Difference between revisions of "Epistle to the Hebrews"
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It is uncertain to whom the letter was sent, bearing only the words "to the Hebrews", and it has been variously suggested that it was sent to the church at [[Alexandria]], [[Antioch]], [[Jerusalem]] or [[Ephesus]]. Pawson<ref>Pawson, J. David op cit p.1115</ref> points to the end of the letter: "''Those ''from'' Italy send you their greetings''" (Heb 13:24) as indicating the letter was written ''to'' Italy, most likely the church in Rome. In light of its title, it would seem that it was specifically meant for that portion of the church that was Jewish. This becomes even more apparent, given the date of the letter, when one considers the events that were taking place in Rome at this time. Under [[Claudius]], many Jews had been banished from Rome, including Priscilla and Aquila who had escaped to [[Corinth]]. The church in Rome became largely made up of [[Gentile]]s, and as a result, when the Jews began to return in AD 54 after Claudius' death, there was a significant tension between Jewish and Gentile believers. (''See [[Messianic Judaism]]''.) [[Nero]] ascended to the imperial throne after Claudius, and it was under his rule that the church entered a great period of suffering. The early Christians in particular were singled out for persecution, and many were executed during this time. | It is uncertain to whom the letter was sent, bearing only the words "to the Hebrews", and it has been variously suggested that it was sent to the church at [[Alexandria]], [[Antioch]], [[Jerusalem]] or [[Ephesus]]. Pawson<ref>Pawson, J. David op cit p.1115</ref> points to the end of the letter: "''Those ''from'' Italy send you their greetings''" (Heb 13:24) as indicating the letter was written ''to'' Italy, most likely the church in Rome. In light of its title, it would seem that it was specifically meant for that portion of the church that was Jewish. This becomes even more apparent, given the date of the letter, when one considers the events that were taking place in Rome at this time. Under [[Claudius]], many Jews had been banished from Rome, including Priscilla and Aquila who had escaped to [[Corinth]]. The church in Rome became largely made up of [[Gentile]]s, and as a result, when the Jews began to return in AD 54 after Claudius' death, there was a significant tension between Jewish and Gentile believers. (''See [[Messianic Judaism]]''.) [[Nero]] ascended to the imperial throne after Claudius, and it was under his rule that the church entered a great period of suffering. The early Christians in particular were singled out for persecution, and many were executed during this time. | ||
| − | While Paul's Epistle to the Romans makes no mention of this, the epistle to the Hebrews ''does'' discuss the persecution, including the vandalism of their homes and even imprisonment, and [[Timothy]] is mentioned as one of the believers who has been imprisoned. However, there is no mention of [[martyr]]s at this time, which further cements the epistle to a definite time around the middle of Nero's reign. The treatement being endured by the church explains the point of the epistle: those members who were Jews could easily escape from the persecution by publicly denying faith in [[Jesus Christ]] and returning to [[Judaism]], which at this time was still legal, while Christianity was not. The letter, then, seems to have been written ''from'' Jerusalem, probably by a Jewish believer, addressed specifically ''to'' the Jewish members of the church in Rome, as an exhortation to remain firm within the church. | + | While Paul's Epistle to the Romans makes no mention of this, the epistle to the Hebrews ''does'' discuss the persecution, including the vandalism of their homes and even imprisonment, and [[Timothy]] is mentioned as one of the believers who has been imprisoned. However, there is no mention of [[martyr]]s at this time, which further cements the epistle to a definite time around the middle of Nero's reign. The treatement being endured by the church explains the point of the epistle: those members who were Jews could easily escape from the persecution by publicly denying faith in [[Jesus Christ]] and returning to [[Judaism]], which at this time was still legal, while Christianity was not. The letter, then, seems to have been written ''from'' Jerusalem, probably by a Jewish believer who was a pupil of Paul, addressed specifically ''to'' the Jewish members of the church in Rome, as an exhortation to remain firm within the church. |
==References== | ==References== | ||
Revision as of 00:28, March 16, 2008
The Epistle to the Hebrews is the nineteenth book of the New Testament. In contrast with the other epistles, it is distinctly unlike a letter, and has a "symbolic style and sustained argument that mark it as a Hellenistic work based on the Jewish tradition."[1] Overall, the tone is very Jewish, and a proper understanding of the epistle requires a familiarity with the Old Testament scriptures, particularly Leviticus.[2] It is the only New Testament letter not introduced by the name of its author.
