A Sacrifice of Praise

Hebrews 13

Yesterday and Today and Forever (13:1-8)

This final section of Hebrews begins with a simple homily that is in sharp contrast with the preceding discourse. Where the discussion has involved abstract concepts of truth, eternity, and faith, the author now comes down to earth with basic instruction. However, this change in tactic does not represent a change in plan. The intent of the author has always been to inspire us to confidence in Christ.

In truth, the simplicity of the homily is deceptive, presenting timeless instruction in everyday language. When he tells us to love each other as brothers, he is echoing Christ’s command to love each other as he has loved us (John 13:34). When he tells us that we may entertain angels unawares, Christ tells us that our treatment of others is the same thing as our treatment of him (Matthew 25:40). And when he tells us to regard the mistreatment of others as if we ourselves were suffering, he echoes the command of God to love others as we love ourselves (Matthew 22:37-40).

The simplicity of this homily continues with practical instruction. The love we are to have for others is not something that exists only in our minds or hearts, and our treatment of the oppressed is not an attitude we can assume on Sunday. Love must direct the way we behave. We are called to be holy as the one who calls us is holy (1 Peter 1:14-16).

To cement this connection between the everyday and the eternal, the author leaps from earthly admonitions to the infinite nature of Christ. The standard by which we are judged is unwavering, but the same God who will judge us also will save us. Faith in Christ will not only convict us of sin, but lead us into righteousness.

Sacrifice of Praise (13:9-15)

The seduction of this world may take many forms, and our lives can only be pure if our religion is pure. It is easy to think of ceremonial foods and other rituals as quaint notions of a backward or unenlightened people, but the desire to put ourselves first is insidious and may even enter into our notions of worship. Whenever we imagine that even our most pious actions will make us holy, we attempt to reject the grace of God and place our salvation in our own hands. Even in religion, we must deny ourselves (Mark 8:34-38).

This is the sacrifice of praise the author tells us we must continually offer. This continuous offering is in response to the continual intercession Christ is pleased to offer for us in the very presence of God (7:24-25). This, as Paul says, is our reasonable act of worship: to present ourselves as living sacrifices (Romans 12:1).

What Is Pleasing to Him (13:16-21)

This notion of continual sacrifice sounds both beautiful and terrible. How can it be done? Just what is it that the Lord requires of us? Is it some impossible task? As he has encouraged us in every way, the author finally encourages us in this. The idea of continual sacrifice, he says, is very simple: do not forget to do good.

Along with Paul, the author tells us that we know how to behave; the concepts of right and wrong are not foreign to us (Ephesians 5:8-10). Further, the author says, God himself, through Christ, will lead us in the way of salvation.

“The command that I am giving you today is not too difficult or beyond your reach. It is not up in the sky. You do not have to ask, ‘Who will go up and bring it down for us, so that we can hear it and obey it?’ Nor is it on the other side of the ocean. You do not have to ask, ‘Who will go across the ocean and bring it to us, so that we may hear it and obey it?’ No, it is here with you. You know it and can quote it, so now obey it. I am now giving you the choice between life and death, between God’s blessing and God’s curse, and I call heaven and earth to witness the choice you make. Choose life. (Deuteronomy 30:11-14; 19 GNB)

Grace Be With You All (13:22-25)

The closing verses of the chapter raise many questions about the author and his situation. When he asks that his audience pray for his restoration, does that indicate that he is one of them, prevented from their presence by by force, or simply that he has visited them in the past and wishes to do so again soon? Is the Timothy of which he speaks and is so well known to them as to be recognized by name alone the same Timothy with which we are familiar? Does the reference to “those from Italy” indicate that he is writing to Christians in Italy, and the Italian Christians with him send greeting, that he is writing from Italy to Christians elsewhere, or simply that there are some Italians who send their greetings, and this has no bearing on the origin or destination of the letter?

It is likely that we will never be sure of the answers to these questions, but it is the message of Hebrews that we can be sure of Christ.

To have faith is to be sure of the things we hope for, to be certain of the things we cannot see. (Hebrews 11:1 GNB)

Our God Is a Consuming Fire

Hebrews 12

Let Us Throw off Everything (12:1-3)

The aim of the author of Hebrews is to encourage us, but not necessarily to make us feel good. It is his wish to motivate us to rely completely and unwaveringly on our Lord and Savior. His method is both to lift our minds to great height, and also to force us to look down from that height and consider how great the fall. In this transitional passage, the author connects the host of characters mentioned in the previous chapter, and the faith to which they attest, to the new focus of his encouragement: we should press on at all cost toward our only gain.

