Hebrews 12:28 Therefore let us be grateful for receiving a kingdom that cannot be shaken, and thus let us offer to God acceptable worship, with reverence and awe, 29 for our God is a consuming fire.
28 Διὸ βασιλείαν ἀσάλευτον παραλαμβάνοντες ἔχωμεν χάριν, δι᾽ ἧς λατρεύωμεν εὐαρέστως τῷ θεῷ μετὰ εὐλαβείας καὶ δέους· 29 καὶ γὰρ ὁ θεὸς ἡμῶν πῦρ καταναλίσκον.
This concludes an incredible chapter. The author of Hebrews contrasts the experience that the Jews had on Sinai with our experience in Christ. Sinai was so holy that anyone or anything that touched it had to be stoned. Yet we can now come to Christ. We have access to the living God.
Do you realize how incredible this is? Are you moved in awesome wonder at this truth? The God of the universe who made everything has given us access to Him through the shed blood of Christ. This is the God who is sovereign. All of nature bends to His will. Have you ever experienced a hurricane? It only goes where it does because of His will. Ever been in an earthquake? Those do not happen apart from His will. I'm not going into the theology of the effects of natural disasters, but the point is that if you've ever experienced the awesome power of a hurricane or earthquake you have just a tiny sense of how powerful God is.
This is the same God that gives us access to Him through the shed blood of Christ. And yet we waste our time with trifles like video games, sports, sex, and the pursuit of money (just thinking of my life). There can certainly be a godliness in recreation time and in fact God mandates it. However, where are our idols? Why bother with any of that other junk?
This passage in particular speaks to how we should approach God. Yes, we have access, but it is not a flippant thing to approach God. He is a πῦρ καταναλίσκον. The word καταναλίσκον is a present active participle. I don't think that we are to literally think of God as a ball of fire like in "The Ten Commandments," but there is a metaphor for how God operates. Have you ever watched how a fire consumes fuel? It is unceasing as long as it has fuel. It just keeps on consuming.
As we approach God we need to be prepared to be like fuel on the fire. He takes over. He is a present reality that overwhelms us. That is who God is, yet I fear that too many American evangelicals try to keep God at arm's length. I don't think it works that way. If you are worshiping you will be consumed.
I feel like I could keep writing and thinking about this all morning, but I have to get moving. What are your thoughts on this?
Showing posts with label hebrews. Show all posts
Showing posts with label hebrews. Show all posts
Saturday, September 11, 2010
Thursday, September 09, 2010
The Hall of Faith
Hebrews 11:39 And all these, though commended through their faith, did not receive what was promised, 40 since God had provided something better for us, that apart from us they should not be made perfect.
39 Καὶ οὗτοι πάντες μαρτυρηθέντες διὰ τῆς πίστεως οὐκ ἐκομίσαντο τὴν ἐπαγγελίαν, 40 τοῦ θεοῦ περὶ ἡμῶν κρεῖττόν τι προβλεψαμένου, ἵνα μὴ χωρὶς ἡμῶν τελειωθῶσιν.
This ends Hebrews 11, which is sometimes called the "Hall of Faith," kind of like Cooperstown, NY houses the Baseball Hall of Fame. Here we read about the great saints of the Old Testament who were faithful. You don't have to read much of Genesis to see some striking stories of faith. These folks serve to inspire us. They inspire me because as I look at their whole lives as portrayed in Scripture I see that they struggle with sin like I do. Yet here we see them commended for their faith.
But what I want to focus on is the ἡμῶν κρεῖττόν τι that God provided. What is better for us? Christ. He is better than any of the sacrifices in the Old Testament. He is the perfect sacrifice for sin. He is the perfect man. He is the perfect example for us. It is only by His blood that we can be free.
Keep this in mind as you go about your day. Our natural inclination is toward the Law. We want to curry favor with God through our lives. At least I know that I do. However, Christ already came as the perfect sacrifice for sins. We can find true freedom and hope through Him.
Do you know Him? Have you accepted this precious gift of "something better?"
39 Καὶ οὗτοι πάντες μαρτυρηθέντες διὰ τῆς πίστεως οὐκ ἐκομίσαντο τὴν ἐπαγγελίαν, 40 τοῦ θεοῦ περὶ ἡμῶν κρεῖττόν τι προβλεψαμένου, ἵνα μὴ χωρὶς ἡμῶν τελειωθῶσιν.
This ends Hebrews 11, which is sometimes called the "Hall of Faith," kind of like Cooperstown, NY houses the Baseball Hall of Fame. Here we read about the great saints of the Old Testament who were faithful. You don't have to read much of Genesis to see some striking stories of faith. These folks serve to inspire us. They inspire me because as I look at their whole lives as portrayed in Scripture I see that they struggle with sin like I do. Yet here we see them commended for their faith.
But what I want to focus on is the ἡμῶν κρεῖττόν τι that God provided. What is better for us? Christ. He is better than any of the sacrifices in the Old Testament. He is the perfect sacrifice for sin. He is the perfect man. He is the perfect example for us. It is only by His blood that we can be free.
Keep this in mind as you go about your day. Our natural inclination is toward the Law. We want to curry favor with God through our lives. At least I know that I do. However, Christ already came as the perfect sacrifice for sins. We can find true freedom and hope through Him.
Do you know Him? Have you accepted this precious gift of "something better?"
Wednesday, September 08, 2010
The Living God
Hebrews 10:31 It is a fearful thing to fall into the hands of the living God.
31 φοβερὸν τὸ ἐμπεσεῖν εἰς χεῖρας θεοῦ ζῶντος.
This was a tough chapter for a few reasons. One is that I had a tough time keeping up with the Greek. Another is that there is so much wonderful stuff in here that it was very difficult to pick out a verse to write about. I thought about writing on the verses previous to this as they seem to speak very clearly regarding the lordship of Christ in salvation. However, I think that this one verse is worth focusing on by itself.
The first thing I note is that God is ζῶντος. That is a present active participle. It is in the genitive because it describes the hands into which it is fearful to fall. Whose hands? The hands of the living God. But what does this mean?
It means that God is real. He is alive. He is a present reality. Most folks live as if this were not the case. Most of us (and even we Christians from time to time) act as if God is not real and that He is not ultimately going to judge. We choose sin over obedience which is implicitly saying that we don't believe God will truly satisfy and that He will meet our deepest needs. We turn to functional saviors rather than the living God.
But at an even deeper level, this verse should spur us to evangelism. There are a lot of folks out there who are going to fall into the hands of the living God. Hands are a metaphor for power. In short, this verse tells us that there are a lot of people who are going to have to deal with the judgment of the living God. This is not the living God of Oprah or even Joel Osteen. This is the true God, and we are to fear Him.
Do you have a reverent awe of the living God? Do you live as if He is real or do you pretend that He is not there? The weight with which we read this verse changes quite a bit.
