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OUR LORD BEING HIGH PRIEST                                Called & Established

*Kwong Cho CHUNG*

The Epistle to the Hebrews fea- tures, inter alia, Jesus Christ as the High Priest. The very ministry is mentioned in most chapters except chapters 1, 11 and 12. It is the only book that thus presents our Lord as one of its major themes.  

We should not suppose the Book brings our Lord on the scene as from Chapter 2 when it says, “Therefore, in all things He had to be made like His brethren, that He might be a merciful and faithful High Priest in things pertaining to God, to make propitiation for the sins of the people.” (2:17) Of course on the other hand, we feel no surprise if we do.

Called to Ministry

The Book records what God did not seem to be speaking to our Lord as High Priest: for to which of the angels did He ever say: “ You are My Son, today I have begotten You”? And again: “ I will be to Him a Father and He shall be to Me a Son”? (1:5)

The same words repeated in 5:5, doubtless they were addressed to our Lord. The Book points out, saying, “So also Christ did not glorify Himself to become High Priest, but it was He who said to Him.”

We do not know when and under what circumstances God said so. The words were stated in Psalm 110 many hundred years ago when God the Father called Him to priesthood. 

Established High Priest by Oath

Besides, our Lord was made priest with an oath by Him who said to Him: “ The LORD has sworn and will not relent,‘ You are a priest forever according to the order of Melchi- zedek’”(7:20 21)

The word of the oath, which came after the law, appoints the Son Who has been perfected forever. (7:28)

Establishing the Ministry

Begetting the Son is important and concerns the relationship existing between God the Father and God the Son;

So equally is the Sonship and concerns the relationship existing between God the Son and

* those who believe for brotherhood (2:10-16) ; and

*  others for propitiation for the sins. (2: 17-18)

The ministry is, therefore, two-way, directed towards brotherhood and propitiation:

Extending the Ministry

At this juncture, I should like to divert our attention to what I am going to say below for better understanding:

We should note, in the first few chapters in particular, such words as sons (2:10), Son (3:6), brethren (2:11 12 17) the Firstborn (1:6 12:23) and children (13 14). To me, these are related in some way or other: our Lord is the Son and the Firstborn, and we, being those who believe are children, the sons, the children of God or the Church of the Firstborn.

We easily see from the respective texts that formerly we –

* were drifting away,

* committed every transgression and dis- obedience

* neglected so great a salvation,

* through fear of death were all our lifetime subject to bondage,

* sinned and were tempted

Then came a change, so great a salvation, which at the first began to be spoken and brought about by our Lord Who was made a little lower than the angels, for the suffering of death crowned later with glory and honor, that He, by the grace of God, tasted death for

everyone.

Meanwhile God bore witness with signs and wonders, with various miracles, and gifts of the Holy Spirit, according to His own will, so that

* there was propitiation for the sins, and

* we were tempted but aided,

Thus, our Lord in His prayer, says, “I will declare Your name to My brethren.”

He even brings us before the world at large, “Here am I and the children whom God has given Me.”

We may feel surprised that the word, believe, is not found. I suppose, if so, would be weird as it has nothing to do with the major texts..    

The ministry is mentioned for the first time as the Book at the end of Chapter 2 see- mingly all of a sudden declares that in all things our Lord had to be made like His brethren that our Lord might be a merciful and faithful High Priest in things pertaining to God, to make propitiation for the sins of the people for in that He Himself has suffered, being tempted, He is able to aid those who are tempted.

Then only by the way in Chapter 3 immediately afterwards along with His Apostleship, the Book says that the two ministries are of our confession. Later it advises us to hold it fast.

It also points out that we … have a High Priest Who can…sympathize with our weak- nesses, but was in all points tempted as we are, yet without sin. (4:14-15)

Setting up the Order

We have much to say, and hard to explain this subject.

1 Regarding APPOINTMENT (5:6)

Before the Book talks about the order, we are reminded of what it has said at the outset: “You are My Son, today I have begotten You.” We have to bear this in mind also even when meditating on the subject. Then it commences

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a lengthy elucidation that our Lord is the High Priest forever “according to the order of Melchizedek.” Our Lord was, thus, appoint- ted as an honor.

2 Regarding CALLING (5:10)

In the days of His flesh, our Lord had offered up prayers and supplications, with vehement cries and tears to God the Father who was able to save Him from death, and He was heard because of His godly fear. Though He was a Son, yet He learned obedience by the things which He suffered. Having been perfected, He became the author of eternal salvation to all who obey Him. Our Lord was thus called by God as High Priest according to the order of Melchizedek. Perhaps you have noted I just cited the scripture texts almost verbatim. They are good enough to describe vividly and far better than my own words or those of others..

3 Regarding AUTHORITY (6:20)

You are encouraged to study as from 6:9 with care before coming to the point. Let’s then focus on the relevant texts only: in the first instant, there is –

*     God’s counsel for Abraham which

becomes a promise to us and our hope when revealed –

*      to Abraham and later

to us.

*    God made it to Abraham by swearing by Himself and,

God, determining to show more abun- dantly to the heirs of promise the immutability of His counsel, con- firmed it by an oath,  

*   God’s counsel or promise is what He said, “Surely blessing I will bless you, and multiplying I will multiply you”

    Our hope is what the Book describes as what we have as an anchor of the soul, both sure and steadfast, and which enters the Presence behind the veil.

With the above points made crystal clear, our Lord has become High Priest forever according to the order of Melchizedek and is

authorized to be the forerunner and to have entered behind the veil for us by His blood by a new and living way opened for us through the curtain, that is, his body. (10:19-20)

4 Regarding PERFECTION (7:11)

Under the Levitical priesthood the people received the law. The priest officiated at the altar according to the law of a fleshly com- mandment. Therefore, if perfection were through the Levitical priesthood, what further need was there that another priest should rise according to the order of Melchizedek, and not be called according to the order of Aaron? (7:11)

The Book enumerates the various aspects of perfection in the person of Melchizedek in the presentation of our Lord.

The Book points out that our Lord belongs to another tribe, from which no man has officiated at the altar. He arose from Judah, of which tribe Moses spoke nothing concerning priesthood but the Lord has come according to the power of an endless life.

