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The Context of The Crux at Hebrews 5,7-8 (James Swetnam) Rev
The Context of The Crux at Hebrews 5,7-8 (James Swetnam) Rev
102
James Swetnam
1l which involves the rest of the Promised Land is linked to the rest of
God after creation 3, suggesting that the author is effecting a spiritualization of the promise made to Abraham: the promise of receiving land
becomes a promise of receivng Gods own rest.4 Previous remarks in 3,16 with regard to Moses, based as they seem to be on 2,10-12 and the
imagery of leading sons to glory,5 suggest that Christ who is foreshadowed
by Moses, is the leader, under God, in this journey to the spiritualized
promised land 6. This leader is explicitly invoked at 3,14 under the name
of Christ. He is not explicitly mentioned as Jesus, but another foreshadowing of his leadership is mentionedJoshua is presented under the
name of Jesus ( Ij hsou'") (4,8) 7. Joshua did not give the people definitive entrance into the land; if he had, there would not be talk of another
day in which entrance is still possible 8.
This presentation of the journey of the people of God to enter into his
restwith the apparently gratuitous 9 introduction of Joshua under the
name of Jesusserves as a preparation for the famous passage at Heb
4,12-13 which speaks of Gods word as live and active and sharper than
any two-edged sword:
3
The linking is effected by means of a gezera shawa, an exegetical argument in which
a term in one verse of scripture is interpreted according to its use in another (cf. H. W.
Attridge, The Epistle to the Hebrews [Hermeneia; Philadelphia 1989], 128-129).
4
Cf. Attridge, Hebrews, 129-130.
5
Cf. Swetnam, Hebrews 1,1 3,6, 62-63.
6
Cf. the use of the word ajrchgov~ in 2,10 and the comments of P. Ellingworth:
Hebrews use of provdromo~ (6:20) of Christ suggests that ajrchgov~ in Hebrews may
have kept alive the hellenistic metaphor of a pioneer opening a path on which others can
follow. This suits both the immediate context here (ajgagovnta) and the development in
3:7 4:11 of the theme of Gods wandering people (P. Ellingworth, The Epistle to the
Hebrews: A Commentary on the Greek Text [NIGTC; Grand Rapids/Carlisle 1993] 161).
7
See Attridge, Hebrews, 130, under Heb 4,8. Attridge notes: The reference to
Joshua, whose name in Greek ( Ij hsou`") is the same as that of Jesus, suggests a typological comparison between one ajrchgov~ of the old covenant and that of the new. Such a
typology was explicitly developed in later Christian literature, but it is not exploited
here. The present article will dispute this last observation: the typology is developed
with reference to circumcision.
8
The rest to which the psalm referred cannot have been the rest that Joshua provided in the promised land. For then there would have been no need for the psalmists
appeal to heed Gods voice today. The psalms reference to divine rest is seen to be not
a simple analogy between the exodus generation and the psalmists audience, but a
prophetic proclamation of the good news itself, a reaffirmation of Gods promise directed to anyone who has faith (Attridge, Hebrews, 130).
9
Apparently gratuitouson the supposition that v. 8 is part of a passage serving as
a preparation for 4,12-13 with its emphasis on scripture, there would seem to be no need
to mention Joshua, who had nothing to do with Gods word. In v. 8 Joshuas role as the
one presumed to be leading the people into Gods rest is stressed. The word of God for
the Israelites as for the Christians is contained in the promise to Abraham (Heb 4,1-2;
cf. 6,15). Joshua failed in leading the people into the land. But in the current dominant
interpretation the word of God will somehow succeed where he did not.
103
b) Hebrews 4,12-13
Zw`n ga;r oJ lovgo~ tou` qeou` kai; ejnergh;~ kai; tomwvtero~ uJpe;r
pa`san mavcairan divstomon kai; pneuvmato~, aJrmw`n te kai; muelw`n,
kai; kritiko;~ ejnqumhvsewn kai; ejnnoiw`n kardiva": kai; oujk e[stin
ktivsi~ ajfanh;~ ejnwvpion aujtou`, pavnta de; gumna; kai; tetrachlismevna toi`~ ojfqalmoi`~ aujtou` pro;~ o}n hJmi`n oJ lovgo" 10.
Indeed, the word of God is living and active, sharper than any twoedged sword, piercing until it divides soul from spirit, joints from marrow; it is able to judge the thoughts and intentions of the heart. And
before him no creature is hidden, but all are naked and laid bare to the
eyes of the one to whom we must render an account 11.
