Jesus Christ is Superior to Aaron as God’s High Priest (4:14–10:18): Part 6 of 7

The Earthly Tabernacle

“Then indeed, even the first covenant had ordinances of divine service and the earthly sanctuary. For 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 were the cherubim of glory overshadowing the mercy seat. Of these things we cannot now speak in detail” (Hebrews 9:1-5, NKJV).

The first covenant (cf. 8:6-13) “had” (imperfect tense – repeated, ongoing in the past)¹ certain ordinances. This statement immediately follows 8:13, further showing that at the time of writing the first covenant was officially (from God’s perspective) obsolete. The ordinances or regulations of “divine service” (NKJV) or “divine worship” (NASB) [latreía] were the Levitical rituals of the Jewish religion (cf. 5:1; 7:27; 8:3). The “earthly sanctuary” [te hágion kosmikón] is lit. “the worldly holy place” (material, physical), alluding to the ancient center of Jewish worship (the two-section tabernacle, precursor of the Jerusalem temple), as opposed to the heavenly sanctuary not made with human hands (cf. vv. 11, 24; 8:2).

The Tabernacle Furnishings

In the “sanctuary” (NKJV) or “holy place” (NASB), into which only the priests were allowed to enter (Ex. 25–26), were the lampstand, the table and the showbread. Behind the second veil (in contrast to the entrance veil) was the “Holiest of All” (NKJV) or “Holy of Holies” (NASB) [hágia hágiōn], into which only the high priest could enter once a year (vv. 3-5).

A “golden altar of incense” (ASV, NASB, RSV) or “the golden censer” (N/KJV, ERV) [thumiastērion] refers to “a place or vessel for the burning of incense,” whether a “censer” or “altar of incense” (BDAG 461). Although the altar of incense was before the veil and not behind it (Ex. 30:6), the present active participle éxousa (“having”) does not necessarily mean “inside” the holiest place, but in its significance more properly connected with it (cf. 1 Kings 6:22).²

The ark of the covenant was a chest made of acacia wood overlaid inside and out with gold (Ex. 25:10-22), which contained: (a) the golden [LXX] pot/jar of manna (Ex. 16:33) as a memorial of God’s providence; (b) Aaron’s rod that budded (Num. 17:1-10), a sign against rebellious complainers; and (c) the tablets of the covenant (Ex. 25:16, 21; 40:20; Deut. 10:2-5), representing God’s law.³ Above the ark were the figures of two cherubim of glory (Ex. 25:18-20) and the golden lid called the mercy seat (Ex. 25:17, 20-22), “concerning which things there is not [time or space] now to speak in detail” (v. 5; cf. 5:11).

The Tabernacle Ritual

“Now when these things had been thus prepared, the priests always went into the first part of the tabernacle, performing the services. But into the second part the high priest went alone once a year, not without 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” (Hebrews 9:6-10).

The priests serve in the outer part of the sanctuary (v. 6). The high priest officiates in the inner part, entering once a year (Day of Atonement) with animal blood to make appeasement for his own sins and the sins of the people (v. 7; cf. 5:3; Lev. 16:12-16). The Holy Spirit (the divine agent of revelation) has shown that while the first tabernacle stands (representing the Levitical ritual system), there is no direct access (for us) into the “holies” [hagíōn], i.e., the heavenly sanctuary in the presence of God (v. 8; cf. vv. 11, 24; 10:19-20; compare John 14:6).

The Levitical rituals were “symbolic for the present time” (vv. 9-10). They could not make perfect, justify, or save from sin (cf. 7:18-19; 8:7). They could not cleanse one’s conscience (cf. v. 14). They were merely shadows of better things to come (cf. 8:5; 10:1). The “fleshly ordinances imposed until the time of reformation” marks the fulfillment of the old-covenant system, having served its purpose while transitioning into the Christian Age (cf. Acts 13:19-26).

Christ’s Superior Ministry

“But Christ came as High Priest of the good things to come, with the greater and more perfect tabernacle not made with hands, that is, not of this creation. Not with the blood of goats and calves, but with His own blood He entered the Most Holy Place once for all, having obtained eternal redemption. For if the blood of bulls and goats and the ashes of a heifer, sprinkling the unclean, sanctifies for the purifying of the flesh, how much more shall the blood of Christ, who through the eternal Spirit offered Himself without spot to God, cleanse your conscience from dead works to serve the living God?” (Hebrews 9:11-14).

What makes Christ’s high priesthood superior?

o   The heavenly tabernacle is not man-made (v. 11; cf. v. 24; 8:2).

o   He entered the Holy Place with his own blood, not of animals (vv. 12a, 13, 14)

o   He did this once-for-all-time (v. 12b; cf. v. 28; 7:27; 10:10).

o   The redemption is everlasting, not temporary (v. 12c; cf. v. 15; 5:9; 7:16, 25).

o   He offered himself without blemish to God (v. 14a; cf. 4:15).

o   One’s conscience can now be cleansed (v. 14b; cf. 10:22; 1 Pet. 3:21).

The New-Covenant Mediator’s Death was Necessary

“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. For where there is a testament, there must also of necessity be the death of the testator. For a testament is in force after men are dead, since it has no power at all while the testator lives. Therefore not even the first covenant was dedicated without 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” (Hebrews 9:15-22)

This covenant is “new” in contrast to the one that is now “old” or “obsolete” (v. 15a; cf. 7:22; 8:6, 13).⁴ The new covenant was established “by means of death” (v. 15b; cf. vv. 27-28; 2:9, 14; 7:27). Christ’s death makes provision “for the redemption of the transgressions under the first covenant” (v. 15c; cf. v. 26; Rom. 3:25-26; Gal. 4:4-5).

