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The Epistle to the Hebrews (abbr. Heb for citations) is one of the books in the New Testament. Though traditionally credited to the Apostle Paul, the letter is anonymous. Most modern scholars, both conservative and critical, believe its author was not Paul.

The letter has carried its traditional title since Tertullian described it as Barnabae titulus ad Hebraeos in De Pudicitia chapter 20 ("Barnabas's Letter to the Hebrews.")


The author of Hebrews is not known. The text as it has been passed down to the present time is internally anonymous, though ancient title headings attribute it to the Apostle Paul. The Epistle to the Hebrews was thought by some in antiquity such as Clement of Alexandria (Fragments from Eusebius Ecclesiastical History Book VI)[1] to be by Paul, though it does not identify itself as such. However, Tertullian (On Modesty 20) indicates that Barnabas is the author of the epistle to the Hebrews - "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…". Internal considerations suggest the author was male (Heb 11:32), he was an acquaintance of Timothy (Heb 13:23), and was located in Italy (Heb 13:24).

Tradition attributes the letter to Paul, but the style is notably different from the rest of Paul's epistles. Eusebius reports that the original letter had a Jewish audience and was written in Hebrew, and then later translated into Greek by Luke. In support of this, Luke's record of Paul's speech in Antioch (Acts 13:13-52) is sometimes claimed to have a similar style to Hebrews, notably different from Paul's letters to gentile audiences.

However, even in antiquity doubts were raised about Paul's alleged authorship. The reasons for this controversy are fairly plain. For example, his letters always contain an introduction stating authorship, yet Hebrews does not.[2] Also, while much of its theology and teachings may be considered Pauline, it contains many other ideas which seem to have no such root or influence. Moreover, the writing style is substantially different from that of Paul's authentic epistles, a characteristic first noticed by Clement (c. 210). In Paul's letter to the Galatians, he forcefully defends his claim that he received his gospel directly from the resurrected Jesus himself.

Nevertheless, in the fourth century, the church largely agreed to include Hebrews as the fourteenth letter of Paul. Jerome and Augustine of Hippo were influential in affirming Paul's authorship,[3] and the Church affirmed this authorship until the Reformation.

In general, the evidence against Pauline authorship is considered too solid for scholarly dispute. Donald Guthrie, in his New Testament Introduction (1976), commented that "most modern writers find more difficulty in imagining how this Epistle was ever attributed to Paul than in disposing of the theory."[4] Harold Attridge tells us that "it is certainly not a work of the apostle";[5] Daniel Wallace simply states, "the arguments against Pauline authorship, however, are conclusive."[6] As a result, few supporters of Pauline authorship remain.

In response to the doubts raised about Paul's involvement, other possible authors were suggested as early as the third century CE. Origen of Alexandria (c. 240) suggested that either Luke the Evangelist or Clement of Rome might be the author.[7] Tertullian proposed Paul's companion Barnabas. Barnabas, to whom other noncanonical works are attributed (such as Epistle of Barnabas), was close to Paul in his ministry, and exhibited skill with midrash of Hebrew Scripture; the other works attributed to him bolster the case for his authorship of Hebrews with similar style, voice, and skill.

Martin Luther proposed Apollos, described as an Alexandrian and "a learned man" (Acts 18:24), popular in Corinth (1 Corinthians 1:12), and adept at using the scriptures and arguing for Christianity while "refuting the Jews" (Acts 18:27–28).

In more recent times, some scholars have advanced a case for the authorship of Hebrews belonging to Priscilla. Perhaps the most thoroughly presented argument that Priscilla authored Hebrews came from Berlin Prof. Adolph Von Harnack in 1900.[8] Starr's book[9] contains Harnack's summary of his research:

  • Letter to the Hebrews was written to Rome--not to the church, but to the inner circle (Romans 15:5)
  • The fact that the author's name was "blotted out by the earliest tradition" is considered "amazing."
  • Closing verses of chapter 13 say the letter was written by a person of high standing and an apostolic teacher of equal rank with Timothy. The author must have been intimately associated with Paul and Timothy. Therefore, Harnack reasons, there must have been a reason why the author's name is not given. Harnack concludes: "This can only be Priscilla."

