August 29, 2014 Hebrews Chapter 7

Please note:  Taking a break for Labor Day weekend -   Will resume Tuesday, 9/2/14

Hebrews Chapter 7

Originally posted Monday October 20, 2008 

General Comment: The author has mentioned on three occasions that Jesus is the Great High Priest "after the order (type of priest) of Melchizedek. "Order" (or "Offices") is understood as specific groupings of the Temple priesthood similar to the order of Deacons and Elders in some denominations. In the Jerusalem Temple priests were called to serve in rotation a week at a time. They lived throughout Judea and traveled to the Temple when their "course" was scheduled - by the liturgical calendar. There were twenty four "courses of priests. Two groups serving the Temple can be distinguished. The official order of priests was the Levitical priesthood, originally descended from the tribe of Levi. The second group consisted of the Levites. Priests were in charge of the rites of sacrifice made twice daily and on other ceremonial occasions, and teaching of the Law. The Levites, not descendents of Aaron, were a lesser order which served as "helpers" of the Levitical Priests, maintaining the altars and holy vessels as well as acting as singers and musicians. One particularly important function of the Levites was the preservation and passing on the teachings of Torah.

Hebrews, Chapter 7:10 Priestly Order of Melchizedek

Paul used the story of Abraham to define faith as the source of righteousness. "Hebrews" uses the mention of Melchizedek in Gen. 14:17-20 to define Jesus as the Great High Priest "forever." The essential but brief details are that he was the king of Salem (of peace) whose name means "king of righteousness." He was the priest of "God Most High," Yahweh, the God of Abraham. After a great battle Melchizedek came to Abraham and blessed him and Abraham gave him one tenth of what he had gained - presumably spoils of battle. The key to understanding Jesus as of the same order or of a type as Melchizedek is Ps. 110:4 in which, as already noted, the Psalm was understood (by our author) as God's appointment of Jesus to that role, forever. The question remains, how is it that Jesus, not of the tribe of Levi and one who opposed the priests in his lifetime received this appointment from God? The answer is not easy to discern. There is nothing else in the New Testament to verify that this was accepted belief apart from "Hebrews," a writing strongly oriented toward Jewish Christians.  Other than Psalm 110 and the cited Genesis reference there is no other Old Testament reference to Melchizedek. However, there are several extracanonical sources which indicate that there was speculative thought about him in other writings. It is from these sources that the author gives the "biography" of Melchizedek. He was without father and mother; he is without genealogy, with "neither beginning of days nor end of life." Thus described, he resembles the Son of God and "remains a priest forever." He appears for a moment and then disappears. He is indeed quite a mystery.

But there is more:

1 Melchizedek's greatness and superior authority is given witness by two actions.

2 First, Melchizedek received a tenth of the spoils of war from Abraham.

3 In an interesting but ancient understanding of human biology, the author comments on the mortal descendents of Levi who were uniquely commanded to collect the tithes from "their kindred."

4 These descendents of Levi are also, by lineage, the descendents of Abraham.

5 But Melchizedek is a case in point of a non-descendent - a non-mortal, who collected a tithe from Abraham. 

6 The descendents of Levi are considered already to be in the "Loins" of Abraham at the time he offered the tithe to Melchizedek.

7 So, the author reasons, Levi himself - the mortal receiver of the tithes of others, has paid tithes "through Abraham" to the immortal Melchizedek who does not share the proper lineage. In fact, according to the author, he has no lineage - he is forever.

In a second and confirming act, Melchizedek performs the rite of blessing over Abraham. In Jewish tradition the one who pronounces the blessing is superior to the one who receives it.

Hebrews, Chapter 7:11-28 Another Priest Like Melchizedek

The author turns to the need for "another priest like Melchizedek." Perfection (righteousness) could not be achieved through the descendents of Levi who were the arbiters of the Law. Therefore, someone of a different order of priest, not "one of the order of Aaron" or a descendent of Levi, was necessary if righteousness was to become possible. Such a change will also achieve a "change in the Law." For the author, Jesus is the one who is like Melchizedek. From a human perspective Jesus is not a descendent of Levi. He was of the tribe of Judah and according to the Law not eligible to serve as a priest. Further more, like Melchizedek, Jesus has become a priest not through the Law and "physical descent" as Levi did but through the "indestructible life" of the exalted Christ. It is to this that the Psalm speaks: "you are a priest forever (indestructible)." In this manner the Law has been changed. The requirements of the Law have been set aside, replaced by the Law of faith as the path to righteousness, a destination unreachable under the Law. Now there is a "better hope" for those seeking God. The author again raises the difference between Jesus as the priest and the descendents of Levi: The Levitical priests became priests through heritage, their descent from Levi. Jesus became the priest - the Great High Priest, by an oath which was not his own but uttered by God (Ps. 110:4). The outcome of this reasoning by the author is that Jesus was the guarantor of "a better covenant," built upon a new hope rooted in faith rather than the Law.

Again from the human perspective the author writes that there were many Levitical priests (over time) because each generation died and new generations replaced them. Jesus has no such restriction of time because he holds his position permanently as "a priest forever." While the Levitical priests (in the person of the High Priest) can offer forgiveness to Israel on the Day of Atonement during his lifetime, Jesus can forgive (justify/save) those who come to God through Christ in faith "all the time." Because he is the Great High Priest forever he can make intercession to God on their behalf and "save completely."

