Tag: supercessionism

In explaining the importance of Jesus as priest and sacrifice, the section of Hebrews that is provided by the lectionary for this coming Sunday (Heb 9:24–28) articulates an uncompromising criticism of the Jewish sacrificial system. There are four components to this criticism, drawn through a series of contrasts.

The first contrast drawn relates to the nature of the sanctuary in which the priest operates: “Christ did not enter a sanctuary made by human hands, a mere copy of the true one, but he entered into heaven itself, now to appear in the presence of God on our behalf”.

The second contrast deals with matters of time and repetition: “Nor was it to offer himself again and again, as the high priest enters the Holy Place year after year with blood that is not his own; for then he would have had to suffer again and again since the foundation of the world.”

The third point is made in a simple, direct affirmation: “But as it is, he has appeared once for all at the end of the age to remove sin by the sacrifice of himself.”

And then, another contrast, relating to judgment: “And just as it is appointed for mortals to die once, and after that the judgment, so Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin, but to save those who are eagerly waiting for him.”

The author considers that the law “has only a shadow of the good things to come and not the true form of these realities” and therefore cannot provide those who seek to approach God with “perfection” (10:1; the Greek is teleiōsai).

The technique of typology is used to interpret scripture throughout this sermon. In this technique, the words of the text are considered to provide a pattern for a greater truth or a spiritual meaning which is not immediately evident in the literal words. Heb 8:5 cites Exod 25:40, a passage including the Greek word typos (literally, the mark made by a hammer in a soft piece of wood) which the NRSV translates “pattern”. Finding a key to unlocking the interpretation of the text is thus essential.

For the author of this sermon, the key lies in the superiority of Jesus (1:4; 7:7). This is worked out in a series of passages which take a scriptural text as the basis for claims made about Jesus. The scripture passages point to various aspects of Jesus; but more than this, the belief in the superiority of Jesus is the key which unlocks the true meaning of the scripture passages which are cited. We can see this interlocking hermeneutic at work in a series of teaching sections in this sermon “to the Hebrews”.

❖ Heb 1:5–13 cites seven passages, mostly from the Psalms, to support the claim of the superiority of Jesus, for he is God’s son, worshipped by angels, place over all, seated at God’s right hand.

❖ Heb 2:5–18 reinforces this claim, drawing on further passages, of which Ps 8:5–7 is prominent, asking “what are human beings that you are mindful of them?” Jesus is pictured as “now crowned with honour and glory” over the angels, who themselves rule over humanity (2:9).

❖ A brief exegesis of Num 12:7 (Heb 3:1–6), concerning the faithfulness of Moses, leads into a forceful exhortation (Heb 3:7–4:13) which revolves around the key scriptural text of Ps 95:7–8 (quoted at Heb 3:7, 3:15 and 4:7), “today, if you hear his voice, do not harden your hearts”. Obedience is crucial.

❖ Heb 4:14–5:10 combines two psalms (Ps 2:7 and 110:4) to identify Jesus as “designated by God as a high priest according to the order of Melchizedek” (5:10). Jesus is of a different, higher order.

❖ After an excursus in which the hearers are reminded of the importance of seeking perfection (5:11–6:12), the sermon to the Hebrews turns its attention back to the mysterious scriptural figure of Melchizedek (6:13–7:28). Melchizedek was not a Levite, but he received tithes from Abraham (Gen 14:18–20), as Heb 7:1–2 reports; this priestly role may explain why he provides a model for interpreting Jesus (another non-Levite) as a priest. This extended discussion returns to Ps 110:4 (at Heb 7:17 and 7:21) as it is the key text undergirding this section.

❖ A lengthy discussion of the priestly role of Jesus follows (8:1–9:28). This section deals with the inadequacies of the first covenant, revolving around the prophetic text about the gift of a “new covenant” (Jer 31:31–34, cited in full at Heb 8:8–12). The author builds an aggressive case against the first covenant, in order to persuade the audience of the many virtues of Jesus, the new priest who is “mediator of a new covenant” (9:15).

Part of this discussion contrasts the ritual of the Day of Atonement (described in Lev 26) with the sacrifice offered by Jesus (9:1–14). The former took place in “an earthly sanctuary” (9:1), but the latter takes place in “the greater and perfect tent” (9:11). The argument continues (9:15–28) by claiming that the sacrifices of priests must be offered “again and again” (9:25), but Jesus “has appeared once for all” (9:26) and thereby “entered into heaven itself” (9:24).

❖ Yet another extended discussion (10:1–39) continues this polemic by arguing that the sacrifices of the first covenant fail to achieve their goal, as Ps 40:6–8 claims (cited at Heb 10:5–6). What Jesus has done, in offering a single sacrifice through his death (10:12), is to enact the new covenant (Jer 31:31, cited at Heb 10:16) and thus provide believers with confident access to God (10:19–23).