Language
The Greek of the epistle is particularly sophisticated, and widely regarded as the best example in the New Testament,[3] noted for its "striking purity and elegance".[4] Not only does the author show "great familiarity with the rules of the Greek literary language" but also "of all the New Testament authors he has the best style. His writing may even be included among those examples of artistic Greek prose whose rhythm recalls the parallelism of Hebrew poetry."[5] Even in the English translation, the language is refined and sophisticated. It uses 168 terms which appear in no other part of the New Testament, including ten words found neither in koine or classical Greek, and a further forty words which do not appear in the Septuagint.
Author
The identity of the author of the epistle has been called "the riddle of the New Testament"[6] It remains the only New Testament book whose authorship is definitely unknown. The earliest translations of the King James Bible call it "the Epistle of Paul the Apostle to the Hebrews", but this is conjecture, and also a position that was not adopted by the church until the Middle Ages. By the time of the Reformation, this authorship was being questioned. While commonly attributed to Paul, a comparison of the language and style with his other writings seems to indicate that he was not the author, although the ideas expressed within it certainly follow Pauline thought, suggesting that the author had been a pupil of his. Candidates for its authorship have included Barnabas, Luke, Silas, Stephen, Apollos and Priscilla.
Provenance
The earliest copy in existence is part of a papyrus codex in Greek of the Letters of Saint Paul, dating from around AD 200. The codex, referred to as P46 was discovered in 1931, and provided a text at least a century older than the Vatican and Sinaitic codices, the oldest authorities on which the text had previously rested.[7] The epistle can be dated with some certainty by its content: the use of "Remember your leaders, who spoke the word of God to you. Consider the outcome of their way of life and imitate their faith" (Heb 13:7) is consistent with a period after the death of the first leaders of the church in Rome. The epistle also discusses the temple and its sacrifices in the present tense: this places its writing between Paul's Epistle to the Romans in AD 55 and the destruction of the temple in AD 70.
To whom written
It is uncertain to whom the letter was sent, bearing only the words "to the Hebrews", and it has been variously suggested that it was sent to the church at Alexandria, Antioch, Jerusalem or Ephesus. Pawson[8] points to the end of the letter: "Those from Italy send you their greetings" (Heb 13:24) as indicating the letter was written to Italy, most likely the church in Rome. In light of its title, it would seem that it was specifically meant for that portion of the church that was Jewish. This becomes even more apparent, given the date of the letter, when one considers the events that were taking place in Rome at this time. Under Claudius, many Jews had been banished from Rome, including Priscilla and Aquila who had escaped to Corinth. The church in Rome became largely made up of Gentiles, and as a result, when the Jews began to return in AD 54 after Claudius' death, there was a significant tension between Jewish and Gentile believers. (See Messianic Judaism.) Nero ascended to the imperial throne after Claudius, and it was under his rule that the church entered a great period of suffering. The early Christians in particular were singled out for persecution, and many were executed during this time.
While Paul's Epistle to the Romans makes no mention of this, the epistle to the Hebrews does discuss the persecution, including the vandalism of their homes and even imprisonment, and Timothy is mentioned as one of the believers who has been imprisoned. However, there is no mention of martyrs at this time, which further cements the epistle to a definite time around the middle of Nero's reign. The treatement being endured by the church explains the point of the epistle: those members who were Jews could easily escape from the persecution by publicly denying faith in Jesus Christ and returning to Judaism, which at this time was still legal, while Christianity was not. The letter, then, seems to have been written from Jerusalem, probably by a Jewish believer who was a pupil of Paul, addressed specifically to the Jewish members of the church in Rome, as an exhortation to remain firm within the church.
References
- ↑ Saldarini, Anthony J. Epistle to the Hebrews Believe. Accessed 15 March 2008
- ↑ Pawson, J. David Unlocking The Bible p.1113 (London, Collins; 2003) ISBN 978 0 00 716666 4
- ↑ Pawson, J. David op cit
- ↑ "Language and style" Epistle to the Hebrews Catholic Encyclopedia. Accessed 15 March 2008
- ↑ Catholic Encyclopedia op cit
- ↑ Scott, E. F. The Epistle of the Hebrews: Its Doctrine and Significance (Edinburgh; T and T Clarke; 1922) full text online. Accessed 15 March 2008
- ↑ From Papyri to King James: The Transmission of the English Bible University of Michigan. Accessed 15 March 2008
- ↑ Pawson, J. David op cit p.1115