Hebrews

Sigurd Grindheim, The Letter to the Hebrews (PNTC)

Grindheim, Sigurd. The Letter to the Hebrews. PNTC; Grand Rapids, Mich.: Eerdmans, 2023. xxvi+1140 pp. Hb; $45.00.  Link to Eerdmans

Sigurd Grindheim is a professor in the Department of Pedagogy, Religion, and Social Studies at Western Norway University of Applied Sciences. His Ph.D. dissertation was published as The Crux of Election: Paul’s Critique of the Jewish Confidence in the Election of Israel (WUNT 202; Mohr Siebeck, 2005). He has published other monographs, including God’s Equal: What Can We Know About Jesus’ Self-Understanding? (LNTS 446; T&T Clark, 2011) and Christology in the Synoptic Gospels: God or God’s Servant? (T&T Clark, 2012), and Living in the Kingdom of God: A Biblical Theology for the Life of the Church (Baker Academic, 2018). This new volume of the Pillar New Testament Commentary series replaces P. T. O’Brien’s 2016 commentary after the publisher concluded allegations of plagiarism were credible.

Sigurd Grindheim, Hebrews

Grindheim begins his seventy-one-page introduction to the commentary with the observation that Hebrews is the oldest unabridged Christian sermon that has survived. It is, therefore, a window into how the Old Testament was read and interpreted in the 1st century. The book is “an artistically crafted sermon” (32). The main theme is the high priesthood of Jesus.

As most commentaries on Hebrews must, he begins with the issue of authorship. All that can be said about the author is that he was a male, second-generation Christian strongly influenced by Paul. Otherwise, his identity is unknown. “But, as far as guessing goes, Apollos best” (17). Why Apollos? Grindheim suggests the author of Hebrews uses “a text type in evidence in Alexandria” (11). He draws several parallels between the author of Hebrews and the first-century Jewish philosopher Philo, who lived in Alexandria. Although there are many points of comparison, there are no clear examples of borrowing. For example, the Christology of Hebrews compares to Philo’s Logos- Divine Wisdom which mediates divine transcendence and humanity. 13. However, these parallels show there is quite a distance between Philo’s allegorical method and the author of Hebrews.

With respect to the date of Hebrews, he observes that the latest date depends on the relationship of 1 Clement to Hebrews. Clement does not quote Hebrews, but it is clearly dependent on the letter (18). Clement is usually dated about 96 CE, but this date has been recently challenged in scholarship, so a range of dates from 70 CE to 140 CE is possible. Commentators often suggest that Hebrews must be written before the temple’s destruction in 70 CE because Hebrews assumes that the temple is still functioning. However, Grindheim points out that Hebrews does not actually mention the temple. Nor does the author argue against contemporary Judaism. Rather, the author argues for the superiority of Christ over the mosaic law (20). In fact, rather than the temple, Hebrews focuses on the Tabernacle. The mention of Timothy in 13:23 may hint at an earlier date since Timothy might possibly have lived only until the end of the first century. He also observes that the theology of Hebrews and the church structure assumed by the book is not helpful. He suggests that the audience is at a “more advanced stage of the early church history” (22).

Traditionally, Hebrews is a letter to Jews. But it is not clear that the book is even a letter. The audience seems to live in an urban setting. Grindheim suggests it may have been written to a specific congregation (25). Hebrews 13:24, “those from Italy greet you,” implies that the audience lives in Italy, most likely in Rome. This is supported by its affinities with 1 Clement (who wrote from Rome) and 1 Peter (who wrote to Rome). Although many alternative suggestions are possible, none have generated much support. He concludes that the original audience was clearly Christian and distinct from the Jewish community. For Grindheim, there is no hint of ethnicity: “We have to be content with ignorance.”

Grindheim discusses the letter’s occasion with Hebrews 10:36. The author wrote to encourage his audience to persevere in the faith. This implies they may abandon their faith. There are warnings against apostatizing throughout the book (for example, 3:12; 4:1; 4:11). The audience may face persecution manifesting itself by social marginalization, sometimes imprisonment, and confiscation of property. It is possible this refers to Claudius 49 CE or Nero 64 CE, Or even an anticipation of Domitian at the end of the 1st century. In a footnote, he declines to choose a specific context for these warnings (17, note 45).

