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Barnabas Lindars (1923–1991)

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Omfatter også følgende navne: Lindars. Barnabas, Barnabas S.S.F. Lindars

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Barnabas Lindars, The Theology of the Letter to the Hebrews. New York: Cambridge University Press, 1991. Paper. Pp. xiv + 155. ISBN 0-521-35748-9

Barnabas Lindars is most famously known for his book New Testament Apologetic (London: SCM Press, 1961) where he presents a systematic account of the use of the Old Testament in the New Testament. As an established NT scholar, coupled with his specialty in understanding trans-testamental themes, he is uniquely qualified to write a theology of this theologically charged and OT saturated early Christian document. This book is part of the New Testament Theology series published by Cambridge University Press. This volume (along with others in this series) is meant to be an overview of the theology of Hebrews, but more comprehensive than those found in introductions to commentaries, yet at the same time accessible to a wider audience. Thus this book is aimed to fill a need for a textbook in this area.

Lindars begins this book with the preface by stating the unity of the argument within the epistle. Attempts to divide Hebrews into separate sections, as well as severing the final chapter from the letter, destroy this unity. The author of Hebrews has rhetorical skill which he uses to persuade his readers who are on the brink of apostasy. So rhetoric helps to explain the illogical order of this letter.

Chapter 1 presents Lindars’s historical setting of Hebrews. Hebrews was written during a formative phase of early Christianity. The kerygma proclaimed by Jesus and his followers is now being used to address particular issues. Thus Hebrews takes this kerygma and applies it to the situation of the readers. The objective, as mentioned above, is to persuade readers to not follow the wrong path. Lindars accepts the position that the readers are Jews lapsing back into Judaism. After surveying possible authors and readers, observing the excellence of the author’s Greek, Lindars points out that he is a skilled rhetorician. Lindars posits that the readers are trouble by their consciences (9:9, 14; 12) and are returning to Jewish customs (13:9) to relieve them. They are struggling with post-baptismal sin since the kerygma does not address it. Hebrews is convinced that the remedy of this desire towards apostasy is found within the Christian liturgy (13:10-16). But before the readers regain their confidence, the author must first demonstrate that Jesus death has continuing efficacy. Secondly, he needs to supply them with an existential support to help them actually feel forgiven. This is the historical setting of Hebrews. He dates the letter prior to the fall of the temple and finds the main milieu to the letter Christian life and teaching.

Chapter 2 can be described as the meat and potatoes of this book. It is an examination of the theology of Hebrews following the order of the letter. Thus no effort is made to systematize the material because Lindars believes this would do violence to the theology of Hebrews. Since this section is structured as a theological commentary, only key features will be noted below. For Lindars, Hebrews 1:1-5 does not depict a robust Christology such as Phil 2:5-11. Christ is simply the son of God and Messiah. There is no claim being made here for pre-existence. Jesus’ superiority over angels is understood in reference to 2:1-10. Angels mediated the old covenant, where Christ mediates the new superior covenant. Thus his word is more authoritative and final. Although his word is authoritative, he was a real human and thus able to sympathize with the readers. As a man he has dealt with the problem of sin. These themes are introduced here in preparation of the larger argument later. Hebrews 3 and 4 return to the Christian life and situate it within God’s redemptive plan. Thus perfection does not refer to moral perfection, but rather the completion God’s plan of salvation. Lindars notes that the Hebrews presentation of the risk of apostasy (6:4-8), although representing the harshness of the situation, is probably exaggerated for effect.

Following this is the main argument of Hebrews which demonstrates that post-baptismal sins have been addressed in the work of Christ as mediator of the new covenant. Christ as the high priest can enter the holy of holies, and as sinless, he is the perfect sacrifice offered once for all. Since he never dies, this sacrifice’s efficacy extends into eternity. Furthermore, this efficacy is demonstrated in the reality that Christ’s sacrifice is not only a sacrifice of atonement; it is a sacrifice of the covenant thereby inaugurating a new covenant. Thus this new covenant shows that the new era is already in force. This also demonstrates that the old covenant is obsolete and its rituals practiced now are impotent. The barrier between God and humankind is destroyed. Although parousia is coming, these are present benefits. Thus the readers of Hebrews need not fear divine wrath since their salvation is secure in Christ. This concludes the argument at 10:18.

Hebrews 10:19-12:29 demonstrate the proper response to this theoretical knowledge. It is given in the urge to remember the confession (Christ’s atoning work) continually, to continue in Christian love, to participate in Christian assembly, and remember the imminence of the parousia. Hebrews then offers his readers not ceremonial practice, but various aspects of ordinary Christian life meant to draw him/her to the certainty of God’s will and Christ’s atoning work. Faith in Hebrews has a moral quality to it where the Christian lives in the present in light of the future. At the same time he acknowledges present gifts as temporary and that the permanent reality is to come. Hebrews shows “the response of faith as a full and satisfying programme for Christian believers” (p.117). Hebrews then is an utterly practical book.
Chapter 3 attempts to situate the letter of Hebrews with the theology of the NT. First, Lindars shows areas of continuity with the rest of Christianity. Hebrews represents the rift between Jews and Christians. It assumes that Jesus can be equated with Wisdom Christology, he died for our sins, and he is the Messiah. These are all assumed as normative at this time in Christianity. Hebrews shows several unique contributions to NT theology. It addresses post-baptismal sin. The new covenant is fully exploited. The use of Scripture is quite literal, contrary to Philo. It argues for the permanent efficacy of Christ’s death. Jesus represents a unique priesthood which is better than the Aaronic or Levitical priesthood. Lastly, faith is understood as an action in view of assurance about future.