5 Regarding LIKENESS (7:15)

The Book introduces Melchizedek from the very first of Chapter 7 to show how he was made like the Son of God.

Melchizedek,

king of Salem,

priest of the Most High God,

met Abraham returning from the slaughter of the kings and

blessed him,

Abraham gave a tenth part of all.

He was first translated

“king of righteousness,” and then also

king of Salem, meaning “king of peace,”

without father,

without mother,

without genealogy,

having neither beginning of days nor

end of life,

but made like the Son of God,

remains a priest continually.

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Melchizedek was great also:

the patriarch Abraham gave a tenth of the spoils. He whose genealogy is not derived from them received tithes from Abraham Here mortal men receive tithes, but there he receives them, of whom it is witnessed that he lives

and blessed him who had the promises. Now beyond all contradiction the lesser is blessed by the better.

And indeed those who are of the sons of Levi, who receive the priesthood, have a commandment to receive tithes from the people according to the law, that is, from their brethren, though they have come from the loins of Abraham; ⁶ but

Even Levi, who receives tithes, paid tithes through Abraham, so to speak, for he was still in the loins of his father when Melchizedek met him.

All that is stated above explain why the order of Melchizedek is adopted.

6 Regarding CHANGE (7:17)

We do not have to wait until meditating on Chapter 7 when we note the Change. Truly speaking, the Chapter works on the subject in some details. The introduction of our Lord as the High Priest should have had all our attention.

For the priesthood being changed, of necessity there is also a change of the law. (7:12) Some  suggest that the said change should be confined to things pertaining to priesthood. Perhaps they are justified but the word change or even law is not that agreeable. So are the texts that follow.

For on the one hand there is an annulling of the former commandment because of its weakness and unprofitableness, for the law made nothing perfect; on the other hand, there is the bringing in of a better hope, through which we draw near to God (7:18-19) for the law is only a shadow of the good things to come, and not the real things themselves. (10:1)

The commandment (Mt 22:36-38 Mk 12:28 Rm 7:8-13) includes a wide area. As regards hope stated above, we may refer to Chapter 6 as from verse 9 for better understanding.

Chapter 7 explains, for the third time, further why our Lord becomes the High Priest: there were many priests, because they were prevented by death from continuing. (23) The law appoints as high priests men who have weakness.

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Had the first covenant been faultless, then a second would not have been sought…In that He says, “A new covenant, ” He has made the first obsolete. Now what is becoming obsolete

and growing old is ready to vanish away. (8:7 13)

He sets aside the first to establish the second and by that will, we have been made holy through the sacrifice of the body of Jesus Christ once for all, no longer sacrifices and offerings, burnt offerings and sin offerings as the law required them to be made. (10:8 10)

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OUR LORD BEING HIGH PRIEST                

Sparks off the Change                                      *Kwong Cho CHUNG*                               

As we have seen ante, God the Father called and established His only begotten Son to be High Priest. He did not hit upon the idea all of a sudden as we will see later.

The matter in question is itself a change, an enormous change and sparked off ensuing changes.

God let Him in as High Priest. The Book only says,

In all things He had to be made like His brethren -

that He might be a merciful and faithful High Priest in things pertaining to God, and

that He might make propitiation for the sins of the people.

Next (Ch 3) it is stated that our Lord took up the dual ministry and by way of mention we are told the High Priest was only part thereof as we confess but the matter is not detailed until Chapter 4 in which our attention is focused, saying that we have a great High Priest

Who has passed through the heavens,

Who can sympathize with our weaknesses

He was in all points tempted as we are, yet without sin, in response to what is aforesaid that inasmuch then as the children have partaken of flesh and blood, He Himself likewise shared in the same, that through death He might destroy him who had the power of death, that is, the devil, and release those who through fear of death were all their lifetime subject to bondage…He Himself has suffered, being tempted, He is able to aid those who are tempted. (2:14 15 18)

The Book obviously stresses first the human nature of our Lord and how He acted, behaved, spoke and felt before it embarks on the enormous change.

Change of Priesthood

It was the Levitical priesthood adopted that every high priest was taken from among men called

according to the order of Aaron and

according to the law of a fleshly command- ment without an oath.

For the law appoints men as high priests.

who have weakness,

who need daily offer up sacrifices, first for their own sins and then for the people’s.

There were many priests, because they were prevented by death from continuing.

BUT our Lord as the High Priest is God’s only begotten Son. It is the change of priesthood according to the order of Melchizedek. He of whom these things are spoken belongs to another tribe, from which no man has officiated at the altar. Our Lord arose from Judah of which tribe Moses spoke nothing concerning priesthood. He has come accor- ding to the power of an endless life.

He was made priest with an oath by Him who said to Him: “ The LORD has sworn and will not relent. You are a priest forever…”

Because He continues forever, He has an unchangeable priesthood. Therefore He is also able to save to the uttermost those who come to God through Him,

- since He always lives to make intercession for them.

- … such a High Priest was fitting for us, Who is holy, harmless, undefiled, separate from sinners, and

- He has become higher than the heavens;

- He did once for all when He offered up Himself.

-           

- The word of the oath, which came after the

law, appoints the Son Who has been perfected forever. (7:13 14 16 20 23 26 27 28)

Change of Law

The priesthood being changed, of necessity there is also a change of the law for (7:12) -

on the one hand there is an annulling of the former commandment because of its weakness and unprofitableness, for the law made no- thing perfect (7:18);

on the other hand, there is the bringing in of a better hope, through which we draw near to God. (7:19)

Priests offer the gifts according to the law;

The law has a shadow of the good things to come, and not the very image of the things. (10:1)

Change of Covenant

By so much more Jesus has become a surety of a better covenant.(7:22)

He is also Mediator of a better covenant  established on better promises.(8:8)

The first covenant was faulty: because finding fault with them, the Lord says: “Behold, the days are coming, says the LORD, when I will make a new covenant with the house of Israel and with the house of Judah—

not according to the covenant that I made with their fathers in the day.

