observations in heb 9.26

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1968] SHORTER COMMUNICATIONS 227

SACRIFICE AND REVELATION IN THE EPISTLETO THE HEBREWS: OBSERVATIONS AND

SURMISES ON HEBREWS 9,26

It is a commonplace of contemporary biblical research that the under

standing of biblical categories (a) is essential for progress in understand

ing Scripture and (b ) is difficult. The present note, written with this

commonplace in mind, attempts to elucidate what seems to be a NT cate

gory, sacrifice as revelatory, with particular attention to Heb 9,26.The revelatory aspect of biblical sacrifice has been pointed out in several

modern treatments.1

A number of OT sacrifices were characterized by

revelatory elements : the covenant sacrifice of Abraham and the revelation

of the future of his descendants and their relation to God (Gn 15) ;2

the

sacrifice associated with the Passover and the sign of divine protection in

blood (Ex 12,113,16) ;3

Gideon's sacrifice and the revelation that it was

Yahweh who was speaking to him (Jgs 6,17-24) ;4

Elijah's sacrifice in

competition with the prophets of Baal and the revelation of Yahweh's

supremacy over Baal (1 Kgs 18,21-39).

5

Sacrifice is a notoriously thornysubject, and despite all that has been written on the subject there is abun

dant lack of agreement among scholars on its nature and function in the

Hebrew mentality. But the texts cited above do seem to indicate as they

stand in the Bible that there is a relation between some sacrifices and

revelation of aspects of the divinity in regard to man.

What is vague and uncertain in the OT regarding the possible relation

between sacrifice and revelation is perhaps somewhat less so in the NT.

This is not to say that the relation is obvious or certain : unqualified cate

gorical assertions, given the present state of knowledge, would be unwar-1

R. K. Yerkes, Sacrifice in Greekand Roman Religions andEarly Judaism (NewYork: Scribners, 1952) 200-202; Markus Barth, Was Christ's Death a Sacrifice?{ScotJ Occasional Papers, 9; Edinburgh-London: Oliver & Boyd, 1961) 31;H. Wheeler Robinson, The Religious Ideas of the Old Testament (New York:Scribners, 1919) 148. Yerkes stresses the role of sacrifice in attempting to learn (andfollow) the divine will. Robinson stresses revelation to the point of exaggeration:". . . the whole conception of sacrifice falls under the category of revelation; this isthe way God has commanded sacrifice to be offered, and when it is offered in thisprescribed way the worshipper effectually draws near to God" (op, cit. 148).

2 Barth, op. cit. 17.3 Ibid. 21.4 Ibid 31


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ranted. But it seems justified to state that several NT loci seem to point

to a common view that the sacrifice of Christ was in some way associatedwith an act of revealing.

The most explicit of the NT texts which seem to associate sacrifice and

revelation is Heb 9,26. There it is stated that "once and for all, at the

closing of the ages, for the annulling of sin, through his sacrifice, he

[Christ] has been made manifest" (pephanertai) (or, "for the annulling

of sin through his sacrifice, he has been made manifest" ; in the latter inter

pretation the association of sacrifice with revelation is not as explicit but

it is still present). The context of this statement is the imagery of the Day

of Atonement ceremonies which, along with the imagery of the Sinaicovenant, dominates chapter 9. Specifically, Heb 9,26b is to be understood

in the light of Heb 9,8, where the holy place of the desert tabernacle is

viewed as obscuring the "way" into the holy of holies. Only with Christ's

entrance does the way become manifest (cf. Heb 10,19-20). Thus Christ's

sacrifice of himself has made himself manifest as the means of access to

the holy of holies.

In view of this association of the imagery of the holy of holies with

Christ's sacrifice it is instructive to note two other NT texts where the

association of Christ's sacrifice with traditional Hebrew cult symbolismseems to occur: Rom 3,21-26 and Ap 4,1.

