Victor Rhee, «Christology, Chiasm, And The Concept Of Faith In Hebrews 10:19-39», Vol. 16 (2003) 33-48
In recent years some scholars have proposed that, while Paul’s 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.
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 Paul’s 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.â€
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 Grässer 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, per-
sonal reference into an ethical category of steadfastness.1 Likewise, Gop-
pelt 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 Grässer 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.â€
E. Grässer, Der Glaube im Hebräerbrief (Marburg 1965) 63, 65–66, 79. Other scholars
1
who hold to an ethical view of faith are: B. Lindars, New Testament Theology: The The-
ology of the Letter to the Hebrews (Cambridge 1991) 108; H.W. Attridge, The Epistle to the
Hebrews (Philadelphia 1989) 313.
L. Goppelt, Theology of the New Testament, trans. J. Alsup (Grand Rapids 1981) 2,
2
263.
FilologÃa Neotestamentaria - Vol. XVI - 2003, pp. 33-48
Facultad de FilosofÃa y Letras - Universidad de Córdoba (España)
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