Month: February 2020

Chapter 9 continues the conversation about the expectation of the new covenant, why it was necessary, and how Jesus is involved.

The first section focuses on the setup of the sacrificial system itself, how it worked, what instruments and furniture were involved and how they were all used. Also, the distinctions between the Holy Place and the Holy of Holies (Most Holy Place) Notably, the writer mentions the contents of the ark of the covenant, a box of sorts kept within the Holy of Holies that contained items reminding the people of the agreement they have with God (manna, because God provides for them; Aaron’s staff, a reminder that God will keep order, see Numbers 17; and the Ten Commandments, a reminder that God provides them identity and a clear understanding of how to live).

The point of bringing all of this up, though, is to show a connection, or an inference: the Holy Place connects and points ultimately to the Holy of Holies like the sacrificial system connects and ultimately points to Jesus. Jesus enters the greater and more perfect “tent” (dwelling place of God – in Jesus’ case, heaven) having made the sacrifice on behalf of the people. Because it was the perfect sacrifice, it need not be continually made.

A distinction that the writer makes a couple of times is the marked differences between sacrifice for purification of the flesh (which the sacrificial system could do, remember that most of the restrictions around uncleanliness were around worship) and Jesus’ sacrifice for the purification of our conscience and spirit. Ultimately, the work of Jesus not only brings us into right standing with God but calls us away from dead works and into sacrificial service of God.

Following, he posits the transition from the old covenant to the new one as something triggered as if coming from a will, happening upon the death of the one who made it. So, upon the death of Jesus, the covenant begins, which means the old covenant must be gone, it cannot remain (and you wouldn’t want it to, of course, when you have Jesus as an option.)

Ultimately, the things used in the old covenant were foreshadowing what was to come, copies of heavenly realities that Jesus would ultimately enact. The assurance at the end of this chapter is that we can be assured that what Jesus has done is sufficient for everyone and forever. It is not necessary for Jesus to return to deal with sin anymore, it has been dealt with. No, when he returns again it will be to return for those who await him. (I don’t know how many times the Bible can say it or how detailed of an argument you may need – but sin is taken care of, completely, lovingly, forever. It’s a reality we need to live in.)

The case continues (but it will finally come to a firm point in chapter 10). Again, the law wasn’t ever the final deal, it was a hint, a shadow of what was to come. Part of the evidence of this the need to continually do things, remembering their sins as the need for the sacrifice. Basically, the nature of the sacrifice falls short of total elimination as the very root of it necessitates remembering the sin so that it could be sacrificed for.

So, of course, Jesus does this better. He sacrifices once and for all, doing away with the old because the new has come (what it was pointing to arrived, there is no longer a need for the road map once you’ve reached the destiny.) Through the entire argument that has been made over the last few chapters, for heaven’s sake do not miss the broad point: “And by that will we have been sanctified (made holy, pure) through the offering of the body of Jesus ONCE FOR ALL.” The argument that has been happening is to make sure there is nothing that is distracting from this point. Instead of the law being a stumbling block for the Hebrews, it provides the right context to ultimately understand what Jesus has done. He is the greater sacrifice, the permanent solution, the greater law, the ultimate answer. The Hebrew writer weeds through all of this stuff to make way for the good news, and we’ve come to it.

The thought continues in v.11, reiterating that Jesus has done the thing once and for all in fulfillment of Psalm 110 (which he quotes again in v. 16). Where there is forgiveness of sins, there is no longer any offering for sin. In fact, that’s what follows in v.19. Because of all we now should know concerning who Jesus is and what he has done, we should have confidence to draw near to God. (You have that? It seems tough, right, to balance the thought of drawing near in confidence with entering in relationship with a Holy God? But that’s us. Perhaps we don’t fully grasp what Jesus has done where we are hesitant to draw near in confidence.)

In case we’re struggling with that, it is even clearer in description. We draw near “full of assurance”, hearts sprinkled clean from an evil conscience and bodies washed with pure water. Often we’re not feeling it, but it’s the truth. It’s weird to think that, seasoned Jesus’ folk you might be, we may still very well not fully believe Jesus accomplished what he did when we cannot draw near in confidence. Get in on it because He who promised is faithful.

