Related posts:

1. Koinonia OVERBOARD Game Night (Mon 1/25)

Let us consider what the new covenant is. It is, as expressed above, grounded in Judaism (8:10). Consequently, any adequate understanding of Christianity must grasp its Jewish roots and the implication of those roots for Christian belief. It is about the internalization of religion, not merely the external practice of religion (8:10). God’s laws are written on the minds and hearts of true Christians. As such, transformation and intrinsic motivation form powerful, foundational elements of Christian life and living. The new covenant is about relationship with God (8:10 – 11), not merely service for God. Finally, the forgiveness of sins forms the basis for this new covenant relationship (8:12).

Any conception of Christianity, therefore, that neglects the idea of sin and forgiveness has departed from the understanding of covenant expressed in Hebrews 8 via the prophet Jeremiah. So the new covenant, in essence, has to do with a relationship with God established by the forgiveness of sins, lived out by the internalization of God’s laws, and conceptually set against the backdrop of God’s working through the people of Israel.

We should also pause to reflect on misconceptions about Christianity that could flow from a misuse of this passage.

The new covenant does not mean that Christians need not give attention to external practices such as morality, kindness, and church attendance. Hebrews 8 cannot be used to suggest that believers should just “follow their hearts” in attempting to discern proper behavior. For example, the author of Hebrews later challenges his hearers to love fellow believers in tangible terms, to be sexually pure, and to reject greed (13:1 – 6). Believers are encouraged to perform “good deeds” (10:24; 13:16), with which God is well pleased.

[…] when Jeremiah proclaims that God forgives the wickedness of those under the new covenant and remembers their sins no more, this neither implies that true Christians cease from sin completely nor provides us with a license to sin. Elsewhere the author encourage us to “throw off … the sin that so easily entangles us” (12:1) and warns that a flippant attitude toward sin brings about imminent judgment (10:26 – 27). Moreover, that those under the new covenant “know the Lord” does not remove our need to grow in our relationship with God, since growth is a hallmark of true Christian faith (e.g., 5:11 – 6:3).

*Commentary from: Guthrie, George H. “Hebrews 8:1 – 13” In The NIV Application Commentary: Hebrews. By George H. Guthrie, 277-296. Grand Rapids: Zondervan, © 1998.

L – Listen in order to better love one another (listen to each other’s struggles as well as listen to others as they bring God’s word into our life)
I – Intercede on behalf of each other as well as other common concerns
F – Fellowship with one another
E – Engage God (help each other bring God into the center of our lives) and Engage God’s word together

We meet weekly in the middle of the week and usually start with a home-cooked meal followed by a meaningful discussion, and always some fun time of hanging out. Sign up below.

Related posts:

1. LIFE Groups Begin
2. Weekly Large Group Bible Study
3. Brothers Small Group

Reflect on the fact that Jesus “is able to save completely those who come to God through him” and that “he always lives to intercede” for me.  What perspective does this provide for me in my fight against sin?

It fills me with gratitude once again to think about how Jesus is able to save me completely.  This is a statement of true security – Jesus is able to save completely, he gets the job done and there is nothing lacking for my salvation.  How rare in life is such a statement of absolute security and guarantee, because no one has the power to make such a claim.  Only Jesus can give us the sure promise of complete salvation through his sacrifice on the cross.

The fact that he always lives to intercede for me means that in my struggle with sin, it’s not just up to me.  I have Jesus interceding for me, my perfect savior is there on my side, interceding for me.  Therefore, I don’t need to fall into despair, and it also means that self-pity or giving up can’t be justified.  So, I need to press on to live Christian life and struggle against my strongholds and sins – that’s the least I can do, as my Savior offered himself for me and completely fulfilled my need for salvation.  To give up, to have an attitude of complaint/self-pity, to despair – it’s really to misunderstand and not properly value what Jesus has done for me.  It’s to mock what he’s done, to say that it’s not enough.

Who is Jesus to me?  How has he met my need?

