Who wrote what?

Erose

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It may surprise some to find out that John the Apostle did not write the Gospel that bears his name, and Luke the Apostle wrote Hebrews.

It may surprise that there is zero evidence to support these claims.


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alexandriaisburning

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It may surprise some to find out that John the Apostle did not write the Gospel that bears his name, and Luke the Apostle wrote Hebrews.

Attributing authorship to the various books, narratives, and letters in the New Testament is probably an impossibility, at least in practical terms. We of course do not have the original autographs, and the internal attribution of authorship is--for the vast majority of the books--all that there is to go on. So the question is whether these attributions were made by the authors themselves, by later editors, or by others who wished the writings to be associated with the "author".
 
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pshun2404

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Barret and Brown’s original assumption that a tradition developed in the Johannine community which became the gospel in unfounded. In the first place, there was not enough time for a “tradition” to develop. Secondly both these men erroneously, and again without evidential support, assume that Matthew, Mark, Luke, and John represent separate but competing Christian Communities. The early church knew no such communities. Thirdly, no matter which local body founded by whatever Apostle associate John the Apostle with “the disciple that Jesus loved” and the disciple that leant on His breast. The author identifies himself with this exact phrase. It maintains a consistency in writing style that negates multiple editing episodes.
 
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Uber Genius

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It may surprise some to find out that John the Apostle did not write the Gospel that bears his name, and Luke the Apostle wrote Hebrews.

"Surprised" is not the word.

The universal testimony of the early church fathers is that John the Apostle, the beloved disciple, wrote the Gospel of John.

Craig Keener states the position of the early church fathers,

“Consonant with what we find from the internal evidence, church tradition identifies the author of the Fourth Gospel with the Apostle John.”1


D.A. Carson concurs,

“We have already traced the principal 'external evidence' (i.e. evidence outside the Fourth Gospel itself) that maintains the Evangelist was none other than the apostle John, the son of Zebedee. That evidence, such as it is, is virtually unanimous. Even if Irenaeus, toward the end of the second century, is amongst the strongest, totally unambiguous witnesses, his personal connection with Polycarp, who knew John, means the distance in terms of personal memories is not very great. Even Dodd, who discounts the view that the apostle John wrote the Fourth Gospel, considers the external evidence 'formidable', adding, 'Of any external evidence to the contrary that could be called cogent I am not aware' (HTFG, p. 2; cf. also Robinson, John, pp. 99-104).2

For a continuation of the data from Early Church Fathers see:

http://jesusevidences.com/originntgospels/authorshippublicationgospeljohn.php

The data against Lukan authorship of Hebrews is mixed.

Luke is not considered to be the author of Hebrews, by most scholars. However, one scholar out of SWBTS, David L. Allen has written a book suggesting Luke as the author. There are some lexical similarities. And Pauline themes are undeniable.

The author is unknown and has been since early on. Paul, Barnabas, Clement, Apollos, Priscilla, and others have been put up as candidates. But the data is too sparse to make a ruling.

I suggest writing a post summarizing the reasons for and against Lukan authorship of Hebrews rather than a blanket statement such as "Luke is."

As Origen put it, "For not without reason have the men of old handed it down as Paul’s,” and then adds, “But who wrote the epistle, in truth God knows." Eusebius quotes Origen as claiming, " Yet the account which has reached us [is twofold], some saying that Clement, who was bishop of the Romans, wrote the epistle, others, that it was Luke, he who wrote the Gospel and the Acts."

So it could be Luke who wrote but against that is also the fact Luke always seemed to take credit for his writing in the prologue of his work. The fact that the author doesn't identify him or herself may lend itself to an inference that Priscilla wrote the document. But again we need much more data to state anything other than speculation.
 
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mark kennedy

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It may surprise some to find out that John the Apostle did not write the Gospel that bears his name, and Luke the Apostle wrote Hebrews.
It would surprise me if it were true. I think John wrote the Gospel bearing his name because the skepticism regarding John's authorship remains insubstantial. Obviously I hold to a traditional understanding of the authorship of the books of the Bible. As far as Luke authoring Hebrews the authorship seems to be up for grabs, I have had to depart from traditional authorship being Paul because of what I know about Paul's ability to identify himself. Don't get me wrong, I think the book is profoundly Pauline but the style looks Levetical to me. I am of the opinion that Barnabas wrote Hebrews and represents an important oral tradition in written form very close to the Old Testament Levetical books. The writers of various passages like the one in Genesis where it says Moses died indicate Levetical writing was often anonymous.

