Chiasm And The Concept Of Faith In Hebrews 12:1-29

by Victor (Sung-Yul) Rhee

Victor (Sung-Yul) Rhee is associate professor of New Testament Language and Literature, Talbot School of Theology, La Mirada, California. This material is adapted fiom the author’s monograph Faith in Hebrews: Analysis within the Context of Christology, Eschatology, and Ethics (New York: Peter Lang, 2001), and is published by permission.

I. Introduction

Erich Grässer, in his book Der Glaube im Hebräerbrief points out that Paul’s concept of faith has an unbreakable relationship with the salvation event, which is Christ himself. He states that, for Paul, faith is always faith in Christ (e.g., Col 2:5; Gal 2:16; 3:22; Rom 3:22; Phil 3:9).[1] However, he argues that faith in Hebrews is not directed to Christ in any way. According to him, the specific christological notion of faith finds no continuation either in the reflective sense of Paul or unreflective synoptic sense.[2] Grässer believes that faith in Hebrews is transformed from a soteriological, personal reference (πίστις εἰς Χριστόν) into an ethical category (i.e., a mere characteristic of steadfastness).[3] Grässer’s basic motive for advocating the de-christologized ethical view lies in his understanding of eschatology in Hebrews. He considers that in Hebrews the eschatological paradox of “already” and “not yet” is dissolved into the purely temporal scheme of indefinite time in the future. Thus, according to Grässer, the tension between “already” and “not yet” is relaxed, and the interval of time (zwischen) is transformed into the time of waiting,[4] namely, into the spatial concept similar to that of Philo.[5] Because of the delay of the Parousia, “the existential meaning of faith, characteristic of an earlier period, yields, as time goes by, to the treatment of faith as a virtue appropriate to a situation where the parousia is no longer expected soon.”[6]

In this essay I will demonstrate through a careful exegesis of Heb 12:1–29 that the author of Hebrews portrays Jesus as both the model and object of faith for believers as in the Pauline epistles, even though it is not expressed in terms of “faith in Christ.” In discussing the concept of faith in Heb 12, the literary device of “chiasm” will be employed to prove the christological orientation of faith.

II. Exegesis of 12:1-3

The christological aspects of faith in 12:1–3 can be examined from the following categories: (1) the chiastic arrangement of the passage, (2) the meaning of ἀρχηγός and τελειωτής, (3) the concept of endurance, and (4) the concept of hymn.

1. The chiastic arrangement

To begin with, the Christological notion of faith in 12:1–3 may be demonstrated from its literary form. The presence of a chiastic structure in 12:1–2 is recognized by Horning. According to Horning, the first half of the chiasm (i.e., A to D) is focused on “us” while the second half (D' to A') is on “Jesus.”[7] She suggests that the intention of the author in arranging the verses in a chiastical manner is christologically motivated; namely, it is a challenge for the readers to imitate faith demonstrated in the sufferings and the death of Jesus.[8] Horning’s contribution to the christological understanding of faith in Hebrews is to be taken seriously. However, I believe that the chiasm extends to verse 3. This alternative chiastic structure of 12:1–3 may be illustrated as follows:

A Τοιγαροῦν καὶ ἡμεῖς τοσοῦτον ἔχοντες περικείμενον ἡμῖν νέφος μαρτύρων, ὄψκον ἀποθέμενοι πάντα καὶ τὴν εὐπερίστατον ἁμαρτίαν

(Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight and the sin that clings so closely) (12:1a),

B δι᾿ ὑπομονῆς τρέχωμεν τὸν προκείμενον ἡμῖν ἀγῶνα

(and let us run with perseverance the race that is set before us) (12:1b)

C 12:2

1 ἀφροῶντες εἰς τὸν τῆς πίστεως ἀρχηγὸν καὶ τελειωτὴν ᾿Ιησοῦν

(looking to Jesus the pioneer and perfecter of our faith),

2 ὃς ἀντι τῆς προκειμένης αὐτῷ χαρᾶς

(who for the sake of the joy that was set before him)

3 ὑπέμεινεν σταυρὸν

(endured the cross),

2' αἰσχύνης λαταφρπμήσας

(disregarding its shame),

1' ἐν δεξιᾷ τε θρόνου τοῦ θεοῦ κεκάθικεν

(and has taken his seat at the right hand of the throne of God).

B' ἀναλογίσασθε γὰρ τὸν τοιαύτην ὑπομεμενηκότα ὑπὸ ὑπὸ τῶν ἁμαρτωλῶν εἰς ἐαυτόν ἀντιλογίαν

(Consider him who endured such hostility against himself from sinners) (12:3a),

A' ἵνα μὴ κάμητε ταῖς ψυχαῖς ὑμῶν ἐκλυόμενοι

(so that you may not grow weary or lose heart) (12:3b).