Jesus is the one who offered himself as a sacrifice to take the place and cover over all my sins.  He did this even before I understood who He was, and how much of a sinner I am.  He has forever solved the problem of my burden of guilt, and of my searching for security.  He has forever solved my problem of death.  I am reminded that because of what Jesus has done for me, I am really set for eternity.  Even if nothing goes “right” from this point on, even if there are unexpected struggles in my life, or just sources of sadness that weigh me down – Jesus has truly filled my greatest need for an eternal Savior.  All my other “felt” needs seem minor or irrelevant in light of this truth.  I need to meditate on these basic truths of who Jesus is to me so that the daily anxieties and worries that preoccupy me can be quieted, and I can experience the simple humility and gratitude of my salvation once again.

[…] Since the Genesis text says nothing of this priest’s genealogy, birth, or death, his priesthood has neither the qualifications nor the parameters one finds concerning the Levitical priesthood in the law of Moses. The Levites were priests by virtue of heritage and ceased from the office upon death. Scripture places no such limitations on Melchizedek’s priesthood. For the author of Hebrews, therefore, the Genesis narrative confirms what is clearly stated in Psalm 110:4 — a priesthood according to the order of Melchizedek lasts forever.

vv.4-10 By virtue of his greater position, Melchizedek in turn blessed Abraham. When the author states, “And without a doubt the lesser person is blessed by the greater,” he is not giving a maxim that assumes only superiors give blessings. […] Our author, based on his broader argument concerning the tithe and the eternality of Melchizedek’s priesthood, parenthetically proclaims (rather than argues for) the superiority of Melchizedek in connection with the blessing offered by him. Melchizedek’s superiority to the Levites primarily rests on his having received a tenth of the spoils from Abraham and the fact that Scripture gives no indication of his death.

vv.11-19 As a rhetorical question the second half of verse 11 in reality makes a strong assertion concerning the need for a new order of priesthood. This assertion in the form of a question proclaims, “Since God’s ultimate goal of establishing an eternal relationship between himself and people could not be attained through the Levitical priesthood, there was still a need for a priesthood to arrive that could bring that perfection.” He takes this idea from Psalm 110:4, a text written years after the law was given. Since God gave an oath concerning a new order of priesthood, the old order must have fallen short of his final aim. This does not mean the Levitical system was completely ineffective, but that it was intended to foreshadow something better.

In Hebrews 7 God has given us powerful words meant for a relational end. This discourse detailing the superiority of Jesus’ high priesthood is far more than a theoretical treatise. It expresses relational theology, as all true theology is in essence. (1) Notice that God has brought about the means for establishing a lasting relationship with us — the “perfection” of verse 11, the “better hope … by which we draw near to God” of verse 19, and the “better covenant” of verse 22. Thus he is the initiator in the relationship.

(2) God has paid a price to give us security in that relationship, Jesus being the “guarantor,” who assures us of the covenant promises of God as the high priest who has been appointed to office “forever.”

(3) God has expressed his commitment to meet our deepest needs for forgiveness, holiness, and future deliverance, Jesus being the Savior who is able to “save completely those who come to God through him” (v. 25).

(4) Finally, God maintains his relationship with us by the work of his Son as intercessor, a ministry he started in his incarnation and continues in his exaltation. God has gone and continues to go to great lengths to relate to us his love in words and actions. His aim has always been nothing less than a healthy relationship. May we relate to him in a healthy manner this day.

*All commentary from: Guthrie, George H. “Hebrews 7:1 – 10” In The NIV Application Commentary: Hebrews. By George H. Guthrie, 252-264. Grand Rapids: Zondervan, © 1998.

Hebrews 6:4-8

How is the rejection of Christ by those who have been enlightened “crucifying…the Son of God all over again and subjecting him to public disgrace”?

