September 8, 2014 James Chapter 1

James Chapter 1

Originally posted Wednesday October 28, 2008

James, Chapter 1:1 Salutation

The opening of this homily is simple, with two brief components. It is from James a slave of God and the Lord, Jesus Christ. The lack of a name qualifier, "Brother of the Lord Jesus Christ," has been taken to indicate the author was not Jesus' brother. The name was taken from the internal evidence which points to a Christian writer with a strong attachment to Judaism but not a rejection of or condescending attitude toward Gentile Christians. The "letter" was not widely accepted in the early church until the third and fourth centuries in the Eastern and Western Church. According to Josephus the historical James was executed in Jerusalem ca. 62/63 CE, at the instigation of the High Priest, Ananus II with the approval of the Sanhedrin. James was well respected by the Jerusalem citizens for his fidelity to piety including regular worship in the Temple. 

The recipients, the twelve tribes in the Diaspora, need not be limited to exclusively Jewish Christian communities. However it does identify them as being loyal to associations with Israel and more conservative than churches associated with Paul's liberalism.  By the time of writing - after the Jewish war and near 80 CE, the church had spread throughout most of the Roman Empire and included many mixed congregations, Rome being an excellent example. The writer is well acquainted with James' conservatism and the Jesus' tradition in its pre-Gospel form. There are numerous connections between James' and Matthew's use of the same Jesus' traditions. He is also aware of Paul's position on the superiority of faith over works as the path to salvation through Christ.

The writing itself is less that of a letter than it is a collection of wisdom passages and extended proverbs in moral and ethical terms. Some have roots in Judaism but are not unknown in Greek thought. It is presented in hortatory style similar to what one might expect from a Bishop writing to urge his congregations along a certain understanding of wise behavior perhaps in a corrective manner. One of the methods used by the writer is the use of the epitome - an introduction of the themes to be elaborated upon later in the work.

James, Chapter 1:2-7 Faith and Wisdom

In accord with a typical early theme, those who suffer trials should face them with joy for they serve to test faith and produce endurance which leads to a more mature faith. God will be generous in giving whatever is lacking in wisdom to those who approach God in faith. Those who doubt God's willingness to give wisdom are unsettled in faith, driven in one direction or another according to the latest wind. Being of divided mind they should not expect God's graceful help.

James, Chapter 1:9-11 Poverty and Riches

In the classic understanding of the reversal of fortunes in God's reign so prominent in Jesus' preaching, the writer affirms the necessary leveling of status among the rich and poor in a community of faith. There is no stigma attached to poverty, no shame, for God has an abiding interest in the welfare of the poor who will be "raised up" (the future resurrected life). The attitude toward the rich contemplates the self serving person who uses wealth selfishly and not as a gift to be shared. Such people are like a flower in the heat of the noon day sun. They will wither away and disappear. Perhaps we are to read here the meaning of the ideal Christian community. In such a community the barriers based on material resources and social standing have no place and should be corrected in keeping with God's impartiality and a sense of justice.

James, Chapter 1:12-18 Trial and Temptation

In the form of beatitude, the writer pronounces God's blessing on those who have been tempted and endured with a secure faith. We are meant to read this as commentary on the inappropriate attitude toward wealth. The writer sees temptation as a test of faith and resistance being rewarded with the "crown of [eternal] life" promised to those who love God. The readers are reminded that temptation does not come from God. Testing is an inner battle of the heart between temptation and faith. Since temptation is considered evil - for it would drive a wedge between the believer and God, God's holiness cannot be compromised by tempting anyone. In a progression that Paul would appreciate, we read that temptations arise from our own desires; inappropriate desire conceives sin; sin gives birth to spiritual death. The writer's sentiment is in keeping with Jesus' sayings about storing up treasures in the heavens, for out of the heart comes good and evil depending upon what has been stored within. The meaning is rooted in the faithful practice of piety, works of love, kindness, compassion and justice. The maturity of one's faith depends upon such practices which strengthen one's relationship with God.

The writer adds on to vs. 13's teaching that God does not send temptation. He asserts with confidence that acts of generosity - "every perfect gift," are from the "father of lights" not the dark shadows and  instability from which temptation comes. Among the perfect gifts from above is life itself as a fulfillment of God's purpose for creation. This gift is more than human existence, it is also a new birth received through the "word of truth," the gospel of Christ. Through this new life, also the purpose of God, we are "a kind of first fruits of God's creatures."

James, Chapter 1:19-27 Hearing and Doing the Word

Vs. 19 begins with a "therefore" phrase: "you must understand this," as the writer shifts our attention to an elaboration of the "word of truth." To welcome this implanted word "of truth with meekness" one must be rid of "all sordidness and growth of wickedness." The "word of Truth" is not static. It requires our response. We cannot merely listen to the Gospel; we must react to it and toward God. Here we read one of the great lessons about being a follower of Jesus - a true disciple. The Christian is one who does more than hear the word of and about Jesus. It is necessary to react to that word with deeds. All else is self deception, even the validity of one's faith. He likens the person who listens to the word and hears it without following it as one who looks in the mirror, walks away and forgets what he/she looks like. The person has walked away forgetting having heard anything. The opposite of such a person is the one who looks "into the perfect law" and perseveres (synonymous with law of liberty and word of truth, i.e. the Gospel). Remaining constant in purpose the one who is both hearer and doer of the word of truth "will be blessed in the doing" (a reference to the grace received in the very act of doing).