In summary the author reviews Jesus' superior qualifications to be the High Priest forever. He is holy, blameless, without sin and" exalted above the heavens." He does not have to make sacrifices on a daily basis for himself and others as the Levitical priests did. He accomplished forgiveness for all through his personal sacrifice - the cross of obedience, "once and for all." We often miss the spiritual power of this concept of forgiveness. To say that forgiveness for all was offered once and for all means that forgiveness is available at all times to those who, in faith, turn to or back to God. There is no bargaining or negotiations. Forgiveness is simply there as the grace of God for those who ask in faith and hope for a better life.

We would do well to consider such forgiveness without strings. It is unconditional. It brings healing and restoration between those who are estranged. It allows the possibility of a new dialog without the impediment of divisive attitudes of absolutes. It accepts others as equals with a point of view worth hearing and the personal grace to accept differences in those views without condemnation. Jesus emphasized forgiveness as a characteristic of the Christian life. We cannot be whole as long as the hedges of non-forgiveness are allowed to flourish.

August 28, 2014 Hebrews Chapter 6

Hebrews Chapter 6

Originally posted Friday October 17, 2008

Hebrews, Chapter 6:1-12 Falling Away

In the last passage of Chapter 5 the author was critical of those who seemed to lack understanding of "the basic elements of the oracles (scripture) of God." The particular oracles of God to which he refers and which they do not understand, are the basic instructions received by newly converted persons being prepared for baptism. This would be something akin to new members' classes where the basics of the Christian faith are taught (confirmation).  It might also include the subjects of formal teaching and preaching to bring all believers to a greater maturity. The image of this community we are left with is one of apathy, disinterest and inertia, unable or unwilling to learn or practice even the basics. They cannot seem to adequately maneuver through the morass of good and evil choices. They are, as the author puts it, "sluggish." Yet, with 6:1 we read that the more difficult "hard to explain" lessons will be presented nonetheless. Does he believe he has shocked them back to their senses by pointing out how lax they have become in the Christian life? Does his complaint that they should understand the teaching of the basics jolt them out of their apathetic disinterest in reaching out to others as witnesses and examples of Christ? It seems so. The author sees the church as in critical disarray and has given them the shock treatment to enliven their spirit and to re-energize their faith.

In the opening verse of chapter 6 the author responds to what he sees. Like a good football coach who at halftime, while not timid in his criticism, rouses the team to do more and to do it better. The author exhorts his audience to "go on toward spiritual maturity (perfection)," to move beyond "the elemental things about Christ" and not to try relaying the foundation. What might pass as the shout of the coach to the team as it runs back on the field of action, the author encourages the readers with "We can do this, God willing."

The author lists some of the basic elements his audience has already been taught. This is the milk all Christians receive as a foundation for their careers as Disciples of Christ. At the end of the list he points out the peril to those who have "fallen away" from these teachings and withdrawn from the community. "It is impossible," he writes, for such people who have "been enlightened, tasted the heavenly gift, shared in the Holy Spirit and then fallen away to be "brought back to repentance from dead works and faith toward God." (Some translations obscure the force of these verses. Properly placed, vs. 4 begins the section with "It is impossible for those who..." The section ends in vs. 6with, "to be brought back to repentance." The intervening phrases describe the elements of such a person's withdrawal from and rejection of the first confession and their baptism. For the writer, the Christ event is effective once in a person's life. To "fall away" is to reject the work of the cross on his or her behalf. In effect, Christ cannot be crucified again once that crucifixion has been rejected. The author follows with the analogy of a field. Productive ground producing a "useful crop" is blessed by God. Unproductive ground that produces "thorns and thistles" is likely to be cursed and "burned over." Such ground has received the good gifts of repeated rain from God yet produced nothing good in return. 

We should point out that this one-chance-only idea of salvation is not in keeping with much of the New Testament. While there are warnings about alertness and being prepared, the Gospels err toward mercy. Matthew's parable of the lost sheep for which the shepherd searches and rejoices upon finding is descriptive of those who fall away, repent and are brought back into the fold. Jesus' command to Peter to forgive seven times seventy leaves restoration open ended and based on repentance. The only words of Jesus that even touch upon this one-chance-only idea refer to blasphemy against the Holy Spirit as the unforgiveable sin. Even here it is clear that it is unforgiveable not because God will not forgive a blasphemer but because such a person is so hardened against God that a turning back is impossible.

The author has essentially written off anyone who has "fallen away" - apparently there were many in this category. He cannot imagine how anyone who has once tasted the "goodness of the word of God and the powers of the age to come" could renounce the hope of eternal life. But there are many who have not turned away. He has a high degree of confidence in their faithfulness and willingness to carry on in living the life in Christ to its fullest as an expression of their salvation. In their case God will certainly bless them (as the productive field) for their works of serving love among the saints on God's behalf (in his name). Nevertheless, the same diligence is necessary so as not to waver or weaken in well-doing and become "sluggish, failing to "realize the full assurance of hope to the very end" (life with God).

