33

CHRISTOLOGY, CHIASM, AND THE CONCEPT

OF FAITH IN HEBREWS 10:19-39
VICTOR (SUNG-YUL) RHEE*
In recent years some scholars have proposed that, while Pauls concept of
faith has Jesus as its object in a soteriological sense, Hebrews lacks the idea
of Jesus being the object of faith. However, a close examination of Hebrews
10:19-39 demonstrates that the author of Hebrews has Jesus as the object of
faith for believers, even if it is not expressed in terms of faith in Christ.

1. Introduction
Does faith in Hebrews have Jesus as the object of faith (i.e., faith
in Jesus, or believing in Jesus) as in the Synoptic gospels and Pauline
literature? A survey of literature in Hebrews indicates that opinions are
divided on this issue. For example, Erich Grsser contends that faith in
Hebrews, unlike Pauline epistles, is not directed to Jesus in any sense. He
believes that faith in Hebrews is transformed from a soteriological, personal reference into an ethical category of steadfastness.1 Likewise, Goppelt recognizes the difference between the Synoptic Gospels and Hebrews
and argues that, while faith assumed a soteriological function precisely
in the Synoptic Gospels (i.e., the faith that saves was the fundamental
living-out of repentance), faith in Hebrews appears as the consequence
of repentance (i.e., orientation toward God and his promise). Goppelt
does not state that the Christological content of faith is replaced by an
ethical category of steadfastness as Grsser does. Nevertheless, he claims
that in Hebrews Christ is not the content, but the subject of faith, in that
he is the preparer of the way to God and the high priest who intercedes
for believers before God.2 Based on these premises, he concludes that faith
* Victor (Sung-Yul) Rhee is associate professor of New Testament Language and
Literature, Talbot School of Theology, La Mirada, California. This material is excerpted
from my monograph that is published in Faith in Hebrews: Analysis within the Context of
Christology, Eschatology, and Ethics (New York 2001) and is used by permission.
1
E. Grsser, Der Glaube im Hebrerbrief (Marburg 1965) 63, 6566, 79. Other scholars
who hold to an ethical view of faith are: B. Lindars, New Testament Theology: The Theology of the Letter to the Hebrews (Cambridge 1991) 108; H.W. Attridge, The Epistle to the
Hebrews (Philadelphia 1989) 313.
2
L. Goppelt, Theology of the New Testament, trans. J. Alsup (Grand Rapids 1981) 2,
263.
Filologa Neotestamentaria - Vol. XVI - 2003, pp. 33-48
Facultad de Filosofa y Letras - Universidad de Crdoba (Espaa)

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Victor (Sung-Yul) Rhee

in Hebrews is holding firm to the promise of God, without having Jesus

as the soteriological reference.3
This essay will set forth the Christological orientation of faith in
Hebrews. It is my conviction that the author of Hebrews implies that
faith in Hebrews is Christological, namely, that the author of Hebrews
depicts Jesus as the object of faith for believers.
In discussing the theological concept of Christology and faith in
Hebrews 10:1939, it is quite important to incorporate the literary
structure used by the author of Hebrews. The author arranged this section
chiastically at the conceptual level as seen below:4
A Since we have Jesus as the high priest in the house of God, let us hold fast
to the confession of our hope without wavering, realizing that the Day is
drawing near (10:1925).
B

If we sin deliberately after having received the knowledge of the truth,

there no longer remains a sacrifice concerning sins, but a fearful expectation of judgment, and razing fire which will consume the adversaries
(10:2631).

A Indeed, you have endured sufferings in the past; therefore, do not throw
away the confidence which has a good reward, realizing that the Lord will
come and not tarry (10:3239).

In this proposed construction one can see that both layers A and A
express parallel thoughts (e.g., holding fast is parallel to not throwing
away the confidence; the Day is drawing near is equivalent to the
Lord will not tarry). The author appeals to the readers with positive
exhortation in both A and A. However, his admonition in the center
of the chiasm (B) has a negative tone. While the exhortation in A and
A is based on the coming of the Lord, the warning in B is based on
the judgment of God. This literary device of alternating the positive and
negative thoughts indicates that the author clearly intended the section of
10:1939 to be symmetrical at the conceptual level.5 Each section of the
chiasm may be summarized as follows: (1) exhortations to continue with

Goppelt, Theology, 265.

