its position
reflects the list of the epistles by the Third Council of Carthage: thirteen
epistles of the apostles Paul, the one [epistle] to the Hebrews, by the
same…[1]
It’s at the end of Paul’s epistles for those who would attribute it to Paul and
at the beginning of the general epistles for those who would attribute it to
someone else. Although it is somewhat neglected because of its position, it
provides excellent examples of reading and interpreting scripture as it reveals
how the Old Testament prophesied Christ.
As mentioned
Hebrews was attributed to Paul by tradition, but it differs from Paul’s other
epistles. Homer A. Kent, Jr. relates that the modern trend is to deny Paul’s
authorship.[2]
Origen suggested that another had written a polished account of what Paul has
dictated: The style of the Epistle…has not the vulgarity of diction which
belongs to the apostle, who confesses that he is but common in speech, that is
in his phraseology. But that this epistle is more pure Greek in the composition
of its phrases, every one will confess who is able to discern the differences of
style…. But I would say, that the thoughts are the apostle’s. but the diction
and phraseology belong to some one who has recorded what the apostle said, and
as one who noted down at his leisure what his master had dictated.[3]
Clement of Alexandria attributed the stylistic differences to translation. Paul,
he argues, had written the epistle to the Jews in Hebrew and Luke had translated
it into Greek, noting the stylistic similarities with the book of Acts.[4]
Kent states that the Greek Hebrews gives no evidence of being translated
material,[5]
and points to internal problems with identifying Paul as the Author: No name
is given in the epistle, a feature contrary to Paul’s otherwise invariable
custom. The writer places himself among those to whom the message of Christ was
confirmed by others (2:3), whereas Paul always insisted that he received his
gospel not from men (Gal. 1:12)…. The style of writing, as well as the author’s
preference for the Septuagint, differs somewhat of that of Paul, whose writing
was often more bold than polished and whose use of the Septuagint was not as
consistent as is found in Hebrews.[6]
Origen concluded his above explanation with: If then, any church considers
this epistle as coming from Paul, let it be commended for this, for neither did
these ancient men deliver it as such without cause. But who it was that really
wrote the epistle, God only knows. [7]
And, the Lord has promised: the Comforter, which is the Holy Spirit, whom the
Father will send in my name, he shall teach you all
things.John
14:26).
When the
authorship of Hebrews is addressed generally the focus is on two things. First,
someone is sought from a more Greek than Jewish environment, who would have
written in a more polished Greek and cited the Septuagint consistent with the
main text. Second, someone in Paul’s circle is sought, focusing on the familiar
details at the end of the epistle, such as, that I may be restored to you the
sooner.Heb.
13:19 Know you that
our brother Timothy is set at liberty; with whom, if he come shortly, I will see
you,Heb.
13:23 and they of
Italy salute you.Heb.
13:24 What has been
overlooked is the significance of another verse: I have written a letter to
you in few words.Heb.
13:22 Hebrews is not
an epistle of few words. A closer look at the epistle reveals a distinct break,
an end of one voice and the beginning of another, between these two
verses: Obey them that have the rule over you, and submit yourselves: for
they watch for your souls, as they that must give account, that they may do it
with joy, and not with grief: for that is unprofitable for
you, Heb
13:17 and Pray
for us: for we trust we have a good conscience, in all things willing to live
honestly. Heb
13:18
The break has
always been there and has always been noticed, but it has been attributed to the
beginning of the benediction. It is more abrupt than a simple change of subject.
It is the end of the body of the epistle and the beginning of the letter of few
words between Pray for us13:18 and
Amen,13:21 and is
followed by the benediction in which we are told of the letter of few words.
There are two authors of Hebrews, one for the body of the epistle, whose Greek
is polished, and another for the brief letter and benediction, who is familiar
with Paul’s circle of acquaintances. When the ancient men of which Origen spoke
received the epistle and read the brief letter and benediction in Paul’s hand at
the end, which was Paul’s way of authenticating his epistles, ()[8]
they knew it came from Paul and accepted it without question: The salutation
of Paul with mine own hand, which is the token in every epistle. (2 Thes
3:17)
For the speaker
or other author we can look at the familiar details in the main body of the
epistle. Who would be familiar with what Moses said, which is recorded nowhere
else: so terrible was the sight, that Moses said, I exceedingly fear and
quake? Heb.
12:21 And, who would
be familiar with the temple in heavenHeb.
9 after which
the temple made by handsHeb. 8:5, Ex.
25:40 was modeled?
The Lord is the author, and the one who transmitted to writing what He
expounded to them in all the scriptures the things concerning
himselfLuke
24:27 is Luke.
Hebrews is the teaching of the resurrected Jesus on the road to Emmaus, and
it is a commentary on the law that prophesied His
coming.Matt.
11:13-14 It is also an
excellent example of how to read between the lines of scripture.
[1] F. F. Bruce, The Canon of Scripture (Downers Grove, IL: InterVarsity Press, 1988), p. 233
[2] Homer A. Kent, Jr., The Epostle to the Heb.: A Commentary (Winona Lake, IN: BMH Books, 1990), p. 18, footnote 23
[3] Eusebius, Eusebius’ Ecclesiastical History, Book 6, Chap. 25, trans. Christian Frederick Cruse (Grand Rapids: Baker Books, 1991) p. 246
[4] Eusebius, Book 6 Chap. 14, pp. 233-334
[5] Kent p.22
[6] Kent p. 19
[7] Eusebius, Book 6, Chap. 25, p. 246
[8] Bruce, pp. 255-256