This channel provides a space for the equipping, sharing and dissemination of all things biblical. The aim is to honor God and serve humanity. Hosted by Dr. John Strazicich

Biblical Theology, Exegesis and Hermeneutics 

This presentation covers Hebrews 11:8-22, which covers the faith of the patriarchs. The unit is broken down into three sections. The first unit focuses on the intial acts of faith by the Patriarchs. The second unit goes from v 13 to 16, which is the author's own comments on the faith of the patriarchs. His purpose is to highlight that the patriarchs all died in faith without obtaining the promises. The last unit covers vv 17-22 which covers the last acts of faith of the patriarchs.

Hebrews 11:8-22: The Patriarchs Acts of Faith / Presented by Dr. John Strazicich

The unit is clearly defined being separated from the Warning Against Apostasy in vv. 26-31, which is followed by our present passage as a word of Encouragement in the form of a paraenetic exhortation from vv. 32-39. The chapter division at 11:1 is clearly a new unit that sets forth and exhibits a catalogue of the exemplars of faith. In the present unit the structure can be easily broken down into a Call to Remember Past Persecutions (vv. 32-24). The Exhortation in v. 35 begins a new unit with the inferential ουν, which draws upon the previous unit to form a conclusion of the author's thoughts. This comes in the form of a probition and reward v. 35 and a call for endurance for the purpose of inheriting the promises of future salvation v. 36. The unit then forms a basis statement for the call of endurance which is a midrashic complex of scriptural citations that are couched in eschatological, christological and paraenetic applications (vv. 37-38). The last of the scriptural quotations cites the scripture that the righteous shall live by faith. The author then closes his exhortation with his summary statement that distinguishes he and his audience from the apostates (v. 39): We are not of those who shrink back to destruction but of those of faith to the preservation of the soul. This is presented by Dr. John Strazicich.

The unit is clearly defined being separated from the Warning Against Apostasy in vv. 26-31, which is followed by our present passage as a word of Encouragement in the form of a paraenetic exhortation from vv. 32-39. The chapter division at 11:1 is clearly a new unit that sets forth and exhibits a catalogue of the exemplars of faith. In the present unit the structure can be easily broken down into a Call to Remember Past Persecutions (vv. 32-24). The Exhortation in v. 35 begins a new unit with the inferential ουν, which draws upon the previous unit to form a conclusion of the author's thoughts. This comes in the form of a probition and reward v. 35 and a call for endurance for the purpose of inheriting the promises of future salvation v. 36. The unit then forms a basis statement for the call of endurance which is a midrashic complex of scriptural citations that are couched in eschatological, christological and paraenetic applications (vv. 37-38). The last of the scriptural quotations ci

Hebrews 10:32-39 Exhortation to Remember Past Sufferings, Need for Present Endurance & Future Faith

This presentation concerns the second exhortation (vv. 26-31) of the larger macro unit, which extends from 10:19-39. This unit begins with a quite general warning against willful christian sinners (vv. 26-27). Like the previous unit that was focused on three hortatory subjunctives, this pericope likewise is theologically defined by 3 substantive participles occuring in v. 29. They ground the unit so that the general statement concerning the loss of salvation or loss of remedial sacrifice (v. 26) is now well understood to be "theological apostasy." In verses 28-29 there is a Qal vaHomer argument or an a fortiori agrument from lesser to greater, which give shape and meaning to the general warning given in v. 26. In the argument concerning the greater punishment (v. 29) the author lays out three actions that would qualify for apostasy. These are 1) trampling on the Son of God, 2) treating the blood of Christ to be profane, common, plain or non-efficacious, and lastly 3) insulting the Spirit of grace. These aspects of v. 29 define the willful persistent sinner of v. 26, and gives a crystal clear warning against theological apostasy that denies the mission and work of Christ and which insult the Spirit of God. Retribution theology is a main concern for the author's warning concerning apostates as the enemies of God who oppose Him as an adversary (v. 27) and the scriptural basis statements in v. 30 likewise underscore the punishment as retribution. There it says vengeance is mine I will repay. This does not refer to some kind of disciplinary theology as commonly supposed in 1 Cor. 3:15. This concerns eternal hell which is likewise alluded to in the author's own final summary statement given in v. 31 - it is a fearful thing to fall into the hands of the living God.

