THE EPISTLE TO THE HEBREWS
Introduction
This Epistle presents many problems. Some refuse to call it an Epistle and look upon it as a treatise, but the leading question is about the author of this document. It is anonymous; the writer has carefully concealed his identity. It is the only portion of the New Testament of which this can be said. What was a possible motive for doing this? We may answer that He who inspired this great message guided the pen of the instrument to put himself out of sight. Dr. Biesenthal, in a very learned work on Hebrews, advances an interesting theory why the writer did not mention himself. He shows that the teaching of Christianity that animal sacrifices, once foreshadowing the great sacrifice and now completely ended and no longer necessary, was being felt in heathendom. In consequence the many sacrifices used in heathen worship at births, marriages and different other occasions were being more and more neglected. The priestly class which lived by these sacrifices and the very large industry of cattle raising was being threatened with utter ruin, on account of which a bitter antagonism was being stirred up against Christianity and its advocates. On account of this, Dr. Biesenthal, concludes, the writer of Hebrews kept his name a secret. Furthermore, this scholarly Hebrew Christian, advancing the strongest arguments for the Pauline authorship, shows additional reason why the Apostle Paul had very valid reasons to keep himself in the background. (This work, “Das Trostschreiben an die Hebraer--The Message of Comfort to the Hebrews,” has, as far as we know, never been translated into English.) His heart was filled with such burning love for his Hebrew brethren that he was constrained to send to them a special message of love and entreaty. At the same time he was deeply concerned about those who had believed. Under heathen persecution, as well as through ignorance concerning the full meaning of Christianity, a tendency towards apostasy threatened these Hebrew Christians, especially those who lived in Jerusalem before the destruction of the temple and the Jewish worship. And Paul knowing how he was disliked by the Jews, and how he had been discredited by the judaizing teachers, whose evil work he had exposed and so severely condemned in the Epistles to the Galatians and Corinthians, feared that if his name was made prominent, the message would at once be discarded. He therefore omitted his name.
The Question of Authorship
The question of authorship of Hebrews is of much interest. Many volumes have been written on it. Origen wrote, “The thoughts are Paul's, but the phraseology and composition are by someone else. Not without reason have the ancient men handed down the Epistle as Paul's, but who wrote the Epistle is known only to God.” The question is then, did Paul write Hebrews and if he did not, who wrote this Epistle? Some are very positive that Paul did not write Hebrews, as will be seen by the following statement:
“The only fact clear as to the author is that he was not the Apostle Paul. The early Fathers did not attribute the book to Paul, nor was it until the seventh century that the tendency to do this, derived from Jerome, swelled into an ecclesiastical practice. From the book itself we see that the author must have been a Jew and a Hellenist, familiar with Philo as well as with the Old Testament, a friend of Timothy and well-known to many of those whom he addressed, and not an apostle but decidedly acquainted with apostolic thoughts; and that he not only wrote before the destruction of Jerusalem but apparently himself was never in Palestine. The name of Barnabas, and also that of Priscilla, has been suggested, but in reality all these distinctive marks appear to be found only in Apollos. So that with Luther, and not a few modern scholars, we must either attribute it to him or give up in the quest” (Weymouth).
This is very sweeping, and quite incorrect and superficial. It is not the final word. To follow the controversy in our brief introduction is quite impossible. All that has ever been written on it may be condensed as follows:--1. There is no substantial evidence, external or internal, in favor of any claimant to the authorship of this Epistle, except Paul. 2. There is nothing incompatible with the supposition that Paul was the author of Hebrews 3:1. The preponderance of the internal, and all the direct external evidence, go to show that the Epistle was written by Paul. The Pauline authorship can hardly be questioned after the most painstaking research.
Origen's words, that only God knows who wrote this Epistle, has been taken as final by many. But to whom did Origen refer when he said, “not without reason have the ancient men handed down the Epistle as Paul's?” He undoubtedly referred to the Greek Fathers, who, without one exception ascribed this Epistle to Paul. It appears that in no part of the Eastern church the Pauline origin of this Epistle was ever doubted or suspected. The earliest of these testimonies, that Paul wrote Hebrews, is that of Pantaenus, the chief of the catechetical school in Alexandria about the middle of the second century. This witness is found in Eusebius, the church-historian, who quotes Clement of Alexandria that Hebrews was written by Paul originally in the Hebrew language and that Luke translated it into the Greek. Clement of Alexandria was the pupil of Pantaenus and had received this information from him. Pantaenus was a Hebrew Christian and in all probability living only a hundred years after Paul, received what he taught Clement, by tradition. Apart from other similar testimonies that of Pantaenus and Clement is quite sufficient to show that the early church believed Paul to have written Hebrews.