Romans 3,25

Rom 3,21-26 is, of course, a pericope about which differences of opinion

flourish.6

The present treatment follows the recent detailed study of Pre

Stanislas Lyonnet.7

According to Lyonnet, the word hilastrion in Rom

3,25 is understood by Paul primarily with reference to its OT antecedents,

and not primarily with reference to the contemporary culture.8

In the LXX

the word is used to refer to the physical cover of the ark or to that whichstood for the cover in the ideal temple of Ezekiel. This cover was an

important element in the holy of holies by reason of its function, and it

was termed the "propitiation-place" (hilastrion) by reason of that func

tion ;9

the entire sanctuary could be termed the "house of the propitiation-

6 For a somewhat dated but still valuable treatment of the problems involved inthe interpretation of hilastrion in Rom 3,25 see William SandayArthur C. Headlam,The Epistle to the Romans (ICC; Edinburgh: T. & T. Clark, *1908) 871

7 Stanislaus Lyonnet, S J. , De peccato et redemptione. II. De vocabulario redemp-

tions (Rome: PBI, 1960) 106-117.8 Ibid. 108.9 Ibid 110-112. Lyonnet writing in Latin uses the term "propitiatorium" for the


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place" by reason of it1 0 The propitiation-place was holy, the place of God's

presence, his throne.11

But most significant for the present purpose is the fact that the propi

tiation-place was the scene of God's communication with his people.12

Furthermore, the propitiation-place had a special role in the sacrificial

ritual of the Day of Atonement as well as during other times of the year.13

As the scene of God's communication with his people the propitiation-place

served, for example, as the focal point for his "appearances" to Moses.14

As an important part of the apparatus of the Day of Atonement ritual it

was smeared with blood in connection with the remission of Israel's sins.

In connection with other sacrifices, too, the propitiation-place wassprinkled indirectly with blood inasmuch as the blood was directed to the

curtain which was in front of the sanctuary.15

The text in Rom presents Christ as the propitiation-place, and the con

text and text itself speak of revelation and of sacrifice. In v. 21 it is said

that the justice of God "has been made manifest" (pephanertai), and in

v. 25 itself mention is made of the blood of Christ. The stress in Rom is

on the unrestricted nature of the manifestation of Christ as focal point of

sacrificial remission of sin in contrast with the restricted manifestation of

God's justice in the sacrificial remission of sin under the old dispensation.1

*

Apocalypse 4,1

In Ap 4,1 the statement is made that there was a "door open in heaven"

and that this open door was the occasion for a vision by the seer. The

center of the vision is the Messiah under the figure of a lamb which has

been slain and which has redeemed through its blood (cf. Ap 5,5-10)

Padre Giovanni Rinaldi has suggested that the background of this imagery

and Greek seem to do) on the function of the cult object. The English "propitiation-place" attempts to do the same.10 Ibid. 112. Lyonnet refers to 1 Chr 28,11, where the sanctuary is called the

"house of the propitiation-place" (in the Hebrew, bet hakkappdret; in the LXX:oikos tou exilasmou).

11 Lyonnet, op. cit. 113.12 Ibid. 113. Ibid. 113f.14 Nm 7,89.15 Lvl6,14ff.; Lv 4.1

It is the "open" nature of Christ's manifestation as portrayed in Rom 3,25

which SandayHeadlam cite as being one reason why hilastrion should not beunderstood with reference to the cover of the holy of holies (op. cit. 87). But thisargumentation is valid only if the supposition on which it is based is valid : that the


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is the ideal temple of Ez 46,1-12, with its open gate between the outer and

inner court to permit the people to see the sacrifices performed in the latterplace.17 Whether this specific attribution is justified or not, it is clear from

the presence of the sacrificed lamb that there is general question of some

sacred building.18 Further, it is this open door which seems to allow the

seer to have the lengthy vision which culminates in the open holy of holies

and the vision of the Ark of the Covenant (Ap 11,19) and which in turn

permits a new vision.19 Thus it would seem that the "slain lamb" which is

the center of the vision is associated with the door which had been opened

and with the holy of holies which had been opened. Again, though in a

context considerably different from the context of Rom 3 and in a differentgenre of writing, there is the theme of a revelation associated with Christ's

sacrifice.