Each section of the chiasm is my own summary of the verses indicated above.
5
J. Bligh, Chiastic Analysis of the Epistle to the Hebrews (Heythrop 1966) 21, also
suggests that 10:19-39 is chiastically arranged. His proposed structure has many levels of
chiasm. Since he does not explain how each detailed level is arranged chiastically, it cannot
be confirmed for certain whether or not it is in fact arranged chiastically. This requires a
further investigation.
3
4

Christology, Chiasm, and the Concept of Faith in Hebrews 10:19-39

35

faith (10:1925); (2) consequence of abandoning Christ (10:2631); (3)

exhortation to persevere in faith (10:3239). I will analyze each of these
passages with one question in mind: Is the concept of faith in Hebrews
Christologically oriented? or more specifically, Is Jesus regarded as the
object (or content) of faith for believers?
2. Exhortations to Continue with Faith (10:1925)
In this first major section the author of Hebrews uses three independent
sentences for the purpose of encouraging the readers to remain in faith.
The hortatory nature of this passage is indicated by the use of the subjunctive mood in each of the main verbs in these verses (
in vv. 1922; in v. 23; in v. 24).6
A. Let Us Draw Near (10:1922). In the first exhortation (10:1922)
the author expresses faith in terms of drawing near () with
a true heart in assurance of faith. This point is evident from the grammatical construction of the passage, which may be illustrated as follows:
(1) , ,
,
, (Therefore, brethren,
having confidence to enter the holy place by the blood of Jesus, by a new
and living way which He inaugurated for us through the veil, that is, his
flesh (10:1920),
(2) (and [having] a great priest over
the house of God (10:21),
(let us draw
near with a sincere heart in full assurance of faith) (10:22a) - Main clause
(3) (having the
hearts sprinkled clean from an evil conscience) (10:22b)
(4) (and having our bodies washed
with pure water) (10:22c).7

6
The subjunctive mood expresses the hortatory idea in the first person plural. See F.
Blass, F. Debrunner, and R. W. Funk, Grammar of the New Testament and Other Early
Christian Literature, trans. R.W. Funk (Chicago 1961) 183.
7
I have added my own translation of these verses to separate the main clause from the
dependent clauses and to emphasize the participles used by the author of Hebrews.

36

Victor (Sung-Yul) Rhee

This diagram shows that the sentence structure of this passage is

artistically arranged, in such a way that the main point is in the middle,
with two participial clauses before and after it.8
In the main clause (10:22a) the author calls for the readers to respond
to God by faith: namely, to draw near with a true heart in assurance of
faith. The word (to draw near) should be understood as
an expression of the new relationship with God in Christ.9 This idea is
supported by the phrase . It indicates that drawing
near to God is the response of faith on the part of believers. The word
literally means supreme fullness.10 In Hebrews it is used
with reference to hope (6:11) and faith (10:22). In these two verses
has the meaning of full assurance. The phrase full assurance of faith, along with full assurance of hope, is a description
of the certainty and stability of Christians as a result of the work of
Christ which made it possible for them to remain loyal to him.11 The
relation of faith to hope is essentially identical. While fullness of hope
( ) expresses the goal of the Christian, fullness
of faith ( ) suggests the condition or means for it.12
Thus it can be concluded that the authors exhortation to draw near to
God is a clear call to be faithful to God.
One must also note that this exhortation to draw near with assurance
of faith (10:22a) is closely related to Christology. The above structure
reveals that the exhortation is surrounded by the doctrine of Christs
high priesthood in the beginning (vv. 1921) and the end (v. 22bc). In
the beginning part (vv. 1921), the author provides two reasons for the
readers to draw near to God by the use of the participle .
The first reason is that we have in entering the sanctuary by the blood of Jesus (vv. 1920). Delitzsch understands the word
in a subjective sense, rendering it joyful confidence or feeling

8
Please note that v. 21 does not have a participle in Greek text. However, it is obvious
that the participle is implied. For this reason I am considering this verse as a
participial clause. The word in the bracket is added to clarify the meaning.
9
D. Peterson, Hebrews and Perfection: An Examination of the Concept of Perfection
in the Epistle to the Hebrews, Society for New Testament Studies Monograph Series 47
(Cambridge 1982) 155.
10
G. Delling, , in G. Friedrich(ed.), Theological Dictionary of the New
Testament, tr. G. W. Bromiley (Grand Rapids 1968) 6, 310-1.
11
W.L. Lane, Hebrews 9-13, Word Biblical Commentary (Dallas, 1991), 286.
12
G.W. Macrae, Heavenly Temple and Eschatology in the Letter to the Hebrews,
Semeia 12 (1978) 193.