10
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James Swetnam
2) The imagery is inconsistent. In v. 12 the image is about the penetrating power of oJ lovgo~, whereas in v. 13 the image seems to refer to a
sacrifice or, possibly, to a wrestling hold 15.
3) The description is inconsistent. It is not clear how a two-edged
sword is appropriate for a sacrifice, much less for a wrestling hold 16.
4) The language is inconsistent. The use of the illative particle ou\n in
4,14 is anomalous. In 4,12 the word gavr refers to what immediately precedes: on the reading of lovgo~ as Scripture, the imagery involving the
penetrating power of the sword gives the reason why the hortative spoudavswmen is used in the preceding verse, and yields a tolerable sense. But
on the same reading, the particle ou\n in v. 14 is more difficult to account
for. It would normally refer to what immediately precedes. But even if the
assumption is made that it alludes to the distant discourse about the high
priest in 2,13b-18the only previous explicit mention of ajrciereuv~ in
the epistlethe transition from v. 13 is abrupt, and, in the end, unintelligible, for nothing in v. 13 refers to Christ as high priest 17. Further, if oJ
lovgo~ refers to scripture, the use of the participle zw`n (living) modifying oJ lovgo~ is inconsistent with the language involving zw`n elsewhere in
Hebrews. In the epistle this word zw`n is used of God himself (3,12; 9,14;
10,31; 12,22), or of Christ (7,25; 10,20, or of human life (2,15; 7,8;
9,17; 10,38; 12,9), but never of non-personal life. Heb 4,12 is the only
text in Hebrews where zw`n would refer to non-personal life if oJ lovgo~
refers to scripture.
A coherent solution to these problems would be to take the word
lovgo~ as referring to Jesus Himself, as in the Johannine prologue 18. The
above inconsistencies are thus resolved at one stroke:
1) The terminology becomes consistent. If the lovgo~ of the expression oJ lovgo~ at 4,12-13 is understood as referring to Jesus Himself 19,
it can have the same meaning in both verses. In v. 12 the allusion to
Jesus as oJ lovgo~ would refer to his ability as divine to furnish a spiritual circumcision of the heart needed to effect a definitive entry into
Gods rest. The idea of circumcision comes from 4,8 and the allusion to
Joshua, who circumcised the Israelites on their entrance into the land
15
105
106
James Swetnam
middle third (pavnta de; gumna; kai; tetrachlismevna toi`~ ojfqalmoi`~ aujtou`) is about a sacrifice, with the sacrificial victim stretched out with the
neck naked and laid bare 26 and exposed to the knife. It alludes to Christ as
victim and implicitly serves as an introduction to the final third of the verse
which speaks of Christ as lovgo~. He is acting as priestly intercessor as the
result of his sacrifice of self. This two-fold use of mavcaira is alluded to by
the word divstomo~ (two-edged): the mavcaira has two functions: it serves
for circumcision in v. 12 and for sacrifice in v. 13. And, like the knife, the
verses speaking of these two functions look in opposite directions.
4) The language becomes consistent. Taking the expression oJ lovgo~ as
referring to Jesus as high priestly intercessor explains why the word ou\n is
used at v. 14; v. 13, with its portrayal of the lovgo~ as intercessor pro;~
to;n qeovn, has given the occasion to refer to Jesus as high priest in the
verse immediately following. The underlying supposition of Jesus as intercessor contained in the phrase pro;~ to;n qeovn is confirmed by the mention of Jesus intercessory role in 4,16 27. Further, the word zw`n assumes
a usage consonant with Heb 7,25 and 10,20 28.
26
107
In the interpretation being suggested here, Heb 4,12-13, with its use
of lovgo~ as a designation of Jesus, acts as a pivot in the section 3,7
6,20. Heb 4,12 sums up the first part, 3,7 4,11, which discusses the
spiritualized promise of land, i.e., Gods rest, and prepares the way for
the following part, about Christs priesthood. By portraying Jesus as
divine (oJ lovgo") the author implicitly indicates why entrance into the
spiritualized land of Gods rest is possible: Jesus, who is equal to God,
is able to effect the spiritual circumcision of the heart needed for such
an entrance 29. Further, by portraying Jesus as divine (oJ lovgo"), the
author implicitly indicates why entrance into this spiritualized land of
Gods rest will be infallibly achieved by the group as a whole: again, the
divinely-effected spiritual circumcision is certain in its effects unless
thwarted by individual acts of disobedience 30. Thus the lovgo~ makes
possible the attainment of the promise of land for those who remain
partakers in Christ, as the transition verse 3,6 introducing 3,7 6,20
states 31.
