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By David M Moffitt
Students usually clarify Hebrews relative silence relating to Jesus resurrection by way of emphasizing the authors attract Yom Kippurs key momentsthe sacrificial slaughter and the excessive clergymen presentation of blood within the holy of holiesin his targeted portrayal of Jesus loss of life and heavenly exaltation. The writers depiction of Jesus because the excessive priest whose blood effected final atonement seems to be modeled upon those moments. this sort of typology discourages discrete mirrored image on Jesus resurrection. Drawing on modern reports of Jewish sacrifice (which be aware that blood represents lifestyles, no longer death), parallels in Jewish apocalyptic literature, and clean exegetical insights, this quantity demonstrates that Jesus embodied, resurrected lifestyles is essential for the high-priestly Christology and sacrificial soteriology constructed in Hebrews.
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Additional info for Atonement and the Logic of Resurrection in the Epistle to the Hebrews
149, 90, 146; Nelson, “Offered Himself,” 251–65; Windisch, Hebräerbrief, 79, 129. , Hay, Glory, 146, 148; David Peterson, Hebrews and Perfection: An Examination of the Concept of Perfection in the “Epistle to the Hebrews” [SNTSMS 47; Cambridge: Cambridge University Press, 1982], 111, 129, 191–2; Schenck, Understanding, 47). The position of James Thompson likely belongs in this group as well. 1 Hans Windisch In his commentary published in 1931 Hans Windisch argues that the category of resurrection is almost totally ignored in Hebrews in favor of the view that Jesus’ spirit ascended immediately into heaven when he died.
The chief distinction between Jesus and the angelic spirits is the fact that Jesus is in heaven as a glorified human being. The argument of Jeremias and Hofius that the writer conceives of Jesus’ spirit entering heaven to present his sacrifice and then being rejoined with his body three days later distinguishes between Jesus’ offering before God in heaven and his exaltation. Such an interpretation, however, pushes the meaning of Heb 13:20 beyond what it can bear. Their solution gives the appearance of making Hebrews cohere with other early Christian evidence, but there is no evidence within Hebrews that supports it.
It follows that Jesus’ human body does not need to go with him into heaven. The author’s argument transcends the kind of historical categories that tend to be correlated with the proclamation of Jesus’ resurrection. In Bertram’s words, “Die Terminologie des Hebr-Briefes setzt weder die Geschichte von der Grablegung noch die Visions- und Auferstehungslegenden voraus. ”77 In this way the essence of the gospel in Hebrews can be seen to reflect the concerns of the earliest community of believers. Bertram’s broader study, which looks at several other early Christian texts, concludes in part, [D]aß unter den Vorstellungen, die sich die älteste Gemeinde über den Eingang Jesu in die himmlische Herrlichkeit machte, neben der Auferweckung oder Auferstehung und der Himmelfahrt vom Grabe aus oder nach einem kürzeren oder längeren Zeitraum in bestimmten Ueberlieferungsschichten die Vorstellung von der Himmelfahrt Jesu vom Kreuz aus eine bedeutsame Stelle eingenommen hat.
Atonement and the Logic of Resurrection in the Epistle to the Hebrews by David M Moffitt