A Biblical Examination on Who Wrote the Book of Hebrews

The book of Hebrews stands as one of the most profound and theologically rich writings in the New Testament. It magnifies Jesus Christ as the final and sufficient revelation of God, the perfect High Priest, and the once-for-all sacrifice who fulfills everything the Old Covenant anticipated. Yet alongside its clarity about Christ stands a long-discussed question about its human instrument: who wrote the book of Hebrews? The text itself does not provide a definitive signature, and through the centuries various proposals have been offered, including Barnabas, Apollos, Luke, and even Priscilla. While acknowledging that the question cannot be answered with absolute certainty from the text alone, the strongest overall case still points to Paul, whether as the direct author or as the primary source of the letter’s theology and argumentation within his apostolic circle. What follows is a careful, Scripture-respecting examination of the evidence commonly brought forward in support of Pauline authorship.

The Early Church’s Perspective

“and consider that the longsuffering of our Lord is salvation, as also our beloved brother Paul, according to the wisdom given to him, has written to you, as also in all his epistles, speaking in them of these things, in which are some things hard to understand, which untaught and unstable people twist to their own destruction, as they do also the rest of the Scriptures.” (2 Peter 3:15-16)

The earliest centuries of the Church provide an essential starting point for examining the authorship of Hebrews. While there was not a universal, immediate agreement in every region, it is historically significant that many early Christian voices recognized a Pauline connection to the book. In broad terms, the Eastern Church was especially comfortable receiving Hebrews alongside Paul’s letters, and this long-standing reception helped shape how the epistle was copied, taught, and eventually recognized within the canon.

This matters because the early Church was closer to the apostolic era, closer to the original circulation of the letter, and more likely to have preserved reliable memory about where the book came from. It is not that early testimony automatically settles the question, since even early writers sometimes expressed uncertainty. Still, their collective witness carries real weight, especially when it is not merely an isolated opinion but a repeated association.

Clement of Alexandria, Eusebius, and Augustine each acknowledged some form of Pauline association, even if they differed on how direct that authorship was. Origen’s well-known comment admits uncertainty about the penman, yet he still recognized the content as resonating with Pauline thought. That balance is important. Hebrews is not treated as a suspicious outsider, but as a text whose teaching harmonizes with the apostolic faith, and for many it fit naturally within the orbit of Paul’s ministry.

Peter’s words in 2 Peter 3:15-16 are also noteworthy in this broader discussion. Peter identifies Paul as a writer whose letters were widely known, spiritually authoritative, and even regarded alongside “the rest of the Scriptures.” He also acknowledges that Paul’s writings contain “some things hard to understand,” which is not far from what readers often say about Hebrews. This does not prove Hebrews is Paul’s, but it demonstrates that from the earliest period, Paul’s doctrinal instruction was recognized as deep, detailed, and sometimes challenging, which aligns with how Hebrews reads.

Stylistic and Thematic Similarities

“God, who at various times and in various ways spoke in time past to the fathers by the prophets, has in these last days spoken to us by His Son, whom He has appointed heir of all things, through whom also He made the worlds.” (Hebrews 1:1-2)

One of the most common objections to Pauline authorship is that Hebrews sounds different from Paul’s other letters. The Greek in Hebrews is often described as more refined, more formal, and more rhetorically polished than what many readers notice in letters like Galatians or 2 Corinthians. Yet stylistic difference does not automatically mean different author. Even within Paul’s undisputed letters, tone and approach vary depending on the situation. Some letters are sharp, corrective, and urgent. Others are calm, devotional, or instructional. Hebrews, from its opening lines, reads like a carefully constructed message meant to be read aloud, with sustained argumentation and repeated exhortations.

Audience and Purpose

Hebrews was written to an audience deeply familiar with the Old Testament. The book assumes knowledge of the sacrificial system, the priesthood, the tabernacle pattern, covenant language, and Israel’s wilderness history. It not only quotes the Old Testament frequently, but it reasons from it in a way that expects the reader to follow a tightly connected chain of thought.

