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David Ketter
May 1, 2009
In the history of interpretation, the Epistle to the Hebrews has been understood
commentary and exegesis of Hebrews has also traditionally had an anti-Judaistic bent.
It has influenced how we understand the authorʼs doctrine and his use of the Old
correct, perhaps not — about what error the recipients of the text were falling into. As
commentator Leon Morris stated, “[the author] sees the ancient system that meant so
much to the Jews as no more than an unsubstantial, shadowy affair” (Morris 1981: 94).
Since W.D. Davies published Paul and Rabbinic Judaism: Some Rabbinic
Elements in Pauline Theology in 1948, there has been a significant move in the realm of
Temple Judaism. This has led to a host of theologies and interpretations of the New
Testament — many of which are at odds with each other. This same discussion,
12:18-29, as a text that is not primary polemical, but intertextual and hopeful. By
exploring the passage and its Old Testament basis, the author hopes to demonstrate a
Testament scriptures. Richard Hays, in his book Echoes of Scripture in the Letters of
within a later one” (Hays 1989: 14). In other words, Paul and the other epistolary
authors of the New Testament — in addition to rabbinic sages of the same era — used
the texts and vocabulary of the Old Testament “in a way that reactivated past revelation
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under new conditions” (ibid). In analyzing passages for intertextual “echoes,” Hays
provides seven tests: availability of texts, prominence of source text, recurrent allusions,
As these tests apply, they will be used as a framework for testing the strength of the Old
phrases contained herein have multiple sources that the author of Hebrews could have
pulled from. Some of the themes are frequent in Torah accounts of pertinent narratives.
Rather than weakening the argument, however, the frequency makes the intertextual
use of the Old Testament in this passage all the more likely.1 For each Old Testament
allusion, there are clear connections from Exodus and Deuteronomy simultaneously,
while some are rooted only in Exodus or Deuteronomy. There is also two possible
allusions to Genesis and a direct quotation from Haggai. Thus, it will be seen that this
Jewish-Christian recipients.
The Hebrews passage begins with a description of the mountain scene found in
Exodus 19-20 and 24 and Deuteronomy 4-10. While having connection with a multitude
of the descriptions of Sinai/Horeb, the passage that most captures this description is
Deuteronomy 5:22 (ESV): “These words [the ten commandments] the LORD spoke to all
your assembly at the mountain out of the midst of the fire, the cloud, and the thick
darkness, with a loud voice; and he added no more. And he wrote them on two tablets
of stone and gave them to me.” This verse, containing most of the elements found in
recipients were brought up in did not see Torah as a burden, a nuisance, or a curse. It
was the gift of God. One rabbi, in fact, would say in the decades before Jesus, “Upon
three things the world stands: upon Torah, upon the Temple service, and upon acts of
kindness” (Pirke Avot 1:2, authorʼs translation). Torah, in a certain sense, is foundational
to Creationʼs existence and, to the Jewish mind - Pharisee, Essene, Sadducee, or some
variation of them - inseparable from Yahwehʼs own revelation of Himself. We know who
God is because He revealed His Torah and it teaches us how to live in a way that is in
conformity to His active presence in our lives. This is the hope of Israel and the promise
of the prophets.
So, when the author of Hebrews is describing the Horeb event and the
mountainʼs own manifestation of Godʼs presence, it is not to terrify the readers but to
remind them of their place: they were the recipients of Torah. They (in the style of
Deuteronomyʼs “you”) were at Sinai and had seen Yahweh reveal Himself. His mighty
acts had brought them redemption from Egypt. His love for the patriarchs and election
of them and their descendants guaranteed them the kindness of Yahweh. It also laid
owed him obedience and faithful love. Just as it bound Mosesʼ hearers, so it now bound
the recipients of Hebrews. Mosesʼ prophetic call to Israel had become the rallying cry of
Hebrewsʼ author and he took on the task of prophet. To explore this role, we must
The significance of this quotation can be found in its immediate setting, which is
In the seventh month, on the twenty-first day of the month, the word
of the LORD came by the hand of Haggai the prophet, ” “Speak now
to Zerubbabel the son of Shealtiel, governor of Judah, and to
Joshua the son of Jehozadak, the high priest, and to all the
remnant of the people, and say, ʻWho is left among you who saw
this house in its former glory? How do you see it now? Is it not as
nothing in your eyes? Yet now be strong, O Zerubbabel, declares
the Lord. Be strong, O Joshua, son of Jehozadak, the high priest.
