CAPÍTULO 3: ANÁLISIS ESTADÍSTICO
3.1 A NÁLISIS D ESCRIPTIVO
3.1.2 R ESULTADOS I NSTRUMENTO DE E VALUACIÓN
Earlier we saw that the structure of Hebrews at its rudimentary level consists of an alternation between theological exposition and practical
24 Ibid., p. 721 (2:1). 25 Ibid., pp. 423-24 (3:6,14; 10:23). 26 Ibid., pp. 449-50 (4:14; 6:18). 27 Ibid., p. 771 (6:11; 4:11). 28 Ibid,, p. 416 (3:1). 29 Ibid., pp. 622-23 (3:13; 10:25; 13:19,22). 30 Ibid., p. 57 (10:32). 31 Ibid., p. 854 (10:36; 12:1). 32 Ibid., p. 549 (6:12). 20
application. In this section we shall look more closely at each of these elements and then-endeavor to find an overarching principle of structure for the book.
Exposition
It is not quite accurate to suggest that Hebrews juxtaposes theology and exhortation, inasmuch as the passages containing the latter are rich in theological content.33 At the same time, however, a study of the passages we labeled "Exposition" reveals a concentration on theology and a developing theological argument that together give these sections of Hebrews distinct characteristics. Furthermore, the author himself customarily signals to us his intention to shift to application by injecting "since . . . therefore..." (2:1; 10:19) and changing from the third person to the first plural.
With what, then, is the "Exposition" concerned? Four features may be noted: ..^...c 'л.
1. High priestly Christology. Hebrews is unique among the NT writings for its presentation of this motif. Elsewhere we find, at the most, hints, such as in Romans 8:34 or 1 John 2:2, or allusive imagery as in Revelation, chapters 1,4, and 5. In Hebrews, however, Jesus as high priest is adominant idea, and the book works it out in great detail.
Although the expression "high priest" appears first in 2:17, the entire argument to that point has been building for the disclosure. Because Christ
is fully God (argued in 1:5-14) and fully maiL/arsued in 2:5-16), He can . - ,\ " . ^л./•p^/•y-•f?«-•/l-,v•-'7^VД^/•^^.^ ' .. -become our high priest. • Subsequent passages elaborate on the two high
priestly characteristics specified in 2:17—His faithfulness (in 3:l-6a) and His mercifulness (in 5:1-10). The seventh chapter shows how Jesus, a Judahite, nevertheless qualifies to be a high priest—in fact, He is a priest ofa superior order.
Thus we reach the high priestly summit of 8:1, 2—"Now the point in what we are saying is this: we have such a high priest, one who is seated at the right hand of the throne of the Majesty in heaven, a minister in the sanctuary and the true tent which is set up not by man but by the Lord."
2. Cultic terminology. The Book of Hebrews, particularly in the passages we described as "Exposition," is replete with references to taber-
33 Examples: the treatment of faith, apostasy, pilgrimage (we will elaborate on this later in the chapter). 34 That is, in His person Jesus is unique; He is the only true high priest in histoiy. The close reasoning
of Hebrews 5:1-10 has this thrust.
An Overview
nacles, sacrifices, priests, blood, and ablutions. Indeed, the very theological argumentation rests upon a cultic framework and cannot be grasped apart from it.
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As I will show in chapter 5 of this book,- in the "Exposition" the human "problem" and its "solution" are markedly different from the presentations under the Exhortations. Here defilement rather than unfaithfulness calls for redress. Christ's work is to provide purification rather than to
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3. A systematic presentation of theological argument. The writer thought out the whole work before he wrote the first word. He introduces each idea in its correct place, then develops and rounds it off. Each motif blends into the total argument to produce a composition of great logical force. Apart from its spiritual powers, the document is a masterpiece of ordered thinking.
For instance, we notice the following ideas:
a. Purification: introduced at 1:3; developed in 9:1-10:18. b. High priest: introduced at 2:17, 18; expanded in 4:4-16 and 5:1-10; fully expounded with 7:1-10:18.
с. Angels: introduced at 1:4; developed in 1:5-14; terminated in 2:16. d. Covenant: introduced at 7:22; developed in 8:6-13; rounded off with 9:18 and 10:16-18.
e. Faith: introduced at 2:17; expanded in 3:1-6; fully developed in 11:1-39. 4. Climax of the argument. The theological plan of Hebrews reaches its full development in the long passage 7:1-10:18, with 9:1-10:18 marking its summit.
The seventh chapter is concerned with Christ as high priest after the order of Melchizedek—an order which is superior to the Levitical order because it brings with it "perfection" (teleiosis). However, not only is the order superior, but Christ Himself surpasses the Levites by virtue of His moral character, His endless life, the oath of His office, and His priestly act. This then is the thrust of the seventh chapter: a better priest.
In chapter 8 the writer states that he has now arrived at the "chief point" (kephalaion) of his argument: Christ is high priest over a better sanctuary, even the heavenly. At the same time He is mediator of a better covenant— a covenant prophesied by Jeremiah. The eighth chapter, therefore, estab-
351 have dealt with this topic extensively in my Ph.D. dissertation, Defilement and Purgation in the Book of Hebrews (Vanderbilt University, 1973).
lishes the following: a better sanctuary and a better covenant.
This prepares the ground for a discussion of Christ's work. Already 7:27 had thrown out the fiint: Christ offered Himself once for all time. Chapters 9,10 will pick up this thought and explicate it. Yet it would be a grave mistake to see chapters 9,10 as forming merely the climax of the cultic argumentation of 7:1-10:18. There are numerous earlier anticipations of the passage, even as there are reflections upon it in the subsequent chapters.
The "when he had made purification for sins" clause (l:3b) is a direct announcement of the argument to be presented in detail only in the ninth and tenth chapters. In a similar manner the presentations in 2:5-18 (the priesthood of Jesus rooted in his humanity), 4:14-5:10 (Jesus a priest by virtue of His sufferings and the divine call), and in 6:19,20 (Jesus the high priest as forerunner) look toward the more extended exposition in 7:1-10:18.
With 10:18 we reach the peak. The remainder of the book is to be comprehended under the "therefore" (pun) of 10:19. The immediate counsel comes as a dire warning. Then follow the exhortations to emulate the faithfulness of the old "heroes" and to "draw near" in the fulness of
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the access to the divine presence which the blood of Christ has provided.
It is striking in these chapters after the peak of 10:18to see the emphasis placed on the "blood" of Christ. In fact, the term "blood" (haima) does not occur in a cultic sense before chapter 9. After 10:18, however, it occurs seven times. Five times it signifies Christ's "blood."37 In all of these seven occurrences there is an obvious looking back to the discussion of chapters 9,10.
It seems apparent, therefore, that the ninth and tenth chapters of Hebrews place us, as it were, at the Everest of the pamphlet. This is true whether we consider the argumentation related to the sanctuary worship alone or whether we seek to trace the overall discussion of the author.