The Eternal Son. Heb 1:1-4

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1 An Obedient Son: Key to the High Priesthood of Christ in Hebrews Gareth Lee Cockerill Wesley Biblical Seminary SBL Hebrews Study Group Sunday, Nov 21, 2005 On the basis of Psalm 110:1 and 4 the author of Hebrews interprets Christ s death in sacrificial terms and demonstrates that Christ is, on the basis of that death, the final and fully effective High Priest who brings the faithful into the divine presence. In fulfillment of this psalm, the crucified and exalted Christ has sat down once-for-all at God s right hand (Ps 110:1) as the eternal and effective High Priest (Ps 110:4). His once-for-all death (9:26) and once-for-all session (10:11-14) at God s right hand demonstrate the finality of his high priestly ministry. This present ministry will continue until his parousia when his enemies will be made a stool for his feed (Ps 110:1). This once-for-all death and session demonstrate the finality of his high priesthood. What, however, actually made this High Priest different? What was the secret of his ultimate effectiveness? It is the burden of this paper to demonstrate that Hebrews locates the effectiveness of Christ s high priesthood in his obedient Sonship. He was the obedient Son. To be more specific, it was his eternal Sonship and his incarnate obedience that made him the all-sufficient Savior and High Priest. The answer that Hebrews gives to this question is no superficial use of Psalm 110 but is the result of careful attention to the OT text and of deep theological meditation. The Eternal Son. Heb 1:1-4 It is appropriate to begin our search for the source of Christ s effectiveness as High Priest by investigating his eternal Sonship. The opening section of Hebrews begins with a grand declaration of his Sonship in 1:1-4 and ends by declaring his high priesthood in 2: In 5:5-6 Sonship is affirmed as basic to high priesthood. If Sonship is indeed fundamental to high priesthood we would expect to find preparation for this relationship in that direction-setting passage with which Hebrews opens, 1:1-4. These verses provide the author s fundamental description of the Son to be amplified and substantiated in subsequent discussion. When we turn to the issue of Sonship in 1:1-4 we are immediately confronted with the claim that there are two different types of Son-Christology

2 An Obedient Son Page 2 of 14 represented in this passage. 1 The Son has been Son from all eternity--through him God created the worlds, he is the radiance of God s glory and the exact image of the divine nature, and he is the one who bears all things by the word of his power. The eternal nature of this Sonship is buttressed by the OT quotations found in 1:8-12 below. Many find the source of this Christology in wisdom speculations. On the other hand, there is a Christology which appears to affirm that Jesus became Son at his exaltation, when he inherited the name (1:4) and God said to him, today have I begotten you (1:5). It is inappropriate to reduce these descriptions of the Son to the level of supposed sources as if the writer of Hebrews could not have used them with deeper significance when applied to Christ. Nor is it appropriate to posit an unresolved tension in the two supposed Christologies described above without listening to the text for an integration. 2 And indeed, the key to integration between eternal Sonship and declaration of Sonship at the exaltation lies in the first clause given in description of the eternal Son-- whom he [God] made heir of all (1:2b). Heir-ship flows naturally from Sonship. This connection is reinforced by the use of firstborn in verse 6 below. How does the writer of Hebrews conceive of the Son s inheritance of all? Ebert and Meier have argued that whom he made heir of all is in chiastic parallelism with by making purification for sins he sat down at the right hand of the Majesty on high at the end of verse 3. 3 This relationship would associate his being made 1 These verses exemplify a distinct poetic style, but it is unlikely the author is quoting a hymn. The relative clauses do not interrupt the flow of thought but describe the Son and clearly carry forth the author s purpose. The vocabulary is not distinct. Virtually all the statements of this hymn are germane to the author s later argument. The author s discussion of pre-existence, incarnation, and exaltation is in line with Christian tradition, but differs from the normal order occurring in other hymnic pieces. See J. P. Meier, Structure and Theology in Heb 1,1 14, Biblica 66 (1985) and J. Frankowski, Early Christian Hymns Recorded in the New Testament. A Reconsideration of the Question in the Light of Hebrews 1,2, Biblische Zeitschrift 27 (1983) For a discussion of the sources of these Christologies and the contention that the author has left them in unresolved tension see H. W. Attridge, The Epistle to the Hebrews (Hermeneia--A Critical and Historical Commentary on the Bible; ed. H. Koester; Philadelphia: Fortress Press, 1989) 54 5 and H. Braun, An die Hebräer (Handbuch zum Neuen Testament 14; Tübigen: J.C.B. Mohr (Paul Siebeck), 