He introduces this idea gently, suggesting that we “throw off” everything that would hold us back. This verb (apotithēmi) is the same word Paul uses when he beautifully encourages us to “put aside” our dark deeds and put on the armor of light (Romans 13:12). But we should beware, for though the author begins this instruction gently, he will make clear that he intends it with the same seriousness that Jesus expresses when he advises us even to tear out our eyes, if necessary, and stumble blindly into the Kingdom, rather than stare with full sight into the fires of hell (Mark 9:43-48).

You Have not yet Resisted (12:4-13)

Though we know little about the author or the audience of Hebrews, it seems that he is one writing to early Christians who were just beginning to suffer persecution, and to realize that Christ would not return as soon as they had expected. Here, the author offers two points of “encouragement”. First, he tells them that whatever they may have suffered, they have at least not shed their blood. This statement, if considered dispassionately, is not surprising, as the author has given careful argument that our access to God has been secured by the shedding of blood. But, where our own blood is concerned, it is difficult to maintain perspective, and the idea that we have not yet reached the point certainly seems to suggest that we may in the future.

The author continues with the strange encouragement from Proverbs saying our punishment is a sign of love and that it is only for our own good. The parents among us should carefully consider how unsatisfying this encouragement can be. But in this observation is the crucial point: we are not speaking of the discipline of even the most loving of earthly parents, but the discipline of the Lord, who is not only infinitely more just, but infinitely more generous (Luke 11:9-13).

I find this passage challenging in what is perhaps a more disturbing way. The author’s audience lived in a time when they began to fear that the return of the Lord would not be imminent. I live in a time when that return is considered only occasionally and then remotely. They lived in a society of open persecution. I live in a society that values comfort over almost all other concerns.

There are times when I am confronted with my pampered existence and I hear the author saying directly to me “You have not yet resisted!”

Live in Peace and Be Holy (12:14-17)

It seems an odd conjunction that we should live in peace with all men and be holy. After all, to be holy is to be set apart, rather than to be with. Further, we never feel more holy than when, far from being at peace, we do battle with our fellow men, swinging our holiness like a club. This is the easy route to holiness: to be set apart by our own standards. The more difficult route is to be holy by being in the world, but not of the world (John 17:16-18).

Right up against this notion the author gives us the story of Esau, who was very much of the world and of the moment. Esau was concerned for his belly and missed out on his blessing. The author warns us that the appetites of this world can distract us from the consummation of the next.

You Have Come to God (12:18-24)

To remind us that the things of this world are but a copy and shadow of the true things (10:1) the author begins to speak of two mountains and the blood of two men. At Mount Sinai, the presence of God was manifest so powerfully that even to touch the mountain meant death. The people were so afraid of that presence that they thrust Moses and Aaron between themselves and God (Exodus 20:18-19).

The blood of Abel called out the guilt of Cain (Genesis 4:8-10) but the blood of Jesus cleanses us of all guilt (9:14) and by that blood we have access to the true Tabernacle (8:1-2) to Mount Zion, the true mountain, where the presence of God means eternal life.

With Reverence and Awe (12:25-29)

This world will yield to the true world. The process will be terrible at times, but the terror, Jesus says, is a sign of our redemption (Luke 21:16-28). Still, the author does not suggest the stoic acceptance that whatever befalls us is the will of God, but the assurance that whatever befalls us, the will of God is something better, better for us and all of creation (11:39-40).

Though the path from this world to the next may be difficult, the author makes a final plea that we not reject this new covenant, for the salvation it offers is the only salvation that will be offered (2:3). In this, our God is a jealous God, a consuming fire (Deuteronomy 4:23-24). But our God intends good for us, to bring out the good in us.

But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the LORD an offering in righteousness.  (Mal 3:2-3)

Being Sure

Hebrews 11

Faith (11:1-3)

From the start, the author of Hebrews has been encouraging our confidence in Christ, that Great High Priest who began in heaven, came to earth to suffer perfection, and returned to majesty where he has gone for us into the Holy of Holies of the true temple, and where he intercedes for us eternally in the very presence of God. The author would also lift us to that height, certain that we will not shrink back.

Knowing his audience, he begins to answer the question that has not been voiced. We are willing to be swept along, persuaded by the power of his argument and of his rhetoric. We would claim the promise of that High Priest. We can almost imagine ourselves with Christ in the Most Holy Presence, but we are people of this world. We live in the shadow of reality. How can we know the Truth?