James, Chapter 1:26-27 Miscellaneous

The section closes with a comment on being religious - in the positive sense of the word. A religion that forgets the power of words to hurt others and defile the speaker is worthless self deception. In true Jewish fashion the writer gives the three requirements for a pure and undefiled religion - to care for widows and orphans and to remain unstained by the world (understood to be the arena of Satan's activity). These three are not all inclusive of religion. They are representative - indeed high in ranking by Jewish Law, of being doers of the word of truth and not hearers only.

September 7, 2014 Hebrews Chapter 13

Hebrews, Chapter 13

Originally posted Tuesday October 28, 2008 

Hebrews, Chapter 13:1-6 Service Well-Pleasing to God - Exhortation

The first twelve chapters of "Hebrews" is dedicated to establishing Jesus as the successor and replacement of the "old covenant," the Law of Moses, as the path to righteousness and the presence of God. The exhortative passages were directed toward those whose faith had been shaken by persecution because of their Christian faith and were in peril by a drift backward to Jewish holiness traditions. The author now turns from his weighty Christology to matters of earthly behavior within the community of believers.

As with all the letters of Paul and his disciples, love is the centerpiece of all relationships. Mutual love is the binding force that fosters unity and the sense of commonality needed when facing the outside forces arrayed against the members. No one person need suffer alone. This latter maxim is expressed in concerns for fellow Christians who are in prison and those being subjected to torture, a common method for extracting confessions of one's association with Christianity. In both cases - imprisonment and torture, remembering is empathetic, the keenest sense of unity realized in putting oneself in the situation of the other. As Paul wrote, using Jesus as the model, Christian love leads us to rejoice with those who rejoice and to suffer with those who suffer, even is if is done vicariously.

This same love is the foundation of marriage which should be honored by mutual faithfulness. A warning is added to emphasize that fidelity is not simply a human concern but involves God's word in Genesis, "The two are made one flesh." Sexual immorality, a perennial problem in transitions from a pagan to Christian culture, is a destroyer of the unity as well as the community in which God has a stake.

An obsession with accumulating wealth does not lend itself to mutual love but detracts attention from one's needed involvement in the community of faith as well as family. Being content is not taking a vow of poverty nor is it a mandate precluding doing one's best to support oneself and family. When interest in material gain outweighs all other human and spiritual concerns it becomes destructive. The writer paraphrases Ps. 37:25 and Ps. 27:1 as a source of one's confidence in God's faithfulness to help those who are God's children.

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Ps. 37:25 - "I was once younger and I grew old; and I have not beheld the just being abandoned and neither his offspring seeking bread loaves." (LXX)

Ps. 27:1 "The Lord is my illumination and my deliverer; who shall I fear? The Lord is the defender of my life; from whom shall I be timid?" (LXX)

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Hebrews, Chapter 13:7-19 General Exhortations

The leaders mentioned in vs. 7 are those evangelists who were and continue to be responsible for preaching and teaching among the various small gatherings of Christians. They are to be respected for their holy vocation and imitated according to the fruits of their "way of life." Their teaching does not digress from the Gospel and the witness of the Spirit as proclaimed through them, for "Christ is the same yesterday, today and forever." Consistency in the message of Christ is meant to prevent being "carried away by all kinds of 'multiple and strange' teachings." This is a reference to temptations, retreating to Jewish traditions which have proven ineffective for those who practice them in their search for righteousness. It is God's grace that strengthens faith, not useless food regulations as substitutes for or supplements to grace. What one eats and with whom one eats is of no consequence one way or the other.

The writer returns to his extended discussion of the difference between the priests' sacrifices in the earthly Tabernacle of the old covenant and Jesus' sacrifice in the heavenly Tabernacle of the new covenant. The altar of vs. 10 is that of the heavenly Tabernacle in which Christ's once for all sacrifice is given. Those who practice the ways of the altar of the old Tabernacle "have no right to eat" at this new altar. In other words, those members of the Christian communities who insist on relying on food regulations instead of God's grace have no right to participate in the benefits of the sacrifice of Christ. Practicing the old covenant is inconsistent with and opposed to the new. An exclamation mark is placed after this added exposition on the differences between the two covenants. The sacrifices for sin made by the priests under the old covenant were not eaten by the priests. They were burned "outside the camp." Although the comparison is obscure, he equates this "outside the camp" with the crucifixion (sacrifice) of Jesus which took place outside Jerusalem's walls. We might understand the writer's concept by thinking of the altar as the place of sacrifice for sin and the receiving of God's grace. While the altar of the old Tabernacle was not useful for sanctification that led to righteousness, the altar of the heavenly sacrifice of Christ was useful. Those who now wish to seek God's grace by following the old ways will not only fail, they will have no right to receive it apart from Christ. Those acting under the old covenant cannot partake of the food (God's grace through Christ) of the new.

Because Jesus suffered "outside the city gate" Christians are urged to follow in his steps, to go where Christ went and to share the abuse he received. Going "outside the gate" is to leave the security of old traditions of the Law which offer no hope or consolation. The city represents Jerusalem, the place of those who teach and enforce the traditions. This city is of no importance to Christians for there is a new city yet to come and for which they wait. In the meantime Christians can make their own sacrifices to God. These sacrifices are their confessions of faith in Christ, doing good and sharing one's material goods.

