Albert Vanhoye

LETTER TO
THE HEBREWS

LIBRARY OF CHRISTIAN AUTHORS

MADRID • 2014
 GENERAL INDEX

Pages.

Presentation, by José María Gil Tamayo XI

Introduction XV
Literary genre: a letter?, a homily?...................... XV
2. Doctrinal content: a treatise on Christology................ XVI
3. Priestly Christology XVI
4. The two oracles of Psalm 110 (109) ............................... Eighteen
5. Uses of the first oracle XIX
6. Who is the author of the homily? XX
7. Non-Pauline aspects XXI
8. Relationships with San Pablo 22
9. Who is the author of the letter of the sending (Heb 13:19, XXIII
22-25)?
10. Can we know the name of the author of the homily?...... XXV
11. For whom was this homily composed? XXVII
12. Date of the letter................................................................ XXVIII
13. Structure of the homily XXIX

COMMENT

Chapter I. Exordium (1,1-4) 3

Chapter II. First part: situation of Christ (1,5-2,18) 9

First paragraph (1.5-14): Christ, 'Son of God'............ 9
2. First Exhortation (2,1-4) 19
3. Third paragraph (2,5-18): Christ, "brother of men-
21

Chapter III. Second part: High priest worthy of faith and

merciful (3:1-5:10) 33
1. First section (3,1-4,14)................................................ 34
a) Exposition (3,1-6): Dignified High Priest of Faith......... 34
b) Exhortation (3:7-4:14): Warning against the lack of fa..... 37
2. Second section (Heb 4:15-5:10): High Priesthood
remembering 46
X General index

Pages.
a) Introduction (4.15s) 46
b) Exposition (5,1-10) 48

Chapter IV. Third part: Unmatched value of the priesthood and of

the sacrifice of Christ (5,11-10,39) 59
1. Exhortative Introduction (5:11-6:20) 59
2. Great exposition of priestly Christology. Relationships of
superiority differentiation with the Old Testament
(7,1-10,18) 67
a) First section (7,1-28): Christ the priest of
non-gender different and superior 68
b) Central section (8.1-9.28): The liturgy of Christ, diffe-
interest 79
c) Third section (10,1-18): Effectiveness of the population
Christ 112
d) Exhortative Conclusion (10:19-39) 119

Chapter V. Fourth part: Faith and patience (11,1-12,13) 133

1. First section (11,1-40): The legacy of the ancestors......... 133
a) First paragraph (11,1-7): Introduction and first
examples 134
b) Second paragraph (11,8-22): Lafe of Abraham and of
the patriarchs 137
c) Third paragraph (11,23-31): The faith of Moses.............
142
d) Fourth paragraph (11:32-40): Success and tests of faith.145
2. Second section (12,1-13): The necessary patience........... 150
a) Be patients like Jesus (12,1-3)............................... 150
b) The education given by God (12,4-11) ....................... 156
c) Conclusion (12,12s).................................................... 159

Chapter VI. Fifth part (12,14-13,18) 161

1. First paragraph (12,15-29): Seek holiness........ 162
2. Second paragraph (13,1-6): peace with all................... 174
3. Third paragraph (13,7-18). Demands of the situation of
the Christians 177
4. Conclusion greeting (13,20s)........................................... 186
5. Shipping note (13,22-25).................................................. 190

Epilogue 197
Bibliography on Hebrews 201
 INTRODUCTION

Among the writings of the New Testament, the text that

The "Letter to the Hebrews" presents numerous aspects.
particulars that make it a very original work.

Literary genre:
A letter? A homily?

In our editions of the New Testament this text is

placed behind the letter of the apostle Paul to Philemon, giving
the impression that it is also a letter from the Apostle; but,
Unlike the 13 previous letters, remove the word
It's the name of Pablo, as the sender of the letter; it's a
Greek adverb that means "on many occasions." Said of
Another way, this text does not have an epistolary beginning; it does not contain
neither the name of a sender, nor that of the recipients, nor a
greeting. It begins with a magnificent introductory phrase of
Proclamation (Hebrews 1:1-4).
In the developments that follow (1,5-13,18), it is not found
never a phrase that reflects an epistolary situation, that is,
situation of separation between sender and recipients. The author
he never says 'write'; he says 'speak' (2,5; 5,11; 6,9;
8.1; 9.5; 11.32.
Only the final manifest reveals an epistolary situation; in the first
place in a brief phrase (13,19) that is separated from the context by
the elusive of the first person singular; later in a
final action, where the same use is found again (13,22-25)
Between Heb 13:19 and Heb 13:22-25 is found the conclusion.
session of preaching, which consists of a solemn phrase of
greeting of farewell and doxology, culminated with an 'amen'
final (cf. 13,20-21).
The Letter to the Hebrews is actually a splendid...
milía, which has been sent in writing, with a brief note of
XVI Introduction

accompaniment to a remote Christian community. With all

probability, this homily has been pronounced out loud by
his author in different communities where he passed.
Some details show that the author was a traveling apostle,
local leader of a community (cf. 13,17).

