Christology, Chiasm, And the Concept of Faith in Hebrews 10,19-39 (Victor Rhee)

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CHRISTOLOGY, CHIASM, AND THE CONCEPT OF FAITH IN HEBREWS 10:19-39 VICTOR (SUNG-YUL) RHEE* In recent years some scholars have proposed that, while Paul’s concept of faith has Jesus as its object in a soteriological sense, Hebrews lacks the idea of Jesus being the object of faith. However, a close examination of Hebrews 10:19-39 demonstrates that the author of Hebrews has Jesus as the object of faith for believers, even if it is not expressed in terms of “faith in Christ.”

1. Introduction Does faith in Hebrews have Jesus as the object of faith (i.e., faith in Jesus, or believing in Jesus) as in the Synoptic gospels and Pauline literature? A survey of literature in Hebrews indicates that opinions are divided on this issue. For example, Erich Grässer contends that faith in Hebrews, unlike Pauline epistles, is not directed to Jesus in any sense. He believes that faith in Hebrews is transformed from a soteriological, personal reference into an ethical category of steadfastness.1 Likewise, Goppelt recognizes the difference between the Synoptic Gospels and Hebrews and argues that, while faith assumed a soteriological function precisely in the Synoptic Gospels (i.e., the faith that saves was the fundamental living-out of repentance), faith in Hebrews appears as the consequence of repentance (i.e., orientation toward God and his promise). Goppelt does not state that the Christological content of faith is replaced by an ethical category of steadfastness as Grässer does. Nevertheless, he claims that in Hebrews Christ is not the content, but the subject of faith, in that he is the preparer of the way to God and the high priest who intercedes for believers before God.2 Based on these premises, he concludes that faith * Victor (Sung-Yul) Rhee is associate professor of New Testament Language and Literature, Talbot School of Theology, La Mirada, California. This material is excerpted from my monograph that is published in Faith in Hebrews: Analysis within the Context of Christology, Eschatology, and Ethics (New York 2001) and is used by permission.” 1 E. Grässer, Der Glaube im Hebräerbrief (Marburg 1965) 63, 65–66, 79. Other scholars who hold to an ethical view of faith are: B. Lindars, New Testament Theology: The Theology of the Letter to the Hebrews (Cambridge 1991) 108; H.W. Attridge, The Epistle to the Hebrews (Philadelphia 1989) 313. 2 L. Goppelt, Theology of the New Testament, trans. J. Alsup (Grand Rapids 1981) 2, 263. Filología Neotestamentaria - Vol. XVI - 2003, pp. 33-48 Facultad de Filosofía y Letras - Universidad de Córdoba (España)

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Victor (Sung-Yul) Rhee

in Hebrews is holding firm to the promise of God, without having Jesus as the soteriological reference.3 This essay will set forth the Christological orientation of faith in Hebrews. It is my conviction that the author of Hebrews implies that faith in Hebrews is Christological, namely, that the author of Hebrews depicts Jesus as the object of faith for believers. In discussing the theological concept of Christology and faith in Hebrews 10:19–39, it is quite important to incorporate the literary structure used by the author of Hebrews. The author arranged this section chiastically at the conceptual level as seen below:4 A Since we have Jesus as the high priest in the house of God, let us hold fast to the confession of our hope without wavering, realizing that the Day is drawing near (10:19–25). B

If we sin deliberately after having received the knowledge of the truth, there no longer remains a sacrifice concerning sins, but a fearful expectation of judgment, and razing fire which will consume the adversaries (10:26–31).

A’ Indeed, you have endured sufferings in the past; therefore, do not throw away the confidence which has a good reward, realizing that the Lord will come and not tarry (10:32–39).

In this proposed construction one can see that both layers A and A´ express parallel thoughts (e.g., “holding fast” is parallel to “not throwing away the confidence”; “the Day is drawing near” is equivalent to “the Lord will not tarry”). The author appeals to the readers with positive exhortation in both A and A´. However, his admonition in the center of the chiasm (B) has a negative tone. While the exhortation in A and A´ is based on the coming of the Lord, the warning in B is based on the judgment of God. This literary device of alternating the positive and negative thoughts indicates that the author clearly intended the section of 10:19–39 to be symmetrical at the conceptual level.5 Each section of the chiasm may be summarized as follows: (1) exhortations to continue with

Goppelt, Theology, 265. Each section of the chiasm is my own summary of the verses indicated above. 5 J. Bligh, Chiastic Analysis of the Epistle to the Hebrews (Heythrop 1966) 21, also suggests that 10:19-39 is chiastically arranged. His proposed structure has many levels of chiasm. Since he does not explain how each detailed level is arranged chiastically, it cannot be confirmed for certain whether or not it is in fact arranged chiastically. This requires a further investigation. 3 4

