LITMIR.BIZ

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alternative theories of some notwithstanding—and no strong argument for assigning any of that chapter to a hand other than the author of the rest of the book. That said, Hebrews closes like a typical letter but is otherwise composed in the form of a direct address to the church from a known teacher. We have too little definite knowledge of ancient homilies to draw confident inferences about Hebrews’ genre and structure based on that characterization, but the writer’s own description of his work as a “word of exhortation” (13:22; cf. Acts 13:15), the nature of its contents, and the near-certainty that it was meant to be read to the gathered church and thus received orally justify styling it for moderns as a sermon. We will refer to the author as either a writer or as the “preacher,” and to the book as either a letter or a sermon. If we refer to the recipients as “readers” it is to be understood that for the greater part they would have in fact been listeners.

That the preacher was not only highly educated but a masterful orator is plain. The power of his rhetoric has been universally felt and the intricacies of his argument have been endlessly studied and admired. The conclusions of those who have attempted to uncover the letter’s structure, however, have led to no consensus.5 We can say with confidence that the writer knew where he was going with his argument from beginning to end. There is nothing arbitrary about it. He employs a range of rhetorical devices to underscore, remind of, and anticipate ideas. But he also seems to have been working from pastoral instinct, seeking effect more than strict orderliness of presentation. Exchanges between intimates follow their own rules and rhythms. His effort, which was oriented on a particular audience known to him, was to bring to mind a divine drama of salvation and to convince the recipients of their place in it, impressing on them that they were in this drama whether they acknowledged this in faith or not. He is clarifying ideas but even more to the point he is situating us—we may as well include ourselves without further ado—in a story. The result for our outlines is that more than one approach can get it right, and those that get it right succeed in highlighting differing aspects rather than exhausting the whole.

      Our view is that following the opening—the exordium of 1:1–4—the preacher draws on the resources of their existing confession to convey the glory of the Son, in and as whom God has spoken, and the urgency of perseverance in faith if entrance into the promised inheritance, God’s resting place, is to be attained (1:5—4:13). In more than one way the whole drama of salvation, from creation to the end, is related. He then proceeds to his central exposition which revolves chiefly on Ps 110, Jer 31, Exod 24–25, and Ps 40 (4:14—10:25). Here the focus is on the pivotal moment of salvation in Christ’s offering and the approach that it opens and necessitates. Finally, the sermon proceeds to a series of exhortations that call to a response of enduring faith in our identity as the new covenant family of God (10:26—12:29). After the climax of 12:18–29 there comes a peroration (13:1–17) and the epistolary closing (13:18–25).

      1:1–4 Exordium: God has spoken in his Son

      1:5—4:11 In praise of the Son who became high priest and the need to listen to what God says

      1:5–14 The Son in and as whom God speaks in relation to God’s angels

      2:1–4 Exhortation

      2:5–18 The Son’s way of salvation in relation to God’s angels

      3:1–6 Moses and the Son in the history of God’s house

      3:7—4:11 The need of faith for the entrance into God’s promised inheritance

      3:7–19 Ps 95 as a warning not to repeat the rebellion of Israel

      4:1–11 Ps 95 as a promise that remains and the need to respond in faith

      4:12–13 Conclusion to first movement, reprisal of exordium

      4:14—10:25 Christ as high priest and offering

      *4:14–16 Transition, frame with 10:19–25

      5:1—7:28 Christ is high priest

      5:1–10 You are a priest

      (5:11—6:20 Warning, encouragement, exposition)

      7:1–10 According to the order of Melchizedek

      7:11–19 Forever

      7:20–25 The Lord has sworn and will not change his mind

      7:26–28 Summary application

      8:1—10:18 Christ’s high priestly ministry

      8:1–6 Introduction: The tabernacles, priesthoods, and covenants

      8:7–13 The better promises of the new covenant

      9:1—10:10 The covenant of which Christ is mediator

      9:1–10 The first covenant as copy and anticipation

      9:11–14 The second covenant as accomplishment

      9:15–22 The inaugural mediation of the second covenant

      9:23–28 The eternal, heavenly, and final character of Christ’s ministry (divine drama)

      10:1–10 The bodily offering that accomplished God’s will (human drama)

      10:11–18 Conclusion: The better ministry

      *10:19–25 Transition, frame with 4:14–16

      10:26—12:29 Exhortations toward faith and progress

      10:19–31 Exhortation to faith and warning against apostasy (reusing 10:19–25)

      10:19–25 There is now forgiveness (10:18), so approach!

      10:26–31 There is no other or further offering for sin (10:18), so do not refuse the one given!

      10:32—12:3 Enduring in the great contest of faith in the promise

      10:32–39 A call to endure based on their earlier history and the promise of Habakkuk and Isaiah

      11:1–40 Examples of enduring faith from Israel’s history

      11:1–2 Opening thesis: What faith does.

      11:3–7 Faith and the biblical story before the patriarchs (Gen 1–11).

      11:3 Faith and the word of creation.

      11:4 Abel’s faith through which he was attested to be righteous.

      11:5–6 Enoch’s faith by which he pleased God and because of which he did not see death.

      11:7 Noah’s faith by which he became an heir of righteousness.

      11:8–22 The patriarchs (Gen 12–50).

      11:23–31 Moses, the exodus, and the conquest (Exodus – Joshua).

      11:32–38 Faith in the remaining history of the old covenant (Judges and following).

      11:39–40 Closing summary.

      12:1–3 A call to endure based on the example of Jesus

      12:4–17 Enduring as the genuine children of the covenantal Father

      12:4–11 Developing the image: Undergoing hardship as authentic children of the covenantal Father

      12:12–17 Applying the image: Live as strong-bodied, stout-hearted children of the covenant, secure in your place, pursuing its life, taking care of the family, and cherishing your birthright

      12:18–29 The grand finale: closing vision of the promised inheritance, the peril of refusing the promiser, and a final warning/exhortation

      12:18–24 The reason why they must endure in the great contest and as genuine children of the covenant

      12:18–21 Negatively: The mountain that pointed to the goal (old covenant and present age)

      12:22–24 Positively: The mountain that is the goal (new covenant and age to come)

      12:25–29 Final warning and exhortation

      12:25–27 Warning: Listen to the divine word

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