This claim is, in turn, reinforced by another series of scripture citations (10:26–39), culminating in a famous prophetic assertion, “my righteous one will live by faith” (Hab 2:3–4, cited at Heb 10:37–38; we find it also at Rom 1:17 and Gal 3:11).

❖ Such faith is then expounded in another long section of the sermon (11:1–12:2). This faith is introduced by a concise and complex definition of “faith” (“the assurance of things hoped for, the conviction of things not seen”, 11:1–3) and concludes with an inspiring vision of Jesus as “the pioneer and perfecter of our faith” (12:1–2). The bulk of this section of the sermon refers to numerous “witnesses” to this faith, drawn from a plethora of scriptural stories.

❖ Further exhortations in the sermon derive their motivation from scriptural texts. Prov 3:11–12 is the focal point for Heb 12:3–11; and a cluster of reassuring words from scripture, cited at 13:5–6, fuel the string of exhortations in Heb 13:1–17.

From this survey, we can see that the argument of the sermon, as a whole, is intricately bound up with “the word of God”, as given expression in the Hebrew Scriptures. Both teaching and exhortation gain momentum from scriptural citations and allusions.

As well, it is clear that the author of this sermon has a definite and unbending perspective on the relative value of old and new covenants. The author is in no doubt that Jesus is the one who shows the way to God, and must therefore be followed as the supreme example for people of faith. It’s a clear, direct, confronting message.

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This language in Hebrews can lead from a sense of superiority in Christianity, to an attitude of supersessionism with regard to Judaism—“Jesus came to replace the old covenant; all of that is now obsolete, superseded, irrelevant”. By such an attitude, the living faith of Judaism is summarily dismissed. Of course, this is not the only text that provides warrant for such an interpretation; other parts of the New Testament can be, and have been, read in this manner.

For myself, I don’t see this as a valid way of interpreting these passages—taking a strand of the argument, isolating it from the literary and historical context in which it was written, and using it for ideological purposes in today’s context.

In my own denomination, the Uniting Church in Australia, we have adopted a statement concerning our relationships with Jewish people (see https://assembly.uca.org.au/rof/resources/learn-more/item/2658-jews-and-judaism)

This statement affirms that “Judaism is a living faith today, and was at the time of Jesus, possessed of its own integrity and vitality within its own developing traditions” (2), and that “historically, understandings of Judaism have been imposed from without, and that Judaism should be understood on its own terms” (3).

It goes on to assert that “antisemitism in all its expressions is an affront to the gospel of Jesus Christ” (8) and that “the Uniting Church does not accept Christian teaching that is derogatory towards Jews and Judaism; that belief that God has abolished the covenant with the Jewish people; [and] supersessionism, the belief that Christians have replaced Jews in the love and purpose of God” (16–18).

So that invites us to read Hebrews carefully, in context, with sensitivity to Jewish brothers and sisters , within our current context.

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See also https://johntsquires.com/2021/09/29/the-word-of-exhortation-that-exults-jesus-as-superior-hebrews-1-pentecost-19b/

https://johntsquires.com/2021/10/05/a-great-high-priest-who-has-passed-through-the-heavens-hebrews-4-pentecost-20b/

https://johntsquires.com/2021/10/12/a-priest-forever-after-the-order-of-melchizedek-hebrews-5-pentecost-21b/

https://johntsquires.com/2021/10/27/the-perfect-high-priest-who-mediates-a-better-covenant-hebrews-9-pentecost-23b/

https://johntsquires.com/2021/11/02/the-superior-high-priest-who-provides-the-better-sacrifices-hebrews-9-pentecost-24b/

We have seen in an earlier post that the letter to the Hebrews—the anonymous word of exhortation—has drawn on language and ideas that would have been very familiar to the Jewish people to whom the exhortation was addressed. See https://johntsquires.com/2021/09/29/the-word-of-exhortation-that-exults-jesus-as-superior-hebrews-1-pentecost-19b/

The notion of a high priest, offering sacrifices for the sake of the people, was central to the religious practices of the people of Israel for many centuries, as the collection of laws in much of the Torah (Exodus, Numbers, Leviticus and Deuteronomy) reflect.

This is clearly summarised in the section of the letter offered for consideration in worship this coming Sunday (Heb 9:11-14); Jesus “entered once for all into the Holy Place, not with the blood of goats and calves, but with his own blood, thus obtaining eternal redemption” (9:12). This is fully consistent with the ancient Israelite understanding that “the blood of goats and bulls, with the sprinkling of the ashes of a heifer, sanctifies those who have been defiled so that their flesh is purified” (9:13).