In this proposed chiastic structure, outer sections A and A' complement each other conceptually; while section A speaks of being surrounded by so great a cloud of witnesses and putting off the burden and the sin, section A' exhorts the readers not to grow weary or fainthearted (A'). In other words, section A' shows the reason for the description in section A. The parallelism of sections B and B' may be demonstrated in two ways. First, both sections are related to each other by the idea of endurance (ὑπομονῆς in B and ὑπομεμενηκότα in B'). Second, the thought of “contest” (ἀγῶνα) in section B is parallel to “opposition” (ἀντιλογίαν) in B'.[9] The phrase “the contest which lies before” in B refers to the hardships the readers were facing at the time of writing the letter (cf. 10:32–34). The “opposition” in B' refers to the persecution and the hardship which Jesus endured during the Passion week. This is supported by the explicit mention of σταυρός in 12:2. A comparison of the points between sections B and B' indicates that they may be regarded as parallel passages. Through these parallel thoughts the author indicates that believers must run the race with endurance (B) as they consider the one (i.e., Jesus) who endured such hostility by sinners against himself (B'). In other words, sections B and B' may be considered an appeal for the readers to imitate Jesus who had run the race before them. In this sense, Jesus is regarded as the model of faith for believers.

The center section (C) focuses on Jesus and his accomplishment. After a brief exhortation to fix their eyes on Jesus, the author proceeds to describe who Jesus is, and what he has done for believers.[10] In the proposed chiasm of 12:1–3 I have suggested that the center section (12:2; C) is also chiastically arranged. Sections 1 and 1' complement each other in that the founder (ἀρχηγός) and the perfecter (τελειωτής) of faith (i.e., Jesus) is the one who is seated at the right hand of the throne of God. These outer sections also suggest why the readers must fix their eyes on Jesus: it is because he is at the right hand of the throne of God. Sections 2 and 2' may be considered parallel because 2' (despising the shame) is a further explanation of 2 (instead of the joy set before him).[11] The language used in these sections has a clear reference to the suffering and crucifixion of Jesus. An examination of sections 1/1' and 2/2' indicates that the author considers Jesus as the model and the object of faith. The christological aspect of faith is more evident in section 3. This middle section, which is the center point of the small chiastic structure in section C, indicates that Jesus endured the cross. It may be said that section 3 is the center of the entire chiastic structure of 12:1–3. The main idea of 12:2 is that believers ought to fix their eyes on Jesus, the founder and the perfecter of faith, who endured the cross. Then what might be the author’s purpose in placing the reference to “the cross” in the center of section 12:1–3? It appears that he has a theological motivation in having designed the structure this way. Section C, and more specifically section 3, is placed in the center to imply that Christ and his death on the cross is the basis for the readers to run the race with endurance. Through this literary device the author implies that the exhortation in 12:1–3 is christologically oriented.

2. The meaning of ἀρχηγός and τελειωτής

Next, the christological orientation of faith in Hebrews can be shown from the use of the terms ἀρχηγός and τελειωτής in 12:2. The word ἀρχηγός in the LXX and non-biblical literature has basically two different meanings: (1) leader or ruler; (2) originator, founder, or pioneer (i.e., one who begins something as first in a series to give the impetus).[12] Understanding ἀρχηγός as the former sense leads to the conclusion that Jesus is the model of faith, but, taking it in the latter sense, the conclusion that Jesus is the object of faith.

Hamm argues that ἀρχηγός in 12:2, with the racing image of the context, denotes Jesus as the “leader” as in 2:10. In other words, Jesus is the leader because he is the forerunner as stated in 6:20. For this reason he contends that Jesus is portrayed as the model or the exemplar of our faith.[13] As for the meaning of τελειωτής, Hamm argues that the phrase, “τὸν τῆς πίστεως… τελειωτήν” should be translated, not as “perfecter of our faith,” but as “perfecter of faith.”[14] He believes that while the reference to “perfecter of our faith” is limited to believers in the new covenant, the phrase “perfecter of faith” encompasses the saints both in the Old and the New Testament. In other words, Jesus is the perfecter of faith in the sense that he models to perfection the imperfect faith exemplified by the Old Testament saints mentioned in Heb 11, who as models of faith would not be perfected without us (11:40).[15] Hamm also argues that the combination of the two words (i.e., ἀρχηγός and τελειωτής) gives the sense that Jesus is the beginner and the finisher of Christian faith, making him the enabler of faith.[16] Thus he concludes that Jesus is the model and enabler of faith.

However, an examination of the term ἀρχηγός in Hebrews reveals that Jesus is regarded not only as the enabler and model of faith, but also as the object of faith for believers. The word is used four times in the New Testament (Acts 3:15; 5:31; Heb 2:10; 12:2). An analysis of the context of these passages indicates that the word is always used in association with the salvific work of Christ. It is used in contexts which describe the death and resurrection or exaltation of Jesus.[17] More specifically, in Hebrews the word is used to refer to Jesus not only as the model of faith, but also as the founder of salvation (i.e., the object and content of faith). In 2:9 the author mentions that Jesus was crowned with glory because of the suffering of death. This is clearly a reference to the death, resurrection, and exaltation of Jesus in his earthly life. In addition, the use of the word salvation (σωτηρία) in 2:10 further supports that Jesus is viewed as the object of faith. The word σωτηρία occurs seven times in Hebrews (1:14, 2:3, 2:10, 5:9, 6:9, 9:28, 11:7). In 11:7 it is used in reference to the physical deliverance of Noah and his family. However, in the rest of the passages, the word denotes the spiritual salvation. For this reason Scott suggests that the ἀρχηγός of salvation has the sense of the ἀρχηγός of the new age. That is to say; Jesus is the one “through whose sufferings (the ‘birth pangs of the Messiah’) the new age becomes a reality and whose personal honor and glory, which is shared with ‘his sons,’ is a major characteristic of it.”[18] In this sense, it is reasonable to understand that the phrase “ἀρχηγός of salvation” is the author’s way of expressing Jesus as the object of faith for believers, not simply the model of faith.