The answer the author gives us so beautifully, resoundingly, almost unrelentingly, is faith. This answer has, in fact, begun in the previous chapter, where he asserts that we are among “those who believe and are saved.” In our New Testament, the verb “believe” and the noun “faith” are translated from the same Greek word, and so this entire discourse on faith is prefigured by a brief statement on belief (10:39). This discourse begins with the statement that faith is being sure.

We are used to thinking of faith as quite separate from knowledge. Scientific knowledge, in particular, deals with the realm of the observable, where what is known is what can be systematically repeated. In this sense, it is shared knowledge, though we do not all share in it in the same way. Most of us have only an applicative knowledge of electricity, for example, and a minimal one at that, one which deals with switches and bulbs without even the least understanding of theory or operation.

But shared knowledge is not our only form of knowledge. What does the color blue look like? What does salt taste like? What does your mother’s voice sound like? These concepts are all connected with the observable: a spectrum of light, an interaction of chemicals, a composition of sound waves, but the truth of these concepts is more experiential than observable, and therefore more personal. Nonetheless, I know very well what blue looks like, what salt tastes like, what my mother’s voice sounds like, even if that knowledge is of a kind that I can never completely share.

Faith, the author says, is like that. It is knowledge but it is knowledge that is almost completely personal and experiential, and is in no way observable; it is being certain of what we cannot see. While I enjoy as much as anyone the fruit of scientific knowledge, it is ultimately not through that knowledge but through faith that we will understand the universe, as this observable universe was formed from that which cannot be observed (Genesis 1:1-2).

Abel, Enoch, Noah (11:4-7)

Having dispatched this idea of faith much more quickly than I have, the author goes on to a roll call of the faithful which even he has not sufficient time to complete. We will take time to consider some individual details of the passage and will not have time for the whole. Read it to yourself and experience it as excellent writing. Read it aloud to yourself and experience it as excellent preaching.

The story of Able has always been enigmatic. We have no record of a single word he spoke, but that his blood cried out from the ground and does so even today. What was it that made his sacrifice more acceptable than his brother’s? According to the author, Able knew by faith what his brother did not: the Lord requires mercy, not sacrifice (Micah 6:6-8).

Of Enoch we know that he walked with God and was no more (Genesis 5:24). The author uses this second enigmatic story to further emphasize the idea that it is only by faith that we are able to please God, that we are able to come to him (Romans 5:1-2).

This idea is further exemplified by Noah, who by faith found favor with God (Genesis 6:8). But the story of Noah also further illustrates the differences between knowledge by faith and other forms of knowledge. I still remember my first telephone number. You could test me and, with the right records, verify independently that it is knowledge by the common understanding of that term. But this knowledge just lies there in my brain; it has no other use than for me to declare its existence.

Faith is not that sort of knowledge at all. By faith, Noah came to know of the impending flood and this knowledge was not the sort that could live a quiet life, slowly burning brain cells. We do not know what Noah’s life was like before he found favor with God, but we know what his life became through faith: building the ark, collecting the animals, living in the ark with the animals, and rebuilding civilization. Faith is not a quiet thing.

Abraham (11:8-19)

Let us notice two things from this account of the story of Abraham. First, the author says that when God called Abraham out of his country to an unknown place, Abraham obeyed by faith. Knowledge, we are told, is power, and the author tells us that faith empowers us. When the disciples were not able to cure a child of his epilepsy, Jesus chided them for their lack of faith, telling them that with faith even the size of a mustard seed, they would be able to do astounding things (Matthew 17:14-21).

The second thing we should notice is that amidst his faith, when he was called to sacrifice his son, Abraham reasoned what the outcome might be. Just as we tend to think of faith and knowledge as different things, we sometimes think of them as being completely separate, as if one had nothing to do with the other. Jesus expects us to allow the Spirit of God within us to lead us into knowledge (John 16:12-13). This knowledge is not consistent with the wisdom of this world, but is of the mind of Christ (1 Corinthians 2:12-16).

What More Shall I Say? (11:20-38)

The author continues with a cast of Old Testament characters which are all to be recognized for their faith. Some of these are not as familiar to us as the others. There is Barak, who during the time of the judges was the commander of the army when the Prophetess Deborah ruled over Israel. And there is Jepthah, who is recorded as a man filled with the Spirit of the Lord, but who is remembered for making a rash promise to the Lord and causing his daughter to suffer for it (Judges 11:29-40).