Christology, Chiasm, and the Concept of Faith in Hebrews 10:19-39

37

of confidence.13 However, a mere subjective understanding of the word

is inadequate. In the present context it has the meaning of the freedom
of access to God or the authority to enter the sanctuary.14 The author
indicates that this free access is made possible by the blood of Jesus (
) (10:19). The preposition here expresses the idea
of cause, thus indicating the reason for being able to have an access to
the sanctuary.15 Moreover, verse 20 reveals that the inauguration of the
entrance to the sanctuary was accomplished through the curtain (
), which is his body. Thus it is evident that the first
ground for the exhortation to draw near is Christologically oriented.
The second reason for the readers to draw near is expressed in 10:21,
in which the participle in 10:19 is connected to (priest) in
10:21: we have a great priest in the house of God. The phrase a great
priest ( ) is a reiteration of the great high priest (
) in 4:14. The phrase the house of God is a reminder of the faithfulness of Christ as a Son over the house of God in 3:6. For this reason it
is logical to assert that 10:21 is the summary statement of the doctrine of
Christs high priesthood which the author presented in different parts of
Hebrews, especially in 7:110:18. Thus it may be said with certainty that
the second reason for the exhortation to draw near is also based on the
Christological teaching of Jesus high priesthood.
In the closing part of the structure (10:22bc) the author employs
two additional participles to indicate that the exhortation to draw
near to God (10:22a) is also Christologically oriented. The first participle is the perfect tense of , which means, to
sprinkle.16 In the immediate context it is used metaphorically to refer to
the inner cleansing of the heart from an evil conscience, which is equivalent to the consciousness of sin in 10:2.17 In other words, it refers to
the sprinkling of our hearts with the blood of Jesus, namely, the blood

F. Delitzsch, Commentary on the Epistle to the Hebrews, trans. T. L. Kingsbury

(Edinburgh 1878), II:170. See also J. Moffatt, A Critical and Exegetical Commentary on
the Epistle to the Hebrews, The International Critical Commentary (Edinburgh 1924) 142.
Moffatt understands the word as confident trust, the unhesitating adherence of a human
soul to God as its only Master. A subjective sense of trust is clearly indicated.
14
H. Schlier, , , Friedrich, Theological Dictionary NT 5,
884. See also Lane, Hebrews 9-13, 273. He translates the word as authorization, understanding it in the objective sense.
15
A.T. Robertson, A Grammar of the Greek New Testament in the Light of Historical
Research (Nashville 1934) 532.
16
BDAG, s.v. .
17
Attridge, The Epistle to the Hebrews, 288.
13

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Victor (Sung-Yul) Rhee

of the new covenant.18 The next participle is not related to

the blood of Jesus, but instead is related to Christian baptism. Whereas
the first participle has a reference to the cleansing of the inner heart, the
second one refers to the external sign of the inner reality. In other words,
the phrase washing of the body with pure water refers to the outward
application of water as the visible sign of the inward and spiritual cleansing wrought by God in those who come to Him through Christ.19 The
two phrases indicated by the participles are significant in the present
context because they refer to the application of the benefits of Christs
sacrifice to the Christian at some decisive moment in the past.20 These
participles are directly tied to the main verb (let us draw
near) and express the reasons that one must draw near to God in full
assurance of faith.
An examination of the participial clauses both in 10:1921 and in
10:22 indicates that they have Christological implications: while the former emphasizes the finished work of Christ as the high priest, the latter
stresses the response of believers to the work of the high priesthood of
Christ. In this sense, it may be concluded that the exhortation to draw
near with a true heart in assurance of faith in 10:22a is Christologically
oriented. Even if the author does not use the phrase, such as faith in
Christ, the context and the literary structure make it evident that the
concept of faith in this passage has Jesus as the object.
B. Let Us Hold Fast (10:23). In the second exhortation (10:23) faith is
expressed in terms of holding fast to the confession of the hope (
) without wavering. What is the object of the confession of the
hope that the believers were exhorted to hold fast? Although it is not
stated explicitly, the clause he who has promised is faithful (10:23b)
suggests that hope is somehow related to the promise of God in Hebrews.
The authors use of the noun (4:1; 6:15; 8:6; 9:15) and the verb
(6:3; 10:23; 11:11; 12:26) indicates that the promise of
God refers to the word of God as a whole. More specifically, in 10:23
the promise refers to the word of God which is yet to be fulfilled in the
future. It is the promise of entering His rest in the eschatological sense
(4:1), an eternal inheritance (9:15), an unshakable kingdom (12:2728).
In other words, the confession of hope ( ) refers

18
N.A. Dahl, A New and New Living Way: The Approach to God according to Hebrews 10:19-25, Interpretation 5 (1951) 406.
19
F.F. Bruce, The Epistle to the Hebrews, New International Commentary on the New
Testament (Grand Rapids 1964) 251.
20
Lane, Hebrews 9-13, 287.

