Psalm 2
This psalm is made up of the image of the kings of the earth conspiring together against the King of the kings and God's response to their plans. The psalmist paints an almost bully-ish picture of God: a God who laughs and scoffs at the feeble plans of the earth's rulers. In the end, the kings of the earth will submit themselves to the king that God has established in Zion.
The key words are wrath, terror/trembling. There is an interesting choice of words in the last couple of verses: "celebrate his rule with trembling." It reminds me a bit of the old stories of communist Russia - you didn't want to be the first one to stop applauding the president. It paints a very interesing picture of God.
This psalm was probably used as part of the coronation ceremony of the King of Israel but also has a lot of foreshadowing pointing to the coming King of the kings. There is a lot of adoption language which, in conjunction with the historical kings would mean that God has given the king of Israel his authourity to rule. In relation to the Messiah, it speaks more about the authourity that the Messiah has.
The picture this psalm paints of God depends on which side of the line you are on. If I am one who takes refuge in God, then this psalm is incredibly comforting: there is nothing that the leaders, rulers, governments, presidents, prime ministers, chancellors and kings of this world can do to subvert the plans of God. I don't have to stress, worry or fret. God has installed his King in Zion. I can trust completely in him.
On the other hand, if I am one who is opposing God and his plans, I have a lot to be worried about. He has installed his King in Zion and there is nothing that I can do to subvert his plans. My only play is to kiss the son, to surrender to the supremacy of Christ.
The truth is that I am in both camps. I have surrendered to the supremacy of Christ but I am like one of the Baltic states in the old CSSR: constantly trying to assert my own independence and right to rule. I must constantly remind myself that I live my life in submission to the King of the kings. I am only blessed if I take refuge in him.
Showing posts with label supremacy of Christ. Show all posts
Showing posts with label supremacy of Christ. Show all posts
Tuesday, May 18, 2010
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, December 21, 2009
not necessary
Hebrews 10:15-18
The superiority of the new covenant is seen in that the laws of the covenant are written on our hearts and not on tablets of stone... although my heart certainly resembles stone at times. I think this means that we are no longer dependent on legal experts and priests to interpret the laws for us. The Holy Spirit is at work in each of us to interpret the laws of the new covenant. We have the Word, the Spirit and the Church and in this new covenant, each member of the Church has as much to contribute to my understanding as anyone else. While there are those who are certainly wiser and more studied, the Spirit is the real "legal expert" and as the Spirit has been given in equal measure to each of us, just as God had apportioned, there is no way that I can discount the contribution of anyone.
The key to the covenant is the forgiveness of sins. I love the simplicity of the final statement of this paragraph: "and where these (sins) have been forgiven, sacrifice for sin is no longer necessary." I think I still find this hard to believe. I know, of course, that I don't have to find an unblemished sheep or a spotless ox and burn it on an altar but I am still making sacrifices for my sin in other ways - I'm trying to earn my salvation. What I'm really saying by doing this is that Christ's sacrifice is insufficient. The truth is that it is more than sufficient. Instead of de-valuing the sacrifice of Christ, I want to accept it totally and completely.
The superiority of the new covenant is seen in that the laws of the covenant are written on our hearts and not on tablets of stone... although my heart certainly resembles stone at times. I think this means that we are no longer dependent on legal experts and priests to interpret the laws for us. The Holy Spirit is at work in each of us to interpret the laws of the new covenant. We have the Word, the Spirit and the Church and in this new covenant, each member of the Church has as much to contribute to my understanding as anyone else. While there are those who are certainly wiser and more studied, the Spirit is the real "legal expert" and as the Spirit has been given in equal measure to each of us, just as God had apportioned, there is no way that I can discount the contribution of anyone.
The key to the covenant is the forgiveness of sins. I love the simplicity of the final statement of this paragraph: "and where these (sins) have been forgiven, sacrifice for sin is no longer necessary." I think I still find this hard to believe. I know, of course, that I don't have to find an unblemished sheep or a spotless ox and burn it on an altar but I am still making sacrifices for my sin in other ways - I'm trying to earn my salvation. What I'm really saying by doing this is that Christ's sacrifice is insufficient. The truth is that it is more than sufficient. Instead of de-valuing the sacrifice of Christ, I want to accept it totally and completely.
Thursday, December 17, 2009
I'm Perfect
Hebrews 10:11-14
The author contrasts the repetitive daily religious duties of the priests in the temple with the one time sacrifice of Christ. The author uses an almost comic image: the image is of priests scurrying around, performing the same tasks day in and day out. Then Jesus steps us, performs one superior sacrifice and sits down in his easy chair, waiting for his footstool to be brought to him. It's a picture of royal relaxation. I don't want to down play the significance of Christ's sacrifice for it is vital and bigger than I can fully fathom but the image of Jesus relaxing while the priests scurry is humorous to me.
The author also contrasts the results of Christ's sacrifice to the results of the daily sacrifices of the priests: the priests' sacrifices can never take away sin but Christ's sacrifice made perfect forever those who are being made holy. Two things I see in that phrase: one, that I have been made perfect forever by the sacrifice of Christ. This means that there is nothing I can do to make myself more perfect. Everything has already been accomplished in Christ so my perfection is no credit to myself. There is no ability or characteristic in myself that makes me perfect. I needed an outside force to achieve perfection. Secondly, I am still in the process of being made holy. I think holy and perfect are synonyms with slightly different meanings. So the author is basically saying that Christ's sacrifice has achieved perfection for those who are in the process of being made perfect. It sounds like an oxymoron but there is truth to it. In regards to the justice of God, I am wholly justified through the sacrifice of Christ - I am already perfect. When it comes to fully realizing and living out that justification, I still have a long way to go - I am being made perfect.
