Review of Hebrews, Christ, and the Law: The Theology of the Mosaic Law in Hebrews

Joslin, Barry C. Hebrews, Christ, and the Law: The Theology of the Mosaic Law in Hebrews 7:1-10:18. Eugene, OR: Wipf and Stock, 2009, pp. 354, $47, paperback.

Engaging Joslin’s work as a student of biblical-theological studies fosters a greater awareness of the rigorous work of this field, which is both a challenge and an encouragement.

Barry Joslin holds a ThM in Historical Theology and New Testament Studies from Dallas Theological Seminary in Dallas, Texas, as well as a PhD in New Testament Theology from The Southern Baptist Theological Seminary in Louisville, Kentucky. After completing his doctoral work in 2005, he went on to serve as a Professor of Christian Theology at Boyce College until 2021. He now serves as the Senior Associate Pastor & Worship Pastor at Sanibel Community Church in Sanibel, Florida.

            In Hebrews, Christ, and the Law, Joslin addresses a major area of dispute in biblical theology: the relation of the Mosaic Law to the New Covenant (NC). This question is also crucial in the divide between covenantal/dispensational theological systems. Joslin’s contribution to the conversation is summed up in his thesis that “the work of Christ has transformed the law, and this transformation involves both its internalization and fulfillment in the NC; the law has forever been affected Christologically” (p. 2).

The first chapter serves as an introduction to the theology of the Mosaic Law in Hebrews. Joslin sees a divide in scholarship on the book of Hebrews between two larger categories concerning the law: (1) “no ongoing validity of the law in the NC era”, or (2) “ongoing validity of the law in the NC era” (p. 8). His own view closely resembles the second of those groups, but not without qualification. Having shown this key issue, chapter 2 interacts with the use of “the law” in Second Temple Judaism, focusing on how the term was understood in the contemporary theological context of Hebrews (p. 23). In chapter 3, Joslin considers the literary structure of the book. Noting the various challenges and offering a careful evaluation of influential scholars, he finds George Guthrie’s “eclectic approach to the structure of Hebrews” most persuasive considering the complexity of the text (p. 130).

The heart of his book is in the exegetical argument of chapters 4, 5, and 6. Chapter 4 evaluates 7:1-28, giving specific attention to how the writer of Hebrews understands the law (p. 132). Joslin argues that the “change in the law” described in 7:12 is Christological. That is, “the law has been transformed in Christ, and this transformation involves both its internalization and its fulfillment in the NC” (p. 134). Chapter 5 continues with 8:1–13, addressing the quotation of Jeremiah 31, with the law being “written on the heart” and what this means in the light of this transformation. His conclusion is that while the content of the law has not changed, its location and application have been affected by the Christ event and thus transformed Christologically (p. 192). Chapter 6 covers 9:1-10:18, beginning with an exegetical overview, followed by a discussion of what is meant by the law’s “having a shadow,” and the blessings of the NC to which the shadow corresponds (p. 226). The evidence of his exegetical argument shows that the law was not “abrogated,” as some suggest (p. 264). Rather, the law succeeded in exactly what it was designed to do: point to Christ who is the substance of the eschatological hope of God’s people and who has secured “the good things to come” (p. 264).

Aligning himself “loosely” with the second group of scholars, Joslin sees continuity prevailing in terms of the content of the law, however, not without a certain discontinuity in terms of location and application (p. 21). As he points out in chapter 4, “[there] are radical changes that occur in both the priesthood and the law that involve both discontinuity and continuity,” which makes sense of his use of the term “transformation” in describing such changes (p. 133).

Though it is no easy task, Joslin’s work is exegetically thorough given the enigmatic nature of Hebrews. While discerning the structure of Hebrews has proven to be elusive for many and is without scholarly consensus, he does well to present the options available within current and past scholarship, as well as grounding his own stance in the text itself (pp. 91-92). His interaction with French and German primary sources in their own language is a potential obstacle for readers unacquainted with those languages. The context makes most of these interactions clear, but it can present a challenge to focusing on his argument. That focus is much needed as the book is no light treatment of the subject at hand.

As noted in his introduction, Hebrews scholars tend to see either (1) discontinuity or (2) continuity of the Mosaic Law with the NC. However, Joslin sees the fundamental question here to be wrong. Rather than asking whether the law has ongoing validity in the NC, he argues, the question ought to be focused on how the writer of Hebrews understands the “change in the law” as clearly stated in 7:12; what it means to have the law “written on the hearts” of NC members as foreshadowed in Jeremiah 31, as quoted in 8:10 and 10:16; and what is meant by the use of the term “shadow” in reference to the law in 10:1 (p. 20).

Aligning himself “loosely” with the second group of scholars, Joslin sees continuity prevailing in terms of the content of the law, however, not without a certain discontinuity in terms of location and application (p. 21). As he points out in chapter 4, “[there] are radical changes that occur in both the priesthood and the law that involve both discontinuity and continuity,” which makes sense of his use of the term “transformation” in describing such changes (p. 133). On the one hand—in terms of continuity—when the writer of Hebrews speaks of “the law,” it seems clear that he has in mind the Mosaic Law. Joslin’s analysis of the writings of Second Temple Judaism shows quite well that the term “law” in this theological context overwhelmingly refers to the Mosaic Law of the Old Covenant (OC) and, therefore, would undoubtedly be the referent of this term for the writer of Hebrews as well. Moreover, this seems to be “the law” referred to by Jeremiah as written on the hearts of those to whom the NC is given (31:31-34). On the other hand—in terms of discontinuity—the law has changed in location and application. Or in his words, “the law has forever been affected Christologically” and, thus, “transformed in the light of Christ” (p. 264). What was once external is now written on the heart. What was once viewed in terms of regulation is now a “blessing of God” that ensures covenant obedience (p. 173). On each of these points, Joslin’s exegetical argumentation is formidable.

Joslin’s contribution has addressed an area of New Testament studies and biblical theology that continues to develop. The rise of this area of study is nothing new, nor is it a passing fad in academic circles. One can easily see its prominence in the current evangelical conversation—hence, this issue of the journal, among many others in recent years. Engaging Joslin’s work as a student of biblical-theological studies fosters a greater awareness of the rigorous work of this field, which is both a challenge and an encouragement. When discussing Hebrews specifically, or the question of continuity or discontinuity, the law, covenants, or theological systems in general, Hebrews, Christ, and the Law is well worth reading, wrestling with, and coming back to again.