What is the outpouring of all that? Encourage, “stir up” one another to love the way Jesus loves and do the good work he set out for us. Also, get together, and you know what? Encourage each even more.
Well crap, another quarrelsome passage (similar issue we ran into in chapter 6). Don’t overdue it, it sits in the context of Hebrews (which assumes we needed the sacrifice for sins) and the rest of Scripture (which seems to acknowledge that we are not perfect, no not one.) That said, it puts our service of sin into stark contrast and reloads what we may be tempted to diminish, which is God’s hatred of sin and the impact of it on our ultimate relationship with Jesus. If we know what we know about Jesus and what he has done and basically spit in his face, you’ve basically opted out of the Kingdom (outside of which there is no sacrifice for sins).

We’ve talked about this before but the long and short of it is that you can’t act like you live in Jesus’ Kingdom and then completely ignore how the King commands that folks in His Kingdom behave. This section of Hebrews is representing someone who moves into Jesus’ Kingdom, expects all the rights of a citizen, and then basically tries to Vatican City himself on the grounds by setting up his own sovereignty and space in Jesus’ Kingdom. That’s deliberate and consistent disobedience. You may not think you’re doing that, but if Jesus says you need to stop doing things and you flat out refuse, that’s what you’re up to. Now, this isn’t representing a point of no return, but it is putting it plainly that you can’t just do whatever you freakin’ want when you claim to be in submission to Jesus.

Now we return to evidences of faith (assurances, really). Their hearts aren’t oriented to deliberate disobedience, they’ve endured struggles for Jesus, been publicly mistreated, had compassion on those they were supposed to that no one else did, accepted with joy as folks stole from them in retaliation, since they had the right perspective in the long run. As such, stay confident, keep the faith, and receive what is promised.

The money maker in this chapter is in the first few sentences, the rest are a series of examples intended to prove the point. Noting, certainly, that this continues the discussion that has already been in progress. The end of chapter 10 says that “…we are not of those who shrink back and are destroyed, but of those who have faith and preserve their souls.” Lest we misunderstand what faith is, though, he elaborates.

Faith, the greek word pistis, is confidence or assurance in the things that God promises. Or perhaps more practically, it is living in the here and now with complete confidence that that which God has said will be will be, even when we don’t see it. For us, that means we accept the rejection of the world knowing we will be honored at rest in the everlasting life that is to come. It means we live in freedom, even though there is yet much in the world to tempt us and divert our minds from that reality. It means that we sacrifice readily for others, giving even our lives in the service of a fallen world, assured that the work of Jesus keeps its promises upon our death to bring us into life, and not only that, into the loving arms of a good, good Father.

All of this is why James speaks of faith without works being dead. If you didn’t think you were getting paid, you’d just stop working, even if your boss promises he would pay you. On the other hand, you keep working if you are confident your boss will do as he says and reward you when your work is done. James says it more succinctly but the point here about faith is the same; if you believed it, your life would change in reaction because your reality has changed.

And that’s where we get the OT examples. These are all examples of folks who took action based upon the promises God had made. I won’t rehash them all but they are reminder that things have always been this way. Following Jesus is no different, we are acting in faith, the assurance of promises that God has made, Jesus has kept, and we are the beneficiaries of.

After all of these OT examples comes the drop – they never got what they were promised…not entirely. You see even those promises ultimately hinged on Jesus. That’s why apart from “us” they should not be made perfect. It means that apart from the promises of Jesus that we are now defined under as Christians, they never get everything that is coming to them. But since God makes big promises, he sends Jesus to keep them, and even though they may not have known, it is indeed finished, everything God promised to his people, these people, and us people, through the work of Christ on the cross.

Here’s the big payoff of not only the argument but of the whole letter. In light of all that has come before between God and His people, and light of what Jesus has consequently done, let us endure. We are called to throw off all that slows us down or trips us up (think sin) and focus on Jesus, the one who establishes that which we are to believe and even provides our ability to do it. He has not only plotted the course for the race, he came as an example on how to run it.

And we are to be encouraged by all that Jesus suffered as a demonstration that we can persevere as well, even in the most troubling or trying of circumstances. The statement “In your struggle against sin you have not yet resisted to the point of shedding your blood…” is especially indicting to our culture of “don’t beat yourself up, everyone sins” and other such thoughts. Although true, the posturing lacks the warrant that Scripture brings, that which calls us to holy living, repentance and perseverance. Have I shed blood in my resistance to sin? No, I have not. Perhaps I am not putting up enough of a fight.

