The Suffering of Christ according to the Epistle to the Hebrews

I just received a copy of this book today. It has been out since 2008 but probably doesn't get much attention since it is written in Italian:

Ciccarelli, Michele. La sofferenza di Cristo nell’Epistola agli Ebrei: Analisi di una duplice dimensione della sofferenza: soffrire-consoffrire con gli uomini e soffrire-offrire a Dio. Supplementi alla Rivista Biblica 49. Bologna: Edizioni Edhoniane Bologna, 2008.

 

The title can be translated: "The suffering of Christ in the Epistle to the Hebrews: analysis of a double dimension of suffering: suffering-co-suffering with men and suffering-offering to God."

 

Here is a rough translation of a blurb on the book:
"The ripe fruit of intense work, this volume can boast many merits. The first lies in the way it deals with the theme of Christ's suffering, that is, distinguishing in it two clearly distinct and closely connected dimensions, a dimension of relationship with God and a dimension of relationship with us men, an attitude of sacrificial offering, and one of fraternal solidarity, one linked to the other, one producing the other" (from the Preface by Card. A. Vanhoye sj). Of the Letter to the Hebrews, of which the expository order follows, the study investigates the aspect of Christ's suffering in an analytical way, that is by examining in detail the six passages of the epistle that explicitly speak of it, and well documented, without sacrificing overview and original contributions." 

 

Albert Vanhoye gives a nice overview of the book here. Here is a translation of the summary:

"The work intends to deepen an aspect somewhat neglected by the exegesis of the Epistle to the Hebrews: that of Christ's suffering both in relation to men and in relation to the offering that Christ himself raises to the Father. In this way, an attempt is made to grasp in Christ's passion and death the internal existential dynamic which, on the one hand, is linked by a strong bond of solidarity with his fellow men and, on the other, is linked to the offering sacrifice that he makes of his life.  

     Proceeding mainly according to the literary method, the study examines, according to the same order of presentation of the Epistle to the Hebrews, some significant passages that concern the theme of Christ's suffering and offering: Heb 2:9; 2,10-18; 4.15; 5,1-10; 9,24-28; 13.10-13.  

     The profound solidarity between Christ and men implies assimilation to human nature itself, the affective dimension of brotherhood and goes as far as sharing the painful experience of the trials undergone in life and death on the cross. Christ's sacrifice leads the latter to a transformation of his being which, overcoming existential weakness, places him in a new dimension and in a new dual relationship with God and with men: he becomes high priest accredited to God and merciful; moreover, having been tested like other men, he is able to come to the aid of those who are being tested (Heb 2:17-18) and to show compassion for our weaknesses (Heb 4:15).  

     Unlike the ancient high priest, Jesus is presented not only as the one who presents the offering, but also as the offering itself. His humanity, which already in the "prayers and supplications", presented "with a loud cry and tears", is manifested in its aspect of suffering and is accepted by God as a sacrifice (Heb 5:7: prosene,gkaj kai. eivsakousqei,j), is part of the generous offering of his entire life to God.  

     A considerable part of the work is dedicated to a well-known crux interpretum: the verb metriopaqei/n in Heb 5.2 which, on the basis of some ancient writings and the testimony of some Fathers, as well as some ancient versions of the biblical passage (Syriac, Coptic , Armenian, Vl, Vg, ) was understood as having feelings of modesty and humility in relation to sinful men. 

     In Heb 9:25-26, with the very close link between offering and suffering, Christ's death is presented as an existential sacrifice which brings together the dimension of offering with that of suffering. On the other hand, the blood of Christ, in addition to recalling the dimension of suffering of his sacrifice, is also linked to the concept of the new covenant (Heb 10:29), the novelty of which is highlighted by the link it has with the existential sacrifice of Christ and with his priestly mediation. It is this existential sacrifice of Christ which, unlike what happened in the sacrifices presented in the temple, is constituted by the oblative dynamism of his entire life which undertakes a painful path up to its most dramatic consequence and reaches its goal by presenting himself in heaven directly in the presence of God, thus producing the definitive abolition of sin (Heb 9:24.26). 

    In the last part of the Epistle the suffering of Christ is presented within a historical-geographical coordinate: "outside the city gate" (Heb 13:12). The verb e;paqen, in Heb 13:12, cannot be understood only in the meaning of dying, but also expresses all the suffering that Jesus underwent up to the shedding of blood. This suffering of Jesus does not have the connotations of the hero's noble death, but remains at the level of his fellow men with whom he establishes a relationship of profound solidarity, starting from which he courageously bears the atrocity of death on the cross and he becomes an object of admiration and a model to be imitated for Christians (Heb 12:2-3).  

