nearly every word of Heb. 1:1—5 [6] are the thoughts, the words, and the quotations of St. Paul."1

Our limits allow us merely to refer to such passages as Heb. 2:2 and Gal. 3: 19, where the law as dispensed by angels is spoken of in a similar manner; Heb. 2:4; 1 Cor. 12:4, 11; Rom. 12: 6, in which the varied "miraculous gifts of the Holy Spirit" are characterized by the same shade of thought; Heb. 2:8; 1 Cor. 15:27; Eph. 1:22; Phil. 3: 21, where phraseology from the Old Testament designating the sovereignty conferred upon Christ, is found nowhere else in the New Testament, and Heb. 2:10; Rom. 11:36; Col. 1:16; 1 Cor. 8: 6, where God is designated in the same manner as Lord of all things.

Heb. 2:14 deserves a little more extended notice: "Iva.... καταργήσῃ τὸν τὸ κράτος ἔχοντα τοῦ θανάτου, τοῦτ ̓ ἔστι τὸν διάβολον.

1 Cor. 15:26. "Εσχατος ἐχθρὸς καταργεῖται ὁ θάνατος.

2 Tim. 1 : 10. Καταργήσαντος μὲν τὸν θάνατον. There is here not only a similarity of idea and language, in a more extended passage of like characteristics, but the word kaTapyéw is employed in Hebrews, which is a very rare word in any author but the apostle Paul, only once found in the New Testament except in Paul, viz., in Luke 13:7; and then in a sense different from that given to it by Paul in the twenty-six instances in which he uses it. There could scarcely be a use of a word more indicative of identity of authorship than that furnished by this passage with this peculiarly Pauline word.

In Heb. 2: 16 we find the phrase seed or posterity of Abraham, to designate Christians; which is found elsewhere only in the writings of Paul, as in Gal. 3: 29, with which compare Gal. 3:7 and Rom. 4:16, where the phraseology is parallel. The same is true of the heavenly or divine calling, Heb. 3:1; Phil. 3:14; Rom. 11: 29. Passing several parallelisms adduced and commented upon by Forster, we place side by

1 Apost. Author of Ep. Hebr. p. 347.

8

2 See Forster's Apost. Auth. Ep. of Heb. Sect. II.

3 Sect. VI. p. 348, sq.

VOL. XVIII. No. 71.

45

....
..

side Heb. 4:12. Ζῶν γὰρ ὁ λόγος τοῦ Θεοῦ . . . . καὶ τομώτερος ὑπὲρ πᾶσαν μάχαιραν δίστομον.

Εph. 6 : 17. Τὴν μάχαιραν τοῦ πνεύματος, ὅ ἐστι ῥῆμα θεοῦ. Compare, also, Rom. 11:22 and an extension of the sentiment and expression in Heb. 4: 12, 13, in 1 Cor. 2: 10,11; 4:4, 5 and 2 Cor. 10:4, 5.'

In the fifth and sixth chapters there are several passages where words and connections of words peculiar to the apostle Paul are used. We can only refer to the following: Heb. 5:8 and Phil. 2:8; Heb. 5: 13 and 1 Cor. 3:1; Eph. 4:14, Rom. 2: 20, Gal. 4:3; Heb. 5:14 and 1 Cor. 14: 2; Heb. 6:1 and Col. 3:14; Heb. 6:3 and 1 Cor. 16:7; Heb. 6:10 and 2 Cor. 8:24. It is needless to go through with the remaining chapters. Any one who will consult Davidson's Introduction or Stuart's Commentary, will see that the parallelisms with Paul's acknowledged epistles are scarcely, if at all, less striking in the latter than in the former part of the Hebrews; and that the more closely these points of similarity are examined in their connections and dependencies, the more convincing will be the argument for identity of authorship.

Similarity of Leading Passages in the Hebrews and acknowl edged Epistles of Paul.

