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  • Honor and Shame in Hebrews

    John R. Neal, Sr.

    NT9331A - New Testament Text-Hebrews

    December 2013

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    Picture via Google Images

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    Contents

    I. Abbreviations .. vi-vii

    II. Other Abbreviations .. viii

    III. Introduction . 1-3

    A. Definition of Honor and Shame 1-2

    B. Relationship of Honor and Shame 3

    IV. Patron-Client Relationship 3-5

    A. Patron-Client Relationship in Hebrews . 3-4

    B. Patron-Client-Relationship in Relation to Honor and Shame .. 4-5

    V. Honor and Shame Language in Hebrews ... 5-11

    A. Background to Honor-Shame Concepts .. 5-6

    B. Honor-Shame Terms in General ..7-8

    C. Honor-Shame Terms in Hebrews 8-11

    VI. Conclusion 12-13

    VII. Bibliography 14-15

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    ABBREVIATIONS1

    Traditional Shorter Full Name

    Acts -------- Acts of the Apostles

    Apoc. -------- Apocalypse (Revelation)

    Col. Col Colossians

    1 Cor. 1 Cor 1 Corinthians

    2 Cor. 2 Cor 2 Corinthians

    Eph. Eph Ephesians

    Gal. Gal Galatians

    Heb. Heb Hebrews

    James Jas James

    John Jn John (Gospel)

    1 John 1 Jn 1 John (Epistle)

    2 John 2 Jn 2 John (Epistle)

    Jude ------- Jude

    Luke Lk Luke

    Mark Mk Mark

    Matt. Mt Matthew

    1 Pet. 1 Pt 1 Peter

    2 Pet. 2 Pt 2 Peter

    Phil. Phil Philippians

    Philem. Phlm Philemon

    Rev. Rv Revelation (Apocalypse)

    Rom. Rom Romans

    1 Thess. 1 Thes 1 Thessalonians

    1Kate L. Turabian, A Manual for Writers of Research Papers, Theses, and Dissertations, Chicago Style For

    Students And Researchers, 7th

    ed, rev by Wayne C. Booth, Gregory G. Colomb, Joseph M. Williams, and The

    University of Chicago Press Editorial Staff (Chicago and London: University of Chicago Press, 2007), 342-43. This

    paper will utilize the abbreviations in the Traditional column. (Burge 2009) (Malina 1981) (DeSilva 1994)

    (Ferguson 1989) (Thompson 2008) (Osiek 1997)

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    2 Thess. 2 Thes 2 Thessalonians

    1 Tim. 1 Tm 1 Timothy

    2 Tim. 2 Tm 2 Timothy

    Titus Ti Titus

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    OTHER ABBREVIATIONS

    B-A-G-D Bauer, Walter, William F. Ardnt, F. Wilbur Gingrich, Frederdick W. Danker. A

    Greek-English Lexicon Of The New Testament and Other Early Christian

    Literature. Second Edition Revised And Augmented Bu F. Wilbur Gingrich And

    Frederick W. Danker From Walter Bauer's Fifth Edition, 1958. Translated by

    William F. Ardnt and F. Wilbur Gingrich. Chicago and London: The University

    Of Chicago Press, 1979.

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    Honor and Shame in Hebrews

    Introduction

    In addition to the rhetorical arguments the Hebrew writer utilizes, he also draws

    heavily upon the so-called patron/client sociological model of reciprocity.2 This is based

    upon looking at the New Testament from the standpoint of anthropology and viewing the early

    church from an anthropological and sociological perspective. In the first century Hellenistic-

    Roman world, a patron gave gifts to the client. This gift could come in many forms, such as a

    job, money, or even introducing them to another patron.3 Seneca (in his On Benefits 1.2.3) said

    that the patron should expect nothing in return (though he often did). Senecas attitude: if they

    got something in return, that is gain; if not, they lost nothing. This, he believed was what held

    society together (On Benefits 1.4.2). The patron or benefactor gives for the sake of giving, but

    the client should repay the gift if possible.4 Thus, the client remains forever in the patrons

    debt and always seeks to build up his or her honor (On Benefits 2.10.4).5

    Definition of Honor and Shame

    This patron and client model deals with the theme of honor and shame in the first century

    world as a background to the New Testament books. What does one mean by honor and shame?