This audience also needed more than information. They needed encouragement and strengthening. The book repeatedly warns against drifting, drawing back, or returning to former patterns. It presses the readers toward endurance, steadfast faith, and confidence in the sufficiency of Christ. If Paul were addressing Jewish believers under pressure, it makes sense that he would write in a way that directly meets them within their scriptural framework. A different audience often calls for a different method of communication.

Possible Use of an Amanuensis

“I, Tertius, who wrote this epistle, greet you in the Lord.” (Romans 16:22)

Another reasonable explanation for stylistic differences is the possibility of an amanuensis, a scribe who wrote on behalf of the author. Paul’s use of scribes is not speculation. Romans itself contains a direct note from Tertius, identifying himself as the writer of that epistle under Paul’s direction. This establishes a precedent: Paul could dictate or supervise content while another hand shaped the written form.

If Paul used a different scribe for Hebrews, especially one skilled in a more elevated literary Greek, that could help explain why Hebrews reads differently than letters where Paul’s personal tone, travel plans, and direct greetings are more prominent. This possibility does not diminish inspiration or authority. It simply recognizes the normal means by which God used human instruments to communicate His Word.

Theological Consistency

“He is the image of the invisible God, the firstborn over all creation. For by Him all things were created that are in heaven and that are on earth, visible and invisible, whether thrones or dominions or principalities or powers. All things were created through Him and for Him. And He is before all things, and in Him all things consist. And He is the head of the body, the church, who is the beginning, the firstborn from the dead, that in all things He may have the preeminence.” (Colossians 1:15-18)

Even if one grants that Hebrews has a distinctive tone, its theological substance strongly aligns with the major themes found in Paul’s recognized letters. Hebrews is thoroughly Christ-centered, relentlessly focused on the superiority of the Son, and deeply concerned with the relationship between the Old Covenant and the New Covenant realities accomplished through Jesus.

First, Hebrews emphasizes the supremacy of Christ. The book argues that Christ is greater than angels, greater than Moses, and greater than the Levitical priesthood. This is not merely an abstract comparison. It is meant to establish confidence that what believers have in Christ is not a smaller or secondary thing, but the fulfillment toward which everything else pointed. Paul likewise exalts Christ as preeminent, the visible revelation of the invisible God, and the One through whom creation itself stands. That shared emphasis is significant, especially since Hebrews begins with the Son as God’s climactic revelation and sustainer of all things.

Second, Hebrews highlights faith in a way that harmonizes with Paul’s teaching, even if it applies that teaching to endurance under pressure. Hebrews 11 is sometimes called the “hall of faith,” but it is not mere inspiration. It is argument. The author shows that true faith has always been the way God’s people lived, obeyed, and endured, even before the coming of Christ. Paul, in Romans and Galatians, likewise points back to Abraham and the Old Testament to show that justification and right standing with God are not achieved by works of the Law but by trusting God’s promise. Hebrews takes the same Old Testament-centered approach and urges believers to continue in that faith rather than turn back.

Third, Hebrews is saturated with sacrificial and covenant language. It presents Jesus as the once-for-all sacrifice, accomplishing what animal sacrifices could never fully accomplish. Paul also uses sacrificial imagery and teaches the sufficiency of Christ’s atoning death. Hebrews develops this theme with detailed attention to the tabernacle, priesthood, and covenant, but the central point remains the same: Christ’s work is final, complete, and superior to the shadows that preceded Him.

The Reference to Timothy

“Know that our brother Timothy has been set free, with whom I shall see you if he comes shortly.” (Hebrews 13:23)

One of the most compelling internal indicators for Pauline authorship is the mention of Timothy in Hebrews 13:23. The author assumes Timothy is known to the recipients and refers to him warmly as “our brother.” He also speaks of travel plans that include Timothy, suggesting a ministerial network and personal association rather than a distant, unknown writer.

Timothy is closely associated with Paul throughout the New Testament. He appears repeatedly as Paul’s coworker, emissary, and spiritual son in the faith. Several letters include Timothy in the opening greetings, and Paul’s pastoral epistles are addressed directly to him. When Hebrews mentions Timothy naturally, without explanation, it fits very well with a letter arising from Paul’s circle and likely from Paul himself.