The introduction also includes a discussion of canonicity and reception history. Grindheim surveys early doubts about the book, as well as suspicions in the Lutheran tradition. Because of questions of the authorship of the book, sometimes the book appears in different places within Pauline letters (sometimes after Romans, sometimes after Philemon). He traces the reception history of Hebrews from 1 Clement through a range of early church writers to the Reformation and modern commentators. The book was important to Novatianism, which appealed to Hebrews to prohibit the repentance of people who had denied their faith under persecution. Unfortunately, many early church writers cited Hebrews for abrogating the old covenant. Chrysostom, for example, went beyond the book of Hebrews and used the silence of the book to hold Jews responsible for the crucifixion of Jesus.

Grindheim summarizes the theology of Hebrews as “a theology of intimacy with God” (60). Jesus has brought God near, removing the barriers between God and humans and creating a community to which one belongs through faith. The bulk of this theological introduction to Hebrews concerns the Christology of the book.

The commentary is divided into several major units, further subdivided into exegetical sections. After a short introduction, the NIV English translation is provided, with footnotes giving reasons for some translation choices, syntactical lexical information, and occasionally textual notes. The commentary is phrase-by-phrase, with extremely detailed notes based on the Greek text, which always appear in transliteration and are used sparingly. This makes the text easy to read. Secondary literature is cited in footnotes, including historical commentaries and modern academic monographs. Occasionally, Grindheim will compare a series of interpretations found in the commentaries. For example, on the referent of the term “today” in 1:5, he gathers six different interpretations (with footnotes to the commentaries). He draws a conclusion based on the broader context of the whole book (110-13). In his discussion of the word prototokos in 1:6, he compares the views of Athanasius, Augustine, and Gregory of Nyssa.

Throughout the commentary, there is excellent interaction with primary sources, noting texts the author of Hebrews cites or alludes to, with a rich collection of Second Temple literature in the footnotes. Although there is no excursus or dedicated section summarizing how the author of Hebrews used Scripture, Grindheim is clear in his commentary to point out how this is how the writer used scripture where appropriate. For example, Hebrews 1:5-14 contains a string of quotations similar to a testimonia, but this list is too tailor-made to the author’s rhetorical purposes to be a pre-existing collection. The author of Hebrews assumes the divine inspiration and authority of scripture. The source of these quotations is usually quite clear, so Grindheim examines the original context of the quotation and other uses of the text in the New Testament. He then shows how the author employs the quotation “in an innovative way” in the overall context of Hebrews (109). He points out the use of Jewish exegetical practice, such as the principle of verbal analogy (gezerah shawah) in Hebrews 1:5b. This establishes the link between Psalm 2:7 and 1 Chronicles 17:13//2 Kings 7:14 (LXX). Grindheim often compares the use of Scripture with other Second Temple Literature (in this case, PsSol 17:4, 4Q174).

The commentary includes 11 excurses (conveniently indexed on page xi). For example, in an excursus titled “Heaven and the World to Come” (146-157), Grindheim traces the idea of the world to come through rabbinic sources, Second Temple Judaism, and the New Testament. He concludes that the heavenly realm in which Christ is enthroned differs from the “world to come.” The “world to come” is always the result of a future act of creation.

He includes two excurses on the most controversial passage in Hebrews, 6: 4-8, “God’s irrevocable judgment.” For many students using a commentary on Hebrews, this is the passage they turn to judge the theological approach of the author. The issue in these verses is the question, do people who have apostatized put themselves in a place where they cannot repent? Or does the text say that they cannot be restored by other believers? Or does this passage say that God will not accept their repentance? It is impossible because God does not grant repentance except through Jesus Christ. By rejecting the gift of repentance through Christ, these people have put themselves in a position where they cannot turn to him 310. All the qualifiers and descriptions of those who have apostatized are associated with initiation into the Christian faith. These people have fully experienced God’s intervention 313. They have understood salvation, and they have internalized it. Historically, this is how the Novatians understood this passage. If people have denied their faith, the Novatians refused to accept their repentance. But Grindheim suggests, “the author probably intended to make a different point” (315). This passage is a warning to people who are in danger of turning away from Christ after fully experiencing salvation. If they reject that foolishness, such a person has “put themselves outside the possibility of repentance” (315).