Both are a result of Christ's sacrifice. Yes, I believe that I have a minor role to play in working out my salvation but even my ability to live out my perfection is completely dependent on the grace of God in Christ. I will never be able to boast (which 'nucks because I like boasting) because I have done nothing except believe.
The author contrasts the repetitive daily religious duties of the priests in the temple with the one time sacrifice of Christ. The author uses an almost comic image: the image is of priests scurrying around, performing the same tasks day in and day out. Then Jesus steps us, performs one superior sacrifice and sits down in his easy chair, waiting for his footstool to be brought to him. It's a picture of royal relaxation. I don't want to down play the significance of Christ's sacrifice for it is vital and bigger than I can fully fathom but the image of Jesus relaxing while the priests scurry is humorous to me.
The author also contrasts the results of Christ's sacrifice to the results of the daily sacrifices of the priests: the priests' sacrifices can never take away sin but Christ's sacrifice made perfect forever those who are being made holy. Two things I see in that phrase: one, that I have been made perfect forever by the sacrifice of Christ. This means that there is nothing I can do to make myself more perfect. Everything has already been accomplished in Christ so my perfection is no credit to myself. There is no ability or characteristic in myself that makes me perfect. I needed an outside force to achieve perfection. Secondly, I am still in the process of being made holy. I think holy and perfect are synonyms with slightly different meanings. So the author is basically saying that Christ's sacrifice has achieved perfection for those who are in the process of being made perfect. It sounds like an oxymoron but there is truth to it. In regards to the justice of God, I am wholly justified through the sacrifice of Christ - I am already perfect. When it comes to fully realizing and living out that justification, I still have a long way to go - I am being made perfect.
Both are a result of Christ's sacrifice. Yes, I believe that I have a minor role to play in working out my salvation but even my ability to live out my perfection is completely dependent on the grace of God in Christ. I will never be able to boast (which 'nucks because I like boasting) because I have done nothing except believe.
Friday, December 4, 2009
Shadows
Hebrews 10:1-4
Key words: law, shadow, reality, sacrifice, perfect/cleanse and sins. The main argument is that the law is a shadow of the good things that are to come and, by implication, that the new covenant brings the realities of those shadows. Putting it in literary terms, the author is saying that the law with its tabernacle and religious rituals is foreshadowing the reality of the new covenant with its heavenly tabernacle and the sacrifice of Christ. The implication is that the shadow cannot be greater than the reality and therefore Christ and his new covenant is superior.
In this section the author argues his point but directing the reader's attention to the sacrificial system that is part of the old covenant. The author contends that the sacrifices offered year after year do not make anyone perfect. If they did, there would be no need to offer them again. This is a clue to when the book of Hebrews was written; the temple was destroyed in 70AD bringing a forceful end to the sacrificial system. The author indicates that at the time of writing, the sacrificial system is still in operation. This means it is likely that the book was written sometime before 70AD.
The author talks about the sacrificial system in much the same way that Paul talks about the law: Pauls says that the law "caused" sin and the author states that the sacrificial system, rather than wiping away the guilt of sin, acts as a yearly memorial to sin. I don't think that being reminded of my sin is a bad thing as long as it ends in worship. I think that part of remembering my Lord's death by eating bread and drinking wine is reflecting on the cause of his death - my sin. Not to heap guilt on myself - for there is no condemnation for those who are in Christ - but to increase my awe at the incredible unconditional love that Christ displayed for me and at the incredible way that he satisfied the justice and grace of God. I no longer live in the time of shadows. I live in the time of realized grace and forgiveness. I don't have to dream about being forgiven and pure; I can experience it now through Christ's blood.
Key words: law, shadow, reality, sacrifice, perfect/cleanse and sins. The main argument is that the law is a shadow of the good things that are to come and, by implication, that the new covenant brings the realities of those shadows. Putting it in literary terms, the author is saying that the law with its tabernacle and religious rituals is foreshadowing the reality of the new covenant with its heavenly tabernacle and the sacrifice of Christ. The implication is that the shadow cannot be greater than the reality and therefore Christ and his new covenant is superior.
In this section the author argues his point but directing the reader's attention to the sacrificial system that is part of the old covenant. The author contends that the sacrifices offered year after year do not make anyone perfect. If they did, there would be no need to offer them again. This is a clue to when the book of Hebrews was written; the temple was destroyed in 70AD bringing a forceful end to the sacrificial system. The author indicates that at the time of writing, the sacrificial system is still in operation. This means it is likely that the book was written sometime before 70AD.
The author talks about the sacrificial system in much the same way that Paul talks about the law: Pauls says that the law "caused" sin and the author states that the sacrificial system, rather than wiping away the guilt of sin, acts as a yearly memorial to sin. I don't think that being reminded of my sin is a bad thing as long as it ends in worship. I think that part of remembering my Lord's death by eating bread and drinking wine is reflecting on the cause of his death - my sin. Not to heap guilt on myself - for there is no condemnation for those who are in Christ - but to increase my awe at the incredible unconditional love that Christ displayed for me and at the incredible way that he satisfied the justice and grace of God. I no longer live in the time of shadows. I live in the time of realized grace and forgiveness. I don't have to dream about being forgiven and pure; I can experience it now through Christ's blood.
Thursday, December 3, 2009
Written in Blood
Hebrews 9:16-28
This is a longer section where the author talks about the necessity of death to bring a will or covenant into effect. He points to the old covenant which was only put into effect by the blood of animals. Moses sprinkled the scroll, the people, the tabernacle and everything in it. The author concludes that without the shedding of blood there can be no forgiveness.
