To Whom was the Epistle Written?
The
gospel was first brought to Jerusalem, a city and culture steeped in Jewish
religion and tradition. This made it
very difficult for the Jew to accept “a new and living way” (Heb. 10:20). They naturally compared every claim of the
gospel with their understanding of the Old Testament and their embedded
culture. It would be incredibly
challenging to help this culture understand their observances and rituals were
only shadows of better things to come.
The
author of the New Testament book of Hebrews understood this truth well. It was not sufficient to merely suggest the
gospel was an option to be considered along side Judaism. He had to strongly present a case for the
superiority of Christ in comparison to all that Judaism held sacred. Hebrews is full of comparisons, but it is not
holding up the religion of Christianity in comparison to the religion of
Judaism, but instead it is holding up the person of Christ as superior to
everything anyone has ever known. It
could be argued that such comparisons might be made to modern Christianity,
where it has strayed from the person of Christ, in the same way Judaism had
strayed from its divine roots.
Those
Jews who had not returned to Palestine following the Babylonian captivity were
referred to as “Hellenistic Jews.” Most
of them has been dispersed throughout the world and had settled in large cities
such as Alexandria and Rome. Once
becoming believers they started churches in their homes throughout the
city. It is speculated this letter would
have been meant for all these churches and circulated over time since its style
was more patterned after a Hellenistic Jewish sermon than a common
epistle. Because the author
persuades his readers not to go
back to the sacrificial system of the Temple, the implication is that these
congregations are in or near Jerusalem.
Hellenistic Jews farther away would not have been likely to take part in
the Temple cult very frequently, if at all. [1]
When was the Epistle Written?
A few passages in Hebrews, such
as the seventh verse of the thirteenth chapter, suggest that the book was
written sometime following Christ’s death.
However, George Guthrie, author of The New Application Commentary on the
book of Hebrews, points out that they must have been believers for quite
sometime. The author’s rebuke in the
fifth and sixth chapters of the readers prolonged immaturity certainly supports
this conclusion; as does the reference in chapter ten of the believer’s
perseverance of persecution at some previous time. Yet, clearly they had not yet experienced the
martyrdom and destruction, which was to come (12:4). The priests continued to serve in the temple
at the time Hebrews was written and it is known that Rome destroyed the temple
in 70 A.D., about forty years following Christ’s death. Thus, it is relatively
certain the book was written sometime in this forty-year window.[2]
Hebrews 13:23 also references
the release of Timothy from prison, so that places the date of authorship
following 50 A.D. Beyond this it would
be speculative to suggest an exact date of authorship. That does not dissuade many scholars from
making such speculations, of course.
Most likely the book was written in the years just prior to the
destruction of the temple during the time of the Jewish revolt and the
persecution of Nero.[3]
By Whom was the Epistle Written?
It is widely known and accepted that the authorship
of Hebrews cannot be determined with any certainty. The noticeable absence of the introduction to
this book lends itself to much speculation and debate. Some have assumed Pauline authorship, but
this is greatly disputed on account of the difference in the style of Greek
compared to Paul’s other writings. Paul
introduces himself in all his other epistles, so it seems unlikely he would
neglect to do so in this case.[4]
The author is probably similar to Paul in that
he too was a well-educated Jewish believer with a firm grasp on the Greek language. This seems evident by the advanced style and
abundant content related directly to Israel’s heritage. The author also appears to know some of the
apostles as indicated by the phrase, “one step away,” in the second verse of
chapter three. Furthermore, the author attributed quotations
from the Old Testament directly to God, signifying that he viewed scripture as
the very words of God, another commonality with Pauline authorship.[5]
David
Allen, author of The New American Commentary, argues for Lukan authorship
suggesting the good doctor wrote from Rome to a group of former Jewish priest
living in Antioch just before the destruction of Jerusalem in 70 A.D. One of the strongest supports for this
speculation is the fact that Hebrews uniquely uses 53 words common only to
those found in the two other books known to be authored by Luke (Acts and the
gospel of Luke). Some scholars doubt
Luke was the author due to some of the different theological approaches from
Luke’s other works and the more glaring fact that Luke was a Gentile.[6]
Others suggest the author could be Apollos, who clearly was a respected
and well-educated church leader of that day.
Martin Luther appeared to support this speculation, as have many modern
scholars.[7] Considering the fact that Apollos had “a
thorough knowledge of the Scriptures,” (Acts 18:24) and came from Alexandria,
the hub for Philo’s method of allegorical interpretation, this possibility
seems as likely as any.[8]
Jerome
and later scholars of the fourth century proposed that Barnabas might be the
true author. In fact, the Codex
Claremontanus, an ancient catalog of canonical books, titled Hebrews, “Epistle
of Barnabas.” He certainly fulfills the
qualifications needed to author this letter.
