The Devil in his Redemptive-Historical Context

January 11, 2013 at 2:55 pm (Biblical Theology, Death and Dying, Difficult Scripture, Eschatology, Hebrews, Instructing the Body, Jesus, Theology)

(Posted by Paige)

Here is a pair of theological questions related to the “fear of death” topic and deriving from the same pair of verses, Heb. 2:14-15. One of my curious laypeople asked about it in our Hebrews study:

In what sense did the devil ever hold “the power of death”?

How was this power altered by Christ’s defeat of the devil?

We are looking for a way to speak accurately about the “Before” and “After” of the devil in redemptive history. Any insights?

The Hebrews verses again are:

“Since therefore the children share in flesh and blood, he himself likewise partook of the same things, that through death he might destroy the one who has the power of death, that is, the devil, and deliver all those who through fear of death were subject to lifelong slavery.”

3 Comments

Slavery to the Fear of Death (Heb. 2:15)

December 29, 2012 at 7:52 am (Apologetics, Atheism, Culture, Death and Dying, Eschatology, Hebrews, Old Testament)

(Posted by Paige)

Here’s a theme that I would like to develop into a written piece sometime; I thought I’d toss it out to you here to gather some of your good thinking, and thus expand my own. See which of these questions sparks ideas in you…

1) In what ways have cultures (and individuals), from ancient times to the present, told stories and pursued actions that reflect slavery to the fear of death?

2) In what ways has this universal fear of death been exploited by the powerful?

3)Would fear of death have at all influenced the lives of OT saints (up to and including Jesus’ disciples, pre-resurrection)? In other words, was OT revelation sufficient to remove, or at least mitigate, this universal fear of death?

Here is the text from Hebrews 2:14-15 (ESV):

Since therefore the children share in flesh and blood, he himself likewise partook of the same things, that through death he might destroy the one who has the power of death, that is, the devil, and deliver all those who through fear of death were subject to lifelong slavery.”

Thanks in advance for your ideas!

26 Comments

Inspiration and Ancient Texts

November 29, 2012 at 7:28 am (Apologetics, Bible, Difficult Scripture, Hebrews, Inspiration, Instructing the Body, Old Testament, Septuagint)

(Posted by Paige)

Here is another question along the theme of speaking to curious laypeople about inspiration and ancient texts: How would you go about describing the differences between certain passages in the LXX and MT in terms of the doctrine of inspiration? Again, the complexity of the process of inspiration is certainly in view, here involving multiple Hebrew versions and the work of translators. I am wondering what we can fairly say about diversity among OT texts that is in keeping with an orthodox doctrine of inspiration?

Is it fair to say, for example, that if I am reading the Septuagint I am reading the inspired text of the OT? Or is it just to be considered a translation, with editorial changes (i.e., redactions that do not come under the umbrella of inspiration)? — But if the latter, were the NT writers not reading the inspired OT? (Not to mention us, since we read translations too!)

What of the different versions of the Hebrew Bible that apparently existed before the LXX was made, and which may account for some of the differences between LXX and MT? Must we assume or posit that any one version, Hebrew or Greek, was “more inspired” than another? Or might we use the analogy of multiple Gospels, and the unity-in-diversity that we see between scenes in the Synoptics, to make sense of the differences?

For those of you with some knowledge in this area, how often and to what degree do the LXX and MT vary? I am entering into these questions via one particular portal, the book of Hebrews, so I do not yet have a sense of the big textual picture.

I would love recommended resources on this subject, too, if you have any to suggest. My “curious laypeople” will probably not want to venture much past their study Bible notes, but I can be a bridge to them for some of these more complicated ideas.

Thanks!

29 Comments

Re. Angels and the Law

November 17, 2012 at 11:27 am (Acts, Apologetics, Difficult Scripture, Hebrews, Instructing the Body, Law, NT-Galatians)

(Posted by Paige)

I’m hoping some of you thoughtful people can help answer a pedagogical-theological question I’m pondering, prompted by my need to explain to some curious laypeople Hebrews 2:2 — “For since the message declared by angels proved to be reliable and every transgression or disobedience received a just retribution…”

I know that while Paul (Gal. 3:19) and Stephen (Acts 7:38, 53) mention the bit about the angels in passing to audiences who apparently knew what they were talking about, we don’t get the background history for this reference in the OT accounts of the giving of the Law. (Maybe vaguely in Deut. 33:2, but not to the extent that we’d be able to say what Paul or Stephen said with just this to go on.)

