Hebrews 13:20-25
The author ends with a benediction, which both praises God and asks for his blessing on the audience, and final greetings. In the TNIV, it is clear that the author is writing from Italy. The author also has relationship with Timothy, who, it appears, was in jail but has now been released. The author is free to travel (v. 23) and therefore it is not jail that is preventing travel (v. 19).
In the benediction, the author reminds the audience of God's incredible power and the superiority and eternal nature of the new covenant. It is from this power that the author calls for the equipping of the audience to do what God has called them to do, reminding the audience that the fulfillment of God's call is for the glory of Christ.
This is a good reminder. In staff chapels we're studying the letter to the Colossians. It has the same basic tone: we work in God's strength for Christ's glory. I get a little bit sick of Christian athletes because they are always giving God credit for stuff and it sounds a bit hokey but... they actually have it right to a point. God gives us the ability to do what he has called us to do. He does not call us to things that he does not enable us for. So, when I accomplish what God has called me to do, it is to his glory and credit. There is nothing for me to boast about or feel proud about. I couldn't speak unless God gave me the ability to speak and the insight into his Word. I couldn't lead unless God gave me the ability to lead and the wisdom to know where to go. Everything I do is because God has given me life, breath, strength, grace, gifts, talents, etc. My life stands as a monument to him.
Wednesday, February 17, 2010
Thursday, February 11, 2010
leaders
Hebrews 13:17-19
There are two imperatives, each with further, explanation in these verses. The first is: "have confidence in your leaders." This includes the author as one of the audience's leaders seen by the plural "us". The reason that the audience should have confidence in their leaders is that the leaders are going to have to give an account for their leadership. The author has confidence that the leaders take their role seriously, understand that they are under the authourity of Christ and will have to give an account of how they led (see v18). Because of this, the conclusion is that the leaders have the best possible motives and are, as best as they can, ministering according to the direction of the Spirit. The audience's responsibility is to make sure that leadership is not a burden.
The second imperative is: "pray for us." The author implies what the audience should pray for: that the work of leadership will not be a burden, that the leaders will keep their conscience clear and that they will fulfill their desire to live honourably. We learn in this section that the author is prevented from joining the audience for some reason.
There are two implications for me: 1) because I have leaders over me, I must remember to pray for them and to have confidence in their leadership. This doesn't mean blind obedience but to recognize that they are leading as best as they know how and that their desires and motives are good. I must be very careful about how I talk about them and to them. I don't have any real problems with the leadership of this church but it's a good reminder to support them through prayer. 2) as a leader I must make sure that my motives are pure, my conscience is clear and that my desire is to live honourably as a leader. As soon as personal ambition or pride enter the equation, my leadership abilities are compromised. I enjoy leadership but it is a massive responsibility.
There are two imperatives, each with further, explanation in these verses. The first is: "have confidence in your leaders." This includes the author as one of the audience's leaders seen by the plural "us". The reason that the audience should have confidence in their leaders is that the leaders are going to have to give an account for their leadership. The author has confidence that the leaders take their role seriously, understand that they are under the authourity of Christ and will have to give an account of how they led (see v18). Because of this, the conclusion is that the leaders have the best possible motives and are, as best as they can, ministering according to the direction of the Spirit. The audience's responsibility is to make sure that leadership is not a burden.
The second imperative is: "pray for us." The author implies what the audience should pray for: that the work of leadership will not be a burden, that the leaders will keep their conscience clear and that they will fulfill their desire to live honourably. We learn in this section that the author is prevented from joining the audience for some reason.
There are two implications for me: 1) because I have leaders over me, I must remember to pray for them and to have confidence in their leadership. This doesn't mean blind obedience but to recognize that they are leading as best as they know how and that their desires and motives are good. I must be very careful about how I talk about them and to them. I don't have any real problems with the leadership of this church but it's a good reminder to support them through prayer. 2) as a leader I must make sure that my motives are pure, my conscience is clear and that my desire is to live honourably as a leader. As soon as personal ambition or pride enter the equation, my leadership abilities are compromised. I enjoy leadership but it is a massive responsibility.
