Atonement and the Logic of Resurrection in the Epistle to by David M Moffitt

By David M Moffitt

Students usually clarify Hebrews relative silence relating to Jesus resurrection through emphasizing the authors attract Yom Kippurs key momentsthe sacrificial slaughter and the excessive clergymen presentation of blood within the holy of holiesin his exact 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. this kind of typology discourages discrete mirrored image on Jesus resurrection. Drawing on modern reviews of Jewish sacrifice (which word that blood represents lifestyles, no longer death), parallels in Jewish apocalyptic literature, and clean exegetical insights, this quantity demonstrates that Jesus embodied, resurrected lifestyles is essential for the high-priestly Christology and sacrificial soteriology constructed in Hebrews.

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Before one can escape from that realm, the issue of sin must be addressed. Moreover, the goal of one’s escape is not simply that of leaving the world behind, but that of entering into God’s presence. The traditional affirmation of Jesus’ resurrection has no role to play in this contextualized proclamation about the redemption Christ 80 81 82 83 84 Käsemann, Gottesvolk, 59, 84. , 86–7. , 112–3. , 104–5. , 144. 32 chapter one effected. Indeed, given his larger Hellenistic context, it is hardly accidental that the author pushed aside Jesus’ resurrection in favor of a greater emphasis on his exaltation.

Andererseits fehlt in Hebr jede Beziehung auf die Rechtfertigungslehre mit ihren besonderen Voraussetzungen und besonderen Folgerungen; die Heilswirkung des Todes Christi wird nicht durch seine Auferstehung, sondern durch seine Himmelfahrt gesichert” (129; cf. Mathias Rissi, Die Theologie des Hebräerbriefs: Ihre Verankerung in der Situation des Verfassers und seiner Leser [WUNT 41; Tübingen: J. C. B. Mohr, 1987], 61–81, esp. 80–1). 46 Windisch notes that the variant in 13:20 that reads ἐκ τῆς γῆς instead of ἐκ νεκρῶν “würde auch hier die Auffahrt ohne Grablegung und Auferstehung lehren,” though he seems unwilling to adopt the variant (Hebräerbrief, 121).

As the block quotation above indicates, the human body of Jesus does not play a meaningful role in the atonement. g. ”75 Following Harnack, Bertram thinks the earliest Christian proclamation of salvation emphasized the shedding of Jesus’ blood. Thus he claims, “Der Tod Jesu hat 73 Bertram refers here to the variant that reads ἐκ τῆς γῆς in 13:20 instead of ἐκ νεκρῶν. 74 75 Bertram, “Himmelfahrt,” 213–4. , 214. ”76 Jesus’ embodied suffering and death were only the means to procure the allimportant blood.

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