In a pre-closing close the author exhorts his readers to respect their leaders with obedience. Those who have pastoral care over the flock will give an account of their sheep to God on the last day. Hopefully they will do so without disappointment.

Hebrews, Chapter 13:20-25 Benediction and Final Thoughts

We will recognize the wording of vs. 20a of this benediction as one often used in churches of our day. As a whole it contains the common themes of peace offered by the God who raised Christ, "the great shepherd of the sheep." It is this God of peace upon which the writer calls to work in the believer for good and for the desire to do God's will.

In a final appeal he urges the members to take his exhortations seriously. On a personal note he mentions the freeing of Timothy and his hope that both of them will be visiting the community soon. He sends greeting from "those from Italy," who would represent members of the Roman church communities who are fellow evangelists. Last of all he invokes and extends the grace of God to them all.

September 6, 2014 Hebrews Chapter 12

Hebrews, Chapter 12

Originally posted Monday October 27, 2008

Hebrews, Chapter 12:1-13 - Exposition

The last part of chapter 11 reminded the readers of the many great personages of the Old Testament. They were well known to them. Included were references to the many Jewish martyrs in the Maccabean uprising and possibly the recent war with Rome. The author intends that the readers take some encouragement and consolation that their ancestors underwent great trials just as they have and they endured by the power of their faith in God. He refers to the historic figures of the past as "so great a cloud of witnesses" (well know for its use on All Saints Day). By their example the readers are encouraged to look to their future with faithful confidence and perseverance. 

From the heroes of the past he now points to Jesus "the pioneer and perfecter" of their faith. He endured the shame of the cross considering it as nothing compared to the joy" set before him in the presence of God. Though the readers are at the point of succumbing to their struggles they can look to Jesus as one who endured the same - and more, hostility from non-Christians. The author frames their struggle as one of resisting sin. This is not sin in the sense of particular offenses. It is the falling away from faith that he has in mind. As they look to Christ who died they can be thankful for they have not yet been called upon to endure the shedding of their blood. Citing Job 5:17 and Ps. 94:12 he points to the text they might have forgotten (or considered it not meant for Christians). Job was probably written during or shortly after the Babylonian exile (587-539 BCE) during the Persian period. It was part of the debate about God's involvement in punishing and chastising the innocent and righteous - an age old debate still with us. One school of thought proposed in Job is that God's discipline is, as we might say, "tough love," meant to instruct God's children. It is a concept rooted in ancient ideas of how deities interacted with human subjects. Pagan deities acted out of favoritism and, mostly, as indifferent antagonists, while the God of Judaism was understood to act out of loving kindness, even when correction was necessary. The "Hebrews" community is exhorted to "endure trials for the sake of discipline" for they are God's children and God acts as any good parent would. The discipline the author mentions is spiritual fortitude, to accept, endure and even rejoice over the trials they are facing for that will prepare them for righteousness and the time when they will "share [God's] holiness."

Hebrews, Chapter 12:14-29 Warnings Against Rejecting God's Grace - Exhortation

In a series of warnings to those on the edge of falling away, the example of Esau is used as a fate to be avoided. Do not become defiled and bitter like Esau, "an immoral and godless person," who sold his birthright to his brother, Jacob. When he tried to reclaim it he was rejected by Isaac. Even with many tears he was "not able to change his father's mind," to repent and reclaim his father's blessing and, so, a part in God's covenant promise. For the Christians, this would be equivalent to rejecting God's grace which is the blessing of heritage, being in the eternal presence of God. They are warned once again that repentance will not heal the breach between them and God if they lose confidence and fall away in disobedience.

In vss. 18-24 a comparison is made between the Israelites' approach to the God of Mount Sinai and the righteous Christian's approach to Mount Zion and the God of heaven. The former is a fearful venture, shrouded in "blazing fire, gloom and tempest." None dared approach the voice of God and God's word. Even Moses "trembled with fear." They cowered at the sound of God's word from Sinai.

The image changes to that of a Christian processional approaching (for worship) God's presence in a festive gathering on Mount Zion, the heavenly city of Jerusalem. They will be with myriads of angels, among the "assembly (congregation of Christians enrolled in heaven) of the first born" (Christ). They will share the presence of God with the "spirits of the righteous," those who have preceded them in death, and with Jesus, "the mediator of a new covenant."

Returning to the language of warning, the author cautions the readers not to emulate those who refused to hear (obey) God's word on Sinai and perished. The readers have heard that word from heaven and their refusal will lead to no less a fate than those on Sinai. The time of Sinai when God "shook the earth" and Moses trembled has given way to a new time when God will shake both the earth and heaven, wiping away all that was created. In its place will remain that which cannot be shaken, God's kingdom which the faithful righteous will receive. For such a gift the readers are called to "give thanks" and to "offer to God an acceptable worship with reverence and awe."

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Note:

The dual images of Mount Sinai and Mount Zion are part of the early Christian apocalyptic drama. Two worlds are in conflict. The old world is one depending on the Law which avails humanity of nothing other than a full knowledge of sinfulness. The new is governed by grace. Entry to the new world is by faith which brings grace and not by obedience to the letter of the Law of Moses. How can we fit this imagery into a 21st century Christian life? We believe, for the most part, that the idea of law is good and necessary for an ordered society. The law upholds values not unlike the Law of Sinai: against murder, theft and bearing false witness in a mater of justice. Although they are not in our modern code, the moral dimensions of Sinai are also reasonable and work for good human relationships: against adultery, disrespect of parents (withholding material support) and deceitful coveting of another's property. Even promoting the gift of Sabbath for rest and re-creation commends itself as a remedy to and over stressed, multitasking culture more focused on tomorrow than the present moment.

