The Epistle To The Hebrews By Bart D.
Page 1
Introduction
The Epistle to the Hebrews (Hebrews) is commonly believed to be that of homily nature ,
meaning it was written as sermon to fortify faith and not as doctrine to dictate or guide. Bart D. Ehrman,
author of The Bible a Historical and Literary Introduction, points out that the text is read more like a
“word of exhortation” (Heb 13:22), which the author of Hebrews asserts it to be, and does not actually fit
the description of a letter as we will see shortly . This view of homily nature becomes evident given the
structure of the text and the purpose it is meant to fill. In order to understand and describe the objective
of Hebrews, context for when it was written and by who it was written is critical. This will …show more content…
give us
better insight as to the intended audience of the work, thereby helping to shed light on the core meaning
of the text. Given that the book contains no addresser, the authorship of Hebrews has been contested
throughout history. Initially, this text was ascribed to be of Pauline origin but recent scholars have
ruled this possibility to be unlikely . Ehrman points out that there are major differences in writing styles,
subject matter, and tone with confirmed documents written by Paul and that of Hebrews2. This argument,
as stated by Ehrman, becomes the central point for modern scholars in their rejection of Paul as the author
of Hebrews despite the correlation of Timothy to Paul who is mentioned briefly towards the close of the
scripture (Heb 13:23) .
There are many theories of other possible authors (Apollos, Barnabas, Silas, and
Priscilla)1 , but scholars can only be certain that its authorship is unidentified. Without an author to
attribute the work of Hebrews to, deciphering the meaning of the text becomes slightly more difficult and
so we must rely solely on the date of the text in order to help derive meaning from the words therein.
Page 2
Hebrews gives us hard clues as to the possible date that the words were penned. Given that the letter of
Clement of Rome to the Corinthians references Hebrews, we can be assured that it was written prior to or
around 96 A.D. Hebrews gives mention to the Temple, the Tabernacle, and speaks of priestly sacrifices
throughout the text which should lead us to believe that Hebrews could have been written prior to the
destruction of the Second Temple in 70 A.D. It is important to note here that some scholars (like
Ehrman, who argues that the reiteration of faith riddled in Hebrews “would already have known about
such things. It seems more probable, then, that we are dealing with a group of gentile converts” ) do not
share this view of pre Temple destruction authorship and instead present the idea that the events discussed
in Hebrews are a call to older times in which the audience would not be closely familiar with in person
but rather only had experienced through biblical passage. We see this idea expressed in the New Catholic
Encyclopedia, “Hebrews is not interested in the existence or potential attractions of the second temple. It
uses the scriptural image of the desert tabernacle primarily as the foundation for its Christological
exposition.” Barnabas Lindars writes, “Some even think that the readers are Gentile Christians, who
have deep interest in the Jewish Scriptures, and need to understand the Christian gospel in relation to the
more accurately.” Lindars does not agree with this statement but merely indicates that there are indeed
scholars who share this view, like Ehrman or Moffatt and Windisch (which author Bruce Frederick points
out) . Other scholars propose that the constant referral to the old covenant, coupled with the assertion
of the importance of the new, tells us that the audience for Hebrews could only be that of Jewish-
Page 3
Christian faith as there would be no reason for gentiles to be overly concerned for maintaining the prior
covenant and fundamental Jewish traditions if they were gentile converts. Abandonment of the new, for
a return to the old, is expressed as non-option in the text and thus implies that the addressee are closely
familiar Judaism. Frederick points out that “And while, if we were compelled to regard the addresses as
Gentiles, we might give some sort of meaning to the exhortation in 13:13 to go forth to Christ “outside
the camp,” such language is much more intelligible if addressed to Jews.” Some scholars point out that
Hebrews can be narrowed down from Jewish Christians to the more specific group of “converts from the
Jewish priesthood” . This idea is supported throughout the text as a large portion pertains to the
ritualistic addressment of priestly duties, namely Christ.
We have examined the author of Hebrews and have come up mostly empty handed but we were
given clues as to the date of origin and region of (highly debated and theorized). Given the spectrum of
speculations on to whom Hebrews was written for, it is unfair to assign, with certainty, the captive
audience for this literary work without first discussing the text. Moving forward with the dissection of
Hebrews, we must keep in mind what we know. Hebrews was written anonymously, the time frame of
origin is roughly between 50 A.D. and 96 A.D., and the intended audience is widely disputed as being
attributed to newly converted gentiles (such as Erhman suggests), Jewish Christians (as Frederick points
out ), and or displaced Jewish priest given their conversion to Christianity as it were known during this
era (as cited by Frederick ). How we attribute this work is largely up to personal interpretation but
should be reconciled with scholarly support based on historical evidence.