Heb 4,13, on the other hand, introduces what is to follow by its
imagery of sacrifice and intercession which are associated with priesthood
(Heb 4,14 5,10).
c) Hebrews 4,8-16
The division of 4,12-13 into two parts, one looking to what precedes
and one looking to what follows, makes possible a suggestion about the
structure of the immediate context of these verses: Heb 4,8-11 is the
immediate paraenetic antecedent of Heb 4,12, and Heb 4,14-16 is the
immediate paraenetic consequence of Heb 4,13 32.
Heb 4,8-11 is the immediate paraenetic antecedent for Heb 4,12, for
these verses focus on the contrast between Joshua and the lovgo~ as
of Scripturecf. Heb 9,19] is a strong argument against seeing the lovgo~ of Heb 4,1213 as referring to Scripture: if the lovgo~ of Scripture [cf. Heb 3,7] was unable to effect
an entrance for Gods people under Joshua, why should it do so for Christians?)
29
Cf. above, n. 20. The section Heb 1,5 2,4 was dedicated to showing the full
divinity of the Son. Cf. Swetnam, Heb 1,5-14, 61-62.
30
Cf. J. Swetnam, A Suggested Interpretation of Hebrews 9,15-18, CBQ 27 (1965)
383.
31
Unfortunately scholars who take the lovgo~ of vs. 12 to be the divine Logos
(Bruce, F. W. Farrar, T. H. Robinson, etc.), tend to create discontinuity in the thought
of 3:7 4:13, by pointing to theoretical considerations which are not there (G. W.
Trompf, The Conception of God in Hebrews 4:12-13, 127, n. 16). The present writer
will leave to the judgment of the reader whether the considerations about form and content offered in this paper are theoretical considerations which are not there or not.
32
The inferential particles are helpful indicators: the gavr of 4,12 points to what is
previous, just as the ou`n of v. 14 points to what is previous but in the context of a paraenesis, as at 4,1.11.16; 10,19.35; 13,15 (cf. Attridge, Hebrews, 138, n. 20).
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James Swetnam
regards the possibility of entering into Gods sabbath rest 33. The preparation for this immediate paraenetic antecedent for Heb 4,12 begins, of
course, at Heb 3,7, with its citation of Ps 95,7-8. Following this citation
there is a short paraenesis culminating in Heb 3,14 which echoes Heb 3,6
even to the point of having the same verbal form of katevcw: katavscwmen 34. Thus Heb 3,14 acts as a conclusion to the paraenesis following the
citation of Ps 95,7-11 at Heb 3,7-11 35. With v. 15 36 and the citation of
Ps 95,7-8 begins a new subsection which terminates with a citation of the
same verses (in somewhat abbreviated form) at Heb 4,7.
The imagery of Heb 4,12 in the interpretation being followed here
suggests that Joshua is being considered from the standpoint of circumcision. The circumcision of the body which he effected was unequal to
the task of ushering Gods people into Gods own rest; only the circumcision of the heart effected by the lovgo~ can make such an entrance
possible.
The section Heb 4,8-11 thus assumes an intrinsic paraenetic coherency centering on the efficacy of the lovgo~ of 4,12 as regards circumcision
and entrance into Gods own rest. Given the parallel nature of Heb 4,13
with regard to 4,12, the inference suggests itself that Heb 4,14-16, symmetrical with Heb 4,8-11 as regards both length and position, assumes
the position of the immediate paraenetic consequence of Heb 4,13 which
centers on the intercessory efficacy of the lovgo". Thus Heb 4,14-16
describes the function of Christ as intercessor with God, as introduced by
the phrase prov~ o}n hJmi`n oJ lovgo". The imagery is not of entrance but
of approachingprosevrcesqai, a word which has cultic overtones in
Hebrews 37. V. 16 indicates the aspects under which approaching the
ajrciereuv~ is being considered: e[leo~ and cavri" 38.
33
Sabbatliches Feiern wird die Daseinsweise des in die Gottesruhe eingekommenen Volkes Gottes sein (Grer, An die Hebrer, 220).