Christology, Chiasm, and the Concept of Faith in Hebrews 10:19-39

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faith (10:19–25); (2) consequence of abandoning Christ (10:26–31); (3) exhortation to persevere in faith (10:32–39). I will analyze each of these passages with one question in mind: “Is the concept of faith in Hebrews Christologically oriented?” or more specifically, “Is Jesus regarded as the object (or content) of faith for believers?” 2. Exhortations to Continue with Faith (10:19–25) In this first major section the author of Hebrews uses three independent sentences for the purpose of encouraging the readers to remain in faith. The hortatory nature of this passage is indicated by the use of the subjunctive mood in each of the main verbs in these verses (προσερχώμεθα in vv. 19–22; κατέχωμεν in v. 23; κατανοῶμεν in v. 24).6 A. Let Us Draw Near (10:19–22). In the first exhortation (10:19–22) the author expresses faith in terms of drawing near (προσέρχομαι) with a true heart in assurance of faith. This point is evident from the grammatical construction of the passage, which may be illustrated as follows: (1) Ἔχοντες οὖν, ἀδελφοί, παρρησίαν εἰς τὴν εἰσοδον τῶν ἁγίων ἐν τῷ αἱματι Ἰησοῦ, ἣν ἐνεκαίνισεν ἡμῖν ὁδὸν πρόσφατον καὶ ζῶσαν διὰ τοῦ καταπετάσματος, τοῦτ᾿ ἔστιν τῆς σαρκὸς αὐτοῦ (Therefore, brethren, having confidence to enter the holy place by the blood of Jesus, by a new and living way which He inaugurated for us through the veil, that is, his flesh (10:19–20), (2) καὶ ἱερέα μέγαν ἐπὶ τον οἶκον τοῦ θεοῦ (and [having] a great priest over the house of God (10:21), προσερχώμεθα μετὰ ἀληθινῆς καρδίας ἐν πληροφορίᾳ πίστεως (let us draw near with a sincere heart in full assurance of faith) (10:22a) - Main clause (3) ἱεραντισμένοι τὰς καρδίας ἀπὸ συνειδήσεως πονηρᾶς (having the hearts sprinkled clean from an evil conscience) (10:22b) (4) καὶ λελουσμένοι τὸ σῶμα ὕδατι καθαρῷ (and having our bodies washed with pure water) (10:22c).7

6 The subjunctive mood expresses the hortatory idea in the first person plural. See F. Blass, F. Debrunner, and R. W. Funk, Grammar of the New Testament and Other Early Christian Literature, trans. R.W. Funk (Chicago 1961) 183. 7 I have added my own translation of these verses to separate the main clause from the dependent clauses and to emphasize the participles used by the author of Hebrews.

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This diagram shows that the sentence structure of this passage is artistically arranged, in such a way that the main point is in the middle, with two participial clauses before and after it.8 In the main clause (10:22a) the author calls for the readers to respond to God by faith: namely, to draw near with a true heart in assurance of faith. The word προσέρχομαι (to draw near) should be understood as an expression of the new relationship with God in Christ.9 This idea is supported by the phrase πληροφορία πίστεως. It indicates that drawing near to God is the response of faith on the part of believers. The word πληροφορία literally means “supreme fullness.”10 In Hebrews it is used with reference to “hope” (6:11) and faith (10:22). In these two verses πληροφορία has the meaning of “full assurance.” The phrase “full assurance of faith,” along with “full assurance of hope,” is a description of the certainty and stability of Christians as a result of the work of Christ which made it possible for them to remain loyal to him.11 The relation of faith to hope is essentially identical. While “fullness of hope” (πληροφορία τῆς ἐλπίδος) expresses the goal of the Christian, “fullness of faith” (πληροφορία πίστεως) suggests the condition or means for it.12 Thus it can be concluded that the author’s exhortation to draw near to God is a clear call to be faithful to God. One must also note that this exhortation to draw near with assurance of faith (10:22a) is closely related to Christology. The above structure reveals that the exhortation is surrounded by the doctrine of Christ’s high priesthood in the beginning (vv. 19–21) and the end (v. 22bc). In the beginning part (vv. 19–21), the author provides two reasons for the readers to draw near to God by the use of the participle ἔχοντες. The first reason is that we have παρρησία in entering the sanctuary by the blood of Jesus (vv. 19–20). Delitzsch understands the word παρρησία in a subjective sense, rendering it ‘joyful confidence or feeling

8 Please note that v. 21 does not have a participle in Greek text. However, it is obvious that the participle ἔχοντες is implied. For this reason I am considering this verse as a participial clause. The word in the bracket is added to clarify the meaning. 9 D. Peterson, Hebrews and Perfection: An Examination of the Concept of Perfection in the ‘Epistle to the Hebrews’, Society for New Testament Studies Monograph Series 47 (Cambridge 1982) 155. 10 G. Delling, “πληροφορία,” in G. Friedrich(ed.), Theological Dictionary of the New Testament, tr. G. W. Bromiley (Grand Rapids 1968) 6, 310-1. 11 W.L. Lane, Hebrews 9-13, Word Biblical Commentary (Dallas, 1991), 286. 12 G.W. Macrae, “Heavenly Temple and Eschatology in the Letter to the Hebrews”, Semeia 12 (1978) 193.