We have also noted that constructive purpose of this language is to demonstrate that Jesus brings the process of sanctification to a head (13:12; see also 2:11; 9:13–14; 10:10, 14, 29) and enables believers to “approach [God] with a true heart in full assurance of faith” (10:19–22). This is “the eternal redemption” (9:12) that is celebrated in the excerpt offered for this Sunday by the lectionary (9:11–14). See

Nevertheless, it is clear that the way this understanding is developed in this book is argumentative and tendentious. The analysis of Jewish concepts of sacrifice provided serves to render Judaism as a whole as obsolete. The earlier Jewish system of offering sacrifices is now exposed as flawed, insufficient, and rendered redundant, through the argument that is prosecuted relentlessly throughout this book. This is a disturbing rhetorical trajectory.

To discern what constructive relevance this may have for us today, we need to understand the standpoint of the author of this word of exhortation in his own context.

It is clear that this word of exhortation has an underlying polemic running throughout. This is signalled in the opening exhortation of the work, which urges the audience to “pay greater attention” to teachings already delivered (2:1); the closing section reminds them not to be carried away “by all kinds of strange teachings” (13:9). This is reinforced when the writer asserts that the audience still needs basic teaching: “you need milk, not solid food” (5:12). The polemic is clear.

The imagery associated with this saying links the audience with infants, in contrast to others who are “the mature” (5:13–14; the Greek is teleiōn). The most urgent task they face is to “go on towards perfection” (6:1; the Greek is teleiotēta) in advanced teachings. There is no need to replicate what has already been given in the “the basic teaching about Christ” (6:1), “the basic elements of the oracles of God” (5:12), which are summarised in three pairs: “repentance from dead works and faith toward God, instruction about baptisms and laying on of hands, resurrection of the dead and eternal judgment” (6:1–2). More is needed than this.

Underlying these teachings is a belief that God remains faithful to what has already been promised (10:23). The audience is reminded that these promises can be known from God’s “powerful word” (1:3), which is described as being “living and active, sharper than any two-edged sword” (4:12), a “word of righteousness” (5:13) which contains an inherent goodness (6:5) and which has already been spoken to them by their leaders (13:7). The interpretation of scripture is thus of fundamental significance in this sermon. It is a right understanding of scripture that clarifies matters for the readers.

The central element in the teaching provided in this sermon is the establishment of a “new covenant” (8:8–13, citing Jer 31:31–34). Jesus is the mediator of this “new covenant” (12:24) who opens a “new and living way … through the curtain” (10:20) and offers an “eternal inheritance” (9:15). There is much of positive value in this teaching, particularly in its Christological aspects.

(And it is a puzzle to me to note that the main substantive sections of this argument about the new covenant are omitted from the selection of passages included in the Revised Common Lectionary!)

However, there are also highly problematic elements in the line of argument advanced in Hebrews. The teaching is developed by means of a comparison between the first and second covenants which degrades the former at the expense of the latter. Particularly difficult is the direct assertion that Jesus “has made the first one obsolete; and what is obsolete and growing old will soon disappear” (8:13).

Also problematic is the assertion that, as the “Son who has been made perfect forever” (7:28), Jesus has “has now obtained a more excellent ministry, and to that degree he is the mediator of a better covenant, which has been enacted through better promises” (8:6).

This assertion appears to legitimise the view that Judaism has been superseded—a teaching which flourished in later Christian history and was used to validate numerous pogroms and persecutions against Jews. This must not, however, be taken as the definitive stance of all Christians towards Jewish believers. Whilst this is the view which is espoused in this particular New Testament book, for the people who first received it, it is not determinative for all time.

What do we make of the word of exhortation that we encounter in this sermon to the Hebrews? The book spends a lot of time on the process of sacrifice, presenting it as a transaction undertaken between God and humanity. We might ponder the relevance of the terminology of sacrifice in the contemporary world; is it still a valid way to conceive the way that humans can relate to God?

We might choose to think about the different elements of sacrifice seen in the ancient world, which we no longer practice today. We might also give some thought to the way we talk about deaths in war in the contemporary world, as sacrifices for the sake of the country. The imagery still has a potency.

The focus on death, the shedding of blood, and the sacrifice of a human life, also raises ethical questions. What is the value of focussing on the necessity of death as the centrepoint of the divine-human transaction? Is this a helpful thing to do? Does it place cold-blooded murder and innocent suffering at the heart of this important relationship? Is this how I want to portray my relationship with God?

It is clear that Hebrews has provided something of the basis for the development of the classical doctrine of atonement. The above concerns, however, raise questions as to its importance within the canon, and within Christian doctrine. Is it still a book to be valued as “scripture”?

See also https://johntsquires.com/2021/09/29/the-word-of-exhortation-that-exults-jesus-as-superior-hebrews-1-pentecost-19b/

https://johntsquires.com/2021/10/05/a-great-high-priest-who-has-passed-through-the-heavens-hebrews-4-pentecost-20b/

https://johntsquires.com/2021/10/12/a-priest-forever-after-the-order-of-melchizedek-hebrews-5-pentecost-21b/

The assurance of hope in “the word of exhortation” (Hebrews 10: Pentecost 25B)