Hebrews, Chapter 6:13-20 The Certainty of God's Promise

Following Paul's lead the author refers to Abraham as the father of faith, the bearer of God's promise. The birth of faith as a heritage for Christian understanding of God's gift of salvation was based on God's oath to Abraham that he would be the father of many. Hoping against hope Abraham believed God and the oath was kept, the promise fulfilled, for an oath once given "puts an end to all disputes." But God's oath did not stop with Abraham or his descendents according to the flesh. God extended the promise to the ultimate heirs of Abraham, those who in faith have believed. God has guaranteed this promise again with another oath, this time to all those who through faith believe in what God has done in Christ. It is because of these two oaths, one to Abraham as the father of faith and to heirs of God's promise to those who have faith, in this case the community of "Hebrews." This is the hope of which the author writes, made manifest in Christ as the Great High Priest who enters the Holy of Holies on our behalf.

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Comments;

1. This scenario our author has depicted is important in our own self evaluation as members of a Christian congregation. The level of maturity of our Christian lives is rooted in our basic knowledge and understanding of what it means to be a Christian in the first place. We learn what Christianity is about and how we fit as part of its broader tapestry. What we learn as well as what we feel is but the beginning of a life of discipleship, good works and the practices of piety as part of the spiritual life. All churches experience the lethargy of the years marked by a lessening of enthusiasm for the mission, less attention to worship, fellowship and the desire to move toward a higher level of spiritual maturity. The readers of "Hebrews" have been encouraged to remember who they are and what they have already learned. They are exhorted now to go beyond where they are, to reach higher than they are, to a more difficult goal which will test their commitment as well as their faith. Being defined as a Christian congregation cannot be long maintained apart from advancing the work of God and the cause of Christ.

2. The early Christians understood that whatever good works they did they were doing not on their own behalf as if to bring praise to themselves, but to God and on God's behalf. The motivation was not for "jewels in one's crown" as if they could earn points for each good thing they did. They were truly motivated by the knowledge that their acts of love, mercy and compassion were actual expressions of God's character. They were in affect, conduits for God's love. In other words, and as Paul would understand it, it was not they who were working but God in them. With such an understanding they could never boast about what they did nor did they expect or need recognition. As Jesus' said, don't let your left hand know what your right hand is doing. One might be able to say "they were good for goodness' sake." They did good things because it was the right thing to do.

August 27, 2014 Hebrews Chapters 4:14-5

Hebrews, Chapter 4:14-5

Originally posted Thursday October 16, 2008 

Hebrews, Chapter 4:14-5:10 Jesus the Great High Priest - Exposition

In John's Gospel the author was faced with the strong opposition of Post-Temple Judaism under the leadership of the new rabbinical efforts to define themselves as Jews. Jewish Christians were expelled from Synagogue involvement and essentially disowned unless that rejected Jesus and rejoined the Jewish fold. In the Gospel John develops this new environment by showing that Jesus was the replacement of the Temple as well as the Law. In "Hebrews" the situation was similar with respect to the Synagogue dynamics. The community's location and four decades of existence insulated it from the more organized attacks experienced in the East - Asia Minor, Syria and Palestine. In "Hebrews" we read of the enticement to slip back into the comfortable traditions of the past, with its' diminution of the role of faith in salvation. Even a casual reading of Paul's letter to the Romans gives ample testimony of the Jewish Christian base. The strong Jewish foundation of the community was well known in later centuries. Ambrose, the fifth century Bishop of Milan, noted in his comments on the Roman Church, that it was established with a strong Jewish bent.

The author of "Hebrews" appropriates as his strongest argument for faith in Jesus as the agent of God's salvation the most revered personage of Judaism, the High Priest of the Temple. For "Hebrews" Jesus is the "Great High Priest," assuming the functions of this elevated position in the minds of all Jews, Christian Jews included. This figure is mentioned seventeen times in Hebrews, directly or indirectly referring to Jesus. In 2:17 it is Jesus' full humanity which enables him to be a "merciful and faithful" high priest. He is qualified as high priest to make the sacrifice of atonement for the sins of the people. In 3:1 Jesus is the apostle who brings God's message and "the high priest of our confession" acting as intercessor on our behalf. The image projected by the author is the Day of Atonement. The High Priest stands before the Altar of Holocausts to offer sacrifice for the forgiveness of the sins of the altar, sanctuary, himself and the people of Israel.

That Jesus is a high priest greater than all before him is because he is the Son of God who has "passed through the heavens. Our confession of faith in and to him is far greater than any confession before the priest at the Temple altar on Yom Kippur. This is the confession the author urges his readers to hold fast. His title is also based on his humanness, his having suffered and been tempted - yet without sin. Therefore he can be empathetic, comprehending our human condition. It is this human nature of the earthly Christ, now exalted, which makes him approachable as one who offers "mercy and grace" to the petitioner.

The author writes of the similarities and differences between the Temple high priest and Jesus. Both are responsible for that which pertains to God - offering sacrifices for the sins of others. Both have been "subject to weakness" and are able to understand and sympathize with the weakness of others. Neither claimed the position of high priest on their own, seeking their own honor and glorification before others. They were called by God in the same way in which Aaron was called (Exod. 28:1). Here the similarities end. By the time of "Hebrews" the Christian doctrine of Jesus' sinless nature had been established. While the Temple priest offers sacrifice for the sins of all Israel he is also offering it for his own sins. Christ has the advantage by comparison for he is deemed sinless as well as fully human. Also, while he, too, is called by God, it is accompanied with the proclamation from Ps. 2:7 as cited in 5:5b, the same text used by Mark at Jesus' baptism as an attribution of divinity. There is one more and very significant difference. The High Priest of the Temple was selected by the Sanhedrin and he served at their pleasure. In addition, from the time that Rome occupied and essentially ruled in Judea, the Prefect had a hand in the disposition and selection of a High Priest. His position was tenuous and often temporary. Citing Ps. 110:4 the author affirms that Jesus is the High Priest forever: "The Lord swore by an oath and shall not repent, saying, 'You are a Priest unto the eon (forever).'"