“But I trust in the Lord Jesus to send Timothy to you shortly, that I also may be encouraged when I know your state. For I have no one like-minded, who will sincerely care for your state. For all seek their own, not the things which are of Christ Jesus. But you know his proven character, that as a son with his father he served with me in the gospel.” (Philippians 2:19-22)

Philippians 2:19-22 illustrates the depth of Timothy’s connection to Paul and the trust Paul placed in him. This kind of relationship helps explain why the mention of Timothy in Hebrews feels natural and why it points strongly toward Pauline involvement. While it is theoretically possible that another author closely connected with Timothy wrote Hebrews, the simplest explanation is that the writer is Paul or someone working very closely with him and sharing his ministry routes and relationships.

Absence of Paul’s Name

“Paul, an apostle (not from men nor through man, but through Jesus Christ and God the Father who raised Him from the dead), and all the brethren who are with me, To the churches of Galatia:” (Galatians 1:1-2)

The most frequently raised argument against Paul as the author of Hebrews is that the book does not begin with Paul’s customary self-identification. In Paul’s letters, it is normal for him to introduce himself by name and often to defend or clarify his apostleship. Galatians is a clear example, and the same pattern appears in Romans, Corinthians, Ephesians, Philippians, Colossians, Thessalonians, Timothy, Titus, and Philemon.

However, the absence of Paul’s name in Hebrews can be reasonably explained without dismissing Pauline authorship. A major factor is the likely audience. Hebrews strongly suggests Jewish believers who understood the Old Testament deeply and who were facing pressure, hardship, and temptation to retreat back into the old structures. If Paul’s name carried controversy or triggered immediate resistance among certain Jewish hearers, leaving his name off could remove an obstacle to the message being heard fairly.

“Then He said to me, ‘Depart, for I will send you far from here to the Gentiles.’ And they listened to him until this word, and then they raised their voices and said, ‘Away with such a fellow from the earth, for he is not fit to live!’” (Acts 22:21-22)

Acts 22:21-22 demonstrates the kind of hostility that could arise when Paul’s calling to the Gentiles was mentioned. This does not mean every Jewish believer opposed Paul, nor does it mean that Paul could not minister to Jews. In fact, Paul regularly went to the synagogue first in many cities. Yet it does show that among some Jewish audiences, Paul’s reputation could provoke an emotional reaction that prevented careful listening.

Paul himself also expressed a willingness to adapt his approach for the sake of reaching people without compromising truth. If Hebrews is written as a formal exhortation intended to be received without prejudice, omitting the author’s name could be a strategic choice rather than proof of a different author.

“And to the Jews I became as a Jew, that I might win Jews; to those who are under the law, as under the law, that I might win those who are under the law.” (1 Corinthians 9:20)

In light of 1 Corinthians 9:20, it is not difficult to imagine Paul choosing a format that placed immediate focus on Christ and Scripture rather than on the messenger’s identity. The content of Hebrews does not read like a writer trying to hide something deceptive. Instead, it reads like a shepherd urgently strengthening believers with Scripture, warning, and encouragement.

Historical and Scholarly Support

“Only Luke is with me. Get Mark and bring him with you, for he is useful to me for ministry.” (2 Timothy 4:11)

Throughout history, many respected voices have supported Pauline authorship, or at least a Pauline foundation behind Hebrews. Origen is often quoted as saying, “Who wrote the Epistle, God only knows certainly,” and that statement is valuable because it shows intellectual honesty. Yet Origen also recognized that the thoughts and theology of Hebrews reflect Paul’s teaching, even if the wording might have come through another hand. In other words, early discussion did not necessarily deny Paul’s connection. It sometimes questioned the exact manner of that connection.

