THE WRITER OF THE BOOK Since the name of the writer is not mentioned in the book, the theologians since early time disagreed about who wrote it. In the West, Tertullian, one of the second century scholars, mentioned that Barnabas wrote it1 . However, by comparing it to the epistle of Barnabas, we find that there is a vast difference, which ascertains that it is impossible to have one writer for both. Another thought prevailed in the West that St. Clement the Roman, is the writer. However, after the fourth century, it was agreed that St. Paul is the writer. In the East, it was mostly agreed from the beginning that St. Paul is the writer. In general, this was what the Eastern Church had accepted, and to be specific, the school of Alexandria. Eusebius, mentioned that St. Clement of Alexandria, had a missing piece of work, where it came that his professor philosopher Pantenius referred to the epistle, and to St. Paul as its writer1. We can summarize the view of the theologians concerning who wrote the epistle, as thus: 1. The writer is St. Paul: this thought prevailed in the Eastern Church since its beginning, then settled in the Western Church . Some of those who mentioned this view are St. Pantenius, St. John Chrysostom, St. Augustine. This remains the prevailing view among the majority of theologians. 2. Barnabas: Tertullian, Weisler, and Ulmann. 3. Luke, the Evangelist: Origen mentioned this opinion, Ebrabd, and Calvin accepted it. 4. Clement of Rome: an early Western view which disappeared completely, however a minority accepted it like Reithmuier, Erasmus. 5. Silas: Rohme, Mynster. 6. Apollos: Luthea, Semler. WHY DIDN’T THE APOSTLE MENTION HIS NAME? St. Paul is used to mention his name in the beginning of his epistles. Why didn't he mention his name in this epistle? St. Paul was known in the early Church to be the apostle for the Gentiles, while St. Peter, St. John, St. James, and others were apostles for the Jews. Thus, St. Paul was more liberal in matters pertaining to some Jewish rituals, which made many Christians, who were from Hebrew origin, dislike him. It was mentioned about him that, "But they have been informed about you that you teach all the Jews who are among the Gentiles to forsake Moses..." (Acts 21:21). Since this epistle was directed to that group of people, the Hebrew Christians, thus it was appropriate not to mention his name lest they would not read it. THE PURPOSE OF THE EPISTLE 1. St. Paul was called to minister to the Gentiles, however, he was not prevented from serving his own people, especially those who were living among the Gentiles, for he 1 Tertullian: De Pud., ch. 20. 1 Eusebius: H. E., 6:14. Chapter 1 4 wished to be accursed from Christ for their sake (Rom. 9:3). God did not prevent him from serving them, but He sent him for a specific mission, to serve the Gentiles. As he said that the Lord Christ did not send him to baptize (1 Cor. 1:17), but this does not mean that he is not allowed to baptize2. His love for everyone made him concerned about all groups of people; thus he did not shun writing to this group of people when he realized their need, especially because he is superior than others in studying Moses Law and the Jewish rites. 2. We can realize the purpose of this epistle when we know the true picture of the early Church. The apostles together with the Jews who were converted used to worship in the temple, to follow the Law, and adhere themselves to the Jewish nation and its hope, but in new spiritual hope in Christ Jesus. Truly, many of them were unable to separate themselves from this nation, not realizing that the concept of the Church as the one body of Christ contains the Jew as well as the Gentile, without partiality. The lord and the servant are equal, male and female are the same, without any preference. Therefore, if the Church is persecuted and the Sanhedrim condemned the Hebrew Christians by expelling them from the holy places, because they are defiled, considered unbelievers and against the Law, then they are deeply hurt. They felt that for the sake of the Messiah, they were isolated from God's old people, who were waiting for the Messiah. This was a difficult trial for them and a deep wound which tremendously hurt them. They were expelled as household and citizenship of Israel, and from the temple. Thus, the Apostle writes to them to confirm that they gained more than what they have lost. Hence, the word "for us,” was repeated several times. They obtained the true heavenly temple instead of the symbolic temple, and they got the Heavenly High Priest instead of the Levitical priesthood. They were related to the Church of the