By the inclusion of the likes of Moses, one of the most important of the Patriarchs, and Rahab, the righteous prostitute, the author points out that those lead by faith are not superhuman. David himself – a man after God’s own heart – was also an adulterer and murderer.

God Had Planned Something Better (11:39-40)

Even the most faithful remain human, and the most lauded of the Old Testament characters did not receive what was promised. The gift is given, not achieved, even by the most righteous means. Through faith, God blesses us in our imperfect state, but God has planned something better. By faith we will participate in God’s redemption of all of humanity, indeed, all of creation (Romans 8:22-23). By faith we will come to know the mystery of the unseen things of the universe, for faith itself is the the essence of things unseen.

Those Who Believe and Are Saved

Hebrews 10:19-39

Since We Have Confidence (10:19-25)

The writer of Hebrews has always expressed his purpose, but now draws his full attention to the encouragement of those whom Paul was pleased to call the saints – the encouragement of people like ourselves. All that he has been saying has been to enable us to have confidence; confidence to draw near to God.

It has always been the purpose of God that we should be able to draw near to him through the blood of Christ our Lord (Ephesians 3:11-12). The author wants us to have confidence; the confidence to ask whatever we will and know that we will have it (1 John 5:14-15). The confidence given us through the true and living way (John 14:1-6).

Trampled the Son of God underfoot (10:26-31)

When he has begun to encourage us, the author continues by alarming us. First he tells us something very disturbing about ourselves. As we continue to sin, we reject the only sacrifice available to us. More than that, we disgrace that sacrifice, trampling the Son of God underfoot.

John gives us quite another picture. No one who is born of God will remain in sin (1 John 3:2-9). Can we live up to that description? Is there some middle-ground between perfection and disrespect for the greatest sacrifice? What seems like such a broad spectrum is only a single choice – a choice between ourselves and God. Here the author gives us the second alarming idea: the God who is both loving and judging, the only God, the source of all things (Isaiah 45:5-7).

Better and Lasting Possessions (10:32-34)

I was very young when I accepted salvation, so I do not quite know the experience the author describes. I have never known either the degree of persecution or the level of altruism he attributes to those new converts. I do remember a day when my Christianity was more in the forefront of my mind.

I was young then. The world has taught me quite a bit. The world calls it maturity, but it is not what the author calls maturity (5:11-14). These are the choices, many small choices that make it seem like there is a spectrum from good to evil, choices between tis world and God (Matthew 16:26).

Those Who Believe and Are Saved (10:35-59)

Here the author is encouraging us again, exhorting us to have confidence. But now the courage and caution are almost in the same breath. What sort of encouragement is this, that lifts us up and at the same time always makes us mindful of the heights?

There is an encouragement that only seeks to make us feel better, to tell us that everything will be fine. This author encourages us to be children of God.

“Those who declare publicly that they belong to me, I will do the same for them before my Father in heaven. But those who reject me publicly, I will reject before my Father in heaven. “Do not think that I have come to bring peace to the world. No, I did not come to bring peace, but a sword. (Mat 10:32-34 GNB)

Our Christianity is not some sweet-tasting serum to make us feel good. It is a fearful thing. We would neither fully accept the Promise of a God who would give us all things or the alternative to trample the Son of God underfoot. Will we make the choice? Will we be among those who shrink back, or among those who believe and are saved?

Where Sins Have Been Forgiven

Hebrews 10:1-18

Only a Shadow of the Good Things (10:1-4)

As Chapter 10 begins, the author skillfully extends his previous statement about the tabernacle (8:5) to include the entirety of the law. There was a Greek idea contemporary to the writing of Hebrews which suggested that all things in this world are not real, but are poor copies of the true concepts. The table before me and all tables that are, have been, or will be are poor reflections of the true concept of table.

The Greeks did not expect ever to encounter this realm of perfect things, but the author tells us that these things are to come. Another translation would be that they are the things that are intended (Greek mellō). James tells us that that these good and perfect things come from the Father, and through the Father we are able to experience them in this world (James 1:17).

But more than this, more than simply experiencing these perfect things in this imperfect world, the author tells us that we ourselves will be made perfect and become true children of the true Father. Nothing in this shadow realm, not the blood of goats and bulls, can bring us into that perfect world, but one has come from that world into this, and returned to the realm of the Father; his blood is the true sacrifice that offers us true life (John 6:47-57).

