Expectations of the New and Living Way (Hebrews 10:19-25)

After laying the theological groundwork, the Hebrews epistle transitions from its doctrinal section (1:1–10:18) to practical application and exhortations to faithfulness (10:19–13:25).

“Therefore, brethren, having boldness to enter the Holiest by the blood of Jesus, by a new and living way which He consecrated for us, through the veil, that is, His flesh, and having a High Priest over the house of God, let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience and our bodies washed with pure water. Let us hold fast the confession of our hope without wavering, for He who promised is faithful. And let us consider one another in order to stir up love and good works, 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” (Hebrews 10:19-25, NKJV).

“Therefore,” in view of all that has been said up to this point (esp. Jesus’s once-for-all sacrifice for sins), “brethren” (adelphoí, cf. 3:1; 13:22), having “boldness” (NKJV) or “confidence” (NASB) [parrēsía] (cf. 3:6; 4:16; 10:19, 35) to enter tōn hagíōn (“the holies”): “the Holiest” (NKJV) or “the holy place” (NASB), i.e., the very presence of God (cf. 6:19; 9:3, 8, 12, 24, 25; Lev. 16:2-34).¹

This is made possible by the blood² of Jesus (10:19b; cf. v. 4, 29; 9:12, 14, 22; 12:24; 13:12, 20),³ while the “new and living way” (cf. 4:12), in contrast to what is old and obsolete (8:13; cf. John 14:6; Acts 9:2; 19:9, 23; 22:4; 24:14, 22), has been consecrated or inaugurated by Jesus through the veil (cf. v. 19; 6:19; Mark 16:38), that is, his flesh (cf. v. 5; 2:9, 14; 5:7; 7:27).

We have a High Priest (cf. 3:1; 4:14; 5:5, 10; 6:20; 7:26; 8:1; 9:11) over the house of God (10:21; cf. 3:3-6; 1 Tim. 3:15), his church (cf. Eph. 1:22-23; Col. 1:18). Accordingly, “let us⁴ draw near” [proserchōmetha] or “approach” (10:22) with a “true” (NKJV) or “sincere” (NASB) [alēthinōs] (cf. 8:2; 9:24) “heart”⁵ (cf. Matt. 13:13-15; John 7:17; 8:27, 31-32, 43; 2 Thess. 2:10-12; 1 Pet. 2:2; Rev. 22:17), “in full assurance of faith” (cf. v. 19; 4:16; Eph. 3:12; 1 John 2:3; 4:17; 5:13).

“Having our hearts sprinkled,” an analogy (familiar to Jewish readers) borrowed from the OT ritual of sprinkling blood and water for ceremonial cleansing (cf. 9:13, 19, 21),⁶ “from an evil conscience.” The old sacrificial system could not provide forgiveness of sins, freedom from guilt, or a clear conscience (cf. 9:9; 10:2), but the blood of Jesus can (9:14; cf. 8:12; 13:18; cf. 1 Tim. 1:5, 19; 3:9; 2 Tim. 1:3; 1 Pet. 2:19; 3:16, 21). The heart is “sprinkled” by Jesus's blood as the body is “washed” with pure water. Both the blood of Jesus and the cleansing of the conscience are linked to water baptism:

o   Jesus shed his blood in his death (John 19:34); we are baptized into his death (Rom. 6:3).

o   Jesus’s blood was shed “for the remission of sins” (Matt. 26:28); baptism is “for the remission of sins” (Acts 2:38).

o   Jesus’s blood washes away sins (Rev. 1:5); sins are washed away at baptism (Acts 22:16).

o   Jesus’s blood cleanses the conscience (Heb. 9:14); the conscience is cleansed at baptism (1 Pet. 3:21; cf. Col. 2:11-13).

“And our bodies washed with pure water” is clearly a reference to baptism (cf. Acts 2:38; 8:12, 35-39; 10:33, 47-48; 22:16; Eph. 5:26; Tit. 3:5; 1 Pet. 3:20-21), an external act of obedience procuring inward purification. The emphasis is spiritual rather than physical, not literal sprinkling of the heart, or washing of the body, or purity of the water, but a spiritual cleansing when sins are forgiven (washed away) by the blood of Christ.

“Let us hold fast the confession [homología]” (cf. 3:1; 4:14) “of hope” (cf. 3:1; 6:18-19; 1 Pet. 3:15) “without wavering,” another call for continued obedience with confident assurance, sustained by endurance, steadfastness, fortitude (cf. 3:6, 14; 4:11, 14). We have to put forth the effort in cooperation with God, but not as though we are doing this alone. “He who promised is faithful” (cf. 1 Cor. 1:9; 10:13; 2 Cor. 1:18; 1 Thess. 5:24; 1 John 1:9), a reminder that God must be trusted to keep his word, fulfill his promises, will never let us down, and will see us through.