Christology, Chiasm, and the Concept of Faith in Hebrews 10:19-39

39

to the eschatological hope of confessing Jesus, whose lordship is to be

fully realized in the future.21
Grsser recognizes that the object of hope is the possession of salvation which is still open in the future.22 But he is not willing to recognize
that this object of hope is Christologically oriented. He considers that the
attitude (or behavior) mentioned in 10:23ff is merely a Christian ethics
in the assembly of believers.23 Grsser has done well in pointing out the
ethical aspect of faith in this passage. Indeed, holding fast the confession
in 10:23 and considering how to stimulate one another to love and good
works in 10:24 are the ethics of the believing community for worship.
However, one must not forget that the parenetic section of 10:1939 is based on the Christological teachings in 7:110:18. The three exhortations
in 10:1925 have a firm basis in the doctrine of Christs high priesthood.
For the author of Hebrews the ethical aspect of faith is not detached
from Christology. They go hand in hand: Christology is the foundational
element for the ethical concept of faith and faith in Hebrews cannot stand
alone without the doctrine of Christ. Thus one may conclude that the
exhortation to hold fast the confession of hope (10:23) is Christologically
oriented.
C. Let Us Consider (10:2425). It is already pointed out that in the first
two exhortations (10:2223) a believers faith was directed toward God.
However, in the third exhortation (10:2425), the emphasis is changed
to ones responsibility to other believers; namely, the author instructs the
readers how faith should be exercised toward others in the assembly. In
10:24 faith is described in terms of considering one another to stimulate
to love and good works. This main idea is supported by the two participles
in 10:25, which explain how the exhortation should be carried out.24 The
first participle ( ) shows that stimulating to love and
good works should be done by not neglecting the gatherings of believers.
The second participle () indicates that the exhortation
must be done by encouraging one another to meet together. The author
employs these two participles to reinforce the importance of the assembly
Attridge, The Epistle to the Hebrews, 289.
Grsser, Der Glaube im Hebrerbrief, 33.
23
Grsser, Der Glaube im Hebrerbrief, 40, considers that is essentially identical to (3:6),
(6:11). In ibid. 40 he asserts that these phrases show no specific Christological basis for the
concept of faith in Hebrews (35).
24
The two participles and are adverbial participles.
Both are used as the participles of manner (i.e., the manner in which the action is carried
out). See Blass, Debrunner, and Funk, Grammar, 216-17; Robertson, A Grammar of the
Greek New Testament, 1127).
21
22

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Victor (Sung-Yul) Rhee

of believers by bringing together both the positive and the negative exhortations. Immediately, it is not clear whether this exhortation is related
to Christology. But the following clause, all the more as you see the day
drawing near, clearly indicates that the authors exhortation to exercise
faith to others is based on the Second Advent of Jesus. Thus the exhortations in 10:2425 have both Christological and eschatological bases.
The Christological aspect of faith can also be seen from the authors
use of faith, hope, and love in 10:2225 in his exhortation to hold fast
the faith ( faith in v. 22, hope in v. 23, and love in v. 24). These
ideas are further developed in the following chapters (i.e., faith in 11:140;
hope in 12:129; and love 13:121).25 The authors use and development
of these terms suggest that hope and love are closely related to the
concept of faith in Hebrews. However, these characteristics of faith are
never intended to stand alone merely as ethical qualities. They have Christ
as the object. In other words, these qualities are the outworking of trusting
in the high priest of the new covenant, which was developed in 7:110:18.
A survey of the Pauline literature reveals that Paul occasionally uses this
triad in writing to different churches (e.g., 1 Cor. 13:13; Eph. 1:1518; Col.
1:45; 1 Thes. 1:3; 5:8). A comparison of the usage of these terms between
the Pauline epistles and Hebrews suggests that there may not be too much
difference in the concept of faith between them. For both Paul and the
author of Hebrews, faith is based on the salvific work of Jesus Christ,
however differently it was expressed. For both authors love and hope
are the effect of having faith in Christ. Thus Grssers assertion that in Hebrews the specific notion of faith does not have continuation either in the
reflective Pauline sense or unreflective Synoptic sense cannot be sustained
in light of the evidence that the exhortations using the triad of faith, hope,
and love are based on the Christology of Jesus high priesthood.26
3. Consequence of Abandoning Christ (10:2631)
I have already mentioned in the Introduction that 10:1925 constitutes layer A in the overall chiastic structure of 10:1939, in which the
exhortation to remain in faith is described in a positive tone.27 However,
in this second section (10:2631, which corresponds to layer B), faith is
described in a negative manner.