If the copies of the heavenly things were cleansed through animal sacrifice, then a greater and better sacrifice is necessary for the heavenly things to be consecrated. Jesus' sacrifice is superior to the sacrifices offered under the Mosaic covenant because Jesus sacrifice consecrates the real tabernacle in heaven, not just its earthly copies and because Jesus sacrifice stands for all time, unlike the constant animal sacrifices necessary under the Mosaic covenant.
The author's is using a very hebraic logical argument which, in overly simplistic terms, sort of looks like a wheel: the main point is the hub and the arguments which prove the main point are the spokes. Rather than following one spoke all the way to argue for the main point, the hebraic logical argument moves around the wheel from spoke to spoke gradually making its way to the center. If we were to re-write Hebrews to fit a western (or greek) logical argument, we would state our main idea (the supremacy of Christ and then we would take all the sections about Christ's priesthood being superior to the Aaronic priesthood and put them all in the same spot and then take all the arguments about Christ's sacrifice being greater than the sacrifices of the tabernacle and put them all in the same spot, and then all the arguments about the heavenly tabernacle where Christ serves as being superior to the earthly tabernacle where the priests serve and put them all at the same spot, etc.
Because of the hebraic construct of this book, we find elements of all those arguments in this section. In our minds it seems repetitive, which it is but each time the author revisits or incorporates one of the spokes, it is explored more fully with the goal of moving the reader ever inward towards the conclusion that Christ is superior to anything in the old system and covenant.
This is a longer section where the author talks about the necessity of death to bring a will or covenant into effect. He points to the old covenant which was only put into effect by the blood of animals. Moses sprinkled the scroll, the people, the tabernacle and everything in it. The author concludes that without the shedding of blood there can be no forgiveness.
If the copies of the heavenly things were cleansed through animal sacrifice, then a greater and better sacrifice is necessary for the heavenly things to be consecrated. Jesus' sacrifice is superior to the sacrifices offered under the Mosaic covenant because Jesus sacrifice consecrates the real tabernacle in heaven, not just its earthly copies and because Jesus sacrifice stands for all time, unlike the constant animal sacrifices necessary under the Mosaic covenant.
The author's is using a very hebraic logical argument which, in overly simplistic terms, sort of looks like a wheel: the main point is the hub and the arguments which prove the main point are the spokes. Rather than following one spoke all the way to argue for the main point, the hebraic logical argument moves around the wheel from spoke to spoke gradually making its way to the center. If we were to re-write Hebrews to fit a western (or greek) logical argument, we would state our main idea (the supremacy of Christ and then we would take all the sections about Christ's priesthood being superior to the Aaronic priesthood and put them all in the same spot and then take all the arguments about Christ's sacrifice being greater than the sacrifices of the tabernacle and put them all in the same spot, and then all the arguments about the heavenly tabernacle where Christ serves as being superior to the earthly tabernacle where the priests serve and put them all at the same spot, etc.
Because of the hebraic construct of this book, we find elements of all those arguments in this section. In our minds it seems repetitive, which it is but each time the author revisits or incorporates one of the spokes, it is explored more fully with the goal of moving the reader ever inward towards the conclusion that Christ is superior to anything in the old system and covenant.
Tuesday, December 1, 2009
A Superior Sacrifice
Hebrews 9:11-14
The author contrasts the heavenly tabernacle (perfect and actual) to the earthly tabernacle (imperfect and symbolic), the ministry of the priests to the ministry of Christ and the blood of Christ to the blood of the bulls and goats. In doing this, the author is showing that the redemption that Christ secured for us is eternal and complete as contrasted to the redemption secured by goats and calves which is temporary and external.
The purpose for which Christ saves us is so that we may serve the living God. This blows apart the religious way of thinking: I serve God so that I can be saved. The author is asserting that the message and sacrifice of Christ tells us that it is impossible to serve and please God until we have been cleansed by the blood of Christ.
As much as I have been raised with this knowledge and have even taught this truth I still have a tendency to revert to a religious way of thinking: that I do these acts in order to put God in my debt. I must repent of this sinful thinking and constantly remind myself, with the help of the Spirit, that I serve at the pleasure of God only because I have already been cleansed. God owes me nothing and never will. I owe God everything - not out of obligation, not because I could ever earn or repay him for his grace but because I am continually growing in my understanding of what Christ has done for me which stirs up a response of love which moves me to service.
The author contrasts the heavenly tabernacle (perfect and actual) to the earthly tabernacle (imperfect and symbolic), the ministry of the priests to the ministry of Christ and the blood of Christ to the blood of the bulls and goats. In doing this, the author is showing that the redemption that Christ secured for us is eternal and complete as contrasted to the redemption secured by goats and calves which is temporary and external.
The purpose for which Christ saves us is so that we may serve the living God. This blows apart the religious way of thinking: I serve God so that I can be saved. The author is asserting that the message and sacrifice of Christ tells us that it is impossible to serve and please God until we have been cleansed by the blood of Christ.
As much as I have been raised with this knowledge and have even taught this truth I still have a tendency to revert to a religious way of thinking: that I do these acts in order to put God in my debt. I must repent of this sinful thinking and constantly remind myself, with the help of the Spirit, that I serve at the pleasure of God only because I have already been cleansed. God owes me nothing and never will. I owe God everything - not out of obligation, not because I could ever earn or repay him for his grace but because I am continually growing in my understanding of what Christ has done for me which stirs up a response of love which moves me to service.