Barnabas was a Levite, the style and the fact that he does not identify himself looks very Levetical to me. It also makes sense that since his ministry was largely apostolic it would have been accepted and preserved by the early church.

Grace and peace,
Mark
 
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JohannineScholar

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"Surprised" is not the word.

The universal testimony of the early church fathers is that John the Apostle, the beloved disciple, wrote the Gospel of John.

Craig Keener states the position of the early church fathers,

“Consonant with what we find from the internal evidence, church tradition identifies the author of the Fourth Gospel with the Apostle John.”1


D.A. Carson concurs,


http://jesusevidences.com/originntgospels/authorshippublicationgospeljohn.php
Have you read the opposing scholarship of Bauckham, Carlson, Trebilco and others who argue that the early church fathers (including Irenaeus) did not identify the Evangelist with John the Apostle?
 
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Uber Genius

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Have you read the opposing scholarship of Bauckham, Carlson, Trebilco and others who argue that the early church fathers (including Irenaeus) did not identify the Evangelist with John the Apostle?
Not read but heard of Bauckham's work about the time D.A. Carson's book on John came out 8-10 years ago. Think he mentioned John the Elder but could be mistaken (elder in the Church at Ephesus). I think that an abductive case can be made either way. And that is my point. Rep the data and the various inferences. Also borrowed Trebilco's work on the early church in Ephesus where he presented John "The seer." Which I took to be the elder but Not the Apostle.

These are solid scholars and they present their respective views in dialog with the mainstream views. And good reasons to reject the mainstream. I don't actually hold a view on Johannine authorship. My placeholder is John the son of Zebedee. But I. Could be convinced otherwise.
 
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JohannineScholar

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Not read but heard of Bauckham's work about the time D.A. Carson's book on John came out 8-10 years ago. Think he mentioned John the Elder but could be mistaken (elder in the Church at Ephesus). I think that an abductive case can be made either way. And that is my point. Rep the data and the various inferences. Also borrowed Trebilco's work on the early church in Ephesus where he presented John "The seer." Which I took to be the elder but Not the Apostle.

These are solid scholars and they present their respective views in dialog with the mainstream views. And good reasons to reject the mainstream. I don't actually hold a view on Johannine authorship. My placeholder is John the son of Zebedee. But I. Could be convinced otherwise.
I'm trying to get an idea of how these views are filtering down and whether it is being dismissed out of hand or not, so your comments are helpful.
 
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Uber Genius

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I'm trying to get an idea of how these views are filtering down and whether it is being dismissed out of hand or not, so your comments are helpful.
Thx. I'm trying to focus people's attention on improving the process of textual criticism, exegesis, and hermeneutics. And to reserve judgement for a time until all the data and the various explanations of those data are evaluated in their best light.

We often get people repeating what they read or heard and just except or reject. In other words no learning is taking place. I'm trying to replace that function. You clearly are engaging a full-blooded and self-directed approach. Well done. Wish I could replicate those values across the internet. "New Atheism" would disappear completely.
 
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JackRT

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Modern analytical bible scholars have intensively studied the text of those epistles that are generally attributed to Paul. By closely examining vocabulary, grammar and thought themes they are in agreement that the following epistles are genuinely from Paul. They are 1 Thessalonians, 1 and 2 Corinthians, Galatians, Philippians, Philemon and Romans. Two more letters, Colossians and 2 Thessalonians are in dispute. Hebrews does not reflect Paul’s style and content whatsoever. Ephesians does not reflect the style of Paul but is very much Pauline in content and is thought to have been written by a close follower of Paul’s. The Pastoral letters (Titus, 1 Timothy and 2 Timothy) are attributed to Paul, but someone writing in Paul’s name wrote them around AD120, some 60 years after Paul’s death. Each letter uses vocabulary Paul is not known to have used; each has a different concept than Paul had of key matters such as faith; and each refers to Paul’s close friends Timothy and Titus in formal rather than friendly terms. They assume that Christian churches are governed by the kind of carefully organized authority structures that developed decades after Paul’s time. They are similar in style and in content and in the issues they raise. Scholars generally believe them to have been written by the same person. In addition two of Paul’s epistles are thought to be composed of what were originally several smaller letters. In particular Philippians is composed of three and 2 Corinthians is composed of six. Chapter 16 of Romans seems to be a later addition but genuinely by Paul.

