What makes Hebrews special?
Notwithstanding the fact that
the author of Hebrews remains unknown to us and the circumstances that
occasioned the letter are uncertain, Hebrews is truly a literary and
theological masterpiece, full of subtle rhetoric, sophisticated
language, and evocative imagery. Whoever the author of Hebrews was, it
is clear that he or she was trained rhetorically, familiar with Greek
philosophy, and very knowledgeable in the study of Jewish scriptures.
The author accepted Jesus as the Messiah, though he or she was not an
eyewitness to Jesus' ministry. Regarding authorship, John Dunnill
compares the anonymity of Hebrews to that of Deuteronomy: Hebrews
"derives its authority not from its writer... but from conforming
itself to the address of God himself, as expressed in scripture, in his
Son, and in the pattern of obedient action and worship which Jesus lays
down."
Why was Hebrews written?
Hebrews is more of a
homily than a letter. Many have viewed it as a Midrash on Psalm 110. It
may have been addressed to Christians who were in danger of becoming
lax in their commitment. It intends to refresh that commitment by
exhorting the readers (or hearers) to endure. Believers are encouraged
to follow the example of Jesus, the high-priestly Son of God, who was a
champion of faith, leading believers...perfect example of the faithful
service that such a life involves." In his structuralist reading of
Hebrews, Dunnill labels the text, "a rich meditation on the glorious
oddness of God's dealings with humanity," and points out that the
letter "positively rejoices in whatever is anomalous or strange." In
order to create an ideal image of life before God, Hebrews does three
things: First, it presents holiness as a deeply ambivalent power.
Second, it reworks Israel's sacred history through the interlocking
marginal roles of Priest and Stranger. And finally, it interweaves
images of the readers' situation in the sacred margin. The result is "a
liturgical understanding of the present moment, expressing a theology
of the actual presence of God". Dunnill also argues that Hebrews'
imitation of the Pentateuch (e.g., its repetitive and allusive style,
axiomatic announcements, dwelling on whatever is mysterious and
'fraught with background') indicates that Hebrews is not only
interpreting scripture, but also being interpreted by it.
What's the story behind the scene?
The
date of composition for Hebrews could be any time between 60 and 115
ce. If it was written early, it may have been composed just before the
fall of Jerusalem. However, the development of traditions evident in
the text, the author's reference to his dependence on original hearers
(2:3), and his remark that the recipients had been believers for some
time (5:12) all suggest that several decades had elapsed since the
beginning of the Christian movement. It is difficult to assign a
precise date to Hebrews primarily because it bears so few marks from
the themes we find in other New Testament writings indicating that its
thought developed independently of the traditions contained elsewhere.
Any
reconstruction of the audience (including its location,
characteristics, problems, etc.) of Hebrews can only be determined on
the basis of inferences from the work itself, though some specific
community appears to be in view. Although the letter is clearly
addressed to Christians, it is difficult to determine whether they were
Jewish, Gentile, or mixed. Those who have opted for a primarily
Jewish-Christian audience see the recipients at risk of falling back
into a form of Jewish Christianity more conservative than the author
likes. Those who imagine a Gentile or mixed audience consider the group
to have been dealing with persecution, the delay of Christ's return,
and general fatigue, doubt, and lethargy, which had developed in a
community too accustomed to its initial commitment.
The
theology of Hebrews is extremely rich. The author's views on God
function as the basis for the letter's teaching on Christ. "Faith"
(i.e., the elementary truths) is rooted in the Old Testament
scriptures. God is the creator and equipper of the universe and thus
humankind (1:10; 2:10; 11:3; et al.). God is active in maintaining the
world he created. God called the liturgical high priests to their
office just as he called Jesus to his. God speaks (and has now spoken)
through the Son and confirms through miracles the work of those who
spread the Christian message. In fact, the Son is the very form of
God's address, witnessed in Jesus' act of priesthood. God is in control
of the end of history. The author of Hebrews actually insists on the
continuity of God's speaking in history. Worship (i.e., doing God's
will, including liturgical and ethical elements, which are inseparable)
is the ultimate end of human life. Designations such as "living God"
and "judge of all" transcend distinctions between past, present, and
future. God's relationship to his Son represents the most distinctive
developments in the letter's teaching about God: God speaks through the
Son; the Son is one with God to the extent that Old Testament texts are
transferred from God to Son (e.g., 1:18); angels are bidden to worship
the Son; the Son is addressed as lord (1:10) and God (1:8); it is God
who by his mighty acts brings people to accept the message of salvation
spoken by the Son.
How is Hebrews constructed?
Introductory Statement of Faith (1.1-4)
The Son and the Angels (1.5 - 2.18)
- The Son is higher than the angels (1.5-14)
- Therefore listen carefully (2.1-4)
- The Son became as we are and is our priest (2.5-18)
The Son's Superiority Over Moses (3.1 - 4.13)
- Son rather than servant (3.1-6)
- A new opportunity for rest (3.7 - 4.13)
Jesus the High Priest (4.14 - 10.39)
- Christ the merciful (4.14 - 5.10)
- A call for maturity (5.11 - 6.3)
- A stern warning and the ground for hope (6.4-20)
- Christ and Melchizedek (7.1-28)
- The High Priestly ministry of Christ (8.1 - 10.18)
- Life in response to this ministry (10.19-39)
A Call to Faith and Faithfulness (11.1 - 12.29)
- Learning from those who preceded us in faith (11.1-40)
- A call to continue in faith (12.1-29)
Final Exhortations (13.1-25)
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