Turning now more specifically to the question of date, we have, firstly, the entire absence of any reference to the destruction of Jerusalem. This can either imply that the Epistle was written some time before that event, or else some considerable time after. It is an argument which is conclusive neither for an early nor for a late date, and can only be used to emphasise the correctness of a result, concerning the date, reached on other grounds. There is, however, one consideration which suggests (though it certainly cannot be said to amount to proof) an early date; the words in v. 7-9, especially ‘“‘stablish your hearts, for the coming of the Lord is at hand,” are, in view of such a passage as Mark xiii. 14-37—-see especially verses 28 ff—more natural from one who was writing before the Fall of Jerusalem. Again, the silence in our Epistle regarding the great controversy on the question of the admission of Gentiles into the Church may well be used as an argument in favour of an early date, though it may also imply the opposite. Silence on this subject, which clearly agitated the Church to such an extent as to shake the very pillars (cf. Gal. ii. 11 ff.) can only be satisfactorily explained on one of two hypotheses ; either the Epistle was written before this controversy arose, or else it was not written until so long after that there was no occasion to refer to it. It is, therefore; an argument which can be used both in favour of an early and a late date, and is thus, like that just referred to, inconclusive. But see further on this below. In the next place, the data to be gathered from the Epistle as to the order and constitution of the Church are important in seeking to fix an approximate date. The meeting-place for worship of the Jewish-Christians to whom the Epistle is addressed is called the ‘“‘Synagogue’”’; from this it has been argued that the Epistle was written at a time when Christian and Jewish places of worship had not yet become differentiated ; if, it is said, the Epistle had been written, say, during the first half of the second century, such place of meeting would have been termed ἐκκλησία. In reply to this, how- ever, it can be urged that συναγωγή is used of a distinctively Chris- tian assembly, ε.σ., by Hermas in Mand., xi. 9. Again, in iii. 1 mention is made of “many teachers,” and in v. 14 of the “elders (or presbyters) of the Church” (τῆς ἐκκλησίας) ; that no reference is made to “bishops” or ‘‘ deacons” points to an undeveloped consti- tution of the Church, and therefore to an early date for the Epistle ; moreover, the expression ‘“‘many teachers” may imply a time when regular church officers for this purpose had not yet been ordained. But, on the other hand, it can be argued that the existence of “elders of the Church” does point to an organised system, and that
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