Jude and Philemon - Truth and Love

TMS John 13:34-35 True Love

Jn 13:34 ”A new commandment I give to you,

that you love one another;

as I have loved you,

that you also love one another.

35 By this all will know that you are My disciples,

if you have love for one another."

Observations: 13:34-35 This is the major teaching of Jesus during the Last Supper as recorded by John (and elaborated upon in John's epistles as well). The hallmark of a disciple is the loyal love they have for their brothers and sisters in Christ. The OT taught that believers should love their neighbor (Lev 19:18) and Paul said such love summed up the law (Gal 5:14). Jesus' audience considered it the second greatest commandment upon which hung all the others. So what's new? The standard to which we are to measure our love is new. If we wish to obey this command, we must love others as Jesus modeled. His was a self-sacrificial love (yet at the time, He had not yet gone to the cross, but had spoken of laying down His life for others). In the earlier half of John 13, the only thing about the Lord's Supper which John recorded was the laying aside of Jesus' outer garments to wash the disciples' feet. Paul gives more insight on this in Philippians 2. Jesus modeled humbling oneself to meet the needs of others (for cleansing, but that might be pushing the analogy too far). In any event, in His life, Jesus loved others in teaching them truth that would benefit them eternally, and then gave the ultimate self-sacrifice on the cross.
Application: Our love must be like Christ's in sacrificially serving others if we wish to obey God.

Prayer: Jesus, thanks for loving me, dying for me, and giving me Your commandments; may I love others as I follow Your purposes for my life on this planet. Amen.

Jude and Philemon These two little letters pack powerful punches. The one to Philemon is the last and shortest of Paul's epistles (which are arranged by length). It addresses the forgiveness and reception of a runaway slave whom Paul led to Christ in prison, and was now sending back to his original master. It provides an allegorical picture of God's dealings with us, as well as a application of relationships characterized by love and forgiveness.

The last epistle of the NT, Jude was written by one of Jesus' half-brothers, and warns believers against abusing grace, denying the Lordship of Christ in their lives, and indulging their desires. The judgment awaiting such erring believers should motivate us to build ourselves up in our faith (whatever that means) and strive for future glory.

Jude 1 Faultless Faith

1:1 Jude, a servant of Jesus Christ, and brother of James, to those who are sanctified/loved by God the Father, and kept/guarded by/in Jesus Christ, the called: 2 Mercy to you and peace and love be multiplied.

3 Beloved, while I was very eager to write to you about our common salvation, I was constrained to write to you exhorting you to contend earnestly for the faith which was once for all delivered to the saints. 4 For there are certain men who crept in secretly, even those who were long ago marked out for this condemnation: ungodly men, turning the grace of our God into indecency, and denying our only Master, God, and Lord, Jesus Christ.

5 Now I desire to remind you, though you already know this, that the Lord, having saved a people out of the land of Egypt, afterward destroyed those who did not believe. 6 Angels who didn’t keep their first domain, but deserted their own dwelling place, he has kept in everlasting bonds under darkness for the judgment of the great day. 7 Even as Sodom and Gomorrah, and the cities around them, having, in the same way as these, given themselves over to sexual immorality and gone after strange flesh, are set forth as an example, suffering the punishment/justice of the fire of the age.

8 Yet in the same way, these dreamers defile the flesh, despise dominion/authority, and speak evil of glory/celestial beings. 9 But Michael, the archangel, when contending with the devil and arguing about the body of Moses, dared not bring against him an abusive condemnation, but said, "May the Lord rebuke you!" 10 But these speak evil of whatever things they don’t know. What they understand naturally, like the creatures without reason; by these things they corrupt/defile themselves. 11 Woe to them! For they went in the way of Cain, and ran riotously in the error of Balaam for hire, and perished in Korah’s rebellion.

12 These are hidden rocky reefs in your love feasts when they feast with you, shepherds who without fear feed themselves; clouds without water, carried along by winds; autumn leaves without fruit, twice dead, plucked up by the roots; 13 wild waves of the sea, foaming out their own shame; wandering stars, for whom the blackness of darkness has been reserved forever. 14 About these also Enoch, the seventh from Adam, prophesied, saying, "Behold, the Lord came with ten thousands of his holy ones,15 to execute judgment on all, and to convict all the ungodly of all their works of ungodliness which they have done in an ungodly way, and of all the hard things which ungodly sinners have spoken against him." 16 These are murmurers and complainers, walking after their lusts (and their mouth speaks proud things), showing respect of persons to gain advantage.

17 But you, beloved, remember the words which have been spoken before by the apostles of our Lord Jesus Christ. 18 They said to you that "In the last time there will be mockers, walking after their own ungodly lusts." 19 These are they who cause divisions, and are sensual, not having the Spirit. 20 But you, beloved, keep building up yourselves on your most holy faith, praying in the Holy Spirit. 21 Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ to eternal life.

22 And [have mercy, who are doubting] [reprove, who are contending] 23 and/but de some save, snatching them out of the fire with fear, hating even the clothing stained by the flesh.