The aspect of Jesus being the object of faith can also be demonstrated from the use of ἀρχηγός in 12:1–2. In this passage, the author employs the image of athletes who run the race in the stadium, and exhorts the readers to run the race with endurance. An examination of these verses reveals that Jesus is viewed not only as the enabler and model of faith, as Hamm suggests, but also as the object of faith for believers. One should be reminded that the author has not forgotten the discussion of Jesus’ humanity and his high priesthood in the previous chapters. “His attainment of exaltation glory by way of faithful obedience in suffering was unprecedented and determinative.”[19] Since Christ has paved a perfect way of faith by his high priestly work, his faith is qualitatively, not simply quantitatively, greater than the faith of the Old Testament saints.[20] This means that, while the author gives examples of faith in chapter 11, he has something else in mind in 12:1–3, in addition to presenting him as the model of faith. The titles of Jesus as ἀρχηγός and τελειωτής circumscribe the dual aspects of the saving work of Jesus Christ: he is the ἀρχηγός (the founder) in the sense that he started eternal salvation for his people; and τελειωτής (perfecter) in that he will see them through to finish the course.[21] Looking at this verse from the soteriological point of view, it can be said that Jesus is the object of faith in Hebrews even if it does not have the Pauline notion of faith (i.e., trust in Jesus for salvation). Moreover, the latter part of 12:2 also supports that the term ἀρχηγός has the idea of Jesus as the object of faith in a soteriological sense. The author uses the word “cross” (σταυρός) in this verse, which is the only explicit reference to this word in Hebrews.[22] Coupled with the use of αἰσχύνης (shame), the author points to the suffering of the death of Jesus. The reference to “seated at the right hand” corresponds to “crowned with glory and honor” in 2:9.[23] In other words, the word ἀρχηγός in 12:2 has the idea of “making the transition from the past to the present and contrasting former suffering with the present honor.”’[24] The term must be understood in relation to the high priestly doctrine of Hebrews. The description in 12:2 is clearly the expression of humiliation (i.e., in the days of his flesh in 2:7) and exaltation of Jesus, the high priest (i.e., having been made perfect in 2:9). The theme of humiliation and exaltation indicates that Jesus should be taken as the object of faith (i.e., source of eternal salvation, 5:9) as well as the model for imitation.[25]

3. The concept of endurance

The idea of Jesus being the object of faith can also be demonstrated from the author’s use of the concept of endurance in 12:1–3. One recurring idea in 12:1–3 is the thought of endurance (ὑπομονῆς, 12:1; ὑπεμεινεν, 12:2; ὑπομεμενηκότα, 12:3). The endurance exemplified by Jesus is placed side by side with that of the readers. This seems to be intentional: the author deliberately sets the christological teaching in parallel with the parenesis to indicate that the exhortation to endure trials by faith is christologically oriented: namely, Jesus is both the model and the object of faith. Even though faith in Hebrews is not expressed in terms of “faith in Jesus” or “trust in Christ,” it is so intimately related to the work of Christ that one cannot discuss the concept of faith without dealing with the doctrine of Christology. Faith in Hebrews is directly related to the sacrificial death of Jesus on the cross as in the Pauline literature. Thus it may be argued that, even in Hebrews, Jesus ought to be regarded not only as the model of faith for believers, but also as the object of faith for them.[26]

4. The concept of hymn

There is yet another literary form in 12:2 which may also support the claim that faith in Hebrews is christologically oriented. Some scholars consider the possibility that 12:2a belongs to the category of hymns, which were considered a form of confessional formula that expressed the basic elements of the early church’s faith.[27] Gloer nicely compiles the sixteen criteria for determining the presence of hymns in the New Testament.[28] An examination of 12:2b shows that many of these criteria are present in this verse. Some of the examples may be demonstrated as follows: (1) there is a presence of the relative pronoun ὅς: this characteristic is also found in Eph 2:14–16, Phil 2:6, Col 1:15, and 1 Tim 3:16; (2) there is a presence of the participles: in the present verse the author employs two participles (προκειμένης; καταθρονήσας); this style is observed elsewhere in Eph 2:14–16, 1 Tim 3:16; (3) content of material exhibits the basic elements of Christology: incarnation (instead of the joy set before him, cf. Phil 2:6); crucifixion (endured cross, cf. Phil 2:8); shameful death (despising the shame, cf. Phil 2:8); and exaltation (he is seated at the right hand of the throne of God, cf. Phil 2:9–11); (4) there is evidence of chiasm, which I have already demonstrated through a careful analysis.[29]

The identification of the criteria above suggests that 12:2b may have been a creedal statement in the form of a hymn.[30] Then what is the implication of this study? If this verse may be correctly identified as a hymn in the early church, then the author’s use of it is significant. His intention may have been to highlight the importance of Christology in the discussion of faith in 12:1–13. This is another piece of evidence which strengthens the argument that faith in Hebrews is christologically oriented (i.e., Jesus is viewed as the object of faith for Christians).

III. Exegesis of 12:4-13

I am also inclined to consider that the second part of 12:1–13, namely, 12:4–13, has a chiastic arrangement. This may be illustrated as follows:

A Statement of fact: you have not resisted to the point of shedding blood in fighting against the sin (12:4).

