40 Victor (Sung-Yul) Rhee of believers by bringing together both the positive and the negative ex- hortations. 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 author’s exhortation to exercise faith to others is based on the Second Advent of Jesus. Thus the exhorta- tions in 10:24–25 have both Christological and eschatological bases. The Christological aspect of faith can also be seen from the author’s use of faith, hope, and love in 10:22–25 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 11:1–40; hope in 12:1–29; and love 13:1–21).25 The author’s 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 7:1–10:18. 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. 1:15–18; Col. 1:4–5; 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 Grässer’s assertion that in He- brews 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 (10:26–31) I have already mentioned in the “Introduction” that 10:19–25 consti- tutes layer A in the overall chiastic structure of 10:19–39, in which the exhortation to remain in faith is described in a positive tone.27 However, in this second section (10:26–31, 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. 25 See Grässer, Der Glaube im Hebräerbrief, 79. 26 Refer to the structure in p. 34. 27