34
V. 14 is so similar in content to v. 6 as to have affected the textual tradition
(Ellingworth, Hebrews, 225).
35
The rather unusual configuration involving Heb 3,12-14 seems to be caused by the
desire of the author to emphasize the word uJpovstasi~ in 3,14. This word would seem
to be of particular importance in Hebrews, acting as an indicator, with three analogous
meanings, of the major divisions of the epistle: Heb 1,1 3,6 (cf. the use of uJpovstasi~
in 1,3), Heb 3,7 10,39 (cf. the use of uJpovstasi~ at 3,14), and Heb 11,1 13,19 (cf.
the use of uJpovstasi~ at Heb 11,1). Any attempt to discern a macrostructure in the
epistle would seem to have to come to terms with this word.
36
The grammatical connections between vv. 14, 15, and 16 are uncertain
(Ellingworth, Hebrews, 225). Ellingworth suggests four possible interpretations. The one
followed here is his #4: a full stop is placed after v. 14 and a comma after v. 15 (cf.
Ellingworth, Hebrews, 225-226).
37
Cf. Ellingworth, Hebrews, 269-270.
38
Attridge (Hebrews, 142) suggests that e[leo~ may refer in 4,16 to past transgressions, while cavri~ refers to contemporary and future needs.
109
d) Hebrews 5,1-10
Hard on the discussion of the lovgo~ as intercessor at Heb 4,14-16
there follows a section dedicated to a comparison and contrast between
the Aaronic high priesthood of the old dispensation and the high priesthood of Christ (5,1-10) 39. Helping to delimit the section are the framing
words ajrciereuv~ and qeov~ in vv. 1 and 10 40. It is in this section that the
crux 5,7-8 is found. The section will be discussed at length in the second
major part of this article. V. 10 has the air of a conclusion of one discussion and the beginning of another: prosagoreuqei;~ uJpo; tou` qeou`
ajrciereu;~ kata; th;n tavxin Melcisevdek.
e) Hebrews 5,11 6,20
Heb 5,11 seems to begin a long section of paraenesis: the tone changes
from the impersonal exposition of 5,1-10 to the direct address of 5,11.
This direct speech continues on until 6,20, where the mention of
Melchizedek signals the discourse of 7,1-28 on this primordial figure.
Within 5,11 6,20 there is a division into negative warnings (5,11 6,8)
and a positive counterpart (6,9-20) 41. In the negative part occurs the
famous crux about the impossibility of repentance (6,4-6) 42. Because of
their extended length and paraenetic nature, these two passages suggest
that they are the conclusion of the major section beginning at Heb 3,6.
The end of this major section is indicated by the change in subject matter and tone occurring at Heb 7,1 43.
The suggestion that Heb 5,11 6,20 refers back to the entire section
beginning at 3,6 would seem to be confirmed by the way the author plays
upon the theme of promise. At 4,1 he had already referred to the
entrance into the rest as being the result of a promise 44. At Heb 6,12
this theme is explicitly picked up and linked with the matching theme of
inheritance 45. The addressees are urged to take as their models those
who through faith and perseverance have inherited the promises (. . . dia;
pivstew~ kai; makroqumiva~ klhronomouvntwn ta;~ ejpaggeliva"). The
39
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James Swetnam
111
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James Swetnam
longer an earthly rest in the land of Canaan but Gods own rest. The
one who makes entrance into this rest possible is Christ as lovgo". The
section 4,13 6,20 is primarily about the promise of progeny (cf. 6,1318), and indicates that this progeny is not composed of those physically
descendant from Abraham but of those who in some way come under the
influence of the priesthood of Christ as lovgo". In order to come to a better understanding of what this implies it is necessary to study Heb 5,1-10
in its context.
II. The Setting of Hebrews 5,7-8 in the Context of Hebrews 1,1 6,20
1. The Internal Structure of Hebrews 5,1-10
In Heb 3,15 4,7 the key structural factor is the gezerah shawah linking the rest of Ps 95,7-11 with the rest of Gen 2,2. The key structural
factor in the parallel section 5,1-10 would seem to be a parallel gezerah
shawah linking the you (suv) of Ps 2,7 with the you (suv) of Ps 110,4. In
linking Ps 95,11 and Gen 2,2 the author shows that the rest promised
to Abraham is really the rest of Gods own life; in linking Ps 2,7 and Ps
110,4, the author shows that the you addressed in the psalm is really the
you of the order of Melchizedek.
