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 detailed portrayal of Jesus dying and heavenly exaltation. The writers depiction of Jesus because the excessive priest whose blood effected final atonement seems to be modeled upon those moments. one of these typology discourages discrete mirrored image on Jesus resurrection. Drawing on modern reviews of Jewish sacrifice (which observe 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 important for the high-priestly Christology and sacrificial soteriology constructed in Hebrews.
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Extra info for Atonement and the Logic of Resurrection in the Epistle to the Hebrews
74 Thus Bertram appeals to the actual terminology of 13:20, as well as to the context of the argument of the rest of the letter, to argue that the earthly body of Christ does not matter for the soteriology presented in Hebrews. At the level of terminology Bertram notes that the language of being led up (hinaufführen) out of the dead in 13:20 does not require the assumption that Jesus was raised out of the grave or out of Hades (that is, it need not refer to an event distinct from the ascension).
He writes, Das Heilswerk Christi ist in kräftiger Konzentrierung als Selbstdarbringung des himmlischen Hohenpriesters gefaßt: Mensch geworden, ist er wie ein Opfertier gestorben, um so das kostbare Blut zu gewinnen, mit dem er in das Allerheiligste des Himmels eindringen konnte. Tod und Himmelfahrt umschließen also das Erlösungswerk, die Auferstehung ist bei der ganzen Symbolik ignoriert, weil sie die Einheitlichkeit der hohenpriesterlichen Aktion aufheben würde, nur 13:20 ist sie erwähnt. . 46 He insists, though, that the author’s soteriological concerns make it clear that Jesus entered heaven at the moment of his death.
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. Moreover, texts like Heb 1:3 and 8:1–2 give the reader the strong impression that the atoning offering of Jesus and his heavenly session cannot be parsed out as neatly as Jeremias’ and Hofius’ solution demands. Most of those surveyed in the preceding section argue that the categories of Jesus’ resurrection, ascension, and exaltation are merged into one by the author—who clearly gives primacy of place to the category of exaltation.