Those who reject Christ after they have been enlightened are in a sense “crucifying the Son of God all over again and subjecting him to public disgrace.”  This is because through their rejection they are making a mockery of the high price that was paid for their salvation. They are not treating the high price that was paid for their salvation as something of priceless value and something that should spur them to live transformed lives. For someone like Apostle Paul, the fact that Jesus was crucified for him was something he could never get over.  It was his deep gratitude for the price that Jesus paid for his salvation, that made him want to live fully for Christ (Gal 2:20).  But if a person has been enlightened enough to recognize what Jesus has done and still lives a life rejecting Christ, that person insults the sacrifice that Jesus made to save him. And through his life he is saying what Jesus did for him is of no significance to him.  And furthermore, it invites others to belittle and scorn what Jesus has done since it has made no difference in his life.

How do such people resemble the land that “drinks in the rain often falling on it,” yet “produces thorns and thistles”?

Such people resemble the land that “drinks in the rain falling on it” and yet “produces thorns and thistles”  because these are the people who take in all of God’s blessings but do not produce any spiritual fruit.  They are forever consuming without producing anything.

What warning can I take from this?

This is a warning that is repeated throughout the Bible. Jesus Himself gave this same sobering warning in various forms. He said “To whom much has been given, much will be demanded.”(cf. Luke 12:48) And Jesus also warned about the judgment that will fall on the fig tree that was planted in the vineyard (cf. Luke 13).

This is a warning that I want to receive personally because definitely I am one who has been given much “rain” (v.7). I have indeed been given much. When I compare what I have received, to so many other Christians I know that I have been blessed. Even as we plant our church in Minneapolis, we have literally hundreds of brothers and sisters back at home and at other locations praying for us and supporting us. I cannot imagine there being many other church plant teams who have the kind of support that we enjoy.  And moreover, throughout the years, I have personally been recipient of so many people’s love, care, and prayers. I have also been privy to eye-witness God working concretely and mightily in the lives of numerous people I know. All of these blessings are “rain” in my life that I have received and continue to receive. And in light of all of these blessings(rain) that I have received, I need to ask myself again and again, what fruit have I borne in my life?  Is it commensurate to all that I have received?  This is indeed a sobering question and always a humbling question because I always feel that if others have received what I have received, they would produce so much more fruit in their lives. In the end, I am so thankful that it is by grace that I am saved.  And I pray that God’s grace will continue to transform my life, so that over time, my life might become “the land that produces a crop useful”  to my God and one that can “receive the blessings of God” and share them with others.

vv.4-6: “The stern warning of these verses (echoed in 10:26–31; 12:15–17) is for those who fall away or commit apostasy (cf. 3:12), because they cut themselves off from the only sacrifice for sins under the new covenant and the only hope of eternal life in Jesus Christ. Such people are crucifying the Son of God all over again, rejecting him as deliberately as his executioners did, and subjecting him to public disgrace, openly putting themselves in the position of his enemies. Nothing is impossible for God, but he offers us no hope of reclaiming those who take a continuous and hard-hearted stand against Christ. As noted in connection with 3:12–13, those who harden their hearts against God may reach a point where they are ‘hardened’ beyond recall. The writer does not accuse his readers of being in this position, but the fate of apostates is something they and we should not forget. In its context, this passage stands as a warning about where sluggishness could lead.

“But can genuine Christians become apostate? Hebrews certainly suggest that those who fall away may have every appearance of being truly converted. They have once been enlightened, indicating a decisive entrance of the light of the gospel into their lives. They have tasted the heavenly gift, which may mean receiving Christ himself and all the spiritual blessings he offers. ‘Tasting’ implies experiencing something in a manner that is real and personal (not merely ‘sipping’). They have shared in the Holy Spirit (lit. ‘having become partakers of the Holy Spirit’), so that their rebellion involves insulting the Spirit of grace (10:29). Finally we are told that they have tasted the goodness of the word of God and the powers of the coming age. This suggests a decisive experience of the benefits of the new covenant. However, those who have enjoyed such a relationship with God cannot presume on that relationship, believing themselves to be immune from the possibility of apostasy. Promises like Jn. 10:28–29 and Phil. 1:6 are a guarantee that God will keep his children faithful to the end. Hebrews has its own way of encouraging confidence in God’s ability to sustain us in our faith. But we all need to be challenged to make our ‘calling and election sure’ (2 Pet. 1:10), and this is the practical and pastoral significance of the warning passages in Hebrews.