   By going out of the camp, carrying his opprobrium (Heb 13:13), Christians distance themselves from the ancient cult and find in Christ who dies "outside the door" the foundation of their cult and the space to bear concrete and painful witness to their faith projected towards the future city (Heb 13:14). Finally, by bearing "the reproach of Christ", Christians enter into communion with his sacrifice and intertwine with his suffering-offering their own suffering-offering, an interweaving whose central node is constituted by the humanity that Christ shares in all its dimension of existential fragility."

Hebrews Highlights January 2017

Henry Neufeld reflects on the notion that God is perfected through suffering (Hebrews 2:10).

Neufeld also has a "review" of Luke Timothy Johnson's commentary on Hebrews.

Neufeld also discusses Perfection and Maturity in Hebrews 6:1.

Ian Paul summarizes a booklet by Colin Buchanan on Worship in the Letter to the Hebrews.

Hebrews Carnival May 2012

Tim Gombis discusses "Losing Salvation" in Hebrews.  He also discusses Hebrews' view of Sufffering as God's Training.  He also offers some musings about Studying Hebrews.

Jared Calaway presents an abstract and table of contents for a proposal for a book on Hebrews and Ritual Studies.

William Varner has some reflections on Hebrews and the heifer in 9:13–14.

Clifford Kvidahl offers a summary on Christology, Hermeneutics, and Hebrews.

Milton Essenburg tries to answer the question, "Bruce or Cockerill? Which Hebrews Commentary  Should You Buy?"

Hebrews Carnival February 2010 - Part 1

We are only halfway through the month of February and already there has been considerable discussion on the Book of Hebrews this month. So, I thought I would make mention of those posts we have thus far, rather than waiting until the end of the month:

Rafael Rodríguez criticizes another scholar who portrays the author of Hebrews as someone who was not bound by cultural constraints, while addressing an audience that was bound. Rather, The author of Hebrews was himself bound in the first century CE.

Joel Watts argues that the author of Hebrews mined the Old Testament for theological truth about Christ and the Church, not historical fact.

Joel Watts also reflects on Hebrews 11:1-3 noting that faith is not merely a belief system but action and commitment.

Steven Coxhead expounds on The Concept of Faith in Hebrews. He concludes that "the concept of faith in the book of Hebrews confesses that Jesus is the Son of God, but it also includes a strong assurance that the fullness of what God has promised will come true (Heb 11:1), which results in power to persevere despite opposition."

Coxhead also ponders the Similarities in the Concept of Faith between Paul and the Author of Hebrews.

Brant Pitre claims that Hebrews does envision a new ministerial priesthood. Hebrews 7:12 suggests a change in the priesthood, not a dissolution. He interprets the "altar" of 13:10 to refer to the Eucharistic sacrifice. The post has provoked a considerable discussion.

Peter Kirk responded with a post of his own, Only One New Priest and Sacrifice, contending that the new priesthood Hebrews envisions is found in only one person, Jesus Christ. Hebrews 13 is not arguing for a special caste of priests offering the sacrifice of the Mass, but indicates that all believers offer up sacrifices of praise and good works.

Phillip Long in his post Hebrews and the New Covenant (Part 1) argues that Hebrews is not supersessionistic. Hebrews does not teach that the Church has replaced Israel, but that the Old Testament promises find their fulfillment in Jesus and the New Covenant. In Part 2 he goes on the state that the New Covenant merely succeeds the Old Covenant chronologically; it is how God is dealing with His people in the present age.

In his discussion of Jesus and the Heavenly Sanctuary, Long notes that Jesus' priesthood and sacrifice is superior because Jesus serves in a heavenly sanctuary.

Long also identifies four things from Hebrews 10:32-39 that the audience of Hebrews suffered in their endurance in the Christian faith.

Long also muses about the midrashic use of The Old Testament in Hebrews.

Ken Schenck exults that his monograph Cosmology and Eschatology in Hebrews: The Setting of the Sacrifice is now available in a more inexpensive paperback. Finally, the book is now within my price range!

Clifford Kvidahl queries What Do Calvin and Arminius Have to do with Auctor? He concludes that one must not impose an anachronistic Calvinist or Arminian reading on the warning passages in Hebrews, but that they must be understood within their literary context.

Brian Tucker reports that Jeffrey Gibson argued at the SBL Midwest meeting that the Sitz im Leben of Hebrews was the Jewish War and that the author was concerned to address "issues of non-violence in the context of the threat of the Roman and Jewish desire for violent revolt by the zealots."