1984) See D. J. Ebert IV, The Chiastic Structure of the Prologue to Hebrews, Trinity Journal 13 NS/2 (Fall 1992) ; and Meier, Structure, Although Ebert and Meier differ in their structural analyses of Heb 1:1-4, both agree that whom he made heir of all (2b) and he sat down at the right hand of the Majesty on high (3d) are parallel. Ebert argues that the comparison with the prophets in 1:1-2a parallels comparison with the angels in 1:4; whom he made heir of all in 2b parallels, he sat down at the right hand of the majesty on high in 3d; and by whom he made the worlds in 2c parallels by making purification for sin (3d). This leaves being the radiance of his glory and the express image of his nature; and bearing the world by the word of his power as the central focus of this passage. Ebert IV, Chiastic Structure, The parallel between the prophets/son in 1:1-2a and the Son/angels in 1:4 is the weakest point of Ebert s construction. Meier avoids this weakness by beginning the chiasm at 2b. According to his schema whom he made heir of all is parallel both to he sat down at the right hand of the majesty on high and to the comparison with the angels in verse 4. The connection established by heir in 1:2b and inherited in 1:4 reinforces this parallel. By whom he made the worlds (2b) is parallel to bearing all things by the word of his power (3b). Thus being the radiance of his glory and the express image of his very being is the focus of this passage. Meier, Structure, Yet Meier s schema does not adequately account for by making

3 An Obedient Son Page 3 of 14 heir with his work of purification and subsequent exaltation/session. Furthermore, it is certainly the Son to whom the world to come is submitted (2:5). 4 Thus it would appear that the Son s being made heir is achieved by his exaltation/session at the completion of his saving work. The larger context would suggest that his heirship reaches final fulfillment when his enemies are made a stool for his feet at the parousia. 5 Such an understanding is reinforced by bearing the all by the word of his power. It is likely that this phrase refers not just to his sustaining the universe but to his bring all to its God-intended end through his saving work. 6 It is not surprising, then, that the one who plays this decisive roll in the conclusion of all should be the one through whom he [God] made the worlds. The word translated worlds, aijw'na~, has both spatial and temporal significance- - worlds and ages. He is the one through whom God made the world and all of its ages. He is the one who bears this all to its intended end as the heir of all. 7 The important point is, if being made heir of all is part of what it means to be the eternal Son, and if being made heir of all is accomplished through the Son s saving work culminating in his exaltation/session and second coming, then that saving work is constituent of his Sonship. What the eternal Son is from all eternity comes to fulfillment, fruition, and full expression in his saving work when God declares, you are my Son, today have I begotten you (1:5). It is thus in this saving work that he who from all eternity has been the radiance of God s glory and the exact imprint of the divine nature most fully radiates the character of God. This interpretation allows us to do full justice to the present participles w]n, ìbeing the radiance of GodVs glory and the express image of his character,î and fevrwn, bearing all by the word of his power. The separation of these participles from the main verb by the aorist participle, the way they are closely joined, the previous reference to the Son s role in creation (1:2c), and the following purification for sin (3c). Ebert s link between by whom he made the worlds and by making purification for sin is worth consideration. Ebert IV, Chiastic Structure, As he affirms, the unusual use of poievw in 3c, by making (poihsavmeno~) purification for sin, does provide a clear verbal link with by whom he made (ejpoivhsen) the worlds. 4 Even for those who think that the contrast in Heb 2:5-10 is between angels and humanity admit that it is the Son as representative human being who, first of all, inherits that world and enables its inheritance by the faithful people of God. 5 D. E. Riggenbach, Der Brief an die Hebräer (Kommentar zum Neuen Testament 14; ed. Theodor Zahn; Leipzig: A. Deichertsche Verlagsbuchhandlung Dr. Werner Scholl, 1922) Meier, Structure, 182, Spicq gives evidence of such usage in the LXX, Philo, and the Rabbinic literatyre, C. Spicq, L Épitre Aux Hébreux II. Commentaire (études biblique 2; Paris: Gabalda, 1953) 9, and such was the interpretation of the Church Fathers. Spicq, Hébreux II. Commentaire, 9 10; P. E. Hughes, A Commentary on the Epistle to the Hebrews (Grand Rapids: William B. Eerdmans Publishing Company, 1977) 45, note 2; and B. F. Westcott, The Epistle to the Hebrews: The Greek Text with Notes and Essays (Grand Rapids: Eerdmans, 1951) A. Vanhoye, Situation Du Christ: Hébreux 1 2 (Paris: Cerf, 1969) 66. Westcott says that aijw'na~ refers to The sum of the periods of time including all that is manifested in and through them. Westcott, Hebrews, 8.