Wednesday, February 10, 2010
continuous sacrifice
Hebrews 13:15-16
The author changes focuses a bit. The previous paragraph compared the sacrifice of the priests to the sacrifice of Christ and this paragraph moves on to the sacrifice the audience is called to make. The key words are continually and sacrifice. The author includes two examples of sacrifice that is pleasing to God: a sacrifice of praise through Jesus and doing good to and sharing with others.
The author's line of reasoning is that despite the persecution and hardship that the audience is facing, they should not forget to keep on praising God and doing good to others. I am not sure if the author is talking about fellow believers or those outside the family of God. My guess is that the author has both in mind.
I get so focused on my own life and all the things that I have to do and all the things I am facing that I forget the two great commandments: love God and love my neighbour. This is hard to do when all my energy and attention is focused on me. I pray that God would help me to remember him and remember my neighbour in the midst of my busy-ness and stress. I think it's significant that the author uses the word sacrifice: it will cost me something (time, energy, effort, focus) to love God and love my neighbour in this way. However, I trust that the sacrifice is worth it.
The author changes focuses a bit. The previous paragraph compared the sacrifice of the priests to the sacrifice of Christ and this paragraph moves on to the sacrifice the audience is called to make. The key words are continually and sacrifice. The author includes two examples of sacrifice that is pleasing to God: a sacrifice of praise through Jesus and doing good to and sharing with others.
The author's line of reasoning is that despite the persecution and hardship that the audience is facing, they should not forget to keep on praising God and doing good to others. I am not sure if the author is talking about fellow believers or those outside the family of God. My guess is that the author has both in mind.
I get so focused on my own life and all the things that I have to do and all the things I am facing that I forget the two great commandments: love God and love my neighbour. This is hard to do when all my energy and attention is focused on me. I pray that God would help me to remember him and remember my neighbour in the midst of my busy-ness and stress. I think it's significant that the author uses the word sacrifice: it will cost me something (time, energy, effort, focus) to love God and love my neighbour in this way. However, I trust that the sacrifice is worth it.
Tuesday, February 9, 2010
disgrace
Hebrews 13:11-14
The key words in this passage are blood, outside, holy, city. The author is revisiting the persecution the audience has and is enduring for the sake of Christ, reminding them that Christ was also an outcast from society. This passage also continues the comparison and contrast between the rituals of the tabernacle and the sacrifice of Christ and contains the theme of the city that is yet to come.
The author makes an obvious argument with some subtle subtexts. The obvious argument is: Just like the bodies of the sacrificed animals were cast outside the camp, so Christ was killed outside the city and so should we be willing to be separate from society for the sake of Christ. The subtexts are: the priest brought the blood of the sacrifice to the Most Holy Place while Christ was the sacrifice whose blood makes people holy. The author is again pointing out the supremacy of Christ and his sacrifice: it's not about a holy place, it's about holy people and there is the indication that the priest is still carrying the blood of animals into the Most Holy Place (the verb "carries" is in the present in English. I don't know about the Greek), indicating that these sacrifices must be continually offered while Jesus' sacrifice is talked about in the past tense, indicating that his sacrifice is final.
When Christine and I visited Hamilton, it felt foreign to us. We knew that it was not our home, although it will be for three years. However, I don't often have that same feeling about this earth. I am too settled here and I identify too closely with this culture, society, world. If I had to live outside of the society, it would be painful for me. I have become to accustomed to this city and I am no longer looking forward to the city that is yet to come. However, there are moments when I realize that I am not home, when this city and world that I live in seems foreign to me. I need the Spirit's help to help me look with fresh eyes at this world and to remind me that I am not yet home.
The key words in this passage are blood, outside, holy, city. The author is revisiting the persecution the audience has and is enduring for the sake of Christ, reminding them that Christ was also an outcast from society. This passage also continues the comparison and contrast between the rituals of the tabernacle and the sacrifice of Christ and contains the theme of the city that is yet to come.
