GBPress- Gregorian Biblical Press

Christology and the Eucharist in the Epistle to the Hebrews

Author(s): James Swetnam
Source: Biblica, Vol. 70, No. 1 (1989), pp. 74-95
Published by: GBPress- Gregorian Biblical Press
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74

Christology and the Eucharist in the Epistle to the Hebrews

The subject of the eucharistin the Epistle to the Hebrews is one

of the minor points of disagreementin contemporaryNew Testament studies. It is minor because relativelyfew people are in favor
of seeing any allusions at all to the eucharistin the letter,and even
these few regardthe allusions as quite secondaryto the main purpose of the documenti1).
The presentwriterhas in the past sustainedthe view that there
are allusions to the eucharistin the epistle(2). The time has now
come to repeat this claim and put it on a sounder footing. The
sounder footingis the work being done by Francis Martin on the
Christologyof the epistle, in particular with regard to the word
T8ico
and related concepts(3). There will be no "proofs" offered
- the materialdoes not seem to lend itselfto a presentationwhich
issues in certitude. All that will be claimed is that the hypothesisof
the importance of the eucharist gives a coherence, relevance, and
depth to the letterwhich is otherwiselacking.
0 Convenientsummariesare foundin P. Andriessen,"L'Eucharistie
dans l'ptreaux Hbreux",NRT 94 (1972) 269-277(pro), and R. Williamson, "The Eucharistand the Epistleto the Hebrews",NTS 21 (1975) 300312 (contra).
Tent. A Contribution
to theDiscus0 "The Greaterand MorePerfect
and Signifision of Hebrews9,11",Bib 47 (1966) 91-106;"On theImagery
cance of Hebrews9,9-10",CBQ 28 (1966) 155-173;"Hebrews9,2 and the
Uses of Consistency",
CBQ 32 (1970) 205-221.
made by Martinin
0 The presentarticlewas inspiredby a suggestion
The suggesregardto the"completion"of Jesus'bodyat theresurrection.
tionwas made in the courseof a meetingof the Task Force "Aspectsof
in the Letterto the Hebrews"held duringthe Forty-Seventh
Christology
GeneralMeetingof the CatholicBiblicalAssociationof Americain New
Orleans,August11-13, 1984. The authorof the presentarticleassumes
of thissuggestion
as it is containedin the
forthedevelopment
responsibility
pageswhichfollow.

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and theEucharist
in the Epistleto the Hebrews
Christology

75

I. Jesus as "Completed"
1. Occurrencesof teXeio)in Hebrews
The word xeXeicoappears nine times in the epistle: 2,10; 5,9;
7,19; 7,28; 9,9; 10,1; 10,14; 11,40; and 12,23. At 2,10 it is related
intrinsicallyto the "glory" to which the risen Jesus will lead many
sons in his role as the "originator" of salvation(4). At 5,9 it is used
to qualifyJesus again in his attained capacity to be a cause of salvation forall who obey him. At 7,19 it is used in its negatedform
to indicatethe inadequacy of the Mosaic Law with regardto making
possible the approach to God. At 7,28 it is used to qualifyJesus as
son who has attained the capacity which it signifiesin contrastto
the Mosaic Law priestswho had weakness. At 9,9 the example of
the deserttabernacleis a "parable" showingthat the giftsand sacrifices of the presenttime are unable to give the worshippera certain
qualityaccordingto his conscience(5). At 10,1 it is used again in its
negated form to indicate the inabilityof the priests of the Mosaic
Law to give by theirsacrificesa certainquality to those approaching
God. At 10,14 it is used positivelyto indicate a permanenteffectof
Jesus on those who are in the process of being sanctified. At 11,40
it is used to describethe quality which the heroes of the old dispensation will receive in some way with the Christianswho are recipients of the epistle. Finally,at 12,23 it is used to ascribe a qualityto
the "souls of the just".
2.

The Meaning of xsXewco

The challenge is to find a common denominatorfor all of the

above texts,presuming,of course, that thereis a common denominator. In a work as carefullycraftedas Hebrews the presumption
seems warranted. Literatureapart fromHebrews indicates the general meaning"make perfect,complete,accomplish,fulfill"forxetaiforthewordpxriY
at Heb 2,10cf.
(4) On thetranslation
"originator"
J.Swetnam,Jesusand Isaac: A Studyof theEpistleto theHebrewsin the
Lightof theAqedah(AnBib94; Rome 1981) 166. Jesushimselffirstundergoesthatto whichhe callsand as a resultis an examplecausingthatwhich
he intendsto achieve.
is thatthe worshipper
cannotbe freedfromhis/her
(5) The implication
consciousness
of sin (cf.9,14; 10,2.22).

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76

JamesSwetnam

oco(6). Given the eschatologicalatmosphereof the epistle,thisgeneric

meaning seems suitable for all nine occurrencesof the word given
or compleabove (7). That is to say, definitive,God-willed fulfillment
in
What
this
God-willed
fulfillment
is in
is
tion
definitive,
question.
any giventextmustbe soughtin the contextof thattext(8).
as Applied to Jesus
3. T88WCO
The key to understandingthe precise nature of the "completion" of Jesus seems to lie in a carefultracingof the role of sacrifice
in the epistle. Both 9,9 and 10,1 state explicitlythat it was the ineffectual nature of the sacrificesof the old dispensation which precluded the "completion" of the worshippers. This is in contrastto
Jesus who, preciselythroughhis sacrifice,has "brought to completion" those who are in the process of being sanctified. This same
thoughtappears at 2,10, but with the idea of sacrificebeing expressed by the word "sufferings" (7ca0f||iaTa), which include
death(9). Again, at 5,9 Jesus is "broughtto completion" in connection with the things he has learned as a result of his sufferings
(67ca0ev). A comparison of 9,9; 10,1; 10,14; 2,10; and 5,9 among
themselvesshows that the sacrificeof Jesus involved his own death.
This view is supportedby other texts,such as 7,27 and 9,28.
In the search for a specific meaning of xeteico, "I bring to
completion",with regardto Jesus,the importantthingto note about
the centralityof his sacrificialdeath is the fact that it was made
possible because he shared in the "blood and flesh" of his "children" (2,14)(10). It was this sharingin blood and fleshwhich made
possible Jesus' death (iva i tou Gavxou.. .) and hence made pos: An Examinationof the
(6) Cf. D. Peterson, Hebrewsand Perfection
in the 'Epistleto the Hebrews'(SNTSMS 47; CamConceptof Perfection
bridge1982)46.
in Hebrews",WTJ 39
and Eschatology
(7) Cf. M.Silva, "Perfection
(1976-1977)64-65,withnote 12.
, 48.
(8) Cf. Peterson,Hebrewsand Perfection
(9) Cf.W. Michaelis,"rccuhina, TWNTV, 934. The pointis notwithwhichresultsbetweenthe
contrast
becauseof theantithetical
out importance
- and "bringto completion".
meansof death- "sufferings"
ofthewordsin thestandard
phrase'fleshand blood' is
(i) "The reversal
theimportance
ofbloodin
to
the
author's
desire
caused
emphasize
by
probably
inorder
theepistleandtoshowthatJesus'death(symbolized
byblood)wasfirst
else" (Swetnam,JesusandIsaac, 171).
oftimeoveranything