Page 4
Discussion
The opening chapter of any text is important in establishing a theme and a tempo of the text
contained within subsequent pages. Hebrews is no exception to this principal. To quote the text, “God
spoke in partial and various ways to our ancestors through the prophets; in these last days, he spoke
through a son, whom he made heir of all things and through whom he crated the all universe” . This
verse establishes and acknowledges the work done in the Old Testament but places this messenger
above the former (“Majesty on high, as far superior to the angels” ). The next chapter is a defense of this
statement of Jesus’s superiority to that of even the angels. This is perhaps a good time to speculate as to
why the author felt the need to convey this idea with a sense of urgency in the opening of his message. If
he or she were speaking to gentiles in this address, then why this idea was needed to be reinstated is
unclear. The traditional Jewish view is not questioned but only asserted briefly. It stands to reason that
the author of Hebrews is reminding the audience why they have chosen to walk in the path of Christ
instead of the unquestioned traditional teachings (as far as this text is concerned for it audience, or so it
appears). Chapter two of Hebrews further supports this idea of Jesus’s legitimacy and gives further clues
about a possible audience. Hebrews author uses Old Testament scripture to argue Jesus’s authority but
not before reminding the audience of salvation being only obtainable through this connection. If the
author was in fact arguing the purpose and fulfillment of Jesus, why would he or she use the Old
Testament as the foundation to his or her argument unless the group to which he or she was speaking to
regarded these ideas as axioms of their own existence? The next chapter regards Moses in high esteem
without question but notes that “he is worthy of more “glory” than Moses, as the founder of a house has Page 5
more “honor” than the house itself. ” This concept of legitimacy of Christ, using the base principles of
Judaism, further supports the theory that this writing was intended for Jewish audience (“if we hold fast to
our confidence and pride in our hope” . This verse may illustrate some form of persecution or
ostracization based on new perspective (as this was the subject being addressed prior to this line)).
Chapters 4 address the Sabbath and essentially reads as a promise that all that was true before still holds
true (unless it does not). The verses contained in chapter 4 might give insight of the lack of direction the
Christians felt during this time without an explicit document or focal leader. Hebrews author is simple
pointing out that the traditional law remains except in places where Christ teaches us otherwise.
Chapters 5 – 10 go into great length to support and clarify the authority of Christ as high priest
given supremacy that transcend time. It is as if the author of Hebrews, at this point, is addressing the
clergy in regards to how God can be accessible without the authority of the high priest because Christ has
bridged a gap between man and God. “No one takes this honor upon himself but only when called by
God, just as Aaron was. In the same way, it was not Christ who glorified himself in becoming high
priest.” This verse is very telling in that there seems to be some dispute as to how a group that, seems
displaced, is supposed to connect with God without the line of Aaron to be a conduit and the temple to be
the channel. The argument Hebrews takes in regards to this problem is laid out clearly in 5-10.
Old traditions no longer apply, it has been replaced by Christ’s eternality as God’s son serves forever as
the medium to God from God much like the line of Aaron had. This might lead us to believe that those
that had served as high priest are in need of a clarification of the role they now serve. “Although you
should be teachers by this time, you need to have someone teach you again the basic elements.” “But Page 6
we are sure in your regard beloved, of better things related to salvation” “God is not unjust so as to
overlook your work and the love you have demonstrated for his name by having served and continuing to
serve the holy ones” . Hebrews is trying to acknowledge the prior patronage of individuals in the
audience but citing that the life of Christ has changed role in which they play. “For if that first covenant
had been faultless” (indicates again that the original testament is held in high regards) “no place would
have been sought for a second one.” This is the theme of Hebrews.
We acknowledge the importance of
the Old Testament but have replaced it with God’s new promise. Turning back now (to what is the matter
at hand (Paganism? Judaism?)) to the old way is not a satisfying option for salvation. This is the message
of the remaining text in Hebrews. Hebrews 11-12 cites to the audience passage from the Old Testament
that illustrates how unwavering faith is the only course of action. Persecutions are trials of faith like their
ancestors received and the people are reminded that God is a disciplinary figure who is quick to correct in
harsh. “They were stoned, sawed in two, put to death at sword’s point; they went about in skins of sheep
or goats, needy, afflicted, tormented.” The more urging message in the aforementioned chapters is
perhaps the penalty for disobedience which again, uses the Old Testament scripture to cite those who
defied divine message (and those that followed); this idea highlights faults in the scripture of old and
gives a reason for the necessity of Christ …show more content…
intervention.