So how would you explain to curious students how these NT authors got their information? Because it looks like they were repeating a more fully developed Jewish tradition, not an OT teaching. This situation seems to beg a bit of textual apologetics. How would you speak of inspiration and authority in this case?

Thanks!

34 Comments

Hebrews and Real Warnings

January 12, 2012 at 11:16 pm (Federal Vision, Hebrews, Uncategorized)
Tags: , ,

by Reed DePace

This evening a friend sent me a link to an excellent article on the warning passages of Hebrews (found here). In the article Colin Hansen of the Gospel Coalition Q&A’s Dr. Peter O’Brien (Professor Emeritus, Moore College, Sydney, Australia). Dr. O’Brien provides an exceptional explanation, demonstrating that the key issue is between real faith and spurious faith.

Real faith is described at that which perseveres in adherence to and reliance on the person and work of Jesus Christ. Spurious faith is described as that which knowingly rejects sole reliance on Christ and returns to some form of self-reliance (in the case of Hebrews, expressed via the Mosaic system).

O’Brien’s description of spurious faith is consistent with the idea of temporary faith discussed here in the past at length.

This article deserves your attention.

Posted by Reed DePace (H/T: Dr. R. Fowler White)

20 Comments

2k – 2nd Table Only – Another Biblical Argument

February 22, 2011 at 6:13 pm (2 Kingdom, Hebrews, OT-Psalms, Ph-Government, Ph-Politics, Romans, Uncategorized)
Tags:

(Reed DePace)

In a previous thread I presented a biblically based argument for the 2K proposition: in the new covenant era the civil magistrate’s duties are limited to the 2nd Table of the Ten Commandments (from honor to parents to no coveting of neighbor’s possessions). A number sought to challenge that argument by referencing Psalm 2, verses 10-12 in particular.

Some prayerful reflection on that passage led to a few observations, which when taken together, I believe present another biblically based argument in support of this Reformed 2K proposition. While you’re reading Psalm 2, go ahead and read Rom. 13:1-5 and also Heb. 13:17.

To begin, let’s note the context of Psalm 2:10-12. For the sake of the discussion here, let’s ignore the initial audience, the pagan civil magistrate under the Old Covenant era. (Although there appears to be an additional huge supporting biblical argument from reflections in that direction – maybe later).

Surely, given the reference in v. 6 (Zion) in part in view in Psalm 2 is Christ’s rule over His Church (2K terminology: the Sacred Kingdom). Yet it is also clear that the primary focus of the Psalm is Christ’s rule over the pagan nations of the world (2K terminology: the Secular Kingdom). In this context, the commands in Ps. 2:10-12 can only be understood as a direct command applicable to the pagan civil magistrates in the New Covenant era.

At the very least, it is a command for these civil magistrates to recognize from Whom they have their authority, and thus to Whom they are accountable for its use. Even more we could say the Psalm promise judgment to these civil magistrates for the failure to rightly use their God-given authority. Jesus is the Great King Who will demand an accounting of the civil reigning “in his name” as it were.

So now imagine the pagan civil magistrate who hears this warning? What’s the first question he is going to ask? “O.k., how do I rightly use this authority?” In the New Covenant era, the passage that best answers that question is Rom. 13:1-5. Here we see Psalm 2′s divine ordination of civil authority picked up and explained in practical terms. Again, tracking with the previous thread’s arguments, at the very least the civil magistrate would conclude he is responsible to use his authority with reference to 2nd Table issues, those dealing with man’s relationship with man.

But what about the 1st Table issues? Where in the New Covenant might I find insight into whether or not the civil magistrate’s authority includes these issues, man’s interaction with God? Hmm …

Turn to Heb. 13:17 and notice the some interesting comparisons and contrasts with Rom. 13:1-5. In both there is mention of a God-ordained authority. In both there is the notion of accountability for the exercise of that authority. Yet there are two critical differences between these passages. In the Hebrews passage, the ordained authority is the elders of the Church, not the civil magistrate. Further it is an authority that involves 1st Table matters, man’s relationship with God.

The parallels are pretty clear: both passages have in view the authority of the Great King Jesus, delegated to an ordained human authority, who will be held accountable for his use of that authority.

The differences are pretty clear as well: 2nd Table authority is delegated to the civil magistrate, and 1st Table authority is delegated to the church elder.

