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What was the purpose of the

Letter to the Hebrews?


Preliminary considerations
The Letter to the Hebrews has been part of the New Testament canonical books since
the second/third century AD. The first mention of the letter is found in the Letter to the
Corinthians by Clement of Rome1; other early references are found in the writings of
Origen who first questioned the Churchs attribution of the work to the Apostle Paul.
Since then, many possibilities have been and still are! explored about the
authorship. It is not necessary to consider these different speculations for the purpose
of this paper; however, it would suffice to mention that these range from Barnabas
Pauls companion for part of his ministry to the Evangelist Luke, to Clement I and to
Apollos2.
To complicate matters further, today the majority of Biblical scholars hold that The
Letter to the Hebrews is neither a letter nor was it addressed to the Hebrews3. The
structure Hebrews does not match the sample of epistolary genre found in the New
Testament; for example the text does not open with a salutation or a blessing, but it
promptly dives into a rich theological prologue that sets both the basis for the
consequent chapters and the hermeneutic priorities employed in his exegesis of the Old
Testament.
Hebrews is a powerful and complex work which affirms and develops core beliefs of
the Christian faith whilst cyclically exhorting the readers no to neglect so great a
salvation (2:3) such as the one revealed through, in, and by Christ. The style of the
work points towards something other than a letter, such as a written sermon or and
epistolary sermon. However, like in the case of other New Testament letters, it is
obvious that the work had been composed for a specific community with particular
issues to be addressed.
Whoever the author might have been, his knowledge of Greek allowed him to compose
one of the best polished documents of the New Testament both in terms of style and
Biblical exegesis. For example, the text features a rich collection of metaphors,
rhetorical figures and up to ten expressions nowhere found in Greek literature before
Hebrews4. Indeed, the first example of the authors skilful mastery of the language is
found in the first four verses of the work (cf. 1:1-4) which in Greek form one single
complex phrase, whose linchpin reads [...] . In terms of

cf. Alan MITCHELL (2007) 13


The author of this essay believes that the attribution to Apollos firstly proposed by Martin Luther is
an acceptable theory. According to recent scholarship, Apollos would have possessed the necessary skills
and insights to compose a document such as Hebrews (e.g. cf. Luke Timothy JOHNSON (2006) 43).
3
cf. Luke Timothy JOHNSON (2006) 33
4
cf. Luke Timothy JOHNSON (2006) 8
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exegesis, the sermon appears soaked with referenced to the Old Testament; at least
forty one of which are explicit and interpreted in the light of Christian events5.
In order to shed some light on the purpose of Hebrews, this essay will now move on to
consider what kind of community the sermon might have originally addressed.

The people addressed by the Letter to the Hebrews


Two closely related questions will be considered here; (a) what type of community did
the sermon address and where was it located? And (b) what problems was this
community facing?
a) As mentioned in the introduction the Letter to the Hebrews is neither addressed to
a solely Jewish community nor can it be understood as an apologetic work for
beginners about the salvation brought by Christ. Furthermore, the title to the
Hebrews should be regarded as labelling of the work by the early Church by way
of classification (given the many references to Jewish temple worship), rather than
an address pinned to the composition by its author. From the text it can be safely
assumed that the addresses are already initiated to the Christian faith (cf. 5:12-13)
and that they already possess basic knowledge of the salvific acts of the God
through His Son ' (in these last days 1:2).
Therefore, scholars have advanced many different theories about the possible
addressees. The churches in Jerusalem or Alexandria feature among these
speculations; however, this essay will examine two different hypotheses a
Judeo-Christian community based at Rome and the ascetic community of Qumran.
The former option is held both by Alan Mitchell6 and by Timothy Johnson7 but
disregarder by another Catholic scholar, George MacRae8 who rather envisages
the sermon as to be composed in Rome for some other community.
Hebrews features an elegant style of Greek but also a deep knowledge of the
Greco-Roman world. Metaphors taken from the realm of athletics, law and
education are key elements that point towards the Hellenised world which was at
its peak in First century AD Rome9. All these metaphors would have been familiar
to the people of Rome10; even the long discourse about the temple cult, although
drawn from the Torah, would have been vaguely familiar to Roman society with
its variety of religious practices. Basic concepts of sacrifice, temple, and
priesthood were not alien then to both pagan and Jews, even though they may
appear barbaric or alien in post-modern times.
Early Roman Christianity was not homogenous. The Imperial capital hosted a few
different Christian communities which met in house-churches or synagogues and
probably had a mixed ethnic background. Furthermore, scholars believe that these
small, independent communities were greatly affected by the Edict of Claudius
against the Jews. It is then possible to envisage that a mostly Gentile-Christian
audience could have been addressed by Hebrews, at a time when the Jewish5