Thursday, November 5, 2009
Superior Ministry, Superior Covenant, Superior Promises
Hebrews 8:3-6
The key words in this section are: priest, offerings, gifts, covenant, ministry, promises. The author contrasts the earthly high priests and their ministry to Jesus and his ministry. The author also contrasts the old covenant and its promises to the new covenant and its promises. The author's argument is: The ministry of Jesus is superior to the ministry of the earthly priests because the place where Jesus ministers is superior to the place where the earthly priests minister. The author's proof of the supremacy of the heavenly "temple" is that the earthly sanctuary is a copy and shadow of the heavenly sanctuary.
The author then turns to the covenants: the new covenant is superior to the old covenant because the promises upon which the new covenant is built are superior to the promises upon which the old covenant is built. The author is going to argue for the superiority of the new covenant in the next section.
I am struck by how the author glosses over the sacrifice of Christ at this point. It is referred to in verse 3 saying that because all priests were appointed to offer gifts and sacrifices then Jesus also had to have something to offer. The author does not say anything else about it until chapter 10. I would think the author would want to get to the sacrifice quickly because it, at least by my Western way of thinking, proves the supremacy of Christ completely; the sacrifice he offers is superior to the sacrifices of the priest. However, I think in the Hebrew way of thinking, the author has to first prove that Jesus was a priest who was qualified and authourized to make offerings. I just learned at our CS Lewis Christian Thought Series with Dr. Flint that the Jewish rabbis and legal experts were most concerned with the covenants and legal sections of the Bible. In this light, it makes complete sense for the author to lay a foundation from the covenant and the law to show the qualifications and supremacy of Christ.
I am also struck by the author's boldness. In our Canadian tolerance, I am very careful about how I speak about and to other people's belief systems. I am still convinced that there is a place for respect and gentleness. However, the author reminds me that there is also a place for boldness and courage. I must not shrink from the truth. If Christ's ministry is superior and the promises of Christ are superior, I must not be afraid to show them to be superior. Spirit, help me to be bold and courageous. Help me to keep truth and love in its rightful balance. I tend towards one extreme or the other: loveless truth or truthless love. Keep me centered.
The key words in this section are: priest, offerings, gifts, covenant, ministry, promises. The author contrasts the earthly high priests and their ministry to Jesus and his ministry. The author also contrasts the old covenant and its promises to the new covenant and its promises. The author's argument is: The ministry of Jesus is superior to the ministry of the earthly priests because the place where Jesus ministers is superior to the place where the earthly priests minister. The author's proof of the supremacy of the heavenly "temple" is that the earthly sanctuary is a copy and shadow of the heavenly sanctuary.
The author then turns to the covenants: the new covenant is superior to the old covenant because the promises upon which the new covenant is built are superior to the promises upon which the old covenant is built. The author is going to argue for the superiority of the new covenant in the next section.
I am struck by how the author glosses over the sacrifice of Christ at this point. It is referred to in verse 3 saying that because all priests were appointed to offer gifts and sacrifices then Jesus also had to have something to offer. The author does not say anything else about it until chapter 10. I would think the author would want to get to the sacrifice quickly because it, at least by my Western way of thinking, proves the supremacy of Christ completely; the sacrifice he offers is superior to the sacrifices of the priest. However, I think in the Hebrew way of thinking, the author has to first prove that Jesus was a priest who was qualified and authourized to make offerings. I just learned at our CS Lewis Christian Thought Series with Dr. Flint that the Jewish rabbis and legal experts were most concerned with the covenants and legal sections of the Bible. In this light, it makes complete sense for the author to lay a foundation from the covenant and the law to show the qualifications and supremacy of Christ.
I am also struck by the author's boldness. In our Canadian tolerance, I am very careful about how I speak about and to other people's belief systems. I am still convinced that there is a place for respect and gentleness. However, the author reminds me that there is also a place for boldness and courage. I must not shrink from the truth. If Christ's ministry is superior and the promises of Christ are superior, I must not be afraid to show them to be superior. Spirit, help me to be bold and courageous. Help me to keep truth and love in its rightful balance. I tend towards one extreme or the other: loveless truth or truthless love. Keep me centered.
Wednesday, November 4, 2009
The True Tabernacle
Hebrews 8:1-2
The author states his main point: "we have such (referring back to the superior priestly order of Melchizedek) a high priest, who sat down forever (indicating that he is no longer offering sacrifices because his one sacrifice was enough for all people - if they accept it on their behalf - for all time. This means that his sacrifice is superior to the sacrifices offered in the old, levitical order) at the right hand of the throne of the Majesty in heaven (indicating the superior position of Christ as compared to the position of the earthly, levitical priests. Jesus has authourity and favour), and who serves in the sanctuary, the true tabernacle set up by the Lord, not by a mere human being (making this tabernacle with its accompanying law or covenant, priestly order, and high priest superior to the the one made by human hands with its accompanying law, priestly order and high priests)."
What an amazing picture of Jesus! He is our priest. I no longer have to go through human mediators to get to God. I now have direct access to the Holy of Holies through Jesus. He mediates my access to the Father. His sacrifice has made it possible for me to be forgiven of all my sins for all time. His sacrifice demands that God, in his justice, not hold my sin against me, if I ask for forgiveness, because he has already held it against Christ. What a Saviour! What a new deal, or covenant, I have through Christ! This moves me to worship. What an amazing God who would pour out all the judgment I deserve on his Son so that I could become his son. What an amazing deal that Christ would give his life for me - his perfect, full, pure life - and take mine in return - my wavering, broken, sinful life. My heart cannot contain it. My mind cannot fathom it. I am so unworthy of it. What an amazing priest!
