Hebrews Introduction

Introduction to Hebrews 

When the various New Testament books were formally brought together into one collection shortly after A.D. 100, the titles were added for convenience. This epistle’s title bears the traditional Greek title, “To the Hebrews,” which was attested to by at least the second century A.D. Within the epistle itself, however, there is no identification of the recipients as either Hebrews (Jews) or Gentiles. Since the epistle is filled with references to Hebrew history and religion and does not address any particular Gentile or pagan practice, the traditional title has been maintained.

The author of Hebrews is unknown. Paul, Barnabas, Silas, Apollos, Luke, Philip, Priscilla, Aquila, and Clement of Rome have been suggested by different scholars, but the epistle’s vocabulary, style, and various literary characteristics do not clearly support any particular claim. It is significant that the writer includes himself among those people who had received confirmation of Christ’s message from others (2:3). That would seem to rule out someone like Paul who claimed that he had received such confirmation directly from God and not from men (Gal. 1:12). Whoever the author was, he preferred citing Old Testament references from the Greek Old Testament (LXX) rather than from the Hebrew text. Even the early church expressed various opinions on authorship, and current scholarship admits the puzzle still has no solution. Therefore, it seems best to accept the epistle’s anonymity. Ultimately, of course, the author was the Holy Spirit (2 Peter 1:21).

The use of the present tense in 5:1-4; 7:21, 23, 27-28; 8:3-5, 13; 9:6-9, 13, 25; 10:1, 3-4, 8, 11; and 13:10-11 would suggest that the Levitical priesthood and sacrificial system were still in operation when the epistle was composed. Since the temple was destroyed by General (Later emperor) Titus Vespasian in A.D. 70, the epistle must have been written prior to that date. In addition, it may be noted that Timothy had just been release from prison (13:23) and the persecution was becoming severe (10:32-39; 2:4; 13:3). These details suggest a date for the epistle around A.D. 67-69.

Emphases on the Levitical priesthood and on sacrifices, as well as the absence of any reference to the Gentiles, support the conclusion that a community of Hebrews was the recipient of the epistle. Although these Hebrews were primarily converts to Christ, there were probably a number of unbelievers in their midst, who were attracted by the message of salvation, but who had not yet made a full commitment of faith in Christ. One thing is clear from the contents of the epistle: the community of Hebrews was facing the possibility of intensified persecution (10:32-39; 12:4). As they confronted this possibility, the Hebrews were tempted to cast aside any identification with Christ. They may have considered demoting Christ from God’s Son to a mere angel. Such a precedent had already been set in the Qumran community of messianic Jews living near the Dead Sea. They had dropped out of society, established a religious commune, and included the worship of angels in their brand of reformed Judaism. The Qumran community had even gone so far as to claim that the angel Michael was higher in status than the coming Messiah. These kinds of doctrinal aberrations could explain the emphasis in Hebrews chapter one on the superiority of Christ over the angels.

Possible locations for the recipients of the epistle include Palestine, Egypt, Italy Asia Minor, and Greece. The community that was the primary recipient may have circulated the epistle among those of Hebrew background in neighboring areas and churches. Those believers probably had not seen Christ personally. Apparently, they had been evangelized by “those who heard” Christ and whose ministries had been authenticated “by signs and wonders and by various miracles” (2:3-4). Thus the recipients could have been in a church outside Judea and Galilee or in a church in those areas, but established among people in the generation following those who had been eyewitnesses of Christ. The congregation was not new or untaught (“by this time you ought to be teachers”) yet some of them still needed “milk and not solid food” (5:12).

The generation of Hebrews receiving this epistle had practiced the Levitical sacrifices at the temple in Jerusalem. Jews living in exile had substituted the synagogue for the temple but still felt a deep attraction to the temple worship. Some had the means to make regular pilgrimages to the temple in Jerusalem. The writer of the epistle emphasized the superiority of Christianity over Judaism and the superiority of Christ’s once-for-all sacrifice over the repeated and imperfect Levitical sacrifices observed in the temple.