2. Doctrinal content:
a treatise on Christology

The greatest originality of this Letter to the Hebrews is not

this formal aspect sermon sent by writing with a note
of accompaniment, if not its doctrinal content: the author us
presents a true treatise on Christology, carefully is-
structured, unique case in the New Testament. The writings of
The New Testament contains many affirmations of Christ.
logy, of which some are of capital importance.
Let's think, for example, about the divine statements...
after the baptism of Jesus (Mt 3:17 and parallels) or of his Trans-
figuration (Mt17,5 and parallels), in the profession of faith of Saint
Peter (Mt 16:16), the answer of Jesus to the high priest
(Mt 26:63-64)
The fourth gospel has a very profound Christology.
peronosepresentabajo in the form of a treaty. In the letters
From San Pablo, the elements of Christology are numerous.
some texts, like the Christological hymns of the Letter to
the Philippians and the Letter to the Colossians (Phil 2:6-11; Col
1,15-20), they are of an inexhaustible wealth, but they are short texts,
while the Letter to the Hebrews offers us a treatise on
Christology that extends in different stages over ten
chapters.

3. Priestly Christology

Another originality: this unique treaty on Christology is a

treatise on priestly Christology. The author affirms and proclaims
that Christ has offered a sacrifice, which is "priest" (Heb
5.6; 7.17.21; 10.21), including "high priest" (3.1; 4.14; 5.10;
 Introduction XVII

8.1; 9.11). There is a complete novelty there. In no other

In part of the New Testament, we find a statement
similar.
The gospels show us that many titles have been
applied to Jesus. Jesus proclaimed divine messages, as it
they had made the prophets; therefore, they were recognized as such
prophet (Mt 21:11), even included as "the prophet" they were waiting for
(Jn6,14), the prophet similar to Moses, whose coming had been
announced in Deuteronomy (Dt18,15-19; Jn1,21). For another
part, Jesus "taught" (Mt4,23; 9,35); he was called "rabbi"
or "the master" (Jn1,21). They were questioning whether he was "the Messiah"
(Jn1,41; 4,25), "the Son of David" (Mt12,23; 21,9), "the Christ,
the Son of God" (Mt26,63).
But no one had ever asked if he was a priest or not.
high priest. Why? For a very simple reason: everyone sa-
they said he wouldn't do it, because he did not belong to the tribe of Levi.
that was reserved exclusively for the priesthood: 'Any
strange that he would approach, he would be a dead man" (Num 3:38).
Jesúsism had strictly respected this character.
exclusive. I have never pretended to hold any priestly function.
I had never entered the temple itself; like
simple Israelite had entered only into the courtyard, where there was in-
marked, but no sacrifices had been offered.
Well then, the death of Jesus, was it not a sacrifice?
we are used to considering it as a sacrifice. We do not
we realize enough of the fact that this death does not have
Nothing of a sacrificial ritual. Instead of taking place in a place
Saint, the execution of a condemned person takes place in a profane place.
outside the holy city. Far from being an act of consecration,
it is an act of execration, which constitutes a curse. San
Pablono has hesitated to declare that Christ has become for
we curse, for it is written: "cursed is everyone who
hanging on a tree" (Gal 3:13; Dt 21:23). Far from integrating into
Jesus in the ancient sacrificial system and in the ancient priesthood,
death of the crucified completely paralyzed him.
Eighteen Introduction

4. The two oracles of Psalm 110 (109)

The conviction that Jesus had not been a priest was so

a strong one has had a long lasting consequence
negative exegesis: has prevented the application of Christ to the oracle of
Old Testament, the second oracle contained in the psalm
110 (109), where it says: 'You are a priest.'
Psalm 110 (109) is a psalm that was applied to the Me-
It begins with a first oracle that invited the King-
Messiah to sit at the right hand of God. In a controversy.
with the Pharisees, Jesus quoted this oracle and served as such
he to demonstrate that the King-Messiah could not be simply
Son of David (Mt 22:41-46 and par.). Later, in his trial
before the Sanhedrin, pressured by the high priest to testify
he was called 'the Christ, the Son of God', Jesus takes it up again
expression of the psalm to affirm divine affiliation; then it is
accused of blasphemy and deserving of death (Mt 26:63-66 and
The resurrection of Jesus shows that there was no faith-
In no way, but on the contrary had said
The truth. The primitive catechesis has applied the first...
the ass of the psalm to the glorification of Christ. It is what has been done
Saint Peter since his first sermon, the day of Pentecost (Acts
2,34-36), Saint Stephen before martyrdom (Acts 7,55s) and saint
Paul in different places of his letters (Rom 8:34; 1 Cor 15:25;
Eph 1:20; Col 3:1). The first verse of the psalm was, therefore,
firmly rooted in the primitive catechesis.
Normally, one would have to conclude that the second
oracle, the priestly oracle, was also applied to Christ
glorified, as it visibly concerned the same character
he was supported by a promise from God, which made him do
it was more important than the first. No one took this out
conclusion for everyone knew that according to the Law of Moses, Jesus
he is not a priest, nor will he be a priest.
At thirty, an itinerant apostle, the author of
The Letter to the Hebrews saw things in a new way. It was given
it tells that the second oracle of the salmon spoke of
Levitical priesthood, synod of a different priestly order, since
the perspective of the king-priest Melchizedek and the node of Aaron.
 Introduction Nineteen