    Honor is the value of a person in his or her own eyes (that is, ones claim to worth) plus that

    persons value in the eyes of his or her social group. From a social standpoint, honor is

    2Gary M. Burge, Lynn H. Cohick, and Gene L. Green, New Testament In Antiquity: A Survey Of The New

    Testament Within Its Cultural Contexts (Grand Rapids: Zondervan, 2009), 392. 3Ibid.

    4Ibid., 392-93.

    5Ibid., 393.

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    interconnected from the standpoint of power, sexual status, and religion. There is a personal

    claim to honor as well as the society or social acknowledgement of ones self worth.6

    Honor and shame apply to both sexes, male and female. Honor refers to an individuals or

    collective group feeling of self-worth and the public, social acknowledgement of that worth.

    The concept of shame is not negative, necessarily, but a positive symbol, meaning

    sensitivity for ones own reputation, sensitivity to the opinion of others.7 When one has this

    sense of shame, this makes possible for an individual or a group to exist or live a dignified, and

    human life, since this implies acceptance of and respect for the rules of human interaction.

    On the flip side of the coin, a person who is shameless is one who does not recognize the

    rules of human interaction, who does not recognize the rules of human interaction, who does not

    recognize social boundaries. This same shameless individual is one who possesses a

    dishonorable reputation beyond all social doubt, one outside the boundaries of acceptable moral

    life, hence one who must be denied the normal social courtesies.8 For anyone to show

    courtesy to this shameless individual makes that courtesy person a fool, since it is foolish to

    show respect for boundaries when a person acknowledges no boundaries, just as it would be

    foolish to continue to speak English to a person who does not know the language at all.9

    6Bruce Malina, The New Testament World, insights from cultural anthropology (Atlanta: John Knox Press,

    1981), 27. 7Ibid., 44.

    8Ibid.

    9Ibid., 44-45.

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    Relationship of Honor/Shame and Hebrews

    How does one relate the concepts of honor and shame in a patron/client society with the

    book of Hebrews? According to Burge, Cohick, and Green, they note that the epistle to the

    Hebrews applies this system of reciprocity to Gods relationship with his people. The

    Christian should realize that they are clients of God. As Gods clients, disciples have a sacred

    duty to honor God continually and to proclaim his greatness. But they are clearly slipping in this

    duty, neglecting the great promises and also sliding away from Gods people. This type of

    response to the benefactor is almost unforgiveable response. If this type of attitude from the

    client is unacceptable, then how much more concerned should they be that they are treating the

    God of the universe in the same way?10

    Patron-Client Relationship

    Patron-Client Relationship in Hebrews

    In recent years NT scholars place great emphasis on the studying the NT from a cultural

    anthropological standpoint. The anthropological approach is helpful in scholars becoming

    more aware to how important themes such as honor and shame in the ancient Mediterranean

    world.11

    Ferguson notes that this Roman clientele system served as a duty or obligation of

    a client to his patron.12

    A client would present himself or herself early each morning at the

    10

    Burge, 393. 11

    David A. DeSilva, Despising Shame: A Cultural-Anthropological Investigation of the Epistle to the

    Hebrews, Journal of Biblical Literature 113/3 (1994): 439. 12

    Everett Ferguson, Background of Early Christianity (Grand Rapids: Eerdmans, 1989), 45.

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    home of their patron to offer greetings and requests. The client would be required to assist the

    patron in any part of his life, be that political or private. This sign of respect would even

    require them to walk in his funeral procession. From the patrons point of view, his value or

    importance in society was gauged by the number who attended his morning audience. The

    patron would normally hand out gifts or even money. He would render any assistance in times

    of need. He would invite his clients to his house at times to eat at the table, and would also offer

    any legal protection clients may need. This societal relationship extended to people from

    all levels and in various groupings, including masters and freedmen, rich and poor, generals

    and conquered peoples, aristocrats and collegia or clubs. Every person, from slave to aristocrat,

    felt bound to display respect so someone more powerful than himself, up to the emperor.13

    Patron-Client in Relation to Honor-Shame

    DeSilva raises the question, How does the Hebrews writer solve the problem of the

    dishonor of Christ and the dishonor of Christians, thereby permitting honor-sensitive people to

    continue in Christian activity, worship, and community (indeed, to satisfy their desire for honor

    specifically through Christian activity)?14

    DeSilvas hypothesis which he postulates is that the

    problem with the Christian community here in Hebrews involves their longing for honor and a

    place in the societys ladder of status.15

    While at one time the Christians were willing to give

    up their social status (they even have their property confiscated, being subjected to trial and

    disgrace, according to 10:32-34), yet over time these Christians desires for recognition resurface

    and pressure some of the believers at least to withdraw from the associations that marginalize

    13

    Ibid. 14

    DeSilva, 439. 15

    Ibid., 440.