Harnack gives four reasons for his conclusion that Priscilla wrote the Letter to the Hebrews:

  1. Priscilla had an inner circle in Rome, "the church that is in their house" (Romans 16:5).
  2. She was an Apostolic teacher of high standing, and known throughout Christendom of that day (Romans 16).
  3. She was the teacher of the intelligent and highly educated Apollos (Acts 18).
  4. She and her husband Aquila labored closely and taught together, explaining why both the pronouns "I" and "we" were used by the author.

Nevertheless, other commentators have observed that the self-reference in Hebrews 11:32 employs a masculine participle, implying that Priscilla could not have been the author; or else she was masquerading as a male in order to gain credibility.[10]

As Richard Heard notes, in his Introduction to the New Testament, "modern critics have confirmed that the epistle cannot be attributed to Paul and have for the most part agreed with Origen’s judgement, ‘But as to who wrote the epistle, God knows the truth.’"[11]

The King James Bible 1611 ed. ends the Epistle to the Hebrews with "Written to the Hebrewes, from Italy, by Timothie"


Hebrews was written to a specific audience facing very specific circumstances. We can discern various facts about the recipients of Hebrews through a careful mirror reading of the letter:

  • The original readers of the letter were conversant in the Septuagint translation of the Old Testament, as the author's usage shows.
  • The contrast in 13:14 and the types of sins listed in Chapter 13 suggest they lived in a city.
  • They had once faced persecution (10:32–34), but not to the point of shedding blood (12:4). It is possible that 12:1-3 and 13:12-13 imply that they would soon face renewed opposition.
  • Some had stopped assembling together, and this was possibly due to persecution (10:25).[12]
  • As the author saw it, at least some among them were being tempted to avoid severe persecution by "shrinking back" (10:32–39) from the eschatalogical fulfillment of the true hope and faith of the Old Testament proclaimed by the apostolic witness to Jesus Christ. It is debated whether the anticipated persecution was from secular (i.e., Roman) authorities or Jewish authorities. Perhaps there were elements of both, or as we see elsewhere in the New Testament, the Jewish authorities may have stirred up the secular authorities to suppress the Christians. The author exhorted them to encourage "love and good works" (10:32–34) and warned them that if they "sin willfully" by denying Jesus' sacrifice it will become ineffective for them(26). But for non-Jews, these loving actions are sufficient for "great recompense of reward" (Heb. 10:35) as long as they "hold fast the profession of our faith [in Jesus] without wavering"(10:23), and thus do not need to convert to Judaism.
  • In 13:24 the author says that those from Italy greet the readers. This could mean that the author is writing from Italy or that the author is writing to recipients in Italy, and that Italians present with the author are greeting those back home.

Traditional scholars have argued the letter's audience was Jewish Christians, as early as the end of the second century (hence its title, "The Epistle to the Hebrews"). However, Hebrews is part of an internal New Testament debate between the extreme Judaizers (who argued that non-Jews must convert to Judaism before they can receive the Holy Spirit of Jesus's Jewish covenant) versus the extreme lawless ones (who argued that Jews must reject God's commandments and that God's eternal Torah was no longer in effect). Peter and Paul represent the moderates of each faction, respectively. The Epistle emphasizes non-Jewish followers of Jesus do not need to convert to Judaism to share in all of God's promises to Jews. Liberal American theologian Edgar Goodspeed notes, "But the writer's Judaism is not actual and objective, but literary and academic, manifestly gained from the reading of the Septuagint Greek version of the Jewish scriptures, and his polished Greek style would be a strange vehicle for a message to Aramaic-speaking Jews or Christians of Jewish blood."

Hebrews is often erroneously named as one of the general (or catholic) epistles. But since it was written to a specific group of Jewish-Christians, it is not technically a general epistle.


Although the author is unknown, Hebrews has been dated to shortly after the Pauline epistles were collected and began to circulate, c. 95 CE. This date is dependent on a traditional date for I Clement of 96 CE. Harold W. Attridge claims only a general dating is possible and places the letter as being written between 60 CE and 100 CE.