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and theEucharist
in the Epistleto the Hebrews
Christology

77

sible his sacrifice- thus the centralrole in Hebrews of the body of

Jesus in his sacrifice,a role which is stressedin 10,5 and 10,10 (Sia
tou ac^iaxor|ao0 Xpiaxo. . .)(n). The offering
of
xfjTcpoacpop
the body is implied in 10,12 and 10,14.
This emphasis on the body of Jesusis intelligiblein part because
of the theologyof sacrificewhich is supposed: withoutblood thereis
no remissionof sin (9,22)(12). But this emphasis seems exaggerated
when viewed in the contextof the more importantfactorsinvolved
whichgive Jesus' sacrificeits surpassingworth:his being unitedwith
Gos will (10,7) and his performing
the act of sacrifice"through" the
Holy Spirit (9,14)(13). The author of Hebrews seems to have some
ulteriormotive in emphasizingthe body of Jesus in his account of
Jesus' sacrifice,and the immediate reason for this emphasis would
seem to be his view thatit was the body of Jesus,composed of blood
and flesh,whichneeded beingbroughtto "completion" ifJesuswas to
attainthe definitivestatedestinedforhim by God.
"
4. reeiand the Completion" of Jesus' Body
This need of the body of Jesusto be broughtto completionif he
was to attain the definitivestate destined for him by God emerges
froma studyof Chapter 7. There the reason for the appointingof
Jesus(iepe xepo) as highpriestis the factthathe has power of life
withoutend (7,15-17). The weakness of the Levitical priestsis their
innate lack of continuancebecause of death (7,23), a lack of continuance builtinto the Law. Jesusthe priestlives forever,and is thusable
to save all who come throughhim to God (7,24-25). Now it was preciselythe body whichmade Jesusliable to death (2,14), so it must be
thebody whichmustbe changedin some way ifdeath is to be permanentlyavoided. Hence it is the body whichis broughtto "completion"
if he is to attainthe definitivestatewilled forhim by God(14).
() Cf. E.Schweizer, "afia", TWNT VII, 1055.
(12)Cf.A. Vanhoye,"Sanguee spiritonell'epistola
agliEbrei",Sanguee
nella letteratura
cristiana(Roma, 29 novembre- 4 dicembre
antropologia
1982) (ed. F. Vattioni) (CentroStudi SanguisChristi3; Roma 1983) III,
837.
(13)Ibid.,834.
ofJesusmaybe definedas
(14)As Martinunderstands
it,thecompletion
"the rendering
of JesusChristas totallyapt foreternallife". This means,
forMartin,"the transformation
of his humanity:
body,mind,emotions,
by

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78

JamesSwetnam
"
5. The Completion of Jesus' Body and the Resurrection
"

The occasion at which the author of Hebrews seems to regard

this "completion" of Jesus as takingplace is the resurrection,
for at
1,9 he applies the words of Ps 45,7 to Jesus: "God anointed you. . .
with the oil of gladness.. ."(15). It is this metaphoricalanointing
which is the moment when Jesus fullybecomes the Christ,i.e., becomes fully"anointed" (%pico). Jesus thus conquers death so that,
with immortalityassured, he will be able to intercedeforeverwith
God forthose who come to God throughhim(16). It is the transformation of the body which is crucial: just as Jesus needed a body of
blood and fleshto overcome death by means of death (2,14), so he
needs a body which has overcome death to be foreveravailable to
those who need his intercession(7,24-25)(17).
6.

The TwofoldMeaning of vi in Hebrews

The view that it is Jesus' body which was broughtto "completion" seems sustainedby a close readingof the openinglines of the
epistle. At 1,4 Jesus is said to have inheriteda name as far above
the angels as he himselfwas. This name is "Son"(18), and 1,5 indicates that it was given him at the resurrection
(19). But this is surelya
second meaning of "Son", a meaninggiven to Jesus in addition to

the actionof the divinity"(privatecommunication

underdate of April22,
1986). The presentpaperfocusseson the "completion"of Jesus'body.
(15)Cf. A. Vanhoye, Situationdu Christ.Hbreux1-2 (LD 58; Paris
1969) 191-202.
(16)The emphasisplacedin variouswaysby the authorof Hebrewson
theperpetuity
of Christ'sintercessory
to thelimitedtempowerin contrast
poraldurationof theLeviticalintercessory
powershouldnot be overlooked.
Cf. Heb 6,20; 7,3.8.16.17.23.
(17)At Heb 7,28 the contrastis drawnbetweenthe multipleLevitical
priestsconstituted
by the Mosaic Law and the uniqueSon who has been
to completion".The specific
contrast
is between
theLeviticalpriests
"brought
to com"havingweakness"(xovxaaveiav)and the"son forever
brought
The use ofaGveiaandrelated
pletion"(uivei xvalcvaTexeteicoiivov).
in Hebrewsshowsthatlimitations
wordselsewhere
otherthanmortality
arein
the
question(cf.5,2; 11,34),butHeb 4,15 shouldcautionagainstoverplaying
moralaspectsas opposedto thephysical
aspectsofthisweakness.
(18)Cf. Swetnam,Jesusand Isaac, 145.
, 141-143.
(19)Cf. Vanhoye,Situationdu Christ

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in the Epistleto the Hebrews

and the Eucharist
Christology

79

the title "Son" which he enjoyed duringhis earthlylife (cf. 5,8)(20).

When read with the supposition in mind that at the resurrection
Jesuswas given a body commensuratewith his high priestlyneed of
immortality,the words "You are my Son, today I have given you
birth" become stunninglyapposite: at the resurrectionJesus finally
and fullybecame the "Son" which his divinely-appointedrole in the
drama of salvation demanded that he be(21).
II. Jesus as "Completed" and the Eucharist
"
1. The Crux at Hebrews 9,11: The More PerfectTent"
It is against the backgroundof the use of xeteicoin the epistle
thatthe crux at 9,11 should be judged: "Now when Christappears as
highpriestof the good thingswhich came about, he enteredonce for
all throughthe greaterand more perfect[xeteiTEpo]tentnot made
with human hands, that is, not of this creation,and not throughthe
blood of goats and calves but throughhis own blood, into the holy
place, in securingour eternalredemption". The word "more perfect"
(xeXeixepo)seems to reflectnot only a verdict of superiorityas
and Eschatology
in Hebrews",62-63. Silva
(20)Cf. Silva, "Perfection
usestheterms"humannature"and "divinenature",butit
anachronistically
is therealityunderlying
thesetechnical
termswhichis important
and which
Silva correctly
identifies.Jesuswas able to die by assumingthatwhichwas
not properto himselfas divine,and it was through
a "completion"which
eliminatedthis weaknesswhichhe had assumedthat he was capable of
as highpriestbeforeGod forever.
standing
(21)The twofold
meaningof "son" impliedin Hebrewsopensthewayto
a possiblesolutionof theclassiccruxat Rom 8,23,whereChristians
are porin themselves
in theexpectation
of sonship,theredemptrayedas "groaning
tionof theirbody". The presentwriteroffered
the suggestion
some years
at Rom 8,23shouldbe understood
as "infer"(cf."On
ago that7C6K%op.ai
Romans8,23 and the 'Expectationof Sonship'",Bib 48 [1967] 102-108).
But in the lightof the two-stage
use of "son" in Hebrewsit seemsmore
probablethatRom 8,23 simplymeansthatthe Christians,
althoughin possessionof thefirstfruits
of theSpirit,are groaning
in themselves
whilewaitingforthe secondstageof sonshipwhichconsistsabove all in the deliverance of thebody. Whileotherperfections
are to be expectedwithglorificaof thebodyfromtheconstraints
of mortality
is thechief
tion,thefreedom
of physicaltransformation
is indicatedby thefactthat
good. The centrality
inanimate
naturealso yearnsto be delivered(cf.v. 22).