The crucial factor in understanding the meaning of this arrangement
is the precise relevance of Ps 2,7, which, of course, is much discussed 53.
Ps 2,7 is cited three times in the New Testament: at Acts 13,33; at Heb
1,5; and here at Heb 5,5. In Acts the context is unmistakable: the citation
of Ps 2,7 is used with reference to the risen Christ 54. Heb 1,5 also seems
to use Ps 2,7 with reference to the resurrection, to show that the resurrection of Christ (Ps 2,7) implies his enthronement/exaltation (2 Sam
7,14) 55. Thus there would seem to be nothing untoward in interpreting
the citation of Ps 1,7 at Heb 5,5 as referring to the resurrection, even
though no unanimity can be hoped for with regard to this view (or,
indeed, of any other). The point of the gezerah shawah, then, is to show
that at his resurrection Christ became a priest of the order of
Melchizedek.
The fact that the resurrection of Christ is singled out as the occasion
of His entering into the priesthood of the order of Melehizedek is thus
significant for the author of Hebrews. According to the interpretation of
the epistle being advanced here his reasoning is as follows:
53
113
55
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James Swetnam
115
Philos Biblical Antiquities 32,3 and 40,2-3 68. Finally, Flavius Josephus
Jewish Antiquities 1,232, from the end of the first century A.D., also represents the tradition of Isaacs free participation in Abrahams sacrifice 69.
Thus it is not impossible that the interpretation of Heb 5,7-8 proposed
as a solution to the crux in these verses, involving as it does Jesus free
offering of himself, can be situated in the same tradition as Isaacs free
offering of himself in the Aqedah. Consequently, at Heb 4,13, given the
relevance of Ps 22 at Heb 5,7-8, there would seem to be no reason for not
thinking that the author of Hebrews had Christs active offering of
Himself in mind precisely as fulfillment of the sacrifice of Isaac by
Abraham presented in Heb 11,17-19 70.
b) The Relation of Hebrews 5,1-10 to the Expiatory Priesthood of Christ
In the interpretation of Heb 4,13 given above the clause pro;~ o} hJmi`n
oJ lovgo~ is understood to mean with whom is the Word on our behalf :
the Word is taken to be Christ who is in Gods presence to intercede for
Christians. This posture and function of Christ is taken up in the verses
4,14-16 which are a follow-up to 4,13 according to the interpretation
being advanced here: in v. 16 the Christians are urged to approach with
boldness the throne of grace in order to receive mercy and find grace for
time of need (prosercwvmeqa ou\n meta; parrhsiva~ tw`/ qrovnw/ th`~
cavrito", i{na lavbwmen e[leo~ kai; cavrin eu{rwmen eij~ eu[kairon
bohvqeian). The implication is that the Christians are to approach Christ
as high priest (cf. the preceding verse, we have a high prieste[comen
ajrciereva) in his present state, which can only be, in the context of the
epistle, in His risen state. Thus 4,13 implicitly refers to two different
states of Christs priesthood: 1) the earthly state in which He was subject
to death (alluded to by the imagery of the outstretched neck); 2) the
risen state in which He is no longer subject to death. 4,15 alludes to the
68
Levenson (Death and Resurrection, 189-190, dates Biblical Antiquities to some time
in the first century C.E. Cf. his comments on pp. 190-190. Also Swetnam, Jesus and
Isaac, 53-56. And, most recently, B. N. Fish, Offering Isaac Again and Again: PseudoPhilos Use of the Aqedah as Intertext, CBQ 62 (2000), 494, n. 42.
69
Cf. Levenson, Death and Resurrection, 190-192. Levenson (190) even suggests that
the tradition about Isaacs willing participation in his sacrifice may have begun with The
Book of Jubilees. Jubilees can be dated to the second century B.C. (cf. R. E. BrownP.
PerkinsA. J. Saldarini, Apocrypha; Dead Sea Scrolls; Other Jewish Literature, Jerome
Biblical Commentary, 67:17 [pp. 1058-1059]).
70
Cf. also Heb 2,18 where Christ is said to have been tested (peiravzw), the same
word used of Abraham at the Aqedah as described in Heb 11,17. This parallel use of a
word implying conscious awareness of the challenge of faith in the face of death would
seem to be another indication that the author of Hebrews was aware of the tradition that
gave to Isaac an active role in the Aqedah.