The author makes an obvious argument with some subtle subtexts. The obvious argument is: Just like the bodies of the sacrificed animals were cast outside the camp, so Christ was killed outside the city and so should we be willing to be separate from society for the sake of Christ. The subtexts are: the priest brought the blood of the sacrifice to the Most Holy Place while Christ was the sacrifice whose blood makes people holy. The author is again pointing out the supremacy of Christ and his sacrifice: it's not about a holy place, it's about holy people and there is the indication that the priest is still carrying the blood of animals into the Most Holy Place (the verb "carries" is in the present in English. I don't know about the Greek), indicating that these sacrifices must be continually offered while Jesus' sacrifice is talked about in the past tense, indicating that his sacrifice is final.
When Christine and I visited Hamilton, it felt foreign to us. We knew that it was not our home, although it will be for three years. However, I don't often have that same feeling about this earth. I am too settled here and I identify too closely with this culture, society, world. If I had to live outside of the society, it would be painful for me. I have become to accustomed to this city and I am no longer looking forward to the city that is yet to come. However, there are moments when I realize that I am not home, when this city and world that I live in seems foreign to me. I need the Spirit's help to help me look with fresh eyes at this world and to remind me that I am not yet home.
Monday, February 8, 2010
constant
Hebrews 13:7-10
The key words and ideas are: leaders, imitate, same, teachings, ceremonies. The author is now speaking of different teachings. The audience is reminded of their spiritual leaders and their teachings. This is contrasted with the strange teachings about ceremonies and rituals. The author reminds the audience that the heavenly altar is superior to the earthly one.
It is interesting that the author tells the audience to consider the outcome of the faith of the leaders since most of the leaders, which I'm taking to mean disciples/apostles, were martyred. However, in the context of Hebrews 11, their deaths were glorious because they were looking forward to the fulfillment of their faith. Therefore, it is no problem for the author to exhort the audience to imitate their faith. The hope of their faith is that they were received into heaven. Since Jesus is the same today as he always was and will be, the audience can be assured of the same reward if they remain faithful.
The author contrasts grace and the eating of ceremonial foods. Eating ceremonial foods would be part of the law. So the contrast is between grace and the law. The author's point is that grace strengthens our hearts, not the law.
This morning I am enjoying the reminder of Christ's constancy. He never changes. I can trust him to treat me with the same grace, fairness and compassion that he treated his disciples with. I can trust him to give me the same reward for faithfulness that he gave to the martyrs. He is the same yesterday, today and forever.
The key words and ideas are: leaders, imitate, same, teachings, ceremonies. The author is now speaking of different teachings. The audience is reminded of their spiritual leaders and their teachings. This is contrasted with the strange teachings about ceremonies and rituals. The author reminds the audience that the heavenly altar is superior to the earthly one.
It is interesting that the author tells the audience to consider the outcome of the faith of the leaders since most of the leaders, which I'm taking to mean disciples/apostles, were martyred. However, in the context of Hebrews 11, their deaths were glorious because they were looking forward to the fulfillment of their faith. Therefore, it is no problem for the author to exhort the audience to imitate their faith. The hope of their faith is that they were received into heaven. Since Jesus is the same today as he always was and will be, the audience can be assured of the same reward if they remain faithful.
The author contrasts grace and the eating of ceremonial foods. Eating ceremonial foods would be part of the law. So the contrast is between grace and the law. The author's point is that grace strengthens our hearts, not the law.
This morning I am enjoying the reminder of Christ's constancy. He never changes. I can trust him to treat me with the same grace, fairness and compassion that he treated his disciples with. I can trust him to give me the same reward for faithfulness that he gave to the martyrs. He is the same yesterday, today and forever.
Saturday, February 6, 2010
loving money
Hebrews 13:5-6
I dealt mostly with verse 4 in my previous post but there is a lot to explore in these two verses as well. Here, the author is focusing in on money, giving instructions not to love money. Again the exhortation is tied to the character of God. In this case, the audience does not need to love money because God is faithful, omniscient, immanent, good and sovereign. The author quotes two passages: Deuteronomy 31:6 talks about God's immanence, omniscient and faithfulness and Psalm 118:6-7 talks about God's goodness and sovereignty.