Those who are called (cf. 3:1; Phil. 3:14, 20; 2 Thess. 2:14) may receive the promise (cf. 1 John 2:25) of the eternal inheritance (v. 15d; cf. v. 12; 5:9; 7:25). This new covenant is the last will and testament of Jesus Christ, in force at his death (vv. 16-17). The first covenant was confirmed with blood (vv. 18-21), and “almost all things are purified with blood,” not counting grain and drink offerings. Christ had to suffer a violent death, because without the shedding of blood there is no remission/forgiveness (v. 22; cf. v. 28; 10:4).

Christ’s Better Sacrifice

“Therefore it was necessary that the copies of the things in the heavens should be purified with these, but the heavenly things themselves with better sacrifices than these. For Christ has not entered the holy places made with hands, which are copies of the true, but into heaven itself, now to appear in the presence of God for us; not that He should offer Himself often, as the high priest enters the Most Holy Place every year with blood of another—He then would have had to suffer often since the foundation of the world; but now, once at the end of the ages, He has appeared to put away sin by the sacrifice of Himself. And as it is appointed for men to die once, but after this the judgment, so Christ was offered once to bear the sins of many. To those who eagerly wait for Him He will appear a second time, apart from sin, for salvation” (Hebrews 9:23-28)

“Therefore” [oun], i.e., since almost all things are ceremonially cleansed with blood (v. 22), “it was necessary that the copies of the things in the heavens should be purified with these [ritualistic sacrifices, vv. 18-21]” (v. 23a). The old covenant, with its accompanying regulations and rituals, was merely a foreshadowing [hupodeígmata – “examples”] of the heavenly things of Jesus Christ (cf. v. 24; 8:5; 10:1). Animal sacrifices were necessary to ceremonially cleanse the tabernacle and everything associated with it. But the heavenly things require better sacrifices (v. 23b), namely (a) Jesus himself (cf. vv. 26-28; 7:27; 10:10); and (b) our own personal sacrifices (cf. 13:15, 16; Luke 9:23-24; 14:26-33; Rom. 12:1).

Christ has entered heaven (vv. 24-28). As Christ is not a high priest of this world (cf. 7:13-14), he has not entered “holies” [hágia], i.e., “holy places” (NKJV) or “a holy place” (NASB) made with human hands (cf. v. 11; 8:2; Acts 7:48; 17:24) (v. 24). These man-made structures and furnishings are merely copies/figures [antítupa] of the true (cf. v. 23; 8:4). Christ has entered “heaven itself” (cf. 1:3, 13; 4:14; 8:1; 12:2; 1 Pet. 3:22), now to appear in the presence of God for us (cf. 7:25; Rom. 8:34; 1 John 2:1).

The old system required continual sacrifices involving the blood of another (vv. 25-28; cf. v. 7; 7:27; 8:3; 10:1). Jesus offered himself once-for-all time (vv. 26, 28; cf. 7:27, 28). The implication of v. 26 is that Christ’s sacrifice reaches back to deal with the sins of past generations (cf. v. 15). His mission at “the end/consummation/completion of the ages” marks the final period of Bible history (cf. 1:2; 1 Pet. 1:20; 3:3), to “put away sin … to bear the sins of many” (vv. 26, 28; cf. v. 12-14, 22; 8:12; 10:4; Matt. 20:28; 26:28; John 1:29; 2 Cor. 5:21). The “many” (large, indefinite number) refers to all sinners, seeing that Christ died for everyone (2:9), but those whose sins are forgiven are “all who obey Him” (5:8-9).

It is appointed for human beings to physically die just once (cf. Gen. 3:19; Rom. 5:12), and after this is the judgment (v. 27; cf. Acts 17:30-31; 2 Cor. 5:10): two divinely-ordained appointments we must all keep. For those who eagerly wait for him (v. 28b; cf. Matt. 24:42, 44; 1 Thess. 5:1-5; 2 Pet. 3:11-12), Jesus will appear a second time (cf. John 14:1-6; Acts 1:11; 1 Thess. 4:13-18), apart from sin (cf. 4:15; 2 Cor. 5:21; 1 Pet. 2:22; 1 John 3:5), for the completion of eternal salvation (cf. v. 12, 15; 2:3; 5:9).

--Kevin L. Moore

Endnotes:

     ¹ The verb eiche (“it had”), the imperfect third person singular form of échō, expresses ongoing action of the past.

     ² “The writer of Hebrews most probably is not referring to a ‘golden censer.’ Nowhere in the Old Testament is a censer mentioned as part of the furniture of the Holy of Holies. Further, it is not likely that the reference is to Aaron’s censer which was used on the Day of Atonement (Lev. 16:12-13). This censer was of no special importance; and even if it had been, it could not have been kept in the Holy of Holies, for the high priest had to use it to carry coals from the altar as he entered the Holy of Holies” (N. Lightfoot, Jesus Christ Today 178). Contra R. Milligan, Hebrews 245-46.

     ³ The ark was captured by the Philistines (1 Sam. 4:1-11), and later in the days of Solomon it only contained the two stone tablets (1 Kings 8:9).

     ⁴ The first covenant is equivalent to the law (8:4-9; 9:18-22; 10:1, 8), viz. the law of Moses (10:28; cf. 8:5; 9:19).