4 An Obedient Son Page 4 of 14 affirmation of his eternity (1:10-12), all affirm that this is a general description of the Son. Bearing all by the word of his power is such a natural description of deity that it would be strained to restrict it only to the exalted Son. Yet these participles are anarthrous and thus also qualify the verb he sat down. Riggenbach suggests a causal relationship. 8 I would suggest the use of as, As being the radiance of God s glory and the exact representation of his very being and as bearing all by the word of his power... he sat down. 9 His sitting down brings to fruition what he always has been. This understanding of Christ s Sonship is in complete harmony with the writer s pastoral strategy The writer of Hebrews would draw the hearers attention to the exalted Lord at God s right hand (8:1; 12:1-3) who is the eternal Son now glorified through incarnation and suffering. He would not sunder pre-existence, incarnation, and exaltation/session. He is interested in the present finished product. Heb 5:5-6, 7:1-28 It is true that I haven t mentioned high priesthood for a while. What we have demonstrated is that the Son s eternal Sonship comes to full fruition in his saving work. High Priesthood is Hebrews favored description of that fully effective saving work. Thus we can say that Christ s eternal Sonship comes to full fruition in his High Priesthood, announced in 2: Certainly, the source of the effectiveness of Christ s high priesthood must be rooted in his divine Sonship. The writer of Hebrews makes this clear in 5:4-6, where he brings together the Scriptural support for Christ s priesthood, Ps 110:4; with that for his divine Sonship, Ps 2:7. These two texts can be joined because God is the speaker of both and both are addressed to the Son. The God who said, You are my Son, today I have fathered you, also said, You are a priest forever after the order of Melchizedek. The effectiveness of this priesthood is founded on the eternal being of the Son. Hebrews 7:1-28 explains Ps 110:4 and makes it clear that the effectiveness of this priesthood is not merely based on the duration of the priesthood but on the 8 Riggenbach, Hebräer, 8. 9 Weiss speaks accurately when he affirms that these participles are beyond time and yet underly all. H.-F. Weiss, Der Brief an die Hebräer (Kritisch-exegetischer Kommentar über das Neue Testament 13; Göttingen: Vandenhoeck & Ruprecht, 1991) 144. Thus Koester is mistaken when he argues that these participles are only adverbial, qualifying he sat down. C. R. Koester, Hebrews: A New Translation with Introduction and Commentary (The Anchor Bible; eds. W. F. Albright and D. N. Freedman; New York: Doubleday, 2001) 178. Lack of space in this paper prohibits extensive analysis of 2:10-18, but we would suggest that it is the Son s eternal Sonship that makes it appropriate for God to perfect him through suffering in order to bring many sons to glory.