J. Swetnam, Form and Content in Hebrews 7-13, Biblica 55 (1974) 339.

See Grsser, Der Glaube im Hebrerbrief, 79.
27
Refer to the structure in p. 34.
25
26

Christology, Chiasm, and the Concept of Faith in Hebrews 10:19-39

41

A. The Overall Structure. Again, in this section (10:2631), the author utilizes chiasm at the conceptual level to convey the consequence of forsaking
Christ. This structure can be displayed as follows:
1

For if we willfully persist in sin after having received the knowledge of

the truth, there no longer remains a sacrifice for sins, but a fearful prospect of judgment, and a fury of fire that will consume the adversaries
(10:2627).

2 Anyone who has violated the law of Moses dies without mercy on the
testimony of two or three witnesses (10:28).
2 How much worse punishment do you think will be deserved by those who
have spurned the Son of God, profaned the blood of the covenant by
which they were sanctified, and outraged the Spirit of grace? (10:29).
1 For we know the one who said, Vengeance is mine, I will repay. And
again, The Lord will judge his people. It is a fearful thing to fall into
the hands of the living God (10:3031).28

In the center of the chiasm (2 and 2), the author makes a contrast
between the judgment under the old covenant and that under the new
covenant: the contrast is between the violation under the Mosaic law (2)
and the rejection of the Son of God under the new covenant (2). In the
outer layers (1 and 1) the author also describes the judgment of God;
however, the description of sin is more general than the one in the center
layers (2, 2). Moreover, layer 1 and layer 1 are parallel to each other,
in that they confirm the certainty of Gods judgment with the citation
of the Old Testament passages (Dt. 32:35, 36; Ps. 135:14, 27). A brief
analysis of the passage justifies the contention that the author developed
his thoughts with a chiastic structure in mind.
B. Faith and Christology. In this second major section (10:2631), the
author of Hebrews continues to encourage the readers to hold fast the
faith which they had when they first believed. The question that needs to
be answered here is whether or not this calling for the renewal of faith
is Christologically oriented. A careful examination of 10:2631 indicates
that the passage is full of descriptions of the crucified Son of God.
First of all, the Christological emphasis of faith can be noticed from
the description of sin in 10:2627. The author begins 10:26a with the
expression if we continue to sin deliberately after having received the full

28

NRSV is used for translation.

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Victor (Sung-Yul) Rhee

knowledge of the truth.29 The Christological implication of the verse hinges

upon the meaning of the deliberate sin. Which sin does the author have
in mind in this verse? The use of the language in 10:2631 suggests that
the sin is unbelief, namely, the rejection of Jesus.30 The expression, after
having received the knowledge of the truth (10:26a), refers to the enlightenment they received with the reception of the gospel. A similar phrase
is also used in the Pastoral Epistles to denote the conversion experience
(1 Tim. 2:4; 4:3; 2 Tim. 2:25; 3:7; Tit. 1:1).31 Therefore, the immediate
context reveals that sinning deliberately is rejecting the revelation that
God provided through Jesus Christ. The consequences of rejecting the
truth are described in the apodosis (10:26b27). The expression there no
longer remains a sacrifice concerning sins (10:26b) is the reflection of
the once for all nature of Christs sacrifice for sins (7:27; 9:12, 26; 10:2,
10). The judgment described in 10:27, a certain terrifying expectation of
judgment and razing fire are about to consume the adversaries, speaks
of the final outcome of those who reject Christ willfully after they have
received the knowledge of the truth, not the temporary discipline for
believers. The deliberate sin refers to a complete rupture of allegiance to
Jesus Christ.32 Thus it seems clear that this warning has a Christological
basis.33
Second, the Christological orientation of faith may be observed from
the comparison of the punishment between the old and the new covenant
(10:2831). The comparison is made by the use of a literary device called
an a fortiori argument. The background of a violation in 10:28 is found
in Deuteronomy 17:16, which indicates that the sin is referred to as
turning to serve other gods. The implication of the argument is clear: if
the punishment of the offense in the Old Testament was physical death,
how much more do you think the spiritual consequence of rejecting the
Son of God is? The result of the apostasy under the new covenant is far
more severe than that under the old covenant.