The argument the author is making is that the audience doesn't need to love money because they can trust the fact that God wants to provide for them (he is good), he knows what they need (he is omniscient and immanent) and he has the ability to provide for them (he is sovereign or omnipotent).
This is a good reminder for me. I need to be a good steward and faithful to God in the way that I use my money but, I should not stress about finances because of who God is. When I stress about finances it shows that I am casting doubt on God's character and that I am too focused on money. The author is exhorting us to keep money from being the center of our focus and to make sure that God is.
I dealt mostly with verse 4 in my previous post but there is a lot to explore in these two verses as well. Here, the author is focusing in on money, giving instructions not to love money. Again the exhortation is tied to the character of God. In this case, the audience does not need to love money because God is faithful, omniscient, immanent, good and sovereign. The author quotes two passages: Deuteronomy 31:6 talks about God's immanence, omniscient and faithfulness and Psalm 118:6-7 talks about God's goodness and sovereignty.
The argument the author is making is that the audience doesn't need to love money because they can trust the fact that God wants to provide for them (he is good), he knows what they need (he is omniscient and immanent) and he has the ability to provide for them (he is sovereign or omnipotent).
This is a good reminder for me. I need to be a good steward and faithful to God in the way that I use my money but, I should not stress about finances because of who God is. When I stress about finances it shows that I am casting doubt on God's character and that I am too focused on money. The author is exhorting us to keep money from being the center of our focus and to make sure that God is.
Friday, February 5, 2010
love and money
Hebrews 13:4-6
This part of the author's address is a series of exhortations to the audience. It is almost like the author is including a list of things that don't necessarily fit into the main argument of the address but are so important that they can't be left out. The author focuses on two very important issues in this section: sexual purity and money. It seems like the author uses a bit of hyperbole in these issues, perhaps because the exhortation is so brief.
In regards to marriage and adultery, the author states that the sexually immoral and the adulterer will be judged by God. Ultimately this is because sexual immorality and adultery offends the very character of God, especially the facets of purity, faithfulness and exclusivity. I'm not sure how to reconcile the judgment and the grace of God. I am very sure that the forgiveness of God is enough to cover sexual immorality. I am very sure that God's judgment is reserved for those who are unrepentant. Yet the author, addressing those who have repented, uses judgment as the motivation to avoid sexual immorality. Perhaps the argument is that if you are frequently engaging in sexual immorality is a sign that you may not actually have repented and your identity has not been changed from sexually immoral to child of God. In which case, you would still be under threat of the judgment of God.
This parallels what Jesus taught in the Sermon on the Mount; deal as harshly as necessary with lust because giving in to lust puts you in danger of being cast into hell. Again, the message, I think, is that if you are giving into lust constantly you may not be a true citizen of the kingdom and you (and I) are facing condemnation. This is not the teaching I am used to: I don't like to be motivated by fear and to motivate others by fear. It's not considered polite or politically correct. Yet, the author and Jesus make it clear: giving into sexual immorality endangers my soul.
This part of the author's address is a series of exhortations to the audience. It is almost like the author is including a list of things that don't necessarily fit into the main argument of the address but are so important that they can't be left out. The author focuses on two very important issues in this section: sexual purity and money. It seems like the author uses a bit of hyperbole in these issues, perhaps because the exhortation is so brief.
In regards to marriage and adultery, the author states that the sexually immoral and the adulterer will be judged by God. Ultimately this is because sexual immorality and adultery offends the very character of God, especially the facets of purity, faithfulness and exclusivity. I'm not sure how to reconcile the judgment and the grace of God. I am very sure that the forgiveness of God is enough to cover sexual immorality. I am very sure that God's judgment is reserved for those who are unrepentant. Yet the author, addressing those who have repented, uses judgment as the motivation to avoid sexual immorality. Perhaps the argument is that if you are frequently engaging in sexual immorality is a sign that you may not actually have repented and your identity has not been changed from sexually immoral to child of God. In which case, you would still be under threat of the judgment of God.