cf. Luke Timothy JOHNSON (2006) 22


cf. Alan MITCHELL (2007) 7
7
cf. Luke Timothy JOHNSON (2006) 33ss
8
cf. George MACRAE in The Collegeville Bible Commentary (1992) 1246
9
cf. Luke Timothy JOHNSON (2006) 9
10
The sermons draws even from seafaring culture with saying (6:19)
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Christian leaders had been expelled and the Churchs confidence was somewhat
dwindling (cf. 10:23).
Moreover the greetings of those from Italy (13:24) seem a clue that the sermon
was addressed to an Italian community to which some expats where sending their
greetings.
Johnson advances also a speculation about the community of Qumran and the
possible addressee. Notably, this community shared some of the characteristics of
Early Christianity and Hebrews, such as the separation from the Temple cultic
structure, a focus of communitarian life and an interest for the figure of
Melchizedek11. Furthermore, both the Qumrans and Philos communities shared
some common understandings about the interpretation of Scriptures and if one
was to support this theory one should also been mindful of the exegetical tradition
of these communities; namely of the Neo-Platonism found there. However,
Johnson is also the first to highlight the important differences between the world
of Hebrews and Qumran. For example, it should be noted that the work addresses
and audience tempted to revert back to non-Christian practices, but it does not it
does not explicitly condemn Jewish practices per se. A hypothesis which connects
Qumran with Early Christianity is very exciting, especially if one considers the
possible links between this ascetic Judaic community, John the Baptist, and the
baptism received by Apollos before his ministry. Nevertheless, because of the
stylistic and rhetoric nature of Hebrews, the general consensus of scholars points
towards the Church in Rome as most probable original addressee.
b) Hebrews makes clear that, whoever these people were, they had suffered greatly,
although not up to the point of shedding their blood (cf. 12:4) Hebrews, far from
playing down the fears of its audience, warns them about further persecutions to
come (cf. 10:32ss) as well as the dangers of falling away (cf. 5:12). The Edict of
Claudius, for instance might have influenced small Christian communities directly
if these were housed in synagogues or indirectly if the Early Church had
been connected to local Jewish leaders. The same could be also said for Neros
persecutions and for the tragic end of the Jewish Was under Titus. All these events
would have touched the Church very deeply and they would have brought many
believers to question their faith and confidence in the revelation brought by Christ.
Moreover, the addressees could have been questioning the efficacy of Jesus
sacrificial death for the sins committed after baptism or enlightenment by faith.
Although it appears difficult to understand clearly what kind of people Hebrews
addressed12 i.e. their ethnicity, their social status etc... the real danger for this
community is not division or factiousness among the believers; in fact they are
commended about their good moral conduct and pleasing works (cf. 13:1). The real
danger is represented by apostasy and letting go of the faith already received13.

