WTJ62 (2001) 269-84

CHIASM AND THE CONCEPT OF FAITH IN HEBREWS 12:1-29

VICTOR (SUNG-YUL) RHEE

I. Introduction

RICH Grasser, in his book Der Glaube im Hebraerbnef, points out that Paul's
E 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).χ 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 Grasser believes that faith in Hebrews is
transformed from a soteriological, personal reference (πίστις εις Χριστόν) into an
ethical category (i.e., a mere characteristic of steadfastness).3 Grasser'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 Grasser, 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

Victor (Sung-Tul) Rhee is associate professor of New Testament Language and Literature, Talbot School of The
La Mirada, California This material is adaptedfromthe 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
1
Ench Grasser, Der Glaube im Hebraerbnef (Marburg Ν G Elwert Verlag, 1965), 65-66
2
Ibid, 79
1
Ibid, 63
Λ
Ibid , 190
Γ)
Ibid , 144 Other scholars also consider that faith in Hebrews has no christological orienta­
tion 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 thetáterto the Hebrews [Cam-
bodge Cambridge University Press, 1991], 113) According to these scholars who hold the ethical
view of faith m 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

269
270 WESTMINSTER THEOLOGICAL JOURNAL

of faith, characteristic of an earlier period, yields, as time goes by, to the treat­
ment of faith as a virtue appropriate to a situation where the parousia is no longer
6
expected soon "
In this essay I will demonstrate through a careful exegesis of H e b 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

T h e christological aspects of faith in 12 1-3 can be examined from the fol­

lowing categories (1) the chiastic arrangement of the passage, (2) the meaning
of αρχηγός and τελειωτης, (3) the concept of endurance, and (4) the concept of
hymn

1 The chiosile arrangement

To begin with, the Christological notion of faith in 12 1-3 may be demon­

strated from its literary form T h e presence of a chiastic structure in 12 1-2 is
recognized by Horning According to Horning, the first half of the chiasm (ι e ,
A to D) is focused on " u s " 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 chnstologically motivated, namely, it is a challenge for the readers to
imitate faith demonstrated in the sufferings and the death of Jesus 8 Homing'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 alter­
native chiastic structure of 12 1-3 may be illustrated as follows

Α Τοιγαροϋν και ημείς τοσούτον έχοντες περικειμενον ήμιν νέφος μαρτύρων,

ογκον αποθεμένοι πάντα και την εύπεριστατον άμαρτιαν
(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 la),
Β δι' υπομονής τρεχωμεν τον προκειμενον ήμιν αγώνα
(and let us run with perseverance the race that is set before us) (12 lb)
C 12 2
1 άφορώντες εις τον τής πίστεως άρχηγον και τελειωτην Ίησοϋν
(looking to Jesus the pioneer and perfecter of our faith),
2 ος άντι τής προκείμενης αύτώ χαράς
(who for the sake of the joy that was set before him)

( ,
C F D Moule, review of Grasser, Der Glaube im Hebraerbnef JTS 17 (1966) 148
7
Ε Β Horning, "Chiasmus, Creedal Structure, and Chnstology in Hebrews 12 1-2," BR 23
(1978) 40-41
8
Ibid
 FAITH IN HEBREWS 12:1-29 271

3 ύπέμεινεν σταυρόν
(endured the cross),
2' αισχύνης λαταφρπμήσας
(disregarding its shame),
Γ εν δεξιφ τε θρόνου τοϋ θεού κεκάθικεν
(and has taken his seat at the right hand of the throne of God).
Β1 άναλογίσασθε γαρ τον τοιαύτην ύπομεμενηκότα υπό υπό των αμαρτωλών
εις εαυτόν άντιλογίαν
(Consider him who endured such hostility against himself from sinners) (12:3a),
Α' ϊνα μη κάμητε ταις ψυχαις υμών εκλυόμενοι
(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 A1 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 Β and B'
may be demonstrated in two ways. First, both sections are related to each other
by the idea of endurance (υπομονής in Β and ύπομεμενηκότα in Bf). Second, the
thought of "contest" (αγώνα) in section Β is parallel to "opposition"
(άντιλογίαν) in B\9 The phrase "the contest which lies before" in Β 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 Β and B' indi­
cates 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 (B1). In other words, sections Β and Bf 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 Γ complement each other in that the founder (αρχηγός) 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 2f may be considered parallel because 2' (despising the

9
Albert Vanhoye, La Structure Littéraire de L'Epure 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).
272 WESTMINSTER THEOLOGICAL JOURNAL

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 cruci­
fixion of Jesus. An examination of sections 1/Γ 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 chi­
astic 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 moti­
vation in having designed the structure this way. Section C, and more specifi­
cally 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 christologi-
cally oriented.