B The necessity of discipline: the Lord disciplines whom he loves (12:5–6).

C Discipline for purpose: it is because you are his sons (12:7–8).

D Comparison between the discipline of the physical father and that of the Father of the spirits (12:9).

C' The purpose of discipline: it is for the purpose of sharing his holiness (12:10).

B' The necessity of discipline: it produces peaceful fruit of righteousness for those who have been trained by it (12:11).

A' Exhortation: therefore, strengthen the weak parts of your body and make straight paths for your feet (12:12–13).

According to this proposed chiastic structure, the center section (D) stresses that the readers must be subject to the discipline of the Father by employing an a fortiori argument: if we respected our earthly fathers who trained us, how much more shall we not be subject to the Father of the spirits and live?[31] The expression καὶ ζήσομεν (and shall we live?) emphasizes the importance of willing submission to God.[32] It also recalls 10:38, in which the author states, “but my righteous one shall live by faith.” Since both 10:38 and 12:9 are in the context of suffering endurance by faith, it may be said that discipline is also related to the concept of faith. Sections C and C' show an indication of parallelism because (1) both passages make a comparison between an earthly father and the spiritual Father, and (2) both passages use the word related to “partakers” (i.e., μέτοχοι in 12:8; μεταλαβεῖν in 12:10). An analysis of these two passages suggests what the purpose of discipline is: the readers have become partakers of discipline (C) in order that they may partake the holiness of God (C'). Sections B and B' show the signs of parallelism as follows. First, the description of 12:11 (B') recalls the content of the forgotten aspect of discipline mentioned in 12:5–6 (B). In other words, the forgotten aspect is that every discipline for the present time is not joyful, but sorrowful. Second, the negative aspects of discipline described in 12:5–6 (e.g., ἐκλύω [faint]; ἐλέγχω [reprimand]; μαστιγόω [scourge]) explain why all discipline for the present time does not seem to be joyful, but sorrowful. Third, while section B addresses the negative aspect of discipline, section B' further describes the positive benefit of it (i.e., it yields the peaceful fruit of righteousness for those who have been trained by it). Sections A and A' form the introduction and the conclusion of 12:4–13, respectively. They may be considered parallel to each other because strengthening the weak parts of the body (A') is a necessary part of resisting sin (A).

A brief examination of the structure of 12:4–13 suggests that the passage is to be regarded as a unit. However, one must not forget that 12:4–13 is a continuation of the author’s exhortation to endure hardship in the Christian race in 12:1–3. This is indicated by the use of the verb ἐκλύω (μὴ… ἐκλυόμενοι, v. 3; μηδὲ ἐκλύου, v. 5).[33] As a sub-unit of the parenetic section of 12:1–13, it further calls for the readers to endure the discipline. While the emphasis of 12:1–3 is on the necessity of endurance in running the race by fixing their eyes on Jesus who endured the cross, the stress of 12:4–13 is placed on the necessity of disciplinary sufferings in the race. Thus it is clear that 12:4–13 speaks of a characteristic of faith: faith involves enduring disciplinary sufferings.

Then how is this characteristic of endurance related to Christ? Is this quality merely an ethical element without any relationship to Christology? An examination of the immediate context of 12:1–3 has already revealed that the quality of endurance is christologically oriented: Christ is both the object and the model of faith for believers. In addition, a consideration of the broader context of 10:32–12:13 suggests that the aspect of faith described in 12:4–13 (i.e., endurance) is christologically motivated. This may be illustrated as follows:

A  An exhortation to endure hardships by faith (10:32–39).

B Exemplars of faith who endured hardships by faith from the Old Testament (11:1–40).

B' A supreme example from the founder and the perfecter of faith who endure sufferings on the cross (12:1–3).

A' An exhortation to endure disciplinary sufferings by faith (12:4–13).

Section A exhorts the readers to endure persecution in two ways: first, by reminding them to recall the former days when they had endured sufferings (10:32–34); second, by pointing out their lack of perseverance at the time the letter was written (10:35–39). It appears that 10:36–39 corresponds well with 12:4–13 thematically. In fact, the language in both passages is so similar that the letter would proceed quite smoothly even without 11:1–40 and 12:1–3.[34] Vanhoye rightly indicates that 10:36–39 announces the theme that will be discussed in 11:1–12:13.[35] The author especially cites Hab 2:4 (LXX) in 10:38 to set the tone for the following section. The exemplars of faith in 11:1–40 and the supreme example of faith in 12:1–3 are a further explanation of the phrase, “but my righteous one shall live by faith” (10:38a). The exhortation to endure disciplinary sufferings in 12:4–13 is the theme developed from 10:38b, which states, “and if he draws back, my soul will take no pleasure in him.” The repeated use of παιδεύω (12:6, 7, 10) and παιδεία (12:5, 7, 8, 9, 11) corresponds to the negative statement in 10:38b. A comparison of sections A and A' makes it evident that the two passages are rhetorically parallel. Both 10:36–39 and 12:4–13 emphasize the necessity for the readers to endure the trials they were facing. As for the center of the chiasm (B and B'), the author illustrates the principle of necessity for endurance through the exemplars of faith in the Old Testament (B). The extended illustration is balanced with the example of endurance displayed by Jesus (B').

