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exegesis, the sermon appears soaked with referenced to the Old Testament; at least
forty one of which are explicit and interpreted in the light of Christian events5.
In order to shed some light on the purpose of Hebrews, this essay will now move on to
consider what kind of community the sermon might have originally addressed.
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Christian leaders had been expelled and the Churchs confidence was somewhat
dwindling (cf. 10:23).
Moreover the greetings of those from Italy (13:24) seem a clue that the sermon
was addressed to an Italian community to which some expats where sending their
greetings.
Johnson advances also a speculation about the community of Qumran and the
possible addressee. Notably, this community shared some of the characteristics of
Early Christianity and Hebrews, such as the separation from the Temple cultic
structure, a focus of communitarian life and an interest for the figure of
Melchizedek11. Furthermore, both the Qumrans and Philos communities shared
some common understandings about the interpretation of Scriptures and if one
was to support this theory one should also been mindful of the exegetical tradition
of these communities; namely of the Neo-Platonism found there. However,
Johnson is also the first to highlight the important differences between the world
of Hebrews and Qumran. For example, it should be noted that the work addresses
and audience tempted to revert back to non-Christian practices, but it does not it
does not explicitly condemn Jewish practices per se. A hypothesis which connects
Qumran with Early Christianity is very exciting, especially if one considers the
possible links between this ascetic Judaic community, John the Baptist, and the
baptism received by Apollos before his ministry. Nevertheless, because of the
stylistic and rhetoric nature of Hebrews, the general consensus of scholars points
towards the Church in Rome as most probable original addressee.
b) Hebrews makes clear that, whoever these people were, they had suffered greatly,
although not up to the point of shedding their blood (cf. 12:4) Hebrews, far from
playing down the fears of its audience, warns them about further persecutions to
come (cf. 10:32ss) as well as the dangers of falling away (cf. 5:12). The Edict of
Claudius, for instance might have influenced small Christian communities directly
if these were housed in synagogues or indirectly if the Early Church had
been connected to local Jewish leaders. The same could be also said for Neros
persecutions and for the tragic end of the Jewish Was under Titus. All these events
would have touched the Church very deeply and they would have brought many
believers to question their faith and confidence in the revelation brought by Christ.
Moreover, the addressees could have been questioning the efficacy of Jesus
sacrificial death for the sins committed after baptism or enlightenment by faith.
Although it appears difficult to understand clearly what kind of people Hebrews
addressed12 i.e. their ethnicity, their social status etc... the real danger for this
community is not division or factiousness among the believers; in fact they are
commended about their good moral conduct and pleasing works (cf. 13:1). The real
danger is represented by apostasy and letting go of the faith already received13.
11
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Jesus is the mediator of this covenant through his priestly ministry and through his
self-offering. In this sense, He is a better Moses (cf. 8:6), the eternal high-priest (cf.
7:28; 9:12) ministering in the perfect temple (cf. 8:2; 9:11), the perfect victim and the
only necessary sacrifice for the sins of all Gods people. Moreover, because the former
sacrifices of atonement had to be repeated frequently and by a succession of priests (cf.
7:27; 10:11), Jesus sacrifice having a once-for-all character is regarded by the
author as the perfect offering which renders the former obsolete17.
The author points specifically towards the sacrifices made on the Day of Atonement
Yom Kippur which had to be repeated every year in order to deal with the peoples
sins. These sacrifices granted remission of sins according to what was established in
the Torah but they did not cleanse of consciences18 to the faithful and thus they only
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16
Gerald OCollins points out how a more accurate translation of verse 12:2 should read, the
pioneer and perfecter of faith, [where] it is His own faith that is intended(Hebrews, 2011,
Introduction by Gerald OCOLLINS, 9)
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dealt with the sins already committed; that is, they could not overcome, do away, with
sin entirely and once-for-all (10:2-3)19.
Hebrews compares Jesus to many figures of the Old Testament using rhetorical from
the lesser to the greater approach. For example, in talking about the revelation brought
by Christ, the author compares its greatness against the one proclaimed through angels
(cf. 2:1-4). Or again, if God has spoken in the past by the prophets, how much greater
is His revelation when he speaks in the Son (1:2)? Or, if rest in the promised
land was gained by Israel for following Joshua, their leader and scout, how much
greater and fuller will be the rest that the faithful will find by following Jesus, their
leader and scout into the heavenly city? Thus, Hebrews affirms that the new
covenant is greater than or the perfection of the first and the revelation through the
Son is more accurate than the one of the prophets. Indeed, one could say that the great
cloud of witnesses (12:1) of the Old Testament foreshadows the faith and the events
manifested in Christ. The entire history of salvation leading up to Jesus looked forward
to his advent by faith; whilst now for the faithful who come to believe after Christ
faith is the insight, the way of interpreting present realities in the light of Jesus. The
expression Jesus Christ is the same yesterday and today and for ever (12:8) recalls
the readers to this mystery and to the greatness of salvation. The former things are
passing away and will soon disappear (8:13) but Christ remains as he has entered the
heavenly Temple (cf. 9:12) and Gods rest (cf. 4:11) as scout for Gods people. Thus,
the tension between present and future is manifested. The faithful are exhorted to hold
on to this confession (the present) but to also journey on (the future) keeping their eyes
on Jesus who has gone before them20. In many ways the believers are caught between
now and then by the promise of things to come. They have no lasting city
(13:14) and their lives are a confident pilgrimage towards the heavenly Jerusalem even
though they face persecutions and sorrow21. Yet, in any situation the faithful can
approach God by relying on Jesus atoning sacrifice, because He has sprinkled their
conscience with his blood and made purification from sin (1:3).
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By this faith, the faithful are invited to ponder the present reality in the light of the
Word of God; a living word (cf. 3:12) spoken by the Holy Spirit. Faith enables them to
endure the present moment with its trials as the sufferings and the discipline through
which Jesus learnt obedience. In this faith, the faithful are ultimately called to
persevere (cf. 10:35) unlike those who shrink back towards destruction (
10:39) and to walk on as pilgrims towards the heavenly city,
the better country (11:16) prepared for them.
This complex but coherent exposition of faith in Jesus with all its parts (be they
theological statements or ethical teachings) is bound together as a word of
exhortation (13:22) to the community to keep the faith and not to fall away. Rejecting
such a faith would be a grievous sin. Indeed, Hebrews holds that there is no greater sin
than apostasy (10:29).
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Bibliography
Ian BOXALL, The Books of the New Testament, SCM Press (London, 2007)
Robert J. HARRIS (ed.), The Collegeville Bible Commentary (New Testament),
Liturgical Press (Collegeville, 1992)
Marie ISAACS, Sacred Space, JSOT Press (Sheffield, 1992)
Luke Timothy JOHNSON, Hebrews, The New Testament Library, Westminster John
Knox Press (London, 2006)
Alan MITCHELL, Hebrews, Sacra Pagina, (Collegeville, 2007)
Gerald OCOLLINS (int.), Hebrews, Darton Longman, and Todd Ltd. (London, 2011)
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