LUTHERAN THEOLOGICAL REVIEW - Concordia Lutheran Seminary

WILLIAMS: THE EUCHARIST IN THE EPISTLE TO THE HEBREWS 101
well-known cultic ritual within their worship. 37 What is more, since the city
of Mt Zion in 10:22 is set in contrast with the Old Covenant’s Mt Sinai, it is
clear that the final eternal reign of God is to be seen in contrast to the Old
Covenant, rather than with the present life of the believer.
Swetnam further notes that in v. 8, the author of Hebrews states that the
Old Covenant still “has relevance ‘for the present time’”, 38 What can such
relevance be? Swetnam looks carefully at the peculiar reference in 9:8 which
refer to the “matter of food and drink and various ceremonial washings”
which are “not able to clear the conscience”. Are these merely a random
“loose and deprecatory reference to the purity laws of the Old Testament”, 39
examples of the “external regulations” of the old Covenant meant to
illustrate the “burdensome” nature of the Old Covenant from which Christ
sets us free (9:15)? Noting how such a conclusion does not seem likely from
a skilled and polished writer such as the author of Hebrews, 40 Swetnam
argues for a more precise reason for the 9:8 reference. He believes that
“foods” and “drinks” and “cleansings” are mentioned because they are
viewed as being the OT foreshadowing of Christ’s Eucharistic Body and
Blood and of baptism. 41 He further notes that these OT ceremonies are in
9:10 described, “until the present” to be evpikei,mena. Taking this term to
mean to “lay upon” or “lay athwart”, as a stone is over a grave so that
entrance to it is blocked off, he interprets 9:9-10 to say:
This is symbolic, pointing to the present time. According to the symbolism
gifts and sacrifices are brought which cannot give the worshipper inward
fulfilment, lying athwart (evpikei,mena) only foods and drinks and various
cleansings as rites of the flesh until the time of the setting straight (me,cri
kairou/ diorqw,sewj).
In other words, Swetnam states the text to say that the OT rituals were
“blocked off” by the Old Law rites of sacrifice connected with the day of
Atonement”, and because the OT Day of Atonement was “unable to expiate
sin, the various rituals of the OT which flowed from the expiation were
powerless to give the worshipper ritual fulfilment, i.e., definite union with
God.” 42 Such powerless cultic ceremonies are therefore not swept away by
Christ to find fulfilment in a non-cultic New Covenant. Rather, Christ’s
atonement unblocks, “sets straight”, and gives power to the food, drink, and
37 It is to be noted that in 10:28 the author of Hebrews tells his hearers, that since they have
come to Mt Zion, they “are receiving the kingdom”, and that they are now to “worship God
acceptably”.
38 Swetnam, “Imagery” 155.
39 Attridge 243.
40 Swetnam, “Imagery” 156ff.
41 Swetnam, “Imagery” 158.
42 Swetnam, “Imagery” 158.