John Dominic Crossan has provided a detailed classification of our sources for the historical Jesus according to the chronological stratification of the traditions. For a brief discussion of each source, including the reasons for its proposed dating, see John Dominic Crossan, The Historical Jesus (HarperCollins, 1991) Appendix 1, pp. 427-50. All dates shown are C.E. (Common Era).

First Stratum [30 to 60 C.E.]

1. First Letter of Paul to the Thessalonians (late 40s)

2. Letter of Paul to the Galatians (winter of 52/53)

3. First Letter of Paul to the Corinthians (winter of 53/54.)

4. Letter of Paul to the Romans (winter of 55/56)

5. Gospel of Thomas I (earliest layer of Thomas, composed in 50s)

6. Egerton Gospel (50s)

7. P. Vienna G. 2325 (50s)

8. P. Oxyrhynchus 1224 (50s)

9. Gospel of the Hebrews (Egypt, 50s)

10. Sayings Gospel Q (50s)

11. Miracles Collection (50s)

12. Apocalyptic Scenario (50s)

13. Cross Gospel (50s)

Second Stratum [60 to 80 C.E.]

14. Gospel of the Egyptians (60s)

15. Secret Gospel of Mark (early 70s)

16. Gospel of Mark (late 70s)

17. P. Oxyrhynchus 840 (?80s)

18. Gospel of Thomas II (later layers, 70s)

19. Dialogue Collection (70s)

20. Signs Gospel, or Book of Signs (70s)

21. Letter to the Colossians (70s)

Third Stratum [80 to 120 C.E.]

22. Gospel of Matthew (90)

23. Gospel of Luke (90s)

24. Revelation/Apocalypse of John (late 90s)

25. First Letter of Clement (late 90s)

26. Epistle of Barnabas (end first century)

27. Didache (other than 1:3b2:1, 16:35) (end first century)

28. Shepherd of Hermas (100)

29. Letter of James (100)

30. Gospel of John I (early second century)

31. Letter of Ignatius, To the Ephesians (110)

32. Letter of Ignatius, To the Magnesians (110)

33. Letter of Ignatius, To the Trallians (110)

34. Letter of Ignatius, To the Romans (110)

35. Letter of Ignatius, To the Philadelphians (110)

36. Letter of Ignatius, To the Smyrneans (110)

37. Letter of Ignatius, To Polycarp (110)

38. First Letter of Peter (112)

39. Letter of Polycarp, To the Philippians, 1314 (115)

40. First Letter of John (115)

Fourth Stratum [120 to 150 C.E.]