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80

JamesSwetnam

regardsthe outer gk'v' of the deserttabernacle(cf. 9,1-2.6),but the

attainmentof an absolute, i.e., the comparative formexpresses not
only a true comparativebut also hints at the superlativeuse of the
comparativefoundelsewherein the letterand in the New Testament
in general:the "more complete" tentis not only more completethan
the outer tent of the desert tabernacle,it is finallyand definitively
completein the designsof God(22). The word "tent" (aKt|vr|)used in
conjunctionwith"not made withhands" (o xeipojcoiixo)indicatesa
contrastwith the "tent" (aicr|vr|)made by Moses (8,5)(23). Further,
this "first" (rcpcoTTi)
tentwas earthly,as opposed to the one "not of
thiscreation"(9,11)(24). The symmetry
betweenthetwo "tents" is not
the
tent
made
Moses
was
perfect:
by
somethingexternalto Moses,
whereasthe tent"through" (Sid) which Christenteredwas something
proper to himself,since it is placed in parallel with his own blood
"through" (8i<x)which he entered(25). The use of the phrase "more
perfect" to modify "tent", togetherwith the parallelism between
"tent" and "blood", suggeststhat the word is here being used of the
body of the risen Christ. Jesus is now anointed, is now fully"the
(22)Cf. Swetnam,Jesusand Isaac, 150,and M. Zerwick,GraecitasbiblicaNovi Testamenti
exemplisillustratur
(Romae 51966) 148-149(pp.4950).
at 8,2 withthe
(23)This tentmade by Moses is contrasted
implicitly
"truetent"whichthe"Lord" putup. The "Lord" hereshouldbe takenas
God himself
to theinterpretation
(cf.LXX Num 24,6). According
beingfollowedin thispapertheresurrection
is beingalludedto.
occursagainat 9,24whereChristdid notenterintothe
(24)The contrast
"holiesmadeby hand" (xeiporcoTixa.
. . yia), whichare theantitype
of the
truerealities,
but into"heaven" itself.
i seemsto have thesame
(25)Cf. Heb 9,11-12wherethe preposition
forcewithregardbothto the "tent" and the blood: a "genetivusejus rei
meritoalqd. fit" (cf.F. Zorell, Lexicon
cujus ope, usu, exercitio,
efficacia,
graecumNovi Testamenti
[CursusScripturae
Sacrae,Pars Prior,LibriintroductoryVII; Paris31961]cols. 286-287). Although
the preposition
has the
samemeaningin each instance,
thenatureof theobjectdemandsa different
foreach phraseas a whole. Withregardto the"tent",thepreexplanation
positionindicateswhatforwantof a bettertermcould be called"physical
i.e.,theglorified
possibility",
bodyis thatby whichChristcan gainentrance
intoi yia. Withregardto the blood,the preposition
indicateswhatfor
wantof a bettertermshouldbe called"culticjustification",
i.e.,thebloodis
thatby whichChristmaygainentrance
intox yia legitimately
in termsof
theMosaicLaw. Obviouslythebasicproblemherecomesfromtheneedto
aboutrealitieswhichare by theirnaturesui generis.
speakin categories

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in the Epistleto the Hebrews

and the Eucharist
Christology

81

Christ",and in virtueof his "[more] complete" body he is now cultically empoweredto stand beforeGod in the definitiverole assigned
him in the Holy of Holies (x ayia [xvycov])- the words x ayia
in 9,12 seem to have thismeaning- just as in virtueof his own blood
he is entitledto enterinto the Holy of Holies (cf. 9,7)(26).
in Hebrews
2. The TwofoldMeaning of oky]vy'
What is happeningin 9,11 is a play on words: aKt|vf|,"tent", is
being used in the sense of aKfjvo, "tent", and in the sense of
cjKfjvo,"body"(27). The "tent" which Moses erectedin the desert
becomes a foreshadowingof the "tent" which is Christ's body.
Whateveris behind this complicated use of imageryit is important
enough to warrantthe evocation of the "Holy Spirit": the Holy
Spirit uses the liturgicalrestrictionsinvolved in the distinctionbetween the "first" (i.e., "outer") and "second" (i.e., "inner") tent to
show thatthe way into the sanctuary(ayia) had not been "revealed"
(cpavepcxo)as long as the outer tent still stood (9,6-8)(28). The symbolism associated here with the deserttabernacleis immediatelyapplied to the "present time" (f|xi TiapaoW]ei xv Kaipv veaxr|Kxa) and the incapacityof the contemporaryJewishcult to "complete" (xeteico) the worshipperin regardto conscience (9,9).
3. The Symbolismof the Outer Tent
The point of the comparison involved in the play on words
regardingaKT|vf|seems to be that the risen Christ is the new outer

as thesecondpartof the
(26)The wordeoxpahereis to be understood
the tentcalled the "Holy of Holies" ('Ayia'Ayicov).Cf.
deserttabernacle,
9,3.
(27)Such playson wordsare not unknownto the New Testament(cf.
Matt 16,18). On the meanings"tent" and "body" foraKfjvocf.orell,
LexicongraecumNovi Testamenti,
col. 1210. The exceptional
use of aKTivf|
for"body" on theanalogyof aKfjvooffers
no problem.Paul uses oiiciain
the senseof "body" at 2 Cor 5,1 althoughthisis not a normalmeaning.
limited:only
(28)Thatis to say,bylawaccessto theinnertentwasseverely
thehighpriestoncea yearcouldenterit. The Spiritusesthisarrangement
as a
visualparableexpressing
oftheoutertentbythe
inadequacy.The substitution
and moreperfect
tent",i.e.,Christ'srisenbody,whichis theresultof
"greater
intheSpirit(9,14),meansthattheeraoflimited
Christ's
sacrifice
accessis at an
in ChristwhattheSpirithadshownto be inadequate.
end. TheSpiritremedies
70(1989)
Biblica

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82

JamesSwetnam

"tent" throughwhose (risen) "body" access to the second tent or

Holy of Holies is now possible not just for the high priest on one
day of the year but for all who believe in Christ. This interpretation is supported by the two uses of <pavepcoin the epistle: the
Holy Spirit used the complicated liturgyof the desert tabernacleto
show that the way into the tabernacle(f| S tcdvycov)had not
been "revealed" (cpavepco)- 9,6-8 with its attendantsymbolism
about the inefficacyof the contemporaryJewishcult referredto explicitlyat 9,9; Christ,throughhis sacrificeat the completionof the
age for the removal of sin, stands "revealed" - 9,26.
4.