By his comparison the author assails any notion that the past is superior to the present. Jesus is no disposable high priest. He is the Son who has "passed through the heavens, gracious and merciful, and able to forgive on behalf of the God who appointed and anointed him. He is the one who in his earthly life offered up "prayers and supplications of submission to God in times of desperation and even fear. These prayers were heard by the God who "saved him from death" (resurrection). In submitting himself to God in obedience he was made perfect through suffering thereby becoming the source of "eternal salvation" for all who have faith.

Hebrews Chapter 5:11-14 Warning against Falling Away - Exhortation

The author begins the last paragraph with an understatement: "We have much to say that is hard to explain." He attributes the difficulty in understanding to the readers having become "dull in understanding." They should be ready and able to teach this understanding of Christ to others by now. Instead they need to be taught the "basic elements of scripture/prophecy" again. Repeating one of Paul's criticisms of the Corinthians, he refers to them as babies who need to be nursed, unable to consume the solid food of God. As infants they are "unskilled in the word of righteousness" (salvation/righteousness through faith in Christ rather than works of the Law). In his last sentence he makes the obvious point that it will be those with a mature faith sharpened by "practice" (piety) that will understand his words and be able to "distinguish good from evil."

His criticism begs the question: How well do we understand scripture? Has our faith been honed on practice, on continuing to be learners who seek understanding? Do we settle for the latest theological/historical fad without discernment? Can we determine what is important for spiritual growth, what is dross and what is precious metal? Being a mature believer cannot be limited to how many Bible verses we can quote or how many doctrines we can check off as acceptable on the clipboard. In fact it is doubtful that either of these exercises adds an iota to our spirituality or our living as Disciples of Christ. As someone has said, "Be doers of the word and not hearers only." Oh, yes, that was Jesus, a person who was short on doctrine and long on doing; or as Yoda says, "Do or do not. There is no try."

(Regarding vss. 5:6b, 10, we will discuss the priesthood "in the order of Melchizedek" with Chapter 7)  

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Interpretive notes:

We should note two phrases which have been open to various interpretations.

1. The "eternal salvation" of vs. 9 does not mean "once saved always saved." Any reading of the New Testament, particularly Paul's and others' letters, will affirm that salvation is conditioned on "holding fast to the first confidence that belongs to hope." The eternal is the realm of God. Therefore eternal salvation is being in the presence of God which cannot be understood by any reference to time as we understand time. By virtue of God's name, YAHWEH, God is timeless and whatever is in God's presence is also timeless. The Greek word for God's time is not "chronos," (chronological or linear). Kairos is usually used when referring to God's time which cannot be measured.

2. In vs. 9 the author writes that through his suffering Jesus was "made perfect." In 4:15b he writes that Jesus was "without sin." The doctrinal debate has centered on whether or not Jesus was always without sin or was he made perfect (without sin) because of his obedience. The idea of Jesus' being continually without sin is found here, in 1 Pet. 2:22 and 1 Jhn. 3:5, the latter two being very late New Testament writings. It does not appear in the Gospels or in Paul. Its source is in Isa. 53.9, the Suffering Servant, a text considered by early Christians as prophetic of Jesus' life and career.

August 26, 2014 Hebrews Chapter 4

Hebrews, Chapter 4

Originally posted Wednesday October 15, 2008 

Hebrews, Chapter 4:1-13 The Rest that God Promised - Exposition

In the previous chapter the author adapted the ancient Israelite phrase for achieving the Promise Land, "entering into rest," using it as the Christian hope of entering eternal life, the rest of God. For both Christians and Israelites the success or failure to "enter into rest" (Canaan) was determined by obedience. For the Israelites, those who rebelled against God did not enter. For Christians, those who do not "hold firm" to their "first confidence" in the hope of eternal life will not enter. Through a series of arguments he concludes that hope in eternal life is available only through the word "spoken to us by a Son." That which was spoken to Moses is ineffective because it was based on obedience to the Law rather than faith. All of this is aimed at two groups. There are Christian believers who are remaining confident in the promise of hope. There are those who are becoming - or have already become, nostalgic for "the good old time religion," the certainty offered by the past and the traditions of Judaism. Having exhorted the Christians to keep or reclaim their "first confidence" and warned those who have not, he elaborates on the ultimate goal, entering into rest.

The author opens with a word of hope: the promise of entering is still open to all. The last "today" (3:13) has not yet arrived. However this is no reason for comfort. Care ("let us be afraid") must be taken now lest the final opportunity to enter God's rest passes by. There can be no relief just because another day has dawned without event, giving false confidence that there are still more to come. At vs. 2 he makes an adroit move from the ancient to the contemporary scene. Perhaps the wilderness saga is too arcane, too far removed to apply to the current Hebrews' community. He points out that in his own time the Gospel had been preached to the Jews (as well as the Gentiles). However, hearing it was of no benefit to most Jews because "they were not united by faith with those who listened" (the readers of Hebrews). As for those who did listen with faith" and who believed, they (the "we" of vs. 3) have already begun to enter that rest of God (vs. 3a). Those who did not listen with faith will not enter (vs. 3b).