2. The meaning of αρχηγός and τελειωτής

Next, the christological orientation of faith in Hebrews can be shown from

the use of the terms αρχηγός and τελειωτής in 12:2. The word αρχηγός 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 αρχηγός 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 αρχηγός 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 mean­
ing of τελειωτής, Hamm argues that the phrase, "τον τής πίστεως . . .
τελειωτήν" should be translated, not as "perfecter of our faith," but as "per­
fecter 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 imper­
fect faith exemplified by the Old Testament saints mentioned in Heb 11, who as

11
There are two ways of interpreting αντί: (1) for the sake of, and (2) instead of. If the prepo­
sitional phrase refers to εν δεξιφ τε του θρόνου του κεκάθικεν, then (1) is a better choice. However, if
the phrase refers to αισχύνης 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," CBQ52 (1992): 287.
14
Ibid., 280.
 FAITH IN HEBREWS 12:1-29 273

15
models of faith would not be perfected without us (11:40). Hamm also argues
that the combination of the two words (i.e., αρχηγός and τελειωτής) gives the
sense that Jesus is the beginner and the finisher of Christian faith, making him
16
the enabler of faith. Thus he concludes that Jesus is the model and enabler of
faith.
However, an examination of the term αρχηγός 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, res­
urrection, 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, 5:29, 6:9, 9:28, 11:7). In 11:7 it is used in reference to the physical deliv­
erance 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 αρχηγός of
salvation has the sense of the αρχηγός 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." 1 8 In this sense, it is reasonable to under­
stand that the phrase "αρχηγός 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 αρχηγός 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 chap­
ters. "His attainment of exaltation glory by way of faithful obedience in suffering

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.
274 WESTMINSTER THEOLOGICAL JOURNAL

19
was unprecedented and determinative." Since Christ has paved a perfect way
of faith by his high priestly work, his faith is qualitatively, not simply quantita­
20
tively, greater than the faith of the Old Testament saints. 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 αρχηγός and τελειωτής circumscribe the dual aspects of the saving work of
Jesus Christ: he is the αρχηγός (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 αρχηγός 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 αισχύνης (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 αρχηγός 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 (υπομονής, 12:1; ύπέμεινεν, 12:2; ύπομεμενηκότα,

19
Lane, Hebrews 9-13, 412
20
David Peterson, Hebrews and Perfection An Examination of the Concept of Perfection m 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 m Hebrews 10 19-12 29 and the Appro­
priation 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 αρχηγός της πίστεως in the
sense that as thefirstman He gave an example of faith m 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 m the history of salvation" (Gerhard Delling,
"αρχηγός," TONT 1488)
 FAITH IN HEBREWS 12:1-29 275

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 christo-
logical teaching in parallel with the parénesis 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 direcdy 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. TL· 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 ος:
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 else­
where in Eph 2:14-16,1 Tim 3:16; (3) content of material exhibits the basic ele­
ments 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
29
demonstrated through a careful analysis.
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

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 interpre­
tation 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," 548-49.1 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).
276 WESTMINSTER THEOLOGICAL JOURNAL

study? If this verse may be correcdy identified as a hymn in the early church,
then the author's use of it is significant. His intention may have been to high­
light 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 He­
brews 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).
Β 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 expres­
sion και ζήσομεν (and shall we live?) emphasizes the importance of willing sub­
mission 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 Cf 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; μεταλαβείν in 12:10). An analysis of these two passages suggests
what the purpose of discipline is: the readers have become partakers of disci­
pline (C) in order that they may partake the holiness of God (C). Sections Β 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

31
The phrase "the Father of the spirits" (τφ πατρί των 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.
 FAITH IN HEBREWS 12:1-29 277

in 12:5-6 (e.g., εκλύω [faint]; ελέγχω [reprimand]; μαστιγόω [scourge]) explain

why all discipline for the present time does not seem to be joyful, but sorrowful.
Third, while section Β addresses the negative aspect of discipline, section B' fur­
ther describes the positive benefit of it (i.e., it yields the peaceful fruit of righ­
teousness 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 consid­
ered parallel to each other because strengthening the weak parts of the body
(A1) 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 con­
tinuation 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 εκλύω (μη... εκλυόμενοι, v. 3;
μηδέ έκλύου, 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 byfixingtheir 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 exami­
nation 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., endur­
ance) is christologically motivated. This may be illustrated as follows:

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

Β 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).
A1 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:l-3.34 Van-
hoyerighdyindicates 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

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.
278 WESTMINSTER THEOLOGICAL JOURNAL

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 Bf), the author illustrates the prin­
ciple of necessity for endurance through the exemplars of faith in the Old Testa­
ment (B). The extended illustration is balanced with the example of endurance
displayed by Jesus (Bf).
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 Bf) to imply that the exhortation to
endure sufferings in sections A and Af is both christologically and eschatologi-
cally 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 oudook 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 fulfill­
ment 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 rec­
ognizes these three divisions and proposes that they can be arranged chiastically
as follows:

36
James W. Thompson, The Beginnings of Christian Philosophy: TL· Epistle to iL· Hebrews (CBQMS
13; Washington, D.C.: Catholic Biblical Society of America, 1982), 77.
37
Vanhoye, La Structure, 205-10.
 FAITH IN HEBREWS 12 1-29 279

A Exhortation (12:14-17)
Β 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." 3 9 Both Vanhoye and Lane have made helpful
observations in recognizing these three divisions. However, a closer look at this
passage reveals that section Β can be divided into two parts: 12:18-21 and
12:22-24. This division is marked by ου in verse 18 and άλλα in verse 22. 40 In
12:18-21 the emphasis is placed on drawing near to God under the old cove­
nant; 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)
Γ Exhortation. Do not refuse him who is speaking (12 25-29).

