Who Wrote the NT Book of Hebrews?
A Brief Commentary
This is a spinoff from our Solving Interpretive Challenges in the Book of Hebrews, a collection of articles examining a few of the most common interpretation difficulties and challenges that often puzzle readers of the book of Hebrews. In this article, we examine the evidence related to the human author of the book.
Introduction
In our Author chapter of our Introduction to the Book of the Hebrews, we noted:
While we know that the divine author of the book is God Himself (2Tim 3:16-17), the human author is currently unknown. The author does not reveal his name in the text and we have no surviving exterior document that specifically names him. The author was probably a Christian preacher who was well known to his original audience at the time. He was very skilled skilled in the Greek and Hellenistic literary styles, taking the overwhelming majority of his OT quotations from the third or second century Septuagint (the Greek translation of the OT Hebrew). He was a Jew, evidenced by referring to “our ancestors” and “the prophets” (1:1). He was also acquainted with Timothy (13:23). While his name is currently unknown, there is no shortage of opinions, suggestions and guesses. In fact, this has been one of the most debated unknowns regarding the Bible from the early centuries AD.
Early African Christian leader from Carthage, Tertullian (~ 155-235 AD), who contributed mightily to the development of the doctrine of the Trinity, attributed the book to Barnabas, a Levite and frequent travelling companion of the Apostle Paul. However, a contemporary of Tertullian, Clement of Alexandria, credited the book to Paul himself. As we mentioned in the “General Info” above, the Eastern churches generally accepted Paul as the author by the second century AD. The primary objection to Paul’s authorship is the author’s statement that he received the gospel from those who heard it from Jesus (2:3), not from Jesus Himself as Paul declared in Galatians 1:11-12 and 1Cor 15:1-11. Origen of Alexandria (~ 185-253 AD), an early Christian theologian, initially concluded that Paul was the author, perhaps writing the epistle in Hebrew with someone else such as Luke or Clement of Rome (~ 35-99 AD) translating it into Greek. This could possible explain the “second-hand” nature of Hebrews 2:3 in that the translator may be explaining from the position of someone recalling the apostle’s teaching.
Other suggestions for the author have included Luke, Clement of Rome, Apollos (Ac 2, 18:24-28) proposed by Martin Luther during the Reformation, and Philip the Evangelist (Acts 8). A number of others have been suggested in modern times, but none have gained traction due to the absence of support throughout church history.
Origen’s famous statement that only God knows the human author of Hebrews is still true today. Thus, the primary purpose of this article is not to provide an indisputable answer to the the question in this article. Our purpose instead is to examine the internal and external evidence that has been brought forward by Bible by scholars over the centuries. We hope to evaluate the evidence and arguments, both for and against some of the most prominent and likely candidates.
Who was the Human Author of the Book to the Hebrews
xxxxxxxxGod Himself was the Divine Author of Hebrews, along with all of the other books of the Bible,
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https://jesusmemoirs.wordpress.com/2017/09/15/the-authorship-of-hebrews-internal-evidence/
https://jesusmemoirs.wordpress.com/2017/09/11/the-authorship-of-hebrews-ancient-external-evidence/
Although the writer of this letter has not recorded his name, he was
probably a well known Christian preacher of the time. Much of the letter is
in the form of a sermon (Heb 13:22), and the beliefs that form its basis are
the same as those taught by Stephen, Peter, Paul, John and other prominent
preachers of the apostolic era. The writer was a Jew (Heb 1:1), though he
wrote polished Greek and took his Old Testament quotations from the Greek
version known as the Septuagint. Both he and his readers heard the gospel
from those who had personally heard Jesus teach (Heb 2:3).
Donald C.
Fleming, Concise Bible Commentary (Chattanooga, TN: AMG Publishers, 1994),
559.
The author of Hebrews was skilled in Greek and Hellenistic literary
style, immersed in the OT (specifically, the Septuagint), sensitive to the
history of redemption culminating in Jesus, and pastorally concerned for the
original readers, who knew him personally (13:22, 23) and whose background he
knew (10:32–34). Like his readers, he came to faith not through direct contact
with Jesus but rather through the apostles’ preaching (2:3, 4). In addition, he
was acquainted with Timothy (13:23).
But the epistle does not tell us his
name, leaving a tantalizing mystery. In the Eastern church, by the time of
Clement of Alexandria and Origen, the epistle was attributed to Paul, although
both early church fathers recognized the stylistic differences between Hebrews
and the Pauline epistles. In the West, Tertullian proposed Barnabas, a Levite of
the Jewish Dispersion who was noted for his encouragement of others (Acts 4:36).