To supplement the Lord’s help, “Let us consider one another in order to stir up love and good works” (10:24). We’re engaged in a collaborative effort. The reciprocal pronoun allēlōn (“one another”) appears in the NT around 100 times.⁷ The church, God’s family on earth, is an indispensable component of God’s plan of salvation.

The noun paroxusmós alludes to an emotional stirring up, inciting, or provoking (cf. Acts 15:39); the verb form paroxúnō means to stir, arouse, provoke, irritate (Acts 17:16; 1 Cor. 13:5). Here the provocation is not inciting to anger but stirring up to love [agapē] (cf. 6:10) and good works (cf. 6:1, 10; 9:14; 13:21; 2 Thess. 2:17; 1 Tim. 2:10; 3:1; 5:10, 25; 6:18; 2 Tim. 2:21; 3:17; Tit. 1:16; 2:7, 14; 3:1, 8, 14).

“Not forsaking the assembling of ourselves together …” (10:25). This is not strictly a command to attend church services but a reminder of how very important these assemblies are. To help prevent apostasy we must “hold fast the confession of hope without wavering” (v. 23) and “consider one another to stir up love and good works” (v. 24). The context in which this is best achieved is in the regular gatherings of local Christians (cf. 1 Cor. 14:3-5, 12, 26, 31). Rather than selfishly and foolishly forsaking the assembling of ourselves together, we are to be exhorting and encouraging one another (cf. 3:13).

“Love for others cannot be shown in separation…. There is a vital connection between the expressions meet together and encouraging one another…. they were to meet together where such encouragement was available in the assembly…. But how can men be edified when they absent themselves from the assembly?” (N. Lightfoot, Jesus Christ Today 191, emp. in the text). 

Apparently some of the original addressees were in the habit of neglecting church assemblies (“as is the manner/habit of some”), perhaps giving in to the pressures of Jewish family and friends or their secular environment. But heeding the current admonition is of utmost importance (“and so the much more”), especially “as you see the Day approaching” or “drawing near,” i.e., in view of the coming judgment (cf. vv. 27, 29-31, 37).⁸

--Kevin L. Moore

Endnotes:

     ¹ The Greek term hágion refers to something sacred, revered; in the NT descriptive of God’s holy sanctuary (Heb. 8:2; 9:1, 2, 3, 8, 12, 24, 25; 10:19; 13:11; cf. Matt. 24:15).

     ² The Greek term haíma (“blood”) appears in Hebrews twenty-two times (2:14; 9:7, 12, 13, 14, 18, 19, 20, 21, 22, 25; 10:4, 19, 29; 11:28; 12:4, 24; 13:11, 12, 20), plus haimatekchusía (“blood-shedding”) once (9:22); seven times in reference to Christ’s blood.

     ³ See also Matt. 26:28; 27:4, 6, 24, 25; Mark 14:24; Luke 22:20, 44; John 19:34; Acts 5:28; 20:28; Rom. 3:25; 5:9; 1 Cor. 10:16; 11:25, 27; Eph. 1:7; 2:13; Col. 1:14, 20; 1 Pet. 1:2, 19; 1 John 1:7; Rev. 1:5; 5:9; 7:14; 12:11 (also John 6:53-56).

     ⁴ First person plural hortatory subjunctives (“let us …”) occur in Hebrews thirteen times (4:1, 11, 14, 16; 6:1; 10:22, 23, 24; 12:1 [x2], 28; 13:13, 15).

     ⁵ The Greek term kardía (“heart”) occurs in Hebrews eleven times (3:8, 10, 12, 15; 4:7, 12; 8:10; 10:16, 22 [x2]; 13:9).

     ⁶ Ex. 29:21; Lev. 8:30. Priests were also bathed in water (Ex. 29:4; Lev. 16:4); cf. Num. 19:1-17.

     ⁷ Cf. John 13:34, 35; Rom. 12:5, 10, 16; 13:8; 14:13, 19; 15:5, 7, 14; 1 Cor. 12:25; Gal. 5:13; 6:2; Eph. 4:2, 25; Phil. 2:3; et al.

     ⁸ Some have suggested this is a reference to the day of Christian worship (Acts 20:7; 1 Cor. 16:2) or the approaching destruction of Jerusalem (Matt. 24).

