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.
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 enlighten-
ed, realizing that you have a better possession (10:32–34).
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 re-
ceive the promise of God, after having done the will of God (10:36–39).
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 10:32–39.
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 παÏÏησία 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 (10:32–34) speaks of their enduring
public abuse and affliction, and having become the partners with those
who are so treated. That is, the community’s bearing of public hostility is
a manifestation of παÏÏησία.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 παÏÏησία
is Christologically oriented. The use of παÏÏησία in 10:35 goes back to
the theme of the sacrificial death and the high priesthood of Christ in
7:1–10:18. Thus the author’s exhortation not to throw away the confi-
For detailed explanation of the importance of the center of chiasm see C. Blomberg,
37
“The Structure of 2 Corinthians 1-7â€, Criswell Theological Review 4 (1989) 7.
Ibid. See also D.R. Miesner, Chiasmus and the Composition and Message of Paul’s
38
Missionary Sermons (S.T.D. diss., Lutheran School of Theology at Chicago 1974) 34.
T. W. Lewis, “‘...And If He Shrinks Back’ (Heb. 10:38b)â€, NTS 22 (1976) 89.
39
Lane, Hebrews 9-13, 301.
40