The closing chapter of Hebrews feels slightly out of place but serves as a departing summation
and recaps in brief what the text was trying to communicate. Perhaps the most significant section of this
chapter is the final paragraph which gives us some insight as to who the author was. “I must let you
know that our brother Timothy has been set free. If he comes soon, I shall see you together with.
Page 7
Greetings to all your leader and to all the holy ones. Those from Italy send you greetings.” This
association with Timothy is why early scholars associate Hebrews with Paul as the possible author. After
we have gotten to the roots of the message of the text Pauline origin seems highly unlikely.
Conclusion We have established the time frame in which Hebrews is framed, investigated the authorship to
no avail, and dissected the text to determine the fundamental theme and the target audience of this
literary work. Some scholars, like Ehrman, claim that Hebrews is an exhortation to the gentiles to
press the issue of the superiority of Christ, while other scholars, like Frederick, claim that this is a text
written to assure Jewish Christians to maintain their faith despite opposition and ostracization. While we
can argue the audience it is difficult to argue the message; Jesus Christ is the highest of priest whose
sacrifice ushered in God’s new covenant with this people.
Before we make a final conclusion as who the
audience of the text was written for, it is important to realize that religious documents have personal
meaning to the individuals who ingest them, and things that were written with a certain purpose can
always define new meaning in different moments in time. Despite that some scholars will disagree with
me, based on my research, Hebrews was written before the destruction of the second temple with Jewish
Christian in mind. The reverence to which Jewish scripture is spoken about, the isolated feeling the
author seems to convey about his audience (as if they are estranged from a familiar family member), and
the theme of Christ as the only salvation with a return to old habits being the road to damnation. I urge
anyone who reads this that is unsatisfied with the final conclusions of this paper to do their own research
and make their own interpretation of what they find. If what they find is in stark contrast to what we have
discussed today then they can only be that much more assured in their initial assessment of the text
and
either way have enriched their understanding of the faith they prescribe to.
Introduction
The Epistle to the Hebrews (Hebrews) is commonly believed to be that of homily nature ,
meaning it was written as sermon to fortify faith and not as doctrine to dictate or guide. Bart D. Ehrman,
author of The Bible a Historical and Literary Introduction, points out that the text is read more like a
“word of exhortation” (Heb 13:22), which the author of Hebrews asserts it to be, and does not actually fit
the description of a letter as we will see shortly . This view of homily nature becomes evident given the
structure of the text and the purpose it is meant to fill. In order to understand and describe the objective
of Hebrews, context for when it was written and by who it was written is critical. This will …show more content…
give us
better insight as to the intended audience of the work, thereby helping to shed light on the core meaning
of the text. Given that the book contains no addresser, the authorship of Hebrews has been contested
throughout history. Initially, this text was ascribed to be of Pauline origin but recent scholars have
ruled this possibility to be unlikely . Ehrman points out that there are major differences in writing styles,
subject matter, and tone with confirmed documents written by Paul and that of Hebrews2. This argument,
as stated by Ehrman, becomes the central point for modern scholars in their rejection of Paul as the author
of Hebrews despite the correlation of Timothy to Paul who is mentioned briefly towards the close of the
scripture (Heb 13:23) .
There are many theories of other possible authors (Apollos, Barnabas, Silas, and
Priscilla)1 , but scholars can only be certain that its authorship is unidentified. Without an author to
attribute the work of Hebrews to, deciphering the meaning of the text becomes slightly more difficult and
so we must rely solely on the date of the text in order to help derive meaning from the words therein.
