a call for renewal: studies in hebrews james w. thompson 2014

A CALL FOR RENEWAL:STUDIES IN HEBREWS

James W. Thompson2014

Session One

A Time for Renewal: An Ancient Word for the Contemporary Church

1. Because of its dense theological language, Hebrews is intimidating to most people.


• The imagery of priest and sacrifice, a distinctive feature of Hebrews, is foreign to most people.


• The imagery of priest and sacrifice, a distinctive feature of Hebrews, is foreign to most people.– “Now the point is this: we have such a high

priest, one who is seated at the right hand of the throne of the Majesty in the heavens” (8:1).

Hebrews is intimidating to most people.

– “The priests continually go into the first tent to carry out their ritual duties. . . But when Christ came as a high priest of the good things that have come, then through the greater and more perfect tent . . . he entered once for all into the holy place, not with the blood of goats and calves, but with his own blood” (9:6-11).


• Hebrews has difficult passages.

• Hebrews has difficult passages.– “It is impossible to restore again to

repentance those who have been once enlightened. . . and then have fallen away” (6:4-6).

• Hebrews has difficult passages.– “It is impossible to restore again to

repentance those who have been once enlightened. . . and then have fallen away” (6:4-6).

– “In the days of his flesh, Jesus offered up prayers and supplications with loud cries and tears, to the one who could save him from death. . . and he was heard for his reverence” (5:7-9).


• It has mysterious characters such as Melchizedek (ch. 7).

2. Hebrews has been called the “riddle of the New Testament.”


• The identity of the author



• The identity and location of the readers



• The identity and location of the readers

• The literary form of the book

3. What do we know about the author?


• Well educated, rhetorically gifted (writes the best Greek in the NT)



• Well acquainted with the readers



• Well acquainted with the readers– “Pray for us; we are sure we have a good

conscience” (13:18).



• Well acquainted with the readers– “Pray for us; we are sure we have a good

conscience” (13:18).– “Our brother Timothy has been set free; and if

he comes in time, he will be with me when I see you” (13:23).

4. What do we know about the situation of the readers?


• Although the traditional view is that the readers are tempted to return to Judaism, the book never makes this claim.


• We learn about the readers by looking at the exhortations and warning passages.


• We learn about the readers by looking at the exhortations and warning passages.– Therefore we must pay the closer attention to

what we have heard, lest we drift away from it. . . . , [3] how shall we escape if we neglect such a great salvation? It was declared at first by the Lord, and it was attested to us by those who heard him. . . . (2:1-4)


• We learn about the readers by looking at the exhortations and warning passages.– About this we have much to say which is hard

to explain, since you have become dull of hearing. [12] For though by this time you ought to be teachers, you need some one to teach you again the first principles of God's word. You need milk, not solid food. (5:11-14)


• We learn about the readers by looking at the exhortations and warning passages.– For it is impossible to restore again to repentance

those who have once been enlightened, who have tasted the heavenly gift, and have become partakers of the Holy Spirit, [5] and have tasted the goodness of the word of God and the powers of the age to come, [6] if they then commit apostasy, since they crucify the Son of God on their own account and hold him up to contempt. (6:4-6)


• We learn about the readers by looking at the exhortations and warning passages.– not neglecting to meet together, as is the habit of

some, but encouraging one another, and all the more as you see the Day drawing near. [26] For if we sin deliberately after receiving the knowledge of the truth, there no longer remains a sacrifice for sins, [27] but a fearful prospect of judgment, and a fury of fire which will consume the adversaries. (10:25-27)


• We learn about the readers by looking at the exhortations and warning passages.– But recall the former days when, after you were

enlightened, you endured a hard struggle with sufferings, [33] sometimes being publicly exposed to abuse and affliction, and sometimes being partners with those so treated. [34] For you had compassion on the prisoners, and you joyfully accepted the plundering of your property, since you knew that you yourselves had a better possession and an abiding one. [35] Therefore do not throw away your confidence, which has a great reward. [36] For you have need of endurance, so that you may do the will of God and receive what is promised. (10:32-36)