Hebrews 9,26

Against the background of Rom 3,21-26 and Ap 4,1 it would seem

legitimate to place Heb 9,26. For in Heb 9,26 there is question of Christ

becoming manifest through sacrifice. True, the context of the Heb passage

is quite different from that of either Rom or Ap. Further, there is always

a risk involved in wandering through the NT, pointing to analogies hereand there. But in the case of the sacrifice-revelation association it would

seem that the combination is too unusual to be fortuitous, particularly when

it is placed against a similar association in the OT and against the passion

catechesis in which Christ's death on the cross is associated by all three

Synoptics with the rending of the veil in the temple.20

Granted the existence of a NT category linking sacrifice and revelation,

it does not follow that the category is to be interpreted univocally in every

passage in which it occurs. In Heb it should be interpreted in the light

of the context of Heb.

17 Giovanni Rinaldi, C.R.S., "La porta aperta nel cielo," CBQ 25 (1963) 336-347,especially 343f.

is Ibid. 341.19 "Nella porta che 'sta aperta* e nella voce che invita a salire concretizzato in

immagine il pensiero dell'iniziativa, che parte da Dio, per l'elevazione dell'uomo allaconoscenza dei misteri." Ibid. 346.

20 Cf. J. E. Yates, The Spirit and the Kingdom (London: SPCK, 1963) 232-237(Appendix A) : "The Velum Scissum: Mark 15.38." Yates maintains that the veil

in question is the inner veil of the temple, and that the reference is to the historicaldeath of Jesus on the cross and to the divine acceptance of his sacrifice. It is Christas the new temple who is thus revealed (cf. 236f.).


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In Heb Christ "has been made manifest through his sacrifice" (Heb

9,26). This is to be understood in the light of Heb 9,8 as a manifestationof the "way" into the holy of holies and in the light of Heb 10,19-20. Inthe latter text Christ's earthly "flesh" (sarx)21 is said to be the "curtain"(katapetasma)22 "through" which he inaugurated the new "way." In therather elaborate conceit which the author of Heb has chosen to follow,the supposition would seem to be that Christ's earthly body is like thecurtain which hangs in front of the holy of holies : each hides the innermost reality of God's cultic relations to man. When Christ's earthly bodyis pierced in sacrificial death, the innermost reality of God's cultic relationsto man is revealed.28

In Heb Christ is manifested through Christ's sacrifice. This is the statement of Heb 9,26. Further, if the interpretation of Heb 10,20 above is correct, Christ's earthly flesh (sarx) when sacrificed manifests Christ whohas died : the Christ who has been manifested is the Christ who has beensacrificed. This seems to be part of what is implied in Heb 2,9, where theaddressees and the author are pictured as "gazing on" Jesus who "becauseof suffering death has been crowned with glory and honor." It is interesting to note the use of soma in Heb with reference to Christ at 10,5.10and 13,11, for the word seems to be used with the connotations of a bodywhich is associated with sacrifice.24

But the Christ who has been made manifest is not just a Christ whohas died. He is above all a Christ who is risen and who is alive. Theresurrection is mentioned explicitly in Heb only at 13,20.25 But this does

2 1 "An allen diesen Stellen [sc, in all texts in the Epistle to the Hebrews wherethe word sarx occurs] beschreibt sarx zwar den irdischen Bereich, der von GottesWelt getrennt ist. Aber nirgends ist damit der Gedanke an die Snde verbunden. Wiedas Kultgesetz im Verhltnis zum neuen Bund, so ist der irdische Bereich im

Verhltnis zum himmlischen der nicht gengende, vorlufige, vom Tode bedrohte,nie aber der rebellische, sich gegen Gott auflehnende." E. Schweizer, art. "sarx"ThWNT 7, 143.

