Faith in the Wilderness

No doubt anyone who has spent time in Scripture knows full well Hebrews 11 and the “Hall of Faith.” It is one of the greatest passages on faith and trust in the New Testament. Many of the lives of OT saints are used by Auctor to illustrate how ones faith is to be manifested in the face of extreme trial and temptation. But what seems to be odd for the reader at first glance is the placement of this list at this section of Auctor’s sermon. Why, after spending three chapters (Heb 7-10) expounding in some depth the cultic priesthood and sacrifice, does Auctor now shift his focus to a brief history of OT Israel and their faith and trust in God? While it may seem odd to place this historical sketch in its current position, Auctor leaves us clues that this section is coming.

Unbelief in the Wilderness of Sinai

Previously in his Sermon, Auctor takes his readers back into the wilderness (via Ps 95(94 LXX):7-11) as a way to warn his readers that they to can harden their hearts to God and die in the wilderness, not reaching the promised land of rest (4.1). Auctor reminds them that they were denied access because of their unbelief [οὐκ ἠδυνήθησαν εἰσελθεῖν διʼ ἀπιστίαν](3.19). In light of this warning from Ps 95(94 LXX), Auctor exhorts his readers to fear the same consequence

“Therefore, let us fear if, while a promise remains of entering His rest, any one of you may seem to have come short of it” [Φοβηθῶμεν οὖν, μήποτε καταλειπομένης ἐπαγγελίας εἰσελθεῖν εἰς τὴν κατάπαυσιν αὐτοῦ δοκῇ τις ἐξ ὑμῶν ὑστερηκέναι.](4.1).

The reason for the tragedy in the wilderness was due to a lack of faith, and the same tragedy now faced the readers of Hebrews. If they do hold fast in faith to the gospel which they were exposed to, they would experience the same judgment that befell Israel (4.2ff). So we see the importance of faith introduced very early on in Auctor’s sermon.

Faith in the Wilderness of Life

After a severe warning (10.26-31), Auctor switches his focus to the current predicament facing his readers: disillusionment. He wants them to remember their former days of joy while suffering greatly for the gospel (10.32-34). They were in danger of throwing away their confidence in God thus forfeiting their reward, namely the promise of eternal rest (10.35-36).

In what may be the text which Heb 11 is in an exposition on, Auctor quotes from Hab 2.3-4. For Auctor Hab 2 serves not as a text for justification by faith (much as it does in Paul), but rather as a reason to persevere and endure [πίστεως εἰς περιποίησιν ψυχῆς]. It is the life that is lived by faith that Auctor exemplifies in Heb 11ff.

In what serves as an introduction, Auctor defines faith as such

Now faith is the assurance of things hoped for, the conviction of things not seen [Ἔστιν δὲ πίστις ἐλπιζομένων ὑπόστασις, πραγμάτων ἔλεγχος οὐ βλεπομένων] (Heb 11.1).

I have no intention to discuss in detail the text of Heb 11. Instead I hope that you will read it and understand the broader context and why its placement here is intended by Auctor.

One final note. As I mentioned in my last post I am seeing the parallels to Israel and their wilderness experience a lot these days. And I think that Heb 11 may in some regards be a retelling of the history of Israel, emphasizing of course faith. In Deut 1-3 we see a similar retelling of history by Moses just before they were to enter into their “rest.” Just a nugget to chew on as I leave you.

Come, Let Us Go to the Wilderness

The more I read Hebrews, the more I am convinced that Auctor wanted his readers to see themselves as members with OT Israel in their wilderness journeys. I use to wonder why the inclusion of angels, Moses, high priest, sacrifices, tabernacle, etc., but I am beginning to think that we are to see ourselves in the wilderness, exiled without a home of our own. But while we are there, awaiting of final eschatological rest, we have similar institutions and regulations for worship much like those of Israel.

For example, Israel had their Apostle (Prophet) Moses. He was the messenger sent by God to communicate to Israel the OT Covenant (OTC) (Heb 3.1ff). We also know that the angels played some kind of role in the giving of the Law according to Paul (Gal 3.19). But for Christian, we have the great Apostle of our confession Jesus Christ (Heb 3.1). He is God’s last and final word and spokesman, appointed by God as His Son to deliver the final word (Heb 1.1-2).