The present tense of "enter" is important for it affirms that God's rest is already being experienced to some degree by those who listened with faith (God's presence with us has begun). This is equivalent to Jesus' understanding that God's kingdom had already begun to be present in the midst of those who listened to him. Furthermore the idea does not differ from John's understanding that eternal life, one's heritage with God, begins with belief. While the ultimate rest is in the future, it has already become a condition of life in the presence of God.

Vs. 3c is difficult to interpret. It seems likely it is a transition verse between vss. 3 and 4. Vs. 3concludes the quote from Ps. 95:11 relating to God's anger against the rebellious Israelites and God's declaration that they will not see God's rest - Canaan. Because it is in the scripture, the author understands its' meaning to apply to his own time as well as that of the Israelites. Vs. 4begins a new direction in which the author defines his understanding of God's rest and its continuing availability. God's invitation to Sabbath rest, inherently part of God's creation, remains and continues to be offered. The rebellious Israelites who did not enter that rest cannot prevent later generations from doing so. The author, by taking the words of Ps. 95:7 and interpreting "today" (a certain day) as applicable to his own time, affirms the open-ended nature of God's invitation to God's rest.

In vs. 8 we read an interesting example of how early Christians interpreted the Old Testament as speaking to the Christian era. The author concludes that if Joshua had given the Israelites rest (Canaan) why in a later text (Psalms) would God "speak about another day?" In his view God would not. Therefore, God's Sabbath rest is still available for the Jews. The author's understanding of "rest" is as an equivalent to the purpose of the Sabbath, as a day of rest from one's labors. God rests on the Sabbath and invites us to share in that rest. The ultimate of such rest from one's labors is eternal life with God. Because achieving this rest puts us in the presence of God, sharing God's own rest, the author repeats his exhortation to make every effort to enter that rest." Through such an effort they will avoid the fate of the Israelites who, because of disobedience, did not achieve it.

As a fitting coda to the author's creative use of scripture he characterizes it as far from static and one dimensional. It is dynamic, suitable for every age and open to differing interpretations based on the changing human condition. Certainty and metaphor, parable and allegory mix to create a fluidity of application. In the minds of early Jewish and Christian writers, literalism would have seemed a stifling if not blasphemous impediment to understanding the text as representing the "living" word of the "living" God.  Therefore, this word penetrates our very beings. Nothing can resist it as it searches us out, even to "the intentions of our hearts." All that we are is open to God, the one "to whom we must render an account."

(4:14-16 is best discussed as part of Chapter 5 as the author's interpretation of Jesus' saving work in terms of being "The Great High Priest.")

August 25, 2014 Hebrews Chapter 3

Hebrews Chapter 2

Originally posted Monday October 13, 2008

General Comment: As we read Hebrews we should keep in mind the historical circumstances of its writing. The community is predominately Jewish Christian. Those Gentiles who had been converted are well versed in Jewish traditions and history. Hebrews was written within ten to fifteen years of the destruction of the Temple and the loss of the priesthood and its sacrificial system. The community has struggled and suffered through various levels of persecution during the time of Claudius and more seriously that of Nero beginning in 64 CE during and after the great fire of Rome for which Christians were blamed. There was significant animosity shown by the Roman citizens against anything Jewish, often leading to violence and, of course, Jewish Christians were not immune. Two years after Nero's death the Temple and much of Jerusalem would be destroyed by the Romans and thousands of Palestinian Jews martyred or sold into slavery. The Roman General, Titus, son of the emperor Vespasian, would ride triumphantly into Rome bearing the great Menorah and other sacred Temple vessels as trophies. Hostility was a way of life. With the expectation of an early return of Christ to usher in the final salvation of the new age of God's kingdom being delayed, it is little wonder that many would begin to long for the security of the Law of Moses as a way to righteousness. We have read of the response to these longings in 1st Timothy and Titus which rail against the resurgence of study and teaching of Jewish myths, speculation and asceticism. It is in this religious environment that Hebrews stakes the claim of the superiority of Christ as the replacement of the priesthood, the one who is greater than the angels, who offers the sacrifice of atonement for all and who has nullified the Law of Moses as a path to righteousness. In this way the author hopes to steer the wayward Christians back to their singular devotion to Christ as the true path to the righteousness of God and the promise of eternal life.

Hebrews 2:1-4 Warning: Pay Attention - Exhortation

The author has established the pre-existence of the Son, his role in creation and heavenly status, "being the radiance of the glory and representation of the essence of [God]." Through the sacrifice of his death (as a priest at the altar) he "made purification for sins" (humiliation) and now sits at the right hand of "the Majesty on high" (exaltation). Such a status makes him "much more excellent" in essence and name than the angels who are but "winds and flames of fire,spirits in the divine service."

From the heavenly realm the author now moves to the earthly realm and the importance of Jesus' humanity. With "therefore [since the Son is far superior to angels]," he shifts to the divine imperative "must" as a warning to "pay far greater attention" to the word of salvation spoken by the Son "in these last days" (1:2). The implication is that the word of salvation spoken on behalf of God by the Son to humanity is far greater than the word (Mosaic Law on Sinai) spoken on behalf of God by the angels to the prophets. It is the definitive last word. The object of listening far more carefully to that which was spoken by the Son is in the exhortation, "so that we do not drift away from [the word.]"