The Symbolismof the Inner Tent

With Christ's sacrificeof himself,then, the way of unrestricted

access into the sanctuaryhas been revealed: it is Christ'srisenbody.
With this risen body as his means, along with his own blood as his
warrant(29),he entered once and for all into the Holy of Holies
(9,12). If the outer tent of the desert sanctuaryforeshadoweda
it seems plausible that the inner tent would
Christian fulfillment,
an elaborate symbolisminvolvingthe achave a similar fulfillment:
cess to the sanctuarywould be pointless if the sanctuaryitselfdid
not have some elaborate symbolism.
5. The TwofoldMeaning of x yia
A key to the solution as to a possible symbolisminvolvingthe
sanctuaryseems offeredby 8,2, where the new high priest is presented as "minister xcovycovand of the true tent". The expression x ayia can bear two meanings,just as can f| aKT)vf|when used
on the analogy of t aKfjvo: it can mean eitherthe "holy things"
of Holies "(30). Based on the parallelismbeor "the sanctuary/Holy
of the words"means" and "warrant"cf.above,
(29)For a justification
note25. For a different
approachendingin thesame conclusionaboutthe
tent"cf.A. Vanhoye,"'Par la tente
natureofthe"greaterand moreperfect
plus grandeet plus parfaite...'(He 9,11)",Bib 46 (1965) 1-28.
sacredfoodin theLXX cf.:
30)For theuse of ayio(yia) to designate
Lev 24,9 (the mostrelevantpassage)and also Exod 29,32-33;Lev 10,12;
2 Chr 35,6; 1 Sam 21,5 [1 Kings];2 Esdras2,63; 17,65;
22,6-7.10.14.15-16;
of Levi
20,34. Cf. also Matt 7,6 and Didache9,5. The textat Testament
shouldbe noticed:"The secondwashedme withclean water,and fedme

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and theEucharistin the Epistleto the Hebrews

Christology

83

tweenthe two sets of words with twofoldmeanings,the point would

then be that just as Christ's "completed", i.e., risen, body was the
"means" of enteringthe sanctuary,thus replacingthe outer tent,so
of Holies into which he entersis reallya corresthe sanctuary/Holy
ponding reality,the "holy things" of Christianity. These "holy
things" seem to be referredto at 8,3 with the words "giftsand sacrifices"(Scop te Kai 0ixrai)(31). Their old dispensationcounterparts
are referredto in 8,4 (Scopa) and 9,9 (Sp te Ka Guatai)(32). Given
the fact that Jesus offeredhimself(9,26.28), these "gifts and sacrifices" of the new dispensationare Jesus himself.
What all this complicatedimageryadds up to seems to be this:
that forthe addressees the glorifiedbody of Christwhich theycome
into contactwith as the eucharistiebody is the concretemeans given
to them by Christ the new high priest of enteringinto the Holy of
Holies, i.e., God's presence. Even at 9,24, where Christis portrayed
as enteringinto "heaven itself' (ei axv opavv), heaven is
viewed under the formalityof God's presence(vOv |i<pavia0fjvait)
tou 0600) when it is contrastedwith the ayia of the old
TcpoacTCo
dispensation. Just as the Holy of Holies of the desert tabernacle
was consideredas the place of meetingbetweenGod and his people,
so the Christian fulfillmentof this "antitype" (9,24) involves the
. . " (translated
withbreadand wine,the holiestthings[ayia ycov].
by the
XII Patriarcharum.
textafterM. De Jonge[ed.],Testamenta
presentwriter,
to Cambridge
Editedaccording
University
LibraryMS Ffl24 fol.203a-216b
withShortNotes [Leiden21970] 15). Whetherthe phraseayia ycovis
in thistextis immaterial
forthepurposeof thepresent
Jewishor Christian
The use of x ayia
opensup intriguing
perspectives.
study:eitherpossibility
also in theproclamation
fortheeucharistie
is reflected
of thepriest
mysteries
in Greek-language
at thetimeof communion
liturgical
prayer:"Holy things
fortheholy!(x ayia xo yoi)" (cf.Cyrilof Jerusalem,
Catechesesmyseucharistica
et liturgica
vetustissitagogicae5,19 [in J.Quasten, Monumenta
Patristicum
ma (Florilegium
7; Bonn 1935-1937)107 and 107,note2]). Cf.
Swetnam,"Hebrews9,9-10",168-169.
of yp at 8,3. But it should
(31)This wouldseemto be theimplication
be notedthatthe"holythings"are associatedin thetextwiththe"giftsand
sacrifices"
and nothing
more.
(32)For an attemptto come to gripswiththe imageryof Heb 9,10 in
cf. Swetnam,"Hebrews9,9-10",157-158. The pretermsof theeucharist
sentwritermakesno claimto havingarrivedat a definitive
of
explanation
suchimagery;
all thatis claimedis thatthereis muchmorein theimagery
thanmeetstheeye and thatthe solutionprobablylies in thedirection
of a
eucharistie
interpretation.

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JamesSwetnam

place of meetingbetweenGod and his people, but in Christ(33). No

reader of the epistle as it was firstwrittenwould have been able to
grasp this subtle symbolism without the aid of an oral tradition
againstwhich the epistle could have been interpreted.But thereare
other hints in the epistle itselfwhich point to the need of a euchaif the letteris to be fullyintelligible.
ristie interpretation
6. OtherEucharistieAllusions in Hebrews
a) Hebrews 9,20 and the Allusion to Exodus 24,8
One importanthint that the author of Hebrews is interestedin
the eucharistis the allusion at 9,20 to the words of institutionof the
eucharistin the citation of Exod 24,8. Instead of writingio x
ajia the authorhas writtenxoxo x ajia, thus evokingthe formula
of consecrationattributedto Jesus at the supperi34). By itselfthis
of Jesus with regardto the euchaviewingof Moses as a prefiguring
rist seems too precious to meritserious concern. Its true forcecan
be seen only in its context.
The immediatecontextof the eucharistieallusion at 9,20 is important. At 9,19-20 "every command having been spoken [aX]
according to the Law of Moses to the entire people", Moses proceeds to take blood and sprinkle"the book" and all the people, saying the words which allude to the eucharist. The entirescene seems
of what Jesus did at the institutionof
intendedto be a prfiguration
form
of
blood. At the institutionJesustook
under
the
the eucharist
his own blood and metaphoricallysprinkled"all the people" by the

of O. Michel, Der Briefan die Hebrer(MeyerK13;