BUT this is the covenant that I will make with the house of Israel after those days, says the LORD:

I will put My laws in their mind and write them on their hearts; and

I will be their God and they shall be My people…

I will be merciful to their unrighteousness, and

I will remember no more their sins and their lawless deeds.  (8:7 8 9 10 11 12 13)

The Book opens the ball with these words: for

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if that first covenant had been faultless, then no place would have been sought for a second. (8:7)

The Book ends with these words: in that He says, “A new covenant, ” He has made the first obsolete. Now what is becoming obsolete and growing old is ready to vanish away. (8: 13)

In conclusion, then He said, “Behold, I have come to do Your will, O God.” He takes away the first that He may establish the second (10:9) in response to what has been stated  in 8:7. (See ante)

We see, therefore, clearly we do not have to keep the former Law and/or the former covenant. I have marked in bold type conspicuously the source of scripture texts purposely and we should NOT escape our notice. The repeat mention, though not in the same wording, indicates the stress of the Book. It is obvious that the Book makes efforts to phase out Israel. I will discuss the matter at the very end.

I feel surprised that some people allege for certain that we have to abide by those portions of the Law and the covenant concerning virtue. The Ten Commandments, they claim, have to be kept. They even make us think without keeping them, we would worship other gods, we would not honor our parents, we would kill, we would…

Besides they even quote what our Lord commands us on the Mount, saying, “Do not think that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill. For assuredly, I say to you, till heaven and earth pass away, one jot or one tittle will by no means pass from the law till all is fulfilled. Whoever therefore breaks one of the least of these commandments, and teaches men so, shall be called least in the kingdom of heaven; but whoever does and teaches them, he shall be called great in the kingdom of heaven.” (Mt 5:17-19) and they warn us if we should give up the Ten Commandments, it would lead to serious violation or even heresy.

In fact we fail to see the Ten Commandments have too strong and glaring colors of Israel to look at as the first Commandment reads,  

I am the LORD your God, who brought you out of the land of Egypt, out of the house of bondage. You shall have no other gods before Me. (Ex 20:2-3 Dt 5:6-7)

Furthermore, another Commandment de- mands us to observe the Sabbath day, to keep it holy, as the LORD your God commanded you.

We, Christians, never do so! It is wrong for us to say that Sunday (which is the first day of the week) is or has replaced the Sabbath day (which is the seventh day). We do not even observe Sunday but we say for certain  that we consider one another…not forsaking the assembling of ourselves together, as is the manner of some, but exhorting one another, and so much the more as you see the Day approaching. (10:24-25)

Change of Sanctuary/Tabernacle & Blood

The Book reminds us that we have such a High Priest,

Who has passed through the heavens, (for if He were on earth, He would not be a priest) (8::4) and

Who is seated at the right hand of the throne of the Majesty in the heavens and a Minister of the sanctuary and of the true tabernacle which the Lord erected.

Formerly men did and the priests served on earth (8:2) and the first covenant had ordinances of divine service and the earthly sanctuary.

The Book then details to some extent that a tabernacle was prepared:

the first part, in which was the lampstand, the table, and the showbread, which is called the sanctuary; and behind the second veil,

the part of the tabernacle which is called the Holiest of All, which had the golden censer and the ark of the covenant overlaid on all sides with gold, in which were

* the golden pot that had the manna,

* Aaron’s rod that budded, and

* the tablets of the covenant; and above it

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were the cherubim of glory over- shadowing the mercy seat. (9:1-5)

The Book continues, telling us what the priest did:

Now when these things had been thus prepared, the priests always went into the first part of the tabernacle, performing the services; into the second part the high priest went alone once a year, with blood, which he offered for himself and for the people’s sins committed in ignorance; the Holy Spirit indicating this, that the way into the Holiest of All was not yet made manifest while the first tabernacle was still standing. It was symbolic for the present time in which both gifts and sacrifices are offered which cannot make him who performed the service perfect in regard to the conscience— concerned only with foods and drinks, various washings, and fleshly ordinances imposed until the time of reformation. (9:6-10)

The first covenant was thus dedicated with blood for when Moses had spoken every precept to all the people according to the law, he took the blood of calves and goats, with water, scarlet wool, and hyssop, and sprinkled both the book itself and all the people, saying, “This is the blood of the covenant which God has commanded you.” Then likewise he sprinkled with blood both the tabernacle and all the vessels of the ministry and according to the law almost all things are purified with blood, and without shedding of blood there is no remission. (9:18-22)

BUT Christ came as High Priest of the good things to come, with His own blood He entered the Most Holy Place once for all, having obtained eternal redemption. The blood of Christ, who through the eternal Spirit offered Himself without spot to God, cleanse our conscience from dead works to serve the living God much more. (9:11-15)

For Christ has entered the holy places, into heaven itself, now to appear in the presence of God for us once at the end of the ages to put away sin by the sacrifice of Himself so Christ was offered once to bear the sins of many.

Change of Gifts and Sacrifices

Every high priest is appointed to offer both gifts and sacrifices according to the law. They  

serve as the copy and shadow of the heavenly things, as Moses was divinely instructed when he was about to make the tabernacle. .(8:4-5)

For if the blood of bulls and goats and the ashes of a heifer, sprinkling the unclean, sanctifies for the purifying of the flesh, the blood of Christ, Who through the eternal Spirit, offered Himself without spot to God, cleanse our conscience from dead works to serve the living God very much more. (9:13)

Therefore it was necessary that the copies of the things in the heavens should be purified with these, BUT the heavenly things them- selves with better sacrifices than these. (9:23)

These gifts and sacrifices are a shadow of the good things to come, and their very image. They offer continually year by year and cannot make those who approach perfect for then they would have ceased to be offered. and the worshipers, once purified, would have had no more consciousness of sins. Those sacrifices, anyhow, are a reminder of sins every year and not possible that the blood of bulls and goats could take away sins.

Chapter 10 even quotes what our Lord said when coming into the world,

Sacrifice and offering You did not desire but a body You have prepared for Me. In burnt offerings and sacrifices for sin You had no pleasure. … Previously saying, “Sacrifice and offering, burnt offerings, and offerings for sin You did not desire, nor had pleasure in them ” (which are offered according to the law),

By God’s will we have been sanctified through the offering of the body of Jesus Christ once for all.