Some, such as John A.T. Robinson, place the entire New Testament at a much earlier date. Robinson argues, for example, that there is no textual evidence that the New Testament authors had knowledge of the destruction of the Second Temple by the Romans in 70 CE. The use of tabernacle terminology in Hebrews has been used to date the epistle before the destruction of the temple, the idea being that knowing about the destruction of both Jerusalem and the temple would have influenced the development of his overall argument to include such evidence.

Purpose for writing

Most scholars today believe the document was written to prevent apostasy. Some have interpreted apostasy to mean a number of different things, such as a group of Christians in one sect leaving for another more conservative sect, one in which the author disapproves. Some have seen apostasy as a move from the Christian assembly to pagan ritual. In light of a possibly Jewish-Christian audience, the apostasy in this sense may be in regard to Jewish-Christians leaving the Christian assembly to return to the synagogue. In light of Pauline doctrine, the epistle dissuades non-Jewish Christians from feeling a need to convert to Judaism. Therefore, the author writes, "Let us hold fast to our confession" (4:14).

The Bible's Epistle to the Hebrews affirms special creation. It affirms that God by His Son, Jesus Christ, made the worlds. " God...hath in these last days spoken unto us by his whom also he made the worlds" (1:1-2). The epistle also states that the worlds themselves do not provide the evidence of how God formed them. "Through faith we understand that the worlds were framed by the Word of God, so that things which are seen were not made of things which do appear" (Hebrews 11:3).

Christians believe that Jesus is the mediator of the New Covenant (8:6). His famous sermon from a hill representing Mount Zion is considered by many Christian scholars to be the antitype[13] of the proclamation of the Old Covenant by Moses from Mount Sinai.

According to the Catholic Encyclopedia: Epistle to the Hebrews:

... the Epistle opens with the solemn announcement of the superiority of the New Testament Revelation by the Son over Old Testament Revelation by the prophets (Hebrews 1:1-4). It then proves and explains from the Scriptures the superiority of this New Covenant over the Old by the comparison of the Son with the angels as mediators of the Old Covenant (1:5-2:18), with Moses and Joshua as the founders of the Old Covenant (3:1-4:16), and, finally, by opposing the high-priesthood of Christ after the order of Melchisedech to the Levitical priesthood after the order of Aaron (5:1-10:18).


Hebrews is a very consciously "literary" document. The purity of its Greek was noted by Clement of Alexandria, according to Eusebius (Historia Eccl., VI, xiv), and Origen of Alexandria asserted that every competent judge must recognize a great difference between this epistle and Paul's (Eusebius, VI, xxv).

This letter consists of two strands: an expositional or doctrinal strand (1:1–14; 2:5–18; 5:1–14; 6:13–9:28; 13:18–25), and a hortatory or ethical strand which punctuates the exposition parenthetically at key points as warnings to the readers (2:1–4; 3:1–4:16; 6:1–12; 10:1–13:17).

Hebrews does not fit the form of a traditional Hellenistic epistle, lacking a proper prescript. Modern scholars generally believe this book was originally a sermon or homily, although possibly modified after it was delivered to include the travel plans, greetings and closing (13:20-25).[14]

Hebrews contains many references to the Old Testament—specifically to its Septuagint text.


From The Interpreters Bible 1955

“We may sum up our author’s Christology negatively by saying that he has nothing to do with the older Hebrew messianic hopes of a coming Son of David, who would be a divinely empowered human leader to bring in the kingdom of God on earth; and that while he still employs the figure of a militant, apocalyptic king … who will come again…, this is not of the essence of his thought about Christ.

