Thanks for pointing this out. I shall rephrase it the sins of some That should be more clearer now.
As to my believing Paul is the author of Hebrews, it is based on this evidence.
PAUL is best known as the apostle to the nations. But was his ministry confined to the non-Jews? Not at all! Just before Paul was baptized and commissioned for his work, the Lord Jesus said to Ananias: This man [Paul] is a chosen vessel to me to bear my name to the nations as well as to kings and the sons of Israel. (Acts 9:15; Gal. 2:8, 9) The writing of the book of Hebrews was truly in line with Pauls commission to bear the name of Jesus to the sons of Israel.
However, some critics doubt Pauls writership of Hebrews. One objection is that Pauls name does not appear in the letter. But this is really no obstacle, as many other canonical books fail to name the writer, who is often identified by internal evidence. Moreover, some feel that Paul may have deliberately omitted his name in writing to the Hebrew Christians in Judea, since his name had been made an object of hatred by the Jews there. (Acts 21:28) Neither is the change of style from his other epistles any real objection to Pauls writership. Whether addressing pagans, Jews, or Christians, Paul always showed his ability to become all things to people of all sorts. Here his reasoning is presented to Jews as from a Jew, arguments that they could fully understand and appreciate.1 Cor. 9:22.
The internal evidence of the book is all in support of Pauls writership. The writer was in Italy and was associated with Timothy. These facts fit Paul. (Heb. 13:23, 24) Furthermore, the doctrine is typical of Paul, though the arguments are presented from a Jewish viewpoint, designed to appeal to the strictly Hebrew congregation to which the letter was addressed. On this point Clarkes Commentary, Volume 6, page 681, says concerning Hebrews: That it was written to Jews, naturally such, the whole structure of the epistle proves. Had it been written to the Gentiles, not one in ten thousand of them could have comprehended the argument, because unacquainted with the Jewish system; the knowledge of which the writer of this epistle everywhere supposes. This helps to account for the difference of style when compared with Pauls other letters.
The discovery in about 1930 of the Chester Beatty Papyrus No. 2 (P46) has provided further evidence of Pauls writership. Commenting on this papyrus codex, which was written only about a century and a half after Pauls death, the eminent British textual critic Sir Frederic Kenyon said: It is noticeable that Hebrews is placed immediately after Romans (an almost unprecedented position), which shows that at the early date when this manuscript was written no doubt was felt as to its Pauline authorship. On this same question, McClintock and Strongs Cyclopedia states pointedly: There is no substantial evidence, external or internal, in favor of any claimant to the authorship of this epistle except Paul.
As to the time of writing, it has already been shown that Paul wrote the letter while in Italy. In concluding the letter, he says: Take note that our brother Timothy has been released, with whom, if he comes quite soon, I shall see you. (13:23) This seems to indicate that Paul was expecting an early release from prison and hoped to accompany Timothy, who had also been imprisoned but who had already been released. Thus, the final year of Pauls first imprisonment in Rome is suggested as the date of writing, namely, 61 C.E.
The course that Judas chose was a deliberate one, involving malice, greed, pride, hypocrisy, and scheming. He afterward felt remorse under the burden of guilt, as a willful murderer might at the result of his crime. Yet Judas had of his own volition made a bargain with those who Jesus said made proselytes that were subjects of Gehenna twice as much as themselves, who were also liable to the judgment of Gehenna. (Mt 23:15, 33) On the final night of his earthly life, Jesus himself said, actually about Judas: It would have been finer for that man if he had not been born. Later Christ called him the son of destruction.Mr 14:21; Joh 17:12; Heb 10:26-29.
Consider how that was the case when Jesus was on earth. God had empowered Jesus to perform thrilling miracles as a way to establish that he was the Messiah. For example, on a Sabbath day, he restored the sight of a man born blind. What a wonderful act of mercy! How appreciative the man was! He could see for the very first time! What, though, was the reaction of the religious leaders? John 9:16 relates: Some of the Pharisees began to say [about Jesus]: This is not a man from God, because he does not observe the Sabbath. How perverted their hearts were! Here a marvelous healing had taken place, but instead of expressing joy for the formerly blind man and appreciation for the healer, they condemned Jesus! By doing so, they doubtless sinned or blasphemed against the manifestation of Gods holy spirit, an unforgivable sin.Matthew 12:31, 32.
Consequently, Jesus warns these satanic opposers that the blasphemy against the spirit will not be forgiven. He explains: Whoever speaks a word against the Son of man, it will be forgiven him; but whoever speaks against the holy spirit, it will not be forgiven him, no, not in this system of things nor in that to come. Those scribes and Pharisees have committed that unforgivable sin by maliciously attributing to Satan what is plainly a miraculous operation of Gods holy spirit. Matthew 12:22-32; Mark 3:19-30; John 7:5.
