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 προσέρχομαι (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 πληροφορία πίστεως. It indicates that drawing near to God is the response of faith on the part of believers. The word πληροφορία literally means “supreme fullness.”10 In Hebrews it is used with reference to “hope” (6:11) and faith (10:22). In these two verses πληροφορία has the meaning of “full assurance.” The phrase “full as- surance 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” (πληροφορία τῆς ἐλπίδος) expresses the goal of the Christian, “fullness of faith” (πληροφορία πίστεως) suggests the condition or means for it.12 Thus it can be concluded that the author’s 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 Christ’s high priesthood in the beginning (vv. 19–21) and the end (v. 22bc). In the beginning part (vv. 19–21), the author provides two reasons for the readers to draw near to God by the use of the participle ἔχοντες. The first reason is that we have παρρησία in entering the sanctu- ary by the blood of Jesus (vv. 19–20). Delitzsch understands the word παρρησία in a subjective sense, rendering it ‘joyful confidence or feeling Please note that v. 21 does not have a participle in Greek text. However, it is obvious 8 that the participle ἔχοντες 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. D. Peterson, Hebrews and Perfection: An Examination of the Concept of Perfection 9 in the ‘Epistle to the Hebrews’, Society for New Testament Studies Monograph Series 47 (Cambridge 1982) 155. G. Delling, “πληροφορία,” in G. Friedrich(ed.), Theological Dictionary of the New 10 Testament, tr. G. W. Bromiley (Grand Rapids 1968) 6, 310-1. W.L. Lane, Hebrews 9-13, Word Biblical Commentary (Dallas, 1991), 286. 11 G.W. Macrae, “Heavenly Temple and Eschatology in the Letter to the Hebrews”, 12 Semeia 12 (1978) 193.