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of confidence’.13 However, a mere subjective understanding of the word is inadequate. In the present context it has the meaning of the freedom of access to God or the authority to enter the sanctuary.14 The author indicates that this free access is made possible by the blood of Jesus (ἐν τῷ αἱματι Ἰησοῦ) (10:19). The preposition ἐν here expresses the idea of cause, thus indicating the reason for being able to have an access to the sanctuary.15 Moreover, verse 20 reveals that the inauguration of the entrance to the sanctuary was accomplished through the curtain (διὰ τοῦ καταπετάσματος), which is his body. Thus it is evident that the first ground for the exhortation to draw near is Christologically oriented. The second reason for the readers to draw near is expressed in 10:21, in which the participle ἔχοντες in 10:19 is connected to ἱερέα (priest) in 10:21: “we have a great priest in the house of God”. The phrase “a great priest” (ἱερέα μέγαν) is a reiteration of “the great high priest” (ἀρχιερέα μέγαν) in 4:14. The phrase “the house of God” is a reminder of the faithfulness of Christ as a Son over the house of God in 3:6. For this reason it is logical to assert that 10:21 is the summary statement of the doctrine of Christ’s high priesthood which the author presented in different parts of Hebrews, especially in 7:1–10:18. Thus it may be said with certainty that the second reason for the exhortation to draw near is also based on the Christological teaching of Jesus’ high priesthood. In the closing part of the structure (10:22bc) the author employs two additional participles to indicate that the exhortation to draw near to God (10:22a) is also Christologically oriented. The first participle ῥεραντισμένοι is the perfect tense of ῥαντίζω, which means, ‘to sprinkle’.16 In the immediate context it is used metaphorically to refer to the inner cleansing of the heart from an evil conscience, which is equivalent to the “consciousness of sin” in 10:2.17 In other words, it refers to the sprinkling of our hearts with the blood of Jesus, namely, the blood

F. Delitzsch, Commentary on the Epistle to the Hebrews, trans. T. L. Kingsbury (Edinburgh 1878), II:170. See also J. Moffatt, A Critical and Exegetical Commentary on the Epistle to the Hebrews, The International Critical Commentary (Edinburgh 1924) 142. Moffatt understands the word as “confident trust, the unhesitating adherence of a human soul to God as its only Master”. A subjective sense of trust is clearly indicated. 14 H. Schlier, “Παρρησία, παρρησιάζομαι”, Friedrich, Theological Dictionary NT 5, 884. See also Lane, Hebrews 9-13, 273. He translates the word as “authorization,” understanding it in the objective sense. 15 A.T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research (Nashville 1934) 532. 16 BDAG, s.v. ῥαντίζω. 17 Attridge, The Epistle to the Hebrews, 288. 13

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of the new covenant.18 The next participle λελουσμένοι is not related to the blood of Jesus, but instead is related to Christian baptism. Whereas the first participle has a reference to the cleansing of the inner heart, the second one refers to the external sign of the inner reality. In other words, the phrase “washing of the body with pure water” refers to “the outward application of water as the visible sign of the inward and spiritual cleansing wrought by God in those who come to Him through Christ.”19 The two phrases indicated by the participles are significant in the present context because they refer to “the application of the benefits of Christ’s sacrifice to the Christian at some decisive moment in the past”.20 These participles are directly tied to the main verb προσερχώμεθα (let us draw near) and express the reasons that one must draw near to God in full assurance of faith. An examination of the participial clauses both in 10:19–21 and in 10:22 indicates that they have Christological implications: while the former emphasizes the finished work of Christ as the high priest, the latter stresses the response of believers to the work of the high priesthood of Christ. In this sense, it may be concluded that the exhortation to draw near with a true heart in assurance of faith in 10:22a is Christologically oriented. Even if the author does not use the phrase, such as “faith in Christ”, the context and the literary structure make it evident that the concept of faith in this passage has Jesus as the object. B. Let Us Hold Fast (10:23). In the second exhortation (10:23) faith is expressed in terms of holding fast to the confession of the hope (ὁμολογία τῆς ἐλπίδος) without wavering. What is the object of the confession of the hope that the believers were exhorted to hold fast? Although it is not stated explicitly, the clause “he who has promised is faithful” (10:23b) suggests that hope is somehow related to the promise of God in Hebrews. The author’s use of the noun ἐπαγγελία (4:1; 6:15; 8:6; 9:15) and the verb ἐπαγγέλλομαι (6:3; 10:23; 11:11; 12:26) indicates that the promise of God refers to the word of God as a whole. More specifically, in 10:23 the promise refers to the word of God which is yet to be fulfilled in the future. It is the promise of entering His rest in the eschatological sense (4:1), an eternal inheritance (9:15), an unshakable kingdom (12:27–28). In other words, “the confession of hope” (ἡ ὁμολογία τῆς ἐλπίδος) refers