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    them and hinder their efforts to regain honor in societys eyes.16

    DeSilva states this may

    explain why some are so hesitant to be connected with a community that is marginal, a group

    of low status, what would end up undermining their chance at having their own status in

    society. 17

    Therefore in the first-century Greco-Roman society which valued honor above all else,

    the readers have experienced shame of losing their place in the world.18

    The present situation

    of the readers also conforms to the common patterns among new religious movements, which

    with the passage of time lose their initial intensity and wonder if the price for commitment is too

    high.19

    This would help us understand as theologians why some Christians are withdrawing

    themselves from worshipping with the church (10:25). Those who have left need to have

    solidarity with the brethren who are imprisoned and tortured (10:34; 13:3).20

    The author of the

    Hebrew epistle is trying to persuade them to ignore societys standard of honor and shame and to

    accept Gods standard which offers promise of an eternal reward.21

    Honor and Shame Language in Hebrews

    Background to Honor-Shame Concepts

    There is evidence here in Hebrews that Public hostility towards the Christian

    community is based on several factors. The main cause is the Christians exclusive claim to

    16

    Ibid. 17

    Ibid. 18

    James W. Thompson, Hebrews, Paideia Commentary On The New Testament (Grand Rapids: Baker Academic, 2008), 8.

    19Ibid., 9.

    20Ibid.

    21Ibid.

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    religious truth, which led to extensive proselytizing. The believers confession that Jesus Christ

    is Lord (cf. Phil 2:11) is an implicit challenge to the Roman imperial order. Conversions

    would often lead to division within families (see 1 Pet 3:1-7) and the severing of all social

    ties with close associates. All Christians who reject the ritual aspects of the pagan cults would

    eventually led them to withdraw from civic life (1 Pet 4:4). As a result, rumors of Christian

    misdeeds circulated among the populace, and Christians inherited many of the same charges that

    ancient people made against Judaism.22

    What social class did Christians find themselves in for the most part? Most Christians

    probably fall within the middle levels (but probably not as a middle class), somewhere

    between the elites and those of no status at all. Thus most early Christians are comprised of: the

    urban artisans, merchants, traders, slaves, freedmen and freedwomen, most of whom would fall

    into the categories of inferiors and humiliores, though with some members and families of

    distinction, and probably also some statusless persons. This emphasis upon status in the first-

    century world in many ways calls into question and undermines the Christian church by the

    community ethos of Christianity, inspired by the image of its founder, who often is depicted

    in the Gospels as acting in a way that would compromise his status by voluntary association

    with tax collectors, sinners, and the life. The expectation of welcoming all to the table must have

    been severely challenging.23

    22

    Thompson, 9. 23

    Carolyn Osiek and David L. Balch, Families in the New Testament World. Households and House Churches, The Family, Religion, and Culture, Don S. Browning and Ian S. Evison, Series Ed. (Louisville: Westminster John Knox Press, 1997), 97.

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    Honor-Shame Terms in General

    Malina argues that this honor and shame model he and others propose to place on to the

    first century Mediterranean world and the challenge-response to this proposal must be tested

    out. He notes that if this anthropological model covers all instances of honor and shame

    behavior in the New Testament, then his thesis is validated and is an adequate model. Thus

    the theologian must determine whether this model is the proper lenses through which to read the

    book of Hebrews and the rest of the New Testament epistles.

