Authorship of the Epistle to the Hebrews

For example, the late second-century or early third-century codex 𝔓46, a volume of Paul's general epistles, includes Hebrews immediately after Romans.

[11] Origen noted that others had claimed Clement or Luke as the writer, but he tentatively accepted Pauline origin of the thought in the text and the explanation of Clement of Alexandria, saying that "the thoughts are those of the apostle, but the diction and phraseology are those of some one who remembered the apostolic teachings, and wrote down at his leisure what had been said by his teacher", as quoted by Eusebius.

Donald Guthrie, in his New Testament Introduction (1976), commented that "most modern writers find more difficulty in imagining how this Epistle was ever attributed to Paul than in disposing of the theory.

"[16] As a result, although a few people today believe Paul wrote Hebrews, such as theologian R. C. Sproul,[17] contemporary scholars generally reject Pauline authorship.

'"[19] Attridge argues that similarities with Paul's work are simply a product of a shared usage of traditional concepts and language.

[20][21] The text as it has been passed down to the present time is internally anonymous, though some older title headings attribute it to the Apostle Paul.

He concluded that "as a result of this translation, the same complexion of style is found in this Epistle and in the Acts: but that the [words] 'Paul an apostle' were naturally not prefixed.

'"[23] This stylistic difference has led Martin Luther and Lutheran churches to refer to Hebrews as one of the antilegomena,[24] one of the books whose authenticity and usefulness was questioned.

Some theologians and groups, such as Jehovah's Witnesses, who continue to maintain Pauline authorship, repeat the opinion of Eusebius that Paul omitted his name because he, the Apostle to the Gentiles, was writing to the Jews.

[26] The difference in style is explained as simply an adjustment to a more specific audience, to the Jewish Christians who were being persecuted and pressured to go back to old Judaism.

[33] Tertullian (On Modesty 20) suggested Barnabas as the author: "For there is extant withal an Epistle to the Hebrews under the name of Barnabas—a man sufficiently accredited by God, as being one whom Paul has stationed next to himself…".

[34] Martin Luther proposed Apollos, described as an Alexandrian and "a learned man", popular in Corinth, and adept at using the scriptures and arguing for Christianity while "refuting the Jews".