Also much like Israel suffered in the wilderness and was tempted, Christ to suffered and was tempted, yet without sin (Heb 2.18). We know from the OT and the quotation from Ps 95(94 LXX):7-11 that the Israelites did not pass their test but rather they rebelled in the wilderness, their hearts hardened to God and his faithfulness. We also know that that generation did not enter into the rest which was promised them. But for us who remain faithful, a Sabbath rest is waiting.

There is also the establishment of a new priesthood and a new high priest. Jesus is not only the Apostle of our confession, he is also the high priest. Much like in the wilderness, the people of God have a high priest who ministers at the altar, but this altar is in heaven. Auctor tells us that “We have such a high priest, who has taken his seat at the right hand of the throne of the Majesty in the heavens, a minister in the sanctuary and in the true tabernacle, which the Lord pitched, not man” (Heb 8.1-2). The reason for a new priesthood is due to the fact that their has been a change of Law. The OTC contained the cultic sacrifices for the sin of the people, and these sacrifices were a perpetual reminder of the need for redemption and cleansing. The OTC was officiated by the Levitical priesthood. But Christ, by means of his death, established a New Covenant (NC) and a new priesthood which the people of God now operate under.

We are also not left without an example of how we are to live under God’s grace and covenant. The readers of Auctor’s letter were suffering and facing difficulties for their faith in the Messiah. They were being publicly shamed and mistreated by those around them, and this was leading them to question God’s promises and faithfulness. This is not dissimilar to what the Israelites were going through as well in the wilderness. Auctor did not want to see his readers fall in the wilderness and perish on the way to Rest, so he gave them a list of examples of lives lived in the face of suffering (Heb 11.1ff). While they may be tempted to think that they were experiencing their sufferings alone, they were to be encouraged that mighty men of the OT were in the same boat as they were. But the greatest example of all is Jesus, and we are exhorted to “Fix our eyes on Him, the author and perfecter of our faith, who for the joy set before him endured the cross, despising the shame, and has sat down at the right hand of the throne of God” (Heb 12.2).

Well, while this is not an exegetical analysis of Hebrews, I still feel like the wilderness motif is one that is to be in our minds as we read this book. Many make issue of mentioning of sacrifices as a key to a pre-70AD writing. This may be so, but I find it even more interesting and compelling that the temple is the not mentioned, but rather the tabernacle. Auctor wants his readers to put themselves in the wilderness with OT Israel. The more we partake of their calling, the more we can partake of the heavenly calling we have received.

What are your thoughts?

New Covenantalism with Richard Hays

In his essay, “Here We Have No Lasting City: New Covenantalism in Hebrews,” Richard Hays sets out to answer the question, Does Hebrews portray a suppersessionist theology? Briefly, suppersessionialism is the teaching that the the Church has replaced Israel; Christianity likewise replacing Judaism. Hays argues, rightly I may add, that Hebrews is not a polemic against Judaism as has been argued for. Rather, it is an sermon which articulates that the new covenant ( Heb 8 ) is a better one than the first without degrading or demeaning the old covenant. It is noted that Hebrews contains no mention of the Jewish people, Gentiles, etc. which is common in the Pauline letters. Rather, the author presupposes a knowledge of OT events and cultic practices. While the author of Hebrews does utilize the practice of synkrisis in his argument (i.e. the son is greater than the angels, etc.), even this comparison is not to suggest that what is being compared is somehow being ridiculed. It is true that the old covenant has been replaced by the new, for the old was unable to completely deal with sin.