Page 2
Hebrews gives us hard clues as to the possible date that the words were penned. Given that the letter of
Clement of Rome to the Corinthians references Hebrews, we can be assured that it was written prior to or
around 96 A.D. Hebrews gives mention to the Temple, the Tabernacle, and speaks of priestly sacrifices
throughout the text which should lead us to believe that Hebrews could have been written prior to the
destruction of the Second Temple in 70 A.D. It is important to note here that some scholars (like
Ehrman, who argues that the reiteration of faith riddled in Hebrews “would already have known about
such things. It seems more probable, then, that we are dealing with a group of gentile converts” ) do not
share this view of pre Temple destruction authorship and instead present the idea that the events discussed
in Hebrews are a call to older times in which the audience would not be closely familiar with in person
but rather only had experienced through biblical passage. We see this idea expressed in the New Catholic
Encyclopedia, “Hebrews is not interested in the existence or potential attractions of the second temple. It
uses the scriptural image of the desert tabernacle primarily as the foundation for its Christological
exposition.” Barnabas Lindars writes, “Some even think that the readers are Gentile Christians, who
have deep interest in the Jewish Scriptures, and need to understand the Christian gospel in relation to the
more accurately.” Lindars does not agree with this statement but merely indicates that there are indeed
scholars who share this view, like Ehrman or Moffatt and Windisch (which author Bruce Frederick points
out) . Other scholars propose that the constant referral to the old covenant, coupled with the assertion
of the importance of the new, tells us that the audience for Hebrews could only be that of Jewish-
Page 3
Christian faith as there would be no reason for gentiles to be overly concerned for maintaining the prior
covenant and fundamental Jewish traditions if they were gentile converts. Abandonment of the new, for
a return to the old, is expressed as non-option in the text and thus implies that the addressee are closely
familiar Judaism. Frederick points out that “And while, if we were compelled to regard the addresses as
Gentiles, we might give some sort of meaning to the exhortation in 13:13 to go forth to Christ “outside
the camp,” such language is much more intelligible if addressed to Jews.” Some scholars point out that
Hebrews can be narrowed down from Jewish Christians to the more specific group of “converts from the
Jewish priesthood” . This idea is supported throughout the text as a large portion pertains to the
ritualistic addressment of priestly duties, namely Christ.
We have examined the author of Hebrews and have come up mostly empty handed but we were
given clues as to the date of origin and region of (highly debated and theorized). Given the spectrum of
speculations on to whom Hebrews was written for, it is unfair to assign, with certainty, the captive
audience for this literary work without first discussing the text. Moving forward with the dissection of
Hebrews, we must keep in mind what we know. Hebrews was written anonymously, the time frame of
origin is roughly between 50 A.D. and 96 A.D., and the intended audience is widely disputed as being
attributed to newly converted gentiles (such as Erhman suggests), Jewish Christians (as Frederick points
out ), and or displaced Jewish priest given their conversion to Christianity as it were known during this
era (as cited by Frederick ). How we attribute this work is largely up to personal interpretation but
should be reconciled with scholarly support based on historical evidence.
Page 4
Discussion
The opening chapter of any text is important in establishing a theme and a tempo of the text
contained within subsequent pages. Hebrews is no exception to this principal. To quote the text, “God
spoke in partial and various ways to our ancestors through the prophets; in these last days, he spoke
through a son, whom he made heir of all things and through whom he crated the all universe” . This
verse establishes and acknowledges the work done in the Old Testament but places this messenger
above the former (“Majesty on high, as far superior to the angels” ). The next chapter is a defense of this
statement of Jesus’s superiority to that of even the angels. This is perhaps a good time to speculate as to
why the author felt the need to convey this idea with a sense of urgency in the opening of his message. If
he or she were speaking to gentiles in this address, then why this idea was needed to be reinstated is
unclear. The traditional Jewish view is not questioned but only asserted briefly. It stands to reason that
the author of Hebrews is reminding the audience why they have chosen to walk in the path of Christ
instead of the unquestioned traditional teachings (as far as this text is concerned for it audience, or so it
appears). Chapter two of Hebrews further supports this idea of Jesus’s legitimacy and gives further clues
about a possible audience. Hebrews author uses Old Testament scripture to argue Jesus’s authority but
not before reminding the audience of salvation being only obtainable through this connection. If the
author was in fact arguing the purpose and fulfillment of Jesus, why would he or she use the Old
Testament as the foundation to his or her argument unless the group to which he or she was speaking to
regarded these ideas as axioms of their own existence? The next chapter regards Moses in high esteem
without question but notes that “he is worthy of more “glory” than Moses, as the founder of a house has Page 5
more “honor” than the house itself. ” This concept of legitimacy of Christ, using the base principles of
Judaism, further supports the theory that this writing was intended for Jewish audience (“if we hold fast to
our confidence and pride in our hope” . This verse may illustrate some form of persecution or
ostracization based on new perspective (as this was the subject being addressed prior to this line)).