Forster has a separate section of thirty-five or forty pages upon "some leading parallel passages from the Epistle to the Hebrews and the undisputed epistles of St. Paul." The limits of a Review Article allow a separate examination of but two or three of the more important passages. Heb. 3:7-19, 1 Cor. 10: 1-12, "are parallel in the following respects: 1. Both passages relate to the exode of the Israelites from Egypt and their temptations of Jehovah in the wilderness. 2. The verbal agreements between the quotation of Ps. xcv. in Hebrews and the apostle's own

1 Quoted by Forster as above, p. 350.

2 See also Forster's extended remarks upon the parallel between Heb. 6:9-12, and 2 Thess. 1:3, and 1 Thess. 1:3-5.

...

composition in first Corinthians, are precisely such as might be looked for in the case before us, that of the original composition being from the same hand which had employed the quotation. 3. In both contexts, the Divine person in question is Christ: Heb. 3:6, 7, the quotation from the Psalms is applied to CHRIST; and 1 Cor. 10: 9, Christ is the person tempted. Heb. 3:6, the Hebrew Christians are styled the house of Christ; 1 Cor. 10: 4, Christ is termed the rock of the Israelites; the similarity of the vein of thought thus indicating, throughout, sameness of mind and pen.” 1

1

The similarity between Heb. 6:10 sq. and 1 Thess. 1:3 and 2 Thess. 1:4 is pointed out at length by Forster. "In all three contexts," he says, "we have the same subject, and this the favorite subject of St. Paul's, 'faith, hope, and charity,' treated in the same order." The similarity is more striking from the use of two of St. Paul's most peculiar words, πληροφορία and μιμητής, in common in the passage in Heb. and 1 Thess. ; and in Heb. and 2 Thess. the words. ἐνδείκνυμι and ἔνδειγμα, which are also peculiarly Pauline. It should be noticed that there is a much closer verbal 'parallelism between Heb. and 1 Thess. than between the two passages from the 1st and 2d Thess. ; and yet there is a "most significant agreement between the place of 2 Thess. and that of the Heb.," without a parallel in the passage from 1 Thess., namely, the common definition of ȧyáπη, as "love manifested in acts of benevolence toward the saints."2 The same idea is implied merely in τοῦ κόπου τῆς ἀγάπης, which the 2d Thess. has in common with Heb., whilst we find in Col., where St. Paul is treating of the same subjects, faith, hope, and charity, almost the identical words of the Heb.: τὴν ἀγάπην, τήν εἰς πάντας τοὺς ἁγίους.

In Heb. 6:13, 14, we meet one part of a quotation from

1 P. 348-9, and note.

2 2 Thess. 1 : 3 ; καὶ πληονάζει ἡ ἀγάπη ἑνὸς ἑκάστου πάντων ὑμῶν εἰς ἀλλήλους and Heb. 6 : 10 ; τῆς ἀγάπης ἧς ἐνδείξασθε . . . . διακονήσαντες τοῖς ἁγίοις, καὶ διακανοῦντες.

8 For further remarks upon these passages and their connections, see Forster, p. 355 sq.

Ger. 22 17, while the other part is found in Galatians. In Heb. 6: 18-20 and Phil. 3: 12-14, there is the same imagery borrowed from the Grecian games. Compare also Heb. 9:15 and Gal. 3:18-20; Heb. 9:16-20 and 1 Cor. 11:25, 26; Heb. 10: 25 and 2 Thess. 2: 1, 2; Heb. 10: 16 -31 and 2 Tim. 3: 7, 8 and 2:25, and various other passages.

Words peculiar to the Hebrews and acknowledged Epistles.

