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8 the High of the Heavenly Temple: Temple Symbolism in Hebrews 4:14–10:25

Introduction

The central section of Hebrews (4:14–10:25) deals with the priesthood of Christ and his unique self-offering by which forgiveness is achieved, enabling access for ’s people to God’s presence, pictured as a temple. In this chap- ter I examine the claims that this part of Hebrews makes about this temple. I note at the outset that this is not a study of the high priestly of Hebrews, an important topic in its own right;1 rather, it is an exploration of temple symbolism in Hebrews. However, high priestly Christology is signifi- cant to the extent that it impinges on this discussion, and I will discuss it at various places. The perspective for which I argue is that the heavenly temple is not to be understood as the heavenly archetype of the wilderness as is often claimed. Rather, as in the opening and closing sections (Heb 1:1–4:13; 10:26–13:25), it symbolises the dwelling of God with his people in the last days.

Access to the Heavenly Temple in the Present (4:14–16; 10:19–25)

Hebrews 4:14–16 and 10:19–25 form an inclusio around the central section of Hebrews (5:1–10:18). Each contains the present subjunctive of προσέρχομαι (“let us approach”), part of an exhortation based the participial clause Ἔχοντες οὖν . . . (“so then, since [we] have . . .”). In 4:14–16 the author and readers are said to have “a great ” (ἀρχιερεὺς μέγας) and in 10:19–25 they have “a great priest” (ἱερεὺς μέγας), and in both texts this priest/high priest is identified as Jesus. In 4:14–16 they are exhorted to approach with “confidence” (παρρησία) and in 10:19–25 they are said to have “confidence” (παρρησία). In 4:14–16 they are encouraged to “hold on” (κρατέω) to the “” (ὁμολογία), as also in 10:19–25, although there the verb is κατέχω (“hold fast”).2

1 This is the emphasis of Cody 1960; Gäbel 2006. 2 See Nauck 1960: 203–4 for a discussion of the implications of this inclusio.

© koninklijke brill nv, leiden, 2017 | doi 10.1163/9789004339514_011 370 CHAPTER 8

Both pericopes assume that the recipients have proleptic access to the heav- enly temple in the present, although in neither is a heavenly journey neces- sary. Thus the heavenly temple encompasses earth and heaven. I deal first with 4:14–16, which I will argue, envisages Jesus ministering before God in heaven and encourages the readers on that basis to approach God in prayer. Then I deal with 10:19–25 which uses considerable temple symbolism, again to encourage them to take advantage of the free access that they have to God’s presence through the priestly ministry of Jesus.

A Great High Priest Ministering in the Heavens (4:14–16) In this pericope the text transitions from the discussion of God’s rest (3:7–4:11) to the discussion of the priesthood of Christ and the heavenly sanctuary that encompasses Heb 5−10. The text identifies Jesus as a (“great) high priest” (ἀρχιερεύς μέγας) for the third time and draws some inferences from this.3 It describes his priesthood with what I will argue is a reference to his ongoing ministry in the presence of God (4:14), and then explains why this priest who ministers in the presence of God is able to sympathise with our weaknesses (4:15). Intermingled with these descriptions are two exhorta- tions: the readers are encouraged to hold fast their confession (4:14b) and to approach the throne of grace (ὀ θρόνος τῆς χάριτος) to find mercy and grace in their time of need (4:16). Hebrews is quite clear that Jesus is seated at the right hand of God, indi- cating that his priestly work is complete, especially in Heb 10:11–13, where, in contrast to the former who stand day after day, ministering and offering , he sits, waiting for the subjugation of his enemies. But elsewhere in Hebrews Jesus does seem to have an ongoing priestly role. In 8:1 he is described as a of the sanctuary (τῶν ἁγίων λειτουργός), in 7:25 he is said to live to intercede (ἐντυγχάνω) for those who approach God through him, and in 9:24 he enters heaven itself to “appear” (ἐμφανίζω) in God’s presence on our behalf. Hay describes Heb 7:25 as a “foreign body” in the theology of Hebrews.4 But, foreign body or not, this strand is present and needs to be considered.5

3 The conjunction οὖν (“therefore”) in 4:14 relates back to the claims of 2:17 and 3:1 that he is a high priest. Thus, as well as introducing 5:1–10:18, 4:14–16 also draws inferences from what has preceded. See Ellingworth 1993: 266; Thompson 2008: 104; O’Brien 2010: 180; Cockerill 2012: 221–22; Calaway 2013: 61–62 (note 13). 4 Hay 1973: 132. 5 Bruce 1990: 174 suggests that 7:25 may have been part of an early Christian confession as does Hay 1973: 132. Cockerill 2012: 336–37, who also refers to Heb 4:14–16 and 10:19–25 in connection with Jesus ongoing priestly work, suggests that this strand in Hebrews is