Godly Fear or Ungodly Failure?: Hebrews 12 and the Sinai Theophanies

Description

A cursory glance at Hebrews' critique of Israel's fear at Sinai in Heb 12:18-29 suggests that the author has misunderstood or manipulated his sources. In the Pentateuch, the appointment of Moses as Israel's mediator receives explicit approval (Exod 19:9; Deut 5:28), while Heb 12:25 labels their request for mediation a "refusal" to heed the word of God. This book argues that Hebrews' use of the Sinai narratives resides on a complex trajectory established by four points: the Sinai covenant according to Exodus, the reenactment of that covenant according to Deuteronomy, the call for a NEW covenant according to Jeremiah, and the present reality of that covenant established by God and mediated by Jesus Christ. The basis for Hebrews' critique arises from its insight that while Israel's request established covenant-from-a-distance, Jesus demonstrates that true covenant mediation brings two parties into a single space. The purpose for Hebrews critique lies in its summons to Zion, the mountain on which Jesus sits at the right hand of God as the high priestly mediator of the new covenant. Contents Acknowledgements List of Abbreviations 1. Moses feared and Israel Fled: The Sinai Theophany According to Hebrews 1.1. Outline and Thesis 1.2. Further Justification 1.3. A Word about Method 1.4. A Word About Background 1.5. Israel’s Response at Sinai According to Hebrews 2. Israel’s Response at Sinai in Exodus 2.1. History of Research 2.1.1. John Sailhamer 2.1.2. Martin Hauge 2.1.3. John Davies/Jeffrey Niehaus 2.1.4. John Goldingay 2.1.5. Greg Chirichigno 2.1.6. Other Voices of Approval 2.1.7. Post-biblical Jewish Commentary 2.2. Characterization of Moses, God, and Israel 2.3. The Purpose of the Sinai Theophany (Exodus 19:9 and 20:20) 2.3.1. Establishing Israel’s Trust 2.3.2. Testing Israel’s Fear 2.3.2.1. “Do not be afraid” 2.3.2.2. “because God has come in order to test you …” 2.3.2.3. Two Purposes or One? 2.3.2.4. Conclusion 2.4. Does God Want Israel to Climb the Mountain (Exodus 19:13b)? 2.4.1. Option 1: Exodus 19:12–13a and 19:13b call Israel up the mountain during the theophany 2.4.2. Option 2: Exodus 19:12–13a and 19:13b prohibit Israel’s ascent during the theophany 2.4.3. Option 3: Exodus 19:12–13a prohibits going up the mountain before the theophany 2.4.4. Option 4: Exodus 19:13b permits climbing the mountain at the end of the theophany 2.4.5. Option 5: 19:13b permits only a select group to climb the mountain during the theophany 2.4.6. Option 6: 19:13b permits Israel to come to the mountain, not to climb up the mountain 2.4.7. Option 7: God Intentionally Contradicts Himself in Order to Test Israel 2.4.8. Conclusion 2.5. Testing Moses (Exodus 32–34) 2.5.1. Testing Moses 2.5.2. From Fear to Failure 2.5.2.1. Martin Hauge 2.5.2.2. John Sailhamer 2.6. Conclusion 3. Israel’s response at Sinai (Horeb) in Deuteronomy 3.1. Moses as Representing and Represented 3.1.1. Deuteronomy and the Timelessness of Horeb 3.1.2. Israel’s Fear and the Authority of Moses 3.1.3. Israel’s Fear and the Authority of Deuteronomy 3.2. Characterization of Israel in