Journal: Journal of the Evangelical Theological Society
Volume: JETS 39:4 (Dec 1996)
Article: “Let Us Approach”: Soteriology In The Epistle To The Hebrews
Author: Brenda B. Colijn

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JETS 39:4 (December 1996) p. 571

“Let Us Approach”:
Soteriology In The Epistle To The Hebrews

Brenda B. Colijn*

Much has been written on the Christology of the book of Hebrews. 1 Its soteriology, however, deserves more attention than it has received. Soteriological studies have usually focused on the warning passages and their implications for the doctrine of perseverance. Few attempts have been made to characterize the book’s soteriology as a whole. 2 The images of salvation presented in Hebrews are significantly different from the familiar images of justification and reconciliation that are the usual focus of systematic theologies. They enrich our understanding of the soteriology of the NT. They also have significant implications for the lives of believers, both individually and corporately. For the author of Hebrews, salvation is a pilgrimage toward a promise, a journey toward God. It is grounded in relationship. Worship is both its means and its end. To explore the soteriology of Hebrews, I will first outline the basis of salvation, then focus on the nature of salvation, and finally discuss the results of salvation, including ethics and assurance.

I. The Basis Of Salvation

The salvation presented in the book of Hebrews was revealed by God through the Son (Heb 1:1–3). It was proclaimed first by the Lord Jesus and confirmed to writer and audience by eyewitnesses (2:3), and it was attested by signs and miracles and by demonstrations of the Holy Spirit (2:4). Hebrews does not take time to establish humanity’s need of salvation. It assumes the OT understanding of sin and the need for atonement. The author

* Brenda Colijn is adjunct instructor in hermeneutics and theology at Ashland Theological Seminary, 910 Center Street, Ashland, OH 44805.

JETS 39:4 (December 1996) p. 572

mentions that the high priest has to offer daily sacrifice for his own sins and those of the people (5:1–3). People stand in need of “purification for sins” (1:3). They need to have their consciences cleansed from “dead works” (9:13–14; 6:1) and to be equipped to do (literally) “good works” (10:24; cf. 6:10). The phrase “dead works” probably refers to works of sin rather than works of the law.

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