Double-edged Sword

Hebrews 3:16-4:13

 

Because of their Unbelief

Our first passage (3:16-19) is connected to our previous lesson in that the author continues to teach us from the same Old Testament passage. To introduce a new thought, he refers to those who were the subject of the first verses of the passage (3:7-8) and asks “who were they?” It is a testament to the enduring Word of God that today, as we read this passage, we are connected to a first-century preacher, who recalled the words of the psalmist (Psalm 95:1-8) who himself looked back to ancient times as the Israelites wandered in the desert (Exodus 17:4-7).

The writer of Hebrews tells us that the Israelites could not enter into the land because of their unbelief. And indeed, we know the Old Testament story of a nation who sometimes believed and sometimes strayed. And in the New Testament, even the disciples themselves failed to believe the Lord they saw and heard (Mark 16:11-15).

The stories tell us what fools men can be, but the author of Hebrews tells us that we must read them as stories that tell us what fools we may be. As does Paul, he tells us that we are no better than the Israelites, and God will not judge us any differently (Romans 11:19-22).

Since the Creation of the World

While we may be quite surprised to hear the author speak of the “gospel” presented to the Israelites, he tells us that the message we have heard is no better – is no different – than the word given them (4:1-5). The word of God is always the same (Isaiah 40:6-8) . It is our reception of the word that differs from person to person and from time to time.

The word of God is always the same and the work of God, the author says, has been finished from the creation of the world. Christ was ordained from the creation of the world (1 Peter 1:20) and he was sacrificed when creation began (Revelation 13:8). His work is complete, and he offers us into his rest (Matthew 11:28-29).

Today

In the next passage (4:6-11) the author returns to the idea of “Today” as the day of opportunity (3:13) but extends it to they day of choice, the day God has eternally set aside for us to choose life or death, and eternally entreats us to choose life (Deuteronomy 30:19).

For the one who exists outside of time, what we see as the progress events, cause and effect, before and after, are all whole and complete. For the Alpha and Omega, the entire unfolding of creation is a single act of love (Revelation 1:8).

Living and Active

And the day of choice is also the day of judgment (4:12-13). The word of God is living and active and brings both prosperity and disaster (Isaiah 45:7). This is the double-edged sword, the kindness and sternness of God. One edge of the sword we prefer not to think of, but even the anger of the Lord is for the purpose of his heart (Jeremiah 23:20). And the Lord will accomplish all his purpose.

[R]emember the former things of old; for I am God, and there is no other; I am God, and there is none like me, declaring the end from the beginning and from ancient times things not yet done, saying, ‘My counsel shall stand, and I will accomplish all my purpose,’

Isaiah 46:9-10 RSV

Fix Your Thoughts on Jesus

Hebrews 3:1-15

 

In addition the the title of High Priest, which the author has already introduced as a precursor to a later discussion, our first passage (3:1-6) adds the title “Apostle” which is not used of Jesus anywhere else in the Bible. We are familiar with the term as it is applied to The Twelve, and that it means “messenger” or “one who is sent.” Certainly, Jesus saw himself as being sent. The Gospels echo with the phrases “him who sent me” and “the one who sent me”. Jesus introduced his ministry with a passage from Isaiah that tells why he was sent (Luke 4:17-21) and he has passed his apostleship on to us, inviting us – commanding us to become a part of the active will of God (John 20:21).

As Jesus himself claimed that he was greater than Abraham (John 8:51-59) and Jacob (John 4:11-14) the author here claims that Jesus is greater than Moses. We may take this as a given, but for first-century, Jewish Christians, there may have been more reason for doubt. Moses had lead his people from captivity, he gave them the law, and their tradition attributed to him a large part of their scripture. Jesus had left them in the hands of the Roman government, had caused them to doubt the law, and had left them with no written instructions.

The author uses the words of God to put Moses in his rightful place. Using a passage that speaks of Moses in the highest possible terms (Numbers 12:6-8) the author points out that, though Moses may have been great, he was a servant of the house, not a son.

With this the author introduces the idea that we are the house. The Psalmist depicts us as part of the household – the sheep of his pastures (Psalm 100) and Jesus tells us that we are to abide, to live, to dwell in the very love of God (John 15:10) and at the same time, he says that, because of his love, the Father will make his home in us (John 14:23).