18 N.A. Dahl, “A New and New Living Way: The Approach to God according to Hebrews 10:19-25”, Interpretation 5 (1951) 406. 19 F.F. Bruce, The Epistle to the Hebrews, New International Commentary on the New Testament (Grand Rapids 1964) 251. 20 Lane, Hebrews 9-13, 287.


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to the eschatological hope of confessing Jesus, whose lordship is to be fully realized in the future.21 Grässer recognizes that the object of hope is the possession of salvation which is still open in the future.22 But he is not willing to recognize that this object of hope is Christologically oriented. He considers that the attitude (or behavior) mentioned in 10:23ff is merely a Christian ethics in the assembly of believers.23 Grässer has done well in pointing out the ethical aspect of faith in this passage. Indeed, holding fast the confession in 10:23 and considering how to stimulate one another to love and good works in 10:24 are the ethics of the believing community for worship. However, one must not forget that the parenetic section of 10:19–39 is based on the Christological teachings in 7:1–10:18. The three exhortations in 10:19–25 have a firm basis in the doctrine of Christ’s high priesthood. For the author of Hebrews the ethical aspect of faith is not detached from Christology. They go hand in hand: Christology is the foundational element for the ethical concept of faith and faith in Hebrews cannot stand alone without the doctrine of Christ. Thus one may conclude that the exhortation to hold fast the confession of hope (10:23) is Christologically oriented. C. Let Us Consider (10:24–25). It is already pointed out that in the first two exhortations (10:22–23) a believer’s faith was directed toward God. However, in the third exhortation (10:24–25), the emphasis is changed to one’s responsibility to other believers; namely, the author instructs the readers how faith should be exercised toward others in the assembly. In 10:24 faith is described in terms of considering one another to stimulate to love and good works. This main idea is supported by the two participles in 10:25, which explain how the exhortation should be carried out.24 The first participle (μὴ ἐγκαταλείποντες) shows that stimulating to love and good works should be done by not neglecting the gatherings of believers. The second participle (παρακαλοῦντες) indicates that the exhortation must be done by encouraging one another to meet together. The author employs these two participles to reinforce the importance of the assembly Attridge, The Epistle to the Hebrews, 289. Grässer, Der Glaube im Hebräerbrief, 33. 23 Grässer, Der Glaube im Hebräerbrief, 40, considers that ὁμολογία τῆς ἐλπίδος is essentially identical to παρρησία καὶ τὸ καύχημα τῆς ἐλπίδος (3:6), πληροφορία τῆς ἐλπίδος (6:11). In ibid. 40 he asserts that these phrases show no specific Christological basis for the concept of faith in Hebrews (35). 24 The two participles ἐγκαταλείποντες and παρακαλοῦντες are adverbial participles. Both are used as the participles of manner (i.e., the manner in which the action is carried out). See Blass, Debrunner, and Funk, Grammar, 216-17; Robertson, A Grammar of the Greek New Testament, 1127). 21 22

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of believers by bringing together both the positive and the negative exhortations. Immediately, it is not clear whether this exhortation is related to Christology. But the following clause, “all the more as you see the day drawing near,” clearly indicates that the author’s exhortation to exercise faith to others is based on the Second Advent of Jesus. Thus the exhortations in 10:24–25 have both Christological and eschatological bases. The Christological aspect of faith can also be seen from the author’s use of faith, hope, and love in 10:22–25 in his exhortation to hold fast the faith ( “faith” in v. 22, “hope” in v. 23, and “love” in v. 24). These ideas are further developed in the following chapters (i.e., faith in 11:1–40; hope in 12:1–29; and love 13:1–21).25 The author’s use and development of these terms suggest that “hope” and “love” are closely related to the concept of faith in Hebrews. However, these characteristics of faith are never intended to stand alone merely as ethical qualities. They have Christ as the object. In other words, these qualities are the outworking of trusting in the high priest of the new covenant, which was developed in 7:1–10:18. A survey of the Pauline literature reveals that Paul occasionally uses this triad in writing to different churches (e.g., 1 Cor. 13:13; Eph. 1:15–18; Col. 1:4–5; 1 Thes. 1:3; 5:8). A comparison of the usage of these terms between the Pauline epistles and Hebrews suggests that there may not be too much difference in the concept of faith between them. For both Paul and the author of Hebrews, faith is based on the salvific work of Jesus Christ, however differently it was expressed. For both authors “love” and “hope” are the effect of having faith in Christ. Thus Grässer’s assertion that in Hebrews the specific notion of faith does not have continuation either in the reflective Pauline sense or unreflective Synoptic sense cannot be sustained in light of the evidence that the exhortations using the triad of faith, hope, and love are based on the Christology of Jesus’ high priesthood.26 3. Consequence of Abandoning Christ (10:26–31) I have already mentioned in the “Introduction” that 10:19–25 constitutes layer A in the overall chiastic structure of 10:19–39, in which the exhortation to remain in faith is described in a positive tone.27 However, in this second section (10:26–31, which corresponds to layer B), faith is described in a negative manner.