Related Posts: Heb 8:1-13, Heb 10:1-18

 

Image credit: https://www.josh.org/resurrection-crucifixion-details/ 

Jesus Christ is Superior to the Angels as God’s Mediator (Hebrews 1:4–2:18): Part 3 of 3

“For it was fitting for Him, for whom are all things and by whom are all things, 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, for which reason He is not ashamed to call them brethren, saying: ‘I will declare Your name to My brethren; In the midst of the assembly I will sing praise to You.’ And again: ‘I will put My trust in Him.’ And again: ‘Here am I and the children whom God has given Me’” (Hebrews 2:10-13, NKJV). 

Christ’s Oneness and Brotherhood with Humanity

Despite his divine hand in creating all created things (cf. 1:2-3, 10-12), what Jesus has accomplished through his earthly life, ministry, and death has been integral to the divine plan “in bringing many sons to glory ...”¹ Through his human fragility combined with immense sufferings, he has been made perfect [teleioō]² in the sense of completing what he set out to accomplish, qualifying him to be the “captain” (NKJV), “author” (NASB), “pioneer” (NRSV) of salvation (cf. 1:3; 5:8-9).³

Jesus is the sanctifier, having become “one” [heîs] with the human race so that we might be sanctified, set apart, made holy (cf. 10:10; 12:10, 14; 13:12).⁴ His familial brotherhood with mankind, along with subservience (sonship) to God the Father, is affirmed and substantiated with three OT quotations. Psalm 22:22 places the Messiah in the midst of worshipers whom he regards as “brethren.” Words of Isaiah—whose name means “Yahweh is salvation” and who spoke through the spirit of Christ (1 Pet. 1:10-11)—are then quoted (Isa. 8:17-18) from a time of despair when trust in the LORD was bolstered by divine promises kept involving Isaiah’s children (cf. 7:3; 8:3). In messianic fulfillment, all who are sanctified by the sanctifier are both his “brethren” and his “children.”

“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” (Hebrews 2:14-15). 

Like all others of God’s children, Jesus has shared “flesh and blood” (cf. 5:7; 10:5, 20),⁵ enabling him to experience life and death in the human world (cf. v. 9).⁶ It is through the apparent defeat of having died that he has conquered the ultimate archenemy of God, thus we now have freedom from the devil’s enslaving power of sin and death.⁷

The Benefaction of Christ

“For indeed He does not give aid to angels, but He does give aid to the seed of Abraham. 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. For in that He Himself has suffered, being tempted, He is able to aid those who are tempted” (Hebrews 2:16-18).

Christ’s distinction from the angels and his union with mankind is again affirmed: he does not epilambánetai angels as he does the seed of Abraham. The verb epilambánetai (from epilambánō) means to take hold of or seize; “to assume a portion of, to assume the nature of, or, to attach or ally one’s self to” (H. K. Moulton, Lexicon 157-58). This could mean to “take hold of” in the sense of “take on the nature of” (KJV) or in the sense of “give aid to” (NKJV). Either way, Jesus has taken on the nature of humanity in order to help humanity. And this is narrowed further by the expression “the seed [offspring] of Abraham,” which is clearly in reference to Abraham’s spiritual descendants – the church (cf. 12:22-24), most readily benefitting from Christ’s benefaction.⁸

To what extent did Jesus become one of us? The text affirms, “in all things” or “in every respect” [katá pánta], having no unfair advantage over the rest of humankind. This has enabled him to accomplish a twofold mission. First, to be a merciful (compassionate) and faithful High Priest, an important concept introduced here and developed later as one of the main themes of the epistle (cf. 3:1; 4:14-15; 5:1, 5, 10; 6:20; 7:26-28; 8:1-3; 9:7, 11, 25; 13:11). Second, concerning the sins of the people, to make hiláskesthai (pres. infinitive of hiláskomai), meaning “expiation” in the sense of atonement, or “propitiation” in the sense of appeasement (of divine wrath), although both are contextually applicable⁹ to the “things pertaining to God.”¹⁰

Because of what Jesus has done, he can now assist all who are tempted and tried. Having been there and done that, he has successfully accomplished the perfect will and the perfect plan of God (cf. 4:15-16).

--Kevin L. Moore

Endnotes:

     ¹ See also Rom. 8:15-17; Gal. 3:26-27; 4:4-7.

     ² Teleióō occurs fourteen times in Hebrews, more than in any other NT writing. Here, according to H. K Moulton, it means “to perfect a person, advance a person to final completeness of character ...” (Lexicon 401). BDAG notes, “to overcome or supplant an imperfect state of things by one that is free fr. objection, bring to an end, bring to its goal/accomplishment .... of Jesus ... as the context indicates, he receives highest honors via suffering and death in his identification w. humanity ...” (996).

     ³ The word archēgós means “leader, ruler, prince … originator, founder” (BDAG 138).

     ⁴ Eph. 5:26; 1 Thess. 4:3-8; 1 Pet. 1:14-16.

     ⁵ John 1:14; Phil. 2:7-8; 1 John 4:2.

     ⁶ Matt. 27:50; Mark 15:37; Luke 23:46; John 19:30; 1 Cor. 15:3; Phil. 2:8.

     ⁷ John 8:32-36; 1 Cor. 15:57; 2 Tim. 1:10; 1 John 3:8.

     ⁸ Gal. 3:26-29; 6:16; Rom. 4:9-12.

     ⁹ See also Rom. 3:24-25; 1 John 2:2; 4:10.