Related Posts: Heb 10:1-18, Heb 10:26-29

 

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The Sociocultural Context of the New Testament (Part 6): House Churches

Christians assembled in the homes of Aquila and Priscilla in Rome (Rom. 16:5) and earlier in Ephesus (1 Cor. 16:19), others in Rome (Rom. 16:14, 15), Gaius in Corinth (Rom. 16:23), Philemon in Colosse (Philem. 2), Nympha/s in Laodicea (Col. 4:15), Mary in Jerusalem (Acts 12:5, 12), and Lydia in Philippi (Acts 16:40). While the nucleus of house churches was often the household itself, this does not mean every person in the home was converted (e.g. Philem. 2, 10-17). New converts would have been added to the household communities.

The landmass of urban environments, where early Christianity took root, was relatively small compared to today’s megacities, while population density was rather high. This made for very crowded living conditions, and privacy would have been a rarity (W. A. Meeks, First Urban Christians 28-29, 75-76). R. Jewett maintains that city churches assembled in tenements, restricting the number of members who could meet together (“Tenement Churches and Communal Meals,” BibRes 38 [1993]: 23-43), and A. A. Bell, Jr. concludes that a small apartment “is likely to have been the sort of ‘house’ in which the earliest Christian groups gathered” (Exploring the New Testament World 207).¹ However, this was probably not the case for every congregation. 

In Corinth at least some of the converts were among the upper echelons of society [eugenēs] (1 Cor. 1:26; 11:22),² and Gaius had a house large enough to accommodate “the whole church” (Rom. 16:23). There are 17 known names of Christians at Corinth (not to mention those unnamed) plus households,³ which would have required a fairly sizeable dwelling. Unless there were multiple house churches in Corinth, which is unlikely in view of the fact that Gaius was the host of “the whole church,” the congregation probably consisted of fewer than 50 members. Archeology has conclusively shown that the atrium or courtyard in a large Roman-style home would accommodate only about 30 to 50 people.⁴

A typical upper class Roman house was centered around a columned courtyard with an open room (atrium), in the center of which was a shallow pool (impluvium). At the opposite end from the entrance was a raised area (tablinum) containing a table and used by the family as a reception area and for ceremonial functions. The congregation in Corinth probably gathered in the atrium of Gaius’ home, and could have used the tablinum for the Lord’s Supper. In the ruins of a Roman garrison city in Mesopotamia (Dura Europos), archeologists have discovered the remnants of the earliest known building to be used by Christians explicitly as a place of worship (ca. 230-240). “The building was a converted house, with a large meeting room and a second smaller room holding a baptistery” (D. Irvin and S. Sunquist, History of the World Christian Movement 54-55).

J. D. G. Dunn comments, “Historically, it is a reminder of how dependent on quite tiny groups was the development of Christianity …. Theologically, the point is that the dynamic of being ‘the church of God’ did not require large groups in any one place” (Theology of Paul 542). W. A. Meeks adds, “The house as meeting place afforded some privacy, a degree of intimacy, and stability of place. However, it also created the potential for the emergence of factions within the Christian body of a city” (First Urban Christians 76).⁵ Although Meeks proposes Corinth as an example, the situation at Rome is a better representation. Paul writes to “all in Rome … called saints” (Rom. 1:7) and sends greetings to what appears to be three or more separate house churches (16:5, 14, 15) comprised of both Gentile believers (1:5-6, 13; 11:13-24; 15:14-21) and Jewish believers (2:17; 6:14-15; 7:4; 16:3, 7, 11). He devotes a sizeable block of the letter addressing apparent division among them (14:1–15:13).

While the divine will is for Christians to regularly assemble together (Heb. 10:24-25),⁶ a particular meeting place is not enjoined and would necessarily depend on the unique circumstances of each group. While other assembly places are noted in scripture (e.g. Acts 2:46; 5:12; 16:13; 19:8-10; 20:7-8; 26:11), the house proved to be the most expedient for many 1st-century congregations.

--Kevin L. Moore

Endnotes:

     ¹ The term oîkos could apply to any dwelling place or home or household. See The Pentecost-Day Miracle.

     ² Domestic slaves, as opposed to the more underprivileged peasants and rural slaves, were among the converts at Corinth (1 Cor. 7:21-23). There was disposable income available (1 Cor. 16:2; 2 Cor. 8–9). References to individual members (Acts 18:8; Rom. 16:23; 1 Cor. 1:14, 16; 16:15-18), including their occupations or positions, households, services rendered, and travels, indicate that a number of them enjoyed relatively high social status (G. Thiessen, Social Setting 73-96). This includes Erastus, who was potentially the same person who obtained the office of aedile, about whom there is an inscription in the pavement in Corinth (see B. Witherington III, Conflict and Community 32-35; also Paul Quest 92-94).