This is a very brief summary of Hays’ argument. There is much to me gleaned from a close reading of this text. Whereas I held to a Hellenistic Gentile audience before reading Hays, I now must once again reassess my opinion as to who Hebrews was written to. I leave you with this final quote from Hays

To pose the question whether Hebrews is “suppersessionist,” then, runs the risk of imposing anachronistic categories on the text. Read from a later Gentile Christian perspective — say in Chrysostom’s fourth-century Constantinople, or the liberal Protestant culture of nineteenth-century Germany — Hebrews seems obviously to be rejecting Judaism. If, however, we stay within the text’s own narrative world, such a claim may appear unwarranted, even puzzling. For that reason, it may be unhelpful to describe Hebrews’ teaching as a form of “Christianity” over against “Judaism”; rather, it is better described as a form of Jewish sectarianism “New Covenantalism.”

Source:

Here We Have No Lasting City: New Covenantalism in Hebrews. The Epistle to the Hebrews and Christian Theology. Richard Bauckham, et al. Grand Rapids: Eerdmans, 2009: 151-73.

Hebrews 1.1-4: A (Not So) Brief Analysis

1 Πολυμερῶς καὶ πολυτρόπως πάλαι ὁ θεὸς λαλήσας τοῖς πατράσιν ἐν τοῖς προφήταις 2 ἐπʼ ἐσχάτου τῶν ἡμερῶν τούτων ἐλάλησεν ἡμῖν ἐν υἱῷ ὃν ἔθηκεν κληρονόμον πάντων διʼ οὗ καὶ ἐποίησεν τοὺς αἰῶνας 3 ὃς ὢν ἀπαύγασμα τῆς δόξης καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ φέρων τε τὰ πάντα τῷ ῥήματι τῆς δυνάμεως αὐτοῦ καθαρισμὸν τῶν ἁμαρτιῶν ποιησάμενος ἐκάθισεν ἐν δεξιᾷ τῆς μεγαλωσύνης ἐν ὑψηλοῖς 4 τοσούτῳ κρείττων γενόμενος τῶν ἀγγέλων ὅσῳ διαφορώτερον παρʼ αὐτοὺς κεκληρονόμηκεν ὄνομα

Analysis

Heb 1.1-4 forms the exordium (Introduction) to Hebrews. In Greek it is one complex and very intricate sentence known as a period (BDF §§464; cf. Lk 1.1-4).

1. In many ways and in many portions [Πολυμερῶς καὶ πολυτρόπως πάλαι]. Auctor begins his sermon with three adverbs Πολυμερῶς (manner), πολυτρόπως (manner), and πάλαι (temporal). They are placed at the beginning to emphasize both the continuity and the manner in which the former revelation (i.e. the Old Testament) was given to Israel. One also notes the use of alliteration: Πολυμερῶς, πολυτρόπως, πάλαι, πατράσιν, προφήταις.

The participle λαλήσας (temporal) is dependent upon the verb ἐλάλησεν in v. 2, both having ὁ θεὸς as their subject. The communication of God was to the fathers, by means of the prophets [τοῖς πατράσιν ἐν τοῖς προφήταις]. The use of the plural indicates that the communication was a continuous process.

2. In these last days [ἐπʼ ἐσχάτου τῶν ἡμερῶν τούτων] stands in contrast to πάλαι in v.1. (God) spoke to us by a son [ἐλάλησεν ἡμῖν ἐν υἱῷ]. Unlike the former days when God’s main spokesmen were prophets, In these last days he now speaks through a son to his people [ἡμῖν]. The communication of God through a Son [ἐν υἱῷ] is the final communicative act of God which has ushered in the last days we now find ourselves living in. The lack of the article before υἱῷ may be due to the preposition which precedes it (BDF §§255) or because of the divine name (BDF §§254). Wallace also notes that the anarthrous υἱῷ stresses its “qualitativeness” (ExSyn, 244-45).