The writer affirms that since (not if) the Law "declared by angels" (on Sinai) was valid as the code of righteousness it defined the broad extent of disobedience and transgression which "received a just penalty (from God). If the ancestors could not escape the penalty, how can those who ignore the word of "so great a salvation...declared (by God) through the Lord and given witness to by those who heard him" escape the same penalty? God added his own validation of what was spoken by the Lord with "signs, wonders and miracles" as well as the "gifts of the Holy Spirit."

Hebrews 2:5-18 Exaltation through Humiliation

We have been reading about the difference between the word spoken by angels (the Law of Moses on Sinai) and that spoken by the Lord. Both were meant to provide a path to righteousness (salvation). However, the Law, based on works of absolute, perfect obedience to the entire code, brought only penalty. The word spoken by the Lord, based on faith brought salvation. How is it that the latter succeeded where the former failed? 

Interpreting a Greek version of Psalm 8:4-6 the author affirms that it was the humanity and humility of Jesus that made the difference. He begins from the perspective of the age to come, the eschatological age, pointing out that God did not subject the new age (the "world" to come) to the angels. On the other hand God did subject all things under the feet of Human beings, of whom God is mindful and for whom God cares. God has made human beings lower than the angels "for a little while." Although God has put all things in this age under the control of human beings, ultimate subjection in the age to come - after "a little while," has not yet been realized by human beings.

But among them was one particular human being whom they saw, a man named Jesus, also for a little while, made lower than the angels just as they were. It was this one who suffered and tasted death on behalf of everyone (humiliation) whom God has "crowned with glory and honor" (exaltation). This human Jesus who will sanctify and bring "many children to glory" is the "pioneer, the first born of the age to come. He was not ashamed to proclaim and praise the name of God to everyone who would become the children of God.  

The author is quite clear that what Jesus could accomplish in death, in sharing in the flesh and blood of humanity, was to become like everyone else "in every respect." After all, he had not come as a spiritual being to speak to the angels but as a human being to speak to Abraham's descendents. Knowing and sharing in their many trials, testing's and sufferings he could help them as a "merciful and faithful high priest" who makes the sacrifice, the sin offering for all. The implication presented by the author is that Jesus, as one of us, a human being who suffered all things human, will share with the rest of humanity - those who believe, the "subjugation of all things" in the world to come.

____________________________________________________________________________________________________

Note

While we may not think in the same heavenly categories as our author or relate to the notion of inheriting a share in the subjugation in the new world, we can benefit from his unique - almost Gospel-like, emphasis on Jesus as a human being. In the author's view, in order for Jesus to be a credible agent of God's salvation, he had to be devoid of heavenly powers and knowledge or any other attribute not available to human beings. Were he not limited he could not truly understand human frailty which tends toward temptations of all kinds. As a human being he can be a true "pioneer of [our] salvation" and engender our confidence that he has something important to say to life as we are called to live it. This certainly is at the heart of the universal interest in Jesus that has crossed all cultural, national, ethnic and religious boundaries. Jesus speaks to us because he was one of us. We are drawn to him because as a human being he was able to share his unique - perhaps instinctive or visionary, insight into the mind of God, to live it to its utmost and to teach us that we can do the same if we would dare to "believe."

Tuesday, October 14th, Hebrews, Chapter 3

Hebrews, Chapter 3:1-6 The Son is Superior to Moses

The author's premise is simple: in God's house the Son of the house is greater than the servant of the house. In this brief parable the house represents all human beings; Jesus is the Son of the house; Moses is the servant of the house and God is the builder. The author addresses the wavering believers as "holy partners" in a heavenly calling - that is, the calling of God to be God's people, the house of God. Jesus was the apostle - God's messenger, by whom God spoke to humanity. He also was the High Priest who heard their confession of faith, made intercession and offered the sacrifice for sin. The readers and hearers would have imagined the Temple priest standing before the Great Altar on the Day of Atonement (Yom Kippur) making sacrifice and intersession for the people of Israel. In this case Jesus is both the High Priest and the sacrifice. The faithful whose confession of faith has been heard and who have been forgiven are the new Israel, the true house of God.

Both Moses and Jesus have been faithful to the one who appointed them (God). "Yet Jesus is worthy of more glory than Moses" because he is the Son of the Father who is the builder. Moses has been the faithful servant bringing the Law which in later Jewish and early Christian understanding can consist of all Old Testament scripture. But this Law was a testimony to the future, "to the things that would be spoken later" (1:2). In other words, the Law which was spoken to Moses on Sinai speaks of what is to come, i.e. Jesus. As the author writes in summation, the house over which Christ was faithful consisted of believers (the "we" of 3:6). They are believers, at least as long as they "hold firm" to their "confidence" in the hope they have in what Jesus spoke rather than looking backward toward Moses.

Hebrews, Chapter 3:7-19 Warning against Unbelief

We see in the previous passage the not-so-subtle message being sent to those who are looking backward to the Law of Moses for their salvation. What Moses received from the angels (1:1,4) was the Law of salvation through works of righteousness, obedience to the letter of the Law which cannot be accomplished. To look back to the Law is to cease holding firm "the confidence and the boast that belong to hope." He specifically addresses those who are losing confidence, selectively citing Ps. 81:11f and Isa. 55:3. He characterizes their lapsing as a hardening of the heart and rebellion. He likens them to the Israelites in the wilderness who turned away from God for other gods, forgetting all that God had done for them during their forty years of wandering. They went "astray in their hearts," forgetting God's ways.