We find, also, a large number of separate words that are peculiar to the Hebrews and the acknowledged epistles of Paul, i. e., are not used in other parts of the New Testament, nor in the LXX. or the Apocrypha; others that are found in no other part of the New Testament, but are found occasionally in the LXX. and the Apocryhpa;2 and still others, that occur occasionally in the other parts of the New Testament, but in manner and frequency belong to the Hebrews and undisputed epistles of Paul. On the other hand, there are words used in the Epistle to the Hebrews not elsewhere found in the writings of Paul; so are there

ΠΕ

EK

เ

P

1 Such are the following: Anois Heb. 10: 32, and à λ é ∞ 2 Tim. 2: 5, twice; aids Heb. 12:28, and 1 Tim. v. 9; à vaλoyíÇoμai Heb. 12:3, and avaλoría Rom. 12:6; à vvTÓTαKTOS Heb. 2:8; 1 Tim. 1:9, and Tit. 1:6, 10; ¿ π e ídel a Heb. 4:6, 11; Rom. 11:30, 32; Eph. 2: 2, 5:6, and Col. 3:6; à π ε кd éxoμaι Heb 9:28; Rom. 8: 19, 23, 25; 1 Cor. 1:7; Gal. 5:5; Phil. 3:20; &πóλavois Heb. 11:25, and 1 Tim. 6:17; à piλ á ρy v pos Heb. 13:5 and 1 Tim. 2 : 3 ; ě v dikos Heb. 2: 2, and Rom. 3: 8; ève pyhs Heb. 4:12; 1 Cor. 16:9, and Philem. 6; páraέ Heb. 7:27, 9:12, 10:10, Rom. 6:10, and 1 Cor. 15:6; μw Heb. 9:8, and Rom. 9:11; μŋdéπ Heb. 11:7, and undÉ TOTE 2 Tim. 3:7; veкpów Heb. 11: 12, Rom. 4:19, and Col. 3:5; opéyouɑi Heb. 11: 16; 1 Tim. 3:1 and 6:10; арако Нeb. 2:2; Rom. 5:19, and 2 Cor. 16:6; параτ λ ŋ σíws Heb. 2:14, and wapanλhσιον Phil. 2:27; πηλίκος Heb. 7:4, and Gal. 6 : 11; πληροφορία Heb. 6:11, 10:22; Coloss. 2:2, and Thess. 1:5; Toyаpov v Heb. 12: 1, and αρ 1 Thess. 4:8; i λ o § € v í α, Heb. 13:2; Rom. 12:13; λó è̟ e vos, 1 Tim. 32, and Tit. 1: 8.

เ

See these also enumerated in Stuart's Comm. Introd. § 11. 4, III. and Forster's Authent. p. 234 sq.

Of this class there are between forty and fifty words which with references may be found in Stuart's Comm. Introd. § 11. 4, II.

also in the other epistles; and Davidson acknowledges "that an immense array of ἅπαξ λεγόμενα is not insisted upon now by the opponents of the Pauline authorship, and there are no less than one hundred and eighteen in the Epistle to the Hebrews but it has been shown, by Stuart, that there are two hundred and thirty in the first Epistle to the Corinthians; so that the argument goes to prove too much." He claims, however, that there are amağ Xeyóueva which indicate another author; but these have been sufficiently discussed by Stuart, and at best can have little influence either for or against identity of authorship with the acknowledged Pauline epistles.

The argument from similarity or dissimilarity of words, without reference to their connections, we deem of little importance either for or against the Pauline authorship of the Hebrews. But it seems to us that a candid critic will find more that favors than that opposes Paul as author, even in the use of individual words. The least that can be said is, in the language of Davidson, that "were we to give an opinion as to the respective claims of the conflicting arguments before us, we should assign the preference to those founded on similarity, because they are more numerous and striking than the opposite. Taking them by themselves they outweigh the diversities." 2

Recapitulation and Conclusion.

In conclusion little need be said. The amount and value of the external evidence is, to say the least, strongly in favor of Paul as the author of the Hebrews. Internal evidence, though not perhaps, in any one point taken by itself, so clear as not to admit of question; yet, in almost every particular, sufficient to render the composition by the apostle Paul probable. Circumstances alluded to in the epistle, if they do not point to the apostle to the Gentiles as author, do

1 Vol. III. p. 249.

2 Vol. III. p. 249.

See the recapitulation of these arguments above.