• We learn about the readers by looking at the exhortations and warning passages.– Therefore lift your drooping hands and strengthen

your weak knees, [13] and make straight paths for your feet, so that what is lame may not be put out of joint but rather be healed. (12:12-13)


• This survey suggests the following for the readers:


• This survey suggests the following for the readers:– Second generation


• This survey suggests the following for the readers:– Second generation – “Cognitive dissonance”


• This survey suggests the following for the readers:– Second generation – “Cognitive dissonance”– Minority status in their culture


• This survey suggests the following for the readers:– Second generation – “Cognitive dissonance”– Minority status in their culture– They are asking, “Is it worth it to be a

Christian?”

5. Some books of the Bible “come alive” at certain times because they address circumstances similar to our own. How is this generalization true of Hebrews?

We live in a post-Christian culture.

Many also ask today: Is it worth it to be a Christian?

The challenge facing the author: How to get people back in

church.

Session Two

The Strange New World of Hebrews: Listening to an Ancient Sermon

1. One aspect of the “riddle” of Hebrews is the distinctive literary form.


• Although the traditional title is “The Epistle to the Hebrews,” it has few characteristics of the epistle.


• Although the traditional title is “The Epistle to the Hebrews,” it has few characteristics of the epistle.– Identification of author and recipients


• Although the traditional title is “The Epistle to the Hebrews,” it has few characteristics of the epistle.– Identification of author and recipients– Thanksgiving, body, exhortation


• Only Hebrews 13 has epistolary characteristics.


• Only Hebrews 13 has epistolary characteristics.– Concluding exhortations in 13:1-6


• Only Hebrews 13 has epistolary characteristics.– Concluding exhortations in 13:1-6– Future travel plans (13:23)


• Only Hebrews 13 has epistolary characteristics.– Concluding exhortations in 13:1-6– Future travel plans (12:23) – Benediction (13:20-21)


• Only Hebrews 13 has epistolary characteristics.– Concluding exhortations in 13:1-6– Future travel plans (12:23) – Benediction (13:20-21)– Greetings

2. The distinctive feature of Hebrews is the alternation and interweaving of biblical exposition and exhortation.


• 1:1-14 (exposition) and 2:1-4 (exhortation)


• 1:1-14 (exposition) and 2:1-4 (exhortation)• 2:5-17 (exposition) and 2:18 (exhortation)


• 1:1-14 (exposition) and 2:1-4 (exhortation)• 2:5-17 (exposition) and 2:18 (exhortation)• 3:1-6 (exposition) and 3:7-4:13 (exhortation)


• 1:1-14 (exposition) and 2:1-4 (exhortation)• 2:5-17 (exposition) and 2:18 (exhortation)• 3:1-6 (exposition) and 3:7-4:13 (exhortation)• 4:14-16 (exhortation) and 5:1-10 (exposition)


• 1:1-14 (exposition) and 2:1-4 (exhortation)• 2:5-17 (exposition) and 2:18 (exhortation)• 3:1-6 (exposition) and 3:7-4:13 (exhortation)• 4:14-16 (exhortation) and 5:1-10 (exhortation)• 5:11-6:8 (exhortation) and 6:9-10:18 (exposition)


• 1:1-14 (exposition) and 2:1-4 (exhortation)• 2:5-17 (exposition) and 2:18 (exhortation)• 3:1-6 (exposition) and 3:7-4:13 (exhortation)• 4:14-16 (exhortation) and 5:1-10 (exhortation)• 5:11-6:8 (exhortation) and 9:9-10:18 (exposition)• 10:19-39 (exhortation) and 11 (exposition)


• 1:1-14 (exposition) and 2:1-4 (exhortation)• 2:5-17 (exposition) and 2:18 (exhortation)• 3:1-6 (exposition) and 3:7-4:13 (exhortation)• 4:14-16 (exhortation) and 5:1-10 (exhortation)• 5:11-6:8 (exhortation) and 9:9-10:18 (exposition)• 10:19-39 (exhortation) and 11 (exposition)• 12:1-17 (exhortation) and 12:18-29 (exposition)