In the second excursus on these verses, he deals with the warning passages and the doctrine of the Perseverance of the Saints. In the Calvinist tradition, Hebrews 6:4-6 does not describe the elect since the elect cannot fall away (317). For Calvin, the people described in this passage are like the seed that fell among the rocky place in the Parable of the Sower. Since they have no roots, they fail to produce fruit. The apostates were never genuine believers. Others (Tom Schreiner, for example) suggest that this warning concerns a possible future. The author does not claim that anyone has actually apostatized yet. In fact, the author is confident that they will not (Hebrews 6:9). Grindheim suggests this explanation is compatible with a careful interpretation of the text. “It is not an explanation that emerges from exegesis” (319). Specifically referring to Schreiner, he points out that these views are produced within a Calvinist framework. If you are a Calvinist, then these explanations will work. If you are not a Calvinist, they will not. “The only verdict the exegete is able to pass is this: incapable of being proven or disproven” (319). Grindheim intentionally rejects categorization as a Calvinist or Arminian interpreter. Instead, he claims that he interprets the text and allows systematic theology to interpret these controversial verses within their own systems.

Conclusion. Grindheim’s commentary on Hebrews is an excellent example of careful exegesis of the text, focusing on the goal of understanding how this carefully constructed sermon was understood in its original context. Although clearly informed by Greek exegesis, his comments are presented in a way that will be understandable for students, pastors, and teachers studying this important book.

 

 

Other volumes reviewed in this series:

James R. Edwards, The Gospel according to Luke

Colin Kruse, The Letter to the Romans

Mark A. Seifrid, The Second Letter to the Corinthians

Constantine R. Campbell, The Letter to the Ephesians

Robert W. Yarbrough, The Letters to Timothy and Titus

Peter T. O’Brien, The Letter to the Hebrews (No longer available from the publisher)

Colin G. Kruse, The Letters of John (PNTC; Second Edition)

NB: Thanks to Eerdmans for kindly providing me with a review copy of this book. This did not influence my thoughts regarding the work.

 

T. Desmond Alexander, Face to Face with God: A Biblical Theology of Christ as Priest and Mediator

Alexander, T. Desmond. Face to Face with God: A Biblical Theology of Christ as Priest and Mediator. ESBT 6; Downers Grove, Ill.: IVP Academic, 2022. 156 pp. Pb; $24.  Link to IVP Academic

T. Desmond Alexander is senior lecturer in biblical studies and director of postgraduate studies at Union Theological College in Belfast. Has contributed the Apollos commentary on Exodus as well as numerous other works on biblical theology, including From Paradise to the Promised Land: An Introduction to the Pentateuch (fourth edition, Baker 2022) and Salvation to the Ends of the Earth: A Biblical Theology of Mission (with Andreas Köstenberger; second edition 2020).

Jesus Priest Alexander, Face to FaceThis new volume in the Essential Studies in Biblical Theology presents a biblical theology of Christ as Priest and Mediator. What does it mean to speak of Jesus as a priest? Alexander answers this question beginning in Genesis with Adam as a priest in Eden, but the primary text he uses is the book of Hebrews. Hebrews is an exhortation centering on the priesthood of Jesus Christ. How does this portrayal of Jesus as a priest and mediator contribute to a deeper understanding of our relationship with God?

The first three chapters of the book look back to the Old Testament description of the Tabernacle as a model of the heavenly sanctuary, representing God’s holy presence on earth. Here he follows closely the work of John Walton, who argued the cosmos is God’s temple and Eden is an archetypical temple. Alexander thinks the evidence is strong, but he also acknowledges Daniel Block’s caution: sanctuaries resemble Eden rather than the other way around. After all, God never dwelt in the garden of Eden (27).