31 φοβερὸν τὸ ἐμπεσεῖν εἰς χεῖρας θεοῦ ζῶντος.
This was a tough chapter for a few reasons. One is that I had a tough time keeping up with the Greek. Another is that there is so much wonderful stuff in here that it was very difficult to pick out a verse to write about. I thought about writing on the verses previous to this as they seem to speak very clearly regarding the lordship of Christ in salvation. However, I think that this one verse is worth focusing on by itself.
The first thing I note is that God is ζῶντος. That is a present active participle. It is in the genitive because it describes the hands into which it is fearful to fall. Whose hands? The hands of the living God. But what does this mean?
It means that God is real. He is alive. He is a present reality. Most folks live as if this were not the case. Most of us (and even we Christians from time to time) act as if God is not real and that He is not ultimately going to judge. We choose sin over obedience which is implicitly saying that we don't believe God will truly satisfy and that He will meet our deepest needs. We turn to functional saviors rather than the living God.
But at an even deeper level, this verse should spur us to evangelism. There are a lot of folks out there who are going to fall into the hands of the living God. Hands are a metaphor for power. In short, this verse tells us that there are a lot of people who are going to have to deal with the judgment of the living God. This is not the living God of Oprah or even Joel Osteen. This is the true God, and we are to fear Him.
Do you have a reverent awe of the living God? Do you live as if He is real or do you pretend that He is not there? The weight with which we read this verse changes quite a bit.
Monday, September 06, 2010
The Most Holy Place
Hebrews 9:11 But when Christ appeared as a high priest of the good things that have come, then through the greater and more perfect tent (not made with hands, that is, not of this creation) 12 he entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption.
11 Χριστὸς δὲ παραγενόμενος ἀρχιερεὺς τῶν γενομένων ἀγαθῶν διὰ τῆς μείζονος καὶ τελειοτέρας σκηνῆς οὐ χειροποιήτου, τοῦτ᾽ ἔστιν οὐ ταύτης τῆς κτίσεως, 12 οὐδὲ δι᾽ αἵματος τράγων καὶ μόσχων διὰ δὲ τοῦ ἰδίου αἵματος εἰσῆλθεν ἐφάπαξ εἰς τὰ ἅγια αἰωνίαν λύτρωσιν εὑράμενος.
This is one of those passages that it is difficult to wrap our Gentile minds around. This chapter contrasts the old sacrificial system with Jesus' perfect sacrifice for sins. The Jews spent centuries with the ritual of a day of atonement where the high priest gave a sacrifice for his own sins and the sins of the people. Then he could enter the Most Holy Place where they kept the Ark of the Covenant. This was also the same day when the scapegoat was sent out into the wilderness for the shame of the people.
But when Jesus died on the cross the curtain in the temple was torn in two, from the top to the bottom. God gave a clear sign to the people that everything had changed. Now it was no longer to keep up the sacrificial system. Through Christ's shed blood we have access to the Most Holy Place. We can meet with God.
Lately I have been moved by how little I consider this privilege. It's amazing how as people we tend to ignore really great gifts for a while. I take time to periodically thank God for the fact that I live in a country where I can live pretty much however I want, that my family and I enjoy good health, that I have a good job, food on the table, etc. But how often do I thank God for God? Not nearly often enough. This struck me yesterday morning as I was walking and praying. Then again, I've been chatting with a friend who claims to be an atheist, so contrasting our worlds brought this to mind.
If you are in Christ this passage is an incredible promise of blessing. Not in the sense of cars with rims falling from the sky, but in the sense that we get to come near to God. Think on that for a while.
11 Χριστὸς δὲ παραγενόμενος ἀρχιερεὺς τῶν γενομένων ἀγαθῶν διὰ τῆς μείζονος καὶ τελειοτέρας σκηνῆς οὐ χειροποιήτου, τοῦτ᾽ ἔστιν οὐ ταύτης τῆς κτίσεως, 12 οὐδὲ δι᾽ αἵματος τράγων καὶ μόσχων διὰ δὲ τοῦ ἰδίου αἵματος εἰσῆλθεν ἐφάπαξ εἰς τὰ ἅγια αἰωνίαν λύτρωσιν εὑράμενος.
This is one of those passages that it is difficult to wrap our Gentile minds around. This chapter contrasts the old sacrificial system with Jesus' perfect sacrifice for sins. The Jews spent centuries with the ritual of a day of atonement where the high priest gave a sacrifice for his own sins and the sins of the people. Then he could enter the Most Holy Place where they kept the Ark of the Covenant. This was also the same day when the scapegoat was sent out into the wilderness for the shame of the people.
But when Jesus died on the cross the curtain in the temple was torn in two, from the top to the bottom. God gave a clear sign to the people that everything had changed. Now it was no longer to keep up the sacrificial system. Through Christ's shed blood we have access to the Most Holy Place. We can meet with God.
Lately I have been moved by how little I consider this privilege. It's amazing how as people we tend to ignore really great gifts for a while. I take time to periodically thank God for the fact that I live in a country where I can live pretty much however I want, that my family and I enjoy good health, that I have a good job, food on the table, etc. But how often do I thank God for God? Not nearly often enough. This struck me yesterday morning as I was walking and praying. Then again, I've been chatting with a friend who claims to be an atheist, so contrasting our worlds brought this to mind.
If you are in Christ this passage is an incredible promise of blessing. Not in the sense of cars with rims falling from the sky, but in the sense that we get to come near to God. Think on that for a while.
Sunday, September 05, 2010
The New Covenant
Hebrews 8:6 But as it is, Christ has obtained a ministry that is as much more excellent than the old as the covenant he mediates is better, since it is enacted on better promises. 7 For if that first covenant had been faultless, there would have been no occasion to look for a second.
6 νυν[ὶ] δὲ διαφορωτέρας τέτυχεν λειτουργίας, ὅσῳ καὶ κρείττονός ἐστιν διαθήκης μεσίτης, ἥτις ἐπὶ κρείττοσιν ἐπαγγελίαις νενομοθέτηται. 7 Εἰ γὰρ ἡ πρώτη ἐκείνη ἦν ἄμεμπτος, οὐκ ἂν δευτέρας ἐζητεῖτο τόπος.
As we go back to the Old Testament we see the old covenant that God had with His people. He made it through Moses and it was a tough one to keep from the people's side. They had to go through all kinds of machinations to atone for their guilt and their shame. It was an extremely bloody system, but one consistent thread in Scripture is that there must be blood as a payment for sin.
The good news is that Christ came to usher in a new covenant with His blood. The author of Hebrews uses a first-class conditional statement in verse 7 with the construct of Εἰ γὰρ ἡ πρώτη ἐκείνη ἦν. This is the use of ει followed by the indicative mood. What this means is that for the sake of argument, we need to assume that what he states is true. It has to get unsorted a bit because the word ἄμεμπτος has a negative sense to it and then the second half of the condition starts with οὐκ, which is also an indicator of a first-class condition.
