As early as the first century, there was no consensus on who authored Hebrews which fascinates me. Overviewing some of the various theories of authorship can actually help us appreciate aspects of this text that make it so unique and powerful.
That Paul wrote Hebrews was assumed by many and argued for, certainly by all the church leaders in the East. At the end of the day, Pauline authorship was the primary basis for including this document in the canon of Scripture. But early on, there was some uncertainty.
Origin of Alexandria, whom I mentioned before, was a brilliant Greek scholar who recognized that the use of Greek in Hebrews did not match Paul’s other letters, even though many of the thoughts seem to be Pauline. There is an elegant and more sophisticated use of Greek language and writing, including diction, sentence structure, and vocabulary, as well as its mode of argument and extensive use of Greek rhetoric.
Themes unique to Hebrews include the teaching of Jesus as High Priest, the mysterious Melchizedek, and the exposition of the New Covenant from Jeremiah 31.
A scholar I admire, Luke Timothy Johnson, summarizes the reasons against Pauline authorship in the following list of six.
1) The letter is anonymous, unlike other letters by Paul.
2) The document does not contain the autobiographical remarks that typically characterize Paul’s letters.
3) The vocabulary is not typically Pauline but draws upon vocabulary and terminology within the larger Christian community. Over 150 Greek words appear in this text but nowhere else in the New Testament.
4) The manner of citing scripture is markedly different. Unlike all of Paul’s other letters, Hebrews does not use introductory formulas—an intriguing point. The author of Hebrews places scripture directly in the mouth of God, the Messiah, or the Holy Spirit.
5) Though Paul uses some elements of argument and rhetoric in his letters, the modes of thinking in Hebrews are distinct.
6) The most persuasive argument for why Paul is likely not the author of Hebrews is that a Hellenistic or Platonic worldview is pervasive throughout the composition. In contrast, Paul’s letters abound with insights from his Hebraic view of the world.
I must clarify an important point here. Practically speaking, Paul is most often read and interpreted from the perspective of Hellenism by Western Christians. But Paul was certainly not a Platonist. As he outlined in Acts 22:3, I am a Jew, born in Tarsus in Cilicia, but brought up in this city, educated at the feet of Gamaliel according to the strict manner of the Torah of our fathers, being zealous for God.
Who is the author of Hebrews?
From the very beginning, there have been suggestions like Clement of Rome or Priscilla of Priscilla and Aquila fame (Acts 18). Of the many proposals, only two have held up under scholarly scrutiny and offer any reasonable probability, Barnabas and Apollo.
Early on, Tertullian (the church father at the end of the second century) suggested Barnabas wrote this document. Barnabas, you may or may not know, was a Levite. Hebrews deals extensively with Israel’s priestly cult and the sacrifices of the Torah. Barnabas was a Levite from Cyprus in the Diaspora where many dispersed Jews lived (Acts 4:36).
Does anybody know what his name means? Son of consolation or encouragement. Hebrews closes in 13:22 with that exact phrase, used by the author to describe his work. Is there an echo here at the end of the letter, a hint of Barnabas’ name and, therefore, a discreet self-disclosure? It is possible.
Another possibility is Apollos, first suggested by the German reformer Martin Luther. Of all the alternatives to Paul, he seems the strongest candidate. Are you familiar with his story? Turn with me to Acts 18.
Now a Jew named Apollos, a native of Alexandria, came to Ephesus. He was an eloquent man, competent in the Scriptures (24).
Alexandria was the home of Philo (20 BC–AD 50), a brilliant Jewish theologian who used Greek philosophy to interpret the Jewish scriptures. He developed and employed an allegorical method. Apollos was from Alexandria and was, as Luke reported, a particularly eloquent man skilled in the Hebrew scriptures.
He had been instructed in the way of the Lord. And being fervent in spirit, he spoke and taught accurately the things concerning Jesus, though he knew only the baptism of John. He began to speak boldly in the synagogue, but when Priscilla and Aquila heard him, they took him aside and explained to him the way of God more accurately. […] He powerfully refuted the Jews in public, showing by the Scriptures that the Christ was Jesus (25-28).
Is Apollos the author? It is possible. There is no way of proving or disproving that he, Barnabas, or even Paul wrote Hebrews.
Here is something useful to help you understand Hebrews better. In the strict sense, it is not really a book or a letter (epistle). The earliest designation simply says, “To the Hebrews.” Even that was not part of the original manuscript. There is a growing scholarly consensus that it was not originally a letter but a speech.
Hebrews was likely a sermon.
This document, Hebrews, is structured and argued like a typical oral presentation. It is meant to be heard more than read. If you remember, I mentioned the author describes his document as a word of exhortation in Hebrews 13:22. Turn with me to Acts 13.
After the reading from the Law and the Prophets, the rulers of the synagogue sent a message to them, saying, “Brothers, if you have any word of encouragement for the people, say it.” So Paul stood up and spoke (15).
The phrasing word of encouragement (or exhortation) is the exact language used in Hebrews 13:22 and only occur in these two places in the New Testament. In all likelihood, Hebrews originated as a sermon, perhaps given in a synagogue like the example in Acts 13. It is structured in such a way, rhetorically, for oral impact far more than when read simply as a letter.
Let’s return to the question of who wrote Hebrews. In recent years, scholars have proposed that Paul did indeed give the original sermon. If it was a speech, it is quite probable that someone wrote it down. Stenographers were an established part of Greco-Roman culture in the first century. They had considerable skills in taking notes and later, with the assistance of their keen memory, reconstituting what was said.
Hebrews could very well be Paul’s sermon in a synagogue in Asia Minor—as we see in Acts 13—which Luke, his traveling companion, recorded. With his well-documented literary skills, Luke later published it to be circulated among the house churches throughout the Diaspora.
Interestingly, Acts is more similar to the Greek of Hebrews than any other New Testament book. There are also significant theological affinities between Hebrews and speeches recorded in the book of Acts.
We’ve only just begun, and as promised, we’re getting meaningful glimpses into the fertile world of the early decades of Christianity. At the end of the day, what matters is that Hebrews is in the New Testament canon, put there under the inspiration of the Holy Spirit, for our encouragement and to the praise of the great Shepherd of the sheep (13:20)!