    There are five categories of honor and shame terms that Malina lists. First, there are the

    words associated with the concept of honor. They are glory, blamelessness, repute, fame (and

    verbs like to honor, glorify, spread the fame, etc.). Secondly, there are the terms equated with

    the theme of shame: disgrace, dishonor (and the verbs to shame, be ashamed, feel ashamed).24

    Third, there is the word dishonor and related terms: scorn, despise, revile, reproach, rebuke,

    insult, blaspheme, deride, mock (and actions like striking the head, spitting upon, etc.). Fourth,

    there is the idea of ones intention to challenge, including the following words: test, entrap,

    entangle (and questions indirectly addressed to Jesus by being addressed to his disciples;

    questions that are obviously mocking, normally those of the Sadducees in the Gospels). Fifth,

    there are the terms related to the idea of perceptions of being challenged or shamed, which

    include: vengeance, wrath, anger, the vocabulary of sin (transgression, offense, sin, wrong) with

    a person as object).25

    Malina uses the Gospel of Mark as a test case in his book to determine whether or not

    these concepts of honor and shame are found in the life of Christ or not? Looking at Mark, and

    24

    Malina, 48. 25

    Ibid., 49.

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    contrasting his account with the other two Synoptic Gospels, his model does seem to have

    merit.26

    But now the real question is, do these themes occur in the rest of the New Testament, in

    the Pauline and General Epistles, and more specifically, in the epistle to the Hebrews? Let us

    consider the honor-shame terms that are used by the writer of the Hebrew epistle.

    Honor-Shame Terms in Hebrews

    There are several honor and shame terms that are found in the book of Hebrews. First,

    there is the term - meaning (1) brightness, splendor, radiance, glory, is the normal way

    we think of this term, but can also mean (3) fame, renown, honor.27

    Secondly, there is the

    term meaning(1) price, value, (2) honor, reverence, showing someone honor or

    respect as opposed to dishonor.28

    A third shame/honor term is (1) modesty, shame;

    (2) shame, disgrace, ignominy.29

    This term used in Heb 12:2. Forth, there is the term

    - reproach, reviling, disgrace, insult, used in Heb 10:33. Fifth, there is the term

    - consider worthy, deserving, used in Heb 3:3. The adj. can mean worthy or fit of

    a person, as in Heb 11:38.30

    Sixth, there is the word (1) more prominent, higher in

    rank, preferable, better, used in Heb 1:4; 7:7; 8:6; 9:23; 10:34; 11:16, 35.31

    And the seventh

    term is the verb and as a noun means insolence, arrogance, passive sense of shame,

    26

    Ibid., 49-50. 27

    B-A-G-D, 203-04. 28

    Ibid., 817-818. 29

    Ibid., 25. A. Hortsman, aischyne, aischynomia, in Evangelical Dictionary of the New Testament, vol 1, ed Hortz Balz and Gerhard Schneider (Grand Rapids: Eerdmans, 1990), 41-42.

    30Ibid., 78.

    31Ibid., 449.

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    insult, mistreatment, but as a verb means to treat in an arrogant or spiteful manner, mistreat,

    scoff at, insult.32

    There are two specific texts that deal with the concepts of honor and shame in Hebrews.

    They are found in Heb 6:6 and in Heb 12:12. In Heb 6:6, the text reads: ,

    ,

    .33

    A literal rendering of this passage: and having fallen away, again to

    renew (restore) into repentance, having crucified again to their own hurt (in their own eyes) the

    Son of God and having shown contempt (having held up in contempt). Here in this passage, the

    author points out that these apostates have crucified for themselves34

    (

    is understood either as a dative of disadvantage, where to themselves means to their

    own hurt, or interpreted as an ethical dative in the sense of in their own eyes) the Son of God.

    Perhaps to their own hurt fits the context better than in their own eyes. Their actions are

    bringing hurt in the sense of condemnation to themselves. Some take the verb to mean simply to

    crucify, while others see the prefix meaning up rather than crucify anew or again.35

    The

    Greek Church Fathers took this to mean crucify again, but is probably best understood as

    crucify to themselves or to their own account.36

    The verb means to

    make a public example of by punishment expose, make an example of hold up to

    32

    Ibid., 831-32. 33

    B. Aland, K. Aland, J. Karavidopoulos, ed. The Greek New Testament, 4th Rev Ed. (Duetsche

    Bibelgesellschaft: Stuttgart, 1993). www.academic-bible.com/en/online-bibles/greek-new-testament-ubs-gnt.