Chapters 4 address the Sabbath and essentially reads as a promise that all that was true before still holds
true (unless it does not). The verses contained in chapter 4 might give insight of the lack of direction the
Christians felt during this time without an explicit document or focal leader. Hebrews author is simple
pointing out that the traditional law remains except in places where Christ teaches us otherwise.
Chapters 5 – 10 go into great length to support and clarify the authority of Christ as high priest
given supremacy that transcend time. It is as if the author of Hebrews, at this point, is addressing the
clergy in regards to how God can be accessible without the authority of the high priest because Christ has
bridged a gap between man and God. “No one takes this honor upon himself but only when called by
God, just as Aaron was. In the same way, it was not Christ who glorified himself in becoming high
priest.” This verse is very telling in that there seems to be some dispute as to how a group that, seems
displaced, is supposed to connect with God without the line of Aaron to be a conduit and the temple to be
the channel. The argument Hebrews takes in regards to this problem is laid out clearly in 5-10.
Old traditions no longer apply, it has been replaced by Christ’s eternality as God’s son serves forever as
the medium to God from God much like the line of Aaron had. This might lead us to believe that those
that had served as high priest are in need of a clarification of the role they now serve. “Although you
should be teachers by this time, you need to have someone teach you again the basic elements.” “But Page 6
we are sure in your regard beloved, of better things related to salvation” “God is not unjust so as to
overlook your work and the love you have demonstrated for his name by having served and continuing to
serve the holy ones” . Hebrews is trying to acknowledge the prior patronage of individuals in the
audience but citing that the life of Christ has changed role in which they play. “For if that first covenant
had been faultless” (indicates again that the original testament is held in high regards) “no place would
have been sought for a second one.” This is the theme of Hebrews.
We acknowledge the importance of
the Old Testament but have replaced it with God’s new promise. Turning back now (to what is the matter
at hand (Paganism? Judaism?)) to the old way is not a satisfying option for salvation. This is the message
of the remaining text in Hebrews. Hebrews 11-12 cites to the audience passage from the Old Testament
that illustrates how unwavering faith is the only course of action. Persecutions are trials of faith like their
ancestors received and the people are reminded that God is a disciplinary figure who is quick to correct in
harsh. “They were stoned, sawed in two, put to death at sword’s point; they went about in skins of sheep
or goats, needy, afflicted, tormented.” The more urging message in the aforementioned chapters is
perhaps the penalty for disobedience which again, uses the Old Testament scripture to cite those who
defied divine message (and those that followed); this idea highlights faults in the scripture of old and
gives a reason for the necessity of Christ …show more content…
intervention.
The closing chapter of Hebrews feels slightly out of place but serves as a departing summation
and recaps in brief what the text was trying to communicate. Perhaps the most significant section of this
chapter is the final paragraph which gives us some insight as to who the author was. “I must let you
know that our brother Timothy has been set free. If he comes soon, I shall see you together with.
Page 7
Greetings to all your leader and to all the holy ones. Those from Italy send you greetings.” This
association with Timothy is why early scholars associate Hebrews with Paul as the possible author. After
we have gotten to the roots of the message of the text Pauline origin seems highly unlikely.
Conclusion We have established the time frame in which Hebrews is framed, investigated the authorship to
no avail, and dissected the text to determine the fundamental theme and the target audience of this
literary work. Some scholars, like Ehrman, claim that Hebrews is an exhortation to the gentiles to
press the issue of the superiority of Christ, while other scholars, like Frederick, claim that this is a text
written to assure Jewish Christians to maintain their faith despite opposition and ostracization. While we
can argue the audience it is difficult to argue the message; Jesus Christ is the highest of priest whose
sacrifice ushered in God’s new covenant with this people.
Before we make a final conclusion as who the
audience of the text was written for, it is important to realize that religious documents have personal
meaning to the individuals who ingest them, and things that were written with a certain purpose can
always define new meaning in different moments in time. Despite that some scholars will disagree with
me, based on my research, Hebrews was written before the destruction of the second temple with Jewish
Christian in mind. The reverence to which Jewish scripture is spoken about, the isolated feeling the
author seems to convey about his audience (as if they are estranged from a familiar family member), and
the theme of Christ as the only salvation with a return to old habits being the road to damnation. I urge
anyone who reads this that is unsatisfied with the final conclusions of this paper to do their own research
and make their own interpretation of what they find. If what they find is in stark contrast to what we have
discussed today then they can only be that much more assured in their initial assessment of the text
and
either way have enriched their understanding of the faith they prescribe to.