Every priest stands ministering daily and offering repeatedly the same sacrifices, which can never take away sins. BUT this Man, after He had offered one sacrifice for sins forever. For by one offering He has perfected forever those who are being sanctified. (10:1-14)

EPILOG

Some people point out that the Law, the Covenant, the gifts and sacrifices and so on pertaining to our Lord are of superior

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quality. Their findings are invaluable but they should have read between the lines the tone of phasing out Israel (褪色) in what the Book says about the change. The tone has been echoing for nearly two thousand years and yet the Church just turns a deaf ear to it. The attitude of the Church has even had an impact on the western world in its com- munity and politics. The rise of Arabian peoples on the world scene and of Islam religion in these centuries has put none on the alert. When some of them and some western countries come in conflict more and more seriously, the latter should have been wide awake. What a pity!

The tense relationship between the Arabians and the Israelis and the hostile attitude taken by both sides are the problem of the world of the day and the Arabians and Islam followers particularly even shift their anger to certain countries once claiming to be Christian, for instance, the USA, or even the Church for favoritism and their support of various sorts towards Israeli people and country. It is time for us to take to heart and, learn from, the Book. We should not cherish hope that we will win the Israelis over our Lord if we stick to the Israeli colors and tone. We have been so over the previous centuries. We try to please both only to find to lose both.

The following Scripture texts may have escaped our notice that, foreseeing that God would justify the Gentiles by faith, the gospel was preached to Abraham before- hand, saying, “In you all the nations shall be blessed.” So then those who are of faith are blessed with believing Abraham. (Gal 3:8-9)

We have not heeded that the LORD said to Abram, “Get out of your country

from your family and

from your father’s house to a land that

I will show you…

I will make you a great nation;

I will bless you and

make your name great and you shall be a blessing.

I will bless those who bless you and

I will curse him who curses you and in you all the families of the earth shall be blessed.” (Gen 12:1-3)

Thus should we shilly-shally as regards phasing out Israel (褪色), others, es- pecially other brethren, would dilly-dally as   

our messages would be that wishy-washy. In my opinion, the messages should be inter-

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nationalized, so to speak. What I mean is that they, oral or written, are application of scripture texts adapted to audiences or

readers at large on a specific occasion according to their educational, cultural, age, ethical, nationality backgrounds, etc for edification, evangelization, elucidation or enhancement, we should phase Israel out.     

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APPENDIX

MULTI-ROLE IN PRIESTHOOD

1 ROLE OF SAVIOR IN PRIESTHOOD

 Seven Quoted Words

(Hebrews 1)

By way of mention, the seven texts quoted from the Old Testament are relevant to salvation and therefore our Lord virtually appears on the very front scene as the Savior.

I should like to divert the main course of meditation by enumerating them as follows: 

⁵“ You are My Son,    Today I have begotten You”? (Psalm 2:7) indicating that the heavenly Father begot only our Lord by His resurrection from the dead

    “ I will be to Him a Father,       And He shall be to Me a Son”? (2 Samuel 7:14) indicating His very close life relationship with His Father.

⁶      “ Let all the angels of God worship Him.”(Deuteronomy 32:43 (Septuagint, Dead Sea Scrolls); Psalm 97:7) indicating His authority.

 ⁷      “ Who makes His angels spirits       And His ministers a flame of fire.”(Psalm 104:4) indicating our Lord has all power.

⁸      “ Your throne, O God, is forever and ever;       A scepter of righteousness is the scepter of Your kingdom.       ⁹ You have loved righteousness and

hated lawlessness;     Therefore God, Your God, has anointed You w   ith the oil of gladness more than Your companions.”(Psalm 45:6, 7) in- dicating our Lord is God.  

      “ You, LORD, in the beginning laid the foundation of the earth, a    nd the heavens are the work of Your hands.       ¹¹ They will perish, but You remain;       And they will all grow old like a garment;      ¹² Like a cloak You will fold them up,       And they will be changed.       But You are the same, a      nd Your years will not fail.”(Psalm 102:25 27) indicating His everlasting life.

   ¹³      “ Sit at My right hand, t     ill I make Your enemies Your footstool”?(Psalm 110:1)^]  indicating His equality with the Lord.

The writer seemingly cannot help shouting with ecstasy, ³ how shall we escape if we neglect so great a salvation! (²… if the word spoken through angels proved steadfast, and every transgression and disobedience received a just reward…)

Thus in later chapters, the Book makes a comparison between gifts and sacrifices and His body and blood. 

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2 Role of Sonship in Priesthood

(Importance of Begetting)

The writer from the outset prompts us the theme by quoting Psalm 2:7“You are My Son,    Today I have begotten You!” to indicate that the heavenly Father begot only our Lord by His resurrection from the dead. So God proclaims Him in the next instant that … Christ did not glorify Himself to become High Priest, but it was He who so said to Him…

The matter is of paramount importance. The resurrection to effect Sonship enables the establishment of the ministry of the High Priest in the first instant.

We understand that Mary, the virgin, bring- ing forth Jesus from the womb conceived in her, was of the Holy Spirit but we may look at it from another angle: God has fulfilled what is written in the second Psalm by raising up Jesus from the dead. (Acts 13:33)

We should note with care the circumstances under which God declared so. He did not speak to a womb. He did to a person! He was not born that very day. Neither did God beget him that very day!

Besides, when begetting means the resur- rection of the Lord, today should therefore be the day when He was resurrected, ie, the Easter Sunday. But when God delivered the message to that person mentioned in the Psalm, was he resurrected at the very time when God spoke to him! No!

Which day/date is today?  Let us refer to 1:5 again: when God did ever say so, He uttered the exact words, “You are My Son,  today I have begotten You”?

God would like us to focus our attention on the ever present meaning of today, NOT on its historical meaning. But, we should not disassociate the true historical fact of resurrection from the ever present value of  today or the latter would become null. On the other hand, we have to associate any individual with it especially when that person comes to believe in Jesus. On that very day God says to him/her, “You are My son (not Son),  today I have begotten you (not You).” Of course, how God begetting our Lord applies on him/her.