Nothing, therefore, prevented attributing this priesthood to the king-Messiah

different.
She will have to settle for proclaiming her dis-
coverage and to affirm that, according to Psalm 110 (109), the
Christ the King-Messiah was at the same time King-priest.
according to the priestly order of Aaron, without according to the order sa-
CerdotaldeMelquisedec» (Heb 7,11). Elautor does not content us.
with such a statement, but rather it has strived to define
better in the light of the Paschal Mystery of Christ, the features are
physicals of this different priesthood, achieved thanks to a
"verydifferentliturgical" (8.6), which has introduced Jesus into a
different sanctuary(9,4), and has established a different alliance,
new(9,15).
The result of this in-depth search is the treaty
of priestly Christology that we find in the Letter to the
Hebrews.

5. Uses of the first oracle

To help his listeners accept more easily

this new Christology, the author has taken care to a...
yarse in the traditional catechesis that applied to glorify
heavenly action of Christ, the first miracle of Psalm 110 (109):
"The Lord said to my Lord: Sit at my right."
solemn introduction of the homily, the author alludes to this "sen-
"to his right" (Heb 1:3); at the end of the first chapter, he quotes
with all the letters the text of the oracle (Heb 1:13). Likewise
prepare the application to Christ of the priestly oracle, application
that takes place throughout his presentations on sacramental christology
dotal, in Heb 5:6; 6:20; 7:11-28.
A new reference to the first miracle of the psalm is made in the
Phrase introducing the central section of the homily: 'This is the'
the main point of all the discourse: we have a high priest who
is seated at the right hand of the throne of Majesty in the heavens
(Heb 8:1); to define the priesthood of Christ, the author one of
two oracles of the psalm. We see the same in another passage, where
the author emphasizes that Christ 'is seated forever and ever at
XX Introduction

the right of God, and wait for the time that is left until his
enemies will be put as a footstool for his feet" (Heb 10:12s;
Psalm 110 [109], 1). A final allusion to the same oracle is in-
it is found in an exhortation to patience where, to encourage
To the tested Christians, the author reminds them that Jesus, de-
after having "borne the cross", "he is sitting at the right hand of the
God's throne" (Heb 12:2). The first oracle of Ps 109 (110),
As we can see, it is very present in the author's spirit.

Who is the author of the homily?

But who is its author? Difficult matter, because about this

point the primitive tradition is far from being unanimous. In the
Christianity affirmed without a doubt that this writing us
comes from the Apostle Paul. In the West, the absence of the name
dePablo raised many doubts.
It must be said that also in the East they have been seen
difficulties in relating the Letter to the Hebrews with St. Paul.
Everyone claimed the Pauline origin of this letter, but some,
more sensitive to differences in style, conceived this origin
Paul in a broad sense. In the history of the Church, Eu-
SebiodeCesarea takes into account the opinion of Clement of Alexandria
Origins. Clement of Alexandria considered that, say-
In addressing the Hebrews, St. Paul had written his letter to...
breo, and that San Lucas, to make it accessible to the Christians of
Greek language, I had made an adaptation of the translation to suit the taste of
the Greeks (Hist. 6,14.2). Origen had a different opinion (Hist.
6,25.11-14), I gathered the traditional affirmation of the pau- origin
Lino recognized that the doctrine expressed was worthy of the apostle.
but I observed that the style was very different and concluded:
"Who wrote it? God knows" (Hist. 6,25.14); afterwards
mentioned some attributions: Clement of Romao Lucas
(Hist., 6,25.14). Subsequently, these distinctions of experts
they were forgotten and the letter was attributed to Saint Paul.
In the West, the situation remained for a long time
confusing time, but the firmness of the Eastern tradition ended
to prevail, thanks particularly to Saint Jerome, who, in
 Introduction XXI

Belén was a witness to it. The Council of Trent affirmed it.

The Letter to the Hebrews is part of the Scriptures; but it avoided
pronounce on its authenticity Paulina. At the beginning of
sigloxx, a response from the Biblical Commission (June 24,
1914) affirmed the Pauline origin of the letter, admitting the in-
1
intervention of a different editor. Until the Vatican Council-
Cano II, the Catholic liturgy continued presenting the texts of
the Letter to the Hebrews as readings 'from the letter of the apostle
St. Paul to the Hebrews; after the Council, the reform li-
The liturgical simply says: 'Reading of the Letter to the Hebrews.'