And the internal evidences are overwhelmingly for the Pauline authorship. As to doctrine the parallels with his other Epistles are numerous and some of the peculiarities are also in full harmony with the teaching of the Apostle Paul. The personal allusions are altogether Pauline. These likewise show that Paul is the writer. The writer was a prisoner for he writes, “ye took compassion of me in my bonds” (Hebrews 10:34); and he hopes to be liberated “but I beseech you the rather to do this, that I may be restored to you the sooner” (Hebrews 13:19). Here is the same thought as expressed in Philippians (Philippians 1:25); in Philemon (Philemon 1:22). And this prisoner is in Italy for he writes “they of Italy salute you.” It was probably written from Rome. The writer also was well acquainted with Timothy whom he mentions in the Epistle (Hebrews 13:23). All these personal words have a decided Pauline stamp.
But some have said that Christ is not mentioned in Hebrews as the head of the body, not a word is said of that union with a risen and glorified Christ, one Spirit with the Lord, that cardinal doctrine so prominent in the great Apostle's testimony. From this omission it has been argued that another than Paul must be the author. But this inference is without foundation. For though Paul alone develops the mystery concerning Christ and the Church, it is only in the Epistles to the Ephesians and Colossians, with the First to the Corinthians practically, and in that to the Romans allusively. In the rest of his Epistles we find “the body” no more than in that to the Hebrews, and this is as distinctly in the ordering of the Holy Spirit, as in those which contain it fully. Each Epistle or other book of Scripture is prepared for the purpose God had in view when He inspired each writer. As the main object is that to the Hebrews in Christ's priesthood with its necessary basis, due adjuncts, and suited results, and as this is for the Saints individually, the one body of Christ could not fall fittingly within its scope, if it were a divinely inspired composition, whether by Paul or by any other. Its central doctrine is, not as one with Him as members of His body, but the appearing before the face of God for us (William Kelly).
Peter's Significant Statement
At the close of his second Epistle the Apostle Peter wrote “and account that the long suffering of our Lord is salvation, even as our beloved brother Paul also, according to the wisdom given unto him, hath written unto you” (2 Peter 3:15). Now Peter wrote to those of the circumcision, to believing Hebrews in the dispersion. He does what our Lord commanded him “to strengthen his brethren.” And in the above words he speaks of the fact that Paul also wrote unto them. We do not hesitate to give this as an argument of the Pauline authorship of Hebrews. No other Epistle of Paul answers to this statement of Peter. There is but one Epistle addressed to the Hebrews and Peter no doubt meant this Epistle, and he also knew that Paul was the writer. So that this in itself is quite conclusive. As another has said “Where do we find beside the apostle a man who could have written this Epistle? Who beside him would have ventured to write it with such decided apostolic authority? And who had greater reason to write anonymously to Israel than the apostle who loved his people so fervently, and who was so hated by them that they refused to listen to his voice and to read his writings?” (Mallet)
His Last Visit to Jerusalem and this Epistle
It seems to the writer that Paul's last visit to Jerusalem also explains this Epistle. As we learn from the book of Acts, Paul went up to Jerusalem against the repeated warnings given by the Spirit of God. His arrest was the result of having gone into the temple to purify himself with the four men who had a vow on them. This he was asked to do and to show that he walked orderly and kept the law. He did wrong in this. It is true he acted through zeal and love for his brethren; yet he also knew that a believer, be he Jew or Gentile, is dead to the law and that all the ordinances of the law were fulfilled and ended. Yet the Jewish believers in Jerusalem still clung to the law, were zealous for the law, went to the temple and made use of the ordinances. When in Rome as prisoner the Spirit of God moved him to write this letter in which the greater glory and the better things of the new covenant are unfolded with solemn warnings not to be drawn back into Judaism. And at the close of the Epistle the final and important exhortation is given “Let us go forth therefore unto Him without the camp (Judaism), bearing His reproach” (Hebrews 13:13). May not this Epistle have been written in view of Paul's failure in Jerusalem, showing these Jewish-Christians the necessity of separating from the shadow things of the Old covenant?
To Jewish Christians
That this Epistle was addressed to Jews who professed the name of the Lord Jesus is shown by its contents. This fact and their peculiar state must not be lost sight of in the study of this Epistle. We may assume that the Epistle was especially addressed to the Church in Jerusalem. As already stated these Jewish believers were all zealous of the law. They observed the ordinances of the law with great zeal; they went daily into the temple and were obedient to all the ceremonial law demanded of a good Jew. Then there arose a persecution against them. Some of them were stoned and they suffered great affliction and humiliation. The Epistle speaks of this. They were made a gazing stock both by reproach and afflictions; they endured joyfully the spoiling of their goods (Hebrews 10:33).
They were being treated in a shameful way by their brethren and looked upon as apostates. They were excluded from the temple worship and the ordinances, unless they abandoned faith in the Lord Jesus Christ and forsook the assembling of themselves.