”

I should like to call for your attention that God… according to His abundant mercy has begotten us again to a living hope through the resurrection of Jesus Christ from the dead, (1 Peter 1:3) It is the first birth but remains what Peter claims to be only a living hope to any person until one day he/she believes in Jesus and the living hope is realized in him/her and so he/she says for certain that he/she is born again of water and the Spirit and that very day takes effect because God begets him/her.

God begetting our Lord differs from begetting each and every one of us: God did the former by raising Him from the dead but the latter by letting him/her undergo the first birth and then the rebirth. Anyone born of his/her mother’s womb is no first birth: that which is born of the flesh is flesh. The rebirth is of the Spirit and so also should  the first birth be!

Only the Lord and the Lord only is begotten by God in this way, that is, I reiterate, by raising the Son of God from the dead. Those who believe in Jesus are God’s children also but are NOT begotten in the same way. We are, by the first birth which is of the Spirit and by the rebirth which is of the Spirit also. I reiterate, the first birth means the  realization of the living hope as mentioned in 1 Peter 1:3 and the rebirth, being born again in water and the Spirit. The first birth is the work of God the Father and the Son and the rebirth, that of the Holy Spirit. How are the two births effected? We do not know well but what we have learned from the Bible is good enough! Somebody wrote a book saying that he was born Christian but reborn Catholic. I searched all the Scriptures and I have not found such rebirth and such name of Catholic as well. Nobody is born Christian! I mean one who is born of his

mother’s womb! But, he who believes in Jesus Christ is a son of God.

In short,

no resurrection,

no living hope,

hence no first birth!

No believing,

no realization of the living hope,

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hence no rebirth of water and the Holy Spirit!

Reiterations! Tautology indeed! But, sometimes repetitions are not unnecessary! They clarify something material and essential!

Repeat words, phrases, and statements are characteristic of the Book especially in respect of Chapter 10 and the phrase, by faith, dominates Chapter 11!  

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3 Role of Mediator in Priesthood

I have been wondering why our Lord is referred to as the Mediator, assuming such an important role in the discussion of His being High Priest.

The Book first draws our attention, saying that by so much more Jesus has become a surety of a better covenant. (7:22)

Then it states straightly that…now He has obtained a more excellent ministry, inasmuch as He is also Mediator of a better covenant. It reiterates when our Lord is present on Mount  Zion, He assumes the role of the Mediator of

the new covenant (12:24) which was esta- blished on better promises. (8:6)

And for this reason He is the Mediator of the new covenant, by means of death, for the redemption of the transgressions under the first covenant, that those who are called may receive the promise of the eternal inheritance. (9:15)

In a word His role of Mediator concerns covenant involving His death ending in the realization of the promise of the eternal inheritance. 

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4 ROLE OF MANHOOD IN PRIESTHOOD

(Hebrews 2)

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RELEVANCE AND APPLICATION

Then & Now

*Kwong Cho CHUNG*

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*鍾光祖*

01 More Earnest Heed

The Epistle to the Hebrews is written for these last days when God’s only begotten Son spoke to us Himself directly. We should not look suspicious at its relevance to the world and application to the day-to-day spiritual life, then and now.

The writer ends in Chapter 1 with ¹⁴ Are they not all ministering spirits sent forth to minister for those who will inherit salvation? When he proceeds, he seems to do so without much thinking that he reminds us of salvation. We should not feel surprised that he speaks to others as well for evangelization purpose as it is always the case that some in the church are unbelieving or seeking their spiritual or even physical needs. He advises us that we must give the more earnest heed to the things we have heard, lest we drift away.

He consolidates his argument that salvation –

* at the first began to be spoken by the Lord,

* and was confirmed to us by those who heard Him,

* ⁴ God also bearing witness

 both with signs and wonders,

 with various miracles, and

gifts of the Holy Spirit, according to His own will.

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02 Fix Thoughts on Jesus & Hold on

A  Fix Thoughts on Jesus

We are next advised to fix our thoughts on Jesus in His ministry of the Apostle and High Priest in response to what the writer has aforesaid, ^“Inasmuch then as the children have partaken of flesh and blood, He Himself likewise shared in the same, that through death He might destroy him who had the power of death, that is, the devil…”

He would like us to think of, at the very first instant, the impact of His death to release us in relation to that we, as human beings, have inevitably to undergo and thus, through fear of death, are all our lifetime subject to bondage. (2:14-15)

How does He do so? The writer at the very first assures us that… He indeed… does not give aid to angels, but He does give aid to the seed of Abraham (inclusive of us and even of all the Arabian tribes as the latter claim to be his descendants).

Next He serves particularly on the ministry of the High Priest in things pertaining to God, to make propitiation for the sins of the people for in that He Himself has suffered, being tempted, He is able to aid those who are tempted. The writer only says briefly that in all things He had to be made like His brethren that He is merciful to us and faithful to His heavenly Father.

B  Hold on

The writer compares and contrast Jesus Christ as the Apostle with Moses as follow:

 ,

Jesus has been found worthy of greater honor than Moses, just as the builder of a house has greater honor than the house itself. ⁴For every house is built by someone, but God is the builder of everything. Moses was faithful as a servant in all God's house, testifying to what would be said in the future but Christ is faithful as a son over God's house. The latter does not refer to the physical structure. That we are His house justifies what has been said. It is we, God’s children that the writer has in his mind. This requires courage and is the hope of which we are proud.

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03 No Faith No Rest

(Hebrews 3)

At the outset, the writer addresses us as  holy brethren and partakers of the heavenly calling. God calls people to Him. They are in holy brotherhood. We are told, therefore, to consider the Apostle and High Priest of Christ Jesus Who we confess. Later the writer encourages us to exhort one another daily, while it is called “Today,” … he explains, saying, “we have become partakers of Christ”, provided that, of course, we hold the beginning of our confidence steadfast to the end,  

BUT Chapter 3 poses a problem on us: it seems to fall into 2 portions, namely 1-6 and 7-19. They are not connected in anyway!