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James Swetnam
first state of Christ by the use of the word tested (peiravzw), which, in
the context of the epistle, means that Christ has been exposed to the
need for faith in the face of death as Abraham and Isaac were (cf. Heb
2,18 and 11,17) 71.
Thus, in order to explain these data, one must think of Jesus priesthood as involving two stages: 1) the earthly stage in which His assuming
human blood and flesh permitted His sacrificial death (cf. Heb 2,14); 2)
the heavenly stage in which His resurrected body permits His exercise of
the priestly ministry which has resulted from His earthly sacrifice.
This two-fold stage in the priesthood of Jesus is present in Heb 5,7-8.
The first stage is alluded to in the phrase in the days of His flesh (ejn
tai`~ hJmevrai~ th`~ sarko;~ aujtou`). The second stage is alluded to with
the words addressed by God as high priest (prosagoreuqei;~ uJpo; tou`
qeou` ajrciereuv"). In the context this refers to Christ becoming a priest
according to the order of Melchizedek on the occasion of his resurrection
(cf. Heb 5,5-6). The technical term for this in Hebrews is to perfect or
to complete (teleiovw), used at Heb 5,9. In Hebrews, as understood by
the present writer, this term refers to the second, definitive state of Jesus
priesthood willed by God. This definitive state implies physical perfection so that Jesus is no longer subject to death in any way 72.
The activity of the risen Jesus in His definitive priestly stage includes
that of expiating the sins of the people (cf. Heb 2,17 as well as Heb
4,16). The role of forgiver of sins is essential for the understanding of
Jesus Christ in Hebrews, for it is at the heart of His role as high priest, a
role which is central in the epistle. Christs priestly role in the definitive
expiation of sins is based on His once-for-all sacrifice in the first stage of
His priesthood. But the continuing exercise of this expiation is in the
second stage. As a result of this unique priesthood the nature of the
covenant between God and His people changes, and hence the people,
in a sense, change as well.73 It is in this sense that the definitive fulfillment of Gods promise of progeny to Abraham is achieved: the progeny
are Gods people definitively purified from their sins by the earthly and
risen Jesus.
71
117
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James Swetnam
Here the unique saving effect of the lovgo~ is apparent. Just as the structure
of Heb 3,7 6,20 indicates that the lovgo~ is uniquely qualified to effect a
definitive entrance of Gods people into Gods rest, so the structure indicates
that the lovgo~ is uniquely qualified to create the people who are to enter 76.
The author of Hebrews mentions at Heb 5,9 that the Christ who has
been brought to perfection has become cause of salvation without end
(ai[tio~ swthriva~ aijwnivou) for all who obey Him. Because of this use of
swthriva at Heb 5,9 in the context of the Christian td, it is possible to
ascertain at what point this message of salvation had its beginning of
being spoken (Heb 2,3): at the institution of the Christian td by Jesus.
And because of the context of the Christian td it is also possible to ascertain what the author of Hebrews means by obeying (uJpakouvw) Jesus,
whose command to His followers was Do this in memory of me. And
because the comparison with Melchizedek occurs in the context of the
Christian td it is also possible to ascertain the relevance of the Christian
td for the definitive fulfillment of the promise of a progeny which, like
Melchizedek, is without father, without mother, without genealogy, without beginning, without end: Eucharist generates Gods People 77.
III. Summary and Conclusions
The present article was occasioned by a previous article which offered
a tentative solution to the classic crux at Heb 5,7-8. That article, by rigid
adherence to the syntax and vocabulary of the verses, supplied an initial
interpretation which viewed Christ as begging to die. Then the coincidence of vocabulary between the verses of the crux and Ps 22 led to a suggestion about a Sitz im Leben for this interpretation in the gospel portrayal of Jesus: that Jesus begged to die by reciting the opening verses of
Ps 22 on the cross and thereby freely accepting death when onlookers
thought he would share their expectations that he could possibly still be
saved. An analysis of Ps 22 in the light of the td suggested how Jesus
could learn obedience from His sufferings freely accepted, just as did the
one suffering in the psalm.
The present article seeks to understand the background of the suggested solution to the crux at Heb 5,7-8 by attempting to place it in its
context in Hebrews. By interpreting the verses immediately previous to
76
Cf. the use of the word teleiovw at Heb 10,1, where by implication, since the law
of the old dispensation could not perfect those approaching (prosevrcomai) cultically, the new Law can.