• 1:1-14 (exposition) and 2:1-4 (exhortation)• 2:5-17 (exposition) and 2:18 (exhortation)• 3:1-6 (exposition) and 3:7-4:13 (exhortation)• 4:14-16 (exhortation) and 5:1-10 (exhortation)• 5:11-6:8 (exhortation) and 9:9-10:18 (exposition)• 10:19-39 (exhortation) and 11 (exposition)• 12:1-17 (exhortation) and 12:18-29 (exposition)• 13:1-6 (exhortation) and 13:9-14 (exposition)

3. The author calls this work a “word of exhortation” (13:22).


• The literary characteristics of Hebrews indicate that the book is a sermon rather than an epistle—perhaps the earliest recorded sermon to a Christian audience.


• The literary characteristics of Hebrews indicate that the book is a sermon rather than an epistle—perhaps the earliest recorded sermon to a Christian audience.

• In Acts 13:15, Paul’s sermon is called a “word of exhortation.”

4. Note the sermonic characteristics of Hebrews.


• “Let us” exhortations (4:14, 16; 10:19-23; 12:1-2; 13:14)



• Ancient synagogue homilies normally contained citation of Scripture, explanatory comment, followed by exhortation.



• Ancient synagogue homilies normally contained citation of Scripture, explanatory comment, followed by exhortation.

• A list of heroes was common in a sermon.

5. Numerous literary devices give a special oratorical quality to Hebrews.


• Alliteration


• Alliteration– Heb. 1:1, Polymeros kai polytropos palai ho

theos lalesas tois patrasin en tois prophetais


• Alliteration– Heb. 1:1, Polymeros kai polytropos palai ho

theos lalesas tois patrasin en tois prophetais– 7:3, Melchizedek is apator, ametor,

agenealogetos.


• Rhyme


• Rhyme– 5:7, Emathen aph hon epathen (“He learned

from what he suffered”)


• Rhyme– 5:7, emathen aph hon epathen (“He learned

from what he suffered”)– 12:18, gnopho kai zopho (darkness and

gloom)


• Parallelism


• Parallelism– “Faith is the substance of things hoped for,

the evidence of things not seen” (11:1).


• Synkrisis (comparison)


• Synkrisis (comparison)

• A powerful introduction (1:1-4)


• Synkrisis (comparison)– Jesus greater than angels (1:4)– Jesus greater than Moses (3:1-6)– Jesus is the greater high priest who offers a

greater sacrifice in a greater sanctuary (5-10)– The church has come to a greater mountain

(12:18-29)

• A powerful introduction (1:1-4)

• Inclusio (bookends)

6. The structure of Hebrews resembles the ancient oration in some respects. The ancient teachers of rhetoric recommended that a speech have the following sequence.


• Exordium (Introduction) introduces the topic and makes readers favorably disposed.



• Narratio gives history of the case as it relates to the subject under discussion.




• Propositio gives the case to be argued.




• Propositio gives the case to be argued.• Probatio makes the argument.




• Propositio gives the case to be argued.• Propositio makes the argument.• Peroratio summarizes the argument, often with

emotional intensity.

7. The book of Hebrews is artistically structured.


• 1:1-4:13 have an inclusio that provides a frame (“God has spoken”) for the first section of the book.


• 1:1-4:13 has an inclusio that provides a frame (“God has spoken”) for the first section of the book.


• 1:1-4:13 has an inclusio that provides a frame (“God has spoken”) for the first section of the book.

• A second inclusio in 4:14-16 and 10:19-23 contains the second part of the book.

A second inclusio in 4:14-16 and 10:19-23 contains the second part of the book.

4:14-16Therefore, having a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast to the confession, . . . let us draw near . . . with boldness

10:19-23Therefore, having . . . a great priest . . . through the curtain . . . by the blood of Jesus, let us hold fast the confession, . . . let us draw near with a true heart . . .