J. Swetnam, “Form and Content in Hebrews 7-13”, Biblica 55 (1974) 339. See Grässer, Der Glaube im Hebräerbrief, 79. 27 Refer to the structure in p. 34. 25 26


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A. The Overall Structure. Again, in this section (10:26–31), the author utilizes chiasm at the conceptual level to convey the consequence of forsaking Christ. This structure can be displayed as follows: 1

For if we willfully persist in sin after having received the knowledge of the truth, there no longer remains a sacrifice for sins, but a fearful prospect of judgment, and a fury of fire that will consume the adversaries (10:26–27).

2 Anyone who has violated the law of Moses dies without mercy “on the testimony of two or three witnesses” (10:28). 2´ How much worse punishment do you think will be deserved by those who have spurned the Son of God, profaned the blood of the covenant by which they were sanctified, and outraged the Spirit of grace? (10:29). 1´ For we know the one who said, “Vengeance is mine, I will repay.” And again, “The Lord will judge his people.” It is a fearful thing to fall into the hands of the living God (10:30–31).28

In the center of the chiasm (2 and 2´), the author makes a contrast between the judgment under the old covenant and that under the new covenant: the contrast is between the violation under the Mosaic law (2) and the rejection of the Son of God under the new covenant (2´). In the outer layers (1 and 1´) the author also describes the judgment of God; however, the description of sin is more general than the one in the center layers (2, 2´). Moreover, layer 1’ and layer 1 are parallel to each other, in that they confirm the certainty of God’s judgment with the citation of the Old Testament passages (Dt. 32:35, 36; Ps. 135:14, 27). A brief analysis of the passage justifies the contention that the author developed his thoughts with a chiastic structure in mind. B. Faith and Christology. In this second major section (10:26–31), the author of Hebrews continues to encourage the readers to hold fast the faith which they had when they first believed. The question that needs to be answered here is whether or not this calling for the renewal of faith is Christologically oriented. A careful examination of 10:26–31 indicates that the passage is full of descriptions of the crucified Son of God. First of all, the Christological emphasis of faith can be noticed from the description of sin in 10:26–27. The author begins 10:26a with the expression “if we continue to sin deliberately after having received the full

28

NRSV is used for translation.

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knowledge of the truth.”29 The Christological implication of the verse hinges upon the meaning of “the deliberate sin.” Which sin does the author have in mind in this verse? The use of the language in 10:26–31 suggests that the sin is unbelief, namely, the rejection of Jesus.30 The expression, “after having received the knowledge of the truth” (10:26a), refers to the enlightenment they received with the reception of the gospel. A similar phrase is also used in the Pastoral Epistles to denote the conversion experience (1 Tim. 2:4; 4:3; 2 Tim. 2:25; 3:7; Tit. 1:1).31 Therefore, the immediate context reveals that “sinning deliberately” is rejecting the revelation that God provided through Jesus Christ. The consequences of rejecting the truth are described in the apodosis (10:26b–27). The expression “there no longer remains a sacrifice concerning sins” (10:26b) is the reflection of the “once for all” nature of Christ’s sacrifice for sins (7:27; 9:12, 26; 10:2, 10). The judgment described in 10:27, “a certain terrifying expectation of judgment and razing fire are about to consume the adversaries,” speaks of the final outcome of those who reject Christ willfully after they have received the knowledge of the truth, not the temporary discipline for believers. The deliberate sin refers to “a complete rupture of allegiance to Jesus Christ.”32 Thus it seems clear that this warning has a Christological basis.33 Second, the Christological orientation of faith may be observed from the comparison of the punishment between the old and the new covenant (10:28–31). The comparison is made by the use of a literary device called an a fortiori argument. The background of a violation in 10:28 is found in Deuteronomy 17:1–6, which indicates that the sin is referred to as “turning to serve other gods”. The implication of the argument is clear: “if the punishment of the offense in the Old Testament was physical death, how much more do you think the spiritual consequence of rejecting the Son of God is?” The result of the apostasy under the new covenant is far more severe than that under the old covenant.