Firstborn, the celebration of the angels, instead of the Jewish citizenship, and the heavenly Jerusalem instead of the earthly Jerusalem. The purpose of this epistle was to confirm that Christianity does not mean deprivation, but rather it is obtaining the heavenly matters and enjoying the eternity. Truly, it is expelling outside of the camp with the Crucified Christ outside Jerusalem, but in the mean time, it is enjoyment of His city, the city of the Heavenly Firstborn. The camp was the favorite place of the Jews, but the Lord Christ was raised on the cross outside it, so that His Church may go out to Him, as expelled from the Jewish nation -bearing the literal thinking - sharing with Him His suffering and shame. 3. Since the Jewish temple was about to be totally demolished and all the Jewish rites, the sacrifices, the Levitical priesthood were about to end in Jerusalem, the Apostle revealed the Christian temple and the Sacrifice of Christ and the new priesthood. He clarified the reality of the old shadows, its power and integrity, and that they all go back to its deep roots in the Lord Jesus Christ, the Eternal Sacrifice and Priest. Thus, He transformed us from the shadow to the truth, and instead of the heavens sketch and shadows to heavens itself. PLACE FOR WRITING THE EPISTLE St. John Chrysostom said that St. Paul wrote it in Jerusalem and Palestine3. 2 St. John Chrysostom: In Hebr. Argum., 1. 3 Ibid. Chapter 1 5 ITS CHARACTERISTICS 1. This epistle is considered as the epistle to the Romans, like a scientific research. It is specifically characterized among the other books of the New Testament, that its teachings and proofs are based on the well known books of the Old Testament and the familiar ones, to the Jewish people. In it you will find the Old Testament bearing a Christian anointment, new perspectives, through the Sacrifice of the cross. St. Paul presented a heavenly song in an excellent style, through the inspiration of the Holy Spirit. The purpose is to withdraw the heart of the Christian Hebrew from shadow to the truth, from outward physical worship to Christ's supreme service. This epistle is like a beautiful symphony revealing the unity of the two Testaments, through the manifestation of the hidden truth behind the Law and the true Sacrifice. 2. The Apostle handled the issues of the Jewish regulations and the Law, like circumcision, as he did in other epistles, like the one to the Galatians and the one to the Colossians, and these were private matters which one could reject or accept. However, in this epistle, he writes about a topic which involves the whole community pertaining the Jewish temple which was closed before everyone and the Jewish citizenship of which they were involuntary deprived of. 3. The apostle devoted the last two chapters, as he always used to in other epistles, to the practical commandments like commitment to love, obedience, and strife. But in the meantime, he mingled all his speeches, in the essence of the epistle, with the practical application, thus he transformed the dogma to an experienced life. He wrote not to fulfill one's thoughts theoretically, but to satisfy one's inner depths, feelings, as well as behavior, thus one can live absolutely new in the Lord. 4. This epistle was different from the rest of St. Paul‘s epistles, the major topics which occupied his mind. Here he did not write about the Church as the Body of Christ, whose Head is the Lord, nor about our unity with the Father in His Son through the Holy Spirit, nor about our fellowship with the Savior sharing His suffering then His glories, but he wrote about a unique topic which is the deprivation of the Hebrew Christians from the temple and the rituals. Simultaneously, he concentrates on the priesthood of Christ, who intercedes with His blood in front of His Father, until we enjoy the heavenly temple and the angelic rite, through our unity in Him. DIVISIONS OF THE EPISTLE AND ITS CONTENTS St. Paul declares what we have received in the Lord Jesus, the Sacrifice and Priest, through its comparison with the blessings and the privileges that the Jews have obtained in the Old Testament. Hence, his epistle addressed the following topics: 1. Christ and the prophets Ch. 1:1-3 2. Christ and the angels Ch.1:4-14, Ch. 2 3. Christ and Moses Ch. 3 4. Christ and Joshua Ch. 4 5. Christ and Aaron Ch. 5 6. Talks about faith Ch. 6 7. Christ and Melchizedek Ch. 7 8. Christ, the Heavenly High Priest Ch. 8 9. The Heavenly ministry Ch. 9 Chapter 1 6 10. Entry into heavenly holies Ch. 10 11. Faith Ch. 11 12. Strive Ch. 12 13. Concluding commandments Ch. 13
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