ὁ θεὸς λαλήσας
Continuity		Discontinuity
A	Πολυμερῶς καὶ πολυτρόπως πάλαι	A*	ἐπʼ ἐσχάτου τῶν ἡμερῶν τούτων
B	τοῖς πατράσιν	B*	ἡμῖν
C	ἐν τοῖς προφήταις	C*	ἐν υἱῷ

Whom he appointed heir of everything [ὃν ἔθηκεν κληρονόμον πάντων]. ὃν ἔθηκεν κ.τ.λ. is the first of seven consecutive statements concerning the son

1. The Son is appointed heir of all things [ὃν ἔθηκεν κληρονόμον πάντων] (v.2b).

2. The Son is the agent through whom God created the world [διʼ οὗ καὶ ἐποίησεν τοὺς αἰῶνας] (v.2c).

3. The Son is the radiance of the glory of God [ὃς ὢν ἀπαύγασμα τῆς δόξης] (v.3).

4. The Son is the exact representation of God’s nature [χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ] (v.3a).

5. The Son upholds everything by His word of power [φέρων τε τὰ πάντα τῷ ῥήματι τῆς δυνάμεως αὐτοῦ] (v.3b).

6. The Son made purification for sins [καθαρισμὸν τῶν ἁμαρτιῶν ποιησάμενος] (v.3.c)

7. The Son was exalted to the right hand of God [ἐκάθισεν ἐν δεξιᾷ τῆς μεγαλωσύνης ἐν ὑψηλοῖς] (v.3d).

The first statement about the Son [ὃν ἔθηκεν κληρονόμον πάντων] is most likely an allusion to Ps 2.8, “Ask of me, and I will make the nations your heritage [κληρονόμον], and the ends of the earth your possession.”

Through whom also he made the world [διʼ οὗ καὶ ἐποίησεν τοὺς αἰῶνας]. This second statement about the Son portrays the Son as the agent of God’s creation. This echoes the prologue of John’s gospel when he writes (1.13; cf. 1 Cor 8.6; Col 1.16). Auctor might also be drawing from the OT Wisdom tradition (Prov 8.22-31; cf. Sir 24.1-12; Wis 8.4).

The second relative clause διʼ οὗ κ.τ.λ. further elaborates on the first. Both of these relative clauses serve as God’s references for the son; they are credentials for the son as God’s prophet in these last days.

3. And he is the radiance of his glory [ὃς ὢν ἀπαύγασμα τῆς δόξης]. With the use of ἀπαύγασμα Auctor again draws upon the Wisdom tradition that is mentioned above. The author of Wisdom writes concerning Wisdom, “For she is a reflection [ἀπαύγασμα] of eternal light, a spotless mirror of the working of God, and an image of his goodness” (Wis 7.26; cf. Philo Spec. 4.123; Opif. 1.146; Plan. 1.50). 1 Clem 36 shows a lot of familiarity with Heb 1.

Heb 1

1 Clem. 36

3 ὃς ὢν ἀπαύγασμα τῆς δόξης καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ, φέρων τε τὰ πάντα τῷ ῥήματι τῆς δυνάμεως αὐτοῦ, καθαρισμὸν τῶν ἁμαρτιῶν ποιησάμενος ἐκάθισεν ἐν δεξιᾷ τῆς μεγαλωσύνης ἐν ὑψηλοῖς, 4 τοσούτῳ κρείττων γενόμενος τῶν ἀγγέλων ὅσῳ διαφορώτερον παρʼ αὐτοὺς κεκληρονόμηκεν ὄνομα. 5 Υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε; 7 Ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα καὶ τοὺς λειτουργοὺς αὐτοῦ πυρὸς φλόγα, 13 Κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου;

ὃς ὢν ἀπαύγασμα τῆς μεγαλωσύνης αὐτοῦ τοσούτῳ μείζων ἐστὶν ἀγγέλων, ὅσῳ διαφορώτερον ὄνομα κεκληρονόμηκεν. 3 γέγραπται γὰρ οὕτως· Ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα καὶ τοὺς λειτουργοὺς αὐτοῦ πυρὸς φλόγα. 4 ἐπὶ δὲ τῷ υἱῷ αὐτοῦ οὕτως εἶπεν ὁ δεσπότης· Υἱός μου εἶ σύ, ἐγω σήμερον γεγέννηκά σε· αἴτησαι παρʼ ἐμοῦ, καὶ δώσω σοι ἔθνη τὴν κληρονομίαν σου, καὶ τὴν κατάσχεσίν σου τὰ πέρατα τῆς γῆς. 5 καὶ πάλιν λέγει πρὸς αὐτόν· Κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου.