The author states his main point: "we have such (referring back to the superior priestly order of Melchizedek) a high priest, who sat down forever (indicating that he is no longer offering sacrifices because his one sacrifice was enough for all people - if they accept it on their behalf - for all time. This means that his sacrifice is superior to the sacrifices offered in the old, levitical order) at the right hand of the throne of the Majesty in heaven (indicating the superior position of Christ as compared to the position of the earthly, levitical priests. Jesus has authourity and favour), and who serves in the sanctuary, the true tabernacle set up by the Lord, not by a mere human being (making this tabernacle with its accompanying law or covenant, priestly order, and high priest superior to the the one made by human hands with its accompanying law, priestly order and high priests)."
What an amazing picture of Jesus! He is our priest. I no longer have to go through human mediators to get to God. I now have direct access to the Holy of Holies through Jesus. He mediates my access to the Father. His sacrifice has made it possible for me to be forgiven of all my sins for all time. His sacrifice demands that God, in his justice, not hold my sin against me, if I ask for forgiveness, because he has already held it against Christ. What a Saviour! What a new deal, or covenant, I have through Christ! This moves me to worship. What an amazing God who would pour out all the judgment I deserve on his Son so that I could become his son. What an amazing deal that Christ would give his life for me - his perfect, full, pure life - and take mine in return - my wavering, broken, sinful life. My heart cannot contain it. My mind cannot fathom it. I am so unworthy of it. What an amazing priest!
Tuesday, November 3, 2009
The Perfect Priest
Hebrews 7:26-28
The author contrasts Jesus, the priest forever in the order of Melchizedek, with the priests under the Levitical system. The priests in the levitical order had to offer sacrifices continually, first to cover their own sins and then for the sins of the people. Jesus, as the great high priest, offered only one sacrifice when he offered himself as the perfect, eternal sacrifice on sinners' behalf. This supports the author's point that Jesus is the High Priest that we need; that in his perfection, holiness, blamelessness, purity, etc. he truly provides the way for us to be reconciled to God. This makes Jesus not only superior to the levitical priests and the Jewish temple rituals but it makes him perfect.
Again, I am reminded that my hope is built on nothing besides Jesus and that is all I need for hope, salvation, reconciliation and justification. By grace alone through faith alone.
The author contrasts Jesus, the priest forever in the order of Melchizedek, with the priests under the Levitical system. The priests in the levitical order had to offer sacrifices continually, first to cover their own sins and then for the sins of the people. Jesus, as the great high priest, offered only one sacrifice when he offered himself as the perfect, eternal sacrifice on sinners' behalf. This supports the author's point that Jesus is the High Priest that we need; that in his perfection, holiness, blamelessness, purity, etc. he truly provides the way for us to be reconciled to God. This makes Jesus not only superior to the levitical priests and the Jewish temple rituals but it makes him perfect.
Again, I am reminded that my hope is built on nothing besides Jesus and that is all I need for hope, salvation, reconciliation and justification. By grace alone through faith alone.
Monday, November 2, 2009
Eternal Priesthood
Hebrews 7:20-25
The author is continuing his sermon on Psalm 110:4, exploring the Melchizedek priestly order that Jesus has become high priest in. The author now focuses on the oath that God made to this priestly line, and to the Messiah in particular, and the new covenant that Jesus brings in as the high priest in the order of Melchizedek. This goes back to the author's main point: the supremacy of Christ and of the new covenant.
He argues his point by contrasting the Melchizedek priestly order with the Levitical order: First, God has guaranteed that the Melchizedek order would be eternal, and that the Messiah would be the eternal high priest, by an oath; he has never made that guarantee to the Levitical order. Therefore, the priesthood of Jesus rests securely on God's promise and oath and is therefore superior to the Levitical priesthood. Second, the Levitical priests were mortal and therefore there were a lot of them; Jesus' priesthood is eternal because Jesus lives forever. Therefore, the priesthood of Jesus is superior because it lasts forever. This means that the covenant that we have under the priesthood of Christ is also superior in that it rests on God's oath, lasts as long as Jesus is high priest (forever!) and, therefore, we are offered a complete salvation (contrasted to the "partial" salvation available under the law).
My salvation rests in Christ's ability to intercede on my behalf. Because he is always alive, he is always able to point to his blood that was the payment for all my sins. When I ask for forgiveness, Christ, as high priest, takes that request to his Father, pointing to his shed blood which demands that God forgive my sin because Jesus has already paid for it and it would be unjust for God to demand two payments. What an incredible plan God has brought! What a great salvation has been purchased on my behalf! There is no reason to fear that God's mercy will ever run out because my forgiveness depends as much on his justice as it does his mercy. Jesus sacrifice completely and forever satisfies the justice of God and I am saved for all time in all areas of my life. Thank-you for saving me! What can I say?
The author is continuing his sermon on Psalm 110:4, exploring the Melchizedek priestly order that Jesus has become high priest in. The author now focuses on the oath that God made to this priestly line, and to the Messiah in particular, and the new covenant that Jesus brings in as the high priest in the order of Melchizedek. This goes back to the author's main point: the supremacy of Christ and of the new covenant.
He argues his point by contrasting the Melchizedek priestly order with the Levitical order: First, God has guaranteed that the Melchizedek order would be eternal, and that the Messiah would be the eternal high priest, by an oath; he has never made that guarantee to the Levitical order. Therefore, the priesthood of Jesus rests securely on God's promise and oath and is therefore superior to the Levitical priesthood. Second, the Levitical priests were mortal and therefore there were a lot of them; Jesus' priesthood is eternal because Jesus lives forever. Therefore, the priesthood of Jesus is superior because it lasts forever. This means that the covenant that we have under the priesthood of Christ is also superior in that it rests on God's oath, lasts as long as Jesus is high priest (forever!) and, therefore, we are offered a complete salvation (contrasted to the "partial" salvation available under the law).
