It is the majority position that Hebrews has little to add to NT pneumatology (see the thesis sec... more It is the majority position that Hebrews has little to add to NT pneumatology (see the thesis section §1.1). However, that is far from the case. Indeed, on all seven occasions that the author of Hebrews refers to the Spirit (2:4; 3:7; 6:4; 9:8; 9:14; 10:15; 10:29), he does so using language and concepts that are unique in the NT. For instance, the phrase 'Spirit of grace' (10:29) is a NT hapax and 'eternal Spirit' (9:14) is a biblical hapax. While exploring these seven texts it became apparent that our author must have had a rich and developed understanding of the person and work of the Spirit to be able to write as he did. This underlying pneumatology was discoverable by a 'back reading' of his divineπνεῦμα texts and is revealed to be at least as significant as that found anywhere else in the Scriptures. To demonstrate this, it was necessary to show that Hebrews' divineπνεῦμα texts are neither incidental nor accidental. To that end, the discussion in §1, particularly § §1.4.5; 1.5, is important in showing that the author is not only creative but also careful, precise, and deliberate in his use of language (including in his use of πνεῦμα). The thesis demonstrates that, statistically, the word πνεῦμα itself is a significant term in the letter. However, it is important to recognise that, as distinctive and/or unique as Hebrews is, nonetheless, the author and letter stand within the mainstream of early Christianity. This is 1
It is the majority position that Hebrews has little to add to NT pneumatology (see §1.1). However... more It is the majority position that Hebrews has little to add to NT pneumatology (see §1.1). However, that is far from the case. Indeed, on all seven occasions that the author of Hebrews refers to the Spirit, he does so using language and concepts that are unique in the NT. The Spirit both speaks (λέγω) words of Scripture (3:7) and testifies (μαρτυρέω) from Scripture (10:15) using words elsewhere described as God’s words to the congregation. Elsewhere in the NT, when the Spirit ‘speaks’ he does so through human agents (see §§4.3-4.4). However, in Hebrews he speaks directly to the hearers without the need for an intermediary (see §4.5). Furthermore, the Spirit interprets (δηλόω) Scripture (9:8) and this is the only place in the NT where the Spirit is said to function as hermeneut (see §§4.5.3, 8.3.1). The phrase ‘Spirit of grace’ (10:29) is also a NT hapax and ‘Eternal Spirit’ (9:14) is a Biblical hapax. In addition, the concept of believers becoming μέτοχοι of the Spirit (6:4) and the description of God validating the gospel message by ‘distributing’ (μερισμός) the Holy Spirit to followers of Christ (2:4) are also unique to Hebrews. After undertaking a close examination of all seven divine-πνεῦμα texts in Hebrews this thesis concludes that Hebrews has a significant, developed and unique pneumatology (§8.1). The author portrays the Spirit as personal, eternal and divine (§§8.2.2-8.2.4). He is actively involved in the atonement and the New Covenant (§8.3.3), showing the need for such a covenant (§8.3.1) and providing a partnership with each member of the New Covenant Community such that the Spirit enables that which the Covenant requires (§8.3.3). The Holy Spirit plays a crucial role in Hebrews. Both author and congregation experienced him as God, co-equal with the Father and the Son. In fact, Hebrews’ underlying pneumatology displays what might be called ‘Trinitarian coinherence’ (§§8.2.1, 8.4).
This paper looks at the Pauline metaphor of being sealed with the Spirit and shows that the full ... more This paper looks at the Pauline metaphor of being sealed with the Spirit and shows that the full range of OT images associated with 'seal' are incorporated into Paul's understanding of the Holy Spirit being God's seal upon the life of a Christian.
