著者

川村 輝典

出版者

東京女子大学

雑誌

東京女子大学紀要論集 (ISSN:04934350)

巻号頁・発行日

vol.34, no.2, pp.49-59, 1984-03-15

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The Christology of Heb is developed in two ways: Son of God-Christology and High Priest-Christology. In the discussion of Son of God-Christology the author of Heb emphasizes the divine character of Jesus, while he also talks about His humanity, temptation, and suffering. On the other hand, in the discussion of High Priest Christology he compares Jesus the High Priest with the earthly High Priest and depicts the historical character of Jesus, while Jesus is sketched as one who serves as the heavenly holy of holies. Heb seems to say that Jesus took on true humanity more than He became a real man because He was the Son of God. According to R. Williamson, the sinlessness of Jesus did not belong to His personality from the beginning, but was achieved only after His struggle with sin on the earth. D. Peterson argues against this. He says that Heb emphasizes the width of experience of Jesus as a man. When Heb says "without sin," it is to confirm the victory of Jesus over sin in every point. Further, Peterson, on the basis of Augustine's "On Liberty", says that Jesus is one who has the liberty not to commit sin. He also says that Heb develops on Adam-Christology, like Paul. The present writer agrees with Peterson in so far as he argues against Williamson, but Peterson develops his opinions too dogmatically. The theme must be treated from the standpoint of NT theology, not of dogmatics. "Khoris" means "without entering in...." Therefore, the present writer's interpretation is that when Jesus took on humanity He had the potentiality of committing sin, even though He was the Son of God. In such a condition He struggled with sin without entering into it and rejected all temptation. At what step did Jesus overcome sin? The conclusion of the present writer is that it is the conviction of the author of Heb that Jesus overcame sin every time He was tempted, gaining the final victory on the cross. This conviction is obtained from a tradition based on historical incidents in the life of Jesus and on the tradition of OT prophecy, especially Isaiah 53:9, 11 f.