To be sure, these aren’t the only considerations for the authority of the church via its elders (i.e., they do exercise 2nd Table authority, but only spiritually, not materially). Nevertheless, the parallel/contrast does support the 2K argument that the civil magistrate is given authority only over 2nd Table issues.

I’m drawn to the hermeneutical principle that the unclear in Scripture is to be understood in light of the clear. This particularly applies from OT to NT. Psalm 2 is best understood in light of NT passages that inform its subject matter, such as the two here. This comparison/contrast between Rom 13:1-5 and Heb 13:17, coupled with the contextual considerations outlined in the previous thread, given me strong reason to believe the 2K proposition is right here: 2nd Table only for the civil magistrate.

(Reed DePace)

19 Comments

Hebrews 3:1-2

April 18, 2008 at 3:48 pm (Hebrews)

“Therefore, holy brethren, sharers of the heavenly calling, carefully consider the Apostle and High Priest of our confession: Jesus, who is faithful to the One who appointed Him, as Moses also was faithful in His entire house.”

We have seen that Jesus is superior to the prophets (1:1-3), and He is superior to the angels (1:4-2:18). We might think that Paul has proven everything that he needs to prove. However, there is one even greater (according to Jewish thinking) than the angels. Paul needs to prove that Jesus is even greater than Moses. Here is what an ancient Jewish rabbi said about Moses: “God calls Moses faithful in all His house, and thereby He ranked him higher than the ministering angels themselves.” So, if Jesus is even greater than Moses, then there is no one greater than Jesus. That is what Paul is now going to prove in chapter 3.

Paul starts by saying that Christians are holy (set apart from the world). “Brethren” here includes women. Paul tells us that we are sharers in the heavenly calling. Jesus is in heaven. Therefore our minds should be on the things of heaven. The next two words “carefully consider” are full of instruction. I am convinced that one of our greatest problems in the Christian life is that we will not delve deeply into who Christ is. We are a very superficial people, oftentimes, thinking that we know everything about Jesus that we need to know. These two words “carefully consider” mean that we should contemplate with a long and searching gaze who Jesus is. When we do that, we will find out that He is the Apostle of God, and He is our High Priest.

The word “apostle” means a person who is sent by someone else. Jesus is sent by God to accomplish the will of the Father. This is the only time in the New Testament where Jesus is called an apostle. What was He sent to do? He was sent to be our High Priest. He is the One who offers up the sacrifice (which is also Himself!) to the Father, that we might not have to suffer wrath. And, He is even now in heaven interceding for us.

This Apostle and High Priest is faithful. Utterly faithful. He was faithful to the One who appointed Him Apostle and High Priest (who is the Father). In fact, He was even more faithful than Moses was. Moses was a faithful Mediator. He interceded for the people even when it was inconvenient, even when, if he hadn’t interceded, he could have had blessing from God. Jesus is the same for us. And Jesus is also greater than Moses because Moses was a created being, whereas Jesus is the God-man. Is He your High Priest?

1 Comment

Hebrews 2:17-18

November 30, 2007 at 8:43 am (Hebrews)

Greek:

ὅθεν ὤφειλεν κατὰ πάντα τοῖς ἀδελφοῖς ὁμοιωθῆναι, ἵνα ἐλεήμων γένηται καὶ πιστὸς ἀρχιερεὺς τὰ πρὸς τὸν θεόν, εἰς τὸ ἱλάσκεσθαι τὰς ἁμαρτίας τοῦ λαοῦ: ἐν ᾧ γὰρ πέπονθεν αὐτὸς πειρασθείς, δύναται τοῖς πειραζομένοις βοηθῆσαι.

Translation: “Whence it behooved Him to be made like His brothers in all ways, so that He might be a merciful and faithful high priest in the things related to God (especially for propitiation with regard to the sins of the people). Since He has suffered, having been tempted, He is able to help those being tempted.”

Paul just finished telling us that it is not angels that Jesus helps, but rather the seed of Abraham, which is the covenant people of God. So, if Jesus is going to do that, then He needs to be made like us in every way. Of course, this does not mean that Jesus was sinful. He did not inherit our sinful nature. However, Jesus did take upon Himself the guilt of our sin. Our sin was reckoned to Christ, as if Christ had done it, even though He didn’t.