(33)Cf.theremarks
81984): the phraseji<paviaflvai
to eo "knnte
xcprcpoaomcp
Gttingen
werden(der Frommeschautim Tempel
verstanden
alttestamentlich-kultisch
werdGottesPs 42 : 3), knntejiidisch-eschatologisch
das Angesicht
gedeutet
des Gerechten
ist (Mt
hchsteSeligkeit
en, weildas Schauendes Angesichts
nuran den Gang des Hohen5 : 8), denktaber in diesemZusammenhang
Dies Erscheinen
ist erstseitder Erhhung
ins Allerheiligste.
mgpriesters
der Gegenwart
aber die besondereHeilsbedeutung
(vv).
lich,kennzeichnet
FormuChristivorGottistin derschlichten
Der letzteSinnderErscheinung
und Verhlltheit
des helleumschlossen.Die Indirektheit
lierung
f||iG)v
Ttp
von
weistaufeinenVorganghin,derfrden Verfasser
Ausdrucks
nistischen
ist" (324-325).
entscheidender
Bedeutung
(*) Cf. Matt26,28; Mark 14,24;Luke 22,20.

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in the Epistleto the Hebrews

and the Eucharist
Christology

85

bestowal of the saving effectsof his blood on "the many"(35). The

occurrenceof the importantthematicword faJxshould be noted.
b) The Thematic Word Xal
The thematicword hjoik
co appears at 3,5 in a rich context. The
passage is complicated. Three persons are involved: 1) God, who
has "commissioned" (rcoico)Jesus (3,2) and who is the ultimate
"constructor" (KaTaaKeuc)of everything;2) Moses, who is the
in "all the house" and as such is linked with
"servant" (Oeprccov)
the house and meritsless praise than Jesusbecause of this (3,3.5); 3)
a
Jesus,who is "Son", and who has "constructed" (KcrcaaKeuc)
house and who is worthyof more honor than Moses because he has
constructedthe house and is "over" it (3,2.3.6)(36). The "house" is
made up of Christians(3,6)(37). Jesus and Moses are thus placed in
parallel, but as superiorand inferior,both being under God. The
thematicword acomakes Moses as "servant" act as witness(ei
jiapxpiov) of "the thingsto be spoken" (XaXco). This use of the
word h( subtlymodifiesthe relationshipbetweenMoses and Jesus frommere parallelismto prfiguration.The phrase "the things
to be spoken" (tcov Xar|0r|aofiv)v)
is of a piece with the use of
Ixikzco at 9,20. Moses is acting in prfiguration
in both places(38).
(35)Cf. Michel, Der Briefan die Hebrer,319-320. Michelnotesthe
anachronism
involvedin speakingof sprinkling
the cncr|vr|
and the cnceri.
But Christentersthetruegk)vt'"throughhis ownblood" (9,12). NT realitiesare the determining
normforOT foreshadowings,
as the reworking
of
thewordsof Moses at 9,20 indicate.
(36)"Wie Christusals das WortGottesAbglanzseinerHerrlichkeit
ist,
das All trgt,so ist er auch Erbauerdes 'Hauses', verbirgt
sichin den Aufund Engel,offenbart
sich in der Gemeindedes Neuen
trgender Propheten
Bundesals Sohn und Herr (3:5)" (Michel, Der Briefan die Hebrer,
177).
as the"house of God" cf.Michel, Der
(37)On theChristian
community
, 177-178.
Briefan die Hebrer
"in the entirehouse" (3,5),
(38)In 9,20 Moses is actingas Oeprccov
whereasChristis son "over" thehousewhenhe institutes
theeucharist
and
thus throughthe establishment
of a new covenant"constructs"a new
"house" composedof Christians(3,3.6). The ultimate"constructor"
of
is God (3,4). This hierarchy
withregardto "constructing"
seems
everything
to mirror
thehierarchy
withregardto "speaking":God "speaks" (aXco)
in
a son (2,1),who in turnis prefigured
in thethingswhich"will be spoken"
(3,3) by Moses who speaksthe wordswhichhave been
(xiXr|0T|aop.vcov)

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JamesSwetnam

The phrase "things to be spoken" at 3,5, when viewed in connectionwith 9,20, suggestsa eucharistiecoloringto 3,1-6. This connection seems to be supportedby the use of the word 7cappr|aiaat
3,6. For 7cappr|aia,"assurance", in Hebrews (it occurs there four
times) seems to be associated with the rightto enter into the Holy
of Holies: this is clearly the case in 4,16(39) and 10,1940). 10,35
seems to be intended as an explicit contrastto 3,6(41). In 3,6 the
Christiansare said to constitutethe "house" of Christ the son the use of the word "Christ" with ui indicatesthat the risenJesus
is meant with all that this implies as regardsthe fullnessof Sonship
- if they maintain their assurance about enteringinto the Holy of
Holies where the risen son has preceded them. It is thus that they
constitutethe dynasty("house") "constructed" by the Son. The
allusion to Moses as foreshadowingwith his words the institutionof
the eucharistis thus not foreignto the contextof 3,5.
The sequence of God - Moses - Jesus is at the heart of the
main theme of the epistle: God "spoke" (htkio) "in the pro"in a Son" (1,1)(43). At 13,7
phets"^2) and now he "spoke" (xxco)
this thematicuse of fa( is prolongedso that the "word" (Xyoq)
of God is spoken by the Christians'leaders to them. This transmission of a message from God to prophetsto Jesus to Christiansis
wordsof institution
aftereverycommandhas
to the eucharistie
conformed
been "sooken" fAxxAico)
according
to the Law (9.19).
kanndie Gemeindenurdadurchnahen,dass sie
(39)"Dem Gnadenthron
das Wortvon JesusChristusals dem rechtenHohenpriester
annimmt.Im
Hrenund Glauben'naht' sie. An sichmeintdas Bild,das in derganzen
Antikebekanntist,einenkonkreten
und realenVorgang,
dersichim Gottesnimmtdie Mahnungvon 3:6 wiederauf;
dienstereignet,
jiex rcappTiaa
indemdie Gemeindedas Wortvom rechten
indem
Hohenpriester
annimmt,
tutsie es in der'Freudigkeit',
sie sichals GemeindederSnderausliefert,
im
'
in derGewissheit,
', auchim 'Vertrauen'(vulg.:cumfiducia),
Ermchtigtsein
dass sie so handelndarfund muss... 'Thronder Gnade' ist hierim Hebr
frGott selbst; indem wir dem
geradezueine hebrischeUmschreibung
'Thron' nahen,nahen wir Gott,nahen wir auch dem erhhtenChristus
, 209).
(Hebr 1 : 13 = Ps 110: 1)" (Michel, Der Briefan die Hebrer
relationbetweensavingev(4)Marrowclearlynotesin thiscontextthe
context(S. B. Marrow, " Parrhsiaand theNew Tesentand eschatological
tament",CBQ 44 [1982]440-441).
(41)Cf. Michel, Der Briefan die Hebrer,360.
to. Cf.
amongthe"prophets"herereferred
(42)Mosesis to be numbered
, 59.
Vanhoye,Situationdu Christ
(43)Ibid.,60.