As Christians we do not believe the way to God is by a constant concern about the minutiae of ordinances whether framed by Leviticus or in the doctrine of any Church. The way to God for Christians is through Jesus, the one who offered a simple one- phrase proposal to all who would listen and find the God he loved and served: "Follow me.!" And what does it mean to follow him? Sorting through the many possibilities of interpretation there is at least one that provides a reasonable description of the ministry of the Nazorean carpenter - "To do justice, love kindness and to walk humbly with our God."

September 5, 2014 Hebrews Chapter 11

Hebrews Chapter 11

Originally posted Friday October 24, 2008

General Comment: In "Hebrews" the author has interspersed exposition - interpretation of biblical texts, with exhortation - encouragement of the faithful. He pleads with the faithful "not to abandon" or "shrink back" from their baptismal confession and confidence in the hope they first held. In the close of chapter 10 we read that the fulfillment of this confidence and hope to which they are to cling is close to being realized. "The one who is coming will not delay." The author holds fast to his own confidence that he and others are not included "among those who shrink back" and are lost. Rather, they are people of faith who will be among those who will be with Christ after that "very little while."Vss. 37-39 serve as a transition to the long section on faith - beginning with a definition and followed with a number of examples of the faith of Old Testament figures.

Hebrews, Chapter 11:1-2 The Meaning of Faith - Exposition

The opening verse is a classic definition of faith adapted from Paul's letter to the Romans (Rom. 8:24). The two features of faith are assurance and conviction. Only by faith can we be assured of the outcome of our own hopes. Only by faith can we hold the conviction of the validity of what cannot be seen.

Hebrews, Chapter 11:3 Faith Defined

Two general examples of faith are offered. The first relates to the ancestors (Israelites) who "received approval." By faith the Israelites were sure (assurance) that God would be faithful to them and fulfill God's promise of land to the descendents of Abraham, the father of their faith. By that same faith they were certain (conviction) that possession of the unseen land of Canaan would be realized. To be sure this was an indirect faith - a faith in the faith of another. In Old Testament understanding the faith that was Abraham's would have been "in his loins" and passed down to his descendents - something like a genetically inherited faith or at least the opportunity to act out of faith (see 7:9). The author notes that it was by their faith that they "received approval." Based on a later text these words are used to refer to a person who has been considered by God as righteous. This would be in keeping with the New Testament understanding that faith is rewarded with an attributed righteousness.

Hebrews, Chapter 11:4-7 Examples of Faith - Abel, Enoch and Noah

(1) Abel (Gen. 4:3-5): It was Abel's offering to God "from his fatlings of the first born of his sheep" and not Cain's offering from the fruits of the land that was more acceptable to God. Therefore, by Abel's faith (as evidenced by the offering) "he received God's approval as being righteous or "it was reckoned to him as righteousness." (These are the same words used in Genesis when referring to Abraham's faith.) The last phrase, "he still speaks," is characteristic of the Christian understanding that the words of the Old Testament were written for their instruction.

(2) Enoch (Gen. 5:18-24): The important text in 5:24 referring to Enoch is "And Enoch was well pleasing to God...and he was not found [to have died] for God had transposed him." Enoch was the subject of Jewish speculative writing in which he is said to have been "translated to heaven" before his death, much in the same way as was Elijah. We can see the connection between Enoch and Abel in the words "he was well pleasing to God." Both were well pleasing to God, one by an offering and one by his 160 years of "walking with God." Being "well pleasing" to God is considered a pre-requisite to receiving God's "approval as [being] righteous." (The Book of Enoch influenced  both early Jewish and Christian apocalyptic writings.)

Before the author reaches Noah he inserts a parenthetical remark that applies to all three characters and, so, to the readers of "Hebrews." The twice mentioned "being pleasing to God" is a necessity for anyone who would "approach" God and to be pleasing to God requires faith. Here the author adds a dimension to the meaning of faith. As an example of vs. 1 faith should include believing in the existence of God and that those who seek God are rewarded. We should probably interpret this as a reward of the faith of the seeker since God would not be sought after unless one had faith that the unseen God existed.

(3) Noah (Gen. 6:7-14): The Greek text of Genesis informs us "But Noah found favor before the Lord, God" and "Noah was a just person. Being perfect in his generation he was well pleasing to God."  God warned Noah of his future (unseen) plans to flood the earth and instructed him to build an Ark. By faith Noah believed that the unseen events would occur and so obeyed God's command to build the Ark. By his obedience, the author writes, Noah "became the heir to a righteousness born of faith." It is not clear what being such an heir means. Genesis does not develop his imputed righteousness any further. It may involve his being the father of postdiluvian human kind. In Paul's development of faith as the path to God he does not use Noah as the model, preferring the more proximate Abraham.

