We now pass on to the question of the Pauline origin of this epistle. Referring our readers for particulars to the able and copious discussion of this question furnished by the works of Stuart (Commentary, vol. i.), Forster (The Apostal. Autho rity of the Eft. to the IIebrews, etc.), and Hug, we shall attempt at present a condensed outline of the evidence, both for and against the Pauline author ship of this epistle. Following the example of Hug and Forster, we shall commence with the interyzal evidence, taking up first that in favour of the Pauline origin of the epistle.
r. A person familiar with the doctrines on which Paul is fond of insisting in his acknowledged epistles, will readily perceive that there is such a correspon dence in this respect between these and the Epistle to the Hebrews, as supplies good ground for pre suming that the latter proceeded also from his pen. That Christianity as a system is superior to Judaism in respect of clearness, simplicity, and moral effi ciency ; that the former is the substance and reality of what the latter had presented only the typical adumbration ; and that the latter was to be abo lished to make way for the former, are points which, if more fully handled in the Epistle to the Hebrews, arc familiar to all readers of the Epistles of Paul (comp. 2 Cor. 6-18 ; Gal. iii. 22; iV. 1-9, 21 31 ; COI. ii. 16, 17, etc.) The same view is given in this epistle as in those of Paul, of the divine glory of the Mediator, not simply as Oecivepwros, but spe cifically as the eiKeup roil ecoR, the reflection or mani festation of Deity to man (comp. Col. i. 15-2o ; Phil. ii. 6 ; Heb. i. 3, etc.) His condescension is described as having consisted in an impoverishing, and lessening, and lowering of himself for man's behalf (2 Cor. viii. 9 ; Phil. ii. 7, 8 ; Heb. 9) ; and his exaltation is set forth as a condition of royal dignity, which shall be consummated by all his enemies being put under his footstool (r Cor xv. 25-27 ; Heb. ii. 8 ; x. 13 ; xii. 2). He is re presented as discharging the office of a Aco-Irns, a word which is never used except by Paul and the writer of this epistle (Gal. iii. 19, 20 ; Heb. viii. 6); his death is represented as a sacrifice for the sins of man ; and the peculiar idea is announced in connection with this, that he was prefigured by the sacrifices of the Mosaic dispensation (Rom. iii. 22-26; I COY. v. 7 ; Eph. 7 ; v. 2; Heb. vii.-x.) Peculiar to Paul and the author of this epistle is the phrase 6 0E6s rijr ciphns (Rom. xv. 33, etc. ; Heb.
xiii. 20) ; and both seem to have conceived of the xap io-,uara under the aspect of Suup&recs and neincuot irreo/Actros (1 Cor. xii. 4 ; Heb. ii. 4). It is worthy of remark also that the momentous question of a man's personal acceptance with God is answered in this epistle in the same peculiar way as in the ac knowledged Epistles of Paul. All is made to de pend upon the individuals exercising, what both Paul and the author of this epistle call trfares, and which they both represent as a realizing apprehem sion of the facts, and truths, and promises of reve laticn.* By both also the power of this 7r(arts is 4frequently referred to and illustrated by the ex ample of those who had disting-uished themselves in the annals of the Jewish race (comp. Rom. iii. 4 ; v. ; Heb. iii. 6 ; Gal. iii. 5-14 ; Heb. x. 38; xi. 40). On all these points the sentiments of this epistle are so obviously Pauline, that not only did Origen remark that it contained Ta vo?)/.4,ctra IleviXou, but even the most decided opponents of its Pauline authorship in recent times have laid it down as undeniable that it must have been written by some companion and disciple of Paul.
2. Some of the figures and allusions employed in this epistle are strictly Pauline. Thus the word of God is compared to a sword (Eph. vi. ; Heb. iv. 12) ; inexperienced Christians are children who need mi/k, and must be instructed in the elements, whilst those of matztrer attainments are full-grown men who require strong meat (1 Con iii. I, 2 ; X1V. 20 ; Gal. iv. 9 ; Col. iii. 14 ; Heb. v. 12, 13 ; Vi. I); redemption through Christ is an introduction and an entrance with colfidence unto God (Rom. v. 2; Eph. ; 12 ; Heb. x. 19); afflictions are a contest or strifr, ci-ybzv (Phil. i. 3o ; Col. ii. Heb. x. 32) ; the Christian life is a race (1 Cor. ix. 24 ; Phil. iii. 14 ; Hcb. xii. i) ; the Jewish ritual is a Xarpela (Rom. ix. 4 ; Heb. ix. 1, 6) ; a person un der the constraint of some unworthy feeling or principle is tvoxor &evicts (Gal. v. ; Heb. 15), etc. The fact that these and other such like fig-u rative phrases occur only in this epistle and in the acknow/edged Epistles of Paul, affords strong evi dence that the former is his production, for in nothing does a writer more readily betray himself than by the use of peculiar and favourite figures.