The point is that the first covenant was not faultless. Jesus had to come to provide a better covenant and He did that. If you know Jesus this should fill you with tremendous hope and gratitude. We do not have to go through sacrificing bulls and goats for our sin. Jesus already paid it all with His blood. We have a peace and security that could never be obtained by the Jew who followed the old covenant.
Let's fix our eyes on the new covenant in Jesus' blood. There we find peace.
6 νυν[ὶ] δὲ διαφορωτέρας τέτυχεν λειτουργίας, ὅσῳ καὶ κρείττονός ἐστιν διαθήκης μεσίτης, ἥτις ἐπὶ κρείττοσιν ἐπαγγελίαις νενομοθέτηται. 7 Εἰ γὰρ ἡ πρώτη ἐκείνη ἦν ἄμεμπτος, οὐκ ἂν δευτέρας ἐζητεῖτο τόπος.
As we go back to the Old Testament we see the old covenant that God had with His people. He made it through Moses and it was a tough one to keep from the people's side. They had to go through all kinds of machinations to atone for their guilt and their shame. It was an extremely bloody system, but one consistent thread in Scripture is that there must be blood as a payment for sin.
The good news is that Christ came to usher in a new covenant with His blood. The author of Hebrews uses a first-class conditional statement in verse 7 with the construct of Εἰ γὰρ ἡ πρώτη ἐκείνη ἦν. This is the use of ει followed by the indicative mood. What this means is that for the sake of argument, we need to assume that what he states is true. It has to get unsorted a bit because the word ἄμεμπτος has a negative sense to it and then the second half of the condition starts with οὐκ, which is also an indicator of a first-class condition.
The point is that the first covenant was not faultless. Jesus had to come to provide a better covenant and He did that. If you know Jesus this should fill you with tremendous hope and gratitude. We do not have to go through sacrificing bulls and goats for our sin. Jesus already paid it all with His blood. We have a peace and security that could never be obtained by the Jew who followed the old covenant.
Let's fix our eyes on the new covenant in Jesus' blood. There we find peace.
Saturday, September 04, 2010
Losing It?
Hebrews 6:4 For it is impossible, in the case of those who have once been enlightened, who have tasted the heavenly gift, and have shared in the Holy Spirit, 5 and have tasted the goodness of the word of God and the powers of the age to come, 6 and then have fallen away, to restore them again to repentance, since they are crucifying once again the Son of God to their own harm and holding him up to contempt.
4 Ἀδύνατον γὰρ τοὺς ἅπαξ φωτισθέντας, γευσαμένους τε τῆς δωρεᾶς τῆς ἐπουρανίου καὶ μετόχους γενηθέντας πνεύματος ἁγίου 5 καὶ καλὸν γευσαμένους θεοῦ ῥῆμα δυνάμεις τε μέλλοντος αἰῶνος 6 καὶ παραπεσόντας, πάλιν ἀνακαινίζειν εἰς μετάνοιαν, ἀνασταυροῦντας ἑαυτοῖς τὸν υἱὸν τοῦ θεοῦ καὶ παραδειγματίζοντας.
I understand that this is one of the favorite anti-Calvinistic proof-texts. It seems to clearly show that someone can lose their salvation. They choose to accept Christ, fall away, and then it is impossible for them to come back to repentance. Or so it seems to say, right?
Of course, we want to let Scripture interpret Scripture and we particularly want to let the clear passages interpret those that are maybe a little less clear. I'd put this one in the latter category. It certainly stands in tension with a promise like Ephesians 1:13-14 where we see that we have been sealed by the Holy Spirit. It also seems to stand in contrast with 1 John 1:9 which tells us about how God forgives us when we confess our sins (see also James 5:16). Since we know that Scripture cannot contradict itself there must be another explanation for this passage.
Calvin has some wonderful thoughts on this passage:
So what does this mean? I take this passage as a good defense of the idea of what is known as "Lordship Salvation," which is to say that the truly converted will demonstrate a changed lifestyle. It is possible to have a taste of the heavenly things without being truly converted. Our churches in America are full of such people. But the truly converted will have changed lives. They will still fall, as Calvin points out in the first paragraph. But there will not be a total apostasy.
This is a difficult passage, to be sure. My point is simply that it is not a slam dunk against the idea of the preservation of the saints. It is hard to imagine how God would use something as difficult as this passage to contradict the many passages that talk about how God will save those who are His. Personally, I do not worry about committing the sin described here, though of course it is possible that I am just living a lie. I don't think so though.
What do you do with this passage? I can tell you one thing you must do -- read it in context of the rest of the chapter! It seems clear to me that this is not a warning to all of the believers in the congregation to whom this is addressed. It also looks like it refers to those who have participated in covenant community and yet are not truly converted. That's my take anyway.
Note: I've been really busy in the morning the past two days. I apologize for the lack of updates, but hope to get us back on track tomorrow with Hebrews 8
4 Ἀδύνατον γὰρ τοὺς ἅπαξ φωτισθέντας, γευσαμένους τε τῆς δωρεᾶς τῆς ἐπουρανίου καὶ μετόχους γενηθέντας πνεύματος ἁγίου 5 καὶ καλὸν γευσαμένους θεοῦ ῥῆμα δυνάμεις τε μέλλοντος αἰῶνος 6 καὶ παραπεσόντας, πάλιν ἀνακαινίζειν εἰς μετάνοιαν, ἀνασταυροῦντας ἑαυτοῖς τὸν υἱὸν τοῦ θεοῦ καὶ παραδειγματίζοντας.
I understand that this is one of the favorite anti-Calvinistic proof-texts. It seems to clearly show that someone can lose their salvation. They choose to accept Christ, fall away, and then it is impossible for them to come back to repentance. Or so it seems to say, right?
Of course, we want to let Scripture interpret Scripture and we particularly want to let the clear passages interpret those that are maybe a little less clear. I'd put this one in the latter category. It certainly stands in tension with a promise like Ephesians 1:13-14 where we see that we have been sealed by the Holy Spirit. It also seems to stand in contrast with 1 John 1:9 which tells us about how God forgives us when we confess our sins (see also James 5:16). Since we know that Scripture cannot contradict itself there must be another explanation for this passage.
Calvin has some wonderful thoughts on this passage:
The knot of the question is in the word, fall away. Whosoever then understands its meaning, can easily extricate himself from every difficulty. But it must be noticed, that there is a twofold falling away, one particular, and the other general. He who has in anything, or in any ways offended, has fallen away from his state as a Christian; therefore all sins are so many fallings. But the Apostle speaks not here of theft, or perjury, or murder, or drunkenness, or adultery; but he refers to a total defection or falling away from the Gospel, when a sinner offends not God in some one thing, but entirely renounces his grace.