Hebrews, Chapter 11:8-22 The Faith of Abraham

We have read the story of Abraham's faith and its impact on Christian theology in Paul's letter to the Romans. The author begins with God's call to Abraham to leave his home and travel to Canaan which was to be his descendents' inheritance. "By faith he obeyed" and stayed in the land as did his descendents Isaac and Jacob. (The three are usually mentioned together in Exodus and elsewhere as the three most important of the post-Abrahamic patriarchs.) The author interprets Abraham's faith as "looking forward to the city" that God has built - the heavenly Jerusalem. (Some writers conclude that the city is the earthly Jerusalem but "Hebrews" is more interested in the heavenly models of earthly structures, e.g. the Tabernacle. It was also by faith that Abraham believed he would have a son, his age and Sarah's barrenness notwithstanding. This was the center of Paul's understanding of faith about which he writes that Abraham's faith was "reckoned to him as righteousness." His faith was not restricted to the birth of a single son, he also believed God's promise of the unseen multitudes of descendents, "as many as the stars of heaven and as innumerable as the grains of sand by the seashore." This is faith indeed! 

Apparently the faith of Abraham extended to all of his descendents who are included in the "all of these" that died and mentioned in vs. 13. Their faith was exhibited in their seeking of a homeland they had not seen and would not occupy. Yet they could "see" those who would occupy Canaan "from afar." The author understands their seeking as being for "a better country," a heavenly country.

To Abraham's faith that he would have a son and that his descendents would inherit the land, the author adds the story of Isaac. In faith that Isaac, his only biological son, would be the first of a multitude of decedents, he still offered him up as a sacrifice in obedience to God. In something of a stretch of the imagination the author suggests Abraham considered the possibility of resurrection with regard to Isaac. Of course Isaac did not die. He passed on God's blessing he had inherited from Abraham to his twin sons Jacob and Esau. In progression Jacob passed on the blessing to the sons of Joseph (Genesis records that Jacob blessed all twelve of his sons plus the two sons of Joseph).

Hebrews, Chapter 11:23-28 The Faith of Moses

Faith is seen as a guiding influence in Moses' life. Faith led his mother to hide him in a basket placed in the Nile to escape death at the hands of Pharaoh. By faith Moses refused to reject his Hebrew heritage even though it meant giving up his royal status and the "fleeting pleasures of sin." Placing a Christ-consciousness in Moses, the author has Moses considering his own sufferings as if for Christ, worth more than any wealth he enjoyed as an Egyptian noble for he was" looking ahead to the reward."  By faith he left Egypt without fear as if guided by "him who was invisible (Christ)." By faith Moses kept the Passover and the sprinkling of blood thus protecting the firstborn of Israel.

Hebrews, Chapter 11:29-40 The Faith of Other Israelite Heroes

The author finishes his exposition of how faith played a significant role in the advancing of God's elect from Abraham to Moses. Faith was involved in a number of events in which obedience to God's command would accomplish the impossible. They crossed the Red Sea; the walls of Jericho fell; Rahab the prostitute was saved along with her family. And there were many more he could have mentioned as he refers to biblical and non-canonical texts such as Joshua, Judges, I & II Kings, the Prophets, Daniel and the Maccabees. There is a "yet" to all this history replete with the curious mixture of suffering and faith. Even though all of these - from Abel onward who were mentioned acted by and were commended for faith in their obedience to God, they did not receive the better place. They did not inherit the eschatological promise, the heritage of "rest" in the presence of God. We may be left with disappointment as we think that all of those who came before, who acted by faith and were commended for doing so would not achieve the "better place." It doesn't sound very fair or in keeping with God's justice. But we need to remember the author's subtle interconnection of all the crucial events of the historical drama he has laid out. Faith really is faith and it really is rewarded. This is a gracious expression of the universal nature of salvation. Those of the past did not receive the "better place" as a reward for their faith because faith as the one path to righteousness and entry into the "rest of God" had not yet appeared. It would finally appear with the earthly advent of Christ and the law of faith. The Author proclaims, in the graciousness of God, that all those mentioned who acted in and by faith, will, with the readers of "Hebrews" be made perfect on the last day.

September 4, 2014 Hebrews Chapter 10

Hebrews, Chapter 10

Originally posted Thursday October 23, 2008

Hebrews, Chapter 10:1-18 Christ's Sacrifice Once For All - Exposition

In the previous passage the author establishes the superiority of the sacrifice offered by Christ in the heavenly sanctuary over the sacrifices of the priests in the earth sanctuary. The earthly forgiveness through the blood of animals was at best cosmetic in nature. It was forgiveness for infractions against the Law, the first covenant. The heavenly offering was a made for a "cleansing of the conscience." He mentions the once-for-all nature of Christ's offering and he will elaborate on that in this chapter.

The Law as the first covenant was at best a precursor (shadow) of what was to come (true form). The author reasons that since the sacrifices for the forgiveness of sin under the first covenant had to be repeated year after year, they certainly could not be effectual as a means for making worshippers perfect. Were they effectual there would be no need to continue the annual rituals. All they have accomplished is to become a continuous reminder of sin. The "bottom line" is that the blood of animals cannot take sin away. We might think this is a contradiction of the author's previous (9:9-10) claim that the sin offerings of Yom Kippur did bring forgiveness of sin. However, the author separates out - but not clearly, the sins incurred by violations of the Law regarding the ritual cleanliness of the body - food, drink, ablutions, etc. It is obvious that these infractions were not considered sins in any Christian understanding because they were committed "under the old covenant which is obsolete, "growing old and will soon disappear" (8:13b). What the old covenant could not do was to take away - offer forgiveness for, the sins lodged in our conscience, our heart of hearts, and known to us as sin. It is the "purging of the conscience" of sin, not the blood of animals that brings us into the presence of God, once and for all.

