By David M Moffitt
Students usually clarify Hebrews relative silence relating to Jesus resurrection through emphasizing the authors attract Yom Kippurs key momentsthe sacrificial slaughter and the excessive monks presentation of blood within the holy of holiesin his special 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. this sort of typology discourages discrete mirrored image on Jesus resurrection. Drawing on modern reports of Jewish sacrifice (which observe that blood represents lifestyles, now not death), parallels in Jewish apocalyptic literature, and clean exegetical insights, this quantity demonstrates that Jesus embodied, resurrected existence is important for the high-priestly Christology and sacrificial soteriology built in Hebrews.
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Additional info for Atonement and the Logic of Resurrection in the Epistle to the Hebrews
148 (emphasis added). ”42 Those who write such things seem to look for a resurrection in which the stuff of the human body no longer plays a role. It therefore appears that Johnson has actually allowed his understanding of a Platonic worldview to stretch and reshape his claim that Jesus’ human body is not cast off at death more than that the author of Hebrews has stretched and reshaped a Platonic worldview in terms of Jesus’ resurrection. Johnson’s appeal to Platonism on the one hand coupled with his claim on the other that Jesus’ body was exalted to heaven is intriguing.
He seems, however, to put the most emphasis on the category of exaltation. In any case, insofar as Koester’s view remains somewhat unclear about the relationship between Jesus’ resurrection and exaltation, he stands closer to the conclusion reached by Loader than he does to the majority of other commentators who belong somewhere in this middle ground. 3 Luke Timothy Johnson Luke Timothy Johnson’s recent commentary on Hebrews is also difficult to place on the spectrum of opinions about Jesus’ resurrection.
C. B. Mohr, 1931), 79 (emphasis original). 10 chapter one his theological project. If the cross is the atoning event, then, assuming the writer aims for something approaching a consistent position, the kind of hiatus between the cross and the heavenly presentation of Jesus’ atoning offering created by Jesus’ resurrection destabilizes his entire project. To suggest that the author merely deemphasizes Jesus’ resurrection as a result of his interest in explicating the soteriological significance of Jesus’ death and exaltation in terms of Yom Kippur too quickly glosses over this (christo)logical problem.
Atonement and the Logic of Resurrection in the Epistle to the Hebrews by David M Moffitt