“We may wish to say that those who are truly regenerate will never fall away, but the genuineness of the new birth is proved by persistence in faith. The writer of Hebrews is clearly confident that a true work of God has taken place in the congregation he addresses (6:9; 10:39). ‘But this does not exclude the possibility that some of their number are rebellious at heart and, unless there is a radical change, will find that they have reached the point of irremediable apostasy.’ (P. E. Hughes, A Commentary on the Epistle to the Hebrews (Eerdmans, 1977), p. 212). It is possible to get caught up in the spiritual experience of a group without being genuinely converted. Sometimes people show all the signs of conversion but drift away from Christ after a time and demonstrate that they were never truly God’s children. More specifically, the writer has in view those who see clearly where the truth lies, conform to it for a while, and then, for various reasons, renounce it. Continuance is the test of reality. Those who persevere are the true saints and a passage like this will be used by God to sustain them in faith.”^[2]

vv.7-8: “Jesus used the parable of four ‘soils’ to explain different responses people have to the gospel (Mk. 4:1–20 and parallels). Hebrews only refers to two possibilities. The good soil that drinks in the rain often falling on it and that produces a crop useful to those for whom it is farmed receives the blessing of God. This refers to those who persist in hearing and obeying the word of God. By God’s grace they are spiritually fruitful. The bad soil that produces thorns and thistles is worthless and is in danger of being cursed. It never responds to cultivation and in the end it will be burned. This describes the fate of those who harden their hearts in unbelief and turn away from God (cf. 10:26–31). The writer provides no middle ground for the sluggish and the slack. He wants his readers to be sure that they all fit into the first category!”^[3]

vv.9-10: “Words of encouragement now follow the stark warnings of vs 4–8. The writer is confident of better things in the case of his dear friends. More particularly, he is suggesting that, as a group, they fit into the category of the good soil in v 7. Such people receive the blessings of God that accompany salvation. His confidence is partly based on the recollection of their past and present behaviour and partly on the justice of God. The work and the love they have shown him was done lit. ‘for his name’. It involved ministering and continuing to minister to his people (Gk. tois hagiois; ‘to the saints’). A remarkable example of this is recorded in 10:32–34. When the writer says God is not unjust; he will not forget such things, the focus is not simply on reward for services rendered. God knows the reality of their spiritual lives and if he so motivated expressions of genuine Christianity in the past he can be relied upon to do so again in the future. The motif of God’s faithfulness is further developed in vs 13–20.”^[4]

vv.13:-15: “Words of encouragement now follow the stark warnings of vs 4–8. The writer is confident of better things in the case of his dear friends. More particularly, he is suggesting that, as a group, they fit into the category of the good soil in v 7. Such people receive the blessings of God that accompany salvation. His confidence is partly based on the recollection of their past and present behaviour and partly on the justice of God. The work and the love they have shown him was done lit. ‘for his name’. It involved ministering and continuing to minister to his people (Gk. tois hagiois; ‘to the saints’). A remarkable example of this is recorded in 10:32–34. When the writer says God is not unjust; he will not forget such things, the focus is not simply on reward for services rendered. God knows the reality of their spiritual lives and if he so motivated expressions of genuine Christianity in the past he can be relied upon to do so again in the future. The motif of God’s faithfulness is further developed in vs 13–20.^[5]

vv.16-18: In human affairs, the oath confirms what is said and puts an end to all argument. So God used this particular form of speech to make the unchanging nature of his promise very clear to those who were the heirs of what was promised. He used two unchangeable things in which it is impossible for God to lie, namely his promise and his oath, to give the greatest possible encouragement to his people to put their trust in him. It is clear from what follows that we who have fled to take hold of the hope offered to us in Jesus are the ultimate heirs of what was promised to Abraham (cf. Gal. 3:26–29).”^[6]