11

cf. Luke Timothy JOHNSON (2006) 28


cf. Luke Timothy JOHNSON (2006) 34
13
cf. Alan MITCHELL (2007) 12
12

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Hebrews Christological claims


The author of Hebrews rebukes his audience because of they have become dull in
understanding (5:11) and they are in danger of neglecting the great salvation (2:3)
proclaimed to them. Moreover, the author is displeased with the lack of depth of their
faith. He envisaged them to be knowledgeable about their confession but this is not so
and in a parallel with the First Letter to the Corinthians (cf. 1Cor 3:2) the readers are
compared to infants requiring milk, rather than solid food (cf. 5:12). Thus, the main
body of Hebrews remains centred on the developing and expanding the faithfuls
understanding of the very basics of the Christians faith the person of Jesus, His
ministry, and His sacrificial death.
The Christological teachings of Hebrews are the product of an ingenious work of
exegesis on the Greek edition of the Old Testament (the LXX or Septuagint). Many of
these and especially the propositions about Christ priestly role are unique to the
sermon14 within the New Testament corpus. Moreover, Hebrews points the faithful
towards the Eschaton, towards the second coming of Jesus, when Christ will come to
save those who eagerly wait for Him (9:25)15. Jesus is also singled out as the
forerunner, a scout, ( 6:20), the pioneer and perfecter of
the faith ( 12:2)16 who has mediated a new and better
covenant between God and his people (cf. 8:13).
The discussion about the new covenant mediated by Christ is central to the work and it
is explained using the prophetic words of Jeremiah;
I will establish a new covenant with the House of Israel. [...] I will be
their God [...] they shall know me [...] I will be merciful towards their
iniquities and I will remember their sins no more (Jer 8:8-12).

Jesus is the mediator of this covenant through his priestly ministry and through his
self-offering. In this sense, He is a better Moses (cf. 8:6), the eternal high-priest (cf.
7:28; 9:12) ministering in the perfect temple (cf. 8:2; 9:11), the perfect victim and the
only necessary sacrifice for the sins of all Gods people. Moreover, because the former
sacrifices of atonement had to be repeated frequently and by a succession of priests (cf.
7:27; 10:11), Jesus sacrifice having a once-for-all character is regarded by the
author as the perfect offering which renders the former obsolete17.
The author points specifically towards the sacrifices made on the Day of Atonement
Yom Kippur which had to be repeated every year in order to deal with the peoples
sins. These sacrifices granted remission of sins according to what was established in
the Torah but they did not cleanse of consciences18 to the faithful and thus they only

14

cf. Luke Timothy JOHNSON (2006) 49


The NRSV translation of this verse is puzzling different for the Greek texts possibly because of the
ambiguous expression . In describing the atoning sacrifice of Christ, Hebrews echoes
Isaiah Suffering Servant (cf. Isa 53:4-6; 12) He appeared once for all [...] to remove sin by the sacrifice
of himself (9:26). Therefore, at his second coming, he will appear apart from sin as sin has been dealt
with and overcome on the cross once for all.
15

16

Gerald OCollins points out how a more accurate translation of verse 12:2 should read, the
pioneer and perfecter of faith, [where] it is His own faith that is intended(Hebrews, 2011,
Introduction by Gerald OCOLLINS, 9)
17
18

cf. Alan MITCHELL (2007) 206


cf. Alan MITCHELL (2007) 22

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dealt with the sins already committed; that is, they could not overcome, do away, with
sin entirely and once-for-all (10:2-3)19.
Hebrews compares Jesus to many figures of the Old Testament using rhetorical from
the lesser to the greater approach. For example, in talking about the revelation brought
by Christ, the author compares its greatness against the one proclaimed through angels
(cf. 2:1-4). Or again, if God has spoken in the past by the prophets, how much greater
is His revelation when he speaks in the Son (1:2)? Or, if rest in the promised
land was gained by Israel for following Joshua, their leader and scout, how much
greater and fuller will be the rest that the faithful will find by following Jesus, their
leader and scout into the heavenly city? Thus, Hebrews affirms that the new
covenant is greater than or the perfection of the first and the revelation through the
Son is more accurate than the one of the prophets. Indeed, one could say that the great
cloud of witnesses (12:1) of the Old Testament foreshadows the faith and the events
manifested in Christ. The entire history of salvation leading up to Jesus looked forward
to his advent by faith; whilst now for the faithful who come to believe after Christ
faith is the insight, the way of interpreting present realities in the light of Jesus. The
expression Jesus Christ is the same yesterday and today and for ever (12:8) recalls
the readers to this mystery and to the greatness of salvation. The former things are
passing away and will soon disappear (8:13) but Christ remains as he has entered the
heavenly Temple (cf. 9:12) and Gods rest (cf. 4:11) as scout for Gods people. Thus,
the tension between present and future is manifested. The faithful are exhorted to hold
on to this confession (the present) but to also journey on (the future) keeping their eyes
on Jesus who has gone before them20. In many ways the believers are caught between
now and then by the promise of things to come. They have no lasting city
(13:14) and their lives are a confident pilgrimage towards the heavenly Jerusalem even
though they face persecutions and sorrow21. Yet, in any situation the faithful can
approach God by relying on Jesus atoning sacrifice, because He has sprinkled their
conscience with his blood and made purification from sin (1:3).