And that this may be better understood, let us suppose a contrast between the gifts of God, which he has mentioned, and this falling away. For he falls away who forsakes the word of God, who extinguishes its light, who deprives himself of the taste of the heavens or gift, who relinquishes the participation of the Spirit. Now this is wholly to renounce God. We now see whom he excluded from the hope of pardon, even the apostates who alienated themselves from the Gospel of Christ, which they had previously embraced, and from the grace of God; and this happens to no one but to him who sins against the Holy Spirit. For he who violates the second table of the Law, or transgresses the first through ignorance, is not guilty of this defection; nor does God surely deprive any of his grace in such a way as to leave them none remaining except the reprobate.
If any one asks why the Apostle makes mention here of such apostasy while he is addressing believers, who were far off from a perfidy so heinous; to this I answer, that the danger was pointed out by him in time, that they might be on their guard. And this ought to be observed; for when we turn aside from the right way, we not only excuse to others our vices, but we also impose on ourselves. Satan stealthily creeps on us, and by degrees allures us by clandestine arts, so that when we go astray we know not that we are going astray. Thus gradually we slide, until at length we rush headlong into ruin. We may observe this daily in many. Therefore the Apostle does not without reason forewarn all the disciples of Christ to beware in time; for a continued torpor commonly ends in lethargy, which is followed by alienation of mind.
So what does this mean? I take this passage as a good defense of the idea of what is known as "Lordship Salvation," which is to say that the truly converted will demonstrate a changed lifestyle. It is possible to have a taste of the heavenly things without being truly converted. Our churches in America are full of such people. But the truly converted will have changed lives. They will still fall, as Calvin points out in the first paragraph. But there will not be a total apostasy.
This is a difficult passage, to be sure. My point is simply that it is not a slam dunk against the idea of the preservation of the saints. It is hard to imagine how God would use something as difficult as this passage to contradict the many passages that talk about how God will save those who are His. Personally, I do not worry about committing the sin described here, though of course it is possible that I am just living a lie. I don't think so though.
What do you do with this passage? I can tell you one thing you must do -- read it in context of the rest of the chapter! It seems clear to me that this is not a warning to all of the believers in the congregation to whom this is addressed. It also looks like it refers to those who have participated in covenant community and yet are not truly converted. That's my take anyway.
Note: I've been really busy in the morning the past two days. I apologize for the lack of updates, but hope to get us back on track tomorrow with Hebrews 8
Thursday, September 02, 2010
The Humanity of Christ
Hebrews 5:8 Although he was a son, he learned obedience through what he suffered. 9 And being made perfect, he became the source of eternal salvation to all who obey him, 10 being designated by God a high priest after the order of Melchizedek.
8 καίπερ ὢν υἱός, ἔμαθεν ἀφ᾽ ὧν ἔπαθεν τὴν ὑπακοήν, 9 καὶ τελειωθεὶς ἐγένετο πᾶσιν τοῖς ὑπακούουσιν αὐτῷ αἴτιος σωτηρίας αἰωνίου, 10 προσαγορευθεὶς ὑπὸ τοῦ θεοῦ ἀρχιερεὺς κατὰ τὴν τάξιν Μελχισέδεκ.
This is an interesting passage to wrap the old noodle around, isn't it? Here is looks like Jesus had a time when He was not obedient, but had to learn it throughout the course of His life. Did He start out imperfect and then become perfect over time?
The grammar doesn't necessarily help us here. The word τελειωθεὶς is an aorist passive particple. Being in the aorist means that it is simply undefined. It could mean that His life was a time of sanctification in which He was slowly perfected until the cross. All we know from this snapshot is that He was made perfect. What's interesting is that ἐγένετο is also in the aorist. It means that from the perspective of the author of Hebews there was a time when Jesus was made perfect.
But when? This doesn't tell us for sure either way, but I would maintain that Jesus became perfect when He was born. In other words, when the man Jesus was conceived He was conceived as a perfect man. This makes this passage consistent with the rest of Christology that we get from clearer passages of Scripture. This shows us that we cannot rely too heavily on rules of Greek grammar to tell us everything. Sometimes it is just ambiguous. Other times it is crystal-clear.
One thing the book of Hebrews does is that it shows me that Jesus is someone who can relate to me at some level. He experienced humanity and knows what it was like. This is something that is a great comfort to me as I continually try to learn more obedience.
8 καίπερ ὢν υἱός, ἔμαθεν ἀφ᾽ ὧν ἔπαθεν τὴν ὑπακοήν, 9 καὶ τελειωθεὶς ἐγένετο πᾶσιν τοῖς ὑπακούουσιν αὐτῷ αἴτιος σωτηρίας αἰωνίου, 10 προσαγορευθεὶς ὑπὸ τοῦ θεοῦ ἀρχιερεὺς κατὰ τὴν τάξιν Μελχισέδεκ.
This is an interesting passage to wrap the old noodle around, isn't it? Here is looks like Jesus had a time when He was not obedient, but had to learn it throughout the course of His life. Did He start out imperfect and then become perfect over time?
The grammar doesn't necessarily help us here. The word τελειωθεὶς is an aorist passive particple. Being in the aorist means that it is simply undefined. It could mean that His life was a time of sanctification in which He was slowly perfected until the cross. All we know from this snapshot is that He was made perfect. What's interesting is that ἐγένετο is also in the aorist. It means that from the perspective of the author of Hebews there was a time when Jesus was made perfect.
But when? This doesn't tell us for sure either way, but I would maintain that Jesus became perfect when He was born. In other words, when the man Jesus was conceived He was conceived as a perfect man. This makes this passage consistent with the rest of Christology that we get from clearer passages of Scripture. This shows us that we cannot rely too heavily on rules of Greek grammar to tell us everything. Sometimes it is just ambiguous. Other times it is crystal-clear.
One thing the book of Hebrews does is that it shows me that Jesus is someone who can relate to me at some level. He experienced humanity and knows what it was like. This is something that is a great comfort to me as I continually try to learn more obedience.
Tuesday, August 31, 2010
Help a Brother Out
Hebrews 3:13 But exhort one another every day, as long as it is called "today," that none of you may be hardened by the deceitfulness of sin.
13 ἀλλὰ παρακαλεῖτε ἑαυτοὺς καθ᾽ ἑκάστην ἡμέραν, ἄχρις οὗ τὸ σήμερον καλεῖται, ἵνα μὴ σκληρυνθῇ τις ἐξ ὑμῶν ἀπάτῃ τῆς ἁμαρτίας-
This is one of the great "one another" passages of Scripture, in my opinion. It's also one that I feel like I need some of the most work on. It is so easy to operate as something of a "Lone Ranger" Christian, particularly in 21st century America. Why do I need to talk to anyone anyway? I have Facebook and Twitter. I interact at some blogs. I have my classmates in seminary.