     ³ A. J. Malherbe, Social Aspects 76. Twelve are Latin names: Lucius, Tertius, Gaius, Erastus, Quartus (Rom. 16:21-23), Titius Justus, Crispus (Acts 18:7-8), Fortunatus and Achaicus (1 Cor. 16:17), Aquila and Priscilla (Acts 18:1-2). At least three of these were Jews (Aquila, Priscilla, Crispus), the others were probably Roman, and the rest of those mentioned had Greek names.

     ⁴ See G. D. Fee, First Corinthians 533-34; also Jerome Murphy-O’Connor, “1 and 2 Corinthians,” in The Cambridge Companion to St Paul 74, and St. Paul’s Corinth 178-85, although Murphy-O’Connor’s estimates tend to be somewhat exaggerated. J. D. G. Dunn notes that even a large house would have been pressed to accommodate more than around 40 people (Theology of Paul 542).

     ⁵ Another challenge created by the church meeting in houses was the question of “role and status” and “the tension caused by public gatherings in private space” (J. D. G. Dunn, Theology of Paul  592, emp. in the text).

     ⁶ Cf. Acts 11:26; 12:5, 12; 14:27; 15:30; 20:7-8; 1 Cor. 5:5; 11:17-20, 33-34; 14:3-5, 12-26; Jas. 2:2.

Related Posts: The church of the NT, Sociocultural Context Part 1: Introduction, Part 4: Individualism vs Collectivism, Part 5: Households & Slavery, Part 7: Hospitality, Part 8: Public Reading, Part 9: Kiss Greeting & Feet Washing

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The Sunday Collection

     “Now concerning the collection for the saints, as I ordered the churches of Galatia, so you do also. On the first day of every week, let each of you by himself store up whatever he is prospered, that there be no collections when I come” (1 Corinthians 16:1-2).¹

     The perí dé (“now concerning”) formula in 1 Corinthians draws attention to Paul’s answers to questions these brethren had asked in their earlier correspondence to him (7:1, 25; 8:1, 4; 12:1; 16:1, 12). The current response, pertaining to “the collection for the saints” (v. 1a), presupposes their previous knowledge of it.² Even though Paul is issuing an apostolic “order” or “command” (diatassō) (v. 1b), it is not to be regarded as burdensome (2 Corinthian 9:7; cf. 1 John 5:3). 

     The same directives had been communicated to the churches of Galatia (v. 1c),³ and the Macedonian churches were also involved (v. 5; cf. Romans 15:26; 2 Corinthians 8:1–9:7).⁴ Paul goes on to reference the churches of Asia (v. 19), who apparently participated as well (Acts 20:4), plus all the churches in the province of Achaia (Romans 15:26; 2 Corinthians 1:1; 9:2) that would have included Corinth, Cenchrea, and potentially Athens (Acts 17:24; 18:18, 27; 19:21; Romans 16:1).⁵  Throughout 1 Corinthians the readers have consistently been reminded of what is taught and practiced everywhere in all the churches (1:2; 4:17; 7:17; 11:16; 14:33).

     “On the first day of every week” – katá mían sabbátou (v. 2a) – indicates a regular occurrence on a specific day each week. The implication is that the Corinth church and her sister congregations in various places were assembling weekly on this particular day (cf. 11:17-26; 14:23, 26; Acts 20:7). The first day of the week (Sunday) marks the historical juncture when our Lord conquered death (Mark 16:9), providing the cornerstone of the Christian faith (Romans 1:4; 6:4-11; 1 Corinthians 15:1-4, 12-22; 1 Peter 3:21). Thereafter it was this day of the week on which the resurrected Christ appeared to his disciples (John 20:19, 26),⁶ the Lord’s church was established (Acts 2:1; cf. Leviticus 23:15-16; John 19:31), and early Christians assembled together to commemorate Jesus’ atoning sacrifice (Acts 20:7; 1 Corinthians 11:17-26; 16:1-2).

     “Each of you by himself” (v. 2b) describes a personal responsibility (cf. 2 Corinthians 9:7). The expression “let him store up” (thēsaurízōn) (v. 2c) means to treasure up or store up in a common treasury. Just as the observance of the Lord’s Supper involves both individual and collective components (11:20, 26, 28), so too does the contribution. The qualifier “whatever he is prospered” (v. 2d) is clearly not a set percentage (in contrast to the old covenant tithing system).⁷ Contributions stem from each one’s ability or level of prosperity (cf. Acts 11:29; 2 Corinthians 8:3). When Paul says, “that there be no collections when I come” (v. 2e), he implies a communal church treasury as opposed to separate, individual gifts; note the singular “gift” in v. 3. Their mutual “gift” at this time was to be delivered to help meet the needs of their Judean brethren (vv. 3-4; see also 2 Corinthians 8:16-24; Acts 20:4; 21:17; and compare Acts 11:29-30).