The first portion talks about how our Lord is counted worthy of more glory than Moses and

the second portion serves a warning on us as to no faith, no rest!

The people bearing this idea in mind allege that it is the style of writing.

Anyhow we note that a connective is used for the two portions. It is the word therefore! We should not miss it for worlds.

I should like to encourage brethren to read again and again in one seating the whole chapter and in my opinion, as an alternative to the study of the Book, it conveys only one message to us, NOT two portions as viewed from another angle.

The writer in Chapter 1 talks about salvation and assures us it results in rest but requires faith. Thus the Books tells us -  

to consider    (01)

to hold         (06)

to beware     (12)  and

to exhort      (13)

1 TO CONSIDER

We consider not His dual role. I suppose the writer says about the Apostle and High Priest of our Lord of our confession only by way of mention. Should it be the case, he would do more thereafter. No! He stresses His faithfulness as compared to Moses’ Both Moses and our Lord are faithful. The writer confirms that Moses indeed was, in all His house as a servant, for a testimony of those things which would be spoken after- ward but Christ, as a Son over His own house.

Then he says for certain: He Who built all things is God in response to what he has said previously that he who built the house has more honor than the house. I do not hesitate that his words imply that our Lord is God.

The writer explains that this One has been counted worthy of more glory than Moses, inasmuch as He Who built the house has more honor than the house

2 TO HOLD

When the writer talks about the house, he assures us that we are the house. BUT we are ONLY if we hold fast the confidence and the rejoicing of the hope firm to the end.

BUT the writer advises us to hold fast two things:

* the confidence and

* the rejoicing of the hope

firm to the end.

He explains that we have become partakers of Christ and he repeats for stressing his point.

At this juncture, let us note House, which, appearing 7 times in a few verses, is personified to represent all who believe except verse 4 where the word refers to the physical structure in general terms. In fact the writer is talking about 2 houses: Moses over the one in the OT times and our Lord, that in the NT times.

How do we hold fast the confidence and the

rejoicing of the hope firm to the end? The

writer states how the Israelis of the Exodus behaved at last as contrasted with how they did at the beginning as said later in Chapter 11:  by faith they pssed through the Red Sea as by dry lands, … (29)

The Israelis did not hold fast the confidence. How did the change come about? A psalmist warns his contemporaries with the relevant event. The Book points out what is stated in Psalm 95 is what the Holy Spirit says. I should like first to break up the corres- ponding scripture texts of the portions phrase by phrase and put the phrases alternatively so as to note the discrepancies, if any, of the portions: we have found that there are only negligibly few:

Today, if you will hear His voice,
Today, if you will hear His voice:

Do not harden your hearts as in the rebellion,
Do not harden your hearts, as in the rebellion,

In the day of trial in the wilderness,
As in the day of trial in the wilderness,

Where your fathers tested Me, tried Me,
 When your fathers tested Me; They tried Me,

And saw My works forty years.
though they saw My work. For forty years

Therefore I was angry with that generation,
I was grieved with that generation,

And said, ‘They always go astray

And said, ‘It is a people who go astray

in their heart,
in their hearts,

And they have not known My ways.’
And they do not know My ways.’

So I swore in My wrath,

So I swore in My wrath,

‘ They shall not enter My rest.’”
They shall not enter My rest.’ ”   

3 TO BEWARE

The writer calls on brethren to see among

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themselves two groups of people, one believing and the other unbelieving. They have to beware of the former and to exhort the latter:

They have to beware, lest there be in any of them an evil heart of unbelief in departing from the living God. What the writer says so, in my opinion, refers to the unbelieving.

Unbelief has a serious impact upon our relationship with God and ourselves:

* departing from the living God

* being unable to enter God’s rest.

4 TO EXHORT

On the other hand, the writer should like us to exhort one another daily, while it is called “Today,” lest any of them be hardened through the deceitfulness of sin. In the group of believing, the hearts of some brethren are hardened by sin deceitfully. Anyhow, the writer is sure when we encourage one another, we believing would hold our confidence in Him to the end. This signifies the importance of our church life.

The writer explains that we have become partakers of Christ.

To this effect, he reiterates the first two lines of the quotation, saying

“ Today, if you will hear His voice, do not harden your hearts as in the rebellion.”

We should note Today, this word, with care. At first it does not seem anything important. Of course, perhaps, we have found it something worthy of our close attention when we scan Chapter 1. I have said and I am going to say again that we should look at Today as regards its present-day value, NOT its historical meaning as we have done with 1:5.

The writer reminds us of hearing His voice
   

The writer asks rhetorically but he handles the response himself in interrogative form.  

^* For who, having heard, rebelled?

* Indeed, was it not all who came out of Egypt, led by Moses? ¹⁷

* Now with whom was He angry forty years?

* Was it not with those who sinned, whose corpses fell in the wilderness?

^* And to whom did He swear that they

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would not enter His rest?

*  but to those who did not obey?

In short, the writer concludes, saying, “So we see that they could not enter (His rest) in because of unbelief.”

We may say that it is what the writer is worrying about！ Thus, next he proceeds towards the topic of rest.

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04  Today

(Hebrew 4:7)

When I studied The Epistle to the Hebrews as far as

NKJV

3:13: …but exhort one another daily, while it is called “Today,”  Such texts repeat to some extent in

4:7 which reads, “again He designates a certain day saying in David “Today,” after such a long time, as it has been said: “ Today, if you will hear His voice, Do not harden your hearts.” (according to NJKV) I noted something unusual more about Today. It has drawn my attention even in 1:5 5:5.

NIV

I referred to NIV, saying in

3:17 But encourage one another daily, as long as it is called Today, (3:13) whereas in

4:7 “therefore God again set a certain day, calling it Today, when a long time later he spoke through David, as was said before: "Today, if you hear his voice, do not harden your hearts."

ESV

I did to ESV as well. It reads in  

3:17 But exhort one another every day, as long as it is called "today," (3:17) whereas in

4:7 “again he appoints a certain day "Today," saying through David so long afterward, in the words already quoted, "Today, if you hear his voice, do not harden your hearts."