29
The participle of genitive absolute in 10:26 expresses the condition.
Thus, this clause functions as the protasis in the structure of vv. 26-27. The present tense of
the verb justifies translation of if we continue to sin . . .
30
This idea is described in various ways throughout the epistle, such as to drift
away () (2:1); to fall away () from the living God (3:12); to commit
apostasy () (6:6); to sin deliberately ( ) (10:26); to reject
() Him (12:25).
31
Attridge, The Epistle to the Hebrews, 292.
32
J.K. Solari, The Problem of Metanoia in the Epistle to the Hebrews (S.T.D. diss., The
Catholic University of America 1970) 108.
33
Attridge, The Epistle to the Hebrews, 292.

Christology, Chiasm, and the Concept of Faith in Hebrews 10:19-39

43

The characteristics of the one who deliberately sins, as mentioned

in 10:2627, is described in 10:29 with three participial clauses. The
first characteristic is described as the one who tramples underfoot
() the Son of God. The verb is an intensified
form of , meaning either treading down literally or to treat
contemptuously figuratively.34 In 4:14 the title the Son of God was
associated with the object of believers faith. In 6:6 falling away from the
Son of God is de-scribed as crucifying Him again. Thus the meaning
of trampling underfoot the Son of God may be considered equivalent to
recrucifying Him.
The second characteristic of the one who willfully sins is described as
the one who has profaned ( ) the blood of the covenant.
The verb means, to think, to consider, to regard, suggesting
that it denotes an attitude of the subject.35 The phrase the blood of the
covenant ( ) is used in 9:20 already. It refers to the
better covenant (7:22; 8:6), namely, a new covenant (8:8; 9:5), which was
instituted with the blood of Jesus. Thus it can be said that the one who
profanes the blood of the covenant has an attitude of unbelief toward
Christ.
The third characteristic of the one who sins willfully is described as the
one who has insulted the Spirit of grace. The Spirit here no doubt refers
to the Holy Spirit (2:4; 3:7; 6:4; 9:8). Although this insult is not directly
aimed at Christ, the author makes it clear that it is identical to despising
the salvific work of Christ because in 9:14 the Holy Spirit is associated
with the sacrifice of Christ, and in 10:15, bearing witness to the new
covenant. This insult appears to be parallel to the blasphemy of the Holy
Spirit in the Synoptic Gospels (Matt 12:31; Mark 3:29; Luke 12:10). The
blasphemy against the Holy Spirit in the Synoptic Gospels is indirectly
aimed at the Son of Man; likewise, the insult of the Spirit of grace has
an indirect reference to Christ. The a fortiori argument in 10:2829 is
strengthened by the next verses (10:3031), in which the author brings in
two quotations from Deuteronomy 32:3536. In these verses the certainty
of the divine judgment on those who reject the salvific work of Christ is
reiterated.
An examination of 10:2631 shows that the willful sin mentioned in
10:26 does not refer to sins in general, but specifically the sin of apostasy,
namely, the willful rejection of the Son of God. The phrase no more
sacrifice for sin (10:26) is a clear reference to once for all sacrifice of
Christ. The descriptions such as, trampling underfoot the Son of God,
34
35

H. Seesemann, ., in Friedrich Theological Dictionary NT 5, 941.

BDAG, s.v. .

44

Victor (Sung-Yul) Rhee

profaning the blood of the covenant, and insulting the Spirit of grace
in 10:29, are different ways of expressing not having faith in Jesus Christ,
or not trusting Jesus Christ in Pauline language. In this sense, faith in
Hebrews is as Christological as in the Pauline literature.
4. Exhortation to Persevere in Faith (10:3239)
It has been noted from the previous discussion that the author employed a chiastic structure in arranging the overall structure of 10:1939. In
10:1925 the exhortation was given from a positive angle (A). In 10:2631
(B) it was given from a negative standpoint (i.e., by means of solemn
warning). Again, in 10:3239 the author reverts to a positive exhortation,
thus completing the chiasm (A).
A. The Overall Structure. A careful analysis of 10:3239 reveals that
the author arranged his argument by utilizing another chiasm, which
may be illustrated as follows:36
1. But recall those earlier days when, after you had been enlightened, you
endured a hard struggle with sufferings) (10:32),
2. Sometimes being publicly exposed to abuse and persecution, and sometimes being partners with those so treated. For you had compassion for
those who were in prison, and you cheerfully accepted the plundering
of your possessions, knowing that you yourselves possessed something
better and more lasting) (10:3334).
3. Do not, therefore, abandon that confidence of yours; it brings a great
reward (10:35).
2. For you need endurance, so that when you have done the will of God, you
may receive what was promised. For yet in a very little while, the one
who is coming will come and will not delay; but my righteous one will
live by faith. My soul takes no pleasure in anyone who shrinks back)
(10:3638).
1. But we are not among those who shrink back and so are lost, but among
those who have faith and so are saved) (10:39).