Then what is the significance of this chiastic structure in 10:32–12:13? It is to be noted that, with the outer sections alone (A and A'), the author has stressed the importance of accepting suffering because it is the fate of the pilgrim (12:12).[36] It seems evident, however, that the author intentionally placed 11:1–40 and 12:1–3 in the center (B and B') to imply that the exhortation to endure sufferings in sections A and A' is both christologically and eschatologically oriented. The exemplars of faith in the Old Testament were able to endure trials, hardships, and persecutions because they looked forward to the fulfillment of God’s promise (i.e., Jesus). The eschatological outlook of faith finds its fulfillment in Jesus. In other words, their faith was prospective in that they looked forward to the fulfillment of God’s promise in Jesus. In this sense, their faith may be regarded as having been christologically oriented. Likewise, the faith of those who are under the new covenant is retrospective in that they look back to Jesus who endured sufferings. In this sense, it may be said that Jesus is both the model and the object of faith. At the same time, their faith is regarded as prospective because they still are looking forward to the final fulfillment of God’s promise in the ultimate sense (12:26–27; 13:14). In light of the eschatological fulfillment of the promise of God, the readers are exhorted to run the race with endurance by fixing their eyes on Jesus, the founder and the perfecter of faith (12:1–3; 4–13). Thus it may be concluded that faith in 12:1–13 is both christologically and eschatologically oriented.

IV. Exegesis of 12:14-29

Vanhoye suggests that the parenetic section of 12:14–29 is divided into three subsections: (1) 12:14–17; (2) 12:18–24; and (3) 12:25–29.[37] Likewise, Lane recognizes these three divisions and proposes that they can be arranged chiastically as follows:

A Exhortation (12:14–17)

B Exposition (12:18–24)

A' Exhortation (12:25–29)[38]

He asserts that these “three paragraphs are unified by a hortatory appeal to material drawn from the OT to warn the recipients of the awful consequences of showing contempt to God.”[39] Both Vanhoye and Lane have made helpful observations in recognizing these three divisions. However, a closer look at this passage reveals that section B can be divided into two parts: 12:18–21 and 12:22–24. This division is marked by οὐ in verse 18 and ἀλλά in verse 22.[40] In 12:18–21 the emphasis is placed on drawing near to God under the old covenant; in 12:22–24 the author emphasizes drawing near to God under the new covenant. Lane’s proposed chiasm may be modified as follows:

1 Exhortation: Do not fail to obtain the grace of God (12:14–17).

2 You have not come to Mount Sinai (12:18–21).

2' You have come to Mount Zion (12:22–24).

1' Exhortation: Do not refuse him who is speaking (12:25–29).

1. Discussion of the outer sections (1 and 1')

In this proposed chiastic structure I will demonstrate that faith in Hebrews is christologically oriented. To begin with, section 1 begins with an exhortation to pursue peace with all men (εἰρήνην) and sanctification (ἁγιασμόν) (12:4). Grammatically speaking, both εἰρήνην and ἁγιασμόν are related to the verb διώκετε. Some scholars consider that εἰρήνη is to be understood in a subjective sense as referring to an inner-communal harmony.[41] However, the word has a soteriological sense in Hebrews. For example, the author notes that Rahab received the spies in peace (μετ᾿ εἰρήνης) (11:31). Her reception of spies with peace is considered an act of faith. Since Rahab and all her household were delivered because of her act of faith, εἰρήνη here may have a soteriological implication. Likewise, the use of εἰρήνη in 13:20 has a soteriological sense. In that verse the phrase “the God of peace” (ὁ θεὸς τῆς εἰρήνης) is related to bringing back our Lord Jesus from the dead by the blood of the eternal covenant. In the present context also εἰρήνη carries a soteriological meaning. This word is used along with ἁγιασμός. The author indicates that without ἁγιασμός no one will see the Lord. It is not clear whether the Lord here refers to God the Father or Jesus. It is possible that the author has both in mind.[42] In either case ἁγιασμός in association with τὸν κύριον has a soteriological significance. Thus it is reasonable to argue that εἰρήνη in 12:14 has the sense of the eschatological salvation.[43] Moreover, the preposition μετά in 12:14 has the meaning of “in company with.”[44] Therefore, this verse should be understood as the author’s exhortation to pursue the eschatological salvation along with all believers. The exhortation to pursue peace and sanctification has a Christological implication.

This Christological aspect is further reinforced by the participial clause ἐπισκοποῦντες in 12:15–16, which may be illustrated as follows:

Εἰρήνην διώκετε μετὰ πάντων καὶ τὸν ἁγιασμόν

(Pursue peace and sanctification in company with all men)

οὖ χωρὶς οὐδεὶς ὄψεται τὸν κύριον

(without which no one will see the Lord) (12:14),

ἐπισκομοῦντες

(seeing to it that)

μή τις ὑστερῶν ἀπὼ τῆς χάριτος τοῦ θεοῦ

(no one comes short of the grace of God),

μή τις ῥίζα πικρίας ἄνω φύουσα ἐνοχλῇ

(no root of bitterness which springs up causes trouble)

