Wyatt earp
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- Apr 21, 2012
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This is interesting..........
Priscilla, Author of the Epistle to the Hebrews?
Priscilla, Author of the Epistle to the Hebrews?
pp071_5paotetth.pdf
pp071_5paotetth.pdf
Priscilla: Christian, wife of a Jewish freedman, fellow worker with Paul, teacher of teachers, church planter — and author of the Epistle to the Hebrews, (a letter whose writer’s name is mysteriously absent)? Was Priscilla one of the most successful teachers, evangelists, and writers in the early church? A survey of Priscilla’s ministry in Rome, Corinth, and Ephesus reveals a woman whose abilities and life’s circumstances beg the question: Was it Priscilla who wrote Hebrews?
Archaeological and Literary Evidence
Archaeological research suggests that someone named Priscilla held a position of tremendous honor in the early church. Her name was found inscribed on Roman monuments, churches, and on an ancient Roman burial site called the Coemeterium Priscillae. One of the earliest churches in Rome was known as the “Titulus of St. Priscilla.” Moreover, a woman named Priscilla was said to have been burned to death in the Ostia Way, and was buried in what was later discovered as the Church of St. Prisca. This story was compiled in a 10th century work known as the Acts of St. Prisca.1 These ancient remembrances indicate that someone named Priscilla had an impressive impact on the early church.
Background in Rome
Priscilla of Scripture was most probably born a Roman Gentile who later married a Jew, as emphasized by Luke who “used an unusual order of words in Acts 18:2 in order to call attention to the fact that Priscilla, unlike her husband, was not Jewish.”2 In 49/50 A.D. the Jews were banished from Rome by decree of the Roman emperor Claudius, perhaps as a result of flaring disputes over the teachings of Christ.3 Although there is no evidence that Priscilla and Aquila were directly involved in the disruption, they did leave Rome, arriving in Corinth about 51 A.D.
Corinth
Like Priscilla and Aquila, the apostle Paul had also recently arrived in Corinth, apparently in need of employment. Scripture indicates not that Pricilla and Aquila were Christians and hence Paul’s visit, but rather that Paul went to see them because they were tentmakers. Scholars posit that Pricilla and Aquila were Christians at the time of Paul’s visit, as Paul does not mention leading them to faith, and it is unlikely that unbelieving Jews would reside with believing Jews. Over the next eighteen months Paul, Pricilla, and Aquila shared tent-making, their faith in Christ, and, perhaps along with Timothy, developed a plan to evangelize and church-plant not only in Corinth, but in Ephesus and Rome as well. By the spring of 52 A.D. Paul, Pricilla and Aquila set sail for Ephesus where Pricilla distinguished herself as a gifted teacher.
Ephesus
Shortly after arriving in Ephesus, Pricilla and Aquila met the brilliant and eloquent Apollos. Apollos had been preaching the baptism of John with great success, yet his understanding of redemption was somehow incomplete. Luke does not inform the reader of the content of Pricilla’s teaching, only that Apollos was in need of further guidance. With Priscilla’s instruction, Apollos’ message was made complete. As is confirmed by the influence her student achieved in the early church, Pricilla proved herself a successful instructor.
It is crucial to notice the subtle yet astounding information Luke provided when he recorded a woman guiding one of the most noted teachers in the early church. One must not overlook the key fact that Apollos accepted Priscilla’s instruction without reservation. Moreover, neither Luke nor Paul criticize Pricilla for having taught a man. If Pricilla had violated Paul’s Alleged prohibition against the teaching ministry of women it seems likely that either Luke or Paul would have criticized her for having taught a man. Neither Paul nor Luke hesitate to condemn misconduct among members of the church (Acts 5:1-11). But far from condemning Pricilla, both Luke and Paul promote Pricilla as one “who explained the way of God more accurately” (Acts 18:26).
Return to Rome and Ephesus
After the death of Claudius, Pricilla and Aquila returned to Rome. It is uncertain how long they remained in Rome before they journeyed back to Ephesus, for what appears like a visit rather than a permanent relocation (2 Timothy 4:19). Were Pricilla and Aquila returning to a church they had planted and continued to function in as patrons? In any case Paul recalls how this couple had achieved a substantial reputation among the Gentile churches (Romans 16:3).
Author of the Epistle to the Hebrews
How is it possible that an Epistle such as Hebrews should lack a prescript indicating both the author and the city or persons to whom the letter was addressed? “This is one of the strangest facts in all literature, that the author of so important a document as this should have left no trace of his name upon church history... It is strange enough that any epistle in the New Testament should be anonymous, but that this masterpiece among the epistles (is anonymous), seems doubly strange.”4
Possible Authors Considered
The mystery concerning the author of Hebrews has intrigued the scholarly community, beginning with the Church Fathers. Tertullian attributed the Epistle to Barnabus, though Origen and Clement argued for Paul or Luke, while Luther supported Apollos.5
Scholars rarely attribute Hebrews to Paul primarily because the letter lacks both the traditional Pauline pre and post scripts, as well as the usual Pauline method of exhortation and argument. Further evidence against Paul involves the statement “this salvation ... was confirmed to us by those who heard him” (Hebrews 2:3-4). Paul is unlikely to make this comment, as he consistently reminded his readers that he received the gospel directly through special revelation.
F.F. Bruce suggested that Apollos may have written Hebrews,6 but the obvious question remains: What possible reason would Apollos have for not signing his name? The evidence leans away from Apollos not only because the Epistle does not bear his signature, but because his conversion is unlikely to be that described in Hebrews 2:3.