In his letters, Paul speaks about ‘gifts of healings’ in just one place. Although his question, “... more In his letters, Paul speaks about ‘gifts of healings’ in just one place. Although his question, “Do all have gifts of healing?” (1 Cor. 12:30) expects “no” for an answer, none-the-less he did expect that these gifts would be exercised by some. Paul’s own ministry included “signs and miracles” (2 Cor. 12:12; Rom. 15:19) and his message was accompanied by “demonstrations of power” (1 Cor. 2:4-5; 4:20; 2 Cor. 4:7; 1 Thess. 1:5). This paper will assume that divine healings were signs accompanying the gospel, that they continued throughout the New Testament period and that Paul exercised gifts of healings. However, on four occasions Paul mentions people who were ill [Trophimus (2 Tim. 4:20), Timothy (1 Tim. 5:23), Epaphroditus (Phil. 2:25-30) and Paul himself (Gal. 4:12-15)] without indicating that prayer or ministry for healing was offered and on another occasion he says that, for himself, repeated prayer did not avail (2 Cor. 12:8-9). This paper will offer reasons why divine healing was either not forthcoming or not requested for the ‘four sick men’. It will be argued that these specific sicknesses served the purposes of God far more than (premature) healing would have done.
The paper, for which I was awarded an MA with distinction, focuses on the words of YHWH in Joel 3... more The paper, for which I was awarded an MA with distinction, focuses on the words of YHWH in Joel 3:1-4 (Heb.) Thus it discusses the outpouring of the Spirit, the day of the Lord and the signs and wonders associated with that 'day'.
It is the majority position that Hebrews has little to add to NT pneumatology (see the thesis sec... more It is the majority position that Hebrews has little to add to NT pneumatology (see the thesis section §1.1). However, that is far from the case. Indeed, on all seven occasions that the author of Hebrews refers to the Spirit (2:4; 3:7; 6:4; 9:8; 9:14; 10:15; 10:29), he does so using language and concepts that are unique in the NT. For instance, the phrase 'Spirit of grace' (10:29) is a NT hapax and 'eternal Spirit' (9:14) is a biblical hapax. While exploring these seven texts it became apparent that our author must have had a rich and developed understanding of the person and work of the Spirit to be able to write as he did. This underlying pneumatology was discoverable by a 'back reading' of his divineπνεῦμα texts and is revealed to be at least as significant as that found anywhere else in the Scriptures. To demonstrate this, it was necessary to show that Hebrews' divineπνεῦμα texts are neither incidental nor accidental. To that end, the discussion in §1, particularly § §1.4.5; 1.5, is important in showing that the author is not only creative but also careful, precise, and deliberate in his use of language (including in his use of πνεῦμα). The thesis demonstrates that, statistically, the word πνεῦμα itself is a significant term in the letter. However, it is important to recognise that, as distinctive and/or unique as Hebrews is, nonetheless, the author and letter stand within the mainstream of early Christianity. This is 1
It is the majority position that Hebrews has little to add to NT pneumatology (see §1.1). However... more It is the majority position that Hebrews has little to add to NT pneumatology (see §1.1). However, that is far from the case. Indeed, on all seven occasions that the author of Hebrews refers to the Spirit, he does so using language and concepts that are unique in the NT. The Spirit both speaks (λέγω) words of Scripture (3:7) and testifies (μαρτυρέω) from Scripture (10:15) using words elsewhere described as God’s words to the congregation. Elsewhere in the NT, when the Spirit ‘speaks’ he does so through human agents (see §§4.3-4.4). However, in Hebrews he speaks directly to the hearers without the need for an intermediary (see §4.5). Furthermore, the Spirit interprets (δηλόω) Scripture (9:8) and this is the only place in the NT where the Spirit is said to function as hermeneut (see §§4.5.3, 8.3.1). The phrase ‘Spirit of grace’ (10:29) is also a NT hapax and ‘Eternal Spirit’ (9:14) is a Biblical hapax. In addition, the concept of believers becoming μέτοχοι of the Spirit (6:4) and the description of God validating the gospel message by ‘distributing’ (μερισμός) the Holy Spirit to followers of Christ (2:4) are also unique to Hebrews. After undertaking a close examination of all seven divine-πνεῦμα texts in Hebrews this thesis concludes that Hebrews has a significant, developed and unique pneumatology (§8.1). The author portrays the Spirit as personal, eternal and divine (§§8.2.2-8.2.4). He is actively involved in the atonement and the New Covenant (§8.3.3), showing the need for such a covenant (§8.3.1) and providing a partnership with each member of the New Covenant Community such that the Spirit enables that which the Covenant requires (§8.3.3). The Holy Spirit plays a crucial role in Hebrews. Both author and congregation experienced him as God, co-equal with the Father and the Son. In fact, Hebrews’ underlying pneumatology displays what might be called ‘Trinitarian coinherence’ (§§8.2.1, 8.4).