Most scholars agree that the Greek used in Hebrews is even more advanced
than that of Paul’s epistles, and it is clear from scripture that Barnabas, not
Paul, was viewed as the leader of the missionary duo (ref. Acts 14:12). Barnabas, a Levite (Acts 4:36), would have
had the necessary understanding to expound on the Levitical system as
referenced in Hebrews. Not to mention
that the few similarities with Paul’s epistles would be naturally explained due
to the two’s obviously close connection with each other and Timothy, who was
referenced in the letter.[9]
What is the Historical Context of the
Epistle?
The date,
authorship, and recipients of a letter help better understand the setting in
which it was written. Allen suggests Hebrews is the
most enigmatic letter in the New Testament due to all the uncertainty of these
components. It’s many stylistic
distinctions and its dependence on the LXX certainly shows it was not
translated from Hebrew or Aramaic.[10]
What is clear is that this book serves to
encourage Jewish believers to remain steadfast in their faith and avoid
slipping back into their traditions.
Though the Gentile Christians may well have been encouraged and educated
by the exhortations of this sermonic epistle, there is little doubt the
intended audience was the persecuted Jewish follower of Christ, an individual
that would have been quite prominent just before the destruction of temple during the
Jewish revolt.[11]
The period of the revolt was a
tumultuous time in Jewish history. Jews
were being held against their wills under Roman rule and subjected to constant
threat. Some professed faith in Jesus
Christ for the remission of their sins, yet remained Jewish in every other
aspect. Because the Jewish government
was a theocracy and had no separation of powers, there was no small amount of
confusion as to how a Jewish believer could fully adopt Christianity while
remaining a Jew nationally. To add to
their confusion and feelings of rejection, they are instructed by the Christian
apostles to love and accept the unclean, uncircumcised, pork-eating Gentile
barbarians!
A
culture steeped in bigotry toward a group of people is difficult to overcome
and takes much time for healing.
Changing one’s heart from being exclusive to inclusive does not happen
over night. This is an entrenched
mindset that must be reset and healed by the Holy Spirit. If a Jewish believer chooses not to submit
himself to the sanctification process he may continue in his bigotry causing
much of the Judaizing issues Paul and the other apostles had to specifically
address. Legalistic tendencies abounded
from the Jewish culture and were prone to spill over into a new fledging
religion. The Holy Spirit, through the
writers of the New Testament, fought against this trend at every turn, pointing
people to a love relationship rather than the ritualistic checklists that had
become so common.
The temptation on Jewish believers to return to
their heritage at this time in history must have been great. Moreover, the persecution for those who remained
steadfast must have been greater still.
It is one thing to endure the attack of outside groups, like the Roman
government, but to do so while also being ostracized and belittled by one’s own
immediate family would have been virtually unbearable. It should be noted that while Judaism, on
some level, was recognized and sanctioned by the Romans, Christianity was
not. Thus, even that small level of
protection was also undermined for the Jewish convert.[12] These believers were leaving behind every security
they had ever known, save only Christ Himself.
One might understand how a individual in such difficult
circumstance might be prone to “forsake the assembly” and need a word of
exhortation, as seen Hebrews 10:25. That
passage takes on a whole new level of meaning compared to it’s modern day
application, where often lazy and apathetic American believers are prodded by
their preachers to get out of their beds on Sunday mornings. Just imagine leaving the traditions of one’s
parents, grandparents, and all those closest to them only to be persecuted from
every side. Who, if not Christ, could
motivate such a radical change and commitment?
It is certainly understandable the reason why the author points to
Christ’s superiority over and over again in this context.
The
theme of Christ’s superiority is not in dispute, nor is the obvious mixture of
sermonic style and literary discourse.
What is not so apparent, however, is how the form relates to the content
as one seeks to grasp the author’s full intent.
Is the book of Hebrews a letter or a sermon, or both? And does that affect the interpretation as
the reader attempts to discern how some of the smaller literary sections relate
to the few larger components? There is
no shortage of opinions proffered by scholars seeking a better understanding of
this magnificent work.[13]
Guthrie
rightly points out the importance of two main literary types employed by this
author. First, the use of exposition, by
which the person and work of Christ are fully revealed, logically develops a
case for Christ as superior. Then, the
use of exhortation, by which the audience is challenged to a response, warns
against falling away, sin, punishment and the need to obey the message. Both methods point to a less simplistic
sermonic approach as the structure of this dynamic epistle.[14]
What are the Main Purposes of the Epistle?