This verse tells me why. We need to be careful about ἀπάτῃ τῆς ἁμαρτίας. We need exhortations from our fellow Christians because we develop blind spots in our lives through the deception of sin. I'm sure that I have plenty. For example, when a friend calls me out for my lack of zeal about evangelism it strikes a nerve because of the deceitfulness of the sin of omission in not evangelizing more. That's just one example.
I also know how encouraging it is to be with a brother and talk about the Lord. Fellowship with a brother in Christ clearly has value that we cannot necessarily quantify. I think that this verse gives us warrant for this. In fact, it goes beyond warrant to command.
What have you done to exhort someone today? And what do you do to receive exhortations?
13 ἀλλὰ παρακαλεῖτε ἑαυτοὺς καθ᾽ ἑκάστην ἡμέραν, ἄχρις οὗ τὸ σήμερον καλεῖται, ἵνα μὴ σκληρυνθῇ τις ἐξ ὑμῶν ἀπάτῃ τῆς ἁμαρτίας-
This is one of the great "one another" passages of Scripture, in my opinion. It's also one that I feel like I need some of the most work on. It is so easy to operate as something of a "Lone Ranger" Christian, particularly in 21st century America. Why do I need to talk to anyone anyway? I have Facebook and Twitter. I interact at some blogs. I have my classmates in seminary.
This verse tells me why. We need to be careful about ἀπάτῃ τῆς ἁμαρτίας. We need exhortations from our fellow Christians because we develop blind spots in our lives through the deception of sin. I'm sure that I have plenty. For example, when a friend calls me out for my lack of zeal about evangelism it strikes a nerve because of the deceitfulness of the sin of omission in not evangelizing more. That's just one example.
I also know how encouraging it is to be with a brother and talk about the Lord. Fellowship with a brother in Christ clearly has value that we cannot necessarily quantify. I think that this verse gives us warrant for this. In fact, it goes beyond warrant to command.
What have you done to exhort someone today? And what do you do to receive exhortations?
Monday, August 30, 2010
Who He Helps
Hebrews 2:16 For surely it is not angels that he helps, but he helps the offspring of Abraham.
16 οὐ γὰρ δήπου ἀγγέλων ἐπιλαμβάνεται ἀλλὰ σπέρματος Ἀβραὰμ ἐπιλαμβάνεται.
Given a discussion I have had recently on Facebook, this verse really leaps out at me. Here we see that Jesus helps the σπέρματος Ἀβραὰμ. The word σπέρματος is a genitive singular and it means "seed." This would be very confusing except that this word can also be used in the singular to refer to a collective plural. It's sort of like how a farmer would buy a bag of seed today. You could say "seeds," but you don't have to in English and you don't in Greek either.
Why is this significant? We know from the Old Testament that the "seed" of Abraham has two meanings. One refers to Christ Himself as Paul explains in Galatians 3:16. However, one does not have to read much in the Old Testament to see how Israel is described as the seed of Abraham as well. As my Old Testament professor pointed out over and over again, the three megathemes of the Old Testament are land, seed, and blessing.
Here we see that Christ helps the seed of Abraham. Just taking this text at face-value, I don't see what else it could mean other than the author of Hebrews is identifying the church with the seed of Abraham. It is possible that since this is written to a Jewish audience he is telling them that Christ helps the seed of Abraham, but that is just a subset of all the people who He helps. I find that logically possible, but highly improbable.
To be fair I consulted my MacArthur Bible Commentary on this verse and, sure enough, that is the argument that he uses. He writes that since the readers were Hebrews they would identify themselves with this description. True, but it seems like that ignores the flow of the chapter. We just had references to the "children God has given me," for example. Read it for yourself and I think you'll see that the scope of the chapter refers to all of God's children in Christ. I don't think it makes contextual sense to take this verse and limit it to those who are actually genetically linked to Abraham.
What do we do with this? As a friend of mine says, Israel is the key to the Bible. How we read the Bible depends on what we do with Israel. If we take Israel to refer to the literal people who are genetically linked to Abraham then we read the Bible and particularly the Old Testament one way. But if we understand the church to be the fulfillment of Israel then we read it another way. A verse like this has me leaning in the latter category. But frankly that gives me a lot of hope because that lets me read the Old Testament in a way that it actually has meaning to me rather than to a group of people that I will never truly be a part of, despite being grafted in.
Of course, I still have not studied any of this in a structured way so I am open to criticism and correction. Please comment if you have thoughts on this matter. Did I completely miss the point of this verse?
Note: This is the 1000th post for this blog. I love round numbers like that. I want to thank those of you who read this regularly. I really write it for my own benefit as it serves as a way for me to get deeper into something I've read each day. But if you've enjoyed it or been edified I'd love to know in the comments.
16 οὐ γὰρ δήπου ἀγγέλων ἐπιλαμβάνεται ἀλλὰ σπέρματος Ἀβραὰμ ἐπιλαμβάνεται.
Given a discussion I have had recently on Facebook, this verse really leaps out at me. Here we see that Jesus helps the σπέρματος Ἀβραὰμ. The word σπέρματος is a genitive singular and it means "seed." This would be very confusing except that this word can also be used in the singular to refer to a collective plural. It's sort of like how a farmer would buy a bag of seed today. You could say "seeds," but you don't have to in English and you don't in Greek either.
Why is this significant? We know from the Old Testament that the "seed" of Abraham has two meanings. One refers to Christ Himself as Paul explains in Galatians 3:16. However, one does not have to read much in the Old Testament to see how Israel is described as the seed of Abraham as well. As my Old Testament professor pointed out over and over again, the three megathemes of the Old Testament are land, seed, and blessing.
Here we see that Christ helps the seed of Abraham. Just taking this text at face-value, I don't see what else it could mean other than the author of Hebrews is identifying the church with the seed of Abraham. It is possible that since this is written to a Jewish audience he is telling them that Christ helps the seed of Abraham, but that is just a subset of all the people who He helps. I find that logically possible, but highly improbable.
To be fair I consulted my MacArthur Bible Commentary on this verse and, sure enough, that is the argument that he uses. He writes that since the readers were Hebrews they would identify themselves with this description. True, but it seems like that ignores the flow of the chapter. We just had references to the "children God has given me," for example. Read it for yourself and I think you'll see that the scope of the chapter refers to all of God's children in Christ. I don't think it makes contextual sense to take this verse and limit it to those who are actually genetically linked to Abraham.
What do we do with this? As a friend of mine says, Israel is the key to the Bible. How we read the Bible depends on what we do with Israel. If we take Israel to refer to the literal people who are genetically linked to Abraham then we read the Bible and particularly the Old Testament one way. But if we understand the church to be the fulfillment of Israel then we read it another way. A verse like this has me leaning in the latter category. But frankly that gives me a lot of hope because that lets me read the Old Testament in a way that it actually has meaning to me rather than to a group of people that I will never truly be a part of, despite being grafted in.
Of course, I still have not studied any of this in a structured way so I am open to criticism and correction. Please comment if you have thoughts on this matter. Did I completely miss the point of this verse?