41. Gospel of John II (after 120)

42. Acts of the Apostles (after 120)

43. Apocryphon of James (before 150)

44. First Letter to Timothy (after 120)

45. Second Letter to Timothy (after 120)

46. Letter to Titus (after 120)

47. Second Letter of Peter (between 125 and 150)

48. Letter of Polycarp to the Philippians, 112 (140)

49. Second Letter of Clement (150)

50. Gospel of the Nazoreans (middle second century)

51. Gospel of the Ebionites (middle second century)

52. Didache, 1:3b2:1 (middle second century)

53. Gospel of Peter (middle second century)
 
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Uber Genius

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Modern analytical bible scholars have intensively studied the text of those epistles that are generally attributed to Paul. By closely examining vocabulary, grammar and thought themes they are in agreement that the following epistles are genuinely from Paul. They are 1 Thessalonians, 1 and 2 Corinthians, Galatians, Philippians, Philemon and Romans. Two more letters, Colossians and 2 Thessalonians are in dispute. Hebrews does not reflect Paul’s style and content whatsoever. Ephesians does not reflect the style of Paul but is very much Pauline in content and is thought to have been written by a close follower of Paul’s. The Pastoral letters (Titus, 1 Timothy and 2 Timothy) are attributed to Paul, but someone writing in Paul’s name wrote them around AD120, some 60 years after Paul’s death. Each letter uses vocabulary Paul is not known to have used; each has a different concept than Paul had of key matters such as faith; and each refers to Paul’s close friends Timothy and Titus in formal rather than friendly terms. They assume that Christian churches are governed by the kind of carefully organized authority structures that developed decades after Paul’s time. They are similar in style and in content and in the issues they raise. Scholars generally believe them to have been written by the same person. In addition two of Paul’s epistles are thought to be composed of what were originally several smaller letters. In particular Philippians is composed of three and 2 Corinthians is composed of six. Chapter 16 of Romans seems to be a later addition but genuinely by Paul.

John Dominic Crossan has provided a detailed classification of our sources for the historical Jesus according to the chronological stratification of the traditions. For a brief discussion of each source, including the reasons for its proposed dating, see John Dominic Crossan, The Historical Jesus (HarperCollins, 1991) Appendix 1, pp. 427-50. All dates shown are C.E. (Common Era).

First Stratum [30 to 60 C.E.]

1. First Letter of Paul to the Thessalonians (late 40s)

2. Letter of Paul to the Galatians (winter of 52/53)

3. First Letter of Paul to the Corinthians (winter of 53/54.)

4. Letter of Paul to the Romans (winter of 55/56)

5. Gospel of Thomas I (earliest layer of Thomas, composed in 50s)

6. Egerton Gospel (50s)

7. P. Vienna G. 2325 (50s)

8. P. Oxyrhynchus 1224 (50s)

9. Gospel of the Hebrews (Egypt, 50s)

10. Sayings Gospel Q (50s)

11. Miracles Collection (50s)

12. Apocalyptic Scenario (50s)

13. Cross Gospel (50s)

Second Stratum [60 to 80 C.E.]

14. Gospel of the Egyptians (60s)

15. Secret Gospel of Mark (early 70s)

16. Gospel of Mark (late 70s)

17. P. Oxyrhynchus 840 (?80s)

18. Gospel of Thomas II (later layers, 70s)

19. Dialogue Collection (70s)

20. Signs Gospel, or Book of Signs (70s)

21. Letter to the Colossians (70s)

Third Stratum [80 to 120 C.E.]

22. Gospel of Matthew (90)

23. Gospel of Luke (90s)

24. Revelation/Apocalypse of John (late 90s)

25. First Letter of Clement (late 90s)

26. Epistle of Barnabas (end first century)

27. Didache (other than 1:3b2:1, 16:35) (end first century)

28. Shepherd of Hermas (100)

29. Letter of James (100)

30. Gospel of John I (early second century)

31. Letter of Ignatius, To the Ephesians (110)

32. Letter of Ignatius, To the Magnesians (110)

33. Letter of Ignatius, To the Trallians (110)

34. Letter of Ignatius, To the Romans (110)

35. Letter of Ignatius, To the Philadelphians (110)

36. Letter of Ignatius, To the Smyrneans (110)

37. Letter of Ignatius, To Polycarp (110)

38. First Letter of Peter (112)

39. Letter of Polycarp, To the Philippians, 1314 (115)

40. First Letter of John (115)

Fourth Stratum [120 to 150 C.E.]

41. Gospel of John II (after 120)

42. Acts of the Apostles (after 120)

43. Apocryphon of James (before 150)

44. First Letter to Timothy (after 120)

45. Second Letter to Timothy (after 120)

46. Letter to Titus (after 120)

47. Second Letter of Peter (between 125 and 150)

48. Letter of Polycarp to the Philippians, 112 (140)

49. Second Letter of Clement (150)

50. Gospel of the Nazoreans (middle second century)

51. Gospel of the Ebionites (middle second century)

52. Didache, 1:3b2:1 (middle second century)

53. Gospel of Peter (middle second century)
Thorough enough. And accurate, however Crossen like Bart Erhman, will makes some outrageous statements (not supported by research) in his popular work that he would never share in peer-reviewed journals (because he count get away with it). Crossen is also an atheist. Which doesn't mean anything for this conversation.

