By David M Moffitt
Students frequently clarify Hebrews relative silence concerning Jesus resurrection via emphasizing the authors entice Yom Kippurs key momentsthe sacrificial slaughter and the excessive monks presentation of blood within the holy of holiesin his designated portrayal of Jesus dying and heavenly exaltation. The writers depiction of Jesus because the excessive priest whose blood effected final atonement seems to be modeled upon those moments. any such typology discourages discrete mirrored image on Jesus resurrection. Drawing on modern reports of Jewish sacrifice (which notice that blood represents lifestyles, now not death), parallels in Jewish apocalyptic literature, and clean exegetical insights, this quantity demonstrates that Jesus embodied, resurrected existence is important for the high-priestly Christology and sacrificial soteriology constructed in Hebrews.
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Additional info for Atonement and the Logic of Resurrection in the Epistle to the Hebrews
In fact, one of the strengths of this approach is its consistency in interpreting this verse. Adherents locate 13:20 within a coherent christological and soteriological argument, which all sides tend to agree the author develops throughout the homily, better than those who appeal to this verse as evidence that the author really did confess Jesus’ resurrection, even though it plays little or no role in his argument. In keeping with the context of the rest of the letter—and especially with the author’s goal of explicating the spiritual meaning of Jesus’ death as the atoning sacrifice—proponents of this view argue that 13:20 further supports the claim that Jesus’ spiritual ascent/transition from the cross into heaven ultimately matters most for the author’s Christology and soteriology.
In order to understand his approach to the issue of Jesus’ resurrection in Hebrews, it is important to look briefly at his understanding introduction: the riddle of hebrews’ silence 31 of the language of perfection in the epistle. He argues that the use of perfection terminology in Heb 5:9 and 7:28 makes it clear that Christ’s perfection is linked with his being elevated to the offices of Son and high priest. 80 The perfection language of Hebrews therefore points to a radical dichotomy between the earthly and the heavenly realms.
Deissmann zum 60. Geburtstag 7. November 1926 (Tübingen: J. C. B. Mohr, 1927), 187–215, here 213–5; Herbert Braun, An die Hebräer (HNT 14; Tübingen: Mohr Siebeck, 1984), 30, 308, 478; Ulrich Luck, “Himmlisches und irdisches Geschehen im Hebräerbrief,” NovT 6 (1963): 192–215, esp. 211–3; Käsemann, Gottesvolk, 66, 152–4. 1 Georg Bertram In an essay dedicated to Adolf Deissmann, Georg Bertram argues succinctly for a variant of the position just presented: Im Hebr-Brief ist weder von Auferstehung noch von Auferweckung Jesu die Rede, die eine Stelle 13,20, die vielleicht ein Hinweis auf Auferstehung oder Auferweckung sein könnte, ist in ihrer Terminologie alttestamentlich bestimmt, “Hinaufführen von den Toten” scheint die ursprüngliche Lesart zu sein; daß dabei das Grab oder der Hades nicht vorausgesetzt zu sein brauchte, zeigt eine alte Variante, die im Zusammenhang des ganzes Briefes jedenfalls die Stelle richtig exegesiert,73 indem sie von einem Hinaufführen von der Erde spricht.
Atonement and the Logic of Resurrection in the Epistle to the Hebrews by David M Moffitt