My salvation rests in Christ's ability to intercede on my behalf. Because he is always alive, he is always able to point to his blood that was the payment for all my sins. When I ask for forgiveness, Christ, as high priest, takes that request to his Father, pointing to his shed blood which demands that God forgive my sin because Jesus has already paid for it and it would be unjust for God to demand two payments. What an incredible plan God has brought! What a great salvation has been purchased on my behalf! There is no reason to fear that God's mercy will ever run out because my forgiveness depends as much on his justice as it does his mercy. Jesus sacrifice completely and forever satisfies the justice of God and I am saved for all time in all areas of my life. Thank-you for saving me! What can I say?
Thursday, October 8, 2009
Priest of the People
Hebrews 5:1-6
This continues the author's teaching about Jesus being the great high priest. The first paragraph of this section deals with the qualifications of the high priest: one of the people, represents the people to God, called by God. I think the part that speaks most loudly to me is "able to deal gently with those who are ignorant and are going astray, since he himself is subject to weakness." I am not a priest by virtue of my being a pastor. I am a priest by virtue of my being a disciple of Christ. Jesus has created a kingdom of priests. We all have direct access to the Holy Presence of God through Christ and we all have the responsibility to come before God on behalf of each other. As a pastor, I have even greater responsibility in some ways to shepherd and teach people in a way that reflects the glory and character of God. I know that I have not always dealt gently with those who are going astray. I have forgotten that I am also subject to weakness and have more often played the role of the prophet than the priest. I pray that God would increase my priestly heart.
The author's point is that Jesus did not take the authourity of being a high priest on himself but that he was appointed by God. The author uses two quotes from two Psalms to support his point. The first is from Psalm 2 which was likely sung at a king's coronation. This is frequently used as a Messianic psalm in the NT, meaning that while it had a direct historical fulfillment in the coronation of kings, that it was ultimately fulfilled in in Christ. The second is from Psalm 110. This is again has several Messianic themes in it, especially the joining of the office of King and Priest. The author introduces the theme of the "order of Melchizedek". He will pick up on this them later.
Again, for the author, it's all about Jesus. He points to Jesus as our Supreme High Priest: from the people, familiar with our weaknesses, tempted with our temptations, appointed by God to represent us before God. What a glorious picture of Christ!
This continues the author's teaching about Jesus being the great high priest. The first paragraph of this section deals with the qualifications of the high priest: one of the people, represents the people to God, called by God. I think the part that speaks most loudly to me is "able to deal gently with those who are ignorant and are going astray, since he himself is subject to weakness." I am not a priest by virtue of my being a pastor. I am a priest by virtue of my being a disciple of Christ. Jesus has created a kingdom of priests. We all have direct access to the Holy Presence of God through Christ and we all have the responsibility to come before God on behalf of each other. As a pastor, I have even greater responsibility in some ways to shepherd and teach people in a way that reflects the glory and character of God. I know that I have not always dealt gently with those who are going astray. I have forgotten that I am also subject to weakness and have more often played the role of the prophet than the priest. I pray that God would increase my priestly heart.
The author's point is that Jesus did not take the authourity of being a high priest on himself but that he was appointed by God. The author uses two quotes from two Psalms to support his point. The first is from Psalm 2 which was likely sung at a king's coronation. This is frequently used as a Messianic psalm in the NT, meaning that while it had a direct historical fulfillment in the coronation of kings, that it was ultimately fulfilled in in Christ. The second is from Psalm 110. This is again has several Messianic themes in it, especially the joining of the office of King and Priest. The author introduces the theme of the "order of Melchizedek". He will pick up on this them later.
Again, for the author, it's all about Jesus. He points to Jesus as our Supreme High Priest: from the people, familiar with our weaknesses, tempted with our temptations, appointed by God to represent us before God. What a glorious picture of Christ!
Wednesday, October 7, 2009
The Supreme High Priest
Hebrews 4:14-16
The word "therefore" threw me for a loop. I was looking back at the previous flow of thought from the rest of chapter four and I just couldn't figure out how the author could, in my understanding, jump from a discussion on obeying God's Word in order to enter God's Sabbath rest to Jesus being the great high priest. Turns out I wasn't looking back far enough to catch the author's train of thought. Thankfully Pastor Steve pointed me in the right direction: I had to back to the end of chapter two and the beginning of chapter three: Jesus, in becoming like us, became our merciful and faithful high priest who is able to enter into our temptations and suffering(2:17-18) therefore, let us hold firmly to the faith we profess (4:14).
There are multiple interwoven arguments and themes because holding on to the faith we profess is the theme of the previous section but the motivation for holding on to faith is the rest we can achieve when we do. Now the author turns back to his previous motivation: that Jesus empathizes with our weakness and enters into our suffering but did it without falling into sin. This gives us confidence to approach the throne of God, knowing that he hears our prayers and empathizes with our needs.
Again the author's main point is the supremacy of Christ. Jesus is the supreme high priest because he allows us direct access to the throne of God. There is no longer a veil. Also, he empathizes with and enters into our pain.
The word "therefore" threw me for a loop. I was looking back at the previous flow of thought from the rest of chapter four and I just couldn't figure out how the author could, in my understanding, jump from a discussion on obeying God's Word in order to enter God's Sabbath rest to Jesus being the great high priest. Turns out I wasn't looking back far enough to catch the author's train of thought. Thankfully Pastor Steve pointed me in the right direction: I had to back to the end of chapter two and the beginning of chapter three: Jesus, in becoming like us, became our merciful and faithful high priest who is able to enter into our temptations and suffering(2:17-18) therefore, let us hold firmly to the faith we profess (4:14).