This "rebellion," born of an "evil, unbelieving heart," resulted in the pronouncement, "They will not enter my rest." To the Israelite such a judgment meant to lose the Promised Land, the promise of God's covenant with Abraham. As we know from the Exodus saga the generation that rebelled died in the wilderness - they did not enter into God's rest (vs. 17). The author's implication is clear. To rebel against and to turn aside from the hope obtained through faith is to forgo entering into the rest (peace) of eternal life - the word spoken by Christ. He encourages the believers - and those who are questioning their belief, not to follow the example of Exodus. Perhaps as a consideration of the approaching "last days" the author is urgent in his insistence that they should exhort each other "every day, as long as it is called 'today,'" as long as there is a today, and to the last moment. They are after all "partners with Christ in the new covenant but for how long depends on their steadfast faith, their "first confidence." The end of the passage provides the punctuation, the exclamation point driving home the urgent warning lest they, too, will be "unable to enter [their] rest because of unbelief."

August 24, 2014 Hebrews Chapter 2

Hebrews Chapter 2

Originally posted Monday October 13, 2008

General Comment: As we read Hebrews we should keep in mind the historical circumstances of its writing. The community is predominately Jewish Christian. Those Gentiles who had been converted are well versed in Jewish traditions and history. Hebrews was written within ten to fifteen years of the destruction of the Temple and the loss of the priesthood and its sacrificial system. The community has struggled and suffered through various levels of persecution during the time of Claudius and more seriously that of Nero beginning in 64 CE during and after the great fire of Rome for which Christians were blamed. There was significant animosity shown by the Roman citizens against anything Jewish, often leading to violence and, of course, Jewish Christians were not immune. Two years after Nero's death the Temple and much of Jerusalem would be destroyed by the Romans and thousands of Palestinian Jews martyred or sold into slavery. The Roman General, Titus, son of the emperor Vespasian, would ride triumphantly into Rome bearing the great Menorah and other sacred Temple vessels as trophies. Hostility was a way of life. With the expectation of an early return of Christ to usher in the final salvation of the new age of God's kingdom being delayed, it is little wonder that many would begin to long for the security of the Law of Moses as a way to righteousness. We have read of the response to these longings in 1st Timothy and Titus which rail against the resurgence of study and teaching of Jewish myths, speculation and asceticism. It is in this religious environment that Hebrews stakes the claim of the superiority of Christ as the replacement of the priesthood, the one who is greater than the angels, who offers the sacrifice of atonement for all and who has nullified the Law of Moses as a path to righteousness. In this way the author hopes to steer the wayward Christians back to their singular devotion to Christ as the true path to the righteousness of God and the promise of eternal life.

Hebrews 2:1-4 Warning: Pay Attention - Exhortation

The author has established the pre-existence of the Son, his role in creation and heavenly status, "being the radiance of the glory and representation of the essence of [God]." Through the sacrifice of his death (as a priest at the altar) he "made purification for sins" (humiliation) and now sits at the right hand of "the Majesty on high" (exaltation). Such a status makes him "much more excellent" in essence and name than the angels who are but "winds and flames of fire,spirits in the divine service."

From the heavenly realm the author now moves to the earthly realm and the importance of Jesus' humanity. With "therefore [since the Son is far superior to angels]," he shifts to the divine imperative "must" as a warning to "pay far greater attention" to the word of salvation spoken by the Son "in these last days" (1:2). The implication is that the word of salvation spoken on behalf of God by the Son to humanity is far greater than the word (Mosaic Law on Sinai) spoken on behalf of God by the angels to the prophets. It is the definitive last word. The object of listening far more carefully to that which was spoken by the Son is in the exhortation, "so that we do not drift away from [the word.]"

The writer affirms that since (not if) the Law "declared by angels" (on Sinai) was valid as the code of righteousness it defined the broad extent of disobedience and transgression which "received a just penalty (from God). If the ancestors could not escape the penalty, how can those who ignore the word of "so great a salvation...declared (by God) through the Lord and given witness to by those who heard him" escape the same penalty? God added his own validation of what was spoken by the Lord with "signs, wonders and miracles" as well as the "gifts of the Holy Spirit."

Hebrews 2:5-18 Exaltation through Humiliation

We have been reading about the difference between the word spoken by angels (the Law of Moses on Sinai) and that spoken by the Lord. Both were meant to provide a path to righteousness (salvation). However, the Law, based on works of absolute, perfect obedience to the entire code, brought only penalty. The word spoken by the Lord, based on faith brought salvation. How is it that the latter succeeded where the former failed? 

Interpreting a Greek version of Psalm 8:4-6 the author affirms that it was the humanity and humility of Jesus that made the difference. He begins from the perspective of the age to come, the eschatological age, pointing out that God did not subject the new age (the "world" to come) to the angels. On the other hand God did subject all things under the feet of Human beings, of whom God is mindful and for whom God cares. God has made human beings lower than the angels "for a little while." Although God has put all things in this age under the control of human beings, ultimate subjection in the age to come - after "a little while," has not yet been realized by human beings.

But among them was one particular human being whom they saw, a man named Jesus, also for a little while, made lower than the angels just as they were. It was this one who suffered and tasted death on behalf of everyone (humiliation) whom God has "crowned with glory and honor" (exaltation). This human Jesus who will sanctify and bring "many children to glory" is the "pioneer, the first born of the age to come. He was not ashamed to proclaim and praise the name of God to everyone who would become the children of God.  