29 The participle of genitive absolute ἁμαρτανόντων in 10:26 expresses the condition. Thus, this clause functions as the protasis in the structure of vv. 26-27. The present tense of the verb justifies translation of “if we continue to sin . . .” 30 This idea is described in various ways throughout the epistle, such as “to drift away (παραρέω) (2:1); “to fall away (ἀφίστημι) from the living God (3:12); to commit apostasy (παραπίπτω) (6:6); to sin deliberately (ἑκουσίως ἁμαρτάνω) (10:26); to reject (ἀποστρέφομαι) Him (12:25). 31 Attridge, The Epistle to the Hebrews, 292. 32 J.K. Solari, The Problem of Metanoia in the Epistle to the Hebrews (S.T.D. diss., The Catholic University of America 1970) 108. 33 Attridge, The Epistle to the Hebrews, 292.


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The characteristics of the one who deliberately sins, as mentioned in 10:26–27, is described in 10:29 with three participial clauses. The first characteristic is described as the one who tramples underfoot (καταπατήσας) the Son of God. The verb καταπατέω is an intensified form of πατέω, meaning either “treading down” literally or “to treat contemptuously” figuratively.34 In 4:14 the title “the Son of God” was associated with the object of believers’ faith. In 6:6 falling away from the “Son of God” is de-scribed as crucifying Him again. Thus the meaning of trampling underfoot the Son of God may be considered equivalent to recrucifying Him. The second characteristic of the one who willfully sins is described as the one who has profaned (κοινὸν ἡγησάμενος) the blood of the covenant. The verb ἡγέομαι means, ‘to think’, ‘to consider’, ‘to regard’, suggesting that it denotes an attitude of the subject.35 The phrase “the blood of the covenant” (τὸ αἱμα τῆς διαθήκης) is used in 9:20 already. It refers to the better covenant (7:22; 8:6), namely, a new covenant (8:8; 9:5), which was instituted with the blood of Jesus. Thus it can be said that the one who profanes the blood of the covenant has an attitude of unbelief toward Christ. The third characteristic of the one who sins willfully is described as the one who has insulted the Spirit of grace. The Spirit here no doubt refers to the Holy Spirit (2:4; 3:7; 6:4; 9:8). Although this insult is not directly aimed at Christ, the author makes it clear that it is identical to despising the salvific work of Christ because in 9:14 the Holy Spirit is associated with the sacrifice of Christ, and in 10:15, bearing witness to the new covenant. This insult appears to be parallel to the blasphemy of the Holy Spirit in the Synoptic Gospels (Matt 12:31; Mark 3:29; Luke 12:10). The blasphemy against the Holy Spirit in the Synoptic Gospels is indirectly aimed at the Son of Man; likewise, the insult of the Spirit of grace has an indirect reference to Christ. The a fortiori argument in 10:28–29 is strengthened by the next verses (10:30–31), in which the author brings in two quotations from Deuteronomy 32:35–36. In these verses the certainty of the divine judgment on those who reject the salvific work of Christ is reiterated. An examination of 10:26–31 shows that the willful sin mentioned in 10:26 does not refer to sins in general, but specifically the sin of apostasy, namely, the willful rejection of the Son of God. The phrase “no more sacrifice for sin” (10:26) is a clear reference to “once for all” sacrifice of Christ. The descriptions such as, “trampling underfoot the Son of God,” 34 35

H. Seesemann, “καταπατέω κτλ.,” in Friedrich Theological Dictionary NT 5, 941. BDAG, s.v. ἡγέομαι.

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“profaning the blood of the covenant,” and “insulting the Spirit of grace” in 10:29, are different ways of expressing not having faith in Jesus Christ, or not trusting Jesus Christ in Pauline language. In this sense, faith in Hebrews is as Christological as in the Pauline literature. 4. Exhortation to Persevere in Faith (10:32–39) It has been noted from the previous discussion that the author employed a chiastic structure in arranging the overall structure of 10:19–39. In 10:19–25 the exhortation was given from a positive angle (A). In 10:26–31 (B) it was given from a negative standpoint (i.e., by means of solemn warning). Again, in 10:32–39 the author reverts to a positive exhortation, thus completing the chiasm (A´). A. The Overall Structure. A careful analysis of 10:32–39 reveals that the author arranged his argument by utilizing another chiasm, which may be illustrated as follows:36 1. But recall those earlier days when, after you had been enlightened, you endured a hard struggle with sufferings) (10:32), 2. Sometimes being publicly exposed to abuse and persecution, and sometimes being partners with those so treated. For you had compassion for those who were in prison, and you cheerfully accepted the plundering of your possessions, knowing that you yourselves possessed something better and more lasting) (10:33–34). 3. Do not, therefore, abandon that confidence of yours; it brings a great reward (10:35). 2´. For you need endurance, so that when you have done the will of God, you may receive what was promised. For yet “in a very little while, the one who is coming will come and will not delay; but my righteous one will live by faith. My soul takes no pleasure in anyone who shrinks back”) (10:36–38). 1´. But we are not among those who shrink back and so are lost, but among those who have faith and so are saved) (10:39).