I Have Come to Do Your Will (10:5-10)

There were certain Jews, the Pharisees among them, who were very pious – that is, they were serious about their religion and devoted considerable time and energy to its strict observance. As a part of this strict observance, they had concluded that they must separate themselves from “sinners” and, in order to carefully observe this restriction they had carefully considered who they should avoid and how. Many of us, without so much piety, have come to similar conclusions.

One day these Jews found Jesus at the home of a known sinner and in the presence of others of his kind (Matthew 9:10-13). They were confused, because they had believed Jesus to be a good person, but there he was, fraternizing with the enemy. In his response, Jesus quoted from a passage from Hosea (Hosea 6:6) that is very similar to the passage from Psalms quoted by the writer of Hebrews (Psalm 40:6-8). Jesus came to sacrifice himself for sinners, not to separate himself from them.

How is it that Jesus understood this will? Because his concern was not what he should be or do, or what others should be or do, but only on the perfect will of the Father (John 5:30; Mark 14:36).

Those Who Are Being Made Holy (10:11-14)

As the author continues, he reiterates the main subject of his message: Jesus came from heaven to offer himself and returned to the very presence of the father, becoming perfect through suffering and through his sacrifice making perfect those who are being made holy.

The theologically technical term for “being made holy” is “sanctification” which, along with “justification” is one of the favorite words of Paul (1 Thessalonians 5:23). It is an idea that was on the heart of Christ (John 17:17-19) and which he imparted to Paul (Acts 26:14-18).

By mentioning those who are being made holy, the author addresses the object of his message: not the healthy but the sick, not the righteous but the sinners, those who have nothing to claim but the blood of Christ, in a word – us (1 Corinthians 6:9-11).

Where these Have Been Forgiven (10:15-18)

The author again quotes from Jeremiah, an Old Testament prophet who spoke of a New Testament, one that would be in our hearts. These words, which were after all the words of God, were carefully chosen. The first covenant was intended for hearts, as well (Deuteronomy 6:4-9). The gates and the door posts were easier then, and the external things are still the easiest. It is easier to look right than to be right. It is easier to withdraw than to love. It is easier to remain a shadow and a copy than to be made holy.

But our God made us and knows us and together with the promise of the new covenant came the promise of forgiveness – forgiveness guaranteed by the perfect sacrifice of Christ, our eternal high priest, who has gone for us into the true tabernacle, and intercedes for us in the very presence of God.

If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.

(1 John 1:8-9 KJV)

A Copy and a Shadow

Hebrews 8 & 9

The True Tabernacle

An excellent writer (or perhaps, an excellent homeletician – a generally accepted theory is that Hebrews is a sermon that was circulated by letter) the author of Hebrews is always connecting what he has said with what he is saying, and that with what he will say. In our first passage (8:1-6) he connects us with his previous argument that had established Jesus as our High Priest. Such a High Priest is ours who enters into the inner sanctuary, there to continually intercede with God on our behalf (6:19-20; 7:24-25).

If Jesus were still on earth, he would not be such an High Priest. This truth of God’s plan was echoed by Jesus, who told us that his ascendance was to our benefit (John 16:7-8). The author tells us that Jesus now serves at the true tabernacle. Just as he is the true light, and the true bread (John 1:6-9; John 6:32-35) Jesus has become the true High Priest, serving in the presence of God. The tabernacle on this earth was only a copy and a shadow of that true tabernacle in heaven.

Paul told us that our existence on this earth is but a dim reflection in a poor mirror of the true life in heaven and he longed for the day when faith would become sight (1 Corinthians 13:12). The author of Hebrews had that day in mind, but he also spoke of something more.

Fault with the People

In the next passage (8:7-13) the author makes the simple but indisputable observation that, had there been no fault with the old covenant, there would be no need for a new one. But where was the fault? A covenant, or contract, is an agreement between to parties. The arrangement of the old covenant was that God would be our God and we would be God’s people (Leviticus 26:11-12). There was no fault with God or with the covenant itself, but God found fault with the people.

The author quotes from Jeremiah, where God reveals the New Testament in the voice of an Old Testament prophet. And even from the Old Testament our God has continually entreated us (Isaiah 65:2) and has continually called us back to the covenant (2 Chronicles 7:14).

The Way into the Most Holy Place

When the author says that the first covenant had regulations for worship and for the earthly sanctuary (9:1-10) he may be understating the case. The instructions for the building of the tabernacle begin in Exodus 25 (Exodus 25:1-9) and continue in elaborate detail through the end of the book (Exodus 40:33).