καὶ δι᾿ αὐτῆς μιανθῶσιν πολλοί

(and through it many be defiled (12:15),

μή τις πόρνος ἢ βέβηλος ὡς ᾿Ησαῦ

(there be no fornicator or godless one as Esau),

ὃς ἀντὶ βρώσεως μιᾶς

ἀπέδετο τὰ πρωτοτόκια ἑαυτοῦ

(who sold his own birthright for one meal) (12:16).[45]

In this diagram the exhortation to pursue peace and sanctification is expressed in a negative tone, which is indicated by μή τις. Among these expressions the phrase “grace of God” (τῆς χάριστος τοῦ θεοῦ) is significant. The phrase is similar to the Pauline use. It may refer to either divine aid that is made available through Christ, or final eschatological salvation which the readers look forward to in the future.[46] In either sense, the author’s exhortation in 12:14 is christologically oriented. Moreover, this christological emphasis is also suggested by the idea of apostasy. In 12:16 the author introduces the story of Esau, who sold his birthright for a single meal. This verse is further explained by γάρ in verse 17. That is, the experience of Esau described in v. 17 is the ground of the concern expressed in the previous verse.[47] It is clear that the illustration of Esau in the Old Testament (cf. Gen 25:33–34; 27:30–40) is used to warn the readers to guard against sinning. In vv. 16 and 17 the author clearly points out that Esau’s sin is that of apostasy (i.e., he was rejected; he found no chance to repent). For the author, not pursuing peace and holiness means falling from the grace of God and ultimately falling into the danger of committing the sin of apostasy. It is regarded as not trusting Jesus Christ for their salvation. Thus these verses make it clear that the author has Jesus as the object of faith. In this sense, it may be said that the faith described in this section has a christological orientation.

The idea of apostasy which was introduced in 12:13–17 is more specifically described in 12:25–29 (section 1'). The basic form of 12:25–29 may be classified as parenetic midrash. In this passage the author employs the midrash to materialize the authority of the biblical text for the readers’ situation.[48] Section 1 (12:14–17) is parallel to section 1' (12:25–29) at the conceptual level. The expression “seeing that no one comes short of the grace of God” (v. 14) is similar to “watch out that you do not refuse the one who speaks” (v. 25). Esau’s negative example of having failed to obtain the grace of God in 12:15–17 corresponds to the peril of falling away from God’s grace by the readers in 12:25–29. From this evidence it is reasonable to conclude that sections 12:14–17 and 12:25–29 are chiastically arranged. In 12:25–29 the author solemnly warns the readers not to refuse him who is speaking. The imperative form βλέπετε in 12:25 is also used in 3:12. This use is deliberately intended by the author to call attention to the exhortation in 3:12–19, which warns the readers against falling into apostasy (i.e., falling away from the living God). The verb παραιτέομαι, which is used in 12:19, reappears in 12:25. In v. 19 the word denotes “to ask” or “to request.” However, in v. 25 the meaning of the verb is radically different; when this verb is accompanied by a person (with accusative case), it means “to reject or refuse someone.”[49] It carries the connotation of a willful and deliberate rejection of the one who speaks. Thus the author clearly indicates that he is warning against the dire consequences of apostasy.

The theme of apostasy is further explicated by reminding them of the severity of God’s judgment through the use of an a fortiori argument. The author argues that if the wilderness generation was not able to escape the judgment of God, who warned them on earth when they rebelled against him, how much less shall we be able to escape his judgment if we reject him who warns from heaven. The context of 3:7–4:13 makes it clear that the Israelites were not able to enter God’s rest because of their unbelief (cf. 3:11, 18, 19; 4:3, 5). The author’s use of an a fortiori argument is further developed by emphasizing the severity of judgment: from Mount Sinai his voice shook the earth, but in the eschatological judgment he will shake both heaven and earth (12:26–27; cf. Hag 2:6). What then is the implication of the author’s argument? He is clearly indicating that the consequence of refusing to listen to God who spoke through his Son under the new covenant (i.e., in these last days) will be much more severe than the consequence Of disobedience under the old covenant.

In this final warning section it is not immediately clear whether faith in Hebrews is christologically oriented because the author does not use obvious terms, such as Jesus, Christ, or the Son. However, the idea of Jesus being the object of faith is expressed in terms of listening to God’s word. Throughout the epistle the word of God is considered the object of faith in Hebrews. For example, 1:1–2 mentions that in these last days God has spoken through his Son; in 2:1–4 the readers are warned to pay closer attention to what they heard (i.e., the message of salvation); in 4:12, after exhorting the readers to enter God’s rest by reminding them of the consequence of rebelling against God’s word, he reiterates the importance of it (i.e., for the word of God is living and active…). Likewise, in 10:25–29 the content of faith is expressed in relation to the word of God. Thus it is evident that the exhortation to be obedient to the word of God is the author’s way of expressing that faith in Hebrews is christologically motivated. This point will become more evident in the ensuing discussion of 12:18–24.

2. Discussion of the center sections (2 and 2')

It has already been revealed from the discussion of the structure of 12:14–29 that 12:18–24 is the center of the chiasm, which indicates that it is the main point that the author wants to emphasize. It is my opinion that the author intentionally placed this passage in the center of 12:14–29 for rhetorical purposes to indicate that the exhortation not to reject God’s word both in 12:14–17 (section 1) and 12:25–29 (section 1') is christologically oriented. This center section reminds the readers of the reality of their spiritual journey; they have not come to Mount Sinai under the old covenant (section 2), but to Mount Zion, the city of the living God under the new covenant (section 2').