5 An Obedient Son Page 5 of 14 eternity of the priest. This priest is the eternal Son, to whom God has said, You are my Son (1:5), and the one through whom God created the worlds (1:2b). How else would the writer explain Ps 110:4 s application to the Son than by reference to Gen 14:17-24? Thus in 7:1-10 Hebrews looks back at this Genesis passage and then proceeds to the significance of Ps 110:4 for Christ in 7: Heb 7:3 is crucial for our present discussion: without father, without mother, without genealogy; having neither beginning of days nor end of life; made like the Son of God; he remains a priest forever. This verse is the writer s interpretation of Ps 110:4, You are a priest forever, in light of Melchizedek s Genesis identity as priest of God Most High. The phrase made like the Son of God gives us direction. Even if we do not admit the full force of the perfect passive participle made like (ajfwmoiwmevno~), this phrase still indicates that the description of Melchizedek is patterned on the Son of God. 10 Melchizedek is like no other type in Hebrews. He is not displaced by the Son, nor does he have soteriological significance. He is prophetic of the Son as High Priest. 11 The fourth line of verse 3, he remains a priest forever, is repetitive of Ps 110:4. It is now, however, based on the author of Hebrew s interpretation in verse 3a, without father, without mother, without genealogy; and 3b, having neither beginning of days or end of life. The rest of the argument in Heb 7:1-25 flows from these two phrases in verse 3a-b. Both are stated in a negative manner--note the English without s and the Greek alpha privatives in verse 3a, and the neither... nor of 3b. The author will use the first, however, as the negative pole describing what this priest is not, and the second as the positive, describing what he is. The argument of the next few paragraphs will probably be clearer if you refer to Table A on page 13. The writer first uses these two poles in 7:4-10, his discussion of the meeting of Melchizedek and Abraham as recorded in Gen 14: He also uses these two poles to structure his application of Ps 110:4 to the Son in 7: The first pole, without father, without mother, without genealogy, indicates that this priest is without Levitical/Aaronic pedigree. The second, having neither beginning of days nor end of life, that his priesthood is based on his being the eternal Son of God. Gen 14:17-24 makes it clear that Melchizedek was without Levitical/Aaronic genealogy. This lack of priestly descent structures the argument 10 The direction of thought is important: the Son of God is not like Melchizedek; rather, Melchizedek is like the Son of God, who is the principal reality (Bengel). Koester, Hebrews, Hebrews considers Melchizedek to be an earthly shadow that the risen Christ casts back on the page of OT Scripture, and the author will speak about Melchizedek in order to bear witness to the Son of God whom he represents (7:3). Koester, Hebrews, 346.

6 An Obedient Son Page 6 of 14 in verses 5-6, climaxing in verse 9. Although Melchizedek was not of the Levitical genealogy, he collected tithes from Abraham, the grand ancestor of both Levi and those from whom the Levitical priests collected tithes. Those priests with Levitical descent, however, only collected tithes from the other descendants of Abraham. Therefore, they, in principle, paid tithes to Melchizedek through Abraham. The writer uses this point to establish the superiority of Melchizedek s priesthood. The second pole, having neither beginning of days nor end of life, is represented by verse 8: the Levitical priests continually died, but of this priest it was witnessed 12 that, he lives (present tense). Obviously, the writer finds little scope for developing this second pole in verses 4-6 because these verses describe Melchizedek, the type, and only indirectly fulfillment in the Son. In verses 4-10 the writer has shown Melchizedek s priesthood superior to the Levitical. Verses demonstrate, on the authority of according to the order of Melchizedek in Ps 110:4, how the priest like Melchizedek is eschatologically superior to and has replaced the Aaronic (Levitical) way of approaching God. Verses continue this interpretation of Ps 110:4 by further description of the benefits of this new priesthood. First the negative pole in verses According to the order of Melchizedek means without father, without Mother, without genealogy from verse 3a, that is, not according to the order of Aaron (emphasis added). Verses argue that the very prophecy of another priest not descended from Aaron means that the Aaronic priesthood was insufficient. This significance of the prophecy was confirmed when the new priest actually came from the non-priestly tribe of Judah (verse 14). Thus the prophecy of a non-aaronic priest and the appearance of that priest both show the inadequacy of the old. The writer, however, moves to the positive pole in verses According to the order of Melchizedek from Ps 110:4 implies more than lack of Levitical lineage. It means according to the likeness of Melchizedek (verse 15). Furthermore, according to the likeness of Melchizedek means by the power of an indestructible life (verse 16). Thus the priest without beginning of days or end of life (verse 3b) and about whom it is witnessed that he lives (verse 8) is a priest through the power of an indestructible life (verse 16). He is priest forever because he is priest by the power of an indestructible life. Verses draw the proper conclusion. The prophesy of a non-aaronic priest may have meant 12 Witnessed in the Scripture of Psalm 110:4, a priest forever, as interpreted in 7:3b, without beginning of days or end of life. See P. Ellingworth, The Epistle to the Hebrews (The New International Greek Testament Commentary; eds. I. H. Marshall and W. W. Gasque; Grand Rapids: William B. Eerdmans Publishing Company, 1993) 368 who sites Riggenbach and Michel in support of his position.