Citing verses from Psalms and several prophets he represents them as having been spoken by Christ when he "came into the world." In later Christian thought, Christ as preexistent and in the presence of God led to an understanding that Christ spoke through the prophets. This is particularly so when the author uses Old Testament texts which are assumed to point to the saving work of Christ. In these texts, primarily from Ps. 40:6-8, the writer represents the criticism of the Jerusalem Temple where the idolatry of the people made offerings on their behalf ineffective, for God had rejected them. The author uses this rejection as a scriptural rejection of the sacrificial system in general. He sets that rejection along side 10:7 in which Christ speaking as the psalmist declares to God that he has "come to do your will, O God." The author has presented an apposition of rejection of the animal sacrificial requirements of the Law and the introduction of Christ who has come to do the will of God. What the old covenant which required animal sacrifices could not do - provide entry to the presence of God, Christ could. The old sacrifices under the first covenant are abolished and the new covenant, written on the heart, is established. The bodies of animals have been replaced by the body of Christ, the offering of which brings forgiveness (sanctification) "once for all."

The author rephrases his description of the need for the priests to perform their ineffective duties day after day. Against such futility he again presents Christ who made but one sacrifice, himself "for all time" and by doing so perfected the consciences of all those who were justified. Christ's work is essentially done and he now is in the presence of God waiting for the last day and the subjection of all God's enemies.

Hebrews, Chapter 10:19-39 A Call to Persevere - Exhortation

With a view of what Christ has done for the recipients of his writing are encouraged to persevere with their eyes on the approaching last day. Their posture in prayer (entering the heavenly sanctuary) should be one of confidence because Christ has preceded them and parted the curtain for their entry. With Christ as the Great High Priest over the heavenly Sanctuary they can approach in true faith for they have been justified and their consciences cleansed and bodies washed (baptized). Hold fast to their first confession; encourage each other to love and good deeds. Worship together on a regular basis. The reward of perseverance is followed - in Old Testament fashion, with the curse of falling away. For those who have once confessed their faith but do not persevere, persisting in sin, Christ's sacrifice is declared null and void. The "fearful prospect of judgment" looms ahead. The combined urgency to persevere and dire results of not persevering may seem overstated. Understood in the context of the situation faced by this community we can appreciate the author's directness, mincing no words. He uses terms such as "no mercy," "fire that consumes" and cites scripture representing the ready availability of God's vengeance. As he puts it, "It is a fearful thing to fall into the hands of the living God." The community is beset with "hard struggling and suffering, public abuse and persecution, possessions being plundered and imprisonment. But he offers the reward which makes all this bearable for those who do not shrink back: when they have done the will of God they will receive God's promised salvation.

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Note:

We have seen two examples of the fate of believers who have fallen away. In 6:4-6 and 10:26 the author is very clear. Once a person has been enlightened (heard the Gospel), tasted the heavenly gift (hope) and shared in the Holy Spirit (baptism), if they fall away there is no way to restore the act of repentance. It would be as if Christ needed to be crucified again. Later he frames his argument against a second repentance in terms of those who deliberately (or continuously) persist in sin after "having received the knowledge of the truth." He does not write in terms of Christ being crucified again. More directly he pronounces that Christ's once and for all sacrifice has been withdrawn. In other New Testament passages we have read that there will  be a time when it is too late to repent. In the parables we are warned to be alert and always found ready (being faithful) should the last day arrive unannounced. Falling away and persisting in sin are the same. We may have a clue to what the writer has in mind as grounds for determining that someone has fallen away and persisted in sin. In vss. 24-25 he exhorts the readers to love, do good deeds and not to neglect worshipping together. Vs. 26 begins with "for" which indicates that the previous three acts define what it means to persist in sin: failure to love one another, to do good works and to neglect regular worship. It seems a harsh indictment but it was not a condemnation. It is said with a deep concern for the wellbeing of the other. Just as we warn a child not to touch something hot because we love the child, our author warns his readers to be vigilant, to hold fast to their confession of faith and to remain confident in the hope that was born in their faith.

September 3, 2014 Hebrews Chapter 9

Hebrews, Chapter 9

Originally posted Wednesday October 22, 2008 

Hebrews, Chapter 9:1-14 The Earthly and Heavenly Sanctuaries

The previous chapter established the heavenly priesthood serving in a heavenly sanctuary. A differentiation was made between the sacrifices offered in this sanctuary versus those made in the earthly sanctuary. The latter were offered under the mandate of the imperfect old covenant - the Law of Sinai, and the former under the new covenant in Christ. In all ways the author claims perfection and efficacy for the heavenly and imperfection and futility for the earthly with regard to the path to righteousness. The fault of the former covenant led to the need for the new. Having established the new the old is made "obsolete...growing old and will soon disappear." Lest we think this was mere rhetoric, within two decades Christianity would consider itself to be the new Israel, God's elect. The Greek Old Testament would be appropriated as having been written for Christians and the exclusivity of Christ as the path to salvation would be in place. For an extensive review of the entire desert Tabernacle see Exodus 25:1-31:11.