     ¹⁰ Compare Ex. 4:16; 18:19; Deut. 31:27; Rom. 15:17.

Related Posts: Part 1 (Heb 1:4-14), Part 2 (Heb 2:1-9), Jesus Christ: the Son of Man, Heb 3:1-19

 

Image credit: https://www.freepik.com/photos/christ  

Christ, the Chosen Servant for the Gentiles: Isaiah 42:1-7 (Part 3 of 3)

Practical Application of the Text

The term “servant” is used not only with reference to the Messiah, but also to the nation of Israel (41:8; 49:3) and to spiritual Israel, the church (62:1-3; 65:15; cf. Rom. 6:22; 1 Pet. 2:16). Considering these three “servants” of God, let us examine and compare their missions, the manner in which their missions were (are) carried out, and the means by which their missions were (are) carried out.

The Mission of Jesus, the Servant of God

The Servant of God (Jesus) essentially had a threefold mission: (1) to bring forth God’s system of justice in the new covenant, i.e., the gospel; (2) to offer spiritual deliverance; (3) to extend this even to the Gentiles. The first phase of His mission was fulfilled as He became the “Mediator of a better covenant, which was established on better promises” (Heb. 8:6), and this He accomplished “by means of death” (Heb. 9:15). He fulfilled the second phase of His mission by coming “to seek and to save that which was lost” (Luke 19:10), and “to make propitiation for the sins of the people” (Heb. 2:17), accomplished in that He “died for our sins … was buried, and that He rose again the third day according to the Scriptures” (1 Cor. 15:3-4). The third phase of His mission was fulfilled in directing His followers to “make disciples of all nations” (Matt. 28:19), inclusive of the Gentiles (cf. Acts 10:34-35; 11:18; et al.).

The Manner of Jesus, the Servant of God

The manner in which His mission was carried out was that of gentleness, humility, compassion, and love. “But when He saw the multitudes, He was moved with compassion for them, because they were weary and scattered, like sheep having no shepherd” (Matt. 9:36). He taught: “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” (Matt. 11:29). He “made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men. And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross” (Phil. 2:7-8). “By this we know love, because He laid down His life for us. And we also ought to lay down our lives for the brethren” (1 John 3:16). While He was capable of being forthright and aggressive when the situation demanded it (Matt. 12:12-13; 23:13 ff.), this does not seem to have been His customary approach.

The Means of Jesus, the Servant of God

What were the means by which His mission was carried out? Even His enemies confessed, “He trusted in God” (Matt. 27:43). This statement is indicative of Jesus’ own words and actions: “For I have come down from heaven, not to do My own will, but the will of Him who sent Me” (John 6:38). “And He who sent Me is with Me. The Father has not left Me alone, for I always do those things that please Him” (John 8:29). “So He Himself often withdrew into the wilderness and prayed” (Luke 5:16). “God anointed Jesus of Nazareth with the Holy Spirit and with power, who went about doing good and healing all who were oppressed by the devil, for God was with Him” (Acts 10:38).

The Mission of Israel, the Servant of God

Another “servant” of God (Israel) had a mission to fulfill. Despite the apathetic and ethnocentric nation she became, Israel’s initial purpose was to be God’s “witnesses” (Isa. 43:10-12; 44:8) to the nations (Psa. 145:12), so “that all the peoples of the earth may know that the Lord is God” (1 Kings 8:60). In light of the fact that all the earth belongs to Jehovah, the children of Israel were meant to be “a kingdom of priests and a holy nation” (Ex. 19:5-6), serving as God’s intermediary.

The Manner of Israel, the Servant of God

The manner in which this mission was “carried out,” unfortunately, was exemplified by reluctance, rebellion, and resentment (Jonah 1:3; 4:1 ff.). Peter’s statement to Cornelius seems to represent the typical Jewish attitude: “You know how unlawful it is for a Jewish man to keep company with or go to one of another nation” (Acts 10:28). The people of Israel were characterized by prejudice, hatred, ignorance, fear, and unconcern. 

The Means of Israel, the Servant of God

The means of carrying out this mission, which Israel had at her disposal, were not utilized. They had God’s written law, but it was neglected and disobeyed (2 Kings 22:13). They had God’s prophets living among them, yet they persecuted and murdered them (Matt. 23:29-37). They made the commandment of God of no effect by their human traditions and ordinances (Matt. 15:3-9). Essentially, Israel failed in her mission.

The Mission of the Church, the Servant of God

God’s “servant” (the church) has also been given a mission. We have been divinely commissioned to go into all the world, preach the gospel to every creature, and make disciples of all nations (Matt. 28:18-20; Mark 16:15-16; Luke 24:46-49). This is the responsibility of the entire church collectively, as well as each member individually. As physical Israel was to be “a kingdom of priests,” even so all members of Christ’s kingdom belong to “a holy priesthood” for the intended purpose of proclaiming “the praises of Him who called you out of darkness into His marvelous light” (1 Pet. 2:5-10). Everyone who has been reconciled to God through Jesus has been given “the ministry of reconciliation” (2 Cor. 5:17-18). Is our response to this mandate an imitation of Christ or of ancient Israel?

The Manner of the Church, the Servant of God

The manner in which this mission is to be carried out should emulate Christ’s manner. “And a servant of the Lord must not quarrel but be gentle to all, able to teach, patient, in humility correcting those who are in opposition, if God perhaps will grant them repentance, so that they may know the truth” (2 Tim. 2:24-25). While there may be occasions when a more confrontational approach is called for (2 Cor. 10:2), this should be the exception rather than the rule. “A soft answer turns away wrath, but a harsh word stirs up anger” (Prov. 15:1). “Walk in wisdom toward those who are outside, redeeming the time. Let your speech always be with grace, seasoned with salt, that you may know how you ought to answer each one” (Col. 4:5-6).