vv.19-20: “These verses must be read in the light of 7:20–22, where it is argued that God confirmed the high-priesthood of the Messiah in Ps. 110:4 with an oath similar to the one used in Gn. 22:16. Since Jesus is the promised high priest in the order of Melchizedek, he has become ‘the guarantee’ of the blessings of the new covenant (7:22). Those who rely on him can actually enter the inner sanctuary behind the curtain, where he has gone before us and has entered on our behalf. Jesus is literally our ‘forerunner’, opening the way for us to follow! The inner sanctuary of the tabernacle and later the temple represented the presence of God with his people on earth (cf. Ex. 26:31–34; 1 Ki. 8:6–11). Hebrews uses this language to refer to the heavenly sanctuary, where God is enthroned in all his glory. We can approach him with confidence right now because Jesus our heavenly high priest has offered the perfect sacrifice and sits at God’s right hand (cf. 4:14–16; 10:19–22). However, the imagery in 6:19–20 also conveys the idea that our destiny is to live for ever in God’s holy and glorious presence. We can literally go where Jesus has gone. Thus, the heavenly sanctuary is another way of describing ‘the world to come’ (2:5), the ‘Sabbath-rest for the people of God’ (4:9), and ‘the heavenly country’ or ‘city’ (11:16; 12:22–24; 13:14), which has been the ultimate hope of the people of God throughout the ages. This hoped-for goal has been achieved and opened up for us by our Saviour. Jesus as our hope has entered the sanctuary and remains there as an anchor for the soul, firm and secure.

“So the antidote to spiritual apathy and apostasy is the renewal of hope. Hope is the motivation for faithfulness and love. The basis for our hope is the promise of God, confirmed with an oath. Since the saving promises of God have already been fulfilled for us in the death and heavenly exaltation of the Lord Jesus Christ, this gives us every encouragement to believe that those who trust in Jesus will share with him in the promised eternal inheritance.”^[7]

^[1] Carson, D. A. (1994). New Bible commentary : 21st century edition (4th ed.) (Heb 5:11–6:20). Leicester, England; Downers Grove, Ill., USA: Inter-Varsity Press.

^[2] Carson, D. A. (1994). New Bible commentary : 21st century edition (4th ed.) (Heb 5:11–6:20). Leicester, England; Downers Grove, Ill., USA: Inter-Varsity Press.

^[3] Carson, D. A. (1994). New Bible commentary : 21st century edition (4th ed.) (Heb 5:11–6:20). Leicester, England; Downers Grove, Ill., USA: Inter-Varsity Press.

^[4] Carson, D. A. (1994). New Bible commentary : 21st century edition (4th ed.) (Heb 5:11–6:20). Leicester, England; Downers Grove, Ill., USA: Inter-Varsity Press.

^[5] Carson, D. A. (1994). New Bible commentary : 21st century edition (4th ed.) (Heb 5:11–6:20). Leicester, England; Downers Grove, Ill., USA: Inter-Varsity Press.

^[6] Carson, D. A. (1994). New Bible commentary : 21st century edition (4th ed.) (Heb 5:11–6:20). Leicester, England; Downers Grove, Ill., USA: Inter-Varsity Press.

^[7] Carson, D. A. (1994). New Bible commentary : 21st century edition (4th ed.) (Heb 5:11–6:20). Leicester, England; Downers Grove, Ill., USA: Inter-Varsity Press.

What can I learn from the fact that even Jesus “offered up prayers and petitions with loud cries and tears to the one who could save him from death”?

