INTRODUCTION TO THE PAULINE EPISTLES

Orthodox tradition affirms the Pauline authorship of all the letters and writings ascribed to the great missionary apostle. It also recognizes that Paul worked with an amanuensis or secretary, a fact which accounts for variations in style.

Hebrews is also considered Pauline in the sense that it is directly connected with the apostle, although it is acknowledged that others (Luke, Sylvanus, Clement, Barnabas and Apollos have been suggested) were involved in the writing of this epistle which has a unique place in the Pauline corpus.

Origen’s views on this matter are certainly as reliable as those of modern scholars:

Everyone who is able to discern differences of style will admit that the character of the diction of the epistle entitled To the Hebrews has not the apostle’s roughness in speech, who confessed himself unpolished in speech, that is, in style, but that the epistle is better Greek in the framing of its diction. On the other hand, that the thoughts of the epistle are admirable, and not inferior to the acknowledged writings of the apostle, to this also everyone will consent as true who has given attention to reading the apostle. As for myself, if I were to state my own opinion, I should say that the thoughts are the apostle’s, but that the style and composition belonged to one who called to mind the apostle’s teachings and, as it were, made short notes of what his master said. If any Church, therefore, holds this epistle as Paul’s, let it be commended for this also. For not without reason have the men of old handed it down as Paul’s. But who wrote the epistle, in truth, [only] God knows. Yet the account which has reached us [is twofold], some saying that Clement, who was bishop of the Romans, wrote the epistle, others, that it was Luke, he who wrote the Gospel and the Acts. (Origen quoted by Eusebius – Ecclesiastical History, 6.25)

At the same time, Origen always publicly ascribed Hebrews to Saint Paul,¹⁴⁴² which is also the position and liturgical practice of Eastern Orthodoxy in this matter.

The chart below presents an outline of Paul’s life with possible dates and other items added. The date and place where the Epistles were written are given here as approximations and indicated by the bold letter titles, e.g., ROMANS.

In particular, the dates and order of travel after Paul’s release from Rome in spring 62 are conjectures based on a few hints left to us in the Pastoral Epistles, and a mention of an intended trip to Spain in Romans. Paul was apparently released under favorable circumstances in 62. Had his imprisonment then ended in martyrdom, it would surely have been depicted in Acts, as was Stephen’s martyrdom (Acts 6:1–8:1). The date for Paul’s death given here, late 64–66, presents this event as part of Nero’s persecution of Christians following the great fire of Rome which began in June 64. The apostle was apparently remembered, arrested, brought to Rome, tried, and executed. Paul’s expectation of his coming martyrdom is stirringly preserved in 2 Timothy 4:6–8.

With the above chronological framework in place, it is also possible to present tentative dates for the foundations of various Churches, for the conversions of persons to whom Paul wrote, as well as the dates at which the various letters were written.

As he addresses a large number of practical issues and theological themes, Saint Paul remains remarkably consistent. The following topics are especially prominent:

– The mystery of faith and new life “in [Jesus] Christ” (Romans 9, Ephesians)

– The mystery of unbelief and sin (Romans 1, 9, 11)

– Salvation through faith in contrast with the works of the Law (Romans 3–4; Galatians)

– Eschatological and personal hope (1Corinthians, Thessalonians)

– The Church as Body of Christ and “pillar and foundation of truth” (Ephesians, Pastoral Epistles)

Hebrews explores three majors themes:

– Christ, “better” mediator of a better new covenant

– Christ the Great High Priest; a better, perfect and unique sacrifice

– Endurance in faith and the danger of fallings away from salvation

In this complex theological masterpiece, St. Paul often used the Greek word γὰρ to indicate a certain logical continuity. This word is typically rendered by ‘for’ in traditional translations, but such a consistent approach quickly becomes awkward and burdensome. For this reason, the EOB uses a variety of English equivalent for γὰρ, such as ‘indeed,’ ‘as it is,’ ‘certainly,’ ‘for,’ etc.