The Tabernacle is a model of the cosmos and a “portable Mount Sinai,” the place where Israel experienced God’s presence. The innermost part of the sanctuary, the Holy of Holies, is the place “where God is.” This anticipates Israel’s experience in Jerusalem in the Temple. The closer one approaches the holy place, the closer one comes to God, therefore, high levels of holiness and consecration are required.

Only the high priest can enter the innermost part of the sanctuary, and then only after fully consecrating themselves. The next four chapters deal with the role of the high priest as an intercessor and mediator of the covenant. Alexander begins with Moses in the tent of meeting (Exodus 33), a story deliberately incorporated into the Golden Calf incident. This highlights the importance of intercession: Moses is the covenant mediator who enters God’s presence because Israel’s covenant relationship is in danger. The Aaronic high priest follows the same pattern. Aaron is a mediator in the book of Numbers, in contrast to the rebellion of the sons of Korah. The Aaronic high priests make daily intercessions in order to maintain Israel’s covenant relationship. The high priest sacrifices for the sins of the people who cannot themselves approach God.

To explain what a priest is, Hebrews looks back to Exodus and Leviticus and the nature of the sanctuary and the Aaronic priesthood. What happens at the tent of meeting? The high priest makes intercession for sinful humanity and reconciliation with God. Turning to Hebrews 7:27, Jesus Christ as priest makes a once for all sacrifice on behalf of the people for the sins of the people. Hebrews also compares Jesus to the mysterious Old Testament priest Melchizedek. “The introduction of Melchizedek enables the author of Hebrews to unite the priestly activity of Jesus with his royal status as the ‘son of David’ and the ‘anointed one/Christ/Messiah’” (106).

The final two chapters of the book deal with Christ as a mediator of a “better covenant.” Beginning with the discussion of the new covenant in Hebrews 8, Alexander describes the new covenant as a better covenant because it ensures the two parties will be reconciled (115). Just as Moses was the mediator of the old covenant (Galatians 3:19-20), Jesus is the mediator of the new covenant. Alexander observes there are no priests in the Christian Church because the church itself is a community described as a royal priesthood. Adam served as a royal priest in the garden and failed; Israel served as a Kingdom of priests and failed. Jesus is the ultimate high priest because he succeeds by reconciling sinful humanity to God through his sacrifice.

Conclusion. Alexander does an excellent job describing the importance of the sanctuary and sacrifices in the Old Testament as well as the role of high priest as intercessor and covenant mediator. He examines these as “shadows of the reality in Christ” through the lens of Hebrews and focuses on that book’s description of Christ as priest, intercessor and mediator of a new covenant. In fact, this book could be considered an introduction to the theology of Hebrews.

 

Other reviewed commentaries in Essentials of Biblical Theology series:

NB: Thanks to IVP Academic for kindly providing me with a review copy of this book. This did not influence my thoughts regarding the wor

Grant Osborne, Hebrews: Verse by Verse

Osborne, Grant R. and George H. Guthrie.  Hebrews: Verse by Verse. Osborne New Testament Commentaries; Bellingham, Wash.: Lexham Press, 2021. 360 pp.; Pb.  $19.99  Link to Lexham Press

Grant Osborne’s Verse by Verse commentary on Hebrews is the twelfth in the series and the first published after Osborne’s death in November 2018. The commentary was nearly complete when he died, missing only summary sections on chapters 10- 13, commentary on the final verses of chapter 13, and the introduction. Osborne requested Lexham allow George Guthrie to finish the commentary. As Guthrie explains in the preface, he followed Osborne’s original outline for the book of Hebrews, although he has a slightly different view (see his The Structure of Hebrews: A Textlinguistic Analysis, Brill, 1994; Baker, 1998). Even though George Guthrie is a well-known Hebrews scholar himself, the commentary belongs to Osborne.