Priscilla, Author of the Epistle to the Hebrews?
Priscilla, Author of the Epistle to the Hebrews?
pp071_5paotetth.pdf
pp071_5paotetth.pdf
Priscilla: Christian, wife of a Jewish freedman, fellow worker with Paul, teacher of teachers, church planter — and author of the Epistle to the Hebrews, (a letter whose writer’s name is mysteriously absent)? Was Priscilla one of the most successful teachers, evangelists, and writers in the early church? A survey of Priscilla’s ministry in Rome, Corinth, and Ephesus reveals a woman whose abilities and life’s circumstances beg the question: Was it Priscilla who wrote Hebrews?
Archaeological and Literary Evidence
Archaeological research suggests that someone named Priscilla held a position of tremendous honor in the early church. Her name was found inscribed on Roman monuments, churches, and on an ancient Roman burial site called the Coemeterium Priscillae. One of the earliest churches in Rome was known as the “Titulus of St. Priscilla.” Moreover, a woman named Priscilla was said to have been burned to death in the Ostia Way, and was buried in what was later discovered as the Church of St. Prisca. This story was compiled in a 10th century work known as the Acts of St. Prisca.1 These ancient remembrances indicate that someone named Priscilla had an impressive impact on the early church.
Background in Rome
Priscilla of Scripture was most probably born a Roman Gentile who later married a Jew, as emphasized by Luke who “used an unusual order of words in Acts 18:2 in order to call attention to the fact that Priscilla, unlike her husband, was not Jewish.”2 In 49/50 A.D. the Jews were banished from Rome by decree of the Roman emperor Claudius, perhaps as a result of flaring disputes over the teachings of Christ.3 Although there is no evidence that Priscilla and Aquila were directly involved in the disruption, they did leave Rome, arriving in Corinth about 51 A.D.
Corinth
Like Priscilla and Aquila, the apostle Paul had also recently arrived in Corinth, apparently in need of employment. Scripture indicates not that Pricilla and Aquila were Christians and hence Paul’s visit, but rather that Paul went to see them because they were tentmakers. Scholars posit that Pricilla and Aquila were Christians at the time of Paul’s visit, as Paul does not mention leading them to faith, and it is unlikely that unbelieving Jews would reside with believing Jews. Over the next eighteen months Paul, Pricilla, and Aquila shared tent-making, their faith in Christ, and, perhaps along with Timothy, developed a plan to evangelize and church-plant not only in Corinth, but in Ephesus and Rome as well. By the spring of 52 A.D. Paul, Pricilla and Aquila set sail for Ephesus where Pricilla distinguished herself as a gifted teacher.
Ephesus
Shortly after arriving in Ephesus, Pricilla and Aquila met the brilliant and eloquent Apollos. Apollos had been preaching the baptism of John with great success, yet his understanding of redemption was somehow incomplete. Luke does not inform the reader of the content of Pricilla’s teaching, only that Apollos was in need of further guidance. With Priscilla’s instruction, Apollos’ message was made complete. As is confirmed by the influence her student achieved in the early church, Pricilla proved herself a successful instructor.
It is crucial to notice the subtle yet astounding information Luke provided when he recorded a woman guiding one of the most noted teachers in the early church. One must not overlook the key fact that Apollos accepted Priscilla’s instruction without reservation. Moreover, neither Luke nor Paul criticize Pricilla for having taught a man. If Pricilla had violated Paul’s Alleged prohibition against the teaching ministry of women it seems likely that either Luke or Paul would have criticized her for having taught a man. Neither Paul nor Luke hesitate to condemn misconduct among members of the church (Acts 5:1-11). But far from condemning Pricilla, both Luke and Paul promote Pricilla as one “who explained the way of God more accurately” (Acts 18:26).
Return to Rome and Ephesus
After the death of Claudius, Pricilla and Aquila returned to Rome. It is uncertain how long they remained in Rome before they journeyed back to Ephesus, for what appears like a visit rather than a permanent relocation (2 Timothy 4:19). Were Pricilla and Aquila returning to a church they had planted and continued to function in as patrons? In any case Paul recalls how this couple had achieved a substantial reputation among the Gentile churches (Romans 16:3).
Author of the Epistle to the Hebrews
How is it possible that an Epistle such as Hebrews should lack a prescript indicating both the author and the city or persons to whom the letter was addressed? “This is one of the strangest facts in all literature, that the author of so important a document as this should have left no trace of his name upon church history... It is strange enough that any epistle in the New Testament should be anonymous, but that this masterpiece among the epistles (is anonymous), seems doubly strange.”4
Possible Authors Considered
The mystery concerning the author of Hebrews has intrigued the scholarly community, beginning with the Church Fathers. Tertullian attributed the Epistle to Barnabus, though Origen and Clement argued for Paul or Luke, while Luther supported Apollos.5
Scholars rarely attribute Hebrews to Paul primarily because the letter lacks both the traditional Pauline pre and post scripts, as well as the usual Pauline method of exhortation and argument. Further evidence against Paul involves the statement “this salvation ... was confirmed to us by those who heard him” (Hebrews 2:3-4). Paul is unlikely to make this comment, as he consistently reminded his readers that he received the gospel directly through special revelation.
F.F. Bruce suggested that Apollos may have written Hebrews,6 but the obvious question remains: What possible reason would Apollos have for not signing his name? The evidence leans away from Apollos not only because the Epistle does not bear his signature, but because his conversion is unlikely to be that described in Hebrews 2:3.