This presentation concerns the second exhortation (vv. 26-31) of the larger macro unit, which extends from 10:19-39. This unit begins with a quite general warning against willful christian sinners (vv. 26-27). Like the previous unit that was focused on three hortatory subjunctives, this pericope likewise is theologically defined by 3 substantive participles occuring in v. 29. They ground the unit so that the general statement concerning the loss of salvation or loss of remedial sacrifice (v. 26) is now well understood to be "theological apostasy." In verses 28-29 there is a Qal vaHomer argument or an a fortiori agrument from lesser to greater, which give shape and meaning to the general warning given in v. 26. In the argument concerning the greater punishment (v. 29) the author lays out three actions that would qualify for apostasy. These are 1) trampling on the Son of God, 2) treating the blood of Christ to be profane, common, plain or non-efficacious, and lastly 3) insulting the Spir

Hebrews 10:26-31 The 4th Warning Concerning Apostasy Presented by Dr. John Strazicich

This presentation completes the author's main argument concerning Christ's superiority over the levitical priesthood, sanctuaries, covenants, sacrifices, and the efficaciousness of those offerings. This is accomplished by one of the author's most favorite constructions for comparison. He begins the unit with a συνκρισις through the μεν...δε construction, which sets up the comparative analysis of priestly action. This unit differs from the last, in that this one presupposes the daily service of the priests in comparison from the Yom Kippur service of the high priest in the previous unit (10:1-10 or pretty much all of ch. 9). The comparison demonstrates that the levitical priests are standing for the purpose of making offerings and performing priestly duties necessary to those ends. On the other hand, Christ is portrayed as seated at the right hand of God in heaven, which indicates that his one time offering was sufficient for the purifications of sins. Furthermore, the adverbial participle εκδεχομενος shows us the interim nature of that session. The second half of the presentation concerns the Pneumatological witness to the effecaciousness of Christ's one time offering for the elimination of all further sacrifices, since Christ's one time offering was more than sufficient to forgive all sins. Dr. John Strazicich

This presentation completes the author's main argument concerning Christ's superiority over the levitical priesthood, sanctuaries, covenants, sacrifices, and the efficaciousness of those offerings. This is accomplished by one of the author's most favorite constructions for comparison. He begins the unit with a συνκρισις through the μεν...δε construction, which sets up the comparative analysis of priestly action. This unit differs from the last, in that this one presupposes the daily service of the priests in comparison from the Yom Kippur service of the high priest in the previous unit (10:1-10 or pretty much all of ch. 9). The comparison demonstrates that the levitical priests are standing for the purpose of making offerings and performing priestly duties necessary to those ends. On the other hand, Christ is portrayed as seated at the right hand of God in heaven, which indicates that his one time offering was sufficient for the purifications of sins. Furthermore, the adverbial partici

Hebrews 10:11-18 Christ's Superior Sacrifice & The Spirit's Testimony of a New Covenant

This last unit of ch. 9 presents to us another συνκρισις (comparison) of the Old and New Covenantal Sanctuaries and Priests. This can be seen by the μεν .. δε  construction at the beginning of the unit in v. 23 by way of contrast and at the end of the unit with καθ΄ οσον...ουτως in vv. 27-28 concerning the correlation between mankind's fate and Christ. The middle section of the passage is squarely oriented to a Yom Kippur typology (vv. 24-26) concerning the priestly offering and in which the sanctuaries are contrasted by their earthly vs. heavenly realms (v.23). In vv. 24-26 there are two further contrast units. The first is a basis clause establing the reason for the cleansing of the heavenly tabernacle and it is followed by a purpose clause demonstrating the uniqueness of His sacrifice. This unit also explicity explains that Christ's offering was once for all time which is never to be repeated that was contrasted with the repeated offerings of the high priest on a yearly basis. (vv. 25-26). The passage ends with the use of another parenthetical theological statement of mankind (as in v. 22) set to correlation with Christ with an explicit mention of Christ's second coming for salvation those who eagerly await him. Thus salvation in the book of Hebrews is set forth as something that is both tangible and real now, but is eschatologically set forth as having a complete fulfillment at the time of the future coming kingdom.

This last unit of ch. 9 presents to us another συνκρισις (comparison) of the Old and New Covenantal Sanctuaries and Priests. This can be seen by the μεν .. δε  construction at the beginning of the unit in v. 23 by way of contrast and at the end of the unit with καθ΄ οσον...ουτως in vv. 27-28 concerning the correlation between mankind's fate and Christ. The middle section of the passage is squarely oriented to a Yom Kippur typology (vv. 24-26) concerning the priestly offering and in which the sanctuaries are contrasted by their earthly vs. heavenly realms (v.23). In vv. 24-26 there are two further contrast units. The first is a basis clause establing the reason for the cleansing of the heavenly tabernacle and it is followed by a purpose clause demonstrating the uniqueness of His sacrifice. This unit also explicity explains that Christ's offering was once for all time which is never to be repeated that was contrasted with the repeated offerings of the high priest on a yearly basis. (vv. 