7. Non-Pauline aspects
As Origen already recognized, the style of the Letter to the He-
breos is very different from that of San Pablo; it reveals a person-
different humility. Pablo has an impetuous and irregular style (cf.
Galatians 2:2, 21 - 3:1, 16; Romans 2:15s), while the letter has a
pleasant and caring style (cf. Heb 1:1-4). Paul likes it
the strong suppositions (cf. Gal 2:19; 2 Cor 8:9; 12:10), the letter
It effects smooth transitions (cf. Heb 1:4; 2:17-3:1). Paul
puts confidence in first place and defends its authority of
apostle (cf. Gal 1:1,12; 2 Cor 11); the author of the letter remains hidden
in his subrayse places among the simple disciples (cf. Heb 2,3).
I will share some common expressions in São Paulo.
they are absent from the letter: 'in Christ' (cf. Rom 12:5; 1 Cor)
15,18), "Christ Jesus" (cf. Rom 3,24; 8,1; 1 Cor 1,2), "Jesus Christ
our Lord" (cf. Rom 6:23; 8:39). In the letter the name of
Jesus introduces frequency through original formulas.
"the apostle and high priest of our confession of faith,"
Jesus" (Heb 3:1), "great and eminent high priest
the heavens, Jesus, the Son of God" (4,14); "precursor for us-
"Jesus" (6:20); see also Heb 7:22; 12:2; 12:24; 13:20.
To cite the Old Testament Pablo is frequent-
mind: 'the Scripture says' (cf. Rom 9:17; 10:11; Gal 4:30) or
also "it is written" (cf. Rom 1:17; 3:10; 1 Cor 1:19). The
The letter never employs these expressions, but instead uses...
1
Biblical Enchiridion (BAC, 2010) n.57-60, 411-413.
XXII Introduction

currently a simple "says," without specifying the topic (cf. Heb 1:6-7;
5.6; 8.8.13; 10.5; 12.26.
A more important difference, as it does not only concern the
Pablonodice never that Christ is 'priest' and 'high priest'
priest," while the Letter to the Hebrews affirms it,
He reiterates his entire Christology on this statement. Paul
He is not interested at all in this topic; he never uses these.
words. Let's not speak only once about the priests,
but then it designates them through two circumlocutions:
those who are occupied with sacred things and those who serve to
altar" (1 Cor 9:13).

8. Relations with Saint Paul

It is also worth adding that Pablo spoke several times.

of sacrifice, in relation to the paschal mystery of Christ and
relationship with Christian life. In 1 Cor 5:7 it proclaims: "has been
Our victim Pascual: Christ. The formula exists-
Letter to the Galatians: "the Son of God, who loved me and gave himself for me"
delivered for me" (Gal 2:20), a formula that has nothing of sacrificial
official, it takes back in the Epistle to the Ephesians, and it is completed
explicitly in an artificial sense: 'live in love as
Christ loved us and gave himself up for us to God as an offering.
"and victim of sweet smell" (Eph 5:2; cf. Gen 8:20; Ex 29:18; etc.).
In summary, all the Christology of the Letter to the Hebrews is
find engermen; not only its sacrificial aspects, which are there
explicit, but also implicitly its priestly aspects,
Well, in this "population and victim," Christ is both the priest.
What is offered and the victim that is offered, as in Heb 9:14.
It is sometimes intended to demonstrate the doctrine of the
The Letter to the Hebrews has no relation to theology.
Paulina. It's a serious mistake. It is true that the priestly Christology
The letter is a great novelty regarding Christology.
great Pauline letters, but it must be acknowledged, however,
that numerous Pauline elements are found in the Christ-
the logic of the letter. The most important thing is the controversy against the
Law of Moses, very strong in the Letter of Paul to the Galatians
(Galatians 2:16; 3:16) still present in the Letter to the Romans
 Introduction XXIII

hands (Rom 3:20; 4:15; 5:20). In the Letter to the Hebrews it is

the controversy takes on a different aspect, but it is no less radical,
the opposite of everything. The author declares that "the Law does not exist-
the perfecting of the wilderness" (Heb 7:19), which was only "the shadow
of future goods, not the reality of things themselves
that its ineffective cult (10,1.4.11), and has been suppressed by
Christ (10:9), who "the change of priesthood necessarily entails -
mind a change of law" (7,12). This vigorous controversy against
Leynose is never found in another part of the New Testament.
It establishes a very close link between the author of the
Letter to the Hebrews and the apostle Paul.
Aestose adds other features: Paul's insistence on the
redemptive obedience of Christ (Rom 5:19; Phil 2:8) the inched-
passages in Heb 5:8 and 10:9. The Pauline way of expressing it
divine glory of Christ (1 Cor 15:25-27; Eph 1:21; Phil 2:9; Col
1,15-17) it is also seen in Heb 1,2-14; 2,8; 10,13. The vo-
the author's caboodle also reveals a notable
proximity; among the numerical words that they have in common,
65 employees more than the two in the New Testament
I mention, for example: 'combat'(agtheyHebrews 12:1; cf. Philippians 1:30;
1 Thessalonians 2:2); "boasting" (kauchēma Hebrews 3:6; cf. Romans 4:2; 1 Corinthians
5,6; 2 Cor1,14), "profession of faith" (homology Heb 3,1; cf. 2 Cor
9,13),etc. 2

9. Who is the author of the note?

of sending (Heb 13:19, 22-25)?

