When was the book of Hebrews written?

When and where the epistle was written is unknown: the temple service was still being carried on, and therefore it was written before A.D. 70 (cf. Heb. 8:4-5; Heb. 10:11; Heb. 13:10). It probably dates from A.D. 63 or 64.

Second. The second indication of time appears in that the Jewish ritual was still in practice in the Temple (8:4; 9:6, 25; 10:1, 3, 11; 13:11), as a reference to the Revised Version will confirm. Now from the observance of that ritual the Hebrews ought to free themselves, going forth to the Lord Jesus Christ without the camp (13:13). As yet then the Temple had not been destroyed, nor had that invasion by the Roman army commenced, which would menace the continuance of the Jewish polity and worship, and would make the Christians prepare to leave the doomed city. So some time between A.D. 63 and A.D. 67 it must have been written. Hence whoever was the writer the time of its composition must be fixed within the limit of a few years. If Paul was the author, we can approach the date more closely, and fix it near to A.D. 63. For it must in that case have been composed shortly before or just at the close of his first imprisonment at Rome. So it would harmonise with the special feature of his written ministry when a prisoner there — a ministry of Christ. Its closing salutation would then be in keeping with that to the Colossians, written not long before.

Third. There had been time for some of the early teachers to pass away, as Heb. 13:7 tells us had been the case.

63.-[Spring.] Paul acquitted and released. Epistle to the Hebrews written. Paul takes another journey, intending to visit Asia Minor and Greece (Philemon 22; Phil. 2:24).

Timothy had but newly joined Paul in his missionary travels when Philippi was first visited: he had remained a true and steadfast helper in the work, despite an evident natural timidity which needed encouragement in the face of widespread departure and ignoring of Paul's doctrine. This is seen in Paul's last epistle to him. Timothy was therefore in Rome at this time, and closely identified with Paul. Whether a fellow-prisoner at the time may be doubtful, for Paul speaks of trusting in the Lord to send him shortly to Philippi. But the epistle to the Hebrews was written the following year (AD 63), perhaps only a few months intervening, and Paul informs them that Timothy had been set at liberty. It may be of course that at the time Paul wrote the Philippians, he was anticipating the liberation of Timothy.

Jerusalem, A.D. 61. (The first of the four Hebrew Epistles)

The Epistle to the Hebrews is also supposed by some to have been written about the same time, and every just consideration leads to the conclusion that Paul was the writer. The expression at the close of the epistle, "they of Italy salute you," seems decisive as to where the writer was when he wrote it. And the following passages seem decisive as to the time: "Know ye that our brother Timothy is set at liberty: with whom, if he come shortly, I will see you." Compare this with what Paul wrote to the Philippians — "I trust in the Lord Jesus to send Timotheus shortly unto you .... so soon as I shall see how it will go with me. But I trust in the Lord that I also myself shall come shortly." We can scarcely doubt that these passages were written by the same pen about the same time, and that they refer to the same intended movements. But we do not press this point. One thing, however, is evident — that the epistle was written before the destruction of Jerusalem in A.D. 70, as the temple was standing, and the temple worship going on undisturbed. Compare Heb. 8:4; 9:25; 10:11; 13:10-13.

Rregarding the time of writing the opinions of the scientists differ as much as they do in respect to the authorship of the epistle. It is certain though that a writing of Clemens of Rome (around 95 AC) shows many references from the epistle to the Hebrews.

From Hebrews itself we see that the Old Testament service of offerings in the temple was still in existence (chap. 9:6-7; 10:11). The temple and the city of Jerusalem were destroyed by the Roman general and later emperor Titus in the year 70 AC. Hebrews does not mention this destruction. This is why many scientists believe the epistle was written during the years 60 to 70 AC. Many who refuse Paul's authorship conclude for reason of Heb. 2:3 and 13:7 that the epistle must have been written for some time after the apostles' death. Saying this, the scientists obviously overlook the fact that the apostle Paul himself did not belong to the apostles who had seen and heard the Lord Jesus on earth. Acts 7:59 and 12:1-2 tell us of Stephen the deacon and James the apostle. Their deaths were a witness for the Lord.

Mr. Newman settles, with equal facility, the authority, or rather, the question who is the author, of the epistle to the Hebrews. Now, the enquiry, whether a particular book belongs to scripture, is quite another thing than denying the word of God. It is merely a question whether that particular book makes part of it. Guessing as to it is folly, on such a subject. I have no doubt that the epistle to the Hebrews is Paul's. The omission of his name has raised a question on it from early days. The Roman Church did not receive it for a long time, but I am satisfied it did at the first. I judge that Clement's epistle, addressed as it is in the name of the whole Roman Church, is a plain proof of it. The desire to get rid of passages in Hebrews 6 and Hebrews 10 which seem to favour a peculiar rigidity of discipline, led that church to cast a doubt upon it, on account of the controversies it was engaged in on the subject (the epistle's being addressed, as it evidently is, to Jews connected with Jerusalem and Palestine, making it less known than those addressed to Gentile churches). Its inspiration, I hesitate not to say, stands far above all question. It is different in style from St. Paul's familiar epistles addressed in intimacy, if we except that to the Romans, to particular congregations he knew. In this last, also, we find a long course of elaborate argument, and the use of Jewish scriptures. Still it is addressed to them in a character which extended to those he had never seen. The epistle to the Hebrews is a treatise elaborately composed as a last warning to the Jews, whose polity was just going to be put an end to, and urging them to have done with it as ready to vanish away, and to go out without the camp. The contrary conduct had been borne with hitherto. Now this was urgent. Who so fit for this as Paul? It was at the close of his career; for he refers to Timothy being set at liberty, and himself as free, and to the saints in Italy.

Verse 23. But he would not close his letter without apprising them of what he knew they would rejoice to hear, even as it gladdened his own heart to tell it. One of the prisoners, whose bonds they shared in spirit, was now free. Moreover, he had himself full expectation of soon witnessing and participating in the joy of their re-union in the flesh. He trusted that the Lord, who had procured His servant's liberty, might also add this further blessing both to him and them.

Verse 24. He had begun his letter without greeting, entering at once upon the rich and weighty subject of his "exhortation." He concludes it by a salutation both to them and to their guides. In this expression of His love the saints of Italy unite. From the manner of this salutation there is room for an inference that this epistle was not addressed to them from Rome. What is said in the preceding verse respecting Timothy, supports this view. The scene of Timothy's imprisonment was at some other place than where the writer of this salutation at the time resided, whether then in bonds or free. If Timothy came shortly, he would bring him to the Hebrew saints. On the whole, it seems probable, that the epistle was written after his release from his imprisonment at Rome, but that he felt himself detained still for a season in Italy. No evidence, however, is known to exist, from which definitive conclusions may be formed respecting the sequel of the apostle's personal history, from the close of his two years' residence at Rome (Acts 28:30). It is a point which may interest critics, but the solution of which would add nothing to the solid blessing of the believer.

We shall also see that the main burden of it is the immeasurable superiority of Christianity to Judaism, although the latter appealed to sight and the former to faith only. Incidentally also it called upon them to cut their last links with the worn out Jewish system, to which they had such a tendency to cling, as the Acts of the Apostles shows us. It must have been written only a few years before the imposing ritual of Judaism ceased in the destruction of Jerusalem.