Be strong, all you people of the land, declares the LORD. Work, for I
am with you, declares the LORD of hosts, according to the covenant
that I made with you when you came out of Egypt. My Spirit
remains in your midst. Fear not. For thus says the LORD of hosts:
Yet once more, in a little while, I will shake the heavens and the
earth and the sea and the dry land. And I will shake all nations, so
that the treasures of all nations shall come in, and I will fill this
house with glory, says the Lord of hosts. The silver is mine, and the
gold is mine, declares the Lord of hosts. The latter glory of this
house shall be greater than the former, says the LORD of hosts. And
in this place I will give peace, declares the LORD of hosts.ʼ” [Haggai
2:1-9, emphasis mine]
complete the temple. This construction of exiles was a shack compared to the glory of
Solomonʼs temple, which had been destroyed nearly a century before. He guarantees it
on the basis of the covenant inauguration at Sinai and promises, “My Spirit remains in
your midst.” So, where Zerubbabel the governor and Joshua the priest had seen reason
to question Yahwehʼs favor on His people, Yahweh takes them back to their covenantal
roots and provides them unquestionable assurance. And this assurance of His presence
means that He will again act mightily on their behalf to remove those things that serve
For the author of Hebrews to quote directly from this passage is to again provide
assurance and encouragement to his readers. The prophet appeals to Sinai, promises
the present work of the Holy Spirit, and provides guarantee that it is Yahweh who will
cause Israel to praise Him worthily and faithfully in a manner that is fitting. The author of
Hebrews appropriates this text to tell his readers the same. In other words, “Yahweh is
calling you to faithful obedience and worship of Him. He has promised His Spirit and
too, that all our images and idols will be shaken and removed. But we have something
better: an inheritance, a kingdom in which to worship our God and live in conformity to
The passage contains a string of references and allusions from Exodus and
Deuteronomy. Phrases like “blazing fire,” “darkness and gloom,” “tempest,” “the sound
of a trumpet,” are a mere sample of this. They, along with most of the others, come from
Exodus 19-20 and 24. Yet, it would seem that for all the selections present, the theology
Deuteronomyʼs own structure is built around three discourses Moses delivers to the
people of Israel near the day of his own death and their impending conquest of Canaan.
It functions as a preparation for covenant renewal and a reminder for all that Yahweh
had done for them, despite the faithless actions of Israel, and the exhortation to be
faithful to the covenant that Yahweh had given them because “the LORD set his heart in
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love on your fathers and chose their offspring after them, you above all peoples, as you
implications of Israelʼs responsibility to obey the Horeb covenant” (Biddle 2003: 77).
While Biddle can make little sense of its exhortations in terms of itʼs organization and
direction, it is not so difficult as that. In summation, the direction of the passage is to say
that Yahweh has claim to Israelʼs faithfulness because of His mighty actions on their
behalf, His revealing of Himself to them and His faithfulness to His promises. Therefore,
acknowledged as God and in this way, they would enjoy the life He gives.
Duane L. Christensen, “[t]he central two verses in this structure present [...] a carefully
instructed literary whole” in chiastic form, which focuses on nahalah (Christensen 1991:
73). Israel is Yahwehʼs nahalah. “The land,” in turn, is Israelʼs nahalah. This land is
Yahwehʼs kingdom and the place of His active presence in the midst of His people
(Haggai 2). This motif of receiving an inheritance from Yahweh is then transformed by
the author of Hebrews into that very “kingdom that cannot be shaken” from which they
Thus, the passage as a whole is a call to faithfulness. Far from being a polemic
virtually saying to the Hebrews, “You serve the great God who brought you out of Egypt
and covenanted with you because of the love He had for your forefathers. Worship Him
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faithfully and in truth according to His own demands for worship. He has given you an
inheritance — a kingdom that cannot be shaken — so that you may worship Him.”
12:22-24:
But you have come to Mount Zion and to the city of the living God,
the heavenly Jerusalem, and to innumerable angels in festal
gathering, and to the assembly of the firstborn who are enrolled in
heaven, and to God, the judge of all, and to the spirits of the
righteous made perfect, and to Jesus, the mediator of a new
covenant, and to the sprinkled blood that speaks a better word than
the blood of Abel.
In the history of interpretation, this part of the passage has served as the positive
end of a supreme contrast between, as its been understood, Judaism and Christianity,
the old covenant and the new covenant. Chrysostom, Augustine, Luther, Calvin, and the
broad stream of interpretation down to the present day has consistently held this view.