This tabernacle was the dwelling place of God. The tabernacle was replaced by the temple. The first temple was built by Solomon. This temple was destroyed, and the second temple was built after the Babylonian captivity. The second temple was essentially rebuilt by Herod the Great. Since the destruction of Herod’s temple, the Jewish diaspora has continued to worship in synagogues.

The point of this brief review is to establish the following question: with three temples to choose from, why does the author take us all the way back to the tabernacle?

We do not know when Hebrews was written. The issues the book addresses (the sufficiency of Christ and the encouragement of those awaiting his return) are contemporary with the ministry of Paul, but the book could certainly have been written some years later, possibly after the final fall of the temple. If so, the author may be avoiding reference to the temple that had been destroyed and relying instead on the tabernacle that still stood in the memory of his audience.

Whatever the main reason may be, the comparative simplicity of the tabernacle certainly serves the author well, as he conjures for us the image of that most holy place, the Holy of Holies, and that thin curtain that protects us from the presence of God.

How Much More!

Our High Priest went through that curtain and through the true tabernacle, not of this creation. He approached the true Holy of Holies, not by the blood of goats, but by his own blood (9:11-15). How much more will we gain through the blood of Christ, the true High Priest!

And our God is always offering us more! Jesus himself came that we might have life, and have it more abundantly (John 10:7-11). In the next life, of course, but certainly in this life, as well, the promise is that what we seek we will find and what we ask will be given to us (Matthew 7:7-12). This is the promise of God, who gave us his own son. Will he not give us everything (Romans 8:32)?

In God’s Presence

As Chapter 9 concludes, the author reiterates for us that earthly things are only shadows and copies of heavenly things, but Jesus has gone for us into the only reality: the very presence of God (9:16-28).

The earliest record of our reaction to the presence of God is found in Exodus, in the account of the people at Mount Sinai (Exodus 20:18-21). Moses came down from the mount, from the presence of God, to deliver the law to the people. The people were afraid. They told Moses they would accept the law, but they wanted nothing of the presence of God.

Our sanctuaries, our praise, our gifts are all shadows of heavenly things. Even the Bibles we treasure are only copies of the true word of God. Our prayer lives, at best, offer us a brief glimpse of heaven, a dim reflection from a poor mirror. But our God offers us more – so much more that it was worth the blood of Christ!

And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea. And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful. And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely.

(Revelation 21:1-6 KJV)

He Is Able to Save Completely

Hebrews 6:13-7:28

Abraham Received What Was Promised

In our current lesson, the author of Hebrews begins a discussion of the promise of God by stating that, though he had to wait patiently, Abraham received what was promised him (6:13-15). As we recall the story, Abram was 75 years old when God called him from his home to a place unknown to him. God told Abram that he would make of him a great nation (Genesis 12:1-5). After almost 25 years, the Lord renewed this promise, renaming Abram and Sarai, and promising that a son would be born to them (Genesis 17:1-7, 15-22). Almost 75 years later, Abraham died with his two sons attendance, through whom God had promised to build two great, separate nations.

How did Abraham receive what was promised him? Was there something he saw in the face of his sons that confirmed God’s word to him? Was the blessing of two sons nation enough for him? Or did he receive the promise through faith in the word of God (John 8:56).

An Anchor for the Soul

In the next passage, the author continues his discussion of the promise of God, saying that men seal their promises by invoking some higher power, but that God could call on to higher power, and so he swore by himself (6:16-20). There is no one like God (Isaiah 46:5-10). The Trinity are God, but there is no one separate from God who is like God. If there were someone else like God, then God would not be God. There is none like God and there is no other God. This is a promise that anchors the soul (Isaiah 45:22-23).

Without Father or Mother

The author has lamented that we are not ready for solid food. Having tantalized us many times, he now gives us something to chew on with his interpretation of an enigma of the Old Testament: the priest Melchizedek (Genesis 14:17-20; Hebrews 7:-10).

The story of Abram and Melchizedek is brief and abrupt. Melchizedek appears with no previous mention in the middle of another narrative. He blesses Abram, and Abram tributes him with a tithe, and the man Melchizedek disappears, never to be seen again.

The children of Levi were set apart by God (Numbers 1:47-54). Of these, the children of Aaron were especially designated as priests (Exodus 29:9). Because of the strict rules prohibiting others from serving in the temple, as well as the rules requiring the other tribes to pay tithes to the Levites, the genealogies were of paramount importance.

