Authorship
Hebrews is notable for its Greek style, which differs too much from Paul to be attributed to him. Along with sections of Luke-Acts and letters attributed to Peter and James, this document displays more sophisticated Greek than most of the NT; its author probably had rhetorical/literary training and skills (or, less likely given the consistency of skilled argument, a superb editor with a very free hand). The writer is respected in the same circles as Timothy (13:23), probably in the Greek-speaking eastern Mediterranean world. Among the members of this circle who could be proposed as authors, two stand out. Silas was probably in Rome around this time and had literary skills (1Pe 5:12); as a Jewish Roman citizen in the east (cf. Ac 16:37) he probably had a significant level of education. Martin Luther plausibly suggested Apollos, whose Alexandrian education would explain features of the letter (cf. Ac 18:24), though several years earlier he may have been traveling elsewhere, perhaps returning to Alexandria (cf. Titus 3:13). Nevertheless, we cannot eliminate other members of the Pauline circle from consideration, since we lack knowledge about the abilities of most of them.
Date
The approximate date of the letter seems clearer than its author. Because Timothy was recently freed (13:23) and the work was apparently written from Italy (13:24), it seems likely that Timothy was arrested in Rome during the Neronian persecution (perhaps shortly after he came to see Paul, 2Ti 4:21) and freed when Nero (and his policy) died in AD 68. The mention of Timothy but not of Paul, who may have died about AD 64 or within a few years after that, also would make sense for a date of approximately AD 68. At this time, when the outcome of the Roman war in Judea would have been assured from Rome’s vantage point, one could readily speak of the old temple system as passing away (Heb 8:13), even literally—a process completed in AD 70 with the destruction of the temple. That the writer cannot declare that the temple has been destroyed (although it would have served his argument well to have noted this) also may suggest a date before AD 70.
Recipients
The audience clearly appears to be a Jewish one experiencing some temptation to return to non-Christian Jewish practices. This temptation might come from the synagogue or because Gentiles persecuting Christians might exempt those who claimed to belong to a recognized ancestral faith. Nevertheless, the audience is clearly one at home with the Greek translation of Scripture and forms of thought familiar among Diaspora Jews. Although the Hellenistic Jewish philosopher Philo of Alexandria writes on a higher rhetorical level, his writing offers some of the closest parallels for Hebrews. The seizure of the audience’s property in earlier days (10:34) does not fit the situations in Corinth or Ephesus. Heb 13:23 suggests an audience in the Pauline circle (i.e., not in Alexandria, though Apollos was known there too). Heb 13:24 may suggest that the author writes from Italy, probably ruling out an audience in Italy.
Style and Message
The author develops a coherent argument. Although modern readers do not always understand his approach, his interpretive techniques would have made good sense to his ancient Jewish audience. Ancient writers and speakers frequently offered elaborate comparisons between different persons or objects. Christ is greater than the angels (ch. 1) who delivered the law (ch. 2), and thus greater than the law itself. He is greater than Moses and the promised land (3:1–4:13). As a priest after the order of Melchizedek (Ps 110:4), he is greater than the OT priesthood (Heb 4:14–7:28) because he is attached to a new covenant (ch. 8) and a heavenly temple service (9:1–10:18). Therefore, his followers ought to persevere in faith and not return to the earlier order, which merely pointed to the greater promise to follow. They must persevere regardless of the cost (10:19–12:13). The writer follows his theoretical discussion, as many letters did, with specific moral exhortations tied into the same theme (13:1–17). Interspersed throughout the letter is the repeated warning against apostasy, noting that the penalty for rejecting the new covenant is greater than what the penalty for rejecting the old had been (cf. 2:1–4; 3:14; 4:1–2, 11; 6:1–8, 11–12; 10:26–31; 12:14–17, 25; though cf. expressions of confidence with reasons in 6:9–10; 10:39). ◆
Quick Glance
Author:
Unknown; possibly Apollos, Silas or Barnabas
Audience:
Jewish Christians in the Diaspora
Date:
About AD 68
Theme:
The author demonstrates that Christ is greater than the old covenant and warns his hearers not to turn back under pressure.