This may be simplified in the following way:

36

The translation is taken from NRSV.


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I.

In the past you have endured the suffering after you have been enlightened, realizing that you have a better possession (10:32–34). II. Therefore, do not throw away your confidence which has a great reward (10:35). I’. In the present time you need to have endurance, in order that you may receive the promise of God, after having done the will of God (10:36–39).

According to this proposed structure, the center of the chiasm is 10:35 (3 or II), which exhorts the readers not to throw away their confidence.37 In the outer sections (1/2 or I ; 1’/2’ or II), the author makes a contrast between the past and the present spiritual conditions of the readers. Since there are repetitions of themes in the outer sections with the theme of endurance, it seems reasonable to consider that the author of Hebrews had a chiasm in mind in 10:32–39. B. Faith and Christology. If this chiastic structure is what the author had intended, then what might have been the significance and the purpose of the exhortation in 10:35 (3 or II)? Many scholars agree that the center of chiasm usually forms its climax, indicating the point of the emphasis, whether its significance is ethical or theological.38 Here the center of the chiasm in 10:35 is important for a theological reason. It may be recalled from the discussion of 10:19 that the word παρρησία has an objective meaning. (i.e., the freedom and the authority to enter the sanctuary by the blood of Christ). However, in 10:35, the subjective meaning makes more sense because the immediate context (10:32–34) speaks of their enduring public abuse and affliction, and having become the partners with those who are so treated. That is, the community’s bearing of public hostility is a manifestation of παρρησία.39 Thus the term ought to be translated in a subjective sense as ‘confidence’, or ‘boldness’. It denotes the confident attitude of believers before God and the world.40 The question that needs to be addressed is whether or not παρρησία is Christologically oriented. The use of παρρησία in 10:35 goes back to the theme of the sacrificial death and the high priesthood of Christ in 7:1–10:18. Thus the author’s exhortation not to throw away the confi-

37 For detailed explanation of the importance of the center of chiasm see C. Blomberg, “The Structure of 2 Corinthians 1-7”, Criswell Theological Review 4 (1989) 7. 38 Ibid. See also D.R. Miesner, Chiasmus and the Composition and Message of Paul’s Missionary Sermons (S.T.D. diss., Lutheran School of Theology at Chicago 1974) 34. 39 T. W. Lewis, “‘...And If He Shrinks Back’ (Heb. 10:38b)”, NTS 22 (1976) 89. 40 Lane, Hebrews 9-13, 301.

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dence is equivalent to not forsaking the high priestly work of Christ, who offered Himself up for sins once for all (7:27; 9:12; 10:10) and intercedes for believers (7:24–25). Understanding παρρησία in the broad context allows one to realize that 10:35 is essentially a call to hold fast the faith in Jesus Christ. Hebrews’ use of παρρησία is not different from that of Paul. Just as Paul’s use of the term is closely related to faith in Jesus, Hebrews utilizes it in relation to Christology.41 In this sense, faith in Hebrews is as Christological as Paul’s concept of faith. With a Christological exhortation in the center, the author arranges the ethical element of perseverance both in 10:32–34 (1/2 or I) and 10:36–39 (1’/2’ or I’). In this proposed structure, layers 1 and 1’ are parallel to each other in that both express the thought of salvation; while 1 describes the initial moment of salvation (i.e., φωτισθέντες in v. 32), 1’ brings out the idea of eschatological salvation (πίστεως εἰς περιποίησιν ψυχῆς in v. 39). Moreover, 1’ also points out that those who have endured a hard struggle in the past (1) are identified as the ones who have secured their soul by faith. Layers 2 and 2’ are also parallel to each other in that, while the former emphasizes the endurance they had suffered in the past, the latter stresses the need of endurance at the present time. Moreover, the eschatological promise of the reward for endurance in both layers suggests that 2 and 2’ are parallel in thought. The analysis of the outer sections of the chiasm indicates that the ethical element of faith is clearly emphasized. Faith in this passage is perseverance (i.e., enduring persecutions and hardship). However, it should also be reminded that this ethical exhortation is based on the Christological orientation of faith in 10:35. In other words, the ethical element of steadfastness revolves around the author’s exhortation not to throw away their confidence in Christ. For the author of Hebrews Christology is the starting point of faith, and faith does not exist without Christology. More specifically, an examination of 10:36–39 reveals that faith in Hebrews also involves the ethical element of steadfastness. This is clearly indicated by the combination of the word πίστις with faith-related terms. For example, the relationship between verses 36 and 39 shows that πίστις is equivalent to endurance (ὑπομονή). The connection between verses 37 and 38 also suggests that πίστις is “not shrinking back,” which is another way of expressing the idea of endurance. Hence, Grässer’s assertion that