Clement of Alexandria suggested that Paul wrote Hebrews in Hebrew and that Luke translated it into Greek, which could account for stylistic differences while preserving Pauline theology. Whether or not one accepts that precise reconstruction, the theory illustrates how early Christians tried to make sense of two observations at once: the theology strongly resembles Paul, but the Greek style is distinct. Luke is mentioned in this discussion because he was Paul’s companion and because his writing in Luke and Acts demonstrates a polished style of Greek narrative and careful composition. Second Timothy 4:11 shows Luke’s close presence with Paul during critical moments.

Eusebius likewise recorded earlier traditions and discussions about Hebrews. Augustine accepted the epistle as canonical and associated it with Pauline authority. Even where questions existed, the book’s acceptance was not grounded on novelty or speculation but on its conformity to apostolic truth and its long-standing use among believers.

The practical reality is that Hebrews was received, taught, copied, and treasured as Scripture. For many, Pauline authorship helped explain why its authority felt so consistent with the apostolic witness. While the Church does not create Scripture, the Church does recognize Scripture, and historical testimony about Hebrews helps us understand how early believers viewed its origin and weight.

Counterarguments and Rebuttals

“how shall we escape if we neglect so great a salvation, which at the first began to be spoken by the Lord, and was confirmed to us by those who heard Him,” (Hebrews 2:3)

A fair examination must address the major objections often raised against Paul as the author. The goal here is not to pretend those objections do not exist, but to consider whether they actually overturn the positive evidence.

One objection is the dissimilar style, already discussed. Hebrews is more polished Greek and contains long, carefully structured arguments. Yet style is one of the most flexible aspects of writing. Topic, audience, the use of a scribe, and the deliberate choice to produce something more sermonic and formal could all influence the final form. This objection may raise questions, but it does not, by itself, disprove Pauline authorship.

Another objection is that Hebrews includes fewer personal details than many of Paul’s letters. Paul’s epistles often contain greetings, names, and situational references. Hebrews, by contrast, focuses intensely on Christ’s priesthood, covenant fulfillment, and urgent warnings against falling away. Even so, Hebrews does contain personal elements, especially in chapter 13. The author speaks of being “exhorted” through a “word of exhortation,” requests prayer, mentions travel plans, and references Timothy. That combination of doctrinal weight and a brief personal conclusion fits the idea of a general exhortation meant to circulate among congregations, especially those with a shared background.

Some also point to Hebrews 2:3, which sounds like the writer is identifying with those who received the message through “those who heard Him,” rather than claiming direct apostolic commissioning. Yet that phrasing can be understood as a humble identification with the community of believers, speaking inclusively of the church’s reception of the gospel rather than making a technical statement about the author’s personal call. At minimum, Hebrews 2:3 should be treated carefully and in context, but it does not decisively rule out Paul, especially if Paul is addressing a group and choosing language that emphasizes the certainty of the gospel as publicly confirmed rather than emphasizing his own credentials.

“Grace be with you all. Amen.” (Hebrews 13:25)

Also worth noting is the closing of Hebrews. “Grace be with you all” is a distinctly Pauline-sounding benediction, resembling the way Paul commonly ends his letters by commending readers to grace. While this alone cannot prove authorship, it fits naturally with the Pauline pattern and supports the broader argument that Hebrews belongs within Paul’s apostolic circle.

A Unique Letter for a Unique Audience

“But recall the former days in which, after you were illuminated, you endured a great struggle with sufferings: partly while you were made a spectacle both by reproaches and tribulations, and partly while you became companions of those who were so treated; for you had compassion on me in my chains, and joyfully accepted the plundering of your goods, knowing that you have a better and an enduring possession for yourselves in heaven.” (Hebrews 10:32-34)

It is crucial to remember that Hebrews is unlike any other New Testament letter. It functions more as a theological treatise and pastoral exhortation than as a typical epistle. Its argument is sustained and deliberate, moving from Christ’s superiority to angels, to His superiority to Moses, to His priesthood after the order of Melchizedek, and to the surpassing nature of the New Covenant over the Old. Throughout, the author is not merely informing the mind. He is urging the heart. He is calling believers to hold fast, to draw near, and to endure.

