Hebrews

Dana M. Harris, Andreas J. Köstenberger, Robert W. Yarbrough, Andreas J. Köstenberger, Robert W. Yarbrough

• Publisher: B&H Academic
• Year: 2019
• ISBN:
  9781433684289
• Topic: Theologie & Religion
• Subtopic: Biblischer Kommentar

The Exegetical Guide to the Greek New Testament (EGGNT) closes the gap between the Greek text and the available lexical and grammatical tools, providing all the necessary information for greater understanding of the text. The series makes interpreting any given New Testament book easier, especially for those who are hard pressed for time but want to preach or teach with accuracy and authority. Each volume begins with a brief introduction to the particular New Testament book, a basic outline, and a list of recommended commentaries. The body is devoted to paragraph-by-paragraph exegesis of the Greek text and includes homiletical helps and suggestions for further study. A comprehensive exegetical outline of the New Testament book completes each EGGNT volume.

HEBREWS

Introduction

AUTHORSHIP

Unlike other parts of the New Testament, there is no clear early tradition about the authorship of the book of Hebrews. A long tradition has maintained that the apostle Paul wrote Hebrews. Yet many early church leaders doubted this. The ascription to Paul in the KJV (not in early mss.) was added nearly 1,500 years after Hebrews was written. Even so, it is likely that the author of Hebrews was part of Paul’s circle (e.g., “our brother Timothy” in 13:23). Since Timothy was close to Paul, we can infer that the author of Hebrews was known by Paul, if not also close to him.

There are compelling reasons to reject Pauline authorship. First, the author considers himself as one to whom the gospel was delivered by others, a so-called second-generation believer (2:3–4), a claim that Paul would not make (see, e.g., Gal 1:12). Second, there are noticeable differences in both the Greek style (quite literary) and the vocabulary (distinctive) in Hebrews and the Pauline epistles. There is no opening salutation in Hebrews, unlike every Pauline epistle. Additionally, Hebrews uses distinctive imagery, such as an anchor or a ship drifting away, not found in Pauline epistles. The common Pauline designation “Christ Jesus” does not occur in Hebrews. Finally, Hebrews is one extended argument that mixes exposition and exhortation in ways that are unparalleled in Pauline writings.

Perhaps most important, there are clear differences in theology between Pauline epistles and Hebrews. For example, Hebrews focuses on the priestly and cultic significance of Jesus’s death (a once-for-all sacrifice), whereas Paul focuses on the legal and forensic implications (vicarious substitutionary atonement). Hebrews focuses on Jesus’s exaltation, whereas Paul focuses on his resurrection. Clearly these different emphases are complementary and not contradictory, yet they are significant. Another theological difference concerns the understanding of God’s Word. In Pauline epistles, Scripture (the OT) is an authoritative, written source that provides evidence or support for his claims, often introduced with the formulaic γέγραπται. In Hebrews, however, the author introduces Scripture with speaking verbs, suggesting that God’s words recorded in Scripture are still speaking today.

In addition to Paul, there have been many other candidates suggested for authorship, including Luke, Clement of Rome, and Barnabas. Perhaps most compelling is Martin Luther’s suggestion of Apollos, whose known background appears to align well with an author profile that can be derived from Hebrews itself. Even so, there is no extant evidence that Apollos wrote Hebrews. Whoever wrote Hebrews was well educated and well known by the recipients of the letter. He (based on the personal pronoun used in Heb 11:32) was clearly a superb exegete of the Jewish Scriptures and was likely a Hellenistic Jew, who relied on the Septuagint, or the Greek translation of the Hebrew Scriptures. (The term Septuagint is best understood as shorthand for a complicated textual tradition of the translation of the Hebrew Scriptures.) He was a creative theologian, a gifted preacher, and a devoted pastor who cared deeply for his flock. Although he was assuredly known by the epistle’s recipients, it is perhaps best to conclude with Origen (c. 185–253), “Who the author of the epistle is, God only knows.”¹

AUDIENCE

Despite the lack of an opening salutation, the final greeting in Hebrews 13 indicates that a specific group was addressed. The addressees were apparently second-generation believers (2:3), who had endured hardships for the gospel (10:32–35). Like the author, the recipients of this epistle had extensive knowledge of the OT, likely also via the Septuagint. They may also have been Hellenistic Jews.

Like much else about Hebrews, the location of the recipients is unknown, but Rome is plausible. There was a significant Jewish population in Rome in the first century. Christianity may have come to Rome as the result of Jews from Rome who came to Jerusalem for Pentecost and were converted there (Acts 2:5–12, 40–41). It can be inferred from the temptation not to meet together (Heb 10:25) that the group addressed was part of a larger network of house churches.

HISTORICAL SETTING AND DATE

The epistle itself is described as a “message of exhortation” (13:22), which coheres well with the five so-called warning passages in Hebrews (2:3–4; 3:12–4:11; 6:4–8; 10:26–32; 12:25–29) as well as key theological and Christological doctrines presented as the basis of this exhortation. Perhaps the key purpose of Hebrews is to urge perseverance and faithfulness. The recipients had already faced significant persecution (10:32–34; 12:4), and were apparently facing more.

The traditional view has been that the recipients were Jewish followers of Jesus who were tempted to return to Jewish beliefs and practices, although this is not mentioned explicitly in the letter. Even so, there are good reasons for this view. The Romans accepted Judaism as a legitimate religion (religio licita). At first, Romans did not distinguish between Judaism and Christianity; followers of Jesus were considered to be Jewish. As time went on, however, Christianity was recognized as a separate religion, one that was viewed as superstitious and dangerous. By the time of Nero and the fire that burned Rome in AD 64, it was clear that Romans (at least Nero) distinguished Jews from Christians. Hebrews, therefore, likely reflects the temptation by Jewish followers of Jesus to pull back from Christianity and to retreat to the relative safety of Judaism.

There is no consensus regarding the date of Hebrews. Perhaps the biggest question is whether Hebrews was written before or after the temple was destroyed in AD 70. The temple is not directly mentioned in the epistle, yet given the author’s intent to show the obsolescence of the earthly tabernacle (and by extension the temple) and its sacrificial system, it seems improbable that he would have failed to refer to the temple’s destruction if it had already occurred, as this would have been a key part of his argument. Thus, it is probable that the letter was written before AD 70. Additionally, the reference to Timothy (13:23) indicates that the letter was written during Timothy’s lifetime. This could suggest a time of composition in the late 50s or 60s. No major doctrine is at stake over this issue, and Hebrews may have been written later. The epistle, however, is quoted by Clement of Rome probably around AD 95, so it could not have been written after that time.

THE KEY ARGUMENT OF HEBREWS

The opening verses of Hebrews (1:1–4) are essential for understanding the entire epistle. The first four verses of Hebrews 1 are often referred to as the prologue, or exordium, which established audience expectations and prepared it for the upcoming message. Key themes developed in the epistle are anticipated in the exordium. Moreover, within the exordium, verses 1:1–2a are especially important, as they offer a hermeneutical key for understanding all of Hebrews. This verse and a half reveals both continuity and discontinuity in God’s revelation—the continuity of God’s continual speaking contrasts with the discontinuity of the time, manner,...