This may be simplified in the following way:

36

The translation is taken from NRSV.

Christology, Chiasm, and the Concept of Faith in Hebrews 10:19-39

45

I.

In the past you have endured the suffering after you have been enlightened, realizing that you have a better possession (10:3234).
II. Therefore, do not throw away your confidence which has a great reward
(10:35).
I. In the present time you need to have endurance, in order that you may receive the promise of God, after having done the will of God (10:3639).

According to this proposed structure, the center of the chiasm is 10:35

(3 or II), which exhorts the readers not to throw away their confidence.37
In the outer sections (1/2 or I ; 1/2 or II), the author makes a contrast
between the past and the present spiritual conditions of the readers.
Since there are repetitions of themes in the outer sections with the theme
of endurance, it seems reasonable to consider that the author of Hebrews
had a chiasm in mind in 10:3239.
B. Faith and Christology. If this chiastic structure is what the author
had intended, then what might have been the significance and the purpose
of the exhortation in 10:35 (3 or II)? Many scholars agree that the center
of chiasm usually forms its climax, indicating the point of the emphasis,
whether its significance is ethical or theological.38 Here the center of the
chiasm in 10:35 is important for a theological reason. It may be recalled
from the discussion of 10:19 that the word has an objective
meaning. (i.e., the freedom and the authority to enter the sanctuary by the
blood of Christ). However, in 10:35, the subjective meaning makes more
sense because the immediate context (10:3234) speaks of their enduring
public abuse and affliction, and having become the partners with those
who are so treated. That is, the communitys bearing of public hostility is
a manifestation of .39 Thus the term ought to be translated in
a subjective sense as confidence, or boldness. It denotes the confident
attitude of believers before God and the world.40
The question that needs to be addressed is whether or not
is Christologically oriented. The use of in 10:35 goes back to
the theme of the sacrificial death and the high priesthood of Christ in
7:110:18. Thus the authors exhortation not to throw away the confi-

37
For detailed explanation of the importance of the center of chiasm see C. Blomberg,
The Structure of 2 Corinthians 1-7, Criswell Theological Review 4 (1989) 7.
38
Ibid. See also D.R. Miesner, Chiasmus and the Composition and Message of Pauls
Missionary Sermons (S.T.D. diss., Lutheran School of Theology at Chicago 1974) 34.
39
T. W. Lewis, ...And If He Shrinks Back (Heb. 10:38b), NTS 22 (1976) 89.
40
Lane, Hebrews 9-13, 301.

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Victor (Sung-Yul) Rhee

dence is equivalent to not forsaking the high priestly work of Christ, who
offered Himself up for sins once for all (7:27; 9:12; 10:10) and intercedes
for believers (7:2425). Understanding in the broad context
allows one to realize that 10:35 is essentially a call to hold fast the faith in
Jesus Christ. Hebrews use of is not different from that of Paul.
Just as Pauls use of the term is closely related to faith in Jesus, Hebrews
utilizes it in relation to Christology.41 In this sense, faith in Hebrews is as
Christological as Pauls concept of faith.
With a Christological exhortation in the center, the author arranges the
ethical element of perseverance both in 10:3234 (1/2 or I) and 10:3639
(1/2 or I). In this proposed structure, layers 1 and 1 are parallel to each
other in that both express the thought of salvation; while 1 describes the
initial moment of salvation (i.e., in v. 32), 1 brings out the
idea of eschatological salvation ( in v. 39).
Moreover, 1 also points out that those who have endured a hard struggle
in the past (1) are identified as the ones who have secured their soul by
faith. Layers 2 and 2 are also parallel to each other in that, while the former
emphasizes the endurance they had suffered in the past, the latter stresses
the need of endurance at the present time. Moreover, the eschatological
promise of the reward for endurance in both layers suggests that 2 and 2
are parallel in thought. The analysis of the outer sections of the chiasm
indicates that the ethical element of faith is clearly emphasized. Faith in
this passage is perseverance (i.e., enduring persecutions and hardship).
However, it should also be reminded that this ethical exhortation is based
on the Christological orientation of faith in 10:35. In other words, the
ethical element of steadfastness revolves around the authors exhortation
not to throw away their confidence in Christ. For the author of Hebrews
Christology is the starting point of faith, and faith does not exist without
Christology.
More specifically, an examination of 10:3639 reveals that faith in
Hebrews also involves the ethical element of steadfastness. This is clearly
indicated by the combination of the word with faith-related terms.
For example, the relationship between verses 36 and 39 shows that
is equivalent to endurance (). The connection between verses 37
and 38 also suggests that is not shrinking back, which is another
way of expressing the idea of endurance. Hence, Grssers assertion that