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and the Eucharist

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Christology

87

establishedat 2,3, where the "word" (yo)was "spoken" (flsco)

throughangels - an obvious allusion to the giving of the Law at
SinaiC*4)- and is placed in parallel with the "salvation" (acoxripia)
which had its "beginning of being spoken" (xx-co)
throughthe
Lord and was then passed on by those who heard "to us" (ei
r''iq). From this passage it is legitimateto infer that whatever
began to be spoken by the Lord was 1) parallel to and in substitution of the Mosaic Law, 2) transmittedby word of mouth, and 3)
centralto the attainmentof salvation(45).
c) The TwofoldMeaning of Ayo
The aspects of Christian salvation mentioned above are reinforcedby 13,7, wherethe "leaders" of the addressees are picturedas
having "spoken" (h() to the addressees the "word of God" (
^yo tou Geou). Here the "salvation" appears as "the word" (
Xyo),just as in the case of the Law. But this "word" is the
replacement of the Law. It is transmittedby word of mouth
throughleaders. These leaders should be trustedand submittedto
because they will have to render an "account" (Xyo) to God
(13,17 - thereseems to be a play on words with the yoof 13,7:
speakingthe "word" to Christiansbears with it a grave responsibility)^).

H Ibid.,233-235.
betweentheangelsand theSon whichis so prominent
(45)The contrast
in 1,5-14is heresubtlyrepeatedin thecontrasting
and
phrasesi' yyAxov
i tou Kupou.Cf. Vanhoye,Situationdu Christ,
241-242. The dispensationbegunby Christis presented
as beingmoreimportant
thanthedispensationbegunon Sinai.
46)At 4,2 yois usedto describethe"good news"givento thedesert
(cf.4,2 and 4,6). This good newsis the same as thatgiventhe
generation
addressees
of theepistleand includesthepromiseof entryintotheland. In
of course,thispromisedlandis equivalentto eternallife(cf.SwetHebrews,
nam,Jesusand Isaac, 91 and note 25). Thus the yoxfjicofjis
closelyassociatedwithacorripia
(cf.Michel, Der Briefan die Hebrer,192193). It wouldseemthatthisAyoof the"good news"and the"promise",
commonto boththe old and new dispensations,
are important
forunderstanding
whytheauthorof HebrewsusesthewordXyoto referbothto the
MosaicLaw and to theChristian
messagewhichreplacedit: bothcontainthe
elementof salvation.

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JamesSwetnam
d) The TwofoldMeaning of SiaOrjicr}

This substitutionof the yo of the new dispensationfor the

Xyoqof the old is developed in the epistle under the term5ia0f|KT|.
The Sinai covenant is expressedas a Sux0|kt|(cf. 8,9; 9,4.15.20); it
is replaced by a new and better Sia0f|KTi(7,22; 8,6.8.10; 9,15.20;
10,16.29; 12,24; 13,20). The presenceof Sia0t|icT|at 9,20 is not contraryto the view that the eucharistis being alluded to there,forthe
texts of the institutionof the eucharistalways mentionthat it is a
0ia0f|KT|(Matt 28,28; Mark 14,24; Luke 22,20 [f| icavr|ia0f|Kr|]; 1
Cor 11,25 [f| Kaivr| ia0r|KT|]). The allusion to the Kavri0ia0r|KT|of
Jeremiahis evident in Luke and Paul.
The Kaivri8ia0r|KT|is of considerableimportanceto the authorof
Hebrews,as is seen fromthe citationfromJeremiahat 8,8-12 and the
emphasisgiven to the newnessat 8,13, as well as fromthe citationat
10,16-17. Among the verses importantfor understandinghow the
authorof Hebrewsviews the icaivr|8ia0fjiai are 9,15-18. These verses
constitutea classic crux, for theyuse 8ux0t|kt|in two senses: in the
sense of "covenant" (9,15.18) and in the sense of "testament" (9,1617)(47). This is anotherinstanceof the author'splay on words. The
explanationof how he can go fromone meaningto anotherwithsuch
insoucianceseems to lie in the factthathe views the 6ia0f|Kr|whichhe
has in mind as a concretereality,so thatthe attributesof both a covenantand of a testamentcan be predicatedof it withoutcontradiction:
the eucharist is both a covenant and a testamenti48). Christ can
accordinglybe presentedas a successorto Moses in givinga new Torah
whichis also a testament.
e) Tabernacle and Tent as Antitypeand Type
Finally,anotherimage should be invoked in connectionwiththe
foreshadowingof Christby Moses in the institutionof the eucharist.
In erectingthe deserttabernaclewhich stands to the tentwith which

of Hebrews9,15-18",
(47)Cf. J.Swetnam,"A Suggested
Interpretation
CBQ 27 (1965) 373-390.
del sanguedi Cristonell'epistola
(48)Cf.J.Swetnam,"Aspettieucaristici
su Ebrei9,20",Attidella Settimanadi Studi
agli Ebrei:alcunisuggerimenti
biblicanella letteratura
cristiana"(Roma, 29 nov"Sangue e antropologia
embre- 4 dicembre1982)(ed. F. Vattioni) (CentroStudiSanguisChristi2;
Roma 1982)II, 845-846.

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in the Epistleto the Hebrews

and the Eucharist
Christology

89

Jesus is concerned as "antitype" to "type" (cf. 8,5; 9,24; 8,2),

Moses is doing somethingwhich for the author of the epistle clearly
has an intrinsicconnection. For reasons rehearsedabove, this intrinsicconnectionseems to be eucharistiesymbolism:the deserttabernacle which Moses constructedacted as an imperfectforeshadowing of the fullnessof access to God which was to come only with
the arrivalof Jesus,apostle and high priest,who would finallymake
possible unrestrictedaccess to God's presence.
III.

Other Relevant Texts

In the light of the foregoingdiscussion other passages in the

epistle meritcomment.
1. Hebrews 6,4
At 6,4 thereis probablyan allusion to the eucharistin the words
"and havingtastedthe heavenlygift"(yeuaa^ivouis xfjcopexfj
rcoupavou).There is no need to make an either-orchoice of eucharallusion. The principalmeaningcould
istieallusion or non-eucharistic
well be a general,metaphoricalreferenceto "tasting" God's "gift"
connectedwith the coming of Christ,while a specificconnotationof
the eucharistis sensed by the reader/listener
(49).
2. Hebrews 10,20
At 10,20 the "flesh" (ap) of Jesus is the "way" throughthe
veil into the Holy of Holies, not the veil itself(50). The "way" into
the sanctuarywas made manifestonly with the sacrificeof Christ
(9,8.26), and Christhimselfenteredthe sanctuary"through" his glorifiedbody which was the victim offeredin that sacrifice(9,11). It
is the body which is the "way" and the veil which is the obstacle.
For the addressees, the glorifiedbody of Christ which they come
into contact with as the eucharistiebody is the concrete means of
enteringinto the Holy of Holies, i.e., God's presence.