This parallels what Jesus taught in the Sermon on the Mount; deal as harshly as necessary with lust because giving in to lust puts you in danger of being cast into hell. Again, the message, I think, is that if you are giving into lust constantly you may not be a true citizen of the kingdom and you (and I) are facing condemnation. This is not the teaching I am used to: I don't like to be motivated by fear and to motivate others by fear. It's not considered polite or politically correct. Yet, the author and Jesus make it clear: giving into sexual immorality endangers my soul.
Thursday, February 4, 2010
identifying with the oppressed
Hebrews 13:1-3
The key word in this section is love. The author gives a command to love one another as brothers and sisters and then gives two examples of how to love: show hospitality and identify with the oppressed. In the context, I believe that the author is speaking specifically about showing hospitality to other disciples and to fellow believers who are persecuted for their faith. I draw this conclusion based on the family language in the first verse: showing hospitality and identifying with the oppressed are examples of loving our brothers and sisters.
If my brother or sister was unjustly imprisoned or suffering persecution, I would move heaven and earth to bring justice to that situation. I would write letters, visit politicians, publicize the injustice, try to rally support, organize prayer meetings, pray continuously until the situation was changed. Even if my brother or sister was justly imprisoned, I would likely visit them regularly and support them as best as I could.
If my brother or sister needed a place to stay, I would inconvenience myself in order to make sure they somewhere. If they needed a ride or to borrow my car, I would try to work something out for them.
The author is pointing out that my fellow disciples are my brothers and sisters. I do not love them as I should. I do not go out of my way to welcome strangers. I do not go out of my way to make sure people have rides to church. I do not go out of my way to protest their unjust treatment at the hands of governments and mobs. My actions make it clear: I do not really care! Just this past Sunday I've been reminded of the plight of the oppressed and the high priority that Jesus places on justice. If I am to represent my King well, I must find a way to practice hospitality and stand up for the oppressed.
The key word in this section is love. The author gives a command to love one another as brothers and sisters and then gives two examples of how to love: show hospitality and identify with the oppressed. In the context, I believe that the author is speaking specifically about showing hospitality to other disciples and to fellow believers who are persecuted for their faith. I draw this conclusion based on the family language in the first verse: showing hospitality and identifying with the oppressed are examples of loving our brothers and sisters.
If my brother or sister was unjustly imprisoned or suffering persecution, I would move heaven and earth to bring justice to that situation. I would write letters, visit politicians, publicize the injustice, try to rally support, organize prayer meetings, pray continuously until the situation was changed. Even if my brother or sister was justly imprisoned, I would likely visit them regularly and support them as best as I could.
If my brother or sister needed a place to stay, I would inconvenience myself in order to make sure they somewhere. If they needed a ride or to borrow my car, I would try to work something out for them.
The author is pointing out that my fellow disciples are my brothers and sisters. I do not love them as I should. I do not go out of my way to welcome strangers. I do not go out of my way to make sure people have rides to church. I do not go out of my way to protest their unjust treatment at the hands of governments and mobs. My actions make it clear: I do not really care! Just this past Sunday I've been reminded of the plight of the oppressed and the high priority that Jesus places on justice. If I am to represent my King well, I must find a way to practice hospitality and stand up for the oppressed.
Wednesday, February 3, 2010
shaken...
Hebrews 12:25-29
The key words: warn/speak/voice, shaken. This section connects to the previous verses in that the author is still making a comparison to Mount Sinai where the Old Covenant was given and to Mount Zion where the new covenant will be fully realized. The author is referring to God's voice shaking the earth as he gave the Laws of the Old Covenant. The people ignored his voice and suffered judgment. The whole generation perished in the wilderness because of their rebellion. The author contends that the danger this generation is in is even greater because God is not just speaking from earth but from heaven.
The author indicates that there will be one more "shaking" and that this time it will not just be the earth but the heavens. The emphasis is on "once more" indicating that this will be the final shaking. All the temporal things will be destroyed and only the eternal things will remain. The author reminds the readers that the kingdom they are receiving cannot be shaken. It is eternal. It will survive the final shake.