“We can scarcely realize the piercing sword which thus wounded their inmost heart. That by clinging to the Messiah they were to be severed from Messiah's people was indeed a great and perplexing trial; that for the hope of Israel's glory they were banished from the place which God had chosen, and where the divine presence was revealed, and the symbols and ordinances of His grace had been the joy and strength of their fathers; that they were to be no longer children of the covenant and of the house, but worse than Gentiles, excluded from the outer court, cut off from the commonwealth of Israel ,--this was indeed a sore and mysterious trial. Cleaving to the promises made unto their fathers, cherishing the hope in constant prayer that their nation would yet accept the Messiah, it was the severest test to which their faith could be put, when their loyalty to Jesus involved separation from all the sacred rights and privileges of Jerusalem “ (A. Saphir).
They were under great pressure. They loved the nation, their divinely given institutions, their traditions and their promised glory. They did not possess the full knowledge of the better things of the new covenant; that they had as believers in Christ, the substance of what the old covenant only foreshadowed. There was grave danger for them to turn back to Judaism and therefore the repeated warnings and exhortations to steadfastness. They needed instructions, teachings, to lead them on to perfection, and they needed comfort in their trying position. Both are abundantly supplied in this Epistle.
The Vision of Christ
Hebrews gives a wonderful vision of the Lord Jesus Christ. He is revealed as the Son of God, and Son of Man; as the heir of all things; higher than the angels. We can trace His path of humiliation to death and what has been accomplished by the death on the cross. All the blessings put on the side of the believer are made known in Hebrews. But above all the great message is the Priesthood of Christ. This is the great center of this sublime Epistle. It is an Epistle of contrasts. There is the contrast between the Lord Jesus Christ and the angels; between Him and Moses, between Him and Aaron, between the Priesthood of Melchisedec and that of Aaron; between the offerings of the old covenant and the one great offering of Christ. This was the supreme need of these Jewish-Christians, to know Christ in all His fullness and glory. This knowledge would make them perfect, steadfast and fill them with comfort. And this is still our need. May the Lord bless us in meditating on this wonderful document.
The Division of the Epistle to the Hebrews
“Commencing in the style of a doctrinal treatise, but constantly interrupted by fervent and affectionate admonitions, warnings, and encouragements, this grand and massive book concludes in the epistolary form, and in the last chapter the inspired author thus characterizes his work: “I beseech you, brethren, suffer the word of exhortation; for I have written a letter unto you in few words.”
“We are attracted and riveted by the majestic and sabbatic style of this epistle. Nowhere in the New Testament writings do we meet language of such euphony and rhythm. A peculiar solemnity and anticipation of eternity breathe in these pages. The glow and flow of language, the stateliness and fulness of diction, are but an external manifestation of the marvellous depth and glory of spiritual truth, into which the apostolic author is eager to lead his brethren.”
With these well chosen words Adolf Saphir, the Hebrew Christian scholar, begins his exposition of this Epistle.
The division of Hebrews is difficult to make because the different sections of this document often overlap and form a solid unity. It has been well said that “one feels as if he were endeavoring to dissect a living organism when he seeks to sever part from part in this marvellous Scripture.”
The Lord Jesus Christ, the promised Messiah, in the fullness of the glory of His Person as the living and eternal realization of Jewish promise and type, is the most blessed theme of this Epistle or treatise. This necessitated the various contrasts in which this document abounds and which we shall point out in the annotations. The glory of Christ, all He is, as well as His sympathy, grace and power as the true high priest who has entered heaven itself, is so fully made known to help, first of all, the weak faith of the Jewish Christians who received this message, that by it they might be established in their heavenly calling and become completely separated from Judaism, which was about to pass away. The two opening Chapter s introduce the great theme of the Epistle and are the foundation of the doctrine developed. The first chapter reveals the glory of the Person of the Messiah, that He is the Son of God. The second chapter unfolds His glory as the Son of Man. He, who is above the angels, was made a little lower than the angels to suffer and to die. He partook of all sufferings and temptations and is now as the glorified Man in God's presence, crowned with glory and honor, awaiting the time when all things are put under His feet. The fact that He suffered, and was tempted opens the way for the development of the central truth of the Epistle, His priesthood. He is called the Apostle and High Priest and shown to be greater than Moses and Joshua. Then follows the main section of the Epistle, which reveals Him as the true priest who has opened the way into the Holiest, where He is exercising now His priesthood. The contrast is made in this portion (4:14-10) between Him and the priests and sacrifices of the Jewish Dispensation. With the eleventh chapter begins the practical instructions and exhortations to walk in faith, to be steadfast and to leave the camp of Judaism. We divide, therefore, this epistle in four sections.
I. CHRIST, THE SON OF GOD AND HIS GLORY (1:1-2:4)
II. CHRIST, THE SON OF MAN, HIS GLORY AND HIS SALVATION (2:5-4:13)
III. CHRIST AS PRIEST IN THE HEAVENLY SANCTUARY (4:14-10)
IV. PRACTICAL INSTRUCTIONS AND EXHORTATIONS (11-13)
The analysis which follows shows the different subdivisions, parenthetical sections and contrasts, found in these main sections.