7 An Obedient Son Page 7 of 14 that the priesthood would be changed (verses 11-14), but the eternal quality of this new priesthood shows that it is a better hope which truly enables the faithful to approach God and therefore totally replaces the old system. Verses provide further explanation of the benefits from the Son s priesthood. In verses the writer turns briefly away from the phrase according to the order of Melchizedek to show the significance of the Lord has sworn and will not repent. The fact that this priesthood is based on the oath of God means that Christ is more than a go-between. By the power of God s oath he is the Guarantor of the new covenant, the one who assures its effectiveness. In verse the writer returns to the eternal nature of the Son s priesthood according to the likeness of Melchizedek. The fact that the Son has a permanent priesthood in contrast to the mortal Levitical priests means that he can save completely. 13 Therefore, verses clarify and solidify what has already been established in verses The effectiveness of this new priest is based on his eternal being as Son. Thus the eternal person of the Son, affirmed in 1:1-4, substantiated and explained in 1:8-12; associated with the Son s priesthood in 5:4-6; and again affirmed by without beginning of days or end of life in 7:3, is fundamental to the effectiveness of his priesthood. Incarnate Obedience Heb 8:1--10:18 Heb 7:1-25 has made it clear that the eternity and divine nature of the Son are fundamental to the effectiveness of his high priesthood. Heb 8:1-10:18, however, assumes what has been demonstrated in 7: but explains the significance of the Son s incarnation and death in high priestly and sacrificial terms. These chapters affirm that it was the incarnate obedience as well as the eternal Sonship of Christ that made his sacrifice and high priesthood ultimately effective. 13 Completely is the more usual meaning of the phrase eij~ to; pantelev~, though forever is also a possible interpretation. The whole context of this chapter argues that, because the Son s priesthood is based on his eternal being, it is effective. To say that the Son is eternal and therefore will always be able to save is a truism. See G. L. Cockerill, The Melchizedek Christology in Heb. 7:1 28, (Ph. D. dissertation,union Theological Seminary in Virginia, 1976) Note 8:1, We have such a high priest...

8 An Obedient Son Page 8 of 14 This great section, 8:1-10:18, has been rightly called the heart of the Christological exposition of Hebrews. 15 I invite you to look at Table B on page 14 as an aid in grasping the following argument. In a previous study I argued that this great expository section could best be understood as a symphony in three movements: Heb 8:1-13; Heb 9:1-22; and Heb 9:23-10: As in a symphony, each of these movements repeats the same (three) themes--sanctuary or sphere of priestly ministry (8:1-2; 9:1-10; 9:23-24), sacrifice (8:3-6; 9:11-15; 9:25-10:14) and covenant (8:7-13; 9:16-22; 10:15-18). It is important to note the progression from the first movement (8:1-13) to conclusion and resolution in the third (9:23 10:18). The first movement, 8:1-13, cites Scripture to demonstrate that the priest of a new sanctuary, sacrifice, and covenant was foretold. 17 What, however, would be the nature of this new? Movement two, 9:1-22, begins to answer this question by contrasting the new with the old and showing how it antiquates the old. 18 Movement three, 9:23-10:18, brings all to conclusion by leaving the old behind and focusing on the quality of the new. 19 In this movement the writer makes the quality of the new sanctuary (9:23-24), new sacrifice (9:25-10:14), and new covenant (10:15-18) abundantly clear. It is evident that the author s main emphasis is on the sacrifice, for it is his central theme, and in each movement it occupies a larger and more predominant place than in the previous movement. 20 Thus we might say that, if 8:1-10:18 is the heart of the Christological exposition of Hebrews, then the central sacrificesections of each of the three movements, 8:3-6; 9:11-15; 9:25-10:14, constitute the heart of the heart. If we would explore the obedience of Jesus as the other reason 15 Attridge, Hebrews, 216. See Weiss, Hebräer, ; W. L. Lane, Hebrews 1 8 (Word Biblical Commentary 47a; eds. R. P. Martin, NT Editor, D. A. Hubbard and G. W. Barker, General Editors; Dallas, Texas: Word Books, 1991) 257 8; and J. Swetnam, Form and Content in Hebrews 7 13, Biblica 55 (1974) G. L. Cockerill, Structure and Interpretation in Hebrews 8:1 10:18: A Symphony in Three Movements, Bulletin for Biblical Research 11/2 (2001) The unity of 8:1-13 is evident, as is the change of tone after 10:18. Many would divide between 9:28 and 10:1 rather than 9:22 and 23. For substantiation of this division between 9:22 and 23 see the study mentioned above and also W. L. Lane, Hebrews 9 13 (Word Biblical Commentary 47b; eds. R. P. Martin, NT Editor, D. A. Hubbard and G. W. Barker, General Editors; Dallas, Texas: Word Books, 1991) 234 and Ellingworth, Hebrews, I have entitled this movement, The New Foretold, gives the exegetical basis for the author s argument. According to Heb. 8:1-2 we know that Christ has entered the heavenly sanctuary because of Psalm 110 and according to 8:7-13 we know that He has established the promised new covenant on the basis of Jeremiah 33, thus His sacrifice, according to 8:3-6, must be something more than the sacrifices fit for the earthly tabernacle and the old covenant. 18 I have entitled this movement The Old Antiquated. In 9:1-10 the author describes the old sanctuary with its earthly rituals and limited access and in 9:16-22 the old covenant. His point is to show the inferiority of the old but also the necessity of a blood sacrifice for remission. In the center of this second movement, 9:11-15, the author explains the quality of the new sacrifice of Christ in contrast to the old. 19 I have called this third movement The New Explained. 20 Cockerill, Symphony, 182.