Hebrews CommentaryIn terms of its message, Hebrews is unique among the New Testament writings. The author’s interaction with the Old Testament shines a light on early Christology and offers a unique view of Jesus’s sacrificial work. In the introduction, Osborne suggests Hebrews may have been a Jewish synagogue sermon, but the author addresses challenges faced at a critical time in the church’s development. This means the book of Hebrews is pastoral and relevant to the church in the twenty-first century.

Any commentary on Hebrews must deal with authorship of the anonymous letter. Osborne is clear: the author was not Paul (for the usual reasons). He suggests Apollos, although this cannot be known with certainty. We can know the author was well-educated, had synagogue training, had experiences in Jewish exegetical strategies, and was a concerned Christian minister who deeply cared about the congregation.

Regarding destination and date, Osborne argues the book was addressed to Rome (based on Hebrews 13:24, and similarities with 1 Clement). “Hebrews is profoundly Jewish” (7), although the original audience may have included God-fearing gentiles. The recipients of the letter struggled with persevering in the faith (as seen in the warning passages). Based on 5:11-6:3, Osborne dates the book of Hebrews after AD 49 (Claudius’s edict expelling Jews from Rome), but also before Nero’s persecution. Hebrews 12:9 implies the church has not yet suffered death. Osborne concludes “early to mid-60s AD” (9).

With respect to the purpose of Hebrews, he observes Hebrews is a complex and rich theological text, but it is also deeply pastoral. Perseverance in the Christian faith is in direct proportion to the clarity with which the reader understands who Jesus is and what Jesus has accomplished. If the readers really grasp Christ’s identity as the eternal son of God, the creator of the world, and the Lord of all that there is, the one who became incarnate and lived and died for us as our high priest and great sacrifice for sin, it will help an enduring in the Christian life (10).

A major issue for any commentary on Hebrews is the warning passages. Commenting on Hebrews 6:4-8, Osborne suggests members of house churches in Rome are guilty of indifference and low spiritual commitment. The author is afraid they may fall into total spiritual ruin and commit apostasy. The writer does not think they will, but a serious warning is in order. Typically, this passage is interpreted through a theological lens, whether Calvinist or Armenian. Osborne admits he is arguing one side of this debate, but also trying to be open and respectful towards the other side. He does not want to force his opinion on the reader but will provide data so the reader can decide for themselves (117).

He believes this passage teaches there is a final apostasy from which someone cannot possibly be redeemed. Apostasy is the “absolute rejection of Christ as Lord and Savior (121). All five of the blessings listed 6:4b-5 result from a “conversion to Christ” (119) and “define what it means to be a Christian” (121). “Have fallen away” is not a conditional sentence but rather a coordinate clause. The writer is not saying “if they should fall away” but pointing out what will happen when they fall away.

Regarding the warning passage in Hebrews 10:26-27, Osborne points out two factors that make this sin particularly heinous. The apostasy the author has in mind is both continuous and a deliberate, direct defiance of God. The person who has fallen into apostasy “obviously delights in thwarting God and persists,” turning the sin “from an act into a lifestyle” (219). Osborne relates the judgment described in 10:28-29 to someone in Israel who turned from God to worship idols, repudiating the God of Israel. According to Deuteronomy 13:8 and 17:1-6, the one who has turned to idols must be executed without mercy! Since the readers of Hebrews are under the new covenant, the penalty is much more severe, involving eternal, spiritual death (220).

The body of the commentary is divided into fifteen chapters following the outline in the commentary’s introduction (Hebrews 11 is divided between two chapters). The goal of the commentary series is to provide study notes for devotional reading or a small group Bible study. Chapters are brief and do not interact with secondary literature. There is a short bibliography of major commentaries for further study. Osborne’s comments are based on the English text of Hebrews, but he occasionally refers to Greek words (always appearing in transliteration). Uncommon terms appear in bold and are defined in a glossary (midrash, for example).

This makes the commentary readable for both academic readers, yet the layperson will have no trouble reading the commentary as they work their way through the book of Hebrews. Like other volumes in this series, Osborne achieves his goal of helping pastors to “faithfully exposit the text in a sermon.”