The main proposition of this work is to show
that the New Testament under the blood of Jesus is superior and fulfills the
Old Testament under the animal sacrificial system. The Old Testament foretells
of the coming Christ, while the book of Hebrews masterfully takes those
teachings to reveal Christ Himself. Some
believers no longer feel the Old Testament is relevant and that the New Testament
has become its replacement. Hebrews
proves this to be untrue on every level by carefully linking the old to the
new, bringing both into a much deeper and fuller light.[15]
Leaders of the Protestant Reformation such as;
Martin Luther, Huldrych
Zwingli, and John Calvin, referenced three powerful truths from the book of
Hebrews to give weight to their movement:
“No sacrifice but Calvary, no priest but Christ, no confessional but the
throne of grace.”[16]
While claiming this epistle is
primarily pastoral, Allen summarizes the purpose as “the necessity of pressing
on to maturity in the midst of difficulty (6:1-3) by means of drawing near,
holding fast, and stirring one another up to love and good works (10:19-25).”[17]
Hebrews
establishes a thorough Logos Christology, supporting the first chapter of
John’s gospel. Jesus is clearly
presented as God, the exact representation of His being, and the creator of the
universe. If indeed Jesus is God it
would only bare to reason that Jesus is better than the prophets (1:1-4);
better than angles (1:5-2:18); better than Moses (3:1-4:13); better than Aaron
or any priest (4:14-7:28); that Jesus promotes a better Covenant (8:7-13); a
better sanctuary (9:1-12); and a better sacrifice (9:13-10:18). Jesus Christ’s superiority to all these
created things leaves only one conclusion.
Jesus Christ is the Creator.[18]
One
of the biggest controversies surrounding the book of Hebrews centers on the
issue of apostasy, the possibility of falling away from the faith. What is certain is that those who persevere
in faith will be saved and those who do not, will not. The question for debate is whether those who
do not persevere were ever truly born again?
I John 2:19 teaches, “They went out from us, but they did not really belong
to us. For if they had belonged to us,
they would have remained with us; but their going showed that none of them to
belonged to us.” This certainly
indicates that what may appear to be the loss of salvation is really just a
revelation of what has always been true.
Time will tell if someone’s heart has indeed been regenerated, marked by
the Holy Spirit, and thus destined for salvation.
The
intent of the author is to warn his Jewish audience not to return to Judaism,
as was the tendency when faced with such enormous pressure from all sides. To apply these teachings as a proof text for
something other than this intent is a poor hermeneutic, which leads to all
types of doctrinal error. One such error
is the teaching that once one has been regenerated by the work of the Spirit
that they can loose the salvation for which they have been promised.
Salvation is founded upon faith, which inherently involves
an element of the unknown. Christians
have a hope for their redemption as they eagerly await the completion of their
adoption (Rom. 8:23). The authors of the
New Testament do not know who has or has not truly trusted in Christ. In fact, some of the followers themselves may
still be struggling with that assurance.
The only way to really know is by the fruit that is produced. Perseverance to the end is one such outward
fruit. So, from the human standpoint, a
perspective not privy to the soul of a man, someone may appear to have all the
outward manifestations of a true believer.
They may be entrusted with all the rights and privileges of those within
the church. Indeed, they may even
participate in all the outward manifestations of the Spirit’s working. However, if they “fall away” or turn their
back on Christ, they have proven themselves to be unregenerate all along. From the human perspective they appear to be
giving up something they once had, but from God’s vantage point the heart of
the individual has never actually changed.
Teachings
of scripture, which warn of such things, are meant to promote a healthy
fear. Like the parable of the four
different soils, passages of warning such as seen in the sixth chapter of
Hebrews, pushes the readers to a regular self-examination of their faith and
subsequent fruit. The reader should
never assume he is the “good soil,” instead he should be about working out his “salvation
with fear and trembling” (Phil. 2:12).
One who turns his back on Christ to return to his man-made traditions
should not feel any sense of security or hope of salvation. In fact, quite the opposite, he should
greatly fear his destruction as the rotten fruit of his life bears witness to
the condition of his heart.
Fear is a good motivator.