Then we are reassured that discipline we receive (or are called to) is a demonstration of God’s love for us, because he disciplines those he loves. We are the children of God, not cast aside children who get no attention or instruction. So, be thankful for that which sits upon your heart or mind that brings your sin to the forefront, it is a reminder that God loves you and will persist in the pursuit of your holiness and freedom. Ultimately, the result of our perseverance is the “…peaceful fruit of righteousness…”. Ah, I want this, therefore I must persevere to attain it.

I love this next section. It’s time to stiffen our backs, steel our jaws, stand up straight and march forward. Because we have an example of Jesus on how to live, and because God will discipline us to keep us on the right path, and because the endurance that God empowers produces peace that God provides, we obey and do the thing. We shall keep steady, stalwart; strive for peace and keep things holy. Bring people with us as we follow and walk the walk of Jesus and reject bitterness of any kind for any reason that it may not cause us trouble and throw us off course.

In v.18, we again find a comparison between the covenant under which the law of Moses exists and the new agreement that Jesus brings. What Jesus brings allows us gracious entrance upon God’s holy mountain, within his city, at an assembly surrounded by his guests. Where the old agreement kept separation between man and God because of an imperfect mediator (the high priest), the new agreement allows us to be in full and open relationship, father to son, to the living God. We have a better mediator (Jesus) so we get better access. It’s like having a roadie friend at a Led Zeppelin concert. You know the right people, you get to meet the right people. And we know Jesus.

It should go without saying based upon the compelling case Hebrews man has made but he reiterates here that there be no refusal of what is being said here. Do not reject the discipline of God, the gifts of God, the promises of God, the calls to holiness of God. Ultimately, because it’s just plain foolish to do so. If God is God, then he’s right and we should do what he says. If he’s not, for heaven’s sake stop reading Hebrews, you’re wasting your life.

Even so, we have a great promise indeed. For we have received a “…kingdom that cannot be shaken.” It simply can’t fall away. This section almost represents a sifting, where only the right things will remain when all is said and done. We can have confidence in the kingdom of which we are part. And in reaction, we offer God acceptable worship with reverence and awe, which is simply a right reflection of who He is, what He has done, and the power that can rightfully be used in judgment that has been turned full force into the work of grace.

At the end of chapter 12 we’ve been reminded that we have a kingdom that cannot be shaken and a God who deserves worship. Chapter 13 seems to at least relate to that discussion in that it lays out what that worship looks like, which is consistent with what it looks like to live in the Kingdom. These things are sacrifices pleasing to God.

What are they? Love the brothers. Heck, love the strangers, you never know who you’re dealing with, it could be a messenger of God (either spirit or otherwise). Remember the folks in prison and those who are mistreated as though you are with them. (Note, this is likely in reference to Christians who have been mistreated because they are Christians although I don’t see any reason to not apply it to all situations.) Let marriage be held in honor among all. (This is likely also within a context of “among Christians” as the “all”. So at the very least, let’s fight for the marriages within the faith.) Don’t love money and be content because God provides (underlying thread here is not to worry).

The Hebrews are also supposed to remember those who taught them about Jesus and imitate their faith. Don’t follow others who teach weird things about Jesus that make it sound like he changes the way he does things, he doesn’t. And while they’re at it, don’t get involved in any weird food stuff (sounds like old Hebrew notions may be sticking around for this group).

We offer a continue “sacrifice of praise” by acknowledging with our lips what Jesus has done. And we follow in his footsteps, doing good and sharing what we have, as those, as well, are sacrifices pleasing to God. (Don’t miss that.) Also, submit to your leaders, those who are caring for your souls since they will have to give an account to God on your behalf (gulp.) They should do so with joy and not with groaning (that I can do) for that is no advantage to you (I assume for them to be curmudgeonly about the whole thing.)

v.20 starts to send them out by a reminder of a bunch of cool stuff about God. He is the God of peace, he brought Jesus back from the dead, he is the Great Shepherd (Psalm 23 style), and has enacted a promise to His people that shall never end. And the prayer is that God will equip them to do the work that he has set out for them which is pleasing to Him.

The final greeting is interesting in a couple of ways. They must use “briefly” differently in Koine Greek because I would say our man was a bit long-winded. However, he asks they heed the words in the letter even though it wasn’t quite 15 scrolls long. Also, Timothy has sprung from the joint and Hebrews writer and him may hook up and visit if circumstances allow. Regardless, tell everyone “hi” and the bros from Italy say “hi” as well.

Grace be with them.