 

The Osborne New Testament Commentaries appear in both print and electronic Logos Library editions. Reviews of previous volumes:

 

NB: Thanks to Lexham Press for kindly providing me with a review copy of this book. This did not influence my thoughts regarding the work.

Herbert Bateman and Steven Smith, Hebrews (Kerux)

Bateman, IV Herbert W. and Steven W. Smith. Hebrews: A Commentary for Biblical Preaching and Teaching. Kerux Commentaries. Grand Rapids, Mich.: Kregel Ministry, 2021. 389 pp. Hb. $36.99   Link to Kregel Ministry  

This Hebrews commentary is part of Kregel’s new Kerux commentary series. Projected to be a 46-volume series, seven are available at this time. In the preface to the series, Herb Bateman explains that the Kerux commentary series attempts to join experts in biblical exegesis with experienced communicators. The commentary intends to provide solid exegesis, the theological focus, and preaching strategies (“big idea,” contemporary connections, and success suggestions for creative presentations). Although the commentary is intended to help a busy pastor, the pastor in mind knows both Hebrew and Greek and spends a significant amount of time preparing to preach and teach the word of God. Each volume in this new series will have two authors: an exegete and a preacher. In this Hebrews commentary, Herb Bateman IV writes the exegetical portion and Steven W. Smith writes the preaching portions.

Hebrews (Kerux)The commentary begins with fifteen pages summarizing the twenty preaching passages (units, pericopes) for the book of Hebrews. Each unit begins with an exegetical idea, a theological focus, and preaching ideas and pointers. These units are as few as four verses (Heb 1:1-4) but sometimes as long as an entire chapter (Heb 11:1-40). Although this is not explicitly stated in the commentary, this section is essentially a pastor’s preaching outline for a long series in the book of Hebrews.

In the twenty-eight-page introduction to Hebrews, Herb Bateman begins by presenting his view of the book’s authorship. As is well known, Hebrews is anonymous, and there are a bewildering number of suggestions for the author’s identity. Bateman argues passionately for Barnabas as the author of Hebrews. He provides several pieces of evidence and provides a two-page chart listing other advocates for Barnabas as the author of the book (from Tertullian in the third century to Albert Vanhoye in 2015). Throughout the introduction, he refers to Barnabas as the author.

The book of Hebrews is a “sermonic-midrash-like letter” written to Jewish followers of Jesus who lived in Rome either just before Nero’s persecutions in A. D. 64 or just before the Jewish war with Rome began in A.D. 66. Given his view on the date for the book of Hebrews, Bateman provides a brief sketch of the history of Jews in Rome.

A common view on the occasion for the writing of Hebrews is the danger of Jewish Christians returning to Judaism to avoid this occasion. For Bateman, the political instability in the Roman Empire and Judea may have caused some Jewish Christians to doubt that Jesus was the Messiah. The book, therefore, argues Jesus is, in fact, the divine Son of God, who has an eternal priesthood and who inaugurated God’s new covenant.

Each unit in the commentary’s body begins with a one-page summary of this section. This begins with a single brief sentence summarizing the exegetical idea, the theological focus, and the preaching idea for the unit. Following these brief notes are two paragraphs of suggestions for taking the exegesis and making it “work” in contemporary preaching. Exposition is verse-by-verse, often phrase-by-phrase. Bateman bases his exegesis on the Greek text. Given the constraints of the format of the commentary, Bateman’s exegesis is excellent (as expected from his Epistles of John and Jude commentaries).

Following the exegesis is a brief section entitled Preaching Ideas. This begins with a brief exegetical and theological synthesis and a repetition of the preaching idea. The next section is “contemporary connections” and asks questions like, “What does it mean?” “Is it true?” “Now what?” Finally, there is a section entitled creativity in presentation. Here, Smith suggests connections to popular cultural artifacts such as films, TV, or contemporary news stories. Following the preaching ideas are a few discussion questions and occasionally a further reading section offering a bibliography for the unit. It is unclear why this further reading section does not appear in every section. Given the commentary’s stated goals, it is surprising that the preaching section is so brief. One might have expected a balance between exegesis and homiletics, but that is not the case.