Chapter 4 is Lindars attempt to find present relevance for this misunderstood book. He finds that modern readers can learn from Hebrews’s exegesis, taking seriously the literal meaning of scripture first before making a present application. The atonement ritual, although alien and quite abominable to modern ears, has been dealt with decisively in Hebrews and a new covenant has been inaugurated where sacrifice is no longer needed. Furthermore, sacrifice points to the original need of sacrifice, to address sin. Hebrews demonstrates that sin has been dealt with, and those who are part of God’s people just need to live in faith knowing that sin has been atoned for and that Christ is most assuredly coming. Thus the practical applications of Hebrews extend to the modern day.

Lindars’s book has much to be commended, but first the weaknesses will be addressed. From a methodological level, it is difficult to assess whether rhetoric plays as significant a role as Lindars suggests. Since this is not technical (but it is scholarly), Lindars appears to be confined in actually establishing this case. One would have to refer to his article, The Rhetorical Structure of Hebrew (NTS, 35 [1989], 382-406)) to actually evaluate this statement. If it can be shown that these rhetorical structures do not unite the book, this would possibly weaken Lindars reconstruction. Although the reader finds Lindars’s argument compelling, one is left wondering whether Hebrews actually displays these rhetorical cues. Thus more discussion may be needed with respect to methodology. And since this work is aimed to be a textbook, issues of this kind would help readers a lot to move from exegesis to theology.

A second concern is Lindars’s reconstruction of the Hebrews situation. His whole argument depends on the situation that the audience of Hebrews suffers from a guilt ridden conscience. Though suneidesis appears 5 times in Hebrews (9:9, 14; 10:2, 10:12; 13:18), it does not seem clear that a guilt ridden conscience is burdening the readers. It is clear that the threat of apostasy is present, but the motives behind it are not so clear. For example fear of persecution is a possible motive for apostasy (10:32-39). If it can be shown that a guilty conscience is not the central issue would this change Lindars’s argument? To err on the side of safety, Hebrews seems to be unclear as to what the actual motives of the readers are (see L. D. Hurst (The Epistle to the Hebrews: Its background of thought [New York: Cambridge University Press, 1990]) for a survey of various possible reconstructions as to who the audience is). To build one’s argument on a historical reconstruction of a text that has caused as much controversy as Hebrews has seems untenable. Nevertheless, Lindars reconstruction does provide an account that engages all the data.

With respect to structure, Chapter 2 is the most important chapter but also the most difficult to follow. This is mainly due to the approach Lindars adopts as well as the nature of the material. Due to his position that Hebrews presents a single cohesive argument, he chooses not to adopt a systematic topical approach when purveying the theology of the letter (unlike other volumes in this series such as James D. G. Dunn, The Theology of Paul’s Letter to the Galatians [New York: Cambridge University Press, 1993]). Rather, as mentioned above, he follows the argument of the book extrapolating theological motifs as they make themselves present. Since the letter itself is quite difficult for modern readers, as Lindars notes above, to follow Lindars’s analysis requires much patience and re-reading with one’s text of Hebrews at hand. At some points the coherence is not clear, especially for the first few sections. Thus one wishes a basic outline was provided with the material to follow Lindars’s (and thus Hebrews’s) train of thought. If one wants to isolate the main features of Hebrews, Chapters 3 and 4 serve that function better.

On the other hand, due to the format of Chapter 2, it doubles as a theological commentary on the letter to the Hebrews. This is a definite bonus since it increases the value of the book as a reference. Furthermore, Chapters 3 and 4 are remarkable. Lindars does a good job of clearly stating the developing thought of early Christianity in the first century as well as situating Hebrews within that formative period in Chapter 3. Chapter 4 provides several possible areas of contemporary contact pointing to the real relevance Hebrews holds for today. Most importantly, Lindars must be commended for approaching the letter from its pastoral side. It seems that many possible reconstructions of Hebrews theology, and puzzlement over what he is talking about, is due to a lack of consideration regarding his hortatory material. This letters seams with concern not to fall into apostasy and this possibly provides more direct access to the sitz im Leben of the author and audience of Hebrews. Lindars’s book serves as a model of holistic exegesis and should be a first read when engaging with the theology of Hebrews.
… (mere)
 
Markeret
ronjawdi | Aug 23, 2011 |
NO OF PAGES: 657 SUB CAT I: Dead Sea Scrolls SUB CAT II: Reference SUB CAT III: Tanach DESCRIPTION: Septuagint, Scrolls and Cognate Writings: Papers Presented to the International Symposium on the Septuagint and Its Relations to the Dead Sea Scrolls and Other Writings.NOTES: Purchased at the DSS held at Beit Hallel Oct. 29, 2001 SUBTITLE: LXX
 
Markeret
BeitHallel | Feb 18, 2011 |

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