This paper looks at the Pauline metaphor of being sealed with the Spirit and shows that the full ... more This paper looks at the Pauline metaphor of being sealed with the Spirit and shows that the full range of OT images associated with 'seal' are incorporated into Paul's understanding of the Holy Spirit being God's seal upon the life of a Christian.
In his letters, Paul speaks about ‘gifts of healings’ in just one place. Although his question, “... more In his letters, Paul speaks about ‘gifts of healings’ in just one place. Although his question, “Do all have gifts of healing?” (1 Cor. 12:30) expects “no” for an answer, none-the-less he did expect that these gifts would be exercised by some. Paul’s own ministry included “signs and miracles” (2 Cor. 12:12; Rom. 15:19) and his message was accompanied by “demonstrations of power” (1 Cor. 2:4-5; 4:20; 2 Cor. 4:7; 1 Thess. 1:5). This paper will assume that divine healings were signs accompanying the gospel, that they continued throughout the New Testament period and that Paul exercised gifts of healings. However, on four occasions Paul mentions people who were ill [Trophimus (2 Tim. 4:20), Timothy (1 Tim. 5:23), Epaphroditus (Phil. 2:25-30) and Paul himself (Gal. 4:12-15)] without indicating that prayer or ministry for healing was offered and on another occasion he says that, for himself, repeated prayer did not avail (2 Cor. 12:8-9). This paper will offer reasons why divine healing was either not forthcoming or not requested for the ‘four sick men’. It will be argued that these specific sicknesses served the purposes of God far more than (premature) healing would have done.
The paper, for which I was awarded an MA with distinction, focuses on the words of YHWH in Joel 3... more The paper, for which I was awarded an MA with distinction, focuses on the words of YHWH in Joel 3:1-4 (Heb.) Thus it discusses the outpouring of the Spirit, the day of the Lord and the signs and wonders associated with that 'day'.
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Papers by Alan Hodson
After undertaking a close examination of all seven divine-πνεῦμα texts in Hebrews this thesis concludes that Hebrews has a significant, developed and unique pneumatology (§8.1). The author portrays the Spirit as personal, eternal and divine (§§8.2.2-8.2.4). He is actively involved in the atonement and the New Covenant (§8.3.3), showing the need for such a covenant (§8.3.1) and providing a partnership with each member of the New Covenant Community such that the Spirit enables that which the Covenant requires (§8.3.3). The Holy Spirit plays a crucial role in Hebrews. Both author and congregation experienced him as God, co-equal with the Father and the Son. In fact, Hebrews’ underlying pneumatology displays what might be called ‘Trinitarian coinherence’ (§§8.2.1, 8.4).
After undertaking a close examination of all seven divine-πνεῦμα texts in Hebrews this thesis concludes that Hebrews has a significant, developed and unique pneumatology (§8.1). The author portrays the Spirit as personal, eternal and divine (§§8.2.2-8.2.4). He is actively involved in the atonement and the New Covenant (§8.3.3), showing the need for such a covenant (§8.3.1) and providing a partnership with each member of the New Covenant Community such that the Spirit enables that which the Covenant requires (§8.3.3). The Holy Spirit plays a crucial role in Hebrews. Both author and congregation experienced him as God, co-equal with the Father and the Son. In fact, Hebrews’ underlying pneumatology displays what might be called ‘Trinitarian coinherence’ (§§8.2.1, 8.4).