Note: This is the 1000th post for this blog. I love round numbers like that. I want to thank those of you who read this regularly. I really write it for my own benefit as it serves as a way for me to get deeper into something I've read each day. But if you've enjoyed it or been edified I'd love to know in the comments.
Sunday, August 29, 2010
Better than the Prophets
Hebrews 1:1 Long ago, at many times and in many ways, God spoke to our fathers by the prophets, 2 but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world.
1 Πολυμερῶς καὶ πολυτρόπως πάλαι ὁ θεὸς λαλήσας τοῖς πατράσιν ἐν τοῖς προφήταις 2 ἐπ᾽ ἐσχάτου τῶν ἡμερῶν τούτων ἐλάλησεν ἡμῖν ἐν υἱῷ, ὃν ἔθηκεν κληρονόμον πάντων, δι᾽ οὗ καὶ ἐποίησεν τοὺς αἰῶνας·
I admit that the book of Hebrews has always intimidated me. I've never been quite sure what to do with it as I've tried to jam it into a theological system. I've decided that this time through I'm just going to take it as face-value as much as I can.
Even if you don't know much about the book of Hebrews you've probably at least heard the "at many times and in many ways" line. What did God do? He λαλήσας τοῖς πατράσιν ἐν τοῖς προφήταις. More literally it is that He "spoke to the fathers by the prophets." But since this is a book addressed to Jews and presumably written by a Jew, it is fine for the author to use "our" here. Whether or not that is appropriate for a Gentile to read it that way is another discussion.
I notice that there is no adversative in verse 2, but that is added by the translators. The phrase ἐπ᾽ ἐσχάτου τῶν ἡμερῶν τούτων is most literally understood as "on these last days" or something similar. We need a conjunction here to make it work as good English. Incidentally, the HCSB, KJV, NASB, and NET do not add the conjunction, but the ESV and NIV do. This is one of those places where the ESV goes a bit beyond the literal.
I think it is valid to add the conjunction here because it would seem that there is a contrast between God speaking through the prophets and now speaking through the Son. You may note that the word "his" does not exist in the Greek, but that it is consistent with the phrase ἐν υἱῷ.
Why am I going into all this detail? I think it is important that we handle the text faithfully, which is one of the goals of this blog. And, frankly, because I have a little bit more time this morning than usual :)
What do we get from this? What I see is that the prophets had their place. God spoke to the Jews through the prophets. As we see one fulfilled prophecy after another we can take great assurance in God's faithfulness and His sovereignty to accomplish His will. But in the times of the author of Hebrews (I suspect Paul, but we can't be sure), God spoke to His people through His Son.
This means that the Son is better than the prophets. It means that He fulfilled what was predicted of Him. The Jews missed it as they were waiting for a king like David who would throw off the shackles of Rome. They didn't realize that Jesus was the better David who would ultimately come to set the captives truly free, rather than simply politically free.
There is much debate about whether the NT should interpret the OT. When I read this I see no question. We'll get into this more when we get to 1 Peter 1. The point for now is that God has spoken to us through His Son. Let's listen to what the Son and His apostles have to say. That is not to say that we throw out the OT. Far from it. But let us realize that Jesus came as the fulfillment of the law. I am finding that it really makes things much clearer as I read my Bible.
1 Πολυμερῶς καὶ πολυτρόπως πάλαι ὁ θεὸς λαλήσας τοῖς πατράσιν ἐν τοῖς προφήταις 2 ἐπ᾽ ἐσχάτου τῶν ἡμερῶν τούτων ἐλάλησεν ἡμῖν ἐν υἱῷ, ὃν ἔθηκεν κληρονόμον πάντων, δι᾽ οὗ καὶ ἐποίησεν τοὺς αἰῶνας·
I admit that the book of Hebrews has always intimidated me. I've never been quite sure what to do with it as I've tried to jam it into a theological system. I've decided that this time through I'm just going to take it as face-value as much as I can.
Even if you don't know much about the book of Hebrews you've probably at least heard the "at many times and in many ways" line. What did God do? He λαλήσας τοῖς πατράσιν ἐν τοῖς προφήταις. More literally it is that He "spoke to the fathers by the prophets." But since this is a book addressed to Jews and presumably written by a Jew, it is fine for the author to use "our" here. Whether or not that is appropriate for a Gentile to read it that way is another discussion.
I notice that there is no adversative in verse 2, but that is added by the translators. The phrase ἐπ᾽ ἐσχάτου τῶν ἡμερῶν τούτων is most literally understood as "on these last days" or something similar. We need a conjunction here to make it work as good English. Incidentally, the HCSB, KJV, NASB, and NET do not add the conjunction, but the ESV and NIV do. This is one of those places where the ESV goes a bit beyond the literal.
I think it is valid to add the conjunction here because it would seem that there is a contrast between God speaking through the prophets and now speaking through the Son. You may note that the word "his" does not exist in the Greek, but that it is consistent with the phrase ἐν υἱῷ.
Why am I going into all this detail? I think it is important that we handle the text faithfully, which is one of the goals of this blog. And, frankly, because I have a little bit more time this morning than usual :)
What do we get from this? What I see is that the prophets had their place. God spoke to the Jews through the prophets. As we see one fulfilled prophecy after another we can take great assurance in God's faithfulness and His sovereignty to accomplish His will. But in the times of the author of Hebrews (I suspect Paul, but we can't be sure), God spoke to His people through His Son.
This means that the Son is better than the prophets. It means that He fulfilled what was predicted of Him. The Jews missed it as they were waiting for a king like David who would throw off the shackles of Rome. They didn't realize that Jesus was the better David who would ultimately come to set the captives truly free, rather than simply politically free.
There is much debate about whether the NT should interpret the OT. When I read this I see no question. We'll get into this more when we get to 1 Peter 1. The point for now is that God has spoken to us through His Son. Let's listen to what the Son and His apostles have to say. That is not to say that we throw out the OT. Far from it. But let us realize that Jesus came as the fulfillment of the law. I am finding that it really makes things much clearer as I read my Bible.
Monday, April 13, 2009
He Doesn't Change
Hebrews 13:8-9
(8) Jesus Christ is the same yesterday and today and forever.
(9) Do not be led away by diverse and strange teachings, for it is good for the heart to be strengthened by grace, not by foods, which have not benefited those devoted to them.
Think on this for a minute. Jesus doesn't change. I think that there is sometimes a tendency to split God up into an Old Testament God and a New Testament God. When we do that we tend to overdo God's wrath on one hand and His mercy on the other. Yet here we see that Jesus doesn't change. We also see that:
James 1:16-17
(16) Do not be deceived, my beloved brothers.
(17) Every good gift and every perfect gift is from above, coming down from the Father of lights with whom there is no variation or shadow due to change.