And the exact representation of his nature [καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ]. The fourth statement describes the Son as χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ [the exact imprint of his nature]. χαρακτὴρ is found only here in the New Testament, but it appears in the LXX three times: Lev 13.28, “for it is the scar [χαρακτὴρ] of the burn”; 2 Macc 4.10, “When the King assented and Jason came to office, he at once shifted his compatriots over to the Greek way of life [χαρακτὴρ]”; 4 Macc 15.4, “…We impress upon the character [χαρακτὴρ] of a small child…” χαρακτὴρ also appears in Philo fifty-three times.

Upholding all things by the power of his word [φέρων τε τὰ πάντα τῷ ῥήματι τῆς δυνάμεως αὐτοῦ]. Not only is the Son the agent through God created the world (Heb 1.2c), He is also the sustaining agent of all things. Paul refers to the Son in Col 1.17 (which has similar thematic and theological concepts) as the one who holds all things [τὰ πάντα] together in Himself. The sustaining of everything is through, or by the means of the powerful word of the Son [τῷ ῥήματι τῆς δυνάμεως αὐτοῦ]. The very same word of power that created the world is the same powerful word that sustains all things.

When he made purification for sins [καθαρισμὸν τῶν ἁμαρτιῶν ποιησάμενος]. This cleansing will be discussed in great detail in Heb 9-10, but for now everything is done to avoid alienating the readers at the outset, and the brief mention of purification of sins is to be seen as a rhetorical device.

The Son’s redemptive work in Heb 1.3c [καθαρισμὸν τῶν ἁμαρτιῶν ποιησάμενος] parallels his creative work in Heb 1.2c [διʼ οὗ καὶ ἐποίησεν τοὺς αἰῶνας]. Kαθαρισμὸν is fronted to emphasize the Son’s removal of sin. Both Heb 1.3 and 2 Pet 1.9 use καθαρισμὸν to speak of the cleansing that Jesus accomplished for believers. Much like Heb 1.3, Heb 10.12 links the sacrifice of Christ with the exaltation of the Son to the right hand of God:

Heb 1.3	Heb 10.12
After making purification for sins, he sat down at the right hand of the Majesty on highκαθαρισμὸν τῶν ἁμαρτιῶν ποιησάμενος ἐκάθισεν ἐν δεξιᾷ τῆς μεγαλωσύνης ἐν ὑψηλοῖς	But when Christ had offered for all time a single sacrifice for sins, he sat down at the right hand of Godοὗτος δὲ μίαν ὑπὲρ ἁμαρτιῶν προσενέγκας θυσίαν εἰς τὸ διηνεκὲς ἐκάθισεν ἐν δεξιᾷ τοῦ θεοῦ

He sat down at the right hand of the majesty on high [ἐκάθισεν ἐν δεξιᾷ τῆς μεγαλωσύνης ἐν ὑψηλοῖς]. The seventh and final statement concerning the Son speaks of His exaltation. After the Son was made heir of all things, after he created the world, while he is presently sustaining all things through His powerful word, and after He made purification for sin, “He sat down at the right hand of the Majesty on high [ἐκάθισεν ἐν δεξιᾷ τῆς μεγαλωσύνης ἐν ὑψηλοῖς]” (Heb 1.3d). Auctor introduces what will be one of his main Old Testament passages in Hebrews, Ps 110. In Hebrews alone, Auctor alludes to Ps 110.1 four times, and quotes it directly once:

Heb 1.3	ἐκάθισεν ἐν δεξιᾷ τῆς μεγαλωσύνης ἐν ὑψηλοῖς
Heb 1.13	Κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου
Heb 8.1	ὃς ἐκάθισεν ἐν δεξιᾷ τοῦ θρόνου τῆς μεγαλωσύνης ἐν τοῖς οὐρανοῖς
Heb 10.12	οὗτος δὲ μίαν ὑπὲρ ἁμαρτιῶν προσενέγκας θυσίαν εἰς τὸ διηνεκὲς ἐκάθισεν ἐν δεξιᾷ τοῦ θεοῦ
Heb 12.2	ἐν δεξιᾷ τε τοῦ θρόνου τοῦ θεοῦ κεκάθικεν