“Positively, our author present Christ as divine in nature, and solves any possible objection to a divine being who participates in human experience, especially in the experience of death, by the priestly analogy. He seems quite unconscious of the logical difficulties of his position proceeding from the assumption that Christ is both divine and human, at least human in experience although hardly in nature.” TIB XI p. 588[15]

See also


  1. Clontz, T.E. and J., "The Comprehensive New Testament with complete textual variant mapping and references for the Dead Sea Scrolls, Philo, Josephus, Nag Hammadi Library, Pseudepigrapha, Apocrypha, Plato, Egyptian Book of the Dead, Talmud, Old Testament, Patristic Writings, Dhammapada, Tacitus, Epic of Gilgamesh", Cornerstone Publications, 2008, p. 685, ISBN 978-0-977873-71-5
  2. A number of mss., namely the earliest extant (P46), bear the simple title "To the Hebrews" without Paul's name.
  3. Lane, William L. Hebrews 1-8 (Word Biblical Commentary Vol. 47A. Dallas, TX: Word Books, 1991), Introduction page cliv.
  4. Jeffrey S. Bowman, "The Authorship of the Book of Hebrews"
  5. Peter Kirby,
  6. Daniel Wallace, "Hebrews: Introduction, Argument and Outline"
  7. Eusebius, Church History 6.25.11-14
  8. von Harnack, Adolph, “Probabilia uber die Addresse und den Verfasser des Habraerbriefes,” Zeitschrift fur die Neutestamentliche Wissenschaft und die Kunde der aelteren Kirche (E. Preuschen, Berlin: Forschungen und Fortschritte, 1900), 1:16–41. English translation available in Lee Anna Starr, The Bible Status of Woman. Zarephath, N.J.: Pillar of Fire, 1955), 392–415
  9. Lee Anna Starr, The Bible Status of Woman. Zarephath, N.J.: Pillar of Fire, 1955)
  10. Craig Blomberg, From Pentecost to Patmos, Apollos, 2006, pp. 411 
  11. Richard Heard, Introduction To The New Testament
  12. "Hebrews 1-8", William Lane (Word Biblical Commentary, 1991), Introduction p. lvii
  13. See also Antithesis of the Law.
  14. Ehrman, Bart D. (2004). The New Testament: A Historical Introduction to the Early Christian Writings. New York: Oxford. p. p.411. ISBN 0-19-515462-2. 
  15. The Interpreters Bible The Holy Scriptures in the King James and Revised Standard versions with general articles and introduction, exegesis, [and] exposition for each book of the Bible in twelve volumes, George Arthur Buttrick, Commentary Editor, Walter Russell Bowie, Associate Editor of Exposition, Paul Scherer, Associate Editor of Exposition, John Knox Associate Editor of New Testament Introduction and Exegesis, Samuel Terrien, Associate Editor of Old Testament Introduction and Exegesis, Nolan B. Harmon Editor, Abingdon Press, copyright 1955 by Pierce and Washabaugh, set up printed, and bound by the Parthenon Press, at Nashville, Tennessee, Volume XI, Philippians, Colossians, Thessalonians, Pastoral Epistles [The First and Second Epistles to Timothy, and the Epistle to Titus] , Philemon, Hebrews [Introduction and Exegesis by John Knox]

Further reading

  • Attridge, Harold W. Hebrews. Philadelphia, PA: Fortress Press, 1989.
  • Hagen, Kenneth. Hebrews Commenting from Erasmus to Beze. Tübingen: J.C.B. Mohr (Paul Siebeck), 1981.
  • Heen, Erik M. and Krey, Philip D.W., eds. Ancient Christian Commentary on Scripture: Hebrews. Downers Grove, IL: Intervarsity Press, 2005.
  • Hughes, P.E. A Commentary on the Epistle to the Hebrews. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1977.
  • Hurst, L. D. The Epistle to the Hebrews: Its Background of Thought. Cambridge: Cambridge University Press, 1989.
  • Guthrie, Donald The Letter to the Hebrews. Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1983
  • Phillips, John Exploring Hebrews (Revised). Chicago, IL: Moody Press, 1977, 1988
  • Lane, William L. Hebrews 1-8. Word Biblical Commentary Vol. 47A. Dallas, TX: Word Books, 1991.
  • Lane, William L. Hebrews 9-13. Word Biblical Commentary Vol. 47B. Dallas, TX: Word Books, 1991.
  • M'Cheyne, Robert Murray 'The Glory of the Christian Dispensation' (Hebrews 8 & 9) Diggory Press, 2007, ISBN 978-1846857034