2. To Whom Was It Written?

The holy Paul likewise did not indicate to whom this epistle was written. Yet this too is immediately apparent. The content of the epistle indicates that it was written to Hebrews. But to which Hebrews — those who had already believed, or those still outside the faith, or to both together? Reading the first chapters, one might suppose that an address is being composed for all Hebrews in general, for the entire Hebrew people, without distinction between believers and unbelievers. But then, from the fifth chapter onward, there begin to appear quite definite indications that the address is directed to those who have believed, who have long believed (Heb 5:12), who have greatly ministered and continue to minister to the saints — that is, to needy Christians (Heb 6:10) — and who have suffered greatly for the faith (Heb 10:32–34). This is especially evident from the postscript (Heb 13:18 and following).

Here arises a new question: did the holy Paul write to all believing Hebrews in general, or to believing Hebrews living in a particular place and region?

The holy Paul evidently writes to his own sincere children in the faith, to his own flock, whom he desires to visit, assured that this will bring them joyful consolation (Heb 13:19–23). But such people were to be found everywhere that he went. In every community where he founded Churches, his first disciples were Hebrews, many of whom devoted themselves to the service of the holy Paul and became his inseparable companions and co-workers. Beginning from Antioch in Syria, through Asia Minor in nearly all its breadth and length, through Macedonia, Achaia, and Illyricum as far as Rome and Spain — throughout the entire extent of the Apostle Paul’s labors there were companies of Hebrews who had believed at his word, who loved him and were loved by him. If we ask ourselves to which of these communities the holy Paul would most likely have addressed an epistle, we find, try as we might, that we cannot give a definite answer; he could have written to these, or to those, or to yet others — but to whom he actually wrote cannot be determined. This conclusion is forced upon us by the particular circumstances mentioned in the epistle. These circumstances show that the epistle was written to a specific Christian community; but when we compare them with what is known from the Acts and epistles of the holy Paul, we find that one detail points more to one place, another to another, and a third to yet another.

Thus, when the holy Paul speaks of those to whom he writes — that they have long been illumined by faith, that at the beginning of their illumination they suffered the plundering of their goods and many afflictions, that thereafter, in spite of all this, they zealously served and continue to serve the saints, and that they even shared in the suffering of his own bonds (Heb 5:12, 6:10, 10 and following) — such reminders involuntarily lead one to think that he is writing to specific persons, to a specific community and region. This is especially evident when he says: pray that I may return to you soon, or: behold, shortly I shall see you together with Timothy (Heb 13:19, 23).

If we now seek to determine to which community of believers these characteristics could be applied, we find that long-standing illumination by faith fits most of all the Christians of Jerusalem and Palestine generally, though the Antiochenes, Damascenes, Cilicians, Cypriots, Phoenicians, and Cyrenians are also not far behind (Acts 11:18 and following). The plundering of goods took place in Jerusalem, for which the holy Paul himself had been responsible (Acts 8); but the Thessalonians are similarly described in the epistle addressed to them (1 Thess 2:14). Many afflictions were endured by believers everywhere. This occurred in Jerusalem, in Rome, in Thessalonica, and in all those places where believing Jews lived — those to whom the holy Peter addressed his epistle, since he repeatedly speaks in it of sufferings being endured and exhorts to patient endurance of them. These same places, it may be noted in passing, were partly those in which the holy Paul also labored, namely: Bithynia, Galatia, and Asia. Ministry to the saints was especially characteristic of the Macedonian and Achaian Churches, as is evident from the Epistle to the Corinthians. Sharing in the bonds of the holy Paul — or showing solicitude for him during them — was displayed by the Philippians and the Colossians, during his imprisonment in Rome; and during his detention in Caesarea, Palestinian Christians could likewise have shown him the same concern. The promise to visit and be seen — made shortly before the writing of this epistle — he had given to the Philippians and Colossians, asking also that Philemon prepare him lodging. The circumstance that he pairs Timothy with himself as a fellow-traveler and co-visitor suggests that those whom he intended to visit would be glad to see Timothy as well; and this could apply especially to the Lycaonians, Ephesians, and Philippians. Taking all these applications into account, one may conjecture that this epistle was dispatched by the holy Paul to the Hebrews of Jerusalem and Palestine, or of Antioch and Syria, or of Lycaonia and Phrygia, or of Asia, Macedonia, and Achaia. Commentators on Scripture — not ours only — have tried to assign this epistle to all of these places, with the addition also of Alexandria with Cyrene and Spain. The extreme difficulty of saying anything definite on this subject is evident. The greater part of them, however, settle upon Jerusalem, or Palestine in general. This latter view is that of our ancient commentators. We too may join ourselves to it.

We say may, and not must; because, given all the data enumerated above, it will be better to leave this question without a definitive resolution, and to say only: the epistle was written to a specific Christian community, or to the Christians of a specific region — but to which precisely is difficult to determine. Only this is beyond doubt: that this community lay within the sphere of the apostolic activity of the holy Paul. One may add that the holy Paul, having directed the epistle to one place, had in view that it should pass through all other places where there were persons for whom this epistle could be beneficial. Given the characteristics noted above, the believing Hebrews of almost every place where the holy Paul had founded Churches, upon reading this epistle, could think that it was directed to them specifically, and would thereby all the more readily receive what was written. In this sense, the epistle may be called catholic, or encyclical — addressed to all believing Hebrews.

We are compelled to add the following as well: one cannot deny that in writing this epistle the holy Paul had in mind Hebrews who had not yet believed. This thought is suggested not only by the general arguments concerning the superiority of Christianity over Judaism, but also by certain specific indications (Heb 4:7, 7:18, 8:13, 10:1). A few more words will need to be said on this subject below.

Thus, it may be established that the epistle, while directed to a specific place, was intended for all — not only believers, but also unbelieving Hebrews. The believing Hebrews who received the epistle distributed it among all other believing Hebrews, and through them also among Hebrews who had not yet believed. To the latter they could say by word of mouth that this epistle was written expressly for the Hebrews, without naming the author. Under this title the epistle was known throughout all antiquity and everywhere: πρὸς Ἐβραίους — To the Hebrews. It is possible that it was so inscribed by the holy Paul himself.

This is also the reason why the holy Paul did not place his name at the beginning of the epistle: because he desired that the Hebrews should read it undisturbed. The name of the holy Paul resonated unpleasantly in the ears of many Hebrews, even those who had believed; as for the unbelievers, they could not bear to hear it. Had the Apostle placed his name at the beginning of the epistle, how many readers would have been put off from reading it? But seeing nothing untoward at the start, and taking the epistle to contain sound guidance on the way of the Lord, all took it up calmly, read it, and read it through to the end, being captivated by its sound reasoning and admonitions. As a result, believers were naturally confirmed in the faith, while unbelievers were disposed toward it — which was precisely the chief aim of the epistle. Had the Apostle acted otherwise, he would himself have proved the destroyer of his own work.

This is how St. Clement of Rome explains the omission of the author’s name, according to the report of Eusebius: “As for there being no inscription ‘Paul the Apostle’ on the epistle — this had to be so; for he was writing, says Clement, to the Hebrews, who harbored prejudice against him and held him in suspicion. In this he acted very wisely, not alienating them from himself at the very outset by the announcement of his name.”