The epistle of Hebrews shares a close bond with the OT scriptures, especially the exodus narrative. However, there is little attention given to Hebrews scholarship to identify Hebrews' narrative world. Hence, the current research attempts to identify the presence and significance of the exodus narrative in Hebrews, focusing on a narrative intertextual reading of the greater exodus in Hebrews 3-4.
In this regard, the study employs narrative intertextuality, which recognizes the pieces of exodus motifs and their allusions and echoes in the epistle. It also points out the author's telling or retelling of the exodus motifs and their significance in light of Christ's event. Hence, recognizing a glimpse of the exodus motifs and their intertextual allusions enables the readers to assume that one or more exodus sequences or a coherent exodus story lay behind the author's arguments.
The current study argues that the author's exodus story in Hebrews 3-4 rests on the assumption that the old exodus story is a prelude foreshadowing the final redemption through the Son. The author's quotation of Ps 94 (LXX) in Heb 3:7-11 and its allusions to the book of Exodus and Numbers in Heb 3:16-19 narrates the mosaic exodus as an unfinished story. It is an unfinished story because it has not achieved the intended goal, entering into the promised rest(Heb 4:1-11). Although it is an unfinished story, the author tells all the glorious moments associated with the exodus event, such as Moses, the exodus generation, Sinaitic revelation, Law, Covenant, Tabernacle, Levitical Priesthood, Sacrifice, and the Promised Land.
The author represents Israel's exodus narrative in light of Christ's event as the consequential continuity with the original intended goal, heading toward the true and ultimate destination of God's promised rest. Hence, for the author of Hebrews, the exodus narrative did not end with the deliverance from Egypt or at Mount Sinai where God revealed himself to his people. The deliverance was intended to include the promised land in the immediate context of the exodus story, which is the land of Canaan. However, the author demonstrates that the final goal of the exodus deliverance and salvation include something greater than the promised land. Something greater than earthly inheritance and the grandest reward for the people of God is the divine rest in a better country. This is what the patriarchs longed and lived for as sojourners on their earthly pilgrimage.
In this regard, the current research argues that the author's greater exodus narrative is one way of demonstrating the redemption of Christ for humanity in the epistle. The Hebrews' exodus narrative is not only about the person of Christ, who is faithful like Moses in the house of God, but is also about what he has accomplished in his priestly work for the people of God, producing greater provisions than what Moses mediated for the people of God. Thus, the people of God have a firm assurance to enter God's rest through a new and living way, inaugurated by Christ's suffering death to enter the promised land. Just as Moses was a shepherd of his people, leading them toward the promised land, Jesus is the Great Shepherd of the whole of God's house who leads them into the promised rest, which is greater than the earthly promised land. Hence, the book of Hebrews' centrality of the gospel story of Christ-his incarnation, suffering death as an atonement, and his priestly ministry-hermeneutically stands on the exodus motifs in the way the greater exodus reveals the fulfillment of the anticipated goal of the exodus story.