The author describes a few of the contents of the Tabernacle and inner Sanctuary (Holy of Holies). He wisely limits these details since the actual description is covered in Exodus across more than six chapters and this does not include chapters relating to its construction, setting up and use. Some details of vss. 1-5 differ from the Exodus account, probably the result of changes made when the Tabernacle was replaced by the fixed structures of the first and second Temples. The most important feature is the separation of the main Tabernacle from the Sanctuary by two curtains. Vss 1-3 imply there were two tents. Actually these are areas of the one Tabernacle. The inner section, Sanctuary, was itself separated by a curtain from the Tabernacle. There were two parts of the Sanctuary - the outer and the inner. The outer was the "Holy Place" which contained the great Menorah (lamp stand), the "presentation of the loaves," the golden altar of incense and other items. This outer section was attended by Levitical priests who were "continually" performing their daily, ritual duties. Beyond a second curtain was the Holy of Holies to which only the High Priest had access once a year. (We read of this curtain being ripped apart in MT. 27:51 when Jesus dies on the cross.) The once a year ritual performed by the high Priest consisted of two sacrifices. First he "offered a bull, sprinkling its blood on the Ark of the Covenant to "atone" for the sins of his "house" (tribe of Levi) and his own sins. Next he offered two male goats, one for a sin offering and the other the proverbial "scapegoat" to cover the "inadvertent sins of the people."

In all of this ritual performed by the High Priest we can note the author's comparison of the earthly to the heavenly High Priest. The earthly High Priest enters the Holy of Holies once a year repeating the same ritual "offering" the sacrifice for atonement, the forgiveness of sins. The High Priest "offers" the sacrifice of blood for forgiveness of his own sins. In the author's view, Jesus "offers" himself once and for all for the forgiveness of sins and because he is sinless he does not need to offer a sacrifice on his own behalf. The dramatic difference between the two - the earthly and the heavenly, is not one of time or replacement. It is one of effect. The regular offerings within the earthly Tabernacle are of limited effect. They can only offer forgiveness of known breaches of the holiness traditions related to the body - food, drink, ablutions and other rules proscribed by the Law. While these offerings were useful for cleansing the person of external violations of "human regulations," they could not "perfect the conscience of the worshipper." ("Conscience here is understood as the awareness of one's inner self, particularly with regard to one's sin.) Even the High Priest's offering in the Holy of Holies could not accomplish this. The key point being made is that the one method does not perfect (purge) the conscience and can offer no entry to the presence of God. As the author puts it, the Holy Spirit (as teacher) shows that a valid way of entering into the presence of God remains unknown and is closed to all "as long as" the Tabernacle "still has standing" in the present time (not "still is standing"). This dilemma will remain "until the time comes to set things right." The time, of course, is the time of Christ who ushers in the beginnings of the new age, the new time.

This new time, when Christ came as a high priest, has now arrived with the "good things to come" (access to God). In the author's vision of "setting things right" Christ has passed through the perfect, heavenly Tabernacle and entered the Holy of Holies into the presence of God. Unlike the imperfect Tabernacle, Christ has not come with the blood of animals as an offering for cleansing the body from violations of regulations. He came offering his own blood of the new covenant as the effective gift which makes "eternal redemption" possible (the perfecting of the conscience). The author argues from the lesser to the greater. The blood and ashes of unblemished, offered animals can bring bodily purification to those who have broken the relevant laws of Moses. Therefore, "how much more" will Christ's offering of himself as flesh and blood to God purify our consciences of "dead works" of the Law and bring us into the presence of God?

Hebrews, Chapter 9:15-22 Sacrifice and the New Covenant

Through Christ's entry into the Holy of Holies of the heavenly Tabernacle and, therefore, into the presence of God, he becomes the "mediator of a new covenant." The promised eternal heritage with God now comes to those who are called through faith not by works of the first covenant. The promise is fulfilled by Christ's offering that redeems us from the transgressions against the first covenant. Using the analogy of a will the author states that a death is necessary in order that a covenant become effective. The terms of a person's will are not in effect until the person dies. In terms of the first and new covenants, a death was also necessary to make them effective. The covenant of Sinai was inaugurated by the pouring of blood of sacrificed calves and goats on the altar and the sprinkling of the blood on the people (Exod. 24.5-8). Adding examples of the use of blood in purifying the Tabernacle and articles within it, he concludes with the generality that shedding of blood is a common element in the purification of all things. More particularly the forgiveness of sins is impossible apart from the shedding of blood.

Hebrews, Chapter 9:23-28 Christ's Sacrifice Takes Away Sin

Again from the lesser to the greater: if the earthly representations (Tabernacle, etc.) of their heavenly and perfect models require purification by animal sacrifices then the heavenly model needs a superior sacrifice. The Christ who "appeared at the end of the age" is that superior sacrifice made once for all time to remove sin and to perfect the conscience of those who respond with faith. The author skips over any mention of an interim period between the earthly appearing of Christ and his return from heaven. His ending is in keeping with the New Testament in general with respect to Christ's second appearing. What seems to be different is a minimizing of Christ's role as the judge of the last days. Judgment is mentioned as an event following death which is similar to John in that it implies a judgment already settled by the time a person dies. Christ's return is not "to deal with sin," but for the single purpose of bringing the final salvation to the faithful who have faithfully waited.