To me, the implication of this is that we need to rejoice in the mercy that was displayed at the cross because He still gets angry about sin. The God who killed Nadab and Abihu for offering unauthorized fire is the same today. The God who killed Uzzah for touching the ark is still in charge of the universe. That is the God who sent His Son to die on the cross.
So let us not be distracted by any teaching which may distract us from what we know to be true about God. Let us not think that we can think or believe anything. God reveals Himself to us through Scripture. Let's be sure to learn what He has to say, amen?
(8) Jesus Christ is the same yesterday and today and forever.
(9) Do not be led away by diverse and strange teachings, for it is good for the heart to be strengthened by grace, not by foods, which have not benefited those devoted to them.
Think on this for a minute. Jesus doesn't change. I think that there is sometimes a tendency to split God up into an Old Testament God and a New Testament God. When we do that we tend to overdo God's wrath on one hand and His mercy on the other. Yet here we see that Jesus doesn't change. We also see that:
James 1:16-17
(16) Do not be deceived, my beloved brothers.
(17) Every good gift and every perfect gift is from above, coming down from the Father of lights with whom there is no variation or shadow due to change.
To me, the implication of this is that we need to rejoice in the mercy that was displayed at the cross because He still gets angry about sin. The God who killed Nadab and Abihu for offering unauthorized fire is the same today. The God who killed Uzzah for touching the ark is still in charge of the universe. That is the God who sent His Son to die on the cross.
So let us not be distracted by any teaching which may distract us from what we know to be true about God. Let us not think that we can think or believe anything. God reveals Himself to us through Scripture. Let's be sure to learn what He has to say, amen?
Friday, December 12, 2008
No More Offering
Hebrews 10:18
(18) Where there is forgiveness of these, there is no longer any offering for sin.
Do you believe this truth? I mean, do you really believe it? The reason I ask is because I don't think I really do. I keep trying to make offering for my sin. I think that I need to adjust the cosmic balance where God is weighing my good deeds against my bad. I feel like I need to "make up" for the times when I sin.
Can you relate? Do you find yourself unconsciously doing that? It certainly isn't something I do intentionally, but it happens nonetheless.
This verse reminds us of how useless that is. We cannot ever make up for our mistakes. Christ paid it all for our sin. How do we react to that truth?
First, we must avoid licentiousness. Christ did not die so that we could live in wanton sin.
Second, we must still pursue holiness. To be content with our condition is just another form of licentiousness.
Let's reflect on what Christ's sacrifice really means to us. The next time I read Leviticus I plan to do it with Hebrews in mind. Compare that system to Christ's. There really is no comparison, is there?
(18) Where there is forgiveness of these, there is no longer any offering for sin.
Do you believe this truth? I mean, do you really believe it? The reason I ask is because I don't think I really do. I keep trying to make offering for my sin. I think that I need to adjust the cosmic balance where God is weighing my good deeds against my bad. I feel like I need to "make up" for the times when I sin.
Can you relate? Do you find yourself unconsciously doing that? It certainly isn't something I do intentionally, but it happens nonetheless.
This verse reminds us of how useless that is. We cannot ever make up for our mistakes. Christ paid it all for our sin. How do we react to that truth?
First, we must avoid licentiousness. Christ did not die so that we could live in wanton sin.
Second, we must still pursue holiness. To be content with our condition is just another form of licentiousness.
Let's reflect on what Christ's sacrifice really means to us. The next time I read Leviticus I plan to do it with Hebrews in mind. Compare that system to Christ's. There really is no comparison, is there?
Tuesday, December 09, 2008
Hebrews 6
As a Calvinist, this passage always gives me pause:
Hebrews 6:4-8
(4) For it is impossible to restore again to repentance those who have once been enlightened, who have tasted the heavenly gift, and have shared in the Holy Spirit,
(5) and have tasted the goodness of the word of God and the powers of the age to come,
(6) if they then fall away, since they are crucifying once again the Son of God to their own harm and holding him up to contempt.
(7) For land that has drunk the rain that often falls on it, and produces a crop useful to those for whose sake it is cultivated, receives a blessing from God.
(8) But if it bears thorns and thistles, it is worthless and near to being cursed, and its end is to be burned.
What do we do with this? Is it possible to lose our salvation? Is salvation a matter of works? How can we possibly hold up to this?
I would say that a casual reading would suggest that we could lose our salvation. However, I think that it stands in odds with a passage like Ephesians 1:13-14. How can we be sealed by the Holy Spirit and yet live in constant fear of messing up? The rest of the chapter helps to clear this up:
Hebrews 6:17-20
(17) So when God desired to show more convincingly to the heirs of the promise the unchangeable character of his purpose, he guaranteed it with an oath,
(18) so that by two unchangeable things, in which it is impossible for God to lie, we who have fled for refuge might have strong encouragement to hold fast to the hope set before us.
(19) We have this as a sure and steadfast anchor of the soul, a hope that enters into the inner place behind the curtain,
(20) where Jesus has gone as a forerunner on our behalf, having become a high priest forever after the order of Melchizedek.
Jesus is our righteousness! He is the one who has lived perfectly and we do not have to fear judgment for our sins. This does not give us a license for wanton sin, but it does mean that we do not have to worry about whether or not we measure up in the scales of God's justice. We can't possibly measure up, but Christ can. Isn't this is a wonderful promise?
If you are on the treadmill of chasing after God's pleasure through your works I encourage you to look to Christ for our righteousness. Of course, this does show that there is value in our works:
Hebrews 6:10-12
(10) For God is not so unjust as to overlook your work and the love that you showed for his sake in serving the saints, as you still do.
(11) And we desire each one of you to show the same earnestness to have the full assurance of hope until the end,
(12) so that you may not be sluggish, but imitators of those who through faith and patience inherit the promises.
However, our works don't save us.
So what to do with this passage that suggests that we can fall away forever? I would maintain that those who fall away like that were never sealed by the Holy Spirit as described in Ephesians 1:13-14. That seems to be the common Calvinistic interpretation.
What do you think?
Hebrews 6:4-8
(4) For it is impossible to restore again to repentance those who have once been enlightened, who have tasted the heavenly gift, and have shared in the Holy Spirit,
(5) and have tasted the goodness of the word of God and the powers of the age to come,
(6) if they then fall away, since they are crucifying once again the Son of God to their own harm and holding him up to contempt.
(7) For land that has drunk the rain that often falls on it, and produces a crop useful to those for whose sake it is cultivated, receives a blessing from God.
(8) But if it bears thorns and thistles, it is worthless and near to being cursed, and its end is to be burned.
What do we do with this? Is it possible to lose our salvation? Is salvation a matter of works? How can we possibly hold up to this?