Everything we just said concerns the text of the lake-

Militia (Heb 1:1-13, 18-20s), which is not of Pauline style. The case
The delivery note (Heb 13:19, 22-25) is different. Its style is
It is not solemn at all; on the contrary, it is very simple and familiar.
liar. It corresponds to the change of literary genre. It passes from
style of a speech to the style of a note.
But it could also be a difference of author. No
it is impossible that the text of an interesting homily has been
sent to a community by someone who was not its author. In
2
Cf. C. Spicq, The Letter to the Hebrews, I (Paris 1952) 159.
24 Introduction

The case that concerns us, a hypothesis of this genre was made.
in the 16th century by an exegete named Estius; it deserves a
consideration.
Estius supposed that the author of the note was the apostle Paul,
What I found appropriate to send to a community is beautiful.
thousand of priestly christology composed by one of its com-
apostolate companions. At the same time, it guaranteed the value
from this homily adding a handwritten note. Paul
he did this for his letters. He dictated them to a secretary (a certain
"Tercio" in the case of the Letter to the Romans: Rom 16:22) and
In the end, to authenticate them, he himself wrote some words.
He points it out in 1 Cor 16:21; Col 4:18; 2 Thess 3:17: 'The greeting'
and of our Lord Jesus Christ be
with all of you.” At the end of the Letter to the Galatians, Paul does not
put your name, but draw attention to the aspect of
your writing says: 'Look at what large letters I have'
"written with my own hand" (Galatians 6:11).
The Estius hypothesis can invoke in its favor the pre-
essence, in the note, of several Pauline traits, starting with the
"with the greatest insistence" from Heb 13:19; the temperament ge-
Pablo often used to employ it (10 times)
this adverb (Greek) for the comparative. It follows conti-
I beg you, brothers (Heb 13:22), a frequent formula
in the letters of Paul, which can be found in Rom 12:1; 15:30;
16,17; 1 Cor1,10; 16,15, y,sinlapalabra«hermanos»,enHeb
13,19, as in 1 Cor 4,16; 2 Cor 2,8; 10,1; Eph 4,1. Lament-
The mention of "our brother Timothy" (Heb 13:23) makes one think
Timothy, our brother (1 Thessalonians 3:2) and Timothy the
brother" (2 Cor 1:1; Col 1:1; Phm 1). The last words of
the note wishes the recipients 'the grace', as saint does
Pablo ends almost all of his letters with.
Calls, the formulas vary. A little longer than those of Col
4,18 and 2 Tim 4,22, the formula of Heb 13,25: 'The grace be'
with all of you," which is identical to that of Tit 3:15. In the letter
deSantiagonilas dePedro, Juany Judas have this final desire
grace, which is characteristic of Pauline letters.
It also counts, unexpectedly, at the end of the Apocalypse:
Revelation 22:21). Therefore, it is undeniable that the note of sending, which has
 Introduction 25

added to the text of the homily, it has a Pauline color. The

The hypothesis of Estius seems therefore defensible.
The great merit of this hypothesis is that it offers a solution
plausible to a difficult problem that results from the apparent con-
tradition between two facts: on one side, the style and the
Theme of the homily contained in the Letter to the Hebrews
1,1-13,21) noseanpaulinos; for another part the which the tradition
firmly established Eastern Church with strength since the earliest times
ancient the origin of this work. If it is true that the value
this work has been guaranteed by a handwritten note of the
Apostle Paul, everything is explained; the problem is solved.
What San Pablo has been able to guarantee the value of this work,
despite the novelty of her doctrine, it is possible to admit it by
the points of agreement that this work presents with the
Pauline theology; particularly because the phrase from Eph 5:2 with-
it has a priestly Christology.

10. Can we know the name

from the author of the homily?
The author of a letter indicates their name. The author of a
homily does not indicate it. It is therefore not strange that the author of the
The Letter to the Hebrews does not indicate the name of its author, as...
it is a homily.
We have seen how Clement of Alexandria believed he could recognize
in it the style of St. Luke, a good Hellenist, affirming that not
it was more about a translation, having been composed
the original text in Hebrew by St. Paul. It is a simple
conjecture without supporting facts.
Tertullian in one of his works announces that he will support
in the testimony of a companion of San Pablo, Barnabas, ci-
3
following is a passage from the Letter to the Hebrews. This
attribution does not lack plausibility since, according to the Facts
from the Apostles, Barnabas of the tribe of Levi (Acts 4:36);
report consequently likely that Bernabé had an interest
especially for the theme of the priesthood. On the other hand, "it had been
3
Tertullian, On Chastity, 20, citing Heb 6:4-6.
XXVI Introduction