41 Some examples of Paul’s use of παρρησία: (1) access in boldness (παρρησία) and confidence through faith in Him (Eph 3:12); (2) with all boldness Christ will be exalted (Phil. 1:20); (3) Great boldness in the faith that is in Jesus Christ (1 Tim 3:13); bold enough in Christ to commend you (Phil. 1:8).


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faith in Hebrews is “steadfastness” is correct in a sense.42 However, the context of 10:36–39 also suggests that this ethical aspect of faith is closely related to Christology. It may be noted from 10:37–38 that an exhortation for the righteous one to live by faith is in light of the imminence of the Second Coming of Christ. Admittedly, in this passage the author is not explicit about the identity of “the one who is coming.” However, the broad context (10:19–39) suggests that it has a reference to Christ at His Second Coming. More specifically, Hebrews 9:28 clearly indicates that Christ will appear a second time to save those who eagerly wait for Him. Furthermore, an examination of ὁ ἐρχόμενος in other New Testament literature indicates that the phrase refers to either the First or the Second Advent of Christ. In the present passage the phrase has the reference to the Second Coming of Christ. Thus it is obvious that an exhortation for the righteous one (i.e., believer) to live by faith is based on the Second Advent of Christ.43 In other words, it may be asserted that the call to live by faith without shrinking back has a Christological reference. At the same time, faith in Hebrews has an eschatological orientation of both the present and future. It may be noted that while verse 37 focuses on the future, verse 38 has its emphasis on the present aspect. Through this eschatological tension the author brings home the need for the readers not to shrink back (ὑποστέλλω), but to remain faithful through perseverance in the midst of persecutions and trials. Thus the thesis that the ethical aspect of faith in 10:36–39 is both Christologically and eschatologically oriented has a strong support. 5. Summary and Conclusion A detailed examination of 10:19–39 reveals that the Christological aspect of faith is not lacking. It has Jesus as the object of faith for believers, even if it is not expressed in terms of “faith in Christ.” The author reminds the readers that the three exhortations (i.e., let us draw near, let us hold fast, let us consider) in 10:19–25 have Jesus as the object of faith because they are based on the teaching of the high priesthood of Christ in 7:1–10:18. In 10:26–31 the author shows the Christological relationship

Grässer, Der Glaube im Hebräerbrief, 41-42. The phrase ὁ ἐρχόμενος is used 17 times in the New Testament. Six times it is used to refer to the First Advent (Mt. 11:3; 21:9; Lk. 7:19, 20; Jn. 6:14; 12:13); eight times, the Second Advent (Mt. 23:39; Mk. 11:19; Lk. 13:35; 19:38; Rev. 1:4, 8; 4:8); three times, other than Christ (Lk. 6:47; Jn. 6:35; 2 Cor. 11:4). This analysis reveals that the phrase is clearly a Christological title. 42 43

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to faith by defining that the deliberate sin is rejecting God’s revelation provided through Jesus Christ (i.e., the sin of apostasy) (10:26–27). In 10:32–39 the ethical quality of steadfastness is based on the Christological teaching of not to throw away the confidence. This is essentially equivalent to the expression to continue with faith in Jesus Christ. Moreover, the exhortation to have endurance (10:36, 39) is based on the Second Coming of Christ (10:37). In this sense the author’s appeal to be steadfast in their faith is Christological. The above summary makes it clear that faith in Hebrews is not simply an ethical element of steadfastness as Grässer and Goppelt insist, nor is it replaced by an ethical category of steadfastness. Faith in Hebrews indeed portrays Jesus as the object of faith for believers without expressing it in terms of “faith in Christ” or “believing in Jesus.” Therefore, it may be concluded that faith in Hebrews is based on Christology; for the author of Hebrews, faith cannot exist without Christ and his work. Thus it may be concluded that faith in Hebrews is Christologically oriented. Victor RHEE Talbot School of Theology Biola University 13800 Biola Avenue La Mirada, California 90639 (USA)

Christology, Chiasm, And the Concept of Faith in Hebrews 10,19-39 (Victor Rhee)

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