9 An Obedient Son Page 9 of 14 why through his death he has become the all-sufficient High Priest, then it is to this heart of the heart that we must look. Heb 8:3-6, the core of the first movement, builds anticipation by affirming that the sacrifice of Christ must be something more than the sacrifices fit for the earthly tabernacle and the old covenant. Thus we turn our attention to the more detailed central sections of movements two and three, 9:11-15 and 9:25-10:14. Each of these core sections falls naturally into three smaller corresponding sections--9:11-12; 9:13-14; and 9:15; 21 and 9:25-10:4; 10:5-10; and 10: Heb 9:11-12 describes Christ s once-for-all entrance into the Most Holy Place based on his sacrifice; Heb 9:25-10:4, his once-for-all sacrifice by which he entered the heavenly sanctuary. Both 9:13-14 and 10:5-10 contrast Christ s selfoffering with the blood of bulls and goats. There is also a connection between his mediatorship in 9:15 and his session in 10: In our quest we turn to the central part of these two sections, to 9:13-14 and 10:5-10, which focus directly on the self-offering of the Son. If 8:1-10:18 is the heart of the Christological exposition of Hebrews, and 8:3-6, 9:11-15; and 9:25-10:14 are the heart of the heart, then 9:13-14 and 10:5-10 are the heart of the heart of the heart. Let us examine the heart of the heart of the heart of the matter. Although in both 9:13-14 and 10:5-10 Christ s sacrifice is contrasted with the blood of bulls and goats, Day-of-Atonement language is much stronger in 9: This is exactly what we would expect, since in the second movement (9:1-22) the writer is comparing/contrasting Christ s sacrifice with the old, while in the third the focus is on the superlative, unparalleled character of the new. Note the difference between, povswê ma'llon, how much more, of 9:14 and ajnairei' to; prw'ton i{na to; deuvteron sthvshê, he takes away the first in order that he might establish the second of 10:9. Furthermore, 10:5-10 is dominated by the language of Ps 40 rather than tabernacle language. In 9:14 the old sacrificial 21 Each of these sections which make up Heb. 9:11-15 has one main clause qualified by other clauses. In verses the main clause is he entered the Most Holy Place once for all; in verses 13-14, cleanse our consciences from acts that lead to death; in verse 15, For this reason He is the mediator of a new covenant. The first focuses on Christ s entering into the presence of God, the second on His blood s cleansing our consciences from dead works, and the third on his being the Mediator of the new covenant. 22 Ellingworth, for instance, says that verses 1-4, 5-10, and form a "triptych" of three paragraphs, of which the second, verses 5-10, holds the central position. Ellingworth, Hebrews, See Cockerill, Symphony, for the inclusion of 9:25-28 with 10: Although 10:11-14 do not use the language of mediatorship, they do declare the full sufficiency of the Son by affirming his permanent session at the Father s right hand, which is then the basis for the new covenant as described in the immediately following verses, 10: The strength of this connection with the Day of Atonement is shown by the fact that comparison with the blood of bulls and goats is in verse 13, part of this section, while in 10:5-10 the blood of bulls and goats comes at the end of the previous section in 10:4.