sent in my mission by the Holy Spirit" at the same time that

San Pablo (Acts 13:2-4), already because of the opposition of the Jews,
it had returned, with Saint Paul, "to the pagans" (Acts 13:46). In
his apostolate manifested the generosity that Saint Paul
(1 Cor 9:6). It is quite likely that Barnabas is the author of
the homily. We cannot, however, assure it as it is about
from an isolated statement. It is also not possible to verify it me-
In comparison with another work of Bernabé. There is a
"Letter of Bernabé," an apologetic writing, but it is not considered
authentic deer.
Some attribute the Letter to the Hebrews to Pope Saint Clement.
mind, for the Letter of Saint Clement to the Corinthians, is written
towards the year 95 to try to put an end to a division in the
Church, contains a passage from the Letter to the Hebrews, reproduced
I want word for word, but without indicating its origin.
(1 Clem 36,2). Saint Clement, for his part, applies to Christ
the title of 'High Priest' (1 Clem 36,1; 61,3; 64). These
indications do not constitute a sufficient basis to conclude that
Saint Clement is the author of the Letter to the Hebrews. They show
I simply knew his text and appreciated it.
In the sixteenth century a new candidate was proposed: Apollo,
Who does Saint Luke speak of in the Acts of the Apostles?
(Acts 18:24-28) and Saint Paul in the first letter to the Corinthians
(1 Cor 1:12; 3:4-6.22) the Letter to Titus (Tit 3:13). Luther
he/she supported this candidacy. It is also accepted in our days,
because of the description that Saint Luke makes of this character.
respond to the idea that we can make ourselves of the author of the letter
the Hebrews once they read his homily: 'a Jew [...] natural
from Alexandria, […] an eloquent man and very versed in the Es-
writings. They had instructed him in the way of the Lord and he was expounding
with enthusiasm and accuracy regarding Jesus" (Acts 18:24).
However, the lack of ancient testimony in favor of this attri-
Apollo's contribution is very problematic; it is likely that in
The apostolic times Apollos was a unique character in
subgenre. On the other hand, nothing tells us that Apollo would be interested.
especially on the subject of the priesthood. From this point of
From this perspective, the attribution to Bernabé seems preferable.
 Introduction 27

11. For whom was this homily composed?

Despite the title that was given, it is very clear that this
homily directed at Hebrews, Sino Christians, and Christians
converted long ago (cf. 5:12; 10:32-34). Were they of
Jewish ancestry? The author doesn't say it. He never mentions it.
the Hebrews nor the Jews. It also never mentions "the na-
"choices", the pagans. He has no interest in the origin, Jewish.
the pagan, of listeners. We talk a lot about the priesthood and of the
sacrifices of the Old Testament, but only to propose them
the priesthood and the sacrifice of Christ. We find only, in the
final exhortations, a phrase that seems to warn the listeners
counter-practices judaizing (Heb 13:9); there was a temptation there -
current trend in communities originating from paganism
(Rom 14:1-6; Gal 4:10; 5:1; Col 2:16). It is certain that the author
it addresses Christians to help them deepen their faith
encourage them in their tests.
Based on the harsh reproaches that the preacher directs
Heb 5:11-12a he reproaches them for being ...
groups" and not having progressed in the fe—, some commentators
Given that they were in a dangerous situation
of spiritual lukewarmness. But they do not take into account the literary genre.
of the homily. This passage is, in fact, an oratory maneuver
To awaken their attention. If we want to get to know them...
The true opinion of the preacher, we must turn to Heb 6:9-12.
where you can hear your listeners say: 'even if we talk like this,
dear brothers, in your house we expect the best, what
leads to salvation" (Heb 6:9). It praises his
generosity (6,10). Do the same in Heb 10:32-34, passage
parallel, where we find the same antithetical succession between
a threatening text and a great praise, a succession that manifests
the good oratory talent of the preacher.
It is very difficult to pinpoint where the preacher exercised his ministry.
for what it says about the persecutions suffered by their
listeners have nothing specific (Heb 10:32-34), since it
The primitive church suffered persecutions in all regions.
Where was the community located that they sent the
Text of the homily? The shipment note contains an indication-
XXVIII Introduction

geographical designation, but it is very vague and enigmatic: 'those from Italy'

They greet you" (Heb 13:24). We can compare this greeting to

What we find at the end of the First Letter to the Corinthians:
"The churches of Asia greet you" (1 Cor 16:19). Instead of
named the city of Ephesus, where Saint was located then
Pablonombra the entire Roman province of Asia, whose capital
It was Ephesus. San Pablo had a tendency to expand superspec-
First letter to the Corinthians to all those who in
wherever they invoke the name of our Lord Jesus Christ
(1 Cor 1:2; see also 1 Thess 1:8); direct the Second letter to the
Corinthians to the church that is in Corinth with all the saints.
"that are in Achaia, all together" (2 Cor 1:1).
The Roman province of Asia had a very large extent.
"Italia" referred to a broader region. What does it want?
What does the expression 'those from Italy' mean? Should it be understood that the...

the author of the note is in Italy and sends greetings

from Christians of Italy to a community of Greece or Asia
Minor? Occasose is found outside of Italy in the company of
a group originally from Italy, which sends greetings to a comu-
unit located in this country? The text is too concise to
that we can decide. The firmness of the tradition of the Church
the oriental origin of Paul's Letter to the Hebrews
that we lean towards the first hypothesis, for this tradition
Suppose the letter has been received and identified in the East.

