Last week we read the first chapter of the book of Hebrews, and we will finish the book at the end of next week. One intriguing question that has been asked from the second century has been ‘who wrote this epistle?’ The text itself never gives the author’s name but we can learn quite a lot about him from the epistle. The NIV Study Bible states, “The writer of this letter does not identify himself, but he was obviously well known to the original recipients. Though for some 1,200 years (from c. AD 400 to 1600) the book was commonly called “The Epistle of Paul to the Hebrews,” there was no agreement in the earliest centuries regarding its authorship.”1 Tertullian an early Latin Church Father writing from Carthage in Africa around AD 200 wrote, “For there is extant withal an Epistle to the Hebrews under the name of Barnabas—a man sufficiently accredited by God, as being one whom Paul has stationed next to himself…”2 He goes on to quote from Hebrews chapter 6. The Reformer Martin Luther suggested Apollos was the author. The early church Historian Eusebius (c. AD 313) quoting the early church father Origen (Alexandria c. AD 225) “But who it was that really wrote the epistle, God only knows.”3 Check your Study Bible or those in the Church Library for other suggestions as to the author.
Another interesting question is ‘who were the recipients of the epistle?’ That they were Jewish Christians pretty much all would agree but where were they located? Many commentators will not speculate on this matter, but Guthrie argues for Jewish Christians in house churches in Rome. I believe his arguments are convincing.
Guthrie summarizes the message of Heb. 1-8 in the NLT Study Bible,
Sprinkled throughout the letter are warning passages and two of these passages are considered among the most difficult passages to understand in the New Testament. We’ll read one this week and the other next week. The one we read this week is found in Heb. 6:4-8. The difficulties revolve around whether those described are truly saved and have lost their salvation or were never saved in the first place. Commentators generally follow their traditions when arguing their positions. Those with Armenian backgrounds see these individuals as losing their salvation, those with Reformed backgrounds see these individuals as not truly saved in the first place. See Mt. 13:1-9, 18-23; John 5:24; Rom 8:39; 11:29, etc.
1Barker, Kenneth L., ed. 2020. NIV Study Bible. Fully Revised Edition. Grand Rapids, MI: Zondervan.
2Tertullian. 1885. “On Modesty.” In Fathers of the Third Century: Tertullian, Part Fourth; Minucius Felix; Commodian; Origen, Parts First and Second, edited by Alexander Roberts, James Donaldson, and A. Cleveland Coxe, translated by S. Thelwall, 4:97. The Ante-Nicene Fathers. Buffalo, NY: Christian Literature Company.
3Valesius. 1847. “Life of Eusebius Pamphilus.” In An Ecclesiastical History to the 20th Year of the Reign of Constantine, translated by Parker S.E., 260. London: Samuel Bagster and Sons.
4New Living Translation Study Bible. 2008. Carol Stream, IL: Tyndale House Publishers, Inc.
Another interesting question is ‘who were the recipients of the epistle?’ That they were Jewish Christians pretty much all would agree but where were they located? Many commentators will not speculate on this matter, but Guthrie argues for Jewish Christians in house churches in Rome. I believe his arguments are convincing.
Guthrie summarizes the message of Heb. 1-8 in the NLT Study Bible,
God has spoken about his Son and through his Son (1:1–3), and there are dire consequences for those who do not listen and respond with obedience to that word (2:1–3). In the end, Jesus, the creator and sustainer of the universe (1:2–3), will put away the created order like a person rolls up an article of old clothing (1:10–12).
Jesus is supremely worthy of our commitment, worship, and endurance in the faith, superior to the angels (1:5–14), to Moses (3:1–6), and to the Levitical priesthood of the old covenant (5:1–10; 7:1–28).
Jesus has made a new, heavenly covenant, offering himself once for all through his own death (8:3–10:18). Therefore, Jesus provides us with a superior basis for persevering in the Christian life. In his incarnation he endured as a faithful Son (3:1–6; 5:7–8; 12:1–2), and in his exaltation he reigns as the supreme Lord of the universe (1:2–4, 8–13); give us hope for our future.4
Sprinkled throughout the letter are warning passages and two of these passages are considered among the most difficult passages to understand in the New Testament. We’ll read one this week and the other next week. The one we read this week is found in Heb. 6:4-8. The difficulties revolve around whether those described are truly saved and have lost their salvation or were never saved in the first place. Commentators generally follow their traditions when arguing their positions. Those with Armenian backgrounds see these individuals as losing their salvation, those with Reformed backgrounds see these individuals as not truly saved in the first place. See Mt. 13:1-9, 18-23; John 5:24; Rom 8:39; 11:29, etc.
1Barker, Kenneth L., ed. 2020. NIV Study Bible. Fully Revised Edition. Grand Rapids, MI: Zondervan.
2Tertullian. 1885. “On Modesty.” In Fathers of the Third Century: Tertullian, Part Fourth; Minucius Felix; Commodian; Origen, Parts First and Second, edited by Alexander Roberts, James Donaldson, and A. Cleveland Coxe, translated by S. Thelwall, 4:97. The Ante-Nicene Fathers. Buffalo, NY: Christian Literature Company.
3Valesius. 1847. “Life of Eusebius Pamphilus.” In An Ecclesiastical History to the 20th Year of the Reign of Constantine, translated by Parker S.E., 260. London: Samuel Bagster and Sons.
4New Living Translation Study Bible. 2008. Carol Stream, IL: Tyndale House Publishers, Inc.
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