There are multiple interwoven arguments and themes because holding on to the faith we profess is the theme of the previous section but the motivation for holding on to faith is the rest we can achieve when we do. Now the author turns back to his previous motivation: that Jesus empathizes with our weakness and enters into our suffering but did it without falling into sin. This gives us confidence to approach the throne of God, knowing that he hears our prayers and empathizes with our needs.
Again the author's main point is the supremacy of Christ. Jesus is the supreme high priest because he allows us direct access to the throne of God. There is no longer a veil. Also, he empathizes with and enters into our pain.
Wednesday, September 23, 2009
God's House
Hebrews 3:1-6
The image that the author creates is God's house. He is comparing Jesus and Moses in this section, talking about how Moses was faithful in his service in all God's house. The reference is to Numbers 12:7 where God judges Aaron and Miriam for stirring up rebellion against Moses. God affirms Moses' leadership because he is faithful in all God's house and has communicated with God face-to-face. This is contrast to the prophets to whom God communicates in visions.
The author compares the honour Moses receives to the honour Jesus receives, implying that Jesus is worthy of greater honour because he built the house while Moses only served in the house. Jesus is also worthy of greater honour because he is the Son, and therefore the heir, while Moses, as great as he was, is a servant. The author makes it clear that the house Moses served - the tabernacle - was a type of the house that God would ultimately build - the Church.
This section connects directly to the previous section in chapter 2. The flow of the author's thought is: Because Christ shared in our humanity and tasted death for us, we should fix our thoughts on Jesus. Again it all comes back to Jesus being the center. It is all about the supremacy of Christ. He deserves to at least be my focus and fascination. He is worthy of my full attention. Everything in my life must be centered around him - he is the sun around which the rest of my life must revolve.
The image that the author creates is God's house. He is comparing Jesus and Moses in this section, talking about how Moses was faithful in his service in all God's house. The reference is to Numbers 12:7 where God judges Aaron and Miriam for stirring up rebellion against Moses. God affirms Moses' leadership because he is faithful in all God's house and has communicated with God face-to-face. This is contrast to the prophets to whom God communicates in visions.
The author compares the honour Moses receives to the honour Jesus receives, implying that Jesus is worthy of greater honour because he built the house while Moses only served in the house. Jesus is also worthy of greater honour because he is the Son, and therefore the heir, while Moses, as great as he was, is a servant. The author makes it clear that the house Moses served - the tabernacle - was a type of the house that God would ultimately build - the Church.
This section connects directly to the previous section in chapter 2. The flow of the author's thought is: Because Christ shared in our humanity and tasted death for us, we should fix our thoughts on Jesus. Again it all comes back to Jesus being the center. It is all about the supremacy of Christ. He deserves to at least be my focus and fascination. He is worthy of my full attention. Everything in my life must be centered around him - he is the sun around which the rest of my life must revolve.
Thursday, September 17, 2009
The Place of Mortals
Hebrews 2:5-9
The key words in this section are angels, mortals (or humans), subject, and death. The author is continuing his argument about the place of angels. In this section, he compares the place of angels and humans in the creation order. His argument is that while humans are created a bit lower than the angels, it is to humans that he has given the right to rule over the earth and everything in it. This goes right back to the creation of humans and echoes the charge that God gives to humans in Genesis 1:28. The author quotes Psalm 8:4-6 in this section but introduces the quote in a strange way: "there is a place where someone has testified..." I don't know why but it just struck me. It actually makes the author seem more human and accessible because I've done the same thing many times: somewhere the Bible says...
The author compares the dominion of humans to the dominion of Christ; because of their sin, humans do not see all of earthly creation in subjection to them - having to defend themselves from wild animals and do battle with weeds, thorns and thistles - but Jesus has assumed his throne, received his crown and all things are subject to him. In this brief description of the willing humiliation of Christ, I hear echoes of Paul's writing in Philippians 2: "being found in appearance as a human being, he humbled himself and become obedient to death - even death on a cross! Therefore God exalted him to the highest place and gave him the name that is above every name..."
Again, for the author, it is all about Jesus. For me, I must remember that it is Christ who reigns and that I am under his authourity and rule. I must submit myself to his agenda and his will. However, I must also recognize that I have a responsibility as given by Christ from the beginning of creation to act on Christ's behalf and to be his governor or ambassador in the areas that he has called me to. I have been commissioned by Christ to pursue and stand up for the interests of his kingdom.
The key words in this section are angels, mortals (or humans), subject, and death. The author is continuing his argument about the place of angels. In this section, he compares the place of angels and humans in the creation order. His argument is that while humans are created a bit lower than the angels, it is to humans that he has given the right to rule over the earth and everything in it. This goes right back to the creation of humans and echoes the charge that God gives to humans in Genesis 1:28. The author quotes Psalm 8:4-6 in this section but introduces the quote in a strange way: "there is a place where someone has testified..." I don't know why but it just struck me. It actually makes the author seem more human and accessible because I've done the same thing many times: somewhere the Bible says...
The author compares the dominion of humans to the dominion of Christ; because of their sin, humans do not see all of earthly creation in subjection to them - having to defend themselves from wild animals and do battle with weeds, thorns and thistles - but Jesus has assumed his throne, received his crown and all things are subject to him. In this brief description of the willing humiliation of Christ, I hear echoes of Paul's writing in Philippians 2: "being found in appearance as a human being, he humbled himself and become obedient to death - even death on a cross! Therefore God exalted him to the highest place and gave him the name that is above every name..."