But, says the author, the Melchizedek had neither father nor mother, and in fact existed separate from the line of Levi. Yet he was recognized by no lesser than Abram himself as a priest of the God Most High.

The author does not question the appointment of the Levitical priesthood, but uses the figure of Melchizedek, frozen in the brief vignette we have of him, to remind the Jews, and to remind us, that God is sovereign, and cannot be limited to our understanding of God.

Perfection

Why was another priesthood required? Because perfection could not be achieved through the Levitical priesthood (7:11-17). Again, the author does not question the specific utility of the hereditary priesthood, but the ultimate, complete, perfect utility. He has already presented this idea of perfection to us, as he has told us that the author of our salvation was made perfect through suffering (2:9-10).

Here, the author depicts that same Son of God as indestructible. How do we reconcile these ideas of the suffering and the indestructible? What is given up cannot be taken, and what is forfeited cannot be destroyed (John 10:17-18). This is the power of the indestructible life. This is the perfection to which we are called (John 12:23-28).

Able to Save Completely

A recurring motif of the author of Hebrews depicts Christ as better in every way. Here, he tells us that Jesus gives us a better hope and a better covenant (7:18-28). Our hope is in the new covenant, sealed in the blood of Christ who gave himself for us (Luke 22:19-20). When we had no intercessor, God gave his son to intercede for us. When we had no sacrifice, he sacrificed himself for us. This is the high priest who is able to meet our needs – one who is able to save completely.

God Is not Unjust

Hebrews 5:11-6:12

 

You Need Milk

In our first passage (5:11-14) the writer of Hebrews begins to take his readers to task. He has much to say, he tells us, which is difficult because we “are slow to learn” as the NIV translates it. The NASB has a more literal translation, and tells us that we “have become” a simple people – indicating that we once were among those blessed who hunger and thirst after righteousness (Matthew 5:6) but have stalled in our natural development, and are now satisfied with milk.

Immaturity is natural among the young, but the writer tells us that maturity does not come simply with years. It comes with constant practice and training. When the disciples were unable to drive out a demon, Jesus told them that it required prayer and fasting (Matthew 17:14-21 – in NIV, see footnote on verse 20). Prayer, Bible study, and Worship are not only the means of our basic nourishment, but are disciplines of the life of faith, bringing to maturity the fruit of the Spirit (Galatians 5:18-23).

Elementary Teachings

What, then, does the author ask us to leave behind? The elementary teachings he gives us (6:1-3) are both expected and startling. Depending on your denomination and background, you may have a thorough understanding of baptism or of the laying on of hands, and depending on your background and denomination, this understanding may be different from mine. It is understandable that a recent convert should acquire and move beyond these principles. But what of repentance? What of faith in God?

So much of evangelical Christianity is established upon the basis of faith that we often fail to move beyond it. If we repent, we turn from our former ways. The author of Hebrews tells us that it is not enough to stand with our backs to our sins, our faith should lead us on.

If They Fall Away

The next passage (6:4-6) seems at first to be a departure from the author’s discourse. It is, in fact, a statement based upon the groundwork the author has been laying. But before we address the essentially practical application the author has in mind, we should consider the doctrinal implications of the passage.

The doctrine of the Eternal Security of the Believer holds that anyone who believes on the Lord Jesus Christ is from the moment of belief forever saved. The most common passage used in support of this doctrine is the familiar and powerful confession of Paul (Romans 8:31-39) but there are many others, including the words of Christ himself (John 10:27-30; Deuteronomy 32:39). Detractors of this doctrine point to the current passage, as well as the words of Christ himself (Matthew 24:4-13) which seem to say that, while no power can separate us from God, we may simply wander off (1 Timothy 6:10).

If we are saved forever, does it then make no difference what we do? This is an idea that cannot be supported, either by those who hold to, or are opposed to, the doctrine. The sins we committed before we believed are forgiven, but no one can say that they did not matter. Regardless of the affect these sins may have had on others, they were injurious to ourselves. In the same way, the sins we commit once we believe will be forgiven, but no one can say they will not matter.

Christ gave up his life freely for all. As the writer of Hebrews acknowledges, those of us who have accepted that sacrifice and then continue to sin selfishly sacrifice him again. If we depart from the disciplines of faith, we fall into the disorder of sin. If we do so habitually and become inured to the sacrifice, the writer tells us it will become impossible for us to return to repentance.