    Accessed Nov. 10, 2013. 34

    Attridge, 171. 35

    Ibid. Paul Ellingworth, The Epistle to the Hebrews: A Commentary on the Greek Text New International Greek Testament Commentary (Grand Rapids: Eerdmans, 1993), 324.

    36Neil R. Lightfoot, Jesus Christ Today: A Commentary On The Book Of Hebrews (Grand Rapids: Baker,

    1980), 127.

    http://www.academic-bible.com/en/online-bibles/greek-new-testament-ubs-gnt

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    contempt.37

    Ellingworth states that this term refers to a specific event, often a punishment,

    that causes public humiliation and is an effort send a stern warning to others. There is a

    reference to Jesus shameful death on the cross (as in 12:2). Here the idea is that the

    apostate causes the Sons shameful death on the cross to be re-enacted,38

    to put Christ on

    display,39

    or to hold him up in disgrace.40

    Then over in Heb 12:2, there is the reference to the shame connected with crucifixion.

    The text reads: ,

    .41

    Here is a rough translation of this passage: Fixing ones eyes to Jesus the

    originator and perfecter of the faith, who for the joy set before him endured the cross, having

    despised the shame ( ), and has been seated at the right hand of the

    throne of God. The term is a genitive singular feminine noun meaning (1) modesty

    or shame, or (2) shame, disgrace, ignominy, an experience which comes to someone, or (3)

    a shameful deed, which one commits.42

    These apostates are despising ( , first

    aorist active participle, nominative masculine singular), meaning (1) to look down on, despise,

    scorn, treat with contempt, or (2) to care nothing for, disregard, be unafraid of. Dankers

    lexicon gives the second choice as a possible meaning.43

    Death by crucifixion was a death

    reserved for slaves and criminals, an experience unfit for civilized men. Of it Cicero had said,

    37

    A-B-G-D, 614. 38

    Ellingworth, 325. 39

    Attridge, 171. 40

    Lightfoot, 127. 41

    Barbara Aland, Kurt Aland, Johannes Karavidopoulos, Carlo M. Martini, and Bruce M. Metzger, ed. The Greek New Testament, Fourth Rev Ed (Stuttgart: Deutsche Bibelgesellschaft/United Bible Socities, 1994), 767.

    42A-G-D-B, 25.

    43Ibid., 421.

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    Let the very mention of the cross be far removed not only from a Roman citizens body, but

    from his mind, his eyes, his ears.44

    [Cicero, Pro Rabirio 5] Thus the cruel cross on which

    Christ died was the symbol of his bitter shame (Heb 6:6; 12:2).45

    The death of Jesus is not only

    a painful death, but also a shameful one.46

    The first three categories of shame and honor terms that Malina suggests are borne out in

    the epistle to the Hebrews. The last two are also found in Hebrews, although perhaps not as

    much as the ideas of shame, honor, and dishonor. The third concept describes those who are

    being challenged for being Christians (the mocking and persecution). This includes the suffering

    and mockery of the Son (Heb 2:14-18; 9:26; 13:11-12) as well as the ridicule of the Christian

    community (Heb 11:36-37; 13:3, 11). The fifth and final category is the perceptions of those

    who are being shamed as Christians, including the concepts of anger, vengeance, and sin. The

    author spends most of Heb 9-10 on the theme of sin and the importance of the Day of

    Atonement, the only day when the high priest could enter the holy of holies and sprinkle blood

    upon the ark. Yet in chapter ten, the writer shows that these animal offerings were insufficient to

    totally remove sin, only the blood of Christ could remove sin for all time. Thus the attempt to go

    back to an old system that is incapable of dealing with sin is futile. There is a need to fear God if

    one is unfaithful (Heb 3:7-4:1) or fallen into apostasy (Heb 10:31).

    44

    Lightfoot, 229. 45

    S.J. DeVries, Shame, in The Interpreters Dictionary of the Bible, R-Z, ed George Arthur Buttrick (New York/Nashville: Abingdon Press, 1962): 305-06.

    46Attridge, 357.