41
Some examples of Pauls use of : (1) access in boldness () and
confidence through faith in Him (Eph 3:12); (2) with all boldness Christ will be exalted
(Phil. 1:20); (3) Great boldness in the faith that is in Jesus Christ (1 Tim 3:13); bold enough
in Christ to commend you (Phil. 1:8).

Christology, Chiasm, and the Concept of Faith in Hebrews 10:19-39

47

faith in Hebrews is steadfastness is correct in a sense.42 However, the

context of 10:3639 also suggests that this ethical aspect of faith is closely
related to Christology. It may be noted from 10:3738 that an exhortation for the righteous one to live by faith is in light of the imminence of
the Second Coming of Christ. Admittedly, in this passage the author is
not explicit about the identity of the one who is coming. However, the
broad context (10:1939) suggests that it has a reference to Christ at His
Second Coming. More specifically, Hebrews 9:28 clearly indicates that
Christ will appear a second time to save those who eagerly wait for Him.
Furthermore, an examination of in other New Testament
literature indicates that the phrase refers to either the First or the Second
Advent of Christ. In the present passage the phrase has the reference to
the Second Coming of Christ. Thus it is obvious that an exhortation for
the righteous one (i.e., believer) to live by faith is based on the Second
Advent of Christ.43 In other words, it may be asserted that the call to live
by faith without shrinking back has a Christological reference. At the
same time, faith in Hebrews has an eschatological orientation of both
the present and future. It may be noted that while verse 37 focuses on
the future, verse 38 has its emphasis on the present aspect. Through this
eschatological tension the author brings home the need for the readers not
to shrink back (), but to remain faithful through perseverance
in the midst of persecutions and trials. Thus the thesis that the ethical
aspect of faith in 10:3639 is both Christologically and eschatologically
oriented has a strong support.
5. Summary and Conclusion
A detailed examination of 10:1939 reveals that the Christological
aspect of faith is not lacking. It has Jesus as the object of faith for believers, even if it is not expressed in terms of faith in Christ. The author
reminds the readers that the three exhortations (i.e., let us draw near, let
us hold fast, let us consider) in 10:1925 have Jesus as the object of faith
because they are based on the teaching of the high priesthood of Christ
in 7:110:18. In 10:2631 the author shows the Christological relationship

Grsser, Der Glaube im Hebrerbrief, 41-42.

The phrase is used 17 times in the New Testament. Six times it is used
to refer to the First Advent (Mt. 11:3; 21:9; Lk. 7:19, 20; Jn. 6:14; 12:13); eight times, the
Second Advent (Mt. 23:39; Mk. 11:19; Lk. 13:35; 19:38; Rev. 1:4, 8; 4:8); three times, other
than Christ (Lk. 6:47; Jn. 6:35; 2 Cor. 11:4). This analysis reveals that the phrase is clearly
a Christological title.
42
43

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Victor (Sung-Yul) Rhee

to faith by defining that the deliberate sin is rejecting Gods revelation

provided through Jesus Christ (i.e., the sin of apostasy) (10:2627). In
10:3239 the ethical quality of steadfastness is based on the Christological
teaching of not to throw away the confidence. This is essentially equivalent to the expression to continue with faith in Jesus Christ. Moreover, the
exhortation to have endurance (10:36, 39) is based on the Second Coming
of Christ (10:37). In this sense the authors appeal to be steadfast in their
faith is Christological.
The above summary makes it clear that faith in Hebrews is not simply
an ethical element of steadfastness as Grsser and Goppelt insist, nor is it
replaced by an ethical category of steadfastness. Faith in Hebrews indeed
portrays Jesus as the object of faith for believers without expressing it
in terms of faith in Christ or believing in Jesus. Therefore, it may be
concluded that faith in Hebrews is based on Christology; for the author
of Hebrews, faith cannot exist without Christ and his work. Thus it may
be concluded that faith in Hebrews is Christologically oriented.
Victor RHEE
Talbot School of Theology
Biola University
13800 Biola Avenue
La Mirada, California 90639 (USA)