24 Now to him who is able to keep you from stumbling, and to present you faultless before the presence of his glory in great joy, 25 to God our Savior, who alone is wise, be glory and majesty, dominion and power, both now and forever. Amen.

Observations: 1:1-2 Jude, as the brother of James would have been the half-brother of Jesus (see comments on James 1), yet refers to himself as the servant of Jesus the Messiah. He writes to believers who are loved or sanctified by the Father (a textual variant yields the two different translations), and kept by the power of Jesus the Messiah, who thus can be called “the called/invited.” This last word occurs at the end of the Greek text for emphasis (as in the KJV), although many translations put it at the beginning of the sentence. Believers who are sanctified and preserved or guarded in their relationship with Christ are the ones who are invited to the wedding feast of the Lamb. Jude wishes that three blessings be multiplied to them, which many erroneously think of as static forces in the past, rather than dynamic forces in the present and future, which can be had in varying degrees. Mercy is the usual LXX translation of hesed or loyal covenantal love which can be experienced differentially based upon our loyalty. The same goes for peace and love.

1:3 Jude wanted to write about the common salvation they share, probably not telling them about the fact that Jesus died for their sins, since unless they were complete morons, they wouldn't need constant reminders about the justification aspects of their salvation, since they didn't become believers without embracing the truth that Jesus died in their place. It's more likely that he intended to emphasize the glorification rather than sanctification aspect of their salvation since he ends the letter on that in verses 24-25. But instead of talking about glory and the means to attaining it, he was forced by the infestation of false teachers to exhort them to contend/fight (epi-agonizomai an intensive agonized fight, struggle or labor) for the faith once and for all delivered to the saints. This is not just the belief that Jesus died for their sins, but the expectation that He would be returning to set up His kingdom and reward those who diligently sought to please Him, which is what would bring their hope of glory into the reality of their experience (see comments on Heb 11:6). Jude tells them to build themselves up in the faith in verse 20 (which again is not somehow building the belief in the atonement, but is used in the NT of building on the foundation of Christ by ministering to others with the expectation of judgment and reward -1Cor 3:10,12,14; Acts 20:32). The fact that the content of the faith that holy ones (saints) need to believe and obey was once and for all delivered to them, precludes the need for any other revelation or prophet or prophetess getting or giving “revelation” to God's people. Any such “additional” revelation would not have its source in God. Faithful believers must fight against false teaching.

1:4 The reason for Jude's change of subject matter is the infiltration of the creepy crawly false teachers whom Paul (Acts 20:29-30; 1Tim 4:1) and Peter (2Pt 2:1) warned about (cf Jude 17-18). They sneak into the church unnoticed, which would be a pretty impressive feat of legerdemain, or an incredible indictment of the gullibility of believers, if no one noticed that the teachers were denying that Jesus existed or died for their sins (although in modern times they could get away with such brazen lies -2Tim 4:3-4). Jude tells us exactly what they were doing, they were turning the grace of God, which every believer had embraced and experienced in being regenerated (born-again) into a license for sin. They were denying the Lordship of Christ, and the right of God to rule or be Master in their lives. We are saved/justified by grace (Eph 2:8-9) through exercising faith, but that doesn't mean we should continue to sin (as Paul emphatically states in Romans 6). These folks aren't denying the deity of Christ, nor the efficacy of His atonement (the Saviorship of Christ) but that God is their Master, and Jesus the Messiah is their Lord (see comments on 2Pt 2:1 where the same word Master/despot is used). Long ago (Dt 28) God had sovereignly attached condemnation/cursing rather than blessing to such ungodly behavior (not knowing and doing what he wanted -see Titus 1). Those who are not concerned about knowing and doing God's will, who live for their pleasure and glory rather than God's, are engaging in ungodly behavior. “It's all under the blood” or “Grace has got it covered” is true with respect to an individual going into the lake of fire for their sins, because Jesus did die for all their sins, but that does not spare them the judgment and condemnation of those who disobey God, as Jude will now illustrate (see comments on Mt 5-7; and the warning passages in Hebrews, more warning pasages in Hebrews, another warning passage in Hebrews, final warning passage).

1:5-7 Jude reminds those who have bought into the lie that there are no negative consequences for those who are born again of some things that carnal Christians (those who live for their temporal desires -1Cor 2; Rm 8) delight in being ignorant about. The parallel between the nation of Israel and NT believers is clearly spelled out in 1Corinthians 10, even down to having the Spirit and Christ as well as in other places (Rm 15:4). God saved/redeemed the Jews out of Egypt but then destroyed those who were not faithful to obey Him and enter the Promised Land. Jude uses the aorist participle, “those who were not believing.” What did they not believe? The promises of God to bless and curse (Exodus 20; Num 14:27-37; Heb 3:17-19). It's not that they didn't believe God redeemed them in the past, but that they had an obligation to serve and obey Him to enjoy the future. Angels who rebelled in following Satan, or perhaps those referred to in Genesis 6 who didn't follow God's order for them, suffered a similar discipline, losing their glorified status, and being kept in everlasting (not the word for “age,” but the word for “always”) chains in darkness awaiting greater judgment on the great Day of the Lord. Similarly Sodom and Gomorrah gave themselves over to their unrestrained passions, particularly immorality and homosexuality, and serve as an example of those who please themselves rather than God, and are suffering (present tense) the punishment of the age (not the eternal one of the angels, nor the past one of the Israelites). All three of those who failed to do what God desired are cited as an example of those who suffer punishment and loss for their unwise and unfaithful choices. All three judgments are different, and it could be argued are mutually exclusive, so Jude is not saying unfaithful believers who follow the false teachings will experience the same judgments, just that they will experience similar unpleasantness.

