Context means we have to ask these questions.

1. Who wrote this?
2. To whom was it written?
3. Why was it written?
4. When was it written?

1. AUTHORSHIP

Is it important to know the author?

When we ask who wrote the book, we are actualy asking the question, "What is the authority of book?" Then the question will loom big. We cannot term the book scripture unless it has the authority. We stake our life on the truthfulness of the scripture.

What is the authority? Authority cannot be based on subjective or personal element. Holy Spirit expresses itself through people and therefore is liable to be mistaken for other spirits. Hence the statement, "The spirit told me" cannot be basis of authority for the church. Church itself cannot be an authority over scriptures for the same reason. The only objective authority therefore is Jesus. Jesus of Nazareth who incarnated and revealed himself in human history. Thus what we are looking for is what is the authority of this book from Jesus. Jesus could not have corroborated the New Testament books. Hence we rely on the next line of authority - the authority of the Apostles and those who were close to them.

We can know this in various ways.

1.  
   1. Internal Evidence: The author should tell us directly or indirectly. Directly by identifying himself and indirectly by circumstances style, diction and references to persons and events.
   2. External Evidence: Others should tell us. Historical records, writings of early fathers, cannons of the church etc. form part of these sources.

1. Internal Evidence:

Let us apply this to the book of Hebrews

1. The book makes no direct reference to the author: See the beginning and conclusions of all letter in the Bible.
2. Why did the writer omit the identification?

   It is considered that Paul wrote it to the Hebrews and he wanted them to read it without the baggage of his name. Jews would have rejected the book coming from Paul. So he deliberately omitted it.

   Alternately the Book of Hebrews was not written as an epistle but form part of some other bigger epistle. At least one manuscript makes this possible. In an ancient manuscript of the epistle of Paul to the Galatians , soon after the grace the entire book of Hebrews is added with the subtitle: To the Hebrews. Before closing the Epistle to the Galatians, Paul speaks about this epistle being a large letter.

   Gal 6: 10 Therefore, as we have opportunity, let us do good to all people, especially to those who belong to the family of believers. 11 See what large letters I write to you with my own hand!
   Most interpreters assume that Paul had some eye problem and could not see small letters and he wrote the book of Galatians with his own hand in large letter forms. However such an interpretation is an imposed interpretation since almost always Apostles used traditional scribes to transcribe the epistles as they dictated them. The scribe would then polish the language and style according to the need before sending it. There is no reason to believe that the Epistle to the Galatians was any different. The eye condition has nothing to be concerned about. Even if it was written by hand, all letters written at the period were of large sized, a minimum of one inch size. This size would not be any problem even with a weak eye sight. It is therefore reasonable to assume that Paul is referring to the size of the letter written which included a letter to the Hebrews in Galatia. This will explain why the Salutations which are common to all of Paul's letters are missing in the Epistle to the Hebrews.

   The Salutation also indicates that there were more than one church in Galatia: "To the churches in Galatia"

3. Let us analyse the Salutations and final conclusions of the Epistles found in the Bible:

3. We can gather the following from the Book.

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   1. The author was very familiar with the Old Testament Scriptures particularly with the Septuagint version (LXX a Greek translation of the OT books by 70 authors written 300 years before Christ)
   2. The author was a scholar of the standing of a Rabi - Professor. (Look at the authoritative way of saying)
   3. The author was familiar with the practices of First Century Jews (The Kabbalistic slant of the period)
   4. The author may have been familiar with the hermeneutics of the first century (midrash and pesher): Refer to the temple as shadow of things to come and compare with Hagar comparison and the rock that followed Israel in Paul's other letters. These are typical Rabinic hermeneutical methods.

1. External Evidence:

The external evidence offers some support for Pauline authorship, but it is not unanimous nor definitive:

1. Canons. Only the Athanasian Cannon of the East has Hebrews in it.

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   1. In The East: In the East the epistle was regarded as Pauline:

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   1. by Clement of Alexandria (c. AD 150-215)
   2. by Origen (c. AD 185-254)
   3. Although Origen considered the contents to be Pauline, he was not actually certain about who penned the book. Most of Paul's letters were penned by scribes or disciples of his. He is considered to have an eye defect and could not see properly. Even otherwise most writings were penned by special scribes or secretaries. That does not make the authorship to change. Origen mentions that some thought that Clement of Rome, or Luke might have been the author. Origen is quoted by many reformers as stating "But who wrote the Epistle God only knows certainly" (Guthrie, NTI, p. 686). However this was only with regard to the style and not with regard to the authority.
   4. By Athansian Cannon which was of much later period puts it as that of Paul's.
   5. In Chester Beatty Papyrus (c AD 200): The Chester Beatty papyrus places the letter among the Pauline

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   1. In The West: Initially it was not considered Pauline

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   1. Tertullian: Tertullian (c. AD 150-220) attributed it to Barnabas
   2. The Roman Church: The Roman Church disputed Pauline authorship, and this led others to reject the Epistle as canonical .
   3. The Western Church: The later Western Church was influenced by the Eastern Church in that although they were not convinced of Pauline authorship, they compromised and proclaimed Pauline authorship in a unanimous way until the time of the Reformation
   4. Reformation: In the Reformation Erasmus, Luther, and Calvin all questioned Pauline authorship of Hebrews. Predestinarians found this repungent and Calvin relegated the book in his bible as an appendix.
   5. Bible Scholars such as Mathew Henry, Scofield, Dakes and Scot considered Hebrews as Pauline.

1.  
   1. Anonymity: Nowhere in the letter does the writer identify himself as Paul; this is very unlikely in view of Paul's other letters. Apostolic authority is not mentioned either
   2. Difference in Style: The Greek style is not typical of Pauline abruptness and digressions; it is more classical.
   3. Absence of Pauline Spiritual Experience: Paul always introduced his own experience with Christ and his calling which is missing in this epistle.
   4. Theological Similarities and Differences:

1. There are theological similarities in this letter with Paul's other writings: 1 . Faith is an important topic 2. The majesty , radiance and glory of the Son is also typical of Paul. 3. Habakkuk 2:4 is onlyquoted by Paul elsewhere in the New Testament

2. There are theological differences in this letter with Paul's other writings: The exaltation of Christ rather than resurrection is emphasized The redemptive aspects of Christ's work rather than the sanctifying aspects of Christ's work are emphasized The high priesthood of Christ is nowhere else emphasized by Paul

2.  
   1. Historical Difference: Unlike Paul who emphasizes that he did not receive the gospel from men (Gal. 1--2), this writer seems to have received the gospel from others13
   2. Outside of Apostolic Circle: The writer of Hebrews seems to place himself outside of the Apostolic circle

The Western Churches considered Barnabas as the author because of the following reasons:

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   1. Early ecclesiastical Support from the Western Churches
   2. Barnabas was a Levite (Acts 4:36) and knew well the temple rituals.
   3. Barnabas was known as the "Son of Consolation" (Acts 4:36) and Hebrews van be interpreted as a letter of encouragement (Heb. 13:22)
   4. Hellenistic Characteristics.

Luther considered it as written by Appolos.

1. Apollos' close acquaintance with Paul will explain the Puline concepts in it . His connection with Alexandria, which would account for the Alexandrian coloring His knowledge of the Scriptures, which would explain the biblical content of the argument and the use of the LXX version His eloquence, which well suits the oratorical form of the Epistle. He was close to Timothy

Harnack considers Priscilla as the author and presents some interesting reasons:

Other suggestions include Jude, Luke, Clement, Silvanus, and Philip.