(49)Cf. Acts20,11.
"
Lenglet, Quelques passages difficilesde
50)Cf. P. Andriessen-A.
Fptreaux Hbreux(5,7.11; 10,20; 12,2)",Bib 51 (1970) 214-215.

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JamesSwetnam

90
3. Hebrews 13JO

At 13,10 the author speaks of an "altar" fromwhich those who

have no rightto eat. An allusion to
worship"at the tent" (cncT|vr|)
the eucharistcan be argued even apart fromthe presentationmade
above. The "altar" alludes to the eucharist,and the use of the
phrase "those who worshipat the tent" to describe the worshippers
at the temple shows that the imageryof the deserttabernacledeveloped in Chapter 8 is still governingthe thought. And this,in turn,
in Chapter 9(51).
reinforcesa eucharistieinterpretation

IV. The Spatial Imageryof LiturgicalFunction

Presupposedin the above view of the eucharistas involvingthe
metaphorof spatial approach to describe coming to union with God
are the terms"draw near to" (7cpoapzop.ai)and "enter" (eiap%o'iai). The consistencyof imagerywith which these termsare used
in the epistle suggestssome underlyingconsistencyof liturgicaltheology.
1. The Imagery of "Approach"
In 4,16 the addressees are urged to "draw near" (rcpoaepxo^iai)
the throneof grace of Jesus,the high priest,the "Son of God" (this
phrase is importantfor it suggestsJesus in his perfected,post-resurrectionSonship)(52). In 7,25 the priesthoodof Jesusis again invoked
forall those who approach God throughhim because of his intercesof the"altar"
(51)On thewholequestionof the variousinterpretations
his remarks
on
cf.Michel, Der Briefan die Hebrer,498-503. Cf.especially
verwendet
Hebrzweientscheidende
Bep. 500: "In unseremZusammenhang
- Zelt und Altar- die vielleicht
einembestimmten
Zutypologisch
griffe
zuzuordnen
zu erklren.Offenbar
warsind,ohnesie gengend
sammenhang
als uns". Cf. also the
en sie dem Leser in ihrerSinndeutung
gelufiger
im Neuen
important
studyof A.Aalen, "Das Abendmahlals Opfermahl
Testament",NT 6 (1963) 146-147. Also worthnotingis E.L.Randall,
CatholicRecord46 (1969) 197"The Altarof Hebrews13: 10", Australasian
208.
to theliturgi, 209, calls attention
(52)Michel, Der Briefan die Hebrer
cal coloringof thepassage(cf.above,note39).

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91

sory power. At 10,1 the word "approach" is used in connection

with those who continuouslycome to God under the Law - it cannot bringthem to "perfection" (xetaico) no matterwhat sacrifices
are offered. In 10,22 the addressees are exhorted to "approach"
with theirhearts and bodies cleansed - an allusion to baptism(53).
At 11,6 the need for faithis emphasized for those who "approach"
God: this exhortationsets the scene forthe stresson the faithof the
fathersin the list beginningwith Abel. Finally, at 12,18.22 the
Christiansare said to have "approached" not Mount Sinai but the
heavenly Jerusalem
(54) in which Jesus is present as mediator of a
new covenant (v. 24) (cf. the contrastbetween the Mosaic Law and
the salvation broughtthroughChristat 2,2-3, 7,19, and 13,7,and the
contrastbetween the two types of "covenant" in Chapters 7, 8, 9,
and 10)(55).
The language associated with the word "approach" (7cpoap%ojiai) implies throughouta liturgicalsetting
(56). The implication of
the Christian"approach" to God is that it can result in the same
perfectionthat has accrued to Christ throughhis resurrection.
2.

"
"
The Imagery of Entrance

The ideas associated with the imageryof "entrance" (eiap%o'iai) involve two distinctbut related sets of goals. In Chapters 3

(53)Michel, Der Briefan die Hebrer,346-347;C. Spicq, L'ptreaux

Hbreux,II (EB; Paris 1953) 317.
(54)Michel, Der Briefan die Hebrer,465, pointsout thatthe"church
of thefirst-born"
in 12,23muststillbe on earth,fortheirnamesare written
in heaven.
to the allusionto Exod 24
(55)Spicq, Hbreux,II, 409, calls attention
and thesprinkling
ofthebloodbythemediator
Moses(cf.Heb 9,20)through
thementionof thesprinkling
of blood and themediator
Jesus. In thecontextof thehypothesis
beingadvancedin thepresentpaper,thiswouldconstitute
an allusionto theeucharistie
blood,whichspeaks"better"thanAbel's
becauseit purifiesand saves in the presenceof thejudge (cf. 12,23). Cf.
Michel'sremarkthatthe allusionto Jesus'blood at 12,24mustbe understoodin connection
withtheintercession
of thehighpriestJesusportrayed
at
Heb 7,25 (Michel. Der Briefan die Hebrer.469V
ist das Wort[rcpoapxo^iai]
in Hb u 1 Pt gebraucht"
(56)"Rein kultisch
TWNT II, 682).
(J.Schneider,"7tpoapxo*iai",

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JamesSwetnam

and 4 the termof this "entry" is God's "Rest", i.e., eternallife(57).

In Chapters 6 and 9 the term of this "entry" is the Holy of Holies
viewed under the aspect of God's presence. The subject of the entry
into God's Rest is the Christianpeople, successor to the desertgenerationwho did not enterinto God's Rest. The subject of the entry
into the Holy of Holies is Jesus. But at 10,19-22 the Christiansare
urged to "approach" (7cpoaep%op.ai)in a context stronglyliturgical (58). And the goal of theirapproach is entrance(eaoSo) into the
Holy of Holies to which they have access "in the blood of Jesus".
It is the new covenant which makes definitiveaccess to God possible, as is clear fromthe implied contrastin 7,19, again in a context
clearly liturgicalinasmuch as the allusion is to the priestlyact of
approachingGod(59).
The theological frameworkof the author of Hebrews emerges
fromthe above texts. The ultimategoal of the addressees is God's
Rest into which theyare to "enter in" (Chapters 3 and 4)(60). But
beforethis definitiveentranceinto God's Rest thereis the liturgyof
"approaching" God, a liturgycouched in the imageryof the entrance of the Old Testament high priest into the Holy of Holies.
The Christiansare reminded that Jesus as the new high priest has
definitivelyenteredinto the new Holy of Holies and theyare urged
to approach God's presenceby doing likewise(61). Various interpre-