In the New Testament, Ps 110.1(109.1 LXX) is quoted five times (Matt 22.44; Mark 12.36; Luke 20.42-43; Acts 2.34-35; Heb 1.13). To be at the right hand [ἐν δεξιᾷ] is a sign of authority. After God raised Jesus from dead, he was “exalted at the right hand of God [τῇ δεξιᾷ οὖν τοῦ θεοῦ ὑψωθείς]” (Acts 2.33). Paul, speaking of the confidence we have in Christ because of His death, resurrection, and exaltation to glory, writes, “Who is to condemn? Christ Jesus is the one who dies – more than that, who was raised – who is at the right hand of God [ὃς καί ἐστιν ἐν δεξιᾷ τοῦ θεοῦ], who is indeed interceding for us” (Rom 8.34; cf. Eph 1.20; Col 3.1). At the glorification of the Son, God exalted Him to be at His right hand “until [his] enemies are made a footstool for [his] feet.”

4. Having become much greater than the angels, as he has inherited a more excellent name that they [τοσούτῳ κρείττων γενόμενος τῶν ἀγγέλων ὅσῳ διαφορώτερον παρʼ αὐτοὺς κεκληρονόμηκεν ὄνομα]. At the exaltation of the Son to the right hand of God, the Son inherited a much greater name than the angels, because the inheritance that He has received is more excellent than theirs. The focus of comparison has shifted from the prophets and the Son in Heb1.1-2a to the Son and angels in Heb1.4-2.9.

The inclusion of angels here should not be seen as an indication of a false view of angels, but rather as Auctor shows in Heb 2.2 they were mediators of the Old Covenant, as the prophets were mediators between God and the fathers. Not only has the son been appointed heir of all things [ὃν ἔθηκεν κληρονόμον πάντων], but he has also inherited a name that is superior to the angels [ὅσῳ διαφορώτερον παρʼ αὐτοὺς κεκληρονόμηκεν ὄνομα]. The exordium is connected to 1.5ff by means of the hook word ἀγγέλων as well as an inclusio:

Heb 1.5	Τίνι γὰρ εἶπέν ποτε τῶν ἀγγέλων
Heb 1.13	πρὸς τίνα δὲ τῶν ἀγγέλων εἴρηκέν ποτε

An Update Should Be Coming Soon, Lord Willing

I am planning on getting back into the swing of things soon...

Thoughts on Suffering in Hebrews

The themes of suffering, temptation, and persecution are at the forefront of Hebrews. They are important to the authors development of his homily, especially as it relates to Christ.

1. Jesus, Crowned with Glory and Honor Because of the Suffering of Death (Heb 2.9)

The author (from here on out, Auctor) continues his comparison of the angels with Christ in Heb 2. Auctor informs us that the world that is about to come (την οικουμενην την μελλουσαν) has not been subjected to the angels (2.5). Auctor then quotes from Ps 8.5-7(LXX) as scriptural proof that the world to come is subjected to the Son, although not everything is yet seen as being subjected to him.

In midrashic style, Auctor informs us that the one we see for a little while lower than the angels is none other than Jesus. In an amazing event, the crowning with glory and honor is seen in relation to the suffering that Jesus experienced in death. Heb 2. 9 reads: “But we do see Him who was made for a little while lower than the angels, Jesus, because of the suffering of death crowned with glory and honor, so that by the grace of God He might taste death for everyone.” The crowning with glory and honor that the Messiah experienced was only because he was willing to die, by the grace of God, for everyone.

Endurance in Suffering

I received in the mail today Endurance in Suffering: Hebrews 12.1-13 in its Rhetorical, Religious, and Philosophical Context, by N. Clayton Croy. I am looking forward to beginning this volume, for it is the area of research that I hope to explore for my M. A. thesis.