Deuteronomy 3.2.1. Israel Always Has Been, and Always Will Be, Unfaithful 3.2.2. The Moab Generation May Succeed Where Others Failed 3.2.3. Even at the High Point of Their Obedience, Failure is Inevitable 3.3. Conclusion 4. Sinai in the Second Temple Period 4.1. Copies and Translations of Exodus and Deuteronomy 4.1.1. The Greek Tradition 4.1.2. Qumran 4.1.3. Samaritan Pentateuch 4.1.4. Targumim 4.1.5. The Strange Case of Exodus 19:13b 4.1.5.1. The Masoretic Text 4.1.5.2. Greek 4.1.5.3. Samaritan Pentateuch and Targumim 4.1.5.4. Aramaic 4.1.5.5. Syriac, Latin, Coptic 4.1.5.6. Summary 4.1.6. Conclusion 4.2. Re-presentations of Exodus and Deuteronomy 4.2.1. First Enoch, Philo, Josephus, and Pseudo-Philo 4.2.1.1. First Enoch 4.2.1.2. Philo 4.2.1.3. Josephus 4.2.1.4. Pseudo-Philo 4.2.1.5. Conclusion 4.2.2. Sinai, Horeb, and Qumran 4.2.3. Sinai Transfigured: Matthew 17:1–13 4.2.4. Exodus, Deuteronomy, and Mosaic Discourse 4.2.5. Summary 4.3. Conclusion 5. Exodus, Deuteronomy, and Hebrews 5.1. Hebrews and Exodus: Texts and Contexts 5.1.1. Hebrews and the Exodus (According to Exodus) 5.1.2. Hebrews and Sinai (According to Exodus) 5.1.3. Hebrews and Exodus: Conclusions 5.2. Hebrews and Deuteronomy 5.2.1. Texts 5.2.1.1. Angels Worship the King over Zion: Hebrews 1:6b 5.2.1.2. Angels, Sinai, Signs and Wonders 5.2.1.3. “More Than Just Numbers”? 5.2.1.4. Blessing and Cursing 5.2.1.5. Judgment and Vindication 5.2.1.6. Persevering to the Inheritance 5.2.2. Contexts 5.2.3. Deuteronomy and Hebrews: Conclusion 5.3. Conclusion 6. AHigh Priestly Son and the Siblings Who Follow Him: Zion in Hebrews 6.1. Zion, Angels, and Enthronement in Hebrews 1–2 6.1.1. The OT in Hebrews 1: Davidic Enthronement 6.1.2. Psalm 8 in Hebrews 2: Human Enthronement 6.1.3. The Deity of Christ in Hebrews 1–2 6.1.4. The Reign of the Son in Hebrews 1–2 6.2. Resting in the City of God: Zion in Hebrews 3–4 and 11 6.2.1. The Destiny of the Faithful: Entering God’s Rest 6.2.2. The Destiny of the Faithful: Inheriting God’s City 6.2.3. The Destiny of the Faithful: Resting in the [Expanded] City of God 6.3. Zion’s High Priest: Blood, Covenant, and Intercession in Hebrews 5 – 10 6.3.1. Zion’s Heavenly Sanctuary 6.3.2. Zion’s Superior Covenant and Its Mediator 6.3.2.1. The Superiority of the New Covenant 6.3.2.2. Jesus, the Sustainer of Zion’s Covenant 6.4. Many Names, One Place? Cosmological Eschatology in Hebrews 6.5. Conclusion 7. The Calf and the Covenant: Hebrews 12:18–29 7.1. Exegetical Issues 7.1.1. Reenacting Zion? Προσεληλύθατε and Mosaic Discourse 7.1.2. The Structure of Hebrews 12:18–24 7.1.3. Basic Issues Regarding Sinai in Hebrews 12:18–21 7.1.4. Basic Issues Regarding Zion in Hebrews 12:22–24 7.1.5. Basic Issues in Hebrews 12:25–29 7.1.6. Exodus and Deuteronomy in Hebrews 12:18–29 7.2. On What Basis Does Hebrews Criticize Israel’s Request for a Mediator? 7.3. To What End Does Hebrews Criticize Israel’s Request for a Mediator? 7.3.1. Mosaic Discourse, the New Covenant, and Zion 7.3.2. “Do Not Reject the One Who Speaks!” 7.4. Conclusion 8. Conclusion 8.1. Summary 8.2. Moving Forward Bibliography Primary Sources Secondary Sources Index of Ancient Texts