The response the author calls for is one of worship. Specifically the author calls for acceptable worship. Paul calls acceptable worship the offering of our bodies as one living sacrifice. This echoes the author's emphasis in 12:14-16 on body life and in 10:24-25 on the importance of meeting together. The author also indicates that acceptable worship has a proper view of God's holiness: he is a consuming fire so let us worship in reverence and awe. I think we've (and I've) lost the reverence and awe of God. I see him as Father, as Friend but not as much as King, as God Most High, Possessor of Heaven and Earth. I don't focus on the fact that he is a consuming fire who will absolutely ruin me (but in such a great and scary way) if I truly surrender to him. A consuming fire is never satisfied until it has completely consumed the material. As long as there is something left to consume, it will continue to demand it. This is a picture of God that I don't spend much time contemplating. He wants it all. That is thrilling and scary at the same time.
The key words: warn/speak/voice, shaken. This section connects to the previous verses in that the author is still making a comparison to Mount Sinai where the Old Covenant was given and to Mount Zion where the new covenant will be fully realized. The author is referring to God's voice shaking the earth as he gave the Laws of the Old Covenant. The people ignored his voice and suffered judgment. The whole generation perished in the wilderness because of their rebellion. The author contends that the danger this generation is in is even greater because God is not just speaking from earth but from heaven.
The author indicates that there will be one more "shaking" and that this time it will not just be the earth but the heavens. The emphasis is on "once more" indicating that this will be the final shaking. All the temporal things will be destroyed and only the eternal things will remain. The author reminds the readers that the kingdom they are receiving cannot be shaken. It is eternal. It will survive the final shake.
The response the author calls for is one of worship. Specifically the author calls for acceptable worship. Paul calls acceptable worship the offering of our bodies as one living sacrifice. This echoes the author's emphasis in 12:14-16 on body life and in 10:24-25 on the importance of meeting together. The author also indicates that acceptable worship has a proper view of God's holiness: he is a consuming fire so let us worship in reverence and awe. I think we've (and I've) lost the reverence and awe of God. I see him as Father, as Friend but not as much as King, as God Most High, Possessor of Heaven and Earth. I don't focus on the fact that he is a consuming fire who will absolutely ruin me (but in such a great and scary way) if I truly surrender to him. A consuming fire is never satisfied until it has completely consumed the material. As long as there is something left to consume, it will continue to demand it. This is a picture of God that I don't spend much time contemplating. He wants it all. That is thrilling and scary at the same time.
Tuesday, February 2, 2010
Mtn vs Mtn
Hebrews 12:18-27
Here the author compares two mountains. The first, without being names, is obviously Mt. Sinai, where the law was given to Moses. The second is Mt. Zion where the city of Jerusalem rests. The author seems to be revisiting the theme of the supremacy of Christ: Christ is superior because the mountain of the new covenant (Zion) is superior to the mountain of the old covenant (Sinai). The differences are that Mt Sinai is a physical mountain while Mt Zion is spiritual, Mt Sinai is filled with darkness, mystery and death while Mt. Zion is filled with light, joy and life.
The author makes a list of things we have come to: Mount Zion, thousands upon thousands of angels, the church of the firstborn, to God, to the spirits of the righteous (a reference to the great cloud of witnesses?), to Jesus and to the sprinkled blood that speaks a better word than the blood of Abel. This is an interesting phrase. Abel's blood cried out from the ground to the ear of God and the implied cry was a cry for justice. Justice demanded that someone pay for his murder. Jesus' blood cries out that justice has already been satisfied. When I sin and then truly repent, Jesus' blood cries out on my behalf. The word is the same (justice!) but the implications are very different.
Through the blood of Jesus the curse has been removed. I now approach God with full confidence by the blood of Jesus. My relationship to God is no longer based on law and death but on grace and life. I can join the thousands upon thousands of angels in their joyful assembly and the church of the firstborn because I am being made perfect by of the sacrifice of Christ. I claim the sprinkled blood that speaks a better word...