The power of the truth is often weakened when it is applied with too much ferocity. A surgeon must be delicate and gentle with his scalpel lest his treatment causes more harm than good.¹ If people cannot see the love of Christ in our words and actions, our labors will most likely be in vain (John 13:35; 2 Cor. 5:14).

The Means of the Church, the Servant of God

The means of accomplishing this mission are beyond human capabilities. “With men this is impossible, but with God all things are possible” (Matt. 19:26). If we rely solely on our own wisdom, resources, and might, we are destined to fail. “For we do not preach ourselves, but Christ Jesus the Lord, and ourselves your bondservants for Jesus’ sake. For it is the God who commanded light to shine out of darkness, who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ. But we have this treasure in earthen vessels, that the excellence of the power may be of God and not of us” (2 Cor. 4:5-7).

Our faith “should not be in the wisdom of men but in the power of God” (1 Thess. 5:17), “that the word of the Lord may have free course and be glorified” (2 Thess. 3:1). God’s power, which enables us to fulfill our mission, is made available through His inspired word (Rom. 1:16; Heb. 4:12). We have been “approved by God to be entrusted with the gospel” (1 Thess. 2:4); He “has committed to us the word of reconciliation” (2 Cor. 5:19). Thus, the reason more souls throughout the world have not been reconciled to God is not because the word lacks power, but because most in the church have been negligent in “holding forth the word of life” (Phil. 2:16).

Conclusion

Will our mission be fulfilled? In what manner and by which means will it be undertaken? If we are like the Jews of old, our mission will be approached with reluctance, discrimination, and indifference, and the means at our disposal will be neglected and discarded. Seventy-six countries are still without missionaries of the churches of Christ, and those which have them desperately need more. The world’s population has surpassed seven billion, the vast majority of whom have never heard the unadulterated gospel. Thomas Carlisle wrote: “And Jonah stalked to his shaded seat and waited for God to come around to his way of thinking. And God is still waiting for a host of Jonahs in their comfortable houses to come around to his way of loving.”²

If we are Christ-like, our mission will be pursued with obedient zeal, in a loving, humble, and compassionate manner, utilizing the powerful means of prayer and God’s word to accomplish this noble task. May God help us to “follow His steps” and to “walk just as He walked” (1 Pet. 2:21; 1 John 2:6).

--Kevin L. Moore

Endnotes:

     ¹ This comparison was borrowed from Walter L. Porter.

     ² As quoted by Johannes Verkuyl, “The Biblical Foundation of the Worldwide Mission Mandate,” in Perspectives on the World Christian Movement, eds. Ralph D. Winter and Steven C. Hawthorne (Pasadena, CA: William Carey Library, 1981): 44.

*Published in B. J. Clarke, ed., Major Lessons from the Major Prophets: Power Lectures (Pulaski, TN: Sain Publications, 1995): 255-67.

Related Posts: Part 1, Part 2, Psalm 14: Proclaiming God's Existence to the World

Related articles:

Image credit: http://lfwc.us/lighthouse-bible-college/

Christ, the Chosen Servant for the Gentiles: Isaiah 42:1-7 (Part 2 of 3)

A Brief Exposition of the Text Continued

“He will not fail nor be discouraged, Till He has established justice in the earth; And the coastlands shall wait for His law. Thus says God the Lord, Who created the heavens and stretched them out, Who spread forth the earth and that which comes from it, Who gives breath to the people on it, And spirit to those who walk on it: ‘I, the Lord, have called You in righteousness, And will hold Your hand; I will keep You and give You as a covenant to the people, As a light to the Gentiles, To open blind eyes, To bring out prisoners from the prison, Those who sit in darkness from the prison house’” (Isaiah 42:4-7, NKJV).

“He will not fail nor be discouraged.” M. R. Vincent observes that this phrase is “beautifully suggestive as describing the servant of Jehovah by the same figures in which he pictures his suffering ones … He himself, partaking of the nature of our frail humanity, is both a lamp and a reed, humble, but not broken, and the ‘light of the world’.”¹ Even though occasions for discouragement would arise, God’s Servant would show no sign of weakness until he had fulfilled his purpose,² viz. the establishment of “justice” (mishpat) in the earth (cf. vv. 1, 4), i.e., until He had “proclaimed God’s universal rule.”³

The “coastlands” (or “isles,” KJV), corresponding to “the earth,” represent distant nations (cf. 51:5). That they “shall wait for His law” signifies “to wail with longing for a person’s instruction,” and suggests that “the messenger to the Gentile world will be welcomed by a consciousness of need already existing in the heathen world itself.”⁴

Jehovah shifts His language from having spoken about His Servant in the third person (vv. 1-4), to now speaking to Him personally (vv. 5-7). It is emphasized and made abundantly clear that this special Ambassador is from the Creator of all things (cf. 44:24; Acts 17:24-25). He has been called “in righteousness,” which expresses the idea of that which is rigid or straight, and denotes the observance of a fixed rule.⁵ Jehovah, as a righteous and just God, purposed to send His Servant to accomplish His righteous scheme.

