Who is the author of the Book of Hebrews?

Historical Context and Importance

The Book of Hebrews, a treasured portion of the New Testament canon, is remarkable for its presentation of Christ’s supremacy and the faith of those who came before. Early believers recognized its doctrinal significance, particularly its explanation of how the Old Testament sacrificial system foreshadowed a once-for-all atonement in Christ. Although widely accepted in the early Church, its unknown authorship has generated spirited discussions that persist among scholars, pastors, and believers.

Absence of a Named Author

Uniquely, Hebrews does not identify its writer by name. Most Apostle Paul epistles begin with a clear greeting such as “Paul, an apostle of Christ Jesus…” (as in Romans 1:1). In Hebrews, however, no personal introduction is given, leading various early Church figures to propose different individuals as its author. This omission has become one of the primary reasons the book’s authorship is debated.

Earliest Church Traditions

1. *Pauline Attribution*: Some in the early Western Church (particularly from the time of Augustine onward) held to a strong tradition that Paul composed Hebrews. Certain early biblical manuscripts, such as the Chester Beatty papyri (commonly designated P46), place Hebrews alongside Paul’s letters. This practice implied that the copyists viewed Hebrews as genuinely Pauline. Clement of Alexandria (late 2nd century) also suggested that Paul wrote Hebrews in Hebrew, and that Luke later rendered it into Greek.

2. *Other Candidates*: Within the broader early Church, other leaders suggested Barnabas, Luke, or even Clement of Rome. Tertullian (3rd century) referred to Barnabas as a possible author, pointing to Barnabas’s Levitical background (Acts 4:36) and his interest in the priestly aspects so prominent in Hebrews. Martin Luther much later introduced the idea that Apollos wrote Hebrews, emphasizing Apollos’s eloquence (Acts 18:24) and rich understanding of the Old Testament.

3. *Origen’s Statement*: Origen (3rd century), known for his extensive textual and theological work, famously concluded, “But who wrote the epistle, in truth, only God knows.” His remark reflects the difficulty that even the most learned of the early Church had in arriving at a definite conclusion.

Distinctive Literary Features

1. *Sentence Construction and Style*: The Greek in Hebrews is polished and stylistically different from Paul’s more direct forms of expression found in Romans or Galatians. Numerous commentators have observed that Hebrews reads almost like a sermon or homily rather than a typical Pauline epistle.

2. *Theological Emphases*: The writer systematically demonstrates that Christ is superior to angels, Moses, the Levitical priesthood, and the entire Old Testament sacrificial system. While Pauline themes (such as the atoning work of Christ) are undeniably present, the emphasis on Jesus as the High Priest is more developed in Hebrews than in Paul’s signed letters.

3. *Absence of a Normal Pauline Greeting*: Paul’s letters often conclude with personal notes or mention of his travel plans and greetings. Hebrews includes a reference to Timothy (“I want you to know that our brother Timothy has been released,” Hebrews 13:23), which hints at Pauline connections. However, the usual “grace and peace” introduction closely associated with Paul’s works is missing, leaving the door open on authorship.

Theological and Canonical Consistency

Regardless of authorship, Hebrews’ teaching is consistent with the broader biblical narrative. It affirms the centrality of Christ’s redemptive sacrifice, in agreement with passages like 1 Peter 1:18–19 and Paul’s own statements in Ephesians 2:8–9. It also upholds the authority of Scripture, appealing to the Old Testament writings as inspired. Passages such as Hebrews 4:12 describe Scripture as “living and active,” echoing 2 Timothy 3:16, which proclaims all Scripture to be God-breathed.

Archaeological and manuscript evidence supports Hebrews’ status in the New Testament canon. Multiple early collections of New Testament writings include Hebrews, testifying to its longstanding acceptance. Early Christian apologists, such as those preserved in Eusebius’s *Ecclesiastical History*, further confirm that believers from diverse regions recognized Hebrews’ divine authority.

Arguments for Pauline Authorship

1. *Connection to Timothy*: The mention of Timothy, a known companion of Paul (Hebrews 13:23), suggests at least a close associate to Paul, since Timothy is typically found in Pauline circles (Philippians 1:1).

2. *Doctrinal Harmony*: Hebrews proclaims the supremacy of Christ (Hebrews 1:1–4) and upholds justification by faith (Hebrews 11). These align well with the theology of Paul’s letters, reinforcing a strong Pauline influence, whether directly or indirectly.

3. *Early Eastern Church Support*: In parts of the Eastern Church, Hebrews was regularly grouped with Paul’s epistles. Clement of Alexandria advocated for Paul’s authorship, proposing that a different scribe or translator may have polished Paul’s thoughts into refined Greek.

Alternative Theories

1. *Barnabas*: Proposed by Tertullian, Barnabas’s Levitical and priestly background lends credibility to his understanding of the Old Testament sacrificial system and temple worship, which form the backbone of Hebrews’ argument.

2. *Apollos*: Martin Luther favored Apollos, calling attention to the eloquence and keen knowledge of Scriptures that Apollos displayed (Acts 18:24–28). The rhetorical brilliance of Hebrews might align with someone famed for keen teaching and deep familiarity with the Old Testament.

3. *Luke or Clement*: Some have pointed out stylistic parallels to Luke’s writing, though no consensus emerges firmly. Clement of Rome is also occasionally suggested, given his early influence in Christian communities and the theological parallels found in his writings.

Manuscript Evidence and Church Reception

Early Greek manuscripts (e.g., Papyrus 46) place Hebrews amongst Paul’s writings, reinforcing the notion that many in the early centuries regarded it as Pauline or at least as belonging to the same theological corpus. Despite the differing individual attributions, the Church broadly accepted Hebrews as part of the authoritative canon. The Council of Nicaea (AD 325) and subsequent councils dealt with biblical canonicity, yet Hebrews was recognized and retained throughout. Scripture’s self-attestation (internal consistency, coherence with messianic prophecies, and spiritual authority) weighs more heavily than naming the precise writer.

Implications for Interpretation

A central takeaway is that the scriptural inspiration of Hebrews does not depend primarily on knowing its human author. As 2 Peter 1:20–21 demonstrates—speaking of prophecy carried along by the Holy Spirit—divine authorship and preservation stand at the forefront of the faithful believer’s confidence. The high Christology, admonitions to persevere, and Old Testament allusions are undeniably consistent with the rest of the New Testament witness.

Conclusion

While the early Church passed down varied testimonies—some ascribing Hebrews to Paul, others to Barnabas, Luke, or Apollos—there remains no definitive consensus. The best historical evidence suggests a strong link to the Pauline circle, but the absence of explicit internal claims leaves the question open. Still, all streams of Christian tradition have staunchly upheld Hebrews as authoritative and inspired, embracing its magnificent depiction of “Jesus the mediator of a new covenant” (Hebrews 12:24).

Ultimately, whether penned directly by Paul himself or by a closely associated writer, Hebrews remains a vital part of Scripture. Rooted in God’s truth and consistent with the broader biblical message, it reinforces the believer’s confidence in the Word of God, pointing to the supremacy of Jesus Christ and urging readers to cling to Him in faith.