22 It is instructive to notice how close is the connection in the NT between theword katapetasma and the body of Christ: Mt 27,51; Mk 15,38; Lk 23,45; Heb 6,19;9,3; 10,20.

2 8 Cf. William Manson, The Epistle to the Hebrews: An Historical and Theologi-cal Reconsideration (London: Hodder & Stoughton, 1951) 67f.

2* "Eine besondere Note klingt in Hb 10,5.10; (13,11); 1 Pt 2,24 an. Zwar istvom Leibe Jesu die Rede, der stirbt und auferweckt wird, bzw von Tierleibern, diewie er ausserhalb des Lagers verbrannt werden. Das entspricht ganz dem Sprach

gebrauch, nach dem der Tod und Auferweckung erfahrende Mensch als somagekennzeichnet i s t . . . . Der Ton liegt aber darauf, dass Jesus seinen Leib bewusst zumOpfer darbringt " E Schweizer art "sma " ThWNT 7 1055


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not necessarily mean that the author of Heb is not particularly interested

in the resurrection,2a

for he could well view it under a different aspect.That aspect would seem to be the sessio of Christ at the right hand of

the throne of God, i.e., the attainment by Christ of full kingship.27 The

act of Christ's attaining kingship is central for the author of the epistle

because for him Christ's kingship is central. In the elaborate period which

graces the opening verses of the epistle this theme is announced : ". . . he

took his seat on the right of the majesty in the heights . . . ." The act

in which Christ took his seat is the same act of entering the holy of holies

as the priestly act of sacrifice (cf. Heb 10,12). In sacrificing himself Christ

has manifested himself. And since in sacrificing himself he has becomeking, this manifestation is the manifestation of himself as king. Just as

Christ's death is viewed as a sacrifice (cf. the parallelism in 9,27-28),

so Christ's resurrection is viewed as an act of assuming kingship under

the imagery of taking a seat at the right of God's throne (cf. 8,1 and 12,2).

This Jesus whom the Christians "gaze upon" is not only one who has

suffered but one who "because of suffering death has been crowned with

glory and honor" (2,9). In brief, the Christ who has been made manifest

by sacrifice is a priest-king.

The priest-king is not yet in a definitive state : all things have not yetactually been subordinated to him (2,8b), though all things have been

subordinated to him in principle (2,8a). What seems to be meant is the

royal coming of Christ in some external form so that he may be "seen"

(cf. 2,8b; 9,28) bringing judgment on his enemies (10,14; 9,27-28) and

salvation to his people (9,28; 10,28-31). This is the eschatological aspect

so clearly delineated in the epistle.

But this future state of being "seen" is distinct from the "being manifest"

through sacrifice which is pictured as being contemporaneous with the

writing of the epistle. What is the precise way in which the manifestationhas taken place ?

It would seem that the manifestation of which the author of Heb speaks

did not take place on the cross when Christ died, for on the cross was a

dead Christ who had been alive whereas in Heb he is a live Christ who has

died. True, the manifestation is made through sacrifice and this sacrifice

involves Christ's death. But it is instructive to notice in the epistle as a

whole and particularly in the passage 9,11-28 that Christ's death tends to

be mentioned in function of Christ's sacrifice, and not vice versa. The

26 Pace C. Spicq, O.P., L'ptre aux Hbreux I (tudes bibliques ; Paris : Gabalda,21952) 315


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imagery which the author of Heb uses explains this : he uses the imagery of

access to and entrance into the holy of holies of the Mosaic tent on the Dayof Atonement. He is concerned with Christ's sacrificial manifestation in

terms of cult. Christ is depicted as being manifest "within" the holy of

holies,28 where he has taken his seat at the right of God's throne. Christ has

been manifested in a cult sacrifice, and he is still manifest in relation to that

cult sacrifice. That sacrifice is related to Christ's death; indeed, it has

validity only by reason of Christ's death (9,17). But in itself it is a cultic

reality.29

The hypothesis of cultic sacrifice as a medium of divine revelation offers

an arresting new perspective from which to view one of the minor crucesof the epistle: 12,24-25: (24) "[You have approached] Jesus, mediator

of a new testament, and sprinkled-blood speaking better than Abel's.30 (25)