As God upholds His Servant, He will give Him “as a covenant to the people” (cf. 49:8; 54:10; 61:8). This undoubtedly has reference to the “new covenant” of which Christ is the Mediator (Jer. 31:31-34; Heb. 8:6-13). While scholars debate whether Jews or Gentiles are meant by “the people,” God’s Spirit makes it clear that this covenant is intended for all people (Isa. 2:2-3; Gal. 3:26-29; Col. 2:14-18; et al.).

The Servant of God is also described as “a light to the Gentiles” (cf. 9:2; 49:6; 51:4; Luke 2:32). “Light” is the emblem of purity, holiness, knowledge, and instruction, and so the Messiah is depicted as “the light of the world” (Matt. 4:16; John 1:4-9; 8:12; 9:5; 12:35, 46; Rev. 21:23). The exclusiveness of Judaism was to end under the Messiah’s reign. This found its fulfillment in the impartial proclamation of the gospel by those heeding the command of the Lord (cf. Acts 13:46-47).

It was to be the task of God’s Servant to “open blind eyes,” both physically (Matt. 12:22) and spiritually (Matt. 13:16-17), and to “bring out prisoners from the prison” (cf. 61:1-2). To those in captivity of sin and darkness (John 8:34; 2 Pet. 2:19), the Servant of God offers spiritual deliverance (John 8:32; Rom. 6:17-18).

--Kevin L. Moore

Endnotes:

     ¹ Marvin R. Vincent, Word Studies in the NT (Grand Rapids: Eerdmans, 1969): 1:71.

     ² James E. Smith, The Major Prophets (By the author, 1992): 129.

     ³ R. N. Whybray, Isaiah 40-46 NCBC (Grand Rapids: Eerdmans, 1975): 73.

     ⁴ Franz Delitzsch, Biblical Commentary on the Prophecies of Isaiah, Vol. 2, trans. James Martin (Grand Rapids: Eerdmans, 1969): 177. 

     ⁵ Ibid. 178.

*Published in B. J. Clarke, ed., Major Lessons from the Major Prophets: Power Lectures (Pulaski, TN: Sain Publications, 1995): 255-67.

Related Posts: Part 1, Part 3, Foundation of Evangelism

Related articles:

Image credit: https://www.newchristians.info/blog/the-light-of-the-world

Christ, the Chosen Servant for the Gentiles: Isaiah 42:1-7 (Part 1 of 3)

The word “servant” occurs some twenty-four times in the book of Isaiah, but it does not always have the same application. In chapters 42-53 a “Servant” is described who is quite distinct from all others. He is depicted in neither a national nor a temporal sense. In the passage now under consideration Isaiah looks to the future, to a deliverance far greater, in both nature and scope, than Israel’s release from exile.

A Brief Exposition of the Text

“Behold! My Servant whom I uphold, My Elect One in whom My soul delights! I have put My Spirit upon Him; He will bring forth justice to the Gentiles. He will not cry out, nor raise His voice, Nor cause His voice to be heard in the street. A bruised reed He will not break, And smoking flax He will not quench; He will bring forth justice for truth” (Isaiah 42:1-3, NKJV).

The identity of the “Servant” in this text has been the subject of much controversy and debate among biblical scholars. But for everyone who believes in the inspiration and all sufficiency of Scripture, the matter is easily settled. He is identified by the Holy Spirit as Jesus the Christ (Matt. 12:15-21). Moreover, the ancient Jews, as interpreted in the Targum, understood this to be a reference to the Messiah.¹ Albert Barnes affirms: “the entire description is one that is exactly and entirely applicable to the Lord Jesus. It is as applicable as if it had been made after he had appeared among men, and as if it were the language of biography, and not of prophecy.”²

Jehovah describes His servant as one “whom I uphold.” The Hebrew tamakh b’ means “to lay firm hold of and keep upright.”³ He is God’s “Elect One,” or the One whom God has chosen for this special purpose (Matt. 12:18; cf. 1 Pet. 2:6). The affirmation, “in whom My soul delights” is comparable to “This is My beloved Son, in whom I am well pleased” (Matt. 3:17). This statement was made subsequent to “the Spirit of God descending like a dove and alighting upon Him” (Matt. 3:16), identifying Jesus as “the Anointed One” (John 1:32-34; Acts 10:36-38; cf. Isa. 61:1).

Because He was “anointed with the Holy Spirit and with power” (Acts 10:38), Jesus was equipped to “bring forth justice.” To “bring forth” (yosi) means to “publish, proclaim.”⁴ The word “justice” (mishpat) is found again in verses 3 and 4, and it is reasonable to assume that it has the same meaning in all three places. Although it may be employed in a variety of senses, here it stands parallel with “His law” (v. 4), so it most probably has reference to the law published by the Messiah, viz. the gospel (Isa. 61:1; Luke 4:18).

This system of justice was to be proclaimed by God’s Servant “to the Gentiles.” It is not the case, as some have asserted, that from here “the prophecy momentarily leaps forward to the effects of Christ’s Second Advent, in His Millennial reign.”⁵ The Messiah, during His initial advent, reached out to some who were not Jews (Matt. 8:5 ff.; Mark 7:25 ff.). But this prophecy saw its ultimate fulfillment as the Lord’s disciples proclaimed the gospel to the Gentiles (Acts 2:39; 15:7; et al.), according to His commandment (Matt. 28:19; Acts 13:46-47).