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    Conclusion

    In conclusion, when considering the honor-shame model proposed by those who read the

    New Testament from an anthropological perspective, the book of Hebrews does contain these

    five areas of honor and shame concepts. According to Malina, these five themes are: (1) honor,

    (2) shame, (3) dishonor, (4) intention to challenge honor, and (5) the perceptions of being

    challenged or shamed.47

    DeSilva shows that these honor/shame ideas are key to reading this

    epistle and understanding the audience.. While not all five categories are equally spelled out in

    the Hebrew epistle, there are enough of these concepts to support the theory that the author is

    writing from a shame and honor perspective. One simply cannot understand the book of

    Hebrews without understanding the concept of honor and shame. The field of cultural

    anthropology sheds light on the practice of the client/patron and the reciprocal relationship

    between the two. This is one critical approach that can be beneficial to Biblical studies, but in

    the wrong hands can twist the Scriptures to our own destruction (2 Pet. 3:16). God represents

    the benevolent client and Christians are the patrons who owe their very lives to Christs sacrifice.

    The greatest dishonor disciples can bring upon the Son is by turning away from him. The

    greatest honor we can show Jesus is by remaining faithful unto him.

    There are two key (but not the only two) passages that bear out the honor/shame motif in

    Hebrews. These key verses are Heb 6:6 and 12:2. The author of the epistle to the Hebrews keys

    in on the themes of Christology and Soteriology especially here in Heb 12:1-2. The writer

    stresses that Jesus is our ultimate example of remaining faithful in the mist of suffering and that

    he is exalted at the right hand of the Fathers throne.48

    These two themes of Christ and salvation

    tie in together in that we see they are both related to Jesus as being High Priest. Both his human

    47

    Malina, 49. 48

    Horning, 45.

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    suffering and his heavenly exaltation relate to his sacrifice on the cross where our sins are

    removed. Thus the Son (Christology) provides us a way to the Father (salvation).49

    Two other important themes from Heb 12:2 are also Ecclesiology and Discipleship. As

    the body of Christ, the church, we are to keep our eyes fixed on him and not turn away. We are

    to follow his example of faithful obedience to the Father as disciples or followers of him. The

    Son was perfectly obedient to the Fathers will by suffering and dying on the cross.50

    The

    Hebrew writer wants to show his audience that Jesus endured the same suffering and shameful

    mistreatment that they are going through in order to cleanse them of their sins. Whether their

    persecution is physical beatings, verbal abuse, exile, imprisonment, or even confiscation of

    property, they must be willing to give up everything since the Son gave up all for them.

    The Christians are, like the Son, being maligned and punished (shamed) by oppressors.

    They are adding insult to injury when they slip into apostasy. A Christian also brings hurt

    (shame) upon himself or herself by trampling upon the cross as if his sacrifice means very little

    to them. We bring the wrath of God upon ourselves. We cause shame to be brought upon the

    Sons name when they turn away and go back to the old Jewish religious system. The human

    suffering of Christ is placed before Christians as an example to show that since he endured, that

    we likewise can endure as well. The shame of that original generation that died out in the

    wilderness (Num 13-14; Heb 3-4) should not be repeated by Christians The client-patron theme

    ties in with the honor-shame theme. As the patron, the Christian community owes their very

    lives to Christ. The honorable response on our part is to give our lives to him daily. If we turn

    away from the Son, then there remains no more sacrifice or forgiveness for our sins.

    49

    Ibid., 45-46. 50

    Ibid.

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    Bibliography

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    Aland, Barbara, Kurt Aland, Johannes Karavidopoulos, Carlo M. Marini, and Bruce M. Metzge, ed.r. The

    Greek New Testament, Fourth Rev. Ed. Stuttgart: Deutsche Bibelgesellschaft/United Bible

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    Attridge, Harold W. The Epistle to the Hebrews, A Commentary on the Epistle To The Hebrews.

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    Burge, Gary M., Lynn H. Cohick, and Gene L. Green. New Testament In Antiquity: A Survey Of The New

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    DeSilva, David A. ""Despising Shame: A Cultural-Anthrpological Investigation of the Epistle to the

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    edited by Hortz Balz and Gerhard Schneider. Grand Rapids: Eerdmans, 1990.

    Lightfoot, Neil R. Jesus Christ Today: A Commentary On The Book Of Hebrews. Grand Rapids: Baker,

    1980.

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  • 15

    and The University of Chicago Press Editorial Staff Wayne C. Booth. Chicago/London:

    University of Chicago Press, 2007.