Heb 3:7-11 is quoted from Psalm 95:7-11：Today, if you will hear His voice, do not harden your hearts, as in the rebellion, as in the day of trial in the wilderness, when your fathers tested Me; They tried Me, though they saw My work. For forty years I was grieved with that generation, and said, ‘It is a people who go astray in their hearts, and they do not know My ways. So I swore in My wrath, ‘They shall not enter My rest.’ ”

The writer confirms that it is what the Holy Spirit says.

I gathered from these versions what the verse means:

God appointed, designated or set a certain day and called it “Today”.

Before we proceed, we have to read between the lines the following verse:

For if Joshua had given them rest, then He would not afterward have spoken of another day. (4:8)

It indicates that Joshua did not give the Israelis rest at that time and God afterwards spoke of another day which is Today, I am sure.

Today is obviously of paramount importance which deserves our very close attention though I could not retrieve where in the Scripture I might find the time He did so. Anyhow, a long time later He spoke to or through David, most probably when Psalm 95 was written, as He said before, "Today, if you hear His voice, do not harden your hearts."

Today is a certain day. Which day is it? Any day? A specific day? Not known! To- day may be every day to us. At least two versions advise us to exhort one another as long as it is called Today which, therefore, does not define 24 hours nor is known to us the exact length of duration. Thus I think today indicates one’s life span. We do not have to bother how long or short it is. Thus the writer coaxes us, saying, “Today if you will hear His voice, do not harden your hearts.” The words repeat thrice more. (3:7 13 15 )

You do hear His voice! What should you do?

This is, therefore, what Today, means to us but Today depends upon what Today means to our Lord also. Today with its unusual meaning is also found as stated in 1:5 5:5, “You are My Son, Today I have begotten You”?

Thus, let us refer to what is written about Importance of Begetting in Priesthood in Our Lord Being High Priest for details.

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05 The Promise of Rest                                               (Hebrew 4)

The Epistle talks about the Savior role and then that of manhood of our Lord in priest- hood. All this leads to propitiation and brotherhood. AND to rest as well! Thus, rest crops up immediately afterwards and becomes the next topic for our knowledge and edification. 

Rest, or more exactly, entering His rest is a promise. We may associate with what our Lord says (Mt11:29)

“Take My yoke upon you and learn from Me,

for I am gentle and lowly in heart, and

you will find rest for your souls

for My yoke is easy and My burden is light.”

That rest or My rest, which the writer mentions hereafter, refers to it. We who have believed do enter that rest, as He has said but reversely, “So I swore in My wrath, ‘They shall not enter My rest,’” (4:3 3:11 Ps 95:11) although the works were finished from the foundation of the world for He has spoken in a certain place of the seventh day in this way: “And God rested on the seventh day from all His works”; and again in this place: “They shall not enter My rest.”

There remains therefore a rest for the people of God for he who has entered His rest has himself also ceased from his works as God did from His.

The promise has come from God as stated in the word of God. Thus the writer upholds by telling us saying, “The word of God is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart and there is no creature hidden from His sight, but all things are naked and open to the eyes of Him to whom we must give account.”

We should thus follow what the Lord GOD, the Holy One of Israel says, “In returning and rest you shall be saved; in quietness and confidence shall be your strength.” (Isa 30:15NKJV) In other words, In repentance and rest is your salvation, in quietness and trust is your strength. (NIV)

The writer has his advice to us:   

Let us fear lest any of you seem to have come short of it.

Let us therefore be diligent to enter that rest.

Let us hold fast our confession. Note that the writer recalls what he has said before so as to return later to the major theme of the Book, the High Priest,

Whom we have and

Who has passed through the heavens, Jesus the Son of God.

He explains that we do not have a High Priest who cannot sympathize with our weaknesses, but was in all points tempted as we are, yet without sin. ¹⁶

Let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need.

The writer also reminds us of the example of disobedience and faithlessness:

The gospel was preached to them; but the word which they heard did not profit them, not being mixed with faith in those who heard it. Even God said: “ So I swore in My wrath,‘ They shall not enter My rest,’” The writer repeats the last words signifying His great indignation fol- lowing great disobedience or he does not reiterate, saying, “Those to whom it was first preached did not enter because of disobedience,”

( To be continued as to Relevance and Application)

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Author of Eternal Salvation                                          (Hebrews 5)

The writer advises us, inter alia, saying, “Let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need.” He immediately explains that

high priests are

taken from among men, indicating God’s sovereignty; 

appointed for men themselves and others in things pertaining to God, that they may offer both gifts and sacrifices for sins, showing His authority;  

called, according to His will;

take honor from God Who, as to the writer, ever awards.  .

The writer seems to understand that a word more is needed to the appointment: he points out high priests can have compassion on those who are ignorant and going astray, since they themselves are also subject to weakness.

   
Similarly, so also Christ did not glorify Himself to become High Priest, but it was God Himself.

Secondly, in the days of His flesh, when He had offered up prayers and supplications, with vehement cries and tears to Him, God was able to save Him from death, and was heard because of His godly fear, though He was a Son, yet He learned obedience by the things which He suffered.

Earlier the writer has already told us that all things are for our Lord and all things are by our Lord such that it was fitting for Him in bringing many sons to glory, to make the captain of their salvation perfect through sufferings. For both He who sanctifies and those who are being sanctified are all of one. (2:10)

The writer adds two more aspects to His manhood role.

It is undeniable that He differs in that -

l       God said to Him, “You are My Son. Today I have begotten You.”

l       He also says in another place, “You are a priest forever according to the order of Melchizedek”.

We lose no time in finding out where God said so, one in Psalm 2:7 and the other in Psalm 11. The writer hereby for the first time leads our Lord to our presence as High Priest “according to the order of Melchi- zedek.”

Our Lord was, thus, perfected forever. He became the author of eternal salvation to all who obey Him.

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Church of the Hebrews 1

Solid Food NOT Milk Any More (Hebrew 5)

At the time of writing the Epistle, the Church is not in good conditions, spiritually speaking: they have become dull of hearing. The writer should have told them some time ago! 