Some people might wonder just how much like us He is, if He never sinned. Can He really sympathize with our weaknesses if He has never sinned? The answer is yes. We have not resisted sin to the bitter end. Jesus has. Satan tried every trick in the book to get Jesus to sin. Jesus faced every single temptation known to mankind, and yet resisted successfully.

One big word in these verses is “propitiation.” The word means to appease someone. We have to be careful here. It is not as if God is some kind of homocidal maniac, and Jesus placated Him. After all, it was God the Father who sent Jesus into the world to bear the guilt of our sin (though only those who trust in Christ have this forgiveness). We were, however, children of wrath, as Paul says elsewhere. That wrath was diverted from us to Christ when Christ took our sins upon Himself on the tree. And so now Christ is our High Priest. He can sympathize with us, because He has suffered under temptation, and has taken the guilt of our sin away. Is Jesus your Great High Priest?

13 Comments

Jesus, Our Pioneer

May 2, 2007 at 11:19 am (Hebrews)

Hebrews 2:10-13

Lewis and Clark were determined to find a passage to the Northwest. In order to do that, they had to find a way to cross the Rocky mountains. With determination, planning, and true grit, they crossed the Rocky mountains, and blazed a trail to the West.

The ark of the covenant contained the law of God. Two cherubim guarded the law, with their wings outstretched. They guarded the way to heaven. They continued the watch of the angel with the flaming sword in Genesis 3. This barrier to humanity was even more terrifying and impossible than crossing the Rocky mountains. What we need is a trailblazer. We can follow where someone else leads. Jesus is therefore our Pioneer. He has crossed the barrier into the Most Holy Place. Only He did not need to sacrifice for Himself, since He was perfect. He could therefore cross over into the heavens, opening the way for us.

The way He did this was to make us His siblings. The only way into the Most Holy Place is to be related to Jesus Christ by new birth. He accomplished this by being made perfect in suffering. Now, this does not mean that anything about Jesus the Person was perfected. It means that, as High Priest, he was perfected as to His office. He had fulfilled all righteousness.

And so, in being made perfect, Jesus sanctifies us, proving that we are indeed of one family. It is our kinship to Christ that is emphasized here above all else. Jesus is not ashamed to call us His brothers and sisters. Are we ashamed to acknowledge Him before the world?

4 Comments

Hebrews 2:8b-9

February 22, 2007 at 12:15 pm (Hebrews)

Hebrews 2:8b-9 “In this putting everything in subjection to him, nothing was left that was not subjected. However, right now we do not see all things subjected to him. Rather, we see Jesus (who was for a little while made lower than angels) crowned with glory and honor on account of his suffering death, in order that, by the grace of God, He might taste death for everyone.”

After Paul quotes Psalm 8 and applies the Psalm to Christ, he talks about Christ’s reign over all things. Jesus Christ started to reign over all things when He was resurrected from the dead. All things are subjected to Him.

However, we do not see that right now, do we? We see many people who do not bow their knee to Jesus. We see many nations running pell-mell after idols of wealth and power. In fact, to say that Jesus reigns now seems like a very foolish thing to say! Paul realizes this and helps us by giving us a distinction: we can see with our physical eyes that not all things are subject to Jesus. However, we can see with our spiritual eyes that Jesus reigns in heaven. Paul is saying then, that our spiritual vision is more true to reality than our physical eyes, which often deceive us.

A second question that Paul addresses is whether Jesus is qualified to reign, given His humiliation on earth. Paul says that it was only for a little while, and that the exaltation of Christ completely wipes out the status of humiliation. He is now crowned as king.

Notice that Christ is crowned king because of His humiliation. Christ’s humiliation is His obedience even to the point of death, as Paul says in Philippians 2. God honored that obedience with resurrection. As one writer puts it, “The resurrection is God’s ‘Amen’ to Christ’s saying ‘It is finished.’”

Another point of interest: “tasting death” does not mean that Christ tasted death “just a little,” but rather that He tasted the full bitterness of the cup. The phrase does not belittle Christ’s experience of death, but rather heightens it.

One last point: “for everyone” does not mean everyone on the planet. Plainly, Christ’s death is a substitution. Since not everyone on the planet is saved, then the “everyone” is plainly limited. The following verses tell us who the “everyone” is: “many sons” in verse 10, and “His brothers” in verse 11. That is the “everyone” of verse 9. Jesus tasted death for all who believe, that we might not have to suffer a spiritual death, and might therefore have a bodily resurrection to which we can look forward, even as we experience spiritual resurrection when we come to faith in Christ.

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