10 An Obedient Son Page 10 of 14 system is represented by the Day of Atonement. 25 In 10:5-10 it is described in its totality by reference to many types of sacrifices. Both affirm that Christ fulfills and antiquates the old system. The effectiveness of Christ s sacrifice is addressed in 9:14, the second half of the blood of bulls and goats, / blood of Christ comparison/contrast. The main clause gives the effect of his sacrifice: how much more will the blood of Christ purify your conscience from dead works to serve the living and true God. The relative clause, however, discloses what makes his sacrifice effective in cleansing the inner person from sin so that they can live with God s laws on their hearts under the new covenant and have access to him (10:15-18): o{~ dia; pneuvmato~ aijwnivou ejauto;n proshvnegken a[mwmon tw'ê qew'ê, who through the eternal Spirit offered himself blameless to God. First, this self-offering was through the eternal Spirit. God s eternal unending life sustained Christ s self-offering. The power of an indestructible life (zwh; ajkatavluto~) in 7:16 would support the idea that here we have reference to Christ s own eternal nature. 26 Heb 10:5-10 also supports this interpretation by explicitly affirming the incarnation and thus the pre-existence of the Son. That power, which in 7:16 gave validity to his present heavenly ministry, also makes his sacrifice effective. Eternal (aijwvnio~) connotes the Godward side of reality, that which is not of this creation (v. 11) Thus 9:14 connects the sacrifice of Christ with all that we have already said about his eternal Sonship introduced in 1:1-4 and already proclaimed as integral to his priesthood according to the likeness of Melchizedek (7:15). This offering was by the power of his eternal Sonship. Sinful, mortal humanity had to have help that was more than mortal and sinful (2:14-18). Heb 9:14, then, links what we have already said about the Son s eternal divine being to his self-offering. It was through the power of this eternal being that he offered 25 The following statement by William Johnsson is misdirected: The intent of the author is not to show that Christ is the antitype of the Day of Atonement of the OT, but rather that Calvary is the antitype of all the sacrifice of the OT. (italics his) W. G. Johnsson, Defilement and Purgation in the Book of Hebrews, Ph. D. Dissertation (Nashville, Tennessee: Vanderbilt, 1973) 99. Indeed, the author shows that Christ is the antitype or fulfillment of all the OT sacrifices by showing that he is the antitype or fulfillment of the Day of Atonement sacrifices. As the chief act of atonement in the year, it [the Day of Atonement] can be regarded as the primary example of what an act of atonement should be. B. Lindars, author, The Theology of the Letter to the Hebrews (New Testament Theology; ed. J. D. G. Dunn; Cambridge: Cambridge University Press, 1991) Attridge refers to Christ s own Spirit (4:12-13) and thinks the reference is to Christ s offering up that portion of his being that was most truly himself. Attridge, Hebrews, 251. Since the reference is to the eternal spirit this would seem to come close to the developed two nature christology that Attridge wants to avoid. Indeed, Ellingworth says that this present verse may anticipate, but does not yet express, the classic two-natures chirstology to which, for example, Westcott, Windisch, and P.E. Hughes appeal. Ellingworth, Hebrews, 457. Hughes refers to Spicq and Westcott in defense of a reference to Christ s deity in this verse. Hughes, Hebrews, Ellingworth, Hebrews, 457.

11 An Obedient Son Page 11 of 14 himself blameless to God. As the old sacrifices were without physical blemish, 28 so he was without moral blemish. 29 Offered himself blameless points directly to 10:5-10. Heb 10:5-10 is truly an exposition of this blameless self-offering. According to these verses Christ became incarnate in a human body with the express purpose of doing God s will (10:9). He was blameless because of this obedience in his human life culminating in his offering of his human body on the cross which was an acceptable sacrifice. 30 The way in which the writer gathers together all of the words used for sacrifice in Ps 40 (qusiva~ kai; prosfora;~ kai; ojlokautwvmata kai; peri; ajmartiva~ ) and then says, that God did not want them and was not pleased with them (oujk hjqevlhsa~ oujde; eujdovkhsa~) shows conclusively that Christ s human obedience unto death has fulfilled and replaced these sacrifices. Nothing could say it with more force, I have come to do your will (h{kw tou' poih'sai to; qevlhma sou). Conclusion For the writer of Hebrews Christ s once-for all death (9:26) and once-for-all session (10:11-14) demonstrate the complete effectiveness of his high priesthood. It is, however, his eternal Sonship and incarnate obedience that are the source of that effectiveness. In answer to the question, Why was Christ able to sit down once-for-all at God s right hand? the writer of Hebrews answers, Because he was the obedient Son. Thus eternal Sonship and incarnate obedience are the source of his effectiveness as High Priest. They must not, however, be held asunder: eternal Sonship was the empowerment for incarnate obedience--it was through the eternal Spirit that he offered himself blameless to God (9:14). He was the obedient Son. Hebrews may have anticipated this obedience as early as 1:9, you have loved righteousness and hated lawlessness. The Son s obedience underlies because he suffered when he was tested in 2:18 and comes to expression in 5:8, 28 For a[mwmon, without blemish, used for the purity of old-covenant sacrifices Num 6:14; 19:2; Philo, On the Sacrifices of Cain and Able 51, cited in Lane, Hebrews 9 13, Ellingworth is correct in saying that this word refers to the moral purity of Christ which is the basis of his effective sacrifice and not to something he obtained in heaven, although Christ, of course, maintains this purity there. Ellingworth, Hebrews, 458. See footnote 4 in Hughes, Hebrews, See Lane, Hebrews 9 13, 240. prosfora;~ is one of the words used for the various OT sacrifices in Ps 40 and cited again in Heb 10:8. Its use for Christ s sacrifice in verse 10 may emphasize his own role in willingly offering himself.

