From: CWestf5155@aol.com
Date: Fri Jan 12 2001 - 11:54:37 EST
In a message dated 01/12/2001 8:17:50 AM Mountain Standard Time,
dbuck@briercrest.ca writes:
>
> > Dale Greenlee wrote:
>
> > I think a cultural explanation will be better suited than a
> > grammatical one.
> > An heir, the first born, would receive his position, the
> > household, kingdom,
> > etc. at the time that his father determines he has earned it by right of
> > accomplishment, or inheritance upon the father's death. In Jesus' case I
> > think that he obtained the right to the kingdom upon his death and
> > resurrection. (Phil 2:8-10) I think that EISAGAGHi refers not to Jesus'
> > future coming alone but to the whole process: His birth, his death, his
> > resurection, assension, and return. This is the means by which
> > He comes into
> > his household.
>
> In support of this understanding I think a grammatical issue will lend
> support or possibly overturn it. The understanding of DE PALIN has led
many
> to view this statement in terms of a future initiative of God on behalf of
> the firstborn. But the near structural parallel of KAI PALIN connecting
the
> two halves of v. 5 suggest that PALIN in v. 6 is connective rather than
> resumptive. Thus the verse should be read as "Now further (again), at the
> time when he brought..."
>
> As to the nature of the OIKOUMENHN note the near parallel in 10:5 DIO
> EISERXOMENOS EIS TON KOSMON. In Hebrews Jesus' ministry is viewed solely
in
> relation to this present realm. His association with mankind (ch. 2), his
> priestly ministry which though is performed in the tabernacle not made with
> hands (9:11) is a present mediation for current believers (9:24), his death
> (10:5-10). The eschaton seems to belong to God (10:31; 12:15, 23).
>
In support of what Dan says about KAI PALIN, it is is 'used with a series of
examples: very often in a series of quotations from scripture', BAGD, p. 606
(sorry, not the new edition). So the use of PALIN (in the absence of other
contextual factors) in vv. 5 & 6 is procedural in the discourse rather than
temporal in this context.
I'm a bit taken aback by Dale's suggestion that OIKOUMENH refers to God's
household. BAGD, p. 561, doesn't have 'household' as one of this word's
glosses. Instead, the glosses (or definitions) given are: the inhabited world
(Heb. 1:6 is listed here), the world, the Roman Empire, and the whole world.
Therefore, this would be a reference to when Jesus came to the earth, what I
would refer to as his incarnation.
Certainly the concept of Jesus being over God's household is developed in
Hebrews as well. But the text should be read in a linear manner, and I
suggest that there is no constraint (contextually or culturally) on this word
to read it as anything but something such as 'world'.
On the other hand, I don't agree with Dan that Jesus' ministry 'is viewed
solely in relation to this present realm' in the book of Hebrews. I think
rather that the believers' existence in this present realm is viewed solely
in relationship to their heavenly citizenship and their location in heavenly
Jerusalem (Heb. 11-12). But that is way too broad a topic and probably not
appropriate for the list.
Cindy Westfall
PhD Student, University of Surrey at Roehampton
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