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I do not believe St. Paul to be the author of the Epistle to the Hebrews. Luther's conjecture is very probable, that it was by Apollos, an Alexandrian Jew. The plan is too studiously regular for St. Paul. It was evidently written during the yet existing glories of the Temple. For three hundred years the church did not affix St. Paul's name to it; but its apostolical or catholic character, independently of its genuineness as to St. Paul, was never much doubted.
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The first three Gospels show the history, that is, the fulfilment of the prophecies in the facts. St. John declares explicitly the doctrine, oracularly, and without comment, because, being pure reason, it can only be proved by itself. For Christianity proves itself, as the sun is seen by its own light. Its evidence is involved in its existence. St. Paul writes more particularly for the dialectic understanding; and proves those doctrines, which were capable of such proof, by common logic.
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St. John used the term [Greek: ho Logos] technically. Philo-Judæus had so used it several years before the probable date of the composition of this Gospel; and it was commonly understood amongst the Jewish Rabbis at that time, and afterwards, of the manifested God.
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Our translators, unfortunately, as I think, render the clause [Greek: pros ton Theos] "with God;" that would be right, if the Greek were [Greek: syn to Theo].[1]
By the preposition [Greek: pros] in this place, is meant the utmost possible proximity, without confusion; likeness, without sameness. The Jewish Church understood the Messiah to be a divine person. Philo expressly cautions against any one's supposing the Logos to be a mere personification, or symbol. He says, the Logos is a substantial, self- existent Being. The Gnostics, as they were afterwards called, were a kind of Arians; and thought the Logos was an after-birth. They placed [Greek: Abyssos] and [Greek: Sigae] (the Abyss and Silence) before him. Therefore it was that St. John said, with emphasis, [Greek: en archae aen ho Logos]— "In the beginning was the Word." He was begotten in the first simultaneous burst of Godhead, if such an expression may be pardoned, in speaking of eternal existence.
[Footnote 1: John, ch. i. v. 1, 2.]