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Note:

Hidden in the sometimes mystifying language of "Hebrews" is what may be the most important theme of the entire discourse: What is the most effective path to access the presence of God? The author seeks an answer through a comparison of the first covenant of the Law and the second or new covenant of faith. One is an external path of works of piety; the other is an internal path of the heart from which faith arises. To accomplish his premise he uses the sacrificial system of the desert Tabernacle and compares it with its superior model in heaven. The former is built with human hands, the latter by the Lord in heaven. Using the act of presenting sacrifices the author compares the acts of the earthly High Priest with Christ, the heavenly High Priest forever. When all is said and done Christ is seen as the superior of the two because his sacrifice is of himself and not an animal's blood. Of course there are other details we have read to elaborate on the comparison. The conclusion reached by the author - and every other New Testament writer, is that the only path of access to God - the heritage of eternally sharing life with God, is through Christ. It is Christ who, as was noted earlier, is the pioneer who has led the way to God. He is the Son and therefore the best suited to know God and the best advocate for God's highest wish for human life in the world.

Here we are in the 21st century, attempting to sort out the thoughts of an ancient mind expressed in ancient categories. What is our Christian goal with respect to God? Some have said and written that our only goal is to prepare ourselves for heaven, that this life is our nursery school in which we learn to "get it right." But there may be a higher road for the serious Christian. If our faith informs us that what we can know of God is best found in Christ, then our growing maturity as Disciples of Christ depends on listening to him through the words of scripture. When we do so we quickly notice there is little of nursery school in what he says of God. Instead we see a persistent call to a radical life in the world, not apart from it. We see a God in Christ who, in the words of Paul Simon is "seeking out the poorer quarters where ragged people go," places where the estranged, marginalized and hungry people go. To use the language of faith, it is God in Christ who walks the paths, collects the lost and offers them his own bed in the Tabernacle not made with hands. The exalted Christ is not the whole image offered to us for it is what Christ did in this fully human life that serves as our model and our call. His life is God's life for all to see and to decide.

September 2, 2014 Hebrews Chapter 8

Hebrews Chapter 8

Originally publishedTuesday October 21, 2008

Hebrews, Chapter 8:1-13 Mediator of a Better Covenant

The author has made an extensive argument in Chapters 5 through 7 for Jesus as the Great High Priest "according to the order of Melchizedek," the one without beginning or end. In Chapter 8 he will move the center of the discussion to Jesus and his heavenly ministry as the High Priest. The opening phrase, "Now the main point...is this," focuses our attention on the important outcome of what was affirmed before: Jesus is the Great High Priest and his priestly ministry in the heavens. Everything before is as a prelude to this presentation.

Unlike Melchizedek, Jesus as High Priest is "located." He is in the heavens, having been exalted to and seated at "the right hand of the throne of the majesty (God)." This placement affirms that his function is in the heavens as one appointed by God to his priestly function. Jesus' high priestly function is as "a minister of the holy things (Holy of Holies) and of the true Tabernacle." In Exodus the Sanctuary and Tabernacle are part of the same structure with the sanctuary being the place where only the High Priest can enter. It was the sanctuary where the Ark of the Covenant was placed, Aaron's rod and a bottle of manna was within the Ark, with the winged Seraphim hovering above the Mercy Seat. The Tabernacle in heaven is the true one. It has been set up by the Lord in heaven. "Lord" as used here probably refers to Jesus. In Jewish tradition the earthly Tabernacle of the wilderness journey was considered to be merely a copy of the perfect one erected in heaven. By stating that it was the Lord who set up the Tabernacle in Heaven the author presupposes the pre-existence of Christ. With a location in the heavens and a function as a priest established we need to know the nature of this priestly ministry.

Typically we think of the priest as one who offers the daily and feast day sacrifices and other offerings on the Temple (Tabernacle) altar. It is the High Priest alone who offers (sprinkles) the blood of the sacrifice behind the veil within the Sanctuary once a year on the Day of Atonement. The author assumes the regular sacrifices apart from the Sanctuary (daily offerings, gifts, etc.) which are made by other Levitical priests are, by relationship, being made as if by the High Priest. But under what authority are they made and what kind of sacrifices can be offered by this new High Priest in the heavenly Sanctuary? In the earthly Tabernacle sacrifices were made according to the detailed instructions of the Law of Moses. They were offered in an imperfect, earthly sanctuary built according to the directions of a faulty Law (covenant). In the heavens, the sanctuary is perfect. We read that the covenant under which sacrifices are offered is a new and "better covenant." This new covenant is based on "better promises, i.e. on faith instead of on the faulty promises of the Law. In fact, it was the failure of this first covenant of Sinai to produce righteousness that led to the need to receive one that did.

The author appeals to scripture, specifically Jer. 31:31-34, as God's promise that a new covenant will be given. This is a well know and often used scripture in early Christianity. It is the basis for Jesus' words of institution at the "last supper," (see Lk. 22:20) in which God establishes a new covenant rooted in faith instead of the former covenant rooted in the Law. Reading the Jeremiah text as a Christian we can understand the author's reasoning. The entire Christian understanding of Christ as the replacement of the Law and traditions of Judaism is rooted in this text. As understood by the earliest Christians, the days of which Jeremiah spoke had already begun to be realized in Jesus' appearing and were fulfilled with his resurrection/exaltation. It is this new covenant that the new High Priest "forever" will offer in the heavenly sanctuary. It has been made not only once on the cross, but now "as a priest forever" he will offer it in the heavenly sanctuary on behalf of human kind.