Bateman supplements the commentary with a series of extremely helpful sidebars that address historical background or exegetical detail. For example, there are sidebars on the Jewish theology of rest, the theology of Jewish tithes, and the Qumran document Song of the Sabbath Sacrifice (4Q400-407). There is a long excursus of Psalms 2 in the context of Hebrews 1. There are several sidebars defining terms or key people, such as “Who was Philo?” “Who was Ben Sira?” Sidebars include detailed word studies of key Greek terms and, occasionally, comments on the syntactic structure of Greek verses. In addition to sidebars, there are a handful of notes entitled “translation analysis,” “textual analysis,” and “lexical analysis” scattered throughout the book. These are printed slightly differently from the regular sidebars, although it is difficult to see any difference in the content. I noticed that the number of sidebars diminishes later in the commentary. There are only seven sidebars for Hebrews 10-13, although early in the commentary, there are seven in the first chapter, which only covers four verses (Heb 1:1-4)

The commentary includes many charts scattered throughout the volume, offering a convenient summary of key ideas. Bateman loves charts! (See my review of Charts on the Book of Hebrews, Kregel Academic, 2012). On at least one occasion, he cites his earlier book, and the charts for Hebrews 11 are also similar to the Chartbook. This is not a problem, of course. Looking back at that book, I notice that Bateman collects evidence for several potential authors of Hebrews, but in the brief introduction to this commentary, he can only advocate for his preferred author (Barnabas).

Conclusion. When I first saw volumes of this commentary series, I was reminded of the venerable Pulpit Commentary. The goals are similar: to provide solid exegesis from leading scholars and teaching ideas for pastors. This volume of the Kerux series achieves the goal of solid exposition of the text and offers help for busy pastors preparing to teach Hebrews from the pulpit, in Sunday School classes, or in small group settings.

 

Other volumes reviewed in this series:

NB: Thanks to Kregel for kindly providing me with a review copy of this book. This did not influence my thoughts regarding the work.

David G. Peterson, Hebrews (TNTC)

Peterson, David G. Hebrews. Tyndale New Testament Commentary. Downers Grove, Ill.: IVP Academic, 2020. xx+332pp. Pb. $30.00   Link to IVP Academic  

David Peterson’s new commentary on Hebrews in the Tyndale New Testament Commentary series is a welcome contribution to the study of this difficult book. The commentary is a model of generally conservative, evangelical scholarship in the tradition of F. F. Bruce.

Peterson, HebrewsPrior to his retirement, Peterson was senior research fellow and lecturer in New Testament at Moore Theological College in Sydney. He did his doctoral work on Hebrews under F. F. Bruce and has published monographs: Hebrews and Perfection (SNTS Monograph Series 47; Cambridge, 1982), Possessed by God: A New Testament Theology of Sanctification and Holiness (NSBT 1; IVP Academic 1995) and the Acts volume in the Pillar New Testament Commentary. His personal blog collects many of his published articles.

The sixty-page introduction to the commentary covers the usual issues expected in a Hebrews commentary. Peterson begins by examining the character and style of the book. As is well-known, Hebrews balances exposition of Scripture with exhortations. These two threads run through the entire book. Regarding the structure and argument of the book, he briefly notes the contributions of various commentaries which make use of Greco-Roman rhetorical handbooks. But he ultimately rejects rhetorical as helpful for reading Hebrews. Following Lane, he states that Hebrews resists Greco-Roman rhetorical texts and cannot be forced into the mold of classical speech (15). Nor is this commentary overly influence by Philo. (The Tyndale Series does not include any indices so I cannot count the number of times the body of the commentary alludes Philo.)

Peterson argues the audience of Hebrews was a mixed congregation of Christians with a synagogue background, some of whom were in danger of drifting away from the Gospel. The pastor therefore exhorts these believers to encourage them to endure suffering and even martyrdom (19). That “drift away from the Gospel” may be towards the Jewish synagogue, but this is not a major point in the commentary.  The author is addressing a “deteriorating situation” (16) in which some readers are becoming weary of pursuing Christian discipleship and are considering a return to the safer option of the Synagogue. The author’s motivation is this unwillingness to progress in their discipleship, as well as the threat of persecution from Rome. The book is therefore a pastoral exhortation “to run the race set before them with endurance” (12:1-2).