Again, for the author, it is all about Jesus. For me, I must remember that it is Christ who reigns and that I am under his authourity and rule. I must submit myself to his agenda and his will. However, I must also recognize that I have a responsibility as given by Christ from the beginning of creation to act on Christ's behalf and to be his governor or ambassador in the areas that he has called me to. I have been commissioned by Christ to pursue and stand up for the interests of his kingdom.
Wednesday, September 16, 2009
The Message of Christ is Greater
Hebrews 2:1-4
This section continues the author's train of thought regarding the supremacy of Christ particularly as compared to the angels. However, here we have his application. If Christ is superior to the angels, then the message we have from Christ is superior to the message received from the angels. The message received from the angels refers to the Law. The author's argument is: if disobeying the message received from angels resulted in punishment, how much greater will the punishment be if we disobey the message of Christ.
There is an interesting parallel between 2:4 and 1:1-2. God spoke in various ways at various times through the prophets but has now spoken to us by his Son. The message of his Son is verified by God as seen by various miracles. It almost comes full circle: the various ways in the past culminate in the single voice of Christ which is confirmed to the world in various ways. All of it points to Christ. He is the fulcrum upon which everything rests.
Again, this reminds me of the supremacy of Christ. My life would not be wasted if it was all about Jesus all the time. My life would not be wasted if I looked for every opportunity to speak and live the gospel in some way and if that became the whole focus of my life. This passage serves as a triple warning for me: 1) I must make sure that I submit to the message of Christ in my life. His message is that it is not by works but only through grace that I am saved. When I live in a way that attempts to earn God's favour or to make God owe me something I am violating the message of Christ and I do so at my peril! 2) I must make sure that as many people as possible have the opportunity to hear the message of Christ so that they can submit to it. I must make sure that the message that I am proclaiming and living is the true message of Christ. The author makes it clear: escaping punishment is impossible if the message of Christ is not accepted. This must motivate me to action! 3) Everything is about Christ. I must make sure that my own life is centred around and built upon Jesus. I must make sure that my words and actions point people to Jesus. I long to be part of the long tradition of those who point others to Christ.
This section continues the author's train of thought regarding the supremacy of Christ particularly as compared to the angels. However, here we have his application. If Christ is superior to the angels, then the message we have from Christ is superior to the message received from the angels. The message received from the angels refers to the Law. The author's argument is: if disobeying the message received from angels resulted in punishment, how much greater will the punishment be if we disobey the message of Christ.
There is an interesting parallel between 2:4 and 1:1-2. God spoke in various ways at various times through the prophets but has now spoken to us by his Son. The message of his Son is verified by God as seen by various miracles. It almost comes full circle: the various ways in the past culminate in the single voice of Christ which is confirmed to the world in various ways. All of it points to Christ. He is the fulcrum upon which everything rests.
Again, this reminds me of the supremacy of Christ. My life would not be wasted if it was all about Jesus all the time. My life would not be wasted if I looked for every opportunity to speak and live the gospel in some way and if that became the whole focus of my life. This passage serves as a triple warning for me: 1) I must make sure that I submit to the message of Christ in my life. His message is that it is not by works but only through grace that I am saved. When I live in a way that attempts to earn God's favour or to make God owe me something I am violating the message of Christ and I do so at my peril! 2) I must make sure that as many people as possible have the opportunity to hear the message of Christ so that they can submit to it. I must make sure that the message that I am proclaiming and living is the true message of Christ. The author makes it clear: escaping punishment is impossible if the message of Christ is not accepted. This must motivate me to action! 3) Everything is about Christ. I must make sure that my own life is centred around and built upon Jesus. I must make sure that my words and actions point people to Jesus. I long to be part of the long tradition of those who point others to Christ.
Wednesday, May 7, 2008
the supreme ruler
Colossians 1:15-20
The overall image and theme is that Jesus is the supreme ruler: the firstborn of all creation (not in the sense that Jesus was the first creation but that he is the "heir", the favoured one), the head of the church and the firstborn from the dead.
Paul also indicates that Christ was very intimately involved in creation - not just of the visible realm but also of the spiritual and invisible realm. The spiritual and invisible realm plays an important part in this passage - Paul indicates that Christ did not just die to reconcile humans to God but that there was more to that reconciliation involving things in heaven. I'm not sure what that means but it is a good reminder to me that I (not humans) are the center of the universe and that there is more to God's plan and redemption than just me - that somehow the blood of Christ brings peace (or will bring it) in the spiritual dimension.
It also good for me to be reminded of the supreme power of my King. I think sometimes I am too familiar with him (and at other times not familiar enough) but I know that I very often forget his supremacy, his power and his ability to rule. No wonder Paul says that every knee will bow and every tongue confess that Jesus Christ is Lord when we finally see him in all his glory. What a mix of awesomeness and terror that day will be!
The overall image and theme is that Jesus is the supreme ruler: the firstborn of all creation (not in the sense that Jesus was the first creation but that he is the "heir", the favoured one), the head of the church and the firstborn from the dead.
Paul also indicates that Christ was very intimately involved in creation - not just of the visible realm but also of the spiritual and invisible realm. The spiritual and invisible realm plays an important part in this passage - Paul indicates that Christ did not just die to reconcile humans to God but that there was more to that reconciliation involving things in heaven. I'm not sure what that means but it is a good reminder to me that I (not humans) are the center of the universe and that there is more to God's plan and redemption than just me - that somehow the blood of Christ brings peace (or will bring it) in the spiritual dimension.
It also good for me to be reminded of the supreme power of my King. I think sometimes I am too familiar with him (and at other times not familiar enough) but I know that I very often forget his supremacy, his power and his ability to rule. No wonder Paul says that every knee will bow and every tongue confess that Jesus Christ is Lord when we finally see him in all his glory. What a mix of awesomeness and terror that day will be!
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