Hebrews 9:23-28 Christ's Comparatively Greater Heavenly Sanctuary & Sacrifice by John Strazicich

The structrual unit from 9:1-14 presents another synkrisis/comparison stemming from a μεν δε construction occuring in 9:1-10 and 9:11-14 respectively. The framing sets up the comparison of the earthly sanctuary (άγιον κοσμικον) in 9:1-7 and a heavenly sanctuary (άγιον ούρανικον) in 9:11-12 and the presupposition of a high priest on the day of Yom Kippur offering taken from 9:7. The comparison ends with a קל וחמר or an a-fortiori argument set up in vv. 13-14, which culminates in the apodosis with the expression, "how much more shall the blood of Christ cleanse your conscious from dead works to serve the living God" (v. 14). <br />
     The unit from 9:11-14 shows the superiority of the sanctuary that Christ serves in as high priest (heavenly) versus the earthly sanctuary under the first covenant. Then the unit moves forward, secondly, showing the superiority of Christ's blood compared to that of the blood of goats and bulls in terms of its efficaciousness to cleanse our conscious from dead works. This is absolutely one of the New Testament's finest texts on Christ's atoning sacrifice.

The structrual unit from 9:1-14 presents another synkrisis/comparison stemming from a μεν δε construction occuring in 9:1-10 and 9:11-14 respectively. The framing sets up the comparison of the earthly sanctuary (άγιον κοσμικον) in 9:1-7 and a heavenly sanctuary (άγιον ούρανικον) in 9:11-12 and the presupposition of a high priest on the day of Yom Kippur offering taken from 9:7. The comparison ends with a קל וחמר or an a-fortiori argument set up in vv. 13-14, which culminates in the apodosis with the expression, "how much more shall the blood of Christ cleanse your conscious from dead works to serve the living God" (v. 14). 
     The unit from 9:11-14 shows the superiority of the sanctuary that Christ serves in as high priest (heavenly) versus the earthly sanctuary under the first covenant. Then the unit moves forward, secondly, showing the superiority of Christ's blood compared to that of the blood of goats and bulls in terms of its efficaciousness to cleanse our conscious from dead wo

Hebrews 9:11-14 The Eternal Efficaciousness of Christ's New Covenant Sacrifice / Dr. John Strazicich

In this presentation we explore the three main sections of the whole unit (9:1-10), comprising of an introductory statement in v. 1 concerning the rules and regulations for the tabernacle.  1). The physical description of the tabernacle in terms of a). the holy place and b). the holy of holies (vv. 1-5). <br />
This is followed by point 2). the duties of the priests regulated in a). the outer tent (v.6) and in b). the inner tent (v. 7). <br />
Lastly point 3).  in vv. 8-10, there is an Pneumatological Revelation of the Holy Spirit in v. 8 with an accompanying Parabolic Interpretation of the Spirit's revelation by the author in vv. 9-10, which ends with the introduction of "the time of reformation," which was inaugurated by Christ with his death, exaltation and entrance within the veil as our Forerunner until the time of reformation is completed at the second coming, when he comes with full salvation for his people (9:28).

In this presentation we explore the three main sections of the whole unit (9:1-10), comprising of an introductory statement in v. 1 concerning the rules and regulations for the tabernacle.  1). The physical description of the tabernacle in terms of a). the holy place and b). the holy of holies (vv. 1-5). 
This is followed by point 2). the duties of the priests regulated in a). the outer tent (v.6) and in b). the inner tent (v. 7). 
Lastly point 3).  in vv. 8-10, there is an Pneumatological Revelation of the Holy Spirit in v. 8 with an accompanying Parabolic Interpretation of the Spirit's revelation by the author in vv. 9-10, which ends with the introduction of "the time of reformation," which was inaugurated by Christ with his death, exaltation and entrance within the veil as our Forerunner until the time of reformation is completed at the second coming, when he comes with full salvation for his people (9:28).

Hebrews 9:1-10 Limitations of the 1st Covenant's Sacrificial Effecaciousness by Dr. John Strazicich