Jesus’ suffering and prayers set for me an example of how to pray fervently, how to humble myself before God and cry out for other people and my own sins. As the weight of the sin of the world was laid on Jesus’ shoulders, he cried out prayers to God for our sins. Why the loud cries and tears? Because he was heartbroken at what he saw in the world: people who were going to crucify the son of God, people who were going about life oblivious to the coming judgment, whose lives are invested in worldly treasures that don’t last and are not rich toward God, and who are enslaved to their sins but think they’re free. He also saw my sins and the idols that I would be enslaved to, and that broke his heart to the point that he prayed and petitioned for me with loud cries and tears. What can I learn from this? If I actually see myself and see this world the way Jesus does, then my prayers have to be much more intense and fervent. Being an unemotional person is no excuse for dry prayers when there is a spiritual war going on around me as we reach out to the new students on campus, and as they are being tempted by all sorts of toxic things in college, from parties to peer pressure to ambition to escapism and addictions. How should I see this campus I’ve been placed on and how should I pray? I need to see this campus as Jesus saw people, harassed and helpless, sheep without a shepherd, and I need to cry out for them, for them to be protected from those toxic things and to have open hearts to receive the truth of the gospel message. I also need to cry out for my own sins and my selfish and small heart that hide and darken the light of the gospel message that should be coming out of me. What are the things that keep me from praying the way Jesus modeled for us? Sometimes it’s because I’m so preoccupied by things going on in my own life, that I’m not even taking time to think about other people and their needs. My view of other people also needs to be wholly shaped by the biblical perspective, where the categories with which I think about others are informed by the Bible. The worldly view of other people tells me that if they seem happy and successful, they’re all right, so leave them alone. The biblical view tells me that people who aren’t Christian are God’s lost children, and they are on their way toward eternal separation from God, and Christians are God’s ambassadors, called to go out and find his lost children and bring them back. When I take on that biblical perspective, then it becomes clear that I need to cry out for myself and for this campus to God, the only one who can save us. 

—————————–

Submitted by Ander Chen, Gracepoint Berkeley

What I can learn from the fact that even Jesus “offered up prayers and petitions with loud cries and tears to the one who could save him from death” is his humility. This picture of the son of God on his knees, in this world as a man shows me the attitude that I must have daily. Jesus humbled himself and took human form and as a result even he had to spend time in prayer to God just as I must.
 
Jesus learning obedience through what he suffered gives me the picture of what it looks like to learn as a follower of Christ. Jesus learned obedience to the Father by obeying God’s commands for his life and trusting in God’s plan for him. Because Jesus humbled himself on the cross, he had to undergo torture, beatings, mocking, verbal abuse and ultimately his death. But through it, he was ushered into God’s plan for mankind and because of his obedience to God, God was glorified.
 
The emphasis on prayer and petition largely sticks out to me because I know that I am called to imitate this in my own life. That means that prayer is to be a daily part of my life and a discipline I must continue grow into. Prayer cannot just be relegated to set times such as prayer meetings or prayer band times, but in my daily life. In humility, Jesus turned to God and entrusted his entire self to God’s plan. Personally, I have to do this daily practice of turning to God with my life, my time, my energy, and whatever resources I have. It’s dangerous when I don’t because my own pride takes over and when I try to engage in spiritual battle and ministry I depend only on my own limited wisdom and understanding. As a result, I do not learn obedience but grow in pride and only more distant from God. 
 
 What is the relationship between Jesus’ suffering and “eternal salvation for all who obey him?”  What sufferings are before me which God can use to help me learn obedience?
 
The relationship between Jesus’ suffering and “eternal salvation fro all who obey him” is that I will go through suffering of some sort which Jesus encountered. Not literally the same sufferings as humiliation, torture, crucifixion, and ultimately death but through criticism, verbal abuse, and rejection. Just as Apostle Paul calls Timothy to join with him in suffering for the gospel in 2 Timothy 1, so that is my calling as well. Christ suffered at the cost of his own life as did Apostles and Christian martyrs of old and recent all for the sake of sharing this news of eternal salvation. As I think about this fact how much more must I work and not let my insecurities or emotional discomfort and fears of “suffering” prevent me from sharing the gospel. I’ll probably never encounter anything to the scale or others living here in the US so how much more must I deny my flesh, my feelings, my comfort and be bold with the gospel and love people as Christ did. I am reminded of the eternal perspective 
 
