By David M Moffitt
Students frequently clarify Hebrews relative silence relating to Jesus resurrection through emphasizing the authors attract Yom Kippurs key momentsthe sacrificial slaughter and the excessive monks presentation of blood within the holy of holiesin his particular portrayal of Jesus demise 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 reviews of Jewish sacrifice (which be aware that blood represents existence, 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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Extra info for Atonement and the Logic of Resurrection in the Epistle to the Hebrews
The concerns of the writer are driven by the exigencies of the expansion of Christianity within the Greco-Roman world. As such, Hebrews provides evidence for an early Christian appropriation of Gnosticism. , the motif of the wandering people of God, high-priestly Christology, almost total silence regarding the resurrection) result from this adoption of Gnosticism; and second, to show how Hebrews uses the Gnostic myth critically to maintain Christianity’s counter-cultural witness within a Hellenistic environment.
Es handelt sich hier also um eine Aussage über “das im Tode vom Leibe getrennte πνεῦμα Jesu”. . 48 47 Hofius, Katapausis, 181 n. 359. Hofius is here especially dependent on the arguments of Jeremias, “Zwischen,” 194–201 (see also idem, Der Opfertod Jesu Christi [CwH 62; Stuttgart: Calwer, 1963], 5–10). 48 For an especially clear and succinct presentation of this implication see Hofius, Der Christushymnus Philipper 2,6–11: Untersuchungen zu Gestalt und Aussage eines urchristlichen Psalms (WUNT 17; Tübingen: J.
145, 168, 180–1). 65 Schenck, Understanding, 35. 66 Ibid. , 117–20, 165–7). He nevertheless concludes that Hebrews attests a sharp spatial dualism between the spiritual and material realms. He argues that in Hebrews the created realm itself is intrinsically linked with the human problem the Son’s sacrifice resolves (128–9). The human being (as flesh and spirit) participates temporarily in this dualism (133–9). , give them salvation), which is destined for destruction. It is not clear on this model, however, why it would be necessary for the Son to participate in the flesh, or why the human spirits are not free to ascend to heaven on their own once their flesh is destroyed (on this point see the discussion of Ernst Käsemann’s position below).
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