Here the author compares two mountains. The first, without being names, is obviously Mt. Sinai, where the law was given to Moses. The second is Mt. Zion where the city of Jerusalem rests. The author seems to be revisiting the theme of the supremacy of Christ: Christ is superior because the mountain of the new covenant (Zion) is superior to the mountain of the old covenant (Sinai). The differences are that Mt Sinai is a physical mountain while Mt Zion is spiritual, Mt Sinai is filled with darkness, mystery and death while Mt. Zion is filled with light, joy and life.
The author makes a list of things we have come to: Mount Zion, thousands upon thousands of angels, the church of the firstborn, to God, to the spirits of the righteous (a reference to the great cloud of witnesses?), to Jesus and to the sprinkled blood that speaks a better word than the blood of Abel. This is an interesting phrase. Abel's blood cried out from the ground to the ear of God and the implied cry was a cry for justice. Justice demanded that someone pay for his murder. Jesus' blood cries out that justice has already been satisfied. When I sin and then truly repent, Jesus' blood cries out on my behalf. The word is the same (justice!) but the implications are very different.
Through the blood of Jesus the curse has been removed. I now approach God with full confidence by the blood of Jesus. My relationship to God is no longer based on law and death but on grace and life. I can join the thousands upon thousands of angels in their joyful assembly and the church of the firstborn because I am being made perfect by of the sacrifice of Christ. I claim the sprinkled blood that speaks a better word...
Monday, February 1, 2010
the anti-example
Hebrews 12:14-17
The key words or idea here is the idea that we are together in this. The author talks about living in peace and looking out for each other to root out the seeds of bitterness and sexual immorality. I notice that this is not just for the individual but I have a responsibility for my brothers and sisters in Christ. The author contrasts holiness with bitterness, sexual immorality and godlessness. The author equates holiness to living as part of the body (at peace, looking out for each other).
The illustration of godlessness that the author uses is Esau. I've always been somewhat mystified by God's harshness towards Esau, especially in light of the alternative choice: Jacob. However, in this context I can see it most clearly. When compared to the people who lived by faith in Hebrews 11, Esau stands in stark contrast. He had something of immense value which he sold because he could not control his physical appetite. In comparison to what the people of faith suffered and went through for the sake of the promise, Esau did not suffer at all. He was just hungry and couldn't wait to make his own lunch. In some ways, Esau had the promise in his reach because the inheritance and the blessing belonged to him. Humanly speaking, the line of the Seed would go through him. By rights, he stood to inherit the land, the seed and the blessing. He had it in his hand and sold it for a bowl of beans!
Esau stands a great warning to me. I have the promise in hand. I have received the blessing. Yet I do not value it as I should and often am tempted to trade it for little more than a bowl of beans: a moment of enjoyment, a few dollars, my reputation. I am reminded that I do not value my salvation and my inheritance nearly enough.
The key words or idea here is the idea that we are together in this. The author talks about living in peace and looking out for each other to root out the seeds of bitterness and sexual immorality. I notice that this is not just for the individual but I have a responsibility for my brothers and sisters in Christ. The author contrasts holiness with bitterness, sexual immorality and godlessness. The author equates holiness to living as part of the body (at peace, looking out for each other).
The illustration of godlessness that the author uses is Esau. I've always been somewhat mystified by God's harshness towards Esau, especially in light of the alternative choice: Jacob. However, in this context I can see it most clearly. When compared to the people who lived by faith in Hebrews 11, Esau stands in stark contrast. He had something of immense value which he sold because he could not control his physical appetite. In comparison to what the people of faith suffered and went through for the sake of the promise, Esau did not suffer at all. He was just hungry and couldn't wait to make his own lunch. In some ways, Esau had the promise in his reach because the inheritance and the blessing belonged to him. Humanly speaking, the line of the Seed would go through him. By rights, he stood to inherit the land, the seed and the blessing. He had it in his hand and sold it for a bowl of beans!
Esau stands a great warning to me. I have the promise in hand. I have received the blessing. Yet I do not value it as I should and often am tempted to trade it for little more than a bowl of beans: a moment of enjoyment, a few dollars, my reputation. I am reminded that I do not value my salvation and my inheritance nearly enough.
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