 The “sufferings” which are before me that can help me to learn obedience is the task I have of being a ministering and discipling people on the Berkeley campus. What this means is I will have to expand my capacity to love people, pray for them, have their needs on my mind. It will be through this process of discipling people, bringing up character flaws and issues with people in which I may receive rejection and even criticism from. It means that when I am vulnerable with people and honest with them, they may take what I say and flat out reject me and situations can become tense. In the grand scheme of things, these aren’t really any great sufferings or even comparable to what Christ and others have encountered but I had to admit that it is hard for me. I know I have to stay faithful to this task and hold on to the vision in which I have for them. Through it, I will learn what it means to obey God’s commands to love, persevere, sacrifice, and serve. Praying and entrusting these people to God will also teach me humility as I lean not on my own understanding but of God’s and learn to embrace God’s plan for my life and not my own.

vv.5-6 “In reverse order, the qualifications for priesthood mentioned in vs 1–4 are now applied to Jesus. Christ also did not take upon himself the glory of becoming a high priest but was appointed by God to this role, as indicated in Ps. 110:4. However, before Hebrews quotes that verse, the words of Ps. 2:7 are cited. This recalls the argument of ch. 1, where Ps. 2:7 is taken to affirm the absolute supremacy of the Son of God over the whole creation, including the angels (1:5). Ps. 110:1–3 similarly asserts the triumphant rule of the Messianic king who sits at God’s right hand. However, Ps. 110:4 adds the unusual perspective that the Messiah will be a priest for ever, in the order of Melchizedek. Joining these psalm citations together, Hebrews again links the idea of Jesus as Son and high priest (cf. 4:14), but makes it quite clear that his priesthood belongs to a different order from that of Aaron and the levitical priests. Jesus fulfils the role and function of the Jewish priesthood as high priest in the order of Melchizedek. The application of Ps. 110:4 to Jesus is explored more fully in Hebrews 7.”^[2]

v.6 “Melchizedek was a Canaanite priest-king (Gen 14:18); to speak of a ‘priest like Melchizedek’ was thus to speak first of all of a priest who was also king.”^[3]

vv.7-8 “In reverse order, the qualifications for priesthood mentioned in vs 1–4 are now applied to Jesus. Christ also did not take upon himself the glory of becoming a high priest but was appointed by God to this role, as indicated in Ps. 110:4. However, before Hebrews quotes that verse, the words of Ps. 2:7 are cited. This recalls the argument of ch. 1, where Ps. 2:7 is taken to affirm the absolute supremacy of the Son of God over the whole creation, including the angels (1:5). Ps. 110:1–3 similarly asserts the triumphant rule of the Messianic king who sits at God’s right hand. However, Ps. 110:4 adds the unusual perspective that the Messiah will be a priest for ever, in the order of Melchizedek. Joining these psalm citations together, Hebrews again links the idea of Jesus as Son and high priest (cf. 4:14), but makes it quite clear that his priesthood belongs to a different order from that of Aaron and the levitical priests. Jesus fulfils the role and function of the Jewish priesthood as high priest in the order of Melchizedek. The application of Ps. 110:4 to Jesus is explored more fully in Hebrews 7.”^[4]

vv.8-10 “Discipline, including beatings, was an essential part of most Greek education. Classical Greek writers stressed learning through suffering, and the Old Testament and later Jewish wisdom traditions portray divine chastisement as a sign of God’s love. The Greek paronomasia here, emathen aph? h?n epathen, ‘learned from the things he suffered,’ was already a common play on words in ancient literature. But the writer here challenges the Greek idea that the supreme God (with whom the writer in some sense identifies the Son—1:9; 3:3–4) was incapable of feeling, pain or true sympathy. Jesus’ participation in human suffering qualified him to be the ultimate high priest; the Septuagint applies the word used here for ‘made perfect’ to the consecration of priests (v. 9).”^[5]