Hebrews 10:32-34 shows the kind of hardship the recipients faced. They had endured public reproach, tribulations, and even the loss of property. The author is aware of this, and he uses it as part of the pastoral appeal. That context helps explain why the book presses so strongly toward perseverance and why it warns against drifting away. The author is speaking to people who have suffered and are tempted to seek relief by retreating into what is familiar and socially safer.

The deep use of Old Testament references, from Melchizedek (Hebrews 7) to tabernacle imagery (Hebrews 8 – 9), speaks to an author who understood Jewish customs and, more importantly, understood how those customs pointed forward to Christ. Paul certainly possessed those qualities. He was trained in the Scriptures and regularly reasoned from them, especially when addressing Jewish audiences. Hebrews also reflects a mind that can move confidently between quotation, exposition, and application, showing how the promises and patterns of the Old Testament are fulfilled in Jesus.

“Therefore, brethren, having boldness to enter the Holiest by the blood of Jesus, by a new and living way which He consecrated for us, through the veil, that is, His flesh, and having a High Priest over the house of God, let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience and our bodies washed with pure water. Let us hold fast the confession of our hope without wavering, for He who promised is faithful.” (Hebrews 10:19-23)

Hebrews 10:19-23 captures the heartbeat of the letter. Because Christ has opened access to God through His blood, believers are called to draw near and hold fast. That pastoral logic is consistent with Paul’s ministry emphasis in his other letters. Paul repeatedly ties doctrine to endurance, and theology to steadfast obedience. Hebrews does the same, but it does so through a uniquely Jewish framework, drawing heavily on the priesthood, sacrifice, and covenant structures that Jewish believers would have understood deeply.

My Final Thoughts

“Therefore we also, since we are surrounded by so great a cloud of witnesses, let us lay aside every weight, and the sin which so easily ensnares us, and let us run with endurance the race that is set before us, looking unto Jesus, the author and finisher of our faith, who for the joy that was set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God.” (Hebrews 12:1-2)

While the true human authorship of Hebrews may remain a mystery this side of heaven, the evidence supporting Paul as the author remains compelling. The book’s theological consistency with Paul’s teaching, the natural reference to Timothy, the plausibility of stylistic variation due to audience and purpose, and the early Church’s frequent association of Hebrews with Pauline authority together form a cumulative case that is difficult to dismiss.

At the same time, the absence of a signature reminds us to handle the question with humility. Hebrews does not invite speculation for its own sake. It invites confidence in Christ. The letter’s purpose is not to spotlight its messenger, but to magnify the Son of God, to warn believers against drifting or drawing back, and to strengthen them to endure suffering with faith and hope. That is why, even when the human author is debated, the spiritual effect of the book remains clear: it calls God’s people to persevere by fixing their eyes on Jesus.

“All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be complete, thoroughly equipped for every good work.” (2 Timothy 3:16-17)

For that reason, even as we weigh historical testimony and internal clues, we should remember that the Church ultimately receives Hebrews because it is Scripture breathed out by God and consistent with the apostolic witness. The question of which man held the pen is meaningful, but it is secondary to the reality that God has spoken, and His Word is profitable and trustworthy.

If Paul wrote Hebrews, then we are seeing yet another example of his deep grasp of the Old Testament and his pastoral burden for believers to stand firm. If Paul did not write it, the evidence still suggests that Hebrews arose from the same apostolic stream, sharing the same Christ-exalting theology, the same conviction that the Old Covenant shadows are fulfilled in Christ, and the same urgent call to persevere in faith. Either way, the letter accomplishes its purpose: it anchors believers in the finished work of Jesus and calls them forward, not backward.

So as you study Hebrews, do not let the authorship question become a distraction from the message. Let it instead be a doorway into deeper appreciation. Hebrews teaches us to read the Old Testament with Christ at the center, to see the superiority of the New Covenant, and to take seriously the warnings and encouragements given to believers facing real pressure. And it urges us, in every generation, to run with endurance by looking unto Jesus, who is sufficient yesterday, today, and forever.