The book of Hebrews

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" 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. Origen suggested that another had written
a polished account of what Paul has dictated: "The style of
the Epistlehas 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."
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.
Kent states that the Greek Hebrews gives no evidence of
being translated material,] 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." 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." 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 between
verses 13:17 and 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 a change in voice. It is the
end of the body of the epistle and the beginning of the letter
of few words between "Pray for us" (13:1 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, 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 heaven (Heb. 9) after
which the temple made by hands (Heb. 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 himself" (Luke 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 scripture for all the
Author is saying.

F. F. Bruce, The Canon of Scripture (Downers Grove,
IL: InterVarsity Press, 1988), p. 233

Homer A. Kent, Jr., The Epostle to the Heb.: A
Commentary (Winona Lake, IN: BMH Books, 1990), p. 18,
footnote 23

Eusebius, Eusebius' Ecclesiastical History, Book 6,
Chap. 25, trans. Christian Frederick Cruse (Grand Rapids:
Baker Books, 1991) p. 246

Eusebius, Book 6 Chap. 14, pp. 233-334

Kent p.22

Kent p. 19

Eusebius, Book 6, Chap. 25, p. 246

Bruce, pp. 255-256


xf

Archived from group: alt>messianic>yeshua