vv.9-10 “Learning obedience from what he suffered, Jesus was made perfect (‘perfected’) i.e. ‘qualified’ or ‘made completely adequate’ as the saviour of his people (cf. 2:10). More specifically, he was perfected as the source of eternal salvation. Every experience of testing prepared him for a final act of obedience to the Father in his sacrificial death (cf. 10:5–10). By this means he achieved a salvation from sin, death and the devil, enabling those who trust in him to share with him in the life of the world to come. The idea that Christ establishes a pattern of obedience for others to follow is suggested by the words for all who obey him. However, this expression does not indicate that salvation is to be earned by obedience. Salvation is God’s gift to us in Christ, but those who look to him as the unique source of eternal salvation will want to express their faith in ongoing obedience as he did (cf. 12:1–4). Faith in Christ commits us to share in his struggle against sin.”^[6]

vv.11-14 “The readers have become slow to learn or more literally ‘dull with respect to what is heard’. Despite their initial enthusiasm as Christians, a certain sluggishness has crept in and the writer fears they may now be unwilling to work out the deeper implications of the gospel and respond with faith and obedience (cf. 2:1–4; 3:1–4:2, where the key issue is responding to what is heard). One sign of this developing slackness is their unwillingness or inability to be teachers. After a certain time, anyone instructed in the faith ought to be able to explain it to others (cf. 3:13; 10:24–25; 1 Thes. 5:11, 1 Pet. 3:15). If people want to be taught the elementary truths of God’s word all over again, when they should be communicating basic Christian teaching to others and desiring solid food for themselves, a serious case of arrested spiritual growth has developed. As in the physical realm, milk is the appropriate food for an infant but solid food is for the mature. The writer equates spiritual milk with what he describes as (lit.) ‘the first principles of the oracles of God’ (Gk. ta stoicheia t?s arch?s t?n logi?n tou Theou). This could mean that the readers needed some guidelines for interpreting the OT (‘the oracles of God’) from a Christian point of view. More specifically, the expression may be a parallel to what 6:1 describes as the elementary teachings about Christ (Gk. ton t?s arch?s tou Christou logon). Solid food will involve a deeper understanding of fundamental biblical truth (as in chs. 7–10). A spiritual infant is virtually defined as someone not acquainted with the teaching about righteousness, that is, teaching which can motivate them to righteousness (cf. 12:11). Furthermore, immature Christians have not trained themselves to distinguish good from evil by the constant practice of responding to God’s revelation.”^[7]

^[2] Carson, D. A. (1994). New Bible commentary : 21st century edition (4th ed.) (Heb 4:14–5:10). Leicester, England; Downers Grove, Ill., USA: Inter-Varsity Press.

^[3] Keener, C. S., & InterVarsity Press. (1993). The IVP Bible background commentary : New Testament (Heb 5:6). Downers Grove, Ill.: InterVarsity Press.

^[4] Carson, D. A. (1994). New Bible commentary : 21st century edition (4th ed.) (Heb 4:14–5:10). Leicester, England; Downers Grove, Ill., USA: Inter-Varsity Press.

^[5] Keener, C. S., & InterVarsity Press. (1993). The IVP Bible background commentary : New Testament (Heb 5:8). Downers Grove, Ill.: InterVarsity Press.

^[6] Carson, D. A. (1994). New Bible commentary : 21st century edition (4th ed.) (Heb 4:14–5:10). Leicester, England; Downers Grove, Ill., USA: Inter-Varsity Press.

^[7] Carson, D. A. (1994). New Bible commentary : 21st century edition (4th ed.) (Heb 5:11–6:20). Leicester, England; Downers Grove, Ill., USA: Inter-Varsity Press.

For those of you who enjoyed our NSWN I (and even for those who missed it), our next event is NSWN II. It’ll be a completely new program with music, skit, video, and talk.

When: Thursday 9/2 at 7:00pm (Beginning with free dinner)
Where: Jester Auditorium

Related posts:

1. NSWN 2010!
2. Spring Welcome Night (Friday 1/29)
3. New Student Welcome Night