12. Date of the letter

About the date of its composition and sending the comments

artists present very divergent opinions. Some have
pronounced by an ancient unafechamuyantigua, even before the
4
great letters of sanPablo. However, contact doc-
trinaries with the cards of captivity suggest a later date
5
late. This date cannot be later than the year 95, since the
The text of the homily was used by Pope Clement in his
Letter to the Corinthians.

4
Cf. P.L. Davies, Pauline Readjustments (London 1927).
5 Cf. C. Spicq, The Epistle..., op. cit. I, 161-166.
 Introduction 29

The least likely seems to be a dating just before

the Jewish war that has led to the capture of Jerusalem and the
destruction of the temple, for the author describes the liturgy of the
as if it were current. If it had composed its homily
after the destruction of the temple and the end of the sacrifices
If it had happened in the 70s, I couldn't have declared that "everything
the priest exercises ministry daily offering many
"the same sacrifices" (Heb 10:11). On the other hand, the-
Some signs suggest that the author saw the day approaching.
of the destruction of the temple, prophesied by Jesus. Let it be understood
that first covenant was "to disappear" (Heb 8:13) and
declares to the listeners: 'let us not neglect meeting together' (Heb 10:25);
but these clues are weak; they do not provide any certainty.
The set of arguments leaned towards the year 66 or 67.
as a likely date of the composition of the homily. This
date would also correspond with the tradition that affirms the
origin of Paul in the Letter to the Hebrews, since, according to the his-
Toreador Eusebius (Hist. II, 25,5; III, 1,2), in the year 67 the apostle
Pablo suffered martyrdom. In this hypothesis, Saint Paul would have...
didodar sugarantía alaobra de unode sus compañeros de
apostolate.

13. Structure of the homily

To correctly interpret the author's thought is

It is very important to have discerned the structure of your homily.
A careful study shows that it is carefully structured
rad in five parts, preceded by a solemn exordium (Heb
1,1-4) and followed by a concluding greeting (Heb 13,20s).
Each part is methodically announced. The first is
announced at the end of the prologue (Heb 1:4); the others at the end of the
previous part (Heb 2:17; 5:9s; 10:36-39; 12:13).
The first part (1.5-2.18) contains an exposition of
traditional Christology, which skillfully prepares Christology
priestly, showing that Christians "Son of God" and "brother
of men"; Christ is the perfect mediator between God and the
men; he is 'high priest' (Heb 2:17). The priestly Christology
XXX Introduction

the second
(3,1-5,10) and the third (5,11-10,39).
The second part (3,1-5,10) presents the relationship of with-
continuity between the priesthood of Christ and that of the Old Testament
treatment: Christians "worthy of defense […] like Moses" (3,2); has
was called "high priest" by God, as in the case of
Aaron (5.4s).
The third part (5,11-10,39) presents the relationships of di-
superiority reference. Christ is the high priest "according to
the priestly order of Aaron" but "according to the priestly order
Melchizedek" (7,1-28); his personal sacrifice has been very
different from the ancient animal sacrifices (8,1-9,28) and
it has been totally effective, while these were ineffective
(10,1-18). An exhortative conclusion (10,19-25) defines them.
consequences of Christ's sacrifice for the situation of the
Christians and he invites you to a life of unity in Christ.
the hope
This conclusion prepares the last two parts of the homily.
The fourth part (11:1-12:3) speaks of the faith of the ancestors.
(11,1-40) and invites Christians to persevere in
Hope when it is placed approves (12,1-13).
The fifth and final part (12:14-13:18) evokes the two dimen-
sessions of charity, the relationship with God in the search for it
"sanctification" and the relationship with others in the search for
peace with all
The conclusion of the homily (13,20-21) summarizes in terms
original priestly Christology of the author (v.20) and the exhortation-
he has directed to his listeners (v.21).
Many commentators have not discerned correctly.
the theme ads. The consequence is that they give an idea
inaccurate Christology of the author. The first error concerns
the announcement of the first part. At the end of his preface, the author
declare the Son, that is, Christ, that "has brought to completion the
purification of sins" (1,3), has come to be "in such a way
superior to the angels, the Name that has been received in the
her reference is incomparable to them
(from Jerusalem). Where is the announcement of the topic? With
many commentators (including St. Thomas Aquinas), the
 Introduction XXXI