The contrast between 12:18–21 and 12:22–24 is signaled by ἀλλά in v. 22. This structural marker clearly shows that the author intends to draw the contrast between coming to God under the old covenant and under the new covenant. Among many counterpoints, there is a contrast of the central figure; in the first half it is Moses and in the second half, Jesus. This fact emerges toward the end in each section (i.e., v. 21 in the first half; v. 24 in the second half)…[50] The author intentionally sets these figures toward the end of each section to point out the climax of his point.[51] Then what is the point of this passage? The contrast between Moses and Jesus clearly shows that the central point of discussion of 12:14–29 is none other than Jesus himself. In other words, the chiastic arrangement in 12:14–29 is the author’s own way of saying that the exhortations in 12:14–17 (section 1) and 12:25–29 (section 1') are based on Jesus, the mediator of the new covenant. The exhortations, such as “pursue peace and holiness” (12:14), “do not fall short of the grace of God” (12:15), and “do not refuse the one who is speaking” (12:25) are different ways of stating not to forsake Jesus, the high priest of the new covenant. Moreover, the expression “sprinkled blood” is a clear reference to the sacrifice of Christ on the cross. In this sense, the concept of faith in 12:14–29 has Jesus as its object. Thus it can be deduced that faith in Hebrews is christologically oriented.

V. Summary and Conclusion

An examination of 12:1–29 suggests that in Hebrews Jesus is depicted both as the model and the object of faith for the readers. The author shows the christological aspect of faith by placing his conceptual ideas in strategic locations of the chiastic structures in different passages to emphasize his main point. In 12:1–3 the author employs chiasm to indicate that Jesus is both the model and object of faith by placing the ethical element of faith (i.e., steadfastness) around the sufferings, crucifixion, and the ascension of Jesus. Moreover, an examination of the meaning of ἀρχηγός and τελειωτής, the concept of endurance, and the use of the christological hymn shows that Jesus is regarded as both the model and the object of faith.

In 12:4–13 the author emphasizes the necessity of disciplinary sufferings in the Christian race. In this section the author does not mention Jesus in describing the quality of enduring disciplinary sufferings. However, the use of chiasm in the broad context of 10:32–12:14 suggests that the exhortation to endure disciplinary sufferings by faith is christologically oriented. This conclusion is reached because the exemplars of faith from the Old Testament and the supreme example of Jesus are placed in the middle of the conceptual chiasm in 10:32–12:13.

In 12:14–29 the author continues to employ chiasm to emphasize that faith in Hebrews is christologically oriented. In the outer section the exhortation to pursue peace and sanctification (12:14–17) is a warning against apostasy. This idea of apostasy is reinforced by the parallel passage (12:25–29), which is expressed in terms of refusing God’s word. In this passage the author indicates that the object of faith is the word of God. In other words, taking heed to God who spoke through his Son is essentially the same as listening to the Son himself. In this sense, it may be inferred that faith in Hebrews is christologically motivated. Moreover, the center of the chiasm (12:18–24) also shows that the exhortation not to refuse God’s word has a christological basis. In this passage the emphasis is placed on Jesus, the mediator of the new covenant. By using the chiastic structure the author lets the readers know that the exhortation not to reject God’s word in the outer sections is identical with the appeal not to reject Jesus, the high priest of the new covenant. In this sense, Jesus may be considered the object of faith for believers.

It is true that in Hebrews faith is not expressed in terms of “faith in Christ” or “to believe in Jesus” as in the Pauline literature. However, this does not mean that faith in Hebrews is replaced by a mere ethical category of steadfastness or endurance as Grasser contends. An analysis of Heb 12:1–29 reveals that the christological aspects of faith are not lacking. The author presents abundant evidence throughout this passage that Jesus is not only the model of faith, but also the object of faith for believers. Assuredly, faith in Heb 12:1–29 is christologically oriented.