12 An Obedient Son Page 12 of 14 although he was Son, he learned obedience through what he suffered. The although addresses the discrepancy the readers might feel between the eternal Son and suffering, a discrepancy that is answered by the integration we have been describing. The Son s obedience is also closely linked to the theme of his being faithful (2:17-18; 3:1-6; compare 12:1-3). The obedience of Christ is, of course, a common part of the gospel tradition represented in every major witness of the New Testament. It is the genius of Hebrews to develop this tradition in terms of priesthood and sacrifice. 31 Heb 9:14 and 10:5-10 lead us to the cause of the effectiveness of Christ s high priesthood. The passages immediately before and after these verses flesh out the fullness of this effectiveness. Because, as 9:13-14 and 10:5-10 have established, his sacrifice is a great Day-of-Atonement sacrifice that does away with sin, it, according to 9:11-12/9:25-10:4, enables him to enter God s heavenly presence on behalf of his people. It consecrates him as High Priest. Again, because it does away with sin, it establishes him, according to 9:15/10:11-14, as Mediator of the new novenant. It is a covenant inaugurating sacrifice. The Christ of Hebrews is the one who through his eternal Sonship lived a human life obedient to the Father unto death and thus, as High Priest and representative of God s human people, he has removed the impurity of sin for those who draw near to God through him (7:25) and enables them to pursue a life of obedience under the new covenant empowered by his obedience (4:14-16; 10:19-25). All of this is a reality because he was and is an obedient Son. 31 Study of the relationship between obedience and sacrifice in Jewish Hellenistic piety might enrich our understanding of the way Hebrews has developed this theme. Such study goes beyond the limited scope of this paper.

13 An Obedient Son Page 13 of 14 Table A Aaronic Genealogy and Eternal Sonship in Heb 7:1-25 Genealogy Heb 7:3a without father, without mother, without geneaology. Heb 7:4-10 not descended from them (7:6) Heb 7:11-14 according to the order of Melchizedek... and not according to the order of Aaron. Eternal Sonship Heb 7:3b having neither beginning of days nor end of life. Heb 7:4-10 he lives (7:8) Heb 7:15-19 according to the likeness of Melchizedek... according to the power of an indestructible life. Heb 7:24-25 Because he remains a priest forever he has a permanent priesthood. You are a priest forever, according to the order of Melchizedek. Psalm 110:4

14 An Obedient Son Page 14 of 14 Sanctuary, SACRIFICE, and Covenant In Hebrews 8:1-10:18 Movement I The New Foretold Heb. 8:1-13 Movement II The Old Antiquated Heb. 9:1-22 Movement III The New Explained Heb. 9:23-10:18 SANCTUARY Heb. 9:23-24 SANCTUARY Heb. 9:1-10 SANCTUARY Heb. 8:1-2 9:11-12 SACRIFICE Heb. 9:25-10:14 9:25-10:4 SACRIFICE Heb. 8:3-6 SACRIFICE Heb. 9: : :5-10 9:15 10:11-14 COVENANT Heb. 8:7-13 COVENANT Heb. 9:16-22 COVENANT Heb. 10:15-18 G. L. Cockerill, "Structure and Interpretation in Hebrews 8:1-10:18: A Symphony in Three Movements," Bulletin for Biblical Research 11/2 (2001)