The Letter to the Hebrews

The Letter to the Hebrews

Christ, the One True Priest

A tradition going back at least to the end of the second century describes this important writing as the Letter of St. Paul to the Hebrews. But the correctness of these data—genre of the work, author, addressees—is challenged by critics nowadays. Is it a letter? Only the last section is in the epistolary style. At the beginning there is no greeting to the readers nor is there subsequently any direct dialogue with a community, nor are there any references to concrete events. The pages seem rather to be a sermon throughout.

Is it by Paul? At more than one point the thought may recall that of the Apostle, but the tone, the choice of main themes, the atmosphere, and the manner of arguing force us to look for a different author. The author is certainly of Jewish origin, since he is completely at home with the Bible. In addition, he has quite a gift of eloquence. His faith is complete and deep, he is highly educated, he is devoted to teaching and familiar also with the work of Philo, a famous philosopher of Alexandria. Among the various possible authors that fit this picture the favorite is Apollos, of whom Luke speaks admiringly in the Acts of the Apostles (18:24-28), but this is, and will always remain, simply a guess.

As for the addressees—Jews—the author is seeking to revive the faith and courage of converts of long standing, who in all probability were of Jewish origin. In debating with them the author continually cites the Scriptures and ceaselessly recalls the most important ideas and realities of the Jewish religion. These individuals know Jewish tradition, its great personages, its worship, and its Law. Persecution has dispersed them, and they live in poverty, uprooted and excluded from their former religious activities. The modest and youthful Church of Christ crucified does not seem to them to bear comparison with Judaism, which benefits from a long and often glorious past and the splendor of its worship.

In response, the Letter begins by emphasizing the grandeur of the mystery of Christ’s Death and Resurrection for all human beings. It stresses the superiority of Christ, who is the express image of God, superior to Moses, to Aaron, to the angels, and to any other thing. A brother to humans and a sharer in their misery and anguish, he is also the Son of God. Believers must not look with nostalgia to the past but press on toward heaven where the human condition will find its fulfillment in eternity. Secondly, the author states that the old dispensation has gone and a new dispensation is here—the New Covenant. Now people can come to Christ wherever they are, not by way of Jerusalem—except in a figurative way, through the heavenly Jerusalem. Thirdly, the author highlights the glorious priesthood of Christ in contrast to the superseded priesthood of Jerusalem. Jesus is now at God’s right hand, pleading for us eternally. Since he knows what it is like to be human, he can plead with full understanding. Hence, we can go to the throne of grace with full confidence of being heard.

The author emphasizes the need for perseverance. His addressees must not quit and fall like their ancestors in the wilderness. And such a sorrowful event will never take place if they stand fast and do not become discouraged. To help them stand fast, the author sets before them the glories of faith and a series of personages who have possessed it in abundance. He preaches a wonderful sermon on those who used faith in God to endure even the greatest of trials.

Along the way, the author insists on the internal dynamism of God’s Revelation. It has only one goal: the Redemption of the world in Christ. It is a movement toward a fullness and an accomplishment. And the Scriptures are what enable people to be gripped by its power and its teaching. The realities of the Old Testament are there like a sketch, figure, or shadow of a greater reality. They are of the terrestrial order in order to announce a heavenly and eternal order: the unique supremacy of the work of Christ. The Biblical meditation is developed and deepened in order to better express the mystery of Christ. Hence, this Letter introduces us to the Christian reading of the Old Testament. It utilizes some thirty-three citations from the Old Testament as well as fifty-three reminiscences or allusions. All the citations are attributed to God himself, most often introduced by the anonymous formula “he said.” The author then passes from theological reflection to moral exhortation. The appeals are multiplied: live in faith and hope for the things to come, and in constancy amid trials.

As far as the date in which this Letter was written, it was certainly completed by the year 90 since it is cited by Clement of Rome. One is tempted to situate it around 67, just before the destruction of the temple. For the cessation of the worship at Jerusalem would certainly have been echoed in this writing that speaks so much about sacrifices and sanctuaries; yet a reading gives the impression that these realities are still functioning. However, such a reasoning is not decisive, for in speaking of the temple, the author hardly describes what is taking place in the ostentatious sanctuary built by Herod. He is more acquainted with the ideal images, set forth in the Pentateuch, concerning the tabernacle of the desert at the time of Moses.

The Letter to the Hebrews may be divided as follows:

I: Prologue (1:1-4)

II: The Son of God, Superior to the Angels (1:5—2:18)

III: A High Priest for Humanity (3:1—5:10)

IV: Christ, the One True Priest (5:11—10:18)

V: Perseverance in Faith (10:19—12:29)

VI: Conclusion (13:1-25)