The writer even explains, saying, “…though by this time you ought to be teachers, you need someone to teach you again the first principles of the oracles of God; and you have come to need milk and not solid food.”

The writer even points out … everyone who partakes only of milk is unskilled in the word of righteousness, for he is a babe. But solid food belongs to those who are of full age, that is, those who by reason of use have their senses exercised to discern both good and evil.

I suppose, therefore, the writer thinks that the subject matter is of great importance to such Church of the Hebrews and speaks to them of varying degrees of spiritual maturity. Earlier he addresses some of them and he just tells them to have more earnest heed to the things they have heard, namely, salvation. Next he tells others to fix thoughts on our Lord and hold on.

The subject of rest makes him remind the Church of Hebrews of faith.

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Church of the Hebrews 2

Talking with These about Those                                    (Hebrews 6)

When the writer concludes how our Lord was perfected, he challenges the Church with perfection: he says, ”Let us go on to perfection.”

Brethren, he addresses them, do not have to lay again the foundation -

of repentance from dead works and

of faith toward God,

of the doctrine of baptisms,

of laying on of hands,

of resurrection of the dead, and

of eternal judgment.

He repeats in other words, that we,  therefore, leave “the discussion of the elementary principles of Christ.”

In short, there is no problem! The writer then assures us that … this we will do if God permits.

We need to read between the lines that there are two groups of people. The writer addresses one group as “Brethren”. He is talking with them about the second group. The latter are then present with the first group. What are they? They - 

were once enlightened;

have tasted the heavenly giftt; and

have become partakers of the Holy Spirit

have tasted the good word of God and the powers of the age to come.

Are they yet the children of God? Well, I have just told you that we should understand that the writer is talking with these brethren about those! We have to bear in mind they are those NOT these whom the writer talks with at the beginning.

They were only ONCE enlightened but the enlightenment was not continuous and

they have tasted ONLY and have NOT accepted the heavenly gift.     

They partake the Holy Spirit –

like Balaam the son of Beor who, anyhow, spoke for profit against God’s will, though the Spirit of God came upon him,

like Caiaphas, being high priest that year but NOT because of his own authority, who prophesied about our Lord,

like some disciples of our Lord who, after following Him for some time, walked with Him no more as they found what our Lord said was a hard saying and they could not understand it.

He explains it is impossible for them to renew themselves again to repentance, since they crucify again for themselves the Son of God, and put Him to an open shame.

Moreover, the phrase, “if they fall away” should not escape our notice. It is material and essential in understanding. The writer does not say that the second group of people do, speak, think, behave, feel and are edified in the way as stated above.

* They may not away but

* they may not, or

* some of them may fall away but

* others may not away, or

* they sometimes may fall away but

* they sometimes may not.

In other words, they do, behave, feel, speak, etc in that way only when they fall away.

The writer draws up an analogy between them and the earth which

drinks in the rain that often comes upon it, and

bears herbs useful for those by whom it is cultivated,

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receives blessing from God;

but if it bears thorns and briers,

it is rejected and near to being cursed, whose end is to be burned.

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Church of the Hebrews 3

Be Just & Be Diligent

Note BUT, the word of transition. The writer reverts to those who are beloved to him, and he says that we are confident of better things concerning them. What are those better things? They are things that accompany salvation, though, he says, we speak in this manner.

The writer explains that on the one hand, God is not unjust to forget their work and labor of  love which brethren have  shown

toward His name, in that they have minis- tered to the saints, and do minister.

On the other hand, we desire that each one of brethren show the same diligence to the full assurance of hope until the end, that they do not become sluggish, but imitate those who through faith and patience inherit the promises.

The writer tells us it is God to be just and us to be diligent.

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Church of the Hebrews 4                                    Hold Fast & Firm

The writer mentions promises in the last topic and when he proceeds, he discusses  a promise God made to Abraham.

* He says when God made a promise to Abraham, because He could swear by no one greater, He swore by Himself.

* In the same way, God confirmed to the heirs of promise also by an oath.

These are the two immutable things which God did so that we might have strong consolation by them. In them it is impossible for God to lie. The writer mentions “we” “We” are those who fled to take hold of the hope offered to us.

We have to understand what the hope is before we go on.

The law made nothing perfect; on the other hand, there is the bringing in of a better hope, through which we draw near to God. It is vested in our Lord Who was perfected and became the author of eternal salvation to all who obey Him. Therefore, the writer advises us, saying, “Leaving the discussion of the elementary principles of Christ, let us go on to perfection.”

Hope is rejoicing and of full assurance set before us. The writer describes this hope, which we have, as an anchor of the soul, both sure and steadfast, and which enters the Presence behind the veil. We have to hold it fast and firm the confession of our hope without wavering and to show diligence to it until the end for He Who promised is faithful.
 

He explains by way of mention –

* men indeed swear by the greater, and

* an oath for confirmation is for them an end of all dispute

Perhaps we may feel surprised that the veil carries such weight that the writer tells us it is the veil where the forerunner has entered for us, even Jesus, having become High Priest forever according to the order of Melchizedek.

I do feel surprised! Perhaps, I have not noted  what Mt 27:50 51 states that Jesus cried out again with a loud voice, and yielded up His spirit. Then, behold, the veil of the temple was torn in two from top to bottom.

We may have been wondering why this event should assume such an important position. We realize its importance only until we come to study Heb 6 and 10 where

the blood of Jesus is a new and living way opened for us through the veil which is

His body to enter the Most Holy Place

This is why -

the blood of our Lord

and His body are

separately dealt with here when we medi- tate on our Lord as High Priest.

In fact ALSO in the event when we meet for breaking bread in remembrance our Lord, we do similarly.

Thus, I should like to reiterate that

His blood is a new and living way opened for us and

His body is the veil through which we are enable to enter the Most Holy Place.

We should, therefore, understand sometimes we have to think of the body and the blood separately for better understanding of the word of God. We should NOT suppose the blood is in the body and when we talk about the body, the blood is inclusive thereof and there is no need to think of His blood. No!  

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Order of Melchizedek

(Hebrews 5-7)

*Kwong Cho CHUNG*