From this beautiful image, the author gives us an extended passage (3:7-15) in which he first calls us to encourage each other and then exhorts each of us individually to cling to the hope we are given in Christ. In the author’s audience, the age Jesus spoke of had begun when even Christians would betray one another, and the love of many would grow cold (Matthew 24:7-13). This was an endemic problem that Paul dealt with in many of the first-century churches (2 Corinthians 13:11; Galatians 5:13; Ephesians 4:32; Colossians 3:12-15; 1 Thessalonians 5:15) and indeed, it was addressed by most of the New Testament writers (James 5:9; 1 Peter 4:8; 1 John 4:7-8). Their attention to this idea is deserved. It is a problem that has not been limited to the first century. Since the time of Christ to this day, those who call on the name of Christ have turned against other rather than encouraging each other. But beyond these practical issues, there is the plain fact that it is the commandment of our Lord – we must love one another (John 13:34-35; John 15:17; John 15:13).

Perfect Through Suffering

Hebrews 2:5-18

Lower than the Angels

In this final portion of the Chapter 2, the author of Hebrews continues to establish his over-arching theme of the supremacy and sufficiency of Jesus as the Christ. In our first passage (2:5-8a) he supports this idea with a quote from Psalm 8, which has its obvious application to the state of mankind and the mystery that the Creator of the Universe should not only be aware of us but treat us with favor. The author reapplies the psalm to show us that this favor includes the gift of the Son of Man, who for our advantage was made lower than the angels, though at the at the same time remained crowned with honor and glory.

Another reading of the phrase translated “a little lower than the angels” would be, “for a little while, lower than the angels.” This translation would be consistent with the author’s idea that Jesus began in majesty, became subject to humanity, and returned victoriously to glory. This concept of the path of Jesus from heaven to earth and back again, referred to by Thomas G. Long as “the parabola of salvation” seems to have been a common theme of first century homileticians. Paul, possibly quoting a first-century hymn, used it to great effect (Philippians 2:5-11) to tell the story of Christ being God but emptying himself to become human in order to be Lord. This powerful and mysterious mechanism of salvation is a motif of the book of Hebrews.

But We See Jesus

In our next passage (2:8b-9) addresses a very real first-century concern. It was all very well for the author to speak of Christ crowned with glory and honor, but his audience knew the Christ who was scorned, abandoned and crucified. Though he had conquered death he had not conquered the Roman Empire. They had expected his triumphant return, but it had not occurred.

Such concerns are not limited to the first century. It is easy to see our current era as completely godless, or worse, a time when good has been utterly defeated by evil We look for the God who will rain fire and brimstone on our enemies, but he does not come.

The temptation to make God in our image is insidious. I am certain that if I had been among the disciples when Jesus began to speak of his suffering and death, I would have been with Peter, if I did not brush him aside in my rush to say “Never, Lord!” (Matthew 16:21-24). But God will be God, and where we seek victory, He asks us for sacrifice.

But how does this mysterious paradox of the Christ that is both sacrificed and victorious help us with our daily lives? The author tells us that we do not see the victory, but we “see” Jesus. Paul uses different language when we says we walk by faith, not by sight (2 Corinthians 5:7). Paul does not place faith below sight, as a weaker alternative, but presents faith as the assurance of things not seen (11:1). Our faith is not inferior to proof, it is our proof.

Perfect through Suffering

The author continues his discussion of the “parabola of salvation” (2:10-13) with the statement that the descent of Christ effected our elevation to the family of God. In the words of Jesus, he became our servant so that we might become his friends (John 15:15). In the middle of this glorious proclamation is the curious idea that Jesus was made perfect through suffering.

Despite being discussed in Psalms, Ecclesiastes, Job, and in the writings of Paul, the role of suffering is still not understood, and is perhaps beyond understanding. The author offers us a glimpse of this understanding when he uses the word “perfect.” The Greek word is teleioō, which means “complete.” It is the same word Jesus uses when he says he has brought glory to God because hes has finished the work he has been given (John 17:4). This word is also related to the word teleō, which Jesus used on the cross to proclaim “It is finished.” (John 19:30)

Though we may not understand suffering, we are not given license to avoid it, but are called to make ourselves vulnerable to it. We are called to be made perfect by the perfect will of God (Matthew 5:43-48).

He Is Able

In our final passage (2:14-18) the author continues to investigate the benefit afforded humanity by the descent of Christ to human form. He tells us that Jesus has power over death, repeats his statement that Jesus was made like us, and introduces the idea that these things all work together to confirm Jesus as our great high priest, an idea that will be addressed at length later in the book. All these things work together, the author says, so that Jesus is able to help us. This is the aim, the perfection of the love of God, that through that love we might be saved.

For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. For God sent not his Son into the world to condemn the world; but that the world through him might be saved.