The book of Hebrews addresses this in three distinct passages (2:15;
11:7; 12:21). In chapter two verses
fourteen and fifteen, the author writes, “Since the children have flesh and
blood, he too shared in their humanity so that by his death he might destroy
him who holds the power of death--that is, the devil-- and free those who all
their lives were held in slavery by their fear of death.” Here the author recognizes the fear of death
can truly be a motivator. Many people
are willing to go to great lengths to attempt an escape from death and the
potential punishment, which is to follow.
In the seventh verse of chapter
eleven the author writes, “By faith Noah, when warned about things not yet
seen, in holy fear built an ark
to save his family.” Just as fear
motivated Noah to build the ark to save his family, so too fear can motivate
people to faith in Christ, our true ark of salvation. Likewise, in the twelfth chapter the author
warns against refusing God, “a consuming fire,” and references the fear of
Moses. Once again, fear is used as a
motivator to prevent readers from “refusing Him who speaks” (vs. 25).
While fear is clearly a good
motivator, it certainly is not the best.
In the tenth chapter and twenty second verse the reader is told, “Let us
draw near to God with a sincere heart in full assurance of faith, having our
hearts sprinkled to cleanse us from a guilty conscience and having our bodies
washed with pure water. Let us hold
unswervingly to the hope we profess, for he who promised is faithful. And let
us consider how we may spur one another on toward love and good deeds.” Once our hearts have been cleansed from a
guilty conscience love enters in and drives out fear. As 1 John 4:8 explains more fully, “There is
no fear in love. But perfect love drives out fear, because fear has to do with punishment. The one who fears is not made perfect
in love.” So, while fear of punishment and falling away
may be used as a motivator in the beginning of our walk with God it is not the
ultimate goal.
What fear begins, love
completes. What the law and punishments
starts, grace fulfills. The book of
Hebrews may emphasize the fear of falling away and the consequential
punishment, but the ultimate goal is to lead people into a love relationship
with the Father, where fear is driven out and intimacy can thrive. Hebrews is unique in that it uses the
teachings of the law to point people to grace.
However, that method can sometimes be misinterpreted to imply that fear
and law is the ultimate means to motivate our obedience in a relationship with
God. In reality, they are just the
beginning.
Fear of punishment leads one to brokenness and repentance. When one repents, God is faithful and just to
forgive and cleanse of all unrighteousness (1 John 1:9). Once one is forgiven, they become grateful
and they begin to understand the love of God.
“He who is forgiven much, loves much” (Luke 7:47). Thus, what begins with fear leads to
love. The writer of Hebrews knows this
truth and seeks to help those who are familiar with the law of fear and
punishment move toward this relationship of grace and love. This is not only the goal of Hebrews; it is
the central theme of the entire Bible and cannot be lost in translation.
Works Cited
Allen, David L. Hebrews in The New
American Commentary. Vol. 35. Nashville: B&H
Publishing Group, 2010.
Guthrie, George H. Hebrews: From Biblical
Text to Contemporary Life, in The NIV
Application Commentary. Grand Rapids: Zondervan,
1998.
Morris, Leon. The Expositors Bible Commentary, Vol. 12. Grand
Rapids: Zondervan, 1981.
Walvoord, John F. and Roy B. Zuck, eds., The Bible Knowledge Commentary. Wheaton,
IL:
SP Publications, 1983.
Willmington, H. L.
Willmington's Guide to the Bible.
Wheaton, IL: Tyndale House
Publishers,
1981.
Wuest,
Kenneth S. Wuest's
Word Studies from the Greek New Testament. Vol 2. Grand
Rapids,
Michigan: Eerdmans Publishing Company, 1973.
[1]
George H. Guthrie, Hebrews:
From Biblical Text to Contemporary Life, in The NIV Application
Commentary (Grand Rapids:
Zondervan, 1998), 19-21.
[3]
Ibid.,
22-23.
[4]
Ibid.,
23.
[5]
David L. Allen, Hebrews
in The New American Commentary. Vol. 35 (Nashville: B&H
Publishing Group, 2010), 84-87.
[7] John
F. Walvoord and Roy B. Zuck, eds. The
Bible Knowledge Commentary (Wheaton, IL: SP Publications, 1983), 777.
[8]
Leon
Morris, The Expositors Bible Commentary,
Vol. 12 (Grand Rapids: Zondervan, 1981), 8.
[12] H. L. Willmington,
Willmington's Guide to the Bible
(Wheaton, IL: Tyndale House
Publishers,
1982), 516.
[13]
Ibid.,
516.
[15] Kenneth S. Wuest, Wuest's Word Studies from
the Greek New Testament. Vol 2 (Grand Rapids, Michigan: Eerdmans
Publishing Company, 1973), 14.
[16]
Willmington, 516.