(57)On the motiveof God's "Rest" as eternallifecf. Swetnam,Jesus

and Isaac, 91 withnote25.
(58)Cf. above,note53.
(59)Cf. Michel, Der Briefan die Hebrer,273.
(0 Spicq, Hbreux,II, 95-96.
devratreemploy
(61)"Il va de soi que ce repos,don divingratuit,
Dieu et l'adorer. Aussibien,ds l'origine,
remercier
la notionde manuha
en Isralest intrinsquement
lie celle de culte" (Spicq, Hbreux,II, 97).
oftheHolyof Holiesusedin Hebrewsis
It mustbe recalledthattheimagery
not on the templein Jerusalem,
based on the desertsanctuary,
i.e., the
entranceof the highpriestinto the Holy of Holies is connectedwiththe
Rest. This is perhapsclearestat Heb 13,10.
to the definitive
pilgrimage
accessto theHolyof Holieshas thesameultimate
The Christian
orientation
intoGod's Rest,butis broadenedto includeall thosewho"parto entrance
takeof Christ"thehighpriest(Heb 3,14)and deepenedto includepurificationnot simplyof the bodybut of the heartas well (Heb 10,22). On the
conditionthatfaithnot be lacking,thiscontactwithGod through
Christin
lead intothedivinerestwhichis stillwaittheHolyof Holieswillinfallibly
ingforthosewho willclaimGod's promise(Heb 3,12-19).

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in the Epistleto theHebrews

and the Eucharist
Christology

93

tations can be made as to what Christianrealitythe author had in

mind. But in the contextof the presentpaper it seems not unnatural to think of him as referringto the eucharist as a means of
approachingGod's presence throughJesus on the Christianjourney
which eventuallywill end with entrance into eternal life: entering
into the Christian Holy of Holies and thus the presence of God
available in this life throughthe means offeredby Jesus' risen body
enteringinto the definitiveRest of God to which entering
prefigures
the Holy of Holies is intrinsicallyordered.
V. Concluding Remarks
Prescindingfrom a eucharistieinterpretationof the epistle, it
seems fair to say that a study of the various parallels and contrasts
based on the presumptionof a unifiedtheologicalpresentationshows
the following:1) God spoke throughthe prophets,especiallyMoses, in
his speakingin a Son, and this speakingwas
a way which prefigured
carriedon beyondthe Son, dependentupon his initiative,to thosewho
his messageto the leaders of
heard him, and thesein turntransmitted
the addressees(1,1-2; 3,5; 9,19; 13,7); 2) the contentof the speakingis
parallelto and superiorin dignityto the Mosaic Law (2,2-3) and it is
so importantthatit can be termed"salvation" (2,3), i.e., it is in some
way at the centerof Christianliving; 3) Moses in erectingthe tentof
meetingis picturedas in some way involved in erectinga prefiguring
of a "type" shown to him which has relevanceto the Christiancult
of the
(8,1-6); 4) the Christian5ia0f|KT|is viewed as the fulfillment
the
new
of
and
is
seen
to
be in
Jeremiah
regarding
prophecy
kx0t|kti
contrastwiththe 0ia0f|KT|of the Mosaic dispensations(Chapters8 and
thesetextsneed explain9). Apartfromany eucharistieinterpretation
in a thematic
ing. What is the point of the use of the word AxxAico
way? What Christianrealityis parallelto the Law? What is the purof the tentwhich Moses erected? In what
pose of the foreshadowing
fromthe old, and whatis the pointof
is
the
new
different
way
Sia0f|KT|
the contrast? Finally,how are these fouraspects of the letterrelated
to each other?
The presentpaper maintains that the common element which
answers the above questions is the Christian eucharist. Such an
also explains why there are plausible groundsfor seeinterpretation
ing eucharistieallusions at 9,20 and 13,7.

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94

JamesSwetnam

In fact,the eucharistemergesfromthe presentstudyas a central

point of the epistle(62). The authoris speakingto people who have a
good knowledgeof the Scripturesand who are susceptibleto argumentationbased on Jewishexegeticalsuppositions. Apparentlythe
addressees are temptedby disbeliefin the presence of God among
them in the formof the eucharist,and the author attemptsto meet
their doubts by showingthat the eucharistis really the heir of ancient cultic practicesinvolvingGod's presence and broughtto their
in Christ. The Jewishdisciples mentioned
divinely-willedfulfillment
in John 6,66 who were unable to accept Jesus' teaching on the
eucharistindicate the possible type of backgroundwhich could have
called forththe epistle. The indirectionof the presentationis possibly required by the need to follow the usages of the "discipline of
the secret"(63), or the indirectionmay simply be the result of the
author's intuitionthat such indirectionis more effectivethan unveiled statementsand more in keepingwith the august natureof the
mysteryhe is tryingto convey.
PontificalBiblical Institute
Via della Pilotta, 25
00187 Rome, Italy

James Swetnam, S.J.

ta
alludedto in theexpression
(62)An objectionto seeingtheeucharist
the
eucharist
is
for
that
on
the
be
raised
t)v
supposition
may
yDV
yia
to
notGod (cf.9,24withreference
Christa wayto be presentto Christians,
flawed
from
the
outset.
of
Holies
is
with
the
the
Thus
Holy
analogy
9,12).
in theprimitive
churchwas exactly
But thisis to presumethattheeucharist
thesamein thisrespectas it is now. Cf. F. Chenderlin,"Do Thisas My
and Valueof'Avfivt]Memorial TheSemanticand Conceptual
Background
11:24-25 (AnBib99; Rome 1982).
ai in 1 Corinthians
() Cf. Michel, Der Briefan die Hebrer,238-239. On the"discipline
RAC I, cols. 667-675,or id.,
of thesecret"cf.C. Perler, "Arkandisziplin",
Jerusalem
in theTime
LTK I, cols. 863-864. J.Jeremias,
"Arkandisziplin",
intoEconomicand Social Conditions
duringthe
of Jesus:An Investigation
Period(London1969; FifthImpression,
New Testament
1982)240, remarks
that"the wholesection,[Heb] 6.3-10.18readslikea lessonwhichmustbe
Heb. 5.14 cf.Col. 2.2".
revealedonlyto thosecapableof understanding

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and theEucharist
in the Epistleto the Hebrews
Christology

95

SOMMAIRE
Une interprtation
de certainspassages-cl
de l'ptreaux
eucharistique
Hbreuxdevientplus facilesi l'on considrela perfectionconfreau
Christpar sa rsurrection.
Son corpsreoitdes qualitsdontne jouissaitpas
son corpsphysiqueet selonl'ptrec'estpar ce corpsressuscit
(la tente
plusgrandeet plusparfaite)que le Christentredans le saintdes saints(x
yia tcovycov).L'articlemeten valeurunjeu de motssurx yia en sorte
s'ensuivent:
le saintdes saintsde la tentedu dsertet
que deuxdsignations
les choses saintes(nourriture)
de la tradition
dans
juive. La rcurrence,
de semblables
l'ptre,
jeux de motsainsique d'autresthmes,
appuientcette
interprtation.

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