See that you do not refuse him who is speaking. For if they did not escape

when they refused him who warned them on earth, much less shall we

escape should we reject him who warns from heaven." One difficulty here

is to decide who is doing the speaking in v. 25 ; a related difficulty is the

abrupt transition between w. 24 and 25. If cultic sacrifice is viewed by

the author of Heb as a medium of divine revelation, then there is no abrupt

transition between vv. 24 and 25, nor is there any doubt that God is speaking: he is speaking in Christ's blood (Christ is mediator; cf. Heb 1,2).

God spoke through one who "warned" on earth (cf. Heb 1,1) and now he

speaks through one who "warns" from heaven (cf. Heb 12,25-26). Neither

Moses, who warned on earth, nor Christ, who warns from heaven, is said

to be "speaking." It is God who is speaking in them : they are mediators.

God speaks in various ways (Heb 1,1),81 and in Christ he speaks in

blood.82 The passage 12,24-26 is parallel to 10,26-31, where rejection of

28

SandayHeadlam (op. cit. 87) argue that the Christian hilastrion as "place ofsprinkling" in the literal sense, is the cross on which Christ died. This is true. Butfor the author of Rom (and for the author of Heb) is the Christian hilastrion theplace where Christ sprinkled his blood or rather the "propitiation-place"? It wouldseem that the latter is true: that Christ is the new focal point of God's redeemingpresence to man, where he communicates with man.

29 Cf. the theory of the present writer that in Heb 9,11-12 the "greater and moreperfect tent" is Christ's body as Eucharistie sacrifice: "'The Greater and MorePerfect Tent'. A Contribution to the Discussion of Hebrews 9,11," Bib 47 (1966)81-106; "On the Imagery and Significance of Hebrews 9,9-10," CBQ 28 (1966)155-173, especially 171f.

so Cf. Heb 11,4.3 1 The cultic relevance of Heb 1,1 has been hinted at by Lyonnet, op. cit. 113. Onthe relation between sight and hearing as modalities of divine revelation cf note


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the Law of Moses is contrasted with possible rejection of the cultic blood

of Christ ("the blood of the testament,,

).33

Conclusion

The theme of revelation in Heb is a rich one and it would be beyond the

scope of this paper to do more than point out something which is not

pointed out sufficiently in discussions of the subject: that revelation in

Heb occurs in the context of a writing which is preoccupied with cult.

Whether the basic surmise advanced in this paperthe association of

revelation with sacrifice in the Epistle to the Hebrewsis justified remains

to be tested by time.34

But it seems safe to say that unless the difficultiesinherent in establishing this type of category are overcome, no substantial

progress will be made in understanding the theology of the epistle.

JAME S SWETNAM, S.J.

Pontifical Biblical Institute

Rome, Italy

The contrast between the tenses of the verb lalein in Heb 1,2 and Heb 12,24-25 isperhaps to be understood in the context of Christ's unique entrance by which he is

constituted priest-king once and for all and the cultic presence of that act. For inHeb 1,2 God spoke (elalsen) in one who is son, but in Heb 12,24-25 the blood ofJesus is speaking (lalounti, lalounta) contemporaneously with the addressees. Thecultic blood of Jesus testifies to the past act by which God acted in Christ.

33 The contrast between Christ and the Law in Heb 10,26-31 is so pointed thatone has the impression that the author of Heb regards the Christ of cult as somehowconstituting the New Law. This impression is reinforced by the parallelism betweenthe impotency of the Old Law in perfecting its devotees and the success of Christ inperfecting his. Compare Heb 10,1 and 10,14.

34It will be interesting to see the effect of the current liturgical changes in the

Roman Catholic Church on the trends in Roman Catholic exegesis. Exegesis certainly

influences the liturgy; but perhaps the influence of liturgy on exegesis will also bea source of new insights into old truths.


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