Other early suggestions were Luke and Clement of Rome. From the fifth to the
sixteenth centuries Paul’s authorship was accepted in East and West. During the
Reformation, Luther proposed Apollos, a Jewish Christian from Alexandria who was
skilled in speech and powerful in the Scriptures (Acts 18:24). Suggestions in
the modern period have included Priscilla (but cf. 11:32, where the author
refers to himself with a masculine gender participle), Epaphras (Col. 1:7), and
Silas (Acts 15:22, 32, 40; 1 Pet. 5:12). A few have suggested that Hebrews is a
Pauline speech or sermon composed by Luke (see the Pauline speeches in Acts
13:16–41; 14:15–17; 17:22–31; 20:18–35; 22:1–21; 24:10–21; 26:2–23, 25–27;
27:21–26; 28:17–20). While it is difficult to rule out many of these candidates,
it is equally hard to make a convincing case for any one of them. From the
standpoint of early tradition, Paul has the strongest claim, but as Calvin
observed, Hebrews differs from Paul in style, teaching method, and in the
author’s inclusion of himself among the disciples of the apostles (2:3)—a
statement at odds with Paul’s characteristic claim to have received his
appointment and revelation of the gospel directly from Christ (Gal. 1:1, 11,
12).
R. C. Sproul, ed., The Reformation Study Bible: English Standard
Version (2015 Edition) (Orlando, FL: Reformation Trust, 2015), 2191.
Authorship
The early church historian Eusebius quoted the biblical scholar
Origen as saying, “Who it was that really wrote the Epistle [Hebrews], God only
knows” (Eccelesiastical History 6.25). Despite this verdict many varied opinions
about the authorship have arisen.
Christians in the Eastern Roman Empire
regarded Paul as the author. Hebrews contains statements similar to Paul’s view
of the preexistence and creatorship of Christ (compare Heb 1:1–4 with Col
1:15–17). Both Hebrews 8:6 and 2 Corinthians 3:4–11 discuss the new covenant.
These factors inclined some observers to consider Paul as the author.
Christians in the Western Roman Empire originally questioned Pauline authorship
of Hebrews. They observed that the statement of 2:3 suggested that the author
was not an apostle. Also the Old Testament quotations in Hebrews come from the
Greek Septuagint, but Paul used both the Hebrew text and the Septuagint.
Further, none of Paul’s other writings are anonymous; and the polished Greek
style of Hebrews does not resemble the explosive, dynamic style of most of
Paul’s writings. Shortly before A.D. 400, Christian leaders in the West extended
acceptance to the Book of Hebrews. They absorbed it into the Pauline collection
of writings without distinguishing it from the rest.
Tertullian advocated
Barnabas as the author of Hebrews. Barnabas’s background as a Levite would
qualify him to write the book, but support for his authorship is lacking in the
early church. Martin Luther suggested Apollos as the author. In Apollos’s favor
is his reputation for eloquence (Acts 18:24), but against him is the absence of
early church tradition accepting him as author. Some have suggested Luke as the
author. His knowledge of Greek would favor him, but Luke was a Gentile. The
outlook of Hebrews is definitely Jewish. The nineteenth-century church historian
Adolph Harnack mentioned Priscilla, the wife of Aquila, as the author. She and
her husband would have known Pauline theology and Jewish practice, but the early
church was silent about nominating her as author.
David S. Dockery, ed.,
Holman Bible Handbook (Nashville, TN: Holman Bible Publishers, 1992), 749.
Author. His identity remains unknown. But he was a Hellenistic Jewish
Christian of exceptional literary ability; his Greek is the most scholarly of
all the NT documents. The writer had previously been among the readers (13:19),
knows them well, is acquainted with their history, including past and current
leaders, has the liberty to speak his mind (5:13), and displays a pastor’s heart
(6:1, 9) for them. The style and vocabulary differ so significantly from Paul’s
that it is highly unlikely he was the author. Other guesses include Luke,
Barnabas, Apollos, or other associates of Paul, and even Priscilla (perhaps with
Aquila) or Mary, though the masculine singular participle “tell” in 11:32 is
fatal for this understanding. No one today knows who wrote Hebrews, but the
first recipients did.
Ronald Sauer, “Hebrews,” in The Moody Bible
Commentary, ed. Michael A. Rydelnik and Michael Vanlaningham
(Chicago, IL: Moody Publishers, 2014), 1921.
AUTHORSHIP
Unlike many other letters of the NT, Hebrews does not begin
by identifying its author and recipients; many scholars today believe that this
is because the book was originally written as a sermon. Since the earliest
centuries of the church, the question of Hebrews’ authorship has been much
discussed. The book circulated with Paul’s letters, and some church fathers in
the eastern half of the Mediterranean world (such as Origen and Clement of
Alexandria) argued that Paul was the author. Others, especially around Rome, did
not think Paul had written the book.
New Living Translation Study Bible
(Carol Stream, IL: Tyndale House Publishers, Inc., 2008), Heb.
Authorship Although Paul has traditionally been seen as the author of
Hebrews, this is not a view commonly held by modern scholars. The style,
vocabulary, form, content, and theology are unlike anything found in the letters
of Paul. Besides this, the author describes himself as belonging to the second
generation of Christians who were dependent on the eyewitnesses of the apostles
(Heb. 2:3). Paul, who considered himself an eyewitness of the resurrection of
Jesus (1 Cor. 15:8–11), would not describe himself in this way. Paul felt his
experience with the risen Lord put him on a par with the other apostles.