Concerning the fact that God’s Servant “will not cry out, nor raise His voice, nor cause His voice to be heard in the street,” G. Rawlinson observes: “His methods shall be quiet and gentle. He shall not seek to recommend his teaching by clamor or noisy demonstrations. There shall be a marked unobtrusiveness in all his doings.”⁶ Barnes further comments: “He shall not use loud and angry words, as they do who are engaged in conflict, but all his teaching shall be gentle, humble, and mild.”⁷ It is noted by Matthew that these words found fulfillment as Jesus quietly avoided the murderous plot of the Pharisees and bid His followers not to make Him known (12:14-19).

“A bruised reed He will not break.” The word “bruised” (ratsuts) signifies “what is cracked, and therefore half-broken.”⁸ The reed, which grows in marshy or wet places, denotes “that which is fragile, weak, easily waved by the wind, or broken down”⁹ (cf. Matt. 11:7). The image seems to reflect those who are without strength, poor in spirit, lowly and dejected. God’s Servant would not add to their afflictions but would compassionately and tenderly extend relief.

“And smoking flax He will not quench.” Flax was used as a wick for oil lamps, and the word “smoking” (keheh) refers to “that which is burning feebly, and very nearly extinguished.”¹⁰ This may suggest the condition of one who is feeble and disheartened, whose will to endure is about ready to expire. In the context of Matthew’s reference to this prophecy, multitudes were being healed by Jesus (12:15-23). J. W. McGarvey notes that these figures of speech “fitly represent the sick, and lame, and blind who were brought to Jesus to be healed. The statement that he would not break these bruised reeds, nor quench this smoking flax, was an emphatic declaration, by contrast, that he would heal their bruises and fan their dying energies into a flame.”¹¹

“He will bring forth justice for truth.” While the Servant would be sympathetic in dealing with those wounded by the harsh realities of life, He would not compromise the absolute standards of justice.¹² Matthew interprets this phrase “justice for victory” (12:20). The term “justice” (mishpat), as noted earlier, appears to stand “for that authoritative announcement of the divine will which was sent forth in the gospel; and the victory in that which the gospel is winning.”¹³

--Kevin L. Moore

Endnotes:

     ¹ Franz Delitzsch, Biblical Commentary on the Prophecies of Isaiah, Vol. 2, trans. James Martin (Grand Rapids: Eerdmans, 1969): 174.

     ² Albert Barnes, “Isaiah,” Notes on the OT (Grand Rapids: Baker, 1978): 98.

     ³ F. Delitzsch, op cit. 175.

     ⁴ R. N. Whybray, Isaiah 40-46 NCBC (Grand Rapids: Eerdmans, 1975): 72.

     ⁵ W. E. Vine, Isaiah: Prophecies, Promises, Warnings (Grand Rapids: Zondervan, 1969): 106.

     ⁶ G. Rawlinson, Isaiah, Vol. 10 of The Pulpit Commentary (Grand Rapids: Eerdmans, 1962): 117.

     ⁷ A. Barnes, op cit. 99.

     ⁸ F. Delitzsch, op cit. 175-76.

     ⁹ A. Barnes, op cit. 99.

     ¹⁰ F. Delitzsch, op cit. 176.

     ¹¹ J. W. McGarvey, New Testament Commentary (Delight, AR: Gospel Light, 1875): 1:106.

     ¹² James E. Smith, The Major Prophets (By the author, 1992): 129.

     ¹³ J. W. McGarvey, op cit. 1:106.

*Published in B. J. Clarke, ed., Major Lessons from the Major Prophets: Power Lectures (Pulaski, TN: Sain Publications, 1995): 255-67.

Related Posts: Part 2, Part 3, Isaiah 7.14

Related articles:

Image credit: Adapted from https://www.crosswalk.com/blogs/christian-trends/what-does-many-are-called-but-few-are-chosen-actually-mean.html

The Church of CHRIST

     What is the church of Christ? What do we mean when we talk about the church of Christ? What should we mean? It seems like many, even within the church itself, don’t have a clear understanding of what the church is, evidenced by the phraseology commonly used.

     Maybe you’ve heard something like, “He’s Baptist, she’s Methodist, I’m Church of Christ.” This gives the impression that the church of Christ is just a denominational sect among many others. Or, “John is a Church of Christ preacher, Freed-Hardeman is a Church of Christ university, and weekly communion is a Church of Christ doctrine.” But the expression “Church of Christ” is not an adjective. It would be more proper to speak of gospel preachers, Christian schools, and biblical doctrines. I’m a member of the church of Christ, but I’m not “Church of Christ.” The word “church” applies to a collectivity of believers, not to an individual. The designation “Church of Christ” is not a denominational label. It is not an adjective. It is a descriptive phrase for the church belonging to Christ.

     Sometimes the question is asked, “Will only the church of Christ be saved?” This is a valid question and deserves a biblical answer. When people derogatorily say, “The Church of Christ think they’re the only ones going to heaven,” they usually have in mind a denominational sect wearing the name “Church of Christ” who believe their denomination is better than all others. This misguided perspective has led to considerable misunderstanding and prejudice. Here’s a good response: “You know, I’ve heard that rumor too. Would you like to see what the Bible says?”

A Biblical Response to Common Misconceptions

     The Bible teaches that salvation is in Christ (2 Tim. 2:10). In fact, salvation is only in Christ (Acts 4:12; John 14:6). How, then, does one get into Christ where salvation is available? There are only two verses in the Bible that specifically state at what point in our response to God we enter Christ, namely Rom. 6:3 and Gal. 3:27. Both of these passages say the same thing: as penitent believers we are “baptized into Christ.”¹ Yet elsewhere Paul says, “we were all baptized into one body” (1 Cor. 12:13). Which is it? Are we baptized into Christ or into Christ’s body? If I swallow a coin, is the coin in me or in my body? Yes it is. To be in Christ is to be in the body of Christ.