77
Cf. the implications of the use of teleiovw and prosevrcomai in Heb 10,1 (above,
n. 72) with regard to the Christians who approach the risen Christ in the Christian td.
There is much more to be said about the Christian td in Hebrews than has been said
in the present article, but this will have to await separate treatment..
119
the crux at 5,5-6 as a gezerah shawa the conclusion is drawn that through
the resurrection (alluded to in 5,5) Jesus entered into the priesthood
according to Melchizedek (mentioned in 5,6). By interpreting the verses
immediately following the crux at 5,9-10 as alluding again to the
Christian td (5,9) and to Jesus being addressed by God as a high priest
according to the order of Melchizedek (5,10), the importance of the td
and of Melchizedek is again brought to the fore.
The gezerah shawah of 5,5-6 is seen in the article as balancing a gezerah shawah at Heb 4,3-5 which the author of Hebrews presents as identifying the Rest promised to Israel in the promised Land with the Rest of
God after creation. These two uses of gezerah shawah are interpreted in
the article as key texts in understanding the Christianization of the two
promises made to Abraham of Land (4,3-5) and Offspring (5,5-6).
The first gezerah shawah occurs in a sub-section framed by citations of
Ps 95 at Heb 3,15 and Heb 4,7 which emphasizes the role of the heart
in entering the Rest of everlasting life. Immediately following this subsection comes another sub-section on the inability of Jesus (Joshua) to
introduce the people into this Rest (4,8-11). This is prelude to 4,12 in
which the word lovgo~ is interpreted as referring to Christ Himself, not
to the word of Scripture. The imagery is understood as describing the
spiritual circumcision of the heart needed for entry into Gods Rest.
4,13 is also seen as speaking of Christ as lovgo", but this time in His
role of intercessor with God. This explains why 4,14 has an inferential
particle introducing the theme of Jesus as high priest. The sub-section
4,14-16 is an exhortation based as a consequence of 4,13 just as the subsection 4,8-11is an exhortation based in anticipation on 4,12. There follows another sub-section, parallel to 3,15-4,7, composed of the verses
5,1-10. This is the sub-section in which the crux 5,7-8 occurs as a part of
the discussion of Christs priesthood.
The fact that the word Melchizedek occurs in the verse immediately
before Heb 5,7-8 and is found immediately after, in 5,10, shows the
importance of this enigmatic Old Testament high priest for understanding the high priesthood of Christ in the whole section 4,13-5,10.
The passage 5,11 6,20 is interpreted in the present paper as being
paraenetical, first negative (5,11 6,8) and then positive (6,9-20). This
concludes the entire section 3,7 5,10. This section opens at 3,7-14 with
a citation of Ps 95 and an accompanying application to the idea of
uJpovstasi". The latter word, along with its use at 1,3 and 11,1 (as some
future article will attempt to show), is a defining element in the
macrostructure of the epistle. The explanation for the relevance of
Melchizedek for the high priesthood of Christ is found outside the passage 3,7 6,20, at 7,1-28. But the explanation is prepared for in the positive paraenesis at 6,9-20 which is based on a presentation of the promise
of progeny reaffirmed to Abraham with a promise by God as the after-
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James Swetnam
math of the sacrifice of Isaac. Thus the high priesthood of Christ in 4,13
6,20, since it is interpreted in Hebrews as being prefigured by the high
priesthood of Melchizedek as presented in 7,1-28 as introduced by 6,920, should be seen as the vehicle of transmitting the Christianized promise of progeny to Abraham by God. This progeny, like Melchizedek and
hence like Christ, is viewed as being without (human) father or mother,
without genealogy, without beginning of days nor end of life (7,3).
Thus the key elements for understanding the background of the crux
at Heb 5,7-8 are Jesus as lovgo~ in 5,13 and Jesus as prefigured by
Melchizedek. That is to say, the crux at Heb 5,7-8, with its emphasis on
Christs free sacrifice of Himself and the relation of this sacrifice to the
Christian td, is intimately connected with the promise of God to
Abraham of Progeny following the sacrifice of Isaac. But in Hebrews, this
progeny is brought to a spiritualized, Christianized fulfillment transcending the promise of physical Progeny as the original promise in Gen 22 is
usually understood.
James SWETNAM
Pontifical Biblical Institute
Piazza della Pilotta, 25
00187 Rome (ITALY)