Since the author is not named in the book itself, many have speculated as to who
the author was. Luke, Clement of Rome, Priscilla, Barnabas, Apollos, or a
Hellenist like Stephen have all been suggested. The early Church Father, Origen,
was probably more correct when he said that only God knew who wrote Hebrews.
Trent C. Butler, “Hebrews,” Holman Bible Dictionary (B&H, n.d.).]
Who put forward Pauline authorship of Hebrews?
Clement of Alexandria (ca.
AD 150–215) thought the letter was written by Paul in Hebrew and then translated
into Greek by Luke.2
Origen (ca. AD 185–253) said the thoughts are
Pauline but suggested someone else made short notes and wrote up what the
apostle taught and said.3 Origen passed on the tradition that either Luke or
Clement of Rome was the writer, but he remained noncommittal on the identity of
the author. Most scholars believe Origen was agnostic about the author since he
wrote, “But who wrote the epistle, truly only God knows.”4
David Alan
Black, however, argues Origen believed Paul was the author but someone else was
the penman.5 Black’s interpretation of Origen should be rejected. It has been
shown that when Origen speaks of who wrote the epistle he was referring to the
author, not merely the secretary.6 Hence, the notion that Origen believed Paul
was the author fails to persuade.
As time passed, however, the notion
that Paul was the author gained credence, and by the third century Pauline
authorship was accepted in the East.7
The situation in the West was
different.
Tertullian (ca. AD 155–220) suggested that Barnabas was the
author, which indicates there was no inclination in the early centuries in the
West to ascribe the letter to Paul.8
Identifying the author as Barnabas
is interesting since Barnabas was a Levite (Acts 4:36Open in Logos Bible
Software (if available)), which could explain the interest in and knowledge of
priestly matters in Hebrews. Pauline authorship, however, finally triumphed in
the West due to the influence of Jerome and Augustine.9
Views on Pauline
authorship in the Reformation and today
Pauline authorship reigned as the
view of the Church until the time of the Reformation.
Erasmus inclined
against Pauline authorship but said he would submit to ecclesiastical
authorities since the matter was inconsequential.10
Luther rejected
Pauline authorship, believing that Hebrews 2:3Open in Logos Bible Software (if
available) proves the book could not have come from Paul. Luther had a novel but
brilliant guess regarding authorship, proposing that the book was written by
Apollos.11
Hebrews is beautifully written and has an Alexandrian
feel, fitting with Apollos’s eloquence and Alexandrian roots (Acts 18:24Open in
Logos Bible Software (if available)). Calvin also agreed that Paul wasn’t the
writer based on Hebrews 2:3Open in Logos Bible Software (if available),
suggesting that either Luke or Clement of Rome penned the letter.
In the
contemporary period, scholars continue to propose various authors, such as
Priscilla, Silas, Epaphras, Jude, Aristion, etc.12 In recent years a vigorous
defense of Lukan authorship has been proposed by David Allen,13 and there is
also a significant defense of Pauline authorship by David Alan Black.14
Why Paul is not the author of Hebrews
Pauline authorship should be rejected
despite the attempts, both ancient and modern, to mount a defense.
First,
in Paul’s 13 letters he identifies himself by name, thus the absence of a name
in Hebrews renders it doubtful that Paul wrote the letter.15
Second,
stylistic arguments should not be relied on too heavily since the Pauline corpus
is so limited. Still, the polished Greek style of Hebrews doesn’t accord with
what we find in the Pauline letters.
Third, the writer separates himself
from the original eyewitnesses in Heb 2:3Open in Logos Bible Software (if
available). Paul, by way of contrast, emphasizes repeatedly his authority as an
apostle of Jesus Christ and refuses to put himself in a subordinate position to
the apostles and eyewitnesses. This last reason, in particular, rules out the
notion that Paul was the author.
If not Paul, then who wrote Hebrews?
Once Paul is excluded, the door is pushed wide open for any number of
candidates.
David Allen argues intriguingly for Luke, but one can only
say that he has shown that Lukan authorship is possible. He has certainly not
proved his thesis. The linguistic evidence is not decisive, and the differences
between Hebrews and Acts call into question Lukan authorship.16
Barnabas
is an attractive choice since he was a Levite, and the book has an interest in
all things Levitical.
Similarly, Luther’s guess that the author was
Apollos is appealing, for Apollos’s eloquence accords with the letter’s
elegance, and his Alexandrian background fits with the character of the letter.
Many scholars have seen an affinity between Hebrews and Platonic/Philonic
thought, and Alexandria was a fertile center for such thought.
But we
come face-to-face here with the paucity of evidence in assigning an author.
All the theories are guesses, though some are fascinating and alluring to be
sure. We don’t really know who wrote Hebrews. No theory of authorship has won
the day and for good reason, for the answer to our quest lies outside the domain
of historical knowledge.
Origen’s words about the author still ring true
today: “God only knows.”
In progress. Date