Good scholars make research and the body of knowledge of any particular field readily available to the public without misrepresenting the research. Beware of quoting anyone from Jesus Seminar without first verifying that they are accurately representing the body of knowledge.

Good post. What if Luke, who was familiar with Paul's reasoning, wrote Hebrews? We would expect Lucan style and Pauline arguments. But then again, Luke is very clear to sign his work in his other writings.
 
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Phillip Evans

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The following is an excerpt from The Companion Bible, p. 1823, concerning Paul's authorship of the Epistle to the Hebrews.

  • The thought and reasonings are Paul’s, whatever the style and language may be. All his other epistles were written to churches mainly composed of Gentiles. In addressing such an epistle to Hebrews, he would naturally write as an instructed scribe, one brought up “at the feet of Gamaliel, and taught according to the perfect manner of the law of the fathers” (Acts 22:3). It is therefore futile to argue that if Paul were really the author, the language and style would have been in exact accord with those of the other epistles. Had this been so, it would be an argument against, and not in favor of, Paul’s authorship.
  • The testimony of 2 Peter 3:15-16, strictly interpreted, proves that Paul wrote an epistle to the Hebrews, and if this is not the epistle, where is it? No trace or indication of any other has ever been found.
  • Its anonymity is eminently in favor of Pauline authorship. The suspicion with which the Jews regarded Paul, and their furious hatred of him (cp. Acts 21:21; 2 Corinthians 11:24; Philippians 3:2; 1 Thessalonians 2:15, &c.), would be ample reason why, in addressing so important a letter to his own race, he should withhold his name. If it was necessary at the time of it publication to send out such an epistle, equally necessary was it that it should not be handicapped with a name regarded generally by the Jews as that of an infamous renegade. The argument of the value of an unsigned article in any important journal applies with great force in the case of Hebrews.
 
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JohannineScholar

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The following is an excerpt from The Companion Bible, p. 1823, concerning Paul's authorship of the Epistle to the Hebrews.

  • The thought and reasonings are Paul’s, whatever the style and language may be. All his other epistles were written to churches mainly composed of Gentiles. In addressing such an epistle to Hebrews, he would naturally write as an instructed scribe, one brought up “at the feet of Gamaliel, and taught according to the perfect manner of the law of the fathers” (Acts 22:3). It is therefore futile to argue that if Paul were really the author, the language and style would have been in exact accord with those of the other epistles. Had this been so, it would be an argument against, and not in favor of, Paul’s authorship.
  • The testimony of 2 Peter 3:15-16, strictly interpreted, proves that Paul wrote an epistle to the Hebrews, and if this is not the epistle, where is it? No trace or indication of any other has ever been found.
  • Its anonymity is eminently in favor of Pauline authorship. The suspicion with which the Jews regarded Paul, and their furious hatred of him (cp. Acts 21:21; 2 Corinthians 11:24; Philippians 3:2; 1 Thessalonians 2:15, &c.), would be ample reason why, in addressing so important a letter to his own race, he should withhold his name. If it was necessary at the time of it publication to send out such an epistle, equally necessary was it that it should not be handicapped with a name regarded generally by the Jews as that of an infamous renegade. The argument of the value of an unsigned article in any important journal applies with great force in the case of Hebrews.
If any kind of assurance can ever be had in these matters, then Paul did not write Hebrews. It is absolutely improbable to the highest degree.
 
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Doug Melven

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When looking at a book or document how many people want to know what type of pen was used? Or was a pencil used.
The Author of the Book of Hebrews is stated in the very first verse.
God, He wrote the Book of Hebrews.
Does it really make a difference if Paul or Luke or ______ penned it?
 
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When looking at a book or document how many people want to know what type of pen was used? Or was a pencil used.
The Author of the Book of Hebrews is stated in the very first verse.
God, He wrote the Book of Hebrews.
Does it really make a difference if Paul or Luke or ______ penned it?

Hebrews 1 (KJV) 1 God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, 2 Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds;

This passage does not say the God wrote the Book of Hebrews.
 
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