The Jerusalem Bible decides that the announced theme is that 'the
Heirs superior to the angels" and therefore this title to both
first chapters of the homily. After this, following
newSaintThomas, puts as title for Heb 3:16: 'Christ,'
superior to Moses", while the author expresses in the first
place a relationship of similarities between Jesus and Moses: 'Jesus,
"dignified like Moses" (3,15). The insistence on the relationship of
superiority does not correspond to the author's thought, which is
much more nuanced. Furthermore, between the Son and the angels, the
relationship is not solely one of superiority since, according to Heb 2:9,
Jesus has been made a little lower than the angels.
A precise analysis of the text reveals that in reality the theme
they announce that the Son has come to be superior to them
angels. The author announces a presentation on the 'Name'
that Christ has received as a result of his paschal mystery; said of
another way, a Christological exposition. To better define this
"Name", the author announces that he will make use of a comparison
with the angels. This comparison will not only show a relationship-
superiority, but will show several differences; the
The author says the name is "incomparable"; he says it is
very different, which leaves the possibility of a relationship of
inferiority, expressed in Heb 2:9.14. Christ is always for
above, under the angels, for he is 'Son of God' (1,5)
and "brother of men" (2.11s), which makes it a
mediator much better qualified than Los Angeles.
Another mistake of many commentators is not having discerned
nido el anuncio de la segunda parte en Heb 2,17, ni el de la ter-
separate in 5.9s. The result is that two stages are not distinguished
in the exposition of the priestly Christology, if only one,
It begins, according to them, in Heb 4:14, and interrupted by a
A long digression from Heb 5:10 to 6:20 extends up to 10:25.
This presentation falls, like the previous one, in the defect
of unilateralism, because it is necessary to see that, before expressing
in Heb 7:1-10,18 the relationships of superiority differences
between the priesthood of Christ and that of the Old Testament, the
The author has the care to express in Heb 3:1-6 and 5:1-10.
the relationships of agreement and continuity, without which
I could not talk about the fulfillment of the Old Testament.
32 Introduction

in the mystery of Christ. The first exposition of Christology.

priestly (Heb 3:1-5:10) contains not the slightest criticism of
the Old Testament cerdociode. In this it radically differs.
of the second exposition (Heb 7:1-10:18), which criticizes all the
aspects: priesthood, sanctuary, sacrifices, law, covenant. This di-
radical difference completely disappears when it dis-
have both exhibitions.

Structure
The arrows (→) and the bold phrases indicate the announcements of
next page

INTRODUCTION: God has spoken to us in His Son (1:1-4)

→ The Son is superior to the angels
because he has inherited a very different Name

I. SITUATION OF CHRIST (1,5-2,8)

Two titles of Christ
1,5-14 (exposition) Christ, 'Son of God'
2,1-4 (exhortation) Take the message seriously
2.5-18 (exposition) Christ, "brother of men"
has become like his brothers in order to become
merciful high priest (B)
and worthy of belief(A)

for the relationships with God,

in order to remove the sins of the people

II. SUMO PRIEST WORTHY OF FAITH AND MERCIFUL

(3,1-5,10)
Relationship of continuity with the Old Testament
A. Dignodefe (3,1-4,14)
3:1-6 (exposition) High Priest, worthy of faith 'like Moses'
3.7-4.14 (exhortation) Warning against the lack of defense
B. Merciful (4:15-5:10)
4,15-16 (exhortation) Let us attain mercy
5,1-10 (exposition) High priest, merciful, appointed by
God "like Aaron"
 Introduction Thirty-three

→5,9-10Perfect tense(B)
has become the cause of eternal salvation
proclaimed by God high priest

III. UNEQUALLED VALUE OF THE PRIESTHOOD AND THE SACRIFICE

OF CHRIST (5:11-10:39)
Relations of difference and superiority with the Old Testament
5.11-6.20 (exhortation) Call to attention, for the presentation will be
important
A. High Priest of a different and superior gender (7,1-28)
The biblical figure of Melchizedek announces a priesthood superior to the priesthood.
Leviticus. Psalm 110
B. The Ministry of Christ, different (8,1-9,28)
The ancient cult and the "liturgy" of Christ, different and superior
8.3-6 The ancient cult: terrestrial and figurative
8,7-13 Critique of the First Alliance for the announcement of a New
Alliance
9:1-10 The holy place and the meticulous worship of the First Covenant
9,11-14 The only sacrifice of Christ: 'through the tent' and
for his blood
9,15-23 Valid Foundation of the New Alliance
9,24-28 Heavenly access and definitive of the cult performed by Christ
C. His effective sacrifice is the cause of eternal salvation (10:1-18)
Unlike the ineffective ancient sacrifices, the personal offering of
Christ eliminates sin and sanctifies us.
10,19-39 (exhortation) Call to union to Christ the high priest,
for the faith, hope and charity; and it is a witness against sin
You need patience (B)
The just shall live by faith.

IV. FAITH AND HOPE-FILLED PATIENCE (11:1-12:13)

A. The speech of the elders (11,1-40)
Exhibition of the achievements and the proofs of faith in the Ancient
Will
The test, necessary for a patient full of hope
(12,1-13)
Embrace the trial, necessary for the education of
children of God
Make the paths straight!
34 Introduction

V. CALL TO PRACTICE THE TWO DIMENSIONS OF THE

CHARITY (12:1-13)
12,14: Pursue peace with everyone and holiness
12,15-29: Search for sanctification (relationship with God)
13:1-6: Christian attitudes (relationship with others)
13.7-19: The true community (relationships within the community)

CONCLUSION AND DOXOLOGY (13:20-21)

"Word of sending" (of Pablo?) (13,22-25)