Tripartite Structure– Part 1 has an inclusio formed by the opening periodic

sentence focusing on the fact that God “has spoken in his son” (1:1) and the periodic sentence on God’s word in 4:12-13.

– The bookends in part 2 (4:14-10:31) indicate that the exposition on the high priestly work of Christ builds the case for the exhortation to hold on to the Christian confession (4:14; 10:23).

– The final section (10:25-13:35) is composed primarily of exhortations that draw the consequences of the theological section and call for faithfulness.

8. Hebrews can be structured as an oration.


• 1:1-4 Exordium introduces the topic and makes readers receptive.



• 1:5-4:13 Narratio introduces major themes (unfaithfulness of ancestors).



• 1:5-4:13 Narratio introduces major themes (unfaithfulness of ancestors).

• 4:14-16 Propositio states the case to be argued.



• 1:5-4:13 Narratio introduces major themes (unfaithfulness of ancestors)


• 5:1-10:31 Probatio makes the argument.



• 1:5-4:13 Narratio introduces major themes (unfaithfulness of ancestors)


• 5:1-10:31 Probatio makes the argument.• 10:32-13:25 Peroratio summarizes major

themes (faithfulness of ancestors).

The Beginning and End of Hebrews

• 1:1-4 speaks with great rhetorical power and introduces the major themes.– God has spoken– “When he made purification for sins” (1:3

anticipates 7:1-10:13).– “He sat down at the throne of the majesty” (cf.

1:13; 8:1; 10:12).

• The grand climax: 12:18-29

Session Three

• How to get people back in church

How Do Get People Back in Church?

• The entire argument of Hebrews leads to the exhortation in 10:19-25, which concludes with “not abandoning the assembly.”

• What is the means by which the author encourages the readers?

How does one begin a speech? (1:1-4)

• Heb. 1:1-4 makes an overwhelming impression (one carefully structured sentence in Greek).

• It introduces the major themes of the book.– “God has spoken” (cf. 4:12-13; 12:25).– “When he made purification for sins” (1:3; cf.

chs. 8-10).– “He sat down at the right hand of the majesty”

(cf. 8:1; 10:12; 12:1-2; cf. ch. 7).

How does one begin a speech?

• “Becoming better than the angels”– “Better than” is a constant theme in Hebrews.– “Better than” is an example of synkrisis—a

common rhetorical device comparing someone or something to something that is great..

• The author is saying: Would you abandon what is incomparable to anything else?

“Greater than Angels” (1:15-2:18)

• 1:5-14 offers Scriptural evidence that Christ is greater than angels– Comparison leads to exhortation: What

consequences for those who neglect this salvation?

• 2:5-18: Christ was a little while lower than the angels– Exhortation: He stands always ready to help.

““Greater than Moses” (3:1-6)

• In 1:5-2:18 Jesus is a son, while angels are servants; in 3:1-6, Jesus is the son, while Moses is a servant.

• 3:7-4:11: Comparison (3:1-6) leads to exhortation: Don’t fail to reach the promised land.

4:14-10:31: The ultimate high priest, sanctuary, and sacrifice

• Exhortations (4:14-16; 10:19-31) provide the bookends for the comparison.

• 5:1-10: Jesus is the great high priest

• 5:11-6:20: Exhortation: Hold fast

• 7:1-28: The ultimate high priest: Melchizedek

• 8:1-13: The great sanctuary

• 9:1-10:18: The ultimate sacrifice

How do you end a speech (10:32-13:25)?

• The end of the speech should reiterate the points with emotional intensity.

• The list of heroes (10:32-12:11) offers examples of faithfulness in contrast to the example of unfaithful Israel in (3:7-4:11).

• 12:18-29 is a climax that has the same rhetorical power as the introduction (1:1-4).

Chapter 13 is an epistolary ending.

• 13:1-6 has the common ethical instructions that are common in Paul.

• 13:7-17 is a reiteration of the argument of the book: Believers “go outside the camp” to follow Jesus.

• 13:18-25 have traditional epistolary ending.

a call for renewal: studies in hebrews james w. thompson 2014

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