1. Discussion of tL· outer sections (1 and Γ)

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 (είρήνην) and sanctification (άγιασμόν) (12:4). Gram­
matically speaking, both είρήνην and άγιασμόν are related to the verb διώκετε.
Some scholars consider that ειρήνη is to be understood in a subjective sense as
referring to an inner-communal harmony.41 However, the word has a soterio­
logical sense in Hebrews. For example, the author notes that Rahab received
the spies in peace (μετ' ειρήνης) (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, ειρήνη here may have a soteriological implication.
Likewise, the use of ειρήνη in 13:20 has a soteriological sense. In that verse the
phrase "the God of peace" (ό θεός της ειρήνης) is related to bringing back our
Lord Jesus from the dead by the blood of the eternal covenant. In the present
context also ειρήνη carries a soteriological meaning. This word is used along
with αγιασμός. The author indicates that without αγιασμός 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 αγιασμός in asso­
ciation with τον κύριον has a soteriological significance. Thus it is reasonable to

M
Lane, Hebrews 9-13, 447
w
Ibid
10
George Η Guthrie, TL· Structure of Hebrews A TextL·nguιstιcAnalysis (NovTSup 78, Leiden E
J Brill, 1994), 133
1
' Attndge, TL· Epistle to tL· Hebrews, 367 See also F F Bruce, TL· Epistle to tL· Hebrews (NICNT,
Grand Rapids Eerdmans, 1964), 364
12
Ellingworth, TL· Epistle to tL· Hebrews, 663
280 WESTMINSTER THEOLOGICAL JOURNAL

argue that ειρήνη in 12:14 has the sense of the eschatological salvation.43 More­
over, 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 pur­
sue the eschatological salvation along with all believers. The exhortation to pur­
sue peace and sanctification has a Christological implication.
This Christological aspect is further reinforced by the participial clause έπισκο-
πούντες in 12:15-16, which may be illustrated as follows:

Είρήνην διώκετε μετά πάντων καί τον άγιασμόν

(Pursue peace and sanctification in company with all men)
οΰ χωρίς ουδείς οψεται τον κύριον
(without which no one will see the Lord) (12:14),
έπισκοπούντες
(seeing to it that)
μή τις ύστερων άπο τής χάριτος του θεού
(no one comes short of the grace of God),
μή τις ρίζα πικρίας άνω φύουσα ένοχλή
(no root of bitterness which springs up causes trouble)
καί δι' αυτής μιανθώσιν πολλοί
(and through it many be defiled (12:15),
μή τις πόρνος ή βέβηλος ως Ήσαϋ
(there be no fornicator or godless one as Esau),
ος αντί βρώσεως μιας
άπέδετο τα πρωτοτόκια εαυτού
(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" (της χάριτος τού θεού) is significant. The phrase is simi­
lar 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 christo­
logically 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 con­
cern 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

n
W. Foerster, "ειρήνη," in 77)JVT2:412-13. See also Lane, Hebrews 9-13, 449.
*' Bauer,L·xicon,508.
k)
The translation of the passage is rny own.
1(>
Attridge, TL· Epistle to tL· Hebrews, 197.
17
Lane, Hebrews 9-13, 456.
 FAITH IN HEBREWS 12:1-29 281

guard against sinning. In w. 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 Γ). The basic form of 12:25-29 maybe classified
as parenetic midrash. In this passage the author employs the midrash to mate­
rialize the authority of the biblical text for the readers' situation.48 Section 1
(12:14-17) is parallel to section Γ (12:25-29) at the conceptual level. The expres­
sion "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 sever­
ity 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 indi­
cating that the consequence of refusing to listen to God who spoke through his

18
Ibid., 447.
{l)
BAGD,616.
282 WESTMINSTER THEOLOGICAL JOURNAL

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
episde 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 christo­
logically motivated. This point will become more evident in the ensuing discus­
sion of 12:18-24.

2. Discussion of tL· 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 inten­
tionally 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 Γ) 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 άλλα in v. 22.
This structural marker clearly shows that the author intends to draw the con­
trast between coming to God under the old covenant and under the new cove­
nant. 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 thefirsthalf; 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 con­
trast 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 exhorta­
tions in 12:14-17 (section 1) and 12:25-29 (section Γ) 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

0
Ellingworth, TL· Epistle to tL· Hebrews, 669.
1
Ibid.
 FAITH IN HEBREWS 12:1-29 283

refuse the one who is speaking" (12:25) are different ways of stating not to for­
sake 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 chris­
tological 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 examina­
tion of the meaning of αρχηγός 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 describ­
ing 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 dis­
ciplinary 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 pur­
sue 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
284 WESTMINSTER THEOLOGICAL JOURNAL

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 christo-
logically oriented.
 ^ s
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