I would say that a casual reading would suggest that we could lose our salvation. However, I think that it stands in odds with a passage like Ephesians 1:13-14. How can we be sealed by the Holy Spirit and yet live in constant fear of messing up? The rest of the chapter helps to clear this up:
Hebrews 6:17-20
(17) So when God desired to show more convincingly to the heirs of the promise the unchangeable character of his purpose, he guaranteed it with an oath,
(18) so that by two unchangeable things, in which it is impossible for God to lie, we who have fled for refuge might have strong encouragement to hold fast to the hope set before us.
(19) We have this as a sure and steadfast anchor of the soul, a hope that enters into the inner place behind the curtain,
(20) where Jesus has gone as a forerunner on our behalf, having become a high priest forever after the order of Melchizedek.
Jesus is our righteousness! He is the one who has lived perfectly and we do not have to fear judgment for our sins. This does not give us a license for wanton sin, but it does mean that we do not have to worry about whether or not we measure up in the scales of God's justice. We can't possibly measure up, but Christ can. Isn't this is a wonderful promise?
If you are on the treadmill of chasing after God's pleasure through your works I encourage you to look to Christ for our righteousness. Of course, this does show that there is value in our works:
Hebrews 6:10-12
(10) For God is not so unjust as to overlook your work and the love that you showed for his sake in serving the saints, as you still do.
(11) And we desire each one of you to show the same earnestness to have the full assurance of hope until the end,
(12) so that you may not be sluggish, but imitators of those who through faith and patience inherit the promises.
However, our works don't save us.
So what to do with this passage that suggests that we can fall away forever? I would maintain that those who fall away like that were never sealed by the Holy Spirit as described in Ephesians 1:13-14. That seems to be the common Calvinistic interpretation.
What do you think?
Monday, December 08, 2008
Our Great High Priest
I'm in Hebrews now. I would say that this is the one New Testament book with which I am the least familiar. Every time I read it seems fresh to me. I only read chapters 1-3 today, but I'm already reminded of some amazing truths:
Hebrews 1:3-4
(3) He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power. After making purification for sins, he sat down at the right hand of the Majesty on high,
(4) having become as much superior to angels as the name he has inherited is more excellent than theirs.
As we saw in Colossians, Jesus holds everything together by His power. Wow.
Hebrews 2:2-4
(2) For since the message declared by angels proved to be reliable and every transgression or disobedience received a just retribution,
(3) how shall we escape if we neglect such a great salvation? It was declared at first by the Lord, and it was attested to us by those who heard,
(4) while God also bore witness by signs and wonders and various miracles and by gifts of the Holy Spirit distributed according to his will.
Have you heard the good news of the Gospel? If so, don't ignore it. We have no escape if we neglect this free gift of grace.
Hebrews 2:14-18
(14) Since therefore the children share in flesh and blood, he himself likewise partook of the same things, that through death he might destroy the one who has the power of death, that is, the devil,
(15) and deliver all those who through fear of death were subject to lifelong slavery.
(16) For surely it is not angels that he helps, but he helps the offspring of Abraham.
(17) Therefore he had to be made like his brothers in every respect, so that he might become a merciful and faithful high priest in the service of God, to make propitiation for the sins of the people.
(18) For because he himself has suffered when tempted, he is able to help those who are being tempted.
Jesus understands our pain. There are times when I try to minister to someone and, frankly, I can't understand what they're going through. However, Jesus can understand what it means when we are tempted. He knows our pain and He helps us.
Hebrews 3:7-10
(7) Therefore, as the Holy Spirit says, "Today, if you hear his voice,
(8) do not harden your hearts as in the rebellion, on the day of testing in the wilderness,
(9) where your fathers put me to the test and saw my works
(10) for forty years. Therefore I was provoked with that generation, and said, 'They always go astray in their heart; they have not known my ways.'
This is directed to the Jews, but I think it is something for us Gentiles to think about as well. We didn't get that first chance like they did, but since we have heard the gospel we'd better not ignore it, amen?
Hebrews 3:12-13
(12) Take care, brothers, lest there be in any of you an evil, unbelieving heart, leading you to fall away from the living God.
(13) But exhort one another every day, as long as it is called "today," that none of you may be hardened by the deceitfulness of sin.
I know that I have to deal with unbelief in my heart. I believe that my heart is regenerated so it is not completely unbelieving as it once was, but it is still prone to hardness and wandering. Therefore, I do not want to fall away. How do I protect against that? I enjoy fellowship with other believers for mutual exhortation. That is vital.
I'm really looking forward to what the rest of the week holds as I read through Hebrews again.
Hebrews 1:3-4
(3) He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power. After making purification for sins, he sat down at the right hand of the Majesty on high,
(4) having become as much superior to angels as the name he has inherited is more excellent than theirs.
As we saw in Colossians, Jesus holds everything together by His power. Wow.
Hebrews 2:2-4
(2) For since the message declared by angels proved to be reliable and every transgression or disobedience received a just retribution,
(3) how shall we escape if we neglect such a great salvation? It was declared at first by the Lord, and it was attested to us by those who heard,
(4) while God also bore witness by signs and wonders and various miracles and by gifts of the Holy Spirit distributed according to his will.
Have you heard the good news of the Gospel? If so, don't ignore it. We have no escape if we neglect this free gift of grace.
Hebrews 2:14-18
(14) Since therefore the children share in flesh and blood, he himself likewise partook of the same things, that through death he might destroy the one who has the power of death, that is, the devil,
(15) and deliver all those who through fear of death were subject to lifelong slavery.
(16) For surely it is not angels that he helps, but he helps the offspring of Abraham.
(17) Therefore he had to be made like his brothers in every respect, so that he might become a merciful and faithful high priest in the service of God, to make propitiation for the sins of the people.
(18) For because he himself has suffered when tempted, he is able to help those who are being tempted.
Jesus understands our pain. There are times when I try to minister to someone and, frankly, I can't understand what they're going through. However, Jesus can understand what it means when we are tempted. He knows our pain and He helps us.
Hebrews 3:7-10
(7) Therefore, as the Holy Spirit says, "Today, if you hear his voice,
(8) do not harden your hearts as in the rebellion, on the day of testing in the wilderness,
(9) where your fathers put me to the test and saw my works
(10) for forty years. Therefore I was provoked with that generation, and said, 'They always go astray in their heart; they have not known my ways.'
This is directed to the Jews, but I think it is something for us Gentiles to think about as well. We didn't get that first chance like they did, but since we have heard the gospel we'd better not ignore it, amen?
Hebrews 3:12-13
(12) Take care, brothers, lest there be in any of you an evil, unbelieving heart, leading you to fall away from the living God.
(13) But exhort one another every day, as long as it is called "today," that none of you may be hardened by the deceitfulness of sin.
I know that I have to deal with unbelief in my heart. I believe that my heart is regenerated so it is not completely unbelieving as it once was, but it is still prone to hardness and wandering. Therefore, I do not want to fall away. How do I protect against that? I enjoy fellowship with other believers for mutual exhortation. That is vital.
I'm really looking forward to what the rest of the week holds as I read through Hebrews again.
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