Benjamin Ribbens's patient and conscientious treatment of the Epistle to the Hebrews demonstrates that the author thought of the relationship between earthy and heavenly realities as participatory or sacramental in character. The various levels of meaning in Hebrews-literal, Christological, teleological, and tropological-make sense only within a participatory framework of reality. This book proves beyond doubt that participation is not an alien metaphysical imposition upon the biblical text but simply describes New Testament's own use of the Old. This book is a milestone in theological exegesis.

Hans Boersma, Nashotah House Theological Seminary

For the ancient Israelites even prior to the Hellenistic era, 'history' was a reality that involved not simply temporal agents but also the governing and active presence of the God who drew his people into covenantal relationship. This understanding of history--just as 'critical' as ours today--is profoundly displayed in Hebrews, through what Ribbens identifies as integrated Christological, teleological, and tropological participatory modes. From this perspective, Ribbens opens up Hebrews's understanding of union with Christ and of Israel's Scriptures as 'sacramental'. He thereby leads us beyond any shallow dichotomy between Platonic and apocalyptic in the exegesis of Hebrews.

Matthew Levering, Mundelein Seminary

Clear, precise, thorough, and eminently useful-everything I'd expect in an excellent work by an excellent scholar. Those interested in reading Hebrews as Hebrews intends to be read will want to pay careful attention to this book.

Michael Kibbe, Great Northern University

Participation is much discussed but little explored beyond a few key texts. Benjamin Ribbens brings Hebrews into the discussion. In so doing, he deepens readings of Hebrews and widens accounts of participation in a varied and broad direction. It's a very important model of theological exegesis.

Michael Allen, Reformed Theological Seminary

With lucid writing, first-rate research, and suggestive proposals, Benjamin Ribbens applies the theological framework of 'participation' to Hebrews, offering a participatory approach to exegesis, which elucidates, among other things, the various ways that believers participate in Christ and the outcomes of his saving work. Moreover, Ribbens treats even the act of reading or hearing scripture itself as dynamically participatory. Some, no doubt, will wish to push back on particular points, but all will be prompted to consider the text of Hebrews through a new lens, musing, 'Why didn't I think of this before!?'

George H. Guthrie, Regent College