This is a detailed exegesis of Hebrews 7:1-10, which focuses on the Divinity and Superiority of Melchizedek to both Abraham and the Aaronic priesthood. The discoveries in the Judean desert have brought to light that Melchizedek was conceived of as a "himmlische Erlösergestalt" (heavenly Redeemer) who was also a divine figure. The text from Qumran is likewise somewhat worked through in the presentation. It is a midrashic document that presents Melchizedek as an Isaianic redeemer anointed by the Spirit (Isa 61 & Dan 9) who delivers the sons of light from Belial (Satan) who appears eschatologically at the time of the 9th to 10th Jubilee. He is a divine figure who takes his stand in the council of the אלוהים of Psalm 82. The division and theology of the calendrical system is based on the jubilee years (Lev 25) and theologized as a Shemitah (שמטה) release from the burdens of peoples sins. The focus of the Qumran text is the eschatological redemption of the people of God. The text is fragmented and there are some questions concerning its interpretation, however, in lieu of the bigger picture the eschatological heavenly redeemer figure of Melchizedek is clearly understood. The main difference between Hebrews and Qumran is that Melchizedek there appears at the eschaton, while in Hebrews the focus is on the divine person priestly nature of Melchizedek, who is likened to Christ. The text of Hebrews 7:1-3 is a highly creative artistic literary periodic sentence. The thought and theologizing that went into its composition is clearly seen and creates an even more impressive interpretation that favors the divinity and heavenly eternality of Melchizedek. Thus, I have taken up the interpretation that the writer of Hebrews is clearly teaching that Melchizedek is to be understood as an appearance of Christ in the OT, since Melchizedek abides a priest forever having neighter beginning of days nor end of life. This language can not be swept under a literary carpet and one just goes about his exegetical way following the Zeitgeist interpretation of the day with a mere human Melchizedek. In the language of Hebrews 5:11 concerning the matter of Melchizedek is truly an extensive and hermeneutically difficult message to articulate (πολις ημιν ο λογος και δυσερμηνευτος λεγειν) both for the author and his readers. So with that said I have to come to some conclusions that the text places on me. Hopefully the presentation will bear these things out. The causal use of the adverbial participles in v. 3 will assist with this interpretation.

This is a detailed exegesis of Hebrews 7:1-10, which focuses on the Divinity and Superiority of Melchizedek to both Abraham and the Aaronic priesthood. The discoveries in the Judean desert have brought to light that Melchizedek was conceived of as a "himmlische Erlösergestalt" (heavenly Redeemer) who was also a divine figure. The text from Qumran is likewise somewhat worked through in the presentation. It is a midrashic document that presents Melchizedek as an Isaianic redeemer anointed by the Spirit (Isa 61 & Dan 9) who delivers the sons of light from Belial (Satan) who appears eschatologically at the time of the 9th to 10th Jubilee. He is a divine figure who takes his stand in the council of the אלוהים of Psalm 82. The division and theology of the calendrical system is based on the jubilee years (Lev 25) and theologized as a Shemitah (שמטה) release from the burdens of peoples sins. The focus of the Qumran text is the eschatological redemption of the people of God. The text is fragmen

Hebrews 7:1-10 & 11QMelchizedek: The Eternality/Divinity of Melchizedek Prepared by John Strazicich

The presentation covers the 3 units of the author's application (vv. 12-19) of his midrash on Psalm 95 on behalf of the christian Jewish community. The unit consists of an Admonition & Exhortation in vv. 12-13 followed by a basis statement of Identity (v. 14), that is couched in a conditional clause concerning perseverance over one's salvific continued status. The last unit (15-19) is an explicit citation from Ps 95:7 (v.15) with a homiletic midrash formed by rhetorical questions and leading answers (vv.16-18). The whole is capped off by a summary statement of the wilderness generation's failure to enter God's rest (entrance into the promised land) due to unbelief (v. 19). This functions as a paraenesis to warn the present community from apostatizing. This is an extremely stern warning for the community not to forfeit their salvation through apostasy. Thus, the unit in v. 13 concerning mutual communal exhortation becomes very important and lays the ground work for its future preservation.

The presentation covers the 3 units of the author's application (vv. 12-19) of his midrash on Psalm 95 on behalf of the christian Jewish community. The unit consists of an Admonition & Exhortation in vv. 12-13 followed by a basis statement of Identity (v. 14), that is couched in a conditional clause concerning perseverance over one's salvific continued status. The last unit (15-19) is an explicit citation from Ps 95:7 (v.15) with a homiletic midrash formed by rhetorical questions and leading answers (vv.16-18). The whole is capped off by a summary statement of the wilderness generation's failure to enter God's rest (entrance into the promised land) due to unbelief (v. 19). This functions as a paraenesis to warn the present community from apostatizing. This is an extremely stern warning for the community not to forfeit their salvation through apostasy. Thus, the unit in v. 13 concerning mutual communal exhortation becomes very important and lays the ground work for its future preservati

Hebrews 3:12-19 A Warning Concerning the Unbelief of the Wilderness Generation Dr. John Strazicich

This video covers the second stanza and the second strophe of Psalm 19 covering David's prayer of Lament. This presentation analyses the text both structurally and poetically in order to understand the unit properly and to arrive at sound principles of interpretation. Following this methodology will allow the reader to perceive and better comprehend how to exegetically approach the text in a more responsible manner.

Biblical Theology, Exegesis and Hermeneutics Videos