Trinitarian Solidarity with Mankind in the Book of Hebrews -- By: Jose Rondon
FM 21:3 (Summer 2004) p. 46
Trinitarian Solidarity with Mankind in the Book of Hebrews
Ph.D. Student in Theological Studies (Systematic Theology)
Southeastern Baptist Theological Seminary
Wake Forest, North Carolina 27587
The Book of Hebrews is not only a Christological epistle that aims at displaying the superiority of Christ Jesus and His works, but it is also a Trinitarian epistle that reveals the nature and involvement, along with the Son, of the Father and the Holy Spirit. While the New Covenant is fulfilled in Christ, the triune God operates in solidarity with mankind for the salvation of those who believe. In other words, the Christological concentration of Hebrews elevates the Trinitarian work to its natural relevance and significance. Thus, this paper concerning the Book of Hebrews will seek (1) to build a strong case for the existence of the triune God, and (2) to present a strong case for the Trinitarian solidarity with mankind.
A Case for the Existence of the Trinity in the Book of Hebrews
This section will focus on what the Epistle of Hebrews displays concerning the triune God. First, each Person of the Trinity will be surveyed to find out a common ground that speaks of the Trinitarian presence in Hebrews. Due to the author’s Christological emphasis, God the Son1 will be discussed extensively. Then, the analysis will concentrate on God the Father, and God the Holy Spirit, respectively. How does the Book of Hebrews speak of the second Person of the triune God?
God the Son
From the very outset, Hebrews speaks of Jesus Christ as God’s Son, Heir, Creator, Sustainer, Savior, and Ruler, who sits at the right hand of God (1:2–3). Heb. 1:1–2 introduces a contrast of God’s revelation to the fathers in the prophets (ἐν τοῖς προφήταις), and His revelation “to us in His Son” (ἐν υἰῶ). This
FM 21:3 (Summer 2004) p. 47
contrast, according to James Moffatt, does not represent the inferior status of the prophets of the Old Testament, because there is a “unity and continuity of revelation then and now.” Instead, it suggests the finality of God’s revelation in the Son.2 David Alan Black goes a step further in affirming God’s definitive revelation in the Son as he distinguishes through “discourse analysis” that Heb. 1:1–4 is schematized in light of its “colon structure.”You must have a subscription and be logged in to read the entire article.
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