God Is not Unjust

The following verses (6:7-8) emphasize the author’s idea that it matters what we do: it makes the difference between a blessing and a curse – a curse which may ultimately lead to destruction. This is why we must mature beyond babes drinking milk to competent adults who continually practice our righteousness.

But if it the way we behave is so important, will we not ask again with the disciples, “Who then can be saved?” (Matthew 19:25-26) The author, having challenged us, now comforts us: God is not unjust (6:9-12).

In fact, God is more than just. We have been weighed in the balance and found wanting (Daniel 5:27) but God has placed his son in the balance for us.

God puts people right through their faith in Jesus Christ. God does this to all who believe in Christ, because there is no difference at all: everyone has sinned and is far away from God’s saving presence. But by the free gift of God’s grace all are put right with him through Christ Jesus, who sets them free.

(Romans 3:22-24 GNB)

The Source of Eternal Salvation

Hebrews 4:14-5:10

 

Confidence

The passage we study in this lesson is transitional, ushering in an extended discussion of Christ as our Great High Priest. The first paragraph of this transition (4:14-16) continues and transforms his previous argument. He has been cautioning us. How shall we escape without the great salvation of Christ (2:3)? We must take care to hold on to our faith (4:1) so that no one will file to receive the promised rest (4:11) because nothing is hidden from God (4:13).

Now he answers that caution with confidence. It is the ever-present judgment of God that provides us access to the throne of grace. The psalmist understood this connection (Psalm 139:1-6). The presence of God is inescapable, and this is at once our cause for fear and comfort.

For His Own Sins

The author must craft his comparison with care. If he shows us Jesus as our perfect high priest, he must address the imperfect high priest with which his audience was familiar. In the first century, the high priest was the authority behind the persecution of Jewish Christians (Acts 9:1-2). Though these men were not perfect, they were used by God (John 11:49-53). Because of their imperfection, the high priests were required to offer sacrifice not only for the sins of the people, but for their own sins, as well.

Because he was human, Jesus can understand our infirmity and our temptations, just as any former high priest. Unlike ourselves and those priests, Jesus remained perfect: he had no sin. He is therefore not only our perfect high priest, but is himself the perfect sacrifice. He is the Lamb of God (John 1:28-29).

He Must Be Called by God

But how could Jesus become high priest? The priesthood had long been established through the line of Aaron (Exodus 40:12-15). By the time of Jesus, there were so many members of this priesthood that they were collected into divisions and the divisions rotated their service. Even within those divisions, the active priests were chosen by lot (Luke 1:5-9). The descendants of Aaron were many, but Jesus was not among them.

The author’s response to this is to state that the priesthood was established by God, and it was the authority of God, not the blood of men, that ordained the priest (5:4-6). To reinforce this claim, he refers through Psalms (Psalm 110:4) to the ancient priest Melchizedek. We know nothing about this enigmatic character beyond his brief encounter with Abram. However, we know from that encounter that he was a priest of God before the line of Aaron was ordained. The author will make use of this mysterious character to remind us that power and authority are from God, not from our understanding of God.

The Source of Eternal Salvation

From the mystery of Melchizedek, the author continues to reinforce the mystery of the humanity of Christ. Simply by saying “during the days of Jesus’ life on earth” (5:7-10) the author reminds us that Jesus’ human form was a temporary condition for one who was with God and returned to God. But at the same times, he shows how complete was Jesus’ manifestation as he speaks of Jesus’ crying to the one who could save him from death.

There is no limit to the number of lessons that could be learned from the agony of Jesus in the garden, and perhaps many could be taken from this passage. But the important idea, according to the author Hebrews, is the reverent submission of Jesus (Luke 22:40-44).

The author reminds us of the idea that Jesus was made perfect through suffering (2:10) and this established him as the source of our eternal salvation. Was it necessary that Jesus should suffer? This may be a matter for serious debate. Beyond debate is the necessity of obedience. Jesus’ prayer was heard because of his reverent submission. He was made perfect through perfect obedience.

In evangelical Christianity we hold the the power of faith. We have the great promise from John’s Gospel that all who believe will be saved (John 3:16). Then what does it mean to believe? The author of Hebrews tells us that it is necessary to obey. And indeed, in the Gospel of John the ideas of faith, obedience, and love are shown to be one in the same.

I love you just as the Father loves me; remain in my love. If you obey my commands, you will remain in my love, just as I have obeyed my Father’s commands and remain in his love. “I have told you this so that my joy may be in you and that your joy may be complete. My commandment is this: love one another, just as I love you.

(John 15:9-12 GNB)

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