(John 3:16-17 KJV)

At Many Times and in Various Ways

Hebrews 1:1-2:4

 

Introduction

Though the Book of Hebrews has given us many familiar and uplifting passages, it is not often studied as a whole. Our study will show that it is an interesting and delightfully well-written book, worthy of our careful attention.

The questions with which we usually address any new book are difficult to answer for Hebrews. We begin with the question of the author, and immediately come up short. Traditionally, the book had been attributed to Paul, but experts in literary analysis tell us that the writing is simply not Paul’s. The Greek is very good, perhaps the best of the New Testament, and certainly better than Paul’s.

There is a good deal of Pauline agreement, or perhaps Pauline influence. The manner in which the author quotes the Old Testament, for example, is similar to Paul. And though it is a very different book than Romans, it does have a similar feel. This similarity is probably due, at least in part, to a similarity of audiences. Paul was writing to Jewish Christians in Rome, and the author of Hebrews was certainly writing to Jewish Christians somewhere, sometime.

Hebrews pays more attention to the encouragement of weary and wary Christians, which may indicate that it was written later than Romans, or may indicate that it was written to Christians in Jerusalem, where trials and tribulations came earlier than in the Gentile territories that were the domain of Paul. But like Romans, the focus of Hebrews is the sufficiency of Christ, particularly in contrast to the traditional religion of the Jews.

He Has Spoken

One of the best examples of writing in the New Testament, the book of Hebrews starts with one of the most powerful passages in the Bible (1:1-4). The passage is not only beautifully moving, but also establishes the theme and theology of Hebrews.

For us the Word of God has become a book – a powerful, dependable, enigmatic guide to life. A book like no other, but one we can open when we wish and leave on the coffee table when we wish. For the Jews, the Word of God was the inescapable power of the universe (Genesis 1:1-3).

That Word that created us has continued to pursue us throughout history, and the Old Testament echoes with the call of God, calling us ever back to him, that he may be our God, and we may be his people (Exodus 6:7; Leviticus 26:12; Deuteronomy 29:12-13; 2 Samuel 7:24; Psalms 100:3; Jeremiah 24:7; Ezekiel 11:19-20). The author of Hebrews at once connects Jesus to all of this, and at the same tells us that Jesus is better than all of this. He was the very word of God become flesh (John 1:14).

Angels

Just as we begin to soar with the majestic opening passage which is the preview and the foundation for what is to follow, the author takes us down into some rabbit-hole of angelology (1:5-14). This passage, in its way is also a preview – giving us a taste for the way the author swings from idea to idea and metaphor to metaphor, as well as his ready knowledge of scripture.

The author seems to feel strongly about the issue of angels, as he devotes considerable space to the presentation of Jesus as greater than any angel. It may be that by the time Hebrews was written, there had developed a significant amount of interest in angels. Though angels play important roles in the Old Testament and there is mention of cherubim, seraphim, and arch angels, there is no unified, organized presentation of their origin, makeup, and function. By the first century, it appears that a significant angelology had been developed, much of which is now lost to us. Paul, for example, says with his characteristic confidence that we will judge angles (1 Corinthians 6:3) but we are at a loss to understand what he might have meant.

But it does seem that angels were understood to be powerful beings who performed the will of God without any fear of retribution from humans, who were incapable of harming them or deterring them from their mission. Having placed Jesus “a little lower” or, as it may be translated “for a little while, lower” than the angels, the author now goes to some length to establish that this was a voluntary, temporary status which was not characteristic of Jesus. He will later make the point that this willingness to become lowly was characteristic and was a part of the exalted nature of Jesus (2:9, for example).

Such a Great Salvation

It is this very willingness that has afforded us, as the author says “such a great salvation” (2:1-4). Perhaps as a way of keeping the Holy God unsullied by congress with even the best of men, the idea had developed that the law was delivered to Moses through angels (Acts 7:51-53; Galatians 3:19). The author compares this indirect, ancient law to the New Covenant, which many had heard first or second hand from the Lord.

What a blessing it must have been to be among those who personally witnessed the ministry of the Lord and of the apostles. Such tangible experience would certainly have changed our lives. And yet, the people to whom our author wrote, the people who were afforded that experience, seem surprisingly similar to us. They became distracted, weary, and disheartened. But our author also tells us that even though we have missed the Advent, God continues to speak in signs and wonders and gifts of the Holy Spirit.

The God who has spoken at many times and in various ways continues to call us to himself through his Son. How can we escape such a great salvation?