Yet, the word alla here does not necessitate a strong contrast. We must take what we
know to be true about the passage: Hebrews 12:18-20 is a combination of Exodus and
the exhortation in 25-29 has more in common with prophetic exhortation from Torah for
consuming fire.”
common sources, we should not, as interpreters, presume to dismiss that work on the
basis of alla in 12:21 and our own presuppositional backgrounds. Rather, we ought to
understand alla as the point of transition, the climax of the passage. The author sets up
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a contrast, not to diminish the Sinai covenant, but to make use of its goodness and
grace. In essence, the author is making use of the exegetical technique qal vahomer,
which is common throughout the epistle (Guthrie 2007, 990). In other words, the grace
of God and His deserving the faithful worship and obedience of His people are true of
the magnificent scene at Sinai. Compared to Zion, Sinai pales in glory and so, when we
speak of those who come to Zion, how much more so is the grace of God evident and
how much more so ought His people to serve Him in faithful worship and obedience.
of Yahwehʼs grace and Israelʼs call to faithful obedience, there are surely other parts of
the epistle with the same approach. We have read Hebrews as a severe polemic for so
long that it would take years of work for us to come to see Hebrews in any other light.
One would think, however, that the concern for Godʼs Truth and the desire to be faithful
to His word above all else would be sufficient reason for the Church to consider its
interpretation of Hebrews and humbly ask and pursue the truthful and faithful
One would not be so arrogant as to believe that all our interpretation of Hebrews
would be changed. The supremacy of Christ above angels, Moses, and the Levitical
priesthood is without question a major theme in Hebrews. The questions raised would
deal with the nature of that supremacy: in other words, what does it mean for these
creatures and their roles to be inferior to the One who was the agent of their creation?
And since we, like them, are to be placed under His feet, those are important questions
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as we seek to live the lives of faithfulness that God requires of His people as a response
to His grace.
In closing, we must reconsider our understanding of Hebrews for the sake of the
practice, which resembles Marcion more closely than it does Paul, we further aggravate
the partial hardness of heart that God has given Israel at the present time. Though they
be “enemies of God” for our sake, we have largely forgotten that “they are beloved for
grace that Yahweh has shown us Gentiles and thus, to make them jealous for the
redemption of Messiah.
Rabbi Jacob Emden (d. 1776) was a famous Orthodox rabbi in Europe. He
wrote, at one point, an epistle to Christians appealing to them for fellowship and peace,
rather than persecution. He was a scholar and student, rejecting anything that did not
conform the strict Jewish orthodoxy (including much of the Zohar and significant
portions of Maimonidesʼ writings). For all that, he found much value in the New
They even said to love ones enemies. How much more so to us! In
the name of heaven, we are your brothers! One God has created
us all. Why should they abuse us because we are joined to the
commandments of God, to which we are tied with the ropes of his
love? We do this not to enjoy the pleasures of the (evil) inclination
and emptiness of a passing world. For truly (Ps. 44) we have
become a byword among the nations, and with all this (ibid.). In
God have we gloried all the day, and we will give thanks unto Thy
name for ever. We pray for the good of the entire world, and
especially for the benefit of these lands in which we reside,
protecting us and our observance of the Torah…
You, members of the Christian faith, how good and pleasant it might
be if you will observe that which was commanded to you by your
first teachers; how wonderful is your share if you will assist the
Jews in the observance of their Torah (Emden 1757).
For the sake of integrity; for the sake of honesty; for the sake of our Christian
duty; for the sake of loving neighbor; and above all, for the sake of the Gospel, we must
pursue the Scriptures and seek to understand them aright, apart from the polemics of
anti-Judaism. To see the critiques of Jesus, the apostles, and the other writers of
Scriptures is to see the call of a covenanting God who desires His people, His
possession, to repent and turn again to Him that He might again show them favor in the
midst of the nations and we, if we hold fast by His work, shall share in that grace.
Appendix: Phrase Sources
“a voice”
• Deuteronomy
• 4:12, 15, 36
• 5:22-26
“Moses said”
• Exodus 19:16
• Deuteronomy 9:19
Bibliography
Biddle, Mark E. Deuteronomy. Smyth & Helwys Bible Commentary. Edited by P. Keith
Gammons. Macon, GA: Smyth & Helwys Publishing, 2003.
Ellingworth, Paul. The Epistle to the Hebrews. The New International Greek Testament
Commentary. Edited by I. Howard Marshall and Donald A. Hagner. Grand
Rapids, MI: Wm. B. Eerdmans Publishing Co., 1993.
Emden, Jacob. “Rabbi Jacob Emdenʼs Views on Christianity.” 30/04/09. Online: http://
www.auburn.edu/~allenkc/falk1a.html
Heen, Erik M. and Philip D.W. Krey. Ancient Christian Commentary on Scripture:
Hebrews. Vol. X. Downers Grove, IL: InterVarsity Press, 2005.
Guthrie, George H. “Hebrews.” Commentary on the New Testament Use of the Old
Testament. Edited by D.A. Carson & G.K. Beale. Grand Rapids, MI: Baker
Academic, 2007.
Hays, Richard B. Echoes of Scripture in the Letters of Paul. New Haven, CT: Yale
University Press, 1989.
Herford, R. Travers. The Ethics of the Talmud: Sayings of the Fathers. New York, NY:
Schocken Books, 1975.