The Anti-Jewish Strand in Hebrews

Abstract

The author of Hebrews is viewed by many scholars as one of the foremost theologians of the New Testament, second only to Paul. The author’s Greek is widely acclaimed as the most elegant in the NT. ¹ Among the canonical texts the author’s language skills are unsurpassed indicating that he was a highly educated and accomplished individual. Contemporary scholarship on Hebrews and its stand on Judaism is highly nuanced and differentiated. Many Anglo-Saxon scholars consider that the primary aim of Hebrews was to prevent a relapse to “Judaism.” Others, mainly German scholars, emphasize a general lassitude caused by the delay of the Parousia, persecution, and waning enthusiasm. ² Although admittedly simplistic and introductory, scholars may be divided into those that are critical of the Epistle’s supersessionary message (N. Beck, L. Freudman, J. Gager, and S. Sandmel), those supportive-sympathetic to his theological message (D. DeSilva, D. Hagner, L. T. Johnson, W. Lane, B. Lindars, R. W. Wall), and those attempting a middle ground (H. W. Attridge, S. Lehne, S. G. Wilson, C. Williamson). ³ Among contemporary approaches, socio-rhetorical models seem to have great promise for they emphasize the importance of approaching the text from multiple perspectives (analysis of narrator, plot, characters, setting, inner texture, and other aspects of the narrative or discourse). ⁴ The “structure/anti-structure” model of Victor Turner,⁵ which views society moving back and forth between structure and antistructure, is supportive of my suggestions. When Turner’s model is applied to Hebrews, the rhetoric of the author is seen as aimed at subverting the parent group and reinforcing the norms and values of the new belief structure. In Hebrews, and throughout the tradition, the framework being subverted is the belief system of the descendants of Jesus’s disciples and first followers, and the countercultural alternative is the author’s interpretation of belief in Jesus. ⁶