The author is quite clear that what Jesus could accomplish in death, in sharing in the flesh and blood of humanity, was to become like everyone else "in every respect." After all, he had not come as a spiritual being to speak to the angels but as a human being to speak to Abraham's descendents. Knowing and sharing in their many trials, testing's and sufferings he could help them as a "merciful and faithful high priest" who makes the sacrifice, the sin offering for all. The implication presented by the author is that Jesus, as one of us, a human being who suffered all things human, will share with the rest of humanity - those who believe, the "subjugation of all things" in the world to come.

____________________________________________________________________________________________________

Note

While we may not think in the same heavenly categories as our author or relate to the notion of inheriting a share in the subjugation in the new world, we can benefit from his unique - almost Gospel-like, emphasis on Jesus as a human being. In the author's view, in order for Jesus to be a credible agent of God's salvation, he had to be devoid of heavenly powers and knowledge or any other attribute not available to human beings. Were he not limited he could not truly understand human frailty which tends toward temptations of all kinds. As a human being he can be a true "pioneer of [our] salvation" and engender our confidence that he has something important to say to life as we are called to live it. This certainly is at the heart of the universal interest in Jesus that has crossed all cultural, national, ethnic and religious boundaries. Jesus speaks to us because he was one of us. We are drawn to him because as a human being he was able to share his unique - perhaps instinctive or visionary, insight into the mind of God, to live it to its utmost and to teach us that we can do the same if we would dare to "believe."

August 23, 2014 Hebrews Chapter 1

Hebrews Chapter 1

Originally posted October 10, 2008

General Comment: Hebrews is more appropriately understood as a sermon on the superiority of Christ as the replacement of Jewish traditions than it is a letter. It is addressed to a congregation (of multiple house churches). It has no salutation or thanksgiving and it is not addressed to any specific person or place. The author's name and writing location is unknown. Paul's name was attached no earlier than the end of the 2nd century. From the internal evidence it seems certain that the work addressed a community in which there had been persecutions and a significant falling away from the faith. As we noted in the Pastoral Epistles, many had become enamored of the roots of Christianity in Judaism and were turning toward the past for their understanding of God's redemption. Thus the work becomes an exhortative correction directed toward both Jewish and Gentile Christians who have begun to doubt the value of a faith-only centered approach to God's promise of eternal life in Christ (see 1 Tim. 1:3-7; 4:1-5; 2 Tim. 2:16-18; Titus 1:10-14).

While the author and place of writing are not known, the recipients are probably in Rome, a community established by Jewish Christians by 40 CE. From Paul's letter to the Romans we know there were many Gentile Christians in Rome who had first learned the Old Testament in the Synagogues or from those Jews who had brought them to Christianity. Again from the internal evidence, the work can be dated near 80 CE, for it is frequently cited by Clement of Rome in his letter to the Corinthians written ca. 95 CE.

Hebrews 1:1-4 God has Spoken by the Son - Expository Preaching

The author opens his work with a statement of faith by establishing the primacy of a Son over the prophets and the angels. He acknowledges - as did Paul, that in the past God had addressed the Israelites through the prophets. It is implied that the word which God spoke through the prophets was an unheeded word of salvation (often referred to as "God's gift of rest"). But in the "last days"(a probable reference to the delayed Parousia) God "has spoken to us by a Son." The author will later elaborate on this comparison. For now it is important to note what authority and status God has invested in a Son. The Son is the "heir of all things" (God's kingdom), the agent of God's creative work (Jhn. 1:3; Col. 1:16), the "reflection of God's glory," the perfect image of who God is (Col. 1:16), and the sustainer of all things (Col. 1:17). It is evident that the author understands the Son as pre-existent in the same way it is expressed by John (Jhn. 1:1), Paul (Phil. 2:5-11) and the writer of Colossians (Col. 1:15-17).

It is this Son who "made purification for sins" (the cross). As a consequence of the cross he now sits at God's right hand - the hand of honor, where he and his inherited name (Lord) are greater than that of the angels.

Hebrews 1:5-14 The Son is Superior to Angels

The author, reading from the Greek Old Testament, cites a number of Psalms and Isaiah to prove the point, "But to which of the angels did God ever say...?" The quote of vs. 5b is also used in Mark and Luke in connection with Jesus' baptism (some would say 'adoption'). The first two quotes establish the difference between a Son and an angel with respect to exalted status. The Son is begotten; God as his Father is declared; the Son is worshipped by the angels. While the angels are temporary (winds and flames of fire) the Throne of the Son is forever. 

Beginning with vs. 8 we will see a change of language by which the Son is referred to as God, e.g. "But of the Son he says, 'your throne, O God, is forever.'" In vs. 9, "...therefore God (the Son), your God (God) has anointed you (the son)." The author is not creating an equivalency of the identities of God and Son. This is liturgical language representing creeds, hymns and psalms of early church worship. Vss.10-12 are centered on the activity of "the Lord" (the Son) who "founded the earth and the heavens." While all this will "wear away" like a worn out cloak, the Son will remain the same forever. The closing vss. 13-14 add one final comparison between angels and the Son. While the Son is exalted to sit at the right hand of God with his enemies becoming a footstool, the angels are "spirits in the divine service of God on behalf of those who will receive God's salvation.