     This benevolent aid that was intended for a particular situation does not negate the broader implications of how the work of the church is to be financed. These verses constitute an apostolic command issued to multiple congregations in various locations to be regularly observed on a specified day each week. Was the giving to stop when the present need was met? Beyond this explicit injunction, there are numerous examples of the Lord’s work funded through the free-will offerings of Christians collected in a common treasury (cf. Acts 2:42, 44, 45; 4:32, 34-37; 5:1-2; 6:1-4; 11:29-30). The churches of Macedonia, apparently under the same directives as the churches of Achaia and Galatia (2 Corinthians 8:1–9:7), also contributed to evangelistic efforts (2 Corinthians 11:7-9; Philippians 4:15-20). Moreover, a one-time benevolent opportunity was not the only work the Corinthian and Galatian brethren were expected to support (1 Corinthians 9:11-14; 16:6; 2 Corinthians 12:13; Galatians 6:6).⁸

     No other method of financing the Lord’s work is biblically sanctioned beyond the intentional and generous giving of members of the local church. “Let each one give as he purposes in his heart, not grudgingly or under compulsion, for God indeed loves a cheerful giver” (2 Corinthians 9:7).

--Kevin L. Moore

Endnotes:

     ¹ Unless otherwise noted, scripture quotations are the author’s own translation.

     ² For additional information on this particular collection, see Galatians 2:10; Romans 15:25-28, 31; and 2 Corinthians 8–9.

     ³ Cf. Acts 16:6; 18:23; Galatians 1:2. These are probably the churches in the southern region of the Roman province of Galatia, including Antioch of Pisidia, Lystra, Derbe, and Iconium (Acts 13, 14, 16), rather than the North Galatia territory. Note that Gaius of Derbe and Timothy of Lystra were part of the delegation that carried the funds to Jerusalem (Acts 20:4). Unless Paul had sent a letter or a representative that we do not know about, the last opportunity he would have had to communicate this information to the Galatians was nearly three years before 1 Corinthians was written (Acts 18:23).

     ⁴ Macedonian cities where churches had been planted were Philippi, Thessalonica, and Berea (Acts 16:9–17:14). Representatives of the Thessalonica and Berea congregations helped deliver the funds (Acts 20:4), and Luke may have represented the church at Philippi (Acts 16:12; 20:6). The generosity of the Philippi saints is further highlighted in Philippians 1:5-7; 2:25-30; 4:10-19.

     ⁵ A summary of the churches potentially involved include those in the Galatia cities of Antioch, Lystra, Derbe, and Iconium; the Asia cities of Ephesus, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, Laodicea, Colosse, and Troas; the Macedonia cities of Philippi, Thessalonica, and Berea; the Achaia cities of Athens, Corinth, and Cenchrea; and possibly more.

     ⁶ Christ’s second appearance to his disciples, according to John’s testimony, was “after eight days” (John 20:26), an idiom signifying “a week later.” John is writing to a Gentile audience, and it was not uncommon for the ancients to count any portion of a day as a whole day. If the counting began on the previous Sunday (John 20:19), then eight days later would be the following Sunday. Compare Matthew 17:1 (written from a Jewish perspective) and Luke 9:28 (written from a Greek perspective). Note also John’s allusion to “the Lord’s day” in Revelation 1:10. He employs the adjective kuriakos, and the only other occurrence of this word in the New Testament is in reference to “the Lord’s Supper” (1 Cor. 11:20), which was to be observed as often as these Christians assembled together in one place (vv. 17-34), which was apparently every Sunday (16:2).

     ⁷ See my article on Tithing.

     ⁸ The qualifiers “if you might approve” and “if it is suitable” in 1 Corinthians 16:3-4 indicate some degree of flexibility. We could also include the churches of Rome and Asia in this discussion (Romans 12:6-8; 15:24; Acts 20:35; Ephesians 4:28; 1 Timothy 5:17-18; 6:17-19). Furthermore, Jesus and his immediate disciples received donations (Luke 8:3) and maintained a collection of funds to finance their needs as they carried out their public ministry (John 12:6; 13:29).

Related Posts: God's Ability to Provide, Questions about the Lord's Supper, The Frequency of the Lord's Supper, Church Benevolence 

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