     Does this mean that one must be in Christ’s body to be saved? Again Paul writes, “… Christ is head of the church; and He is the Savior of the body” (Eph. 5:23). Those outside the body of Christ are not and cannot be saved. And what is the emblematic body of Christ? “And He put all things under His feet, and gave Him to be head over all things to the church, which is His body, the fullness of Him who fills all in all.” (Eph. 1:22-23). The body of Christ is the church of Christ.

     The church of Christ is not a physical building or denominational sect. All penitent believers who have obeyed the gospel, having been baptized into Christ for the remission of sins, are added by the Lord to the church/the community of the saved (Acts 2:38-47; 1 Cor. 12:13), and by remaining faithful to Christ’s teachings, comprise the church of Christ. It’s not a matter of joining the church of your choice; it’s a matter of obeying the word of God and being the church of Christ’s choice.

     Will only the church of Christ be saved? The only biblical answer is affirmative. To give any other answer is to misunderstand what the church of Christ is. Someone might ask, “Do you think your church is the only right one?” This is an easy question to answer, because I don’t have a church. If I did, it wouldn’t be any better or worse than any other man-made religious group. But Jesus Christ does have a church. His church is the only right one. This is the only church I want to be part of.

Attempts to Justify Denominationalism

     In an attempt to justify the current state of the religious world, many try to define the church as a universal brotherhood of various (all, some, most?) denominational bodies, all wearing different names and adhering to different doctrines. But this concept is foreign to the Bible. When Jesus employed the imagery of the vine and the branches (John 15:1-18), there was no such thing as a denominational sect. In fact, the Lord’s own church had not been established yet. Jesus is the vine and individual disciples are the branches.

     Christ promised to build only one church (Matt. 16:18). By the time Paul wrote his letter to the Ephesians, there was just “one body” (Eph. 4:4a), just as there is one Spirit, one hope, one Lord, one faith, one baptism, and one God the Father (vv. 4b-6). As much as I’d like to rationalize the current condition of the religious world and affirm that everybody and everything is okay, this can’t be done if the Bible is to be taken seriously (cf. Matt. 7:13-14).

Whose church? Whose name?

     To be the church of Christ, the teachings of Christ must be respected and followed. If a group meets in a building with a sign that reads “Church of Christ” but are not abiding by Christ’s teachings, they are not the church of Christ. If a group meets in a building with no sign, or in a schoolroom, or in a living room, or in a cardboard shack, and the teachings of Christ are faithfully obeyed, they are the church of Christ.

     The church of the New Testament does not have a single, proper name – just descriptive designations (e.g. Rom. 16:16; 1 Cor. 11:16; 14:33; etc.). Nevertheless, there was only one church in the New Testament era, so irrespective of which biblical expression was used, there would be no confusion. In modern times, however, the religious environment is very different. There are hundreds of churches claiming allegiance to Christ, wearing different names, worshiping in different ways, and teaching conflicting doctrines. It can be very confusing. Therefore, it is surely expedient to have a designation that helps identify and unify those of like-precious-faith, while distinguishing from those on a different path.

     If Christ is the builder of his church (Matt. 16:18), the foundation of his church (1 Cor. 3:11), the purchaser of his church (Acts 20:28), and the head of his church (Col. 1:18), why shouldn’t we wear his name? When we speak of the church of Christ, it ought to be for the purpose of honoring Christ and identifying ourselves with him. Any other usage is unbiblical.

Putting it in Perspective

     If the Lord says there is only one true church (Matt. 16:18), am I narrow-minded if I say the same thing? If Jesus promises, “you shall know the truth” (John 8:32), is it arrogant to say that I know the truth? If the name of Christ has been exalted above all other names (Phil. 2:9), am I sectarian if I only want to wear the name of Christ? If God condemns religious division (1 Cor. 1:10), how can I justify denominationalism? If Jesus is the savior of all who obey him (Heb. 5:9), am I legalistic if I emphasize the importance of obedience? If God specifies the kind of worship that is acceptable to him (John 4:24), who am I to prescribe something different? If human innovations in worship are unacceptable to God (Matt. 15:8-9), am I judgmental when I object to human innovations in worship? If we speak where the Bible speaks (1 Pet. 4:11), why are we ridiculed for trying to follow the revealed will of God?

Conclusion

     I only want to be a member of the church I read about in the New Testament: nothing more, nothing less, and nothing else. If, for whatever reason, I’m not a member of that church, the greatest service anyone could do for me is to open the Bible and point me in the right direction. At the same time, I sincerely want others to be in heaven. If that means I have to step out of my comfort zone and lovingly confront those who are in error, am I not doing what the Lord expects? “And a servant of the Lord must not quarrel but be gentle to all, able to teach, patient, in humility correcting those who are in opposition, if God perhaps will grant them repentance, so that they may know the truth” (2 Tim. 2:24-25).

--Kevin L. Moore

Endnote:

     ¹ Unless otherwise noted, scripture quotations are from the NKJV.

Related Posts: Where's the Church in the Gospel Plan of Salvation?, The Church of the NT, Preach Jesus

Related articles: Wayne Jackson's The Indestructible Church of Christ, Patrick Swayne's I am a Member of the Church of Christ, and Why the Little c Matters

Image credit: Photo taken by Lynne Moore of the sign on the building where the church of Christ in Nazareth meets.