Abstract
Hebrews is not an easy book. Two major difficulties are its distance in context and thought-world from our contemporary setting, and the internal disjunction between the dominant cultic motif of the central chapters and the various emphases of the surrounding material (most notably that of pilgrimage). This latter divide has been discerned not only within Hebrews but also within scholarship, as William Johnsson noted in this journal in 1978, with Protestants prioritizing pilgrimage and Roman Catholics preferring cult. In this book, the fruit of a long career in biblical scholarship, teaching, and pastoral experience, R.J. McKelvey argues that the christological titles of pioneer and (high) priest are not simply juxtaposed but interdependent, and that this co-inherence is fundamental to Hebrews’ continued pastoral relevance in promoting confidence in Christ.
McKelvey carefully establishes the sense of the term archēgos (‘pioneer’, 2.10; 12.2) and connects this with both aitios (‘source’, 5.9) and prodromos (‘forerunner’, 6.20), terms occurring in a cultic context. Drawing attention also to the concept of entrance throughout the letter, and cultic associations in Hebrews 3–4 and 12, McKelvey succeeds in showing that these two aspects of Hebrews’ Christology are not discrete. In going before his people, Jesus the high priest secures definitive access to God. That six of the nine main exegetical chapters have titles relating exclusively to cult, however, is indicative of the dominance of the priestly motif in Hebrews and in this treatment of it. Furthermore, while McKelvey acknowledges the difficulties of focussing on single titles, other christological ideas such as sonship – arguably just as important in connection with priesthood for Christ’s exaltation in Hebrews – are inevitably sidelined by such an approach.
McKelvey begins with a discussion of historical context and helpful pointers to good commentaries, and proceeds to cover almost the whole of Hebrews. On each disputed point he presents a range of views before settling for one – though occasionally summaries displace actual advances in the argument. He is judicious, but not so cautiously minded as to be of no pastoral use. With four appendices on the background of priestly and pioneer terms and concepts, full indices, and clear summaries at the end of every chapter, McKelvey’s work proves a highly accessible and pastorally-focussed resource for students, seminarians, and ministers, particularly useful to those with little knowledge of recent Hebrews scholarship.