19

cf. Alan MITCHELL (2007) 206


cf. Alan MITCHELL (2007) 22
21
cf. Luke Timothy JOHNSON (2006) 349
20

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Conclusion A word of exhortation


As mentioned, the Letter to the Hebrews was most probably directed to a church
community in Rome, but interpreters are still divided on many of the audiences
characteristics e.g. ethnicity and social standing. For this reason it is difficult to
envisage what particular problem(s) brought the author to compose such powerful a
text. However, it is clear that faith is threatened within the Christian community and
the author shows his concern recalling them to orthodoxy (cf. 12:9) and warning them
against apostasy (cf. 6:4-6). Thus the author recalls the community to the figure of
Jesus. At various stages he writes about having confidence on two levels; in the
Christian revelation and in approaching God. Jesus is the perfecter ( 12:2)
of faith; that is, the one who brings faith to completion, to full growth. Jesus is also the
mediator of the perfect covenant; He leads the faithful into Gods rest, running or
scouting ahead of the pack. Jesus atones for sin with a sacrifice that does not need to
be repeated, and He sprinkles the conscience of the believer clean from guilt through
his own blood.
Thus, in Jesus the faithful find a better Moses, a better Joshua, a better Aaron and an
eternal priest according to the order of Melchizedek. Through faith in Jesus, the
faithful come to a great salvation (2:3);
to Mount Zion and to the city of the living God, the heavenly Jerusalem,
and to innumerable angels in festal gathering, and to the assembly of the
firstborn [...], and to God the judge of all, and to the spirits of the
righteous made perfect, and to Jesus, the mediator of a new covenant, and
to the sprinkled blood that speaks a better word than the blood of Abel
(12:22-24).

By this faith, the faithful are invited to ponder the present reality in the light of the
Word of God; a living word (cf. 3:12) spoken by the Holy Spirit. Faith enables them to
endure the present moment with its trials as the sufferings and the discipline through
which Jesus learnt obedience. In this faith, the faithful are ultimately called to
persevere (cf. 10:35) unlike those who shrink back towards destruction (
10:39) and to walk on as pilgrims towards the heavenly city,
the better country (11:16) prepared for them.
This complex but coherent exposition of faith in Jesus with all its parts (be they
theological statements or ethical teachings) is bound together as a word of
exhortation (13:22) to the community to keep the faith and not to fall away. Rejecting
such a faith would be a grievous sin. Indeed, Hebrews holds that there is no greater sin
than apostasy (10:29).

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Bibliography
Ian BOXALL, The Books of the New Testament, SCM Press (London, 2007)
Robert J. HARRIS (ed.), The Collegeville Bible Commentary (New Testament),
Liturgical Press (Collegeville, 1992)
Marie ISAACS, Sacred Space, JSOT Press (Sheffield, 1992)
Luke Timothy JOHNSON, Hebrews, The New Testament Library, Westminster John
Knox Press (London, 2006)
Alan MITCHELL, Hebrews, Sacra Pagina, (Collegeville, 2007)
Gerald OCOLLINS (int.), Hebrews, Darton Longman, and Todd Ltd. (London, 2011)

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