Who Wrote the Book of Hebrews?

Understanding Hebrews 1:1-2, Hebrews 13:22-25

The Book of Hebrews is one of the most theologically sophisticated books in the New Testament — a masterful argument that Jesus Christ is superior to everything in the Old Covenant: angels, Moses, Joshua, the Levitical priesthood, the tabernacle, and animal sacrifices. But unlike every other New Testament letter, its author is genuinely unknown. This anonymity has sparked one of biblical scholarship's longest-running debates.

Why the mystery exists

Every other New Testament epistle identifies its author in the opening lines. Romans: 'Paul, a servant of Christ Jesus.' James: 'James, a servant of God.' Peter: 'Peter, an apostle of Jesus Christ.' But Hebrews begins with no name — launching directly into its theological argument: 'In the past God spoke to our ancestors through the prophets at many times and in various ways, but in these last days he has spoken to us by his Son' (1:1-2).

The ending is similarly ambiguous. Hebrews 13:22-25 includes personal remarks ('I want you to know that our brother Timothy has been released') and a benediction, but no author identification.

The candidates:

1. Paul — The traditional attribution

For centuries, many churches attributed Hebrews to Paul. The King James Version even titled it 'The Epistle of Paul the Apostle to the Hebrews.' Arguments for Paul:

• Timothy is mentioned (13:23), and Timothy was Paul's close associate
• The book was eventually accepted into the canon partly because of its association with Paul
• Eastern churches (Alexandria) accepted Pauline authorship earlier than Western churches

Arguments against Paul — and these are substantial:

• Style: Hebrews is written in the most polished, literary Greek in the New Testament. Paul's Greek, while powerful, is more informal and conversational. The stylistic difference is dramatic.
• Self-identification: Paul emphatically identifies himself in every other letter. Why would he remain anonymous here?
• Hebrews 2:3: The author says salvation 'was confirmed to us by those who heard him' — meaning the author received the gospel secondhand. Paul vigorously insisted he received the gospel directly from Christ, not from human intermediaries (Galatians 1:11-12). This single verse is the strongest evidence against Pauline authorship.
• Method: Paul typically argues from the Old Testament using the Hebrew text. Hebrews consistently quotes the Septuagint (Greek translation).
• Theology: While compatible with Paul's theology, Hebrews develops concepts (Jesus as high priest, Melchizedek typology) that appear nowhere in Paul's acknowledged letters.

Most modern scholars, both conservative and critical, reject Pauline authorship. The early church itself was divided — the Western church (Rome) was particularly skeptical.

2. Barnabas

Tertullian (c. 200 AD) attributed Hebrews to Barnabas, Paul's early missionary companion (Acts 4:36). Arguments:

• Barnabas was a Levite — his priestly background fits the book's extensive discussion of priesthood and sacrifice
• He was an 'encourager' (the meaning of his name), and Hebrews calls itself a 'word of encouragement' (13:22)
• He would have had the theological education to write such a sophisticated work
• He was well-known enough for the letter to carry authority, yet not an apostle in the same rank as Paul

Weakness: No manuscript tradition or early church father besides Tertullian supports this attribution.

3. Apollos

Martin Luther proposed Apollos, and many modern scholars find this the most compelling candidate. Arguments:

• Acts 18:24-28 describes Apollos as 'a learned man, with a thorough knowledge of the Scriptures,' from Alexandria, who 'vigorously refuted his Jewish opponents in public debate, proving from the Scriptures that Jesus was the Messiah'
• This description matches Hebrews perfectly: learned, Scripture-saturated, Alexandrian rhetorical style, arguments directed at Jewish Christians
• Apollos' Alexandrian background would explain the book's literary sophistication and its use of Platonic categories (earthly copies vs. heavenly realities)
• He was prominent enough to carry authority but not so prominent that his name would have survived in the manuscript tradition

Weakness: No ancient source attributes Hebrews to Apollos. Luther's proposal, while brilliant, is educated speculation.

4. Luke

Some scholars note stylistic similarities between Hebrews and Luke-Acts. Both exhibit high-quality literary Greek. Clement of Alexandria suggested that Luke may have translated a Hebrew original by Paul into Greek — a compromise theory.

Weakness: Luke was a Gentile physician, and Hebrews displays the intimate familiarity with Jewish temple worship and Old Testament theology that suggests a Jewish author.

5. Priscilla (with or without Aquila)

Adolf von Harnack proposed Priscilla in 1900. Arguments:

• Priscilla was a prominent teacher in the early church (Acts 18:26 — she taught Apollos, notably listed before her husband)
• Female authorship would explain the anonymity — a woman's letter might not have been accepted in all churches
• The 'we' sections and the mention of Timothy fit someone in Paul's circle
• The alternation between 'I' and 'we' might reflect joint authorship with Aquila

Weakness: Hebrews 11:32 uses a masculine participle (diegoumenon) — 'time would fail me to tell' — suggesting a male author (though some argue this is conventional).

6. Clement of Rome

Clement's letter to the Corinthians (c. 96 AD) shows familiarity with Hebrews. Some suggested he wrote it. More likely, he read and was influenced by it.

What we CAN determine about the author:

Even without a name, Hebrews reveals much about its writer:

• Jewish — Intimate knowledge of the Old Testament, temple worship, priesthood, and sacrificial system
• Highly educated — The finest literary Greek in the New Testament, masterful rhetorical structure, familiarity with Hellenistic philosophical categories
• Second-generation Christian — Received the gospel from eyewitnesses (2:3), not directly from Jesus
• Connected to Timothy — 'Our brother Timothy has been released' (13:23)
• Connected to Italy — 'Those from Italy send you their greetings' (13:24)
• Writing to Jewish Christians — The entire argument assumes readers who are deeply invested in the Old Testament system and tempted to return to it
• Writing before 70 AD (probably) — The author discusses the temple sacrificial system in the present tense and never mentions the temple's destruction — an argument-clinching fact that would have been irresistible if it had already occurred

Origen's verdict (3rd century):

The great Alexandrian scholar Origen examined the question thoroughly and concluded: 'But who wrote the epistle, in truth God alone knows.' This remains the honest answer 1,800 years later.

Does anonymous authorship matter?

The anonymity of Hebrews raises an important question: does not knowing the author affect the book's authority?

The early church wrestled with this. Hebrews was accepted into the New Testament canon not because of any single author's name but because:

• Its theology was recognized as apostolic in content, even if the author was uncertain
• It was widely read and valued by churches from very early on
• Its Christology, soteriology, and teaching on faith were consistent with the rest of the New Testament
• The Holy Spirit's inspiration does not depend on human authorial fame

As one scholar put it: 'We do not know who wrote Hebrews, but we know who inspired it.'

Why it matters:

The authorship question, while fascinating, is ultimately secondary to the book's message. Hebrews presents the most sustained argument in the New Testament for the supremacy and sufficiency of Jesus Christ. Whatever name we attach to it, the book's central claim stands: 'Jesus Christ is the same yesterday and today and forever' (13:8). The author wanted readers to look at Christ, not at the author. In that sense, the anonymity may be the final lesson: the message matters more than the messenger.