Overview of the Book of Hebrews
Purpose:
To encourage fidelity to Christ and the new covenant by showing that Christ is the new, final and superior High Priest.
Date: Before A.D. 70
Because the epistle does not reveal the author's name, we are left with a tantalizing mystery. By the time of Clement of Alexandria (c. 150-215) and Origen (185-253), the Eastern church had attributed the epistle to Paul. In the West, Tertullian (c. 155-220) proposed Barnabas (Acts 4:36) as the author. Other early suggestions were Luke and Clement of Rome (c. 95). From the fifth to the sixteenth centuries, Pauline authorship was largely accepted both in the East and in the West. During the Reformation Luther proposed Apollos (Ac 18:24-28) as the writer. Other nominees for authorship in the modern period have included Priscilla (but cf. Heb. 11:32, where the author described his own action with a masculine verb), Epaphras (Col. 1:7) and Silas (Acts 15:22, 32, 40; 1 Pet .5:12).
While it is difficult to rule out many of these candidates, it is equally hard to mount a convincing case in favor of any one of them. From the standpoint of early tradition, the strongest argument can be made for Pauline authorship, but Calvin rightly observed that Hebrews differs from Paul's writings in its style, teaching method, and in the author's inclusion of himself among the disciples of the apostolic ministry. The statement in Hebrews 2:3 is "wholly different" from Paul's claims to have received his apostolic appointment and revelation of the gospel directly from Christ (e.g. Gal. 1:1, 11-12).
The epistle has theological affinities with Paul's writings, but the same is true of John's "Word" Christology and the portrayal of Jesus' suffering in the Synoptic Gospels. In any case, if the author is not someone whose background or other writings we know, his identity would add little to our understanding of the epistle.
Drawing these features together, we may conclude that the recipients were primarily Jewish Christians of the dispersion. They probably lived in Italy (Heb. 13:24 is likely a greeting sent "home" by expatriates) and may have lived in Rome, where the earliest evidence of acquaintance with the epistle has been found (in the early postapostolic document known as 1 Clement).
The author referred to his work as a "word of exhortation" (Heb. 13:22). Since the same Greek expression in Acts 13:15 ("message of encouragement") refers to a synagogue speech, this term may identify this "epistle" as an expository sermon in written form. Hebrews is aptly described as a "word of exhortation" (Heb. 13:22), for exhortation and encouragement are at the heart of the book's purpose (Heb. 3:13; 6:17-20; 10:25; 12:5-6). Hebrews repeatedly calls its readers to an active and courageous response (e.g. Heb. 4:11, 14, 16; 6:1; 10:19-25).
The exhortation to persevere in the faith of the New (re-newed) Covenant rises from the fact that the Old Testament itself testifies to the incompleteness of the covenant at Sinai and of the Old Testament sacrificial system, thereby pointing out the need for a future, superior priest. That superior priest is Jesus Christ, who far surpasses the mediators, Temple and sacrifices of the old order. He is worthy of "greater honor than Moses" (Heb. 3:3). The "how much more" arguments of Hebrews 2:2-3; 9:13-14; 10:28-29; 12:25 - underscore the greater grace and glory - and thus the greater accountability - that have arrived in the New (re-newed) Covenant mediated by Jesus. Jesus calls believers to worship God in reality, so they may draw near to heaven itself with clean consciences. Jesus Christ is the guarantee of this better covenant, for he links us inseparably with the God of grace.
Notes from the NIV Spirit of the Reformation Study Bible, Dr. Richard Pratt, ed. (Zondervan, 2003).Dr. Richard L. Pratt, Jr. is Co-Founder and President of Third Millennium Ministries who served as Professor of Old Testament at Reformed Theological Seminary and has authored numerous books.