Notes

1. Erich Grässer, Der Glaube im Hebräerbrief (Marburg: N. G. Elwert Veflag, 1965), 65–66.
2. Ibid., 79.
3. Ibid., 63.
4. Ibid., 190.
5. Ibid., 144. Other scholars also consider that faith in Hebrews has no christological orientation. For example, Goppelt asserts that “Christ was not the content, but ‘the pioneer and perfecter of our faith’ (12:2)” (Leonhard Goppelt, Theology of the New Testament [ed. Jürgen Roloff; trans. John Alsup; Grand Rapids: Eerdmans, 1981], 2:263). Lindars also argues that faith is primarily a matter of following the example of Jesus (Barnabas Lindars, The Theology of the Letter to the Hebrews [Cambridge: Cambridge University Press, 1991], 113). According to these scholars who hold the ethical view of faith in Hebrews, Christ is considered merely as a model for the Christian’s faith. In other words, faith in Hebrews is reduced to a virtue of endurance or steadfastness without any reference to Christ being the object of faith for believers.
6. C. F. D. Moule, review of Grasser, Der Glaube im Hebräerbrief, JTS 17 (1966): 148.
7. E. B. Horning, “Chiasmus, Creedal Structure, and Christology in Hebrews 12:1–2, ” BR 23 (1978): 40-41.
8. Ibid.
9. Albert Vanhoye, La Structure Littéraire de L’Epitre aux Hébreux (Paris: Desclée de Brouwer, 1963), 197.
10. Lane points out that “the use of the simple personal name ‘Jesus’ shows that the accent is upon His humanity, and especially His endurance of pain, humiliation, and the disgrace of the cross” (William L. Lane, Hebrews 9–13 [WBC 47B; Dallas: Word Books, 1991], 410).
11. There are two ways of interpreting ἀντί: (1) for the sake of, and (2) instead of. If the prepositional phrase refers to ἐν δεξιᾷ τε τοῦ θρόνου τοῦ κεκάθικεν, then (1) is a better choice. However, if the phrase refers to αἰσχύνης καταφρονήσας as I suggested, then (2) makes better sense. See N. Turner, Grammatical Insights into the New Testament (Edinburgh: T&T Clark, 1965), 172–73.
12. BAGD, 112.
13. Dennis Hamm, “Faith in the Epistle to the Hebrews: The Jesus Factor,” CBQ 52 (1992): 287.
14. Ibid., 280.
15. Ibid., 287.
16. Ibid.
17. Paul Ellingworth, The Epistle to the Hebrews: A Commentary on the Greek Text (NIGTC; ed. I. Howard Marshall and W W. Gasque; Grand Rapids: Eerdmans, 1993), 160.
18. J. Julius Scott, “Archegos in the Salvation History of the Epistle to the Hebrews,” JETS 29 (1986): 50.
19. Lane, Hebrews 9–13, 412.
20. David Peterson, Hebrews and Perfection: An Examination of the Concept of Perfection in the “Epistle to the Hebrews’ (SNTSMS 47; Cambridge: Cambridge University Press, 1982), 173.
21. William Manson, The Epistle to the Hebrews: A Historical and Theological Reconsideration (London: Hodder and Stoughton, 1951), 83.
22. Lane, Hebrews 9 13, 414.
23. Thomas Wiley Lewis III, “The Theological Logic in Hebrews 10:19–12:29 and the Appropriation of the Old Testament” (Ph.D. diss., Drew University, 1965), 119.
24. Scott, “Archegos in the Salvation History of the Epistle to the Hebrews,” 50.
25. Delling also expresses a similar view. He states, “Yet Jesus is also ἀρχηγὸς τῆς πίστεως in the sense that as the first man He gave an example of faith in God, that by His death he ‘fulfilled’ this faith in God’s unconditional love and its overcoming of the barrier of sin, and that He thereby gave this love concrete and once-for-all actualisation in the history of salvation” (Gerhard Dellhag, “ἀρχηγὸς,” TDNT 1:488).
26. For the importance of the chiasm to the theological understanding of Heb 12:1–2, see Horning, “Chiasmus,” 45–46. Black also, realizing the importance of the structure in the interpretation of this passage, makes note that 12:1–2 “have usually been interpreted by commentators who were unaware of this structure and thus did not ask what it meant.” See Black, “A Note on the Structure of Hebrews 12:1–2, ” Bib 68 (1987): 547.
27. W. Gloer, “Homologies and Hymns in the New Testament: Form, Content and Criteria for Identification,” PRSt 11 (1984): 116.
28. Ibid., 124-29.
29. Black identifies nine criteria of hymnal formula in 12:2b based on the work compiled by Groer. See Black, “A Note on the Structure of Hebrews 12:1–2, ” 548–49. I have identified the four most important criteria with the help of his work.
30. Horning also considers 12:2b to be a creedal formula (“Chiasmus,” 40).
31. The phrase “the Father of the spirits” (τῷ πατρὶ τῶν πνευμάτων) is a Jewish traditional formula used primarily of God’s relationship to the angelic world. However, in the present context it is likely that the formula is used in the anthropological sense. See Harold W. Attridge, The Epistle to the Hebrews (Hermeneia; Philadelphia: Fortress Press, 1989), 363.
32. Lane, Hebrews 9–13, 424.
33. Ibid., 417.
34. Michael R. Cosby, The Rhetorical Composition and Function of Hebrews 11: In Light of Example Lists in Antiquity (Macon, Ga.: Mercer University Press, 1988), 85.
35. Vanhoye, La Structure, 182.
36. James W. Thompson, The Beginnings of Christian Philosophy: The Epistle to the Hebrews (CBQMS 13; Washington, D.C.: Catholic Biblical Society of America, 1982), 77.
37. Vanhoye, La Structure, 205–10.
38. Lane, Hebrews 9-13, 447.
39. Ibid.
40. George H. Guthrie, The Structure of Hebrews: A Text-Linguistic Analysis (NovTSup 78; Leiden: E. J. Brill, 1994), 133.
41. Attridge, The Epistle to the Hebrews, 367. See also F. F. Bruce, The Epistle to the Hebrews (NICNT; Grand Rapids: Eerdmans, 1964), 364.
42. Ellingworth, The Epistle to the Hebrews, 663.
43. W. Foerster, “εἰρήνη,” in TDNT 2:412–13. See also Lane, Hebrews 9–13, 449.
44. Bauer, Lexicon, 508.
45. The translation of the passage is my own.
46. Attridge, The Epistle to the Hebrews, 197.
47. Lane, Hebrews 9–13, 456.
48. Ibid. 447.
49. BAGD, 616.
50. Ellingworth, The Epistle to the Hebrews, 669.
51. Ibid.