Regarding destination and date, Peterson draws parallels to the situation in the Roman church found in Romans 14:1-15:7. Paul deals with some hostility between two parties over certain Jewish practices, specifically food and holy days. The consensus view is that Romans was written from Corinth in the winter of 57-58 to several house churches in Rome; Hebrews was written after Romans and deals with similar issues on a more serious, detailed way (20). Since the audience has not yet suffered to the point of shedding blood, (12:4), Peterson suggests a date before Nero’s persecution of Roman Christians in A. D. 64.

A major section in any introduction to Hebrews is authorship. Peterson offers a few comments on the usual suspects (Paul, Barnabas, Apollo) and observes the book of Hebrews itself considers human authorship secondary to the Holy Spirit’s inspiration of human authors. For example, Hebrews 3:7 quotes Psalm 95 with the introductory phrase “As the Holy Spirit says…”  This is certainly an irenic strategy for stepping back from the usual heated debates about authorship, it may not satisfy those looking for support for their view.

The final section of the introduction offers an outline of the theology of Hebrews. Peterson argues God is central to the argument of Hebrews and the book as an “emerging Trinitarian perspective” (27). This Trinitarian God speaks through Scripture, and no other book of the New Testament makes use of the biblical text like Hebrews. As Caird observed, Hebrews is one of the earliest attempts to define the relationship between the Old and New Testaments (34).

Hebrews begins with the phrase “in these last days” so Peterson includes a section on eschatology and salvation in Hebrews. Hebrews argues “the end” was achieved by Christ and that salvation can be experienced as a present reality. Although there are a few hints of a future salvation (1:14, “inheriting salvation”), believers are encouraged to take part in the New Covenant and experience the fruit of sanctification at the present time. This leads to a major issue in Hebrews, apostasy and perseverance. The so-called warning passages address to the whole church (not just those in danger of drifting away from the Gospel). The author’s point is to encourage his readers to live faithful and fruitful lives and he is confident his readers will persevere (47). Peterson draws a parallel between Hebrews and the Parable of the Sower. There are some who are drawn to Christ but do not persevere. Perseverance is the mark of the genuine believer and warnings encourage the genuine believer to persevere (48).

The body of the follows the pattern of the Tyndale commentary series. Chapters follow Peterson’s outline of Hebrews, broken into shorter sections on each pericope. There is no new translation or textual notes, this sort of information is integrated into the body of the commentary (often in footnotes). Peterson begins each section with a brief paragraph setting the context, then works through the text’s sub-units (sometimes a single verse, but usually several verses at a time). All Greek appears in transliteration in both the body and footnotes, although Greek does not dominate the discussion. Peterson often comments on how major translations render a particular word or phrase. Each sub-unit ends with a brief paragraph, drawing some theological conclusions from the unit. Although he occasionally interacts with other major commentaries on Hebrews, Peterson’s goal is a concise explanation of the text rather than a report on what other commentaries have already said. This makes for a clear, readable commentary.

Conclusion. Peterson’s Hebrews commentary achieves the goal of providing a basis for Christian teaching and preaching of this important book of the New Testament. It will be useful for both Bible students and laypeople who want to study Hebrews closely.

The Tyndale New Testament Commentary series has collected some of the best short exegetical commentaries written by conservative and evangelical scholars. This new volume in the TNTC replaces Donald Guthrie’s 1983 commentary, which replaced Thomas Hewitt’s 1960 commentary. As typical happens, the commentary has expanded from Hewitt’s commentary was 217 pages and Guthrie’s 281 pages to 332 pages in this 2020 commentary. Given some expansive commentaries published in recent years, this commentary on Hebrews is a model of concise exegesis focused on the text itself.

 

Other reviewed commentaries in third Tyndale series:

 

 

 

NB: Thanks to IVP Academic for kindly providing me with a review copy of this book. This did not influence my thoughts regarding the work.