1:8-11 Returning to the false teachers, Jude calls them dreamers (out of touch with reality) who like those above defile the flesh, despise dominion/authority, and speak evil of glory (literally as in 2Pt 2:10, but translated as beings in light of the next verse). Even Michael the archangel, when contending with the devil about the body of Moses (who knew?), didn't speak evil (same word root as the previous verse) but asked the Lord to rebuke him. This account isn't in the Scripture, but was present in Jewish tradition. Jude appeals to it to make his case as did Paul to the Cretan poet in Titus 1. The false teachers speak evil about whatever they don't understand, a trait common among those who just parrot party lines without knowing the Scriptures in their context. What the false teachers do say are understood naturally, like brute beasts (as opposed to learned by the Spirit of Truth), and these things they teach result in their corruption (and eventual destruction). Jude pronounces a warning of woe upon them because they are following the ways of Cain (Gen 4) Balaam (Num 22) and Korah (Num 16), who all ended poorly.

1:12-16 Some consider the references to the love feast (Lord's Supper) to be the chiastic center of the book. Others argue for verse 9 which fits the theme of contending. What is clear to Jude (and us) is that the false teachers were dangerous, like hidden reefs waiting to shipwreck believers' faith (1Tim 1:19) which prevents one from reaching the intended safe harbor of peace. The false teachers will say they love Jesus, and commemorate Him, but lack fear of God (as do most who parrot lies -Mt 12:36). They pose as shepherds/pastors or teachers who only feed themselves. They don't provide words by which others can live, but are like clouds without rain, and fruitless leaves, without roots in the truth. There's a lot of emotion and froth, but no truth. They are like wandering stars (the word for heresy is from the same root as planet, which looked like wandering stars which had deviated from the right path), for whom was reserved the punishment of the darkness of the Age (2Pt 2:17).

The Book of Enoch is considered to be from first century BC, but is allegedly, based upon tradition, a preservation of what Enoch prophesied. It was also known to the church fathers in the second century AD, and a few fragments had been found, but an entire copy was found in AD 1773. Enoch, known to the NT audience, was the seventh person in the Genesis genealogy, perhaps a reference to the Millennial Age. Jude quotes him to illustrate the judgment that will come upon the ungodly ones in the Day of Judgment. Failure to be godly in one's words and ways sets one up for judgment. Jude describes the ungodly as those who grumble and complain, and walk/live for whatever pleases their temporal desires. They are proud (usually unteachable), and will show hypocritical deference to those who can profit them.

1:17-21 Jude reminds his readers of the words spoken by the apostles (2Pt 3:2-3; 1Tim 4:1; 2Tim 3:1), that in the end times people would mock the way of truth and walk in the way of temporal lust. These folks are not submitted to the Lord Jesus, so there is no basis for unity, and therefore they cause divisions, following their sensual or natural instincts as opposed to the Spirit. They don't have the Spirit indwelling, as in controlling them. See comments on Romans 8:9 where not having the Spirit is contrasted with the Spirit dwelling in those who please God. To make the equation that “not having Spirit” means unregenerate pagans misses the ellipsis, and the contexts of both texts. But some will manage to miss it, since they don't know how to trace an argument in context. These are the same false teachers that Jude has been warning his readers against. They are shepherds and teachers participating in the love feast of the Lord's Supper, the problem is not that they are unregenerate pagans who need to be evangelized but bad believers who need to repent and submit themselves to their Lord and Master. In contrast to them, the good believers need to build themselves up in their most holy faith (the expectation that the Lord would return to reward and rule -1Pt 1; Heb 11:6), and be praying in the Spirit (which is not babbling meaningless sounds) but seeking the mind and will of God as one expresses dependence upon Him to do His will. Such building and praying would be developing the traits that would result in God's reward (2Pt 1 “add to your faith...abundant entrance”). They need to keep/guard themselves so they will remain in the loyal love of God (owing allegiance only to Him), and be eagerly expecting the mercy (hesed - covenantal promise fulfillment) of God, with a view toward receiving dominion of the Messianic Age (eternal life).

1:22-23 Verse 22 has a textual variant (mercy/reprove) and word that has multiple meanings (judge/contend/doubt). The translation most in harmony with the context is the second one in brackets. In addition to following verse 21, believers should “reprove those who are contending (same meaning as the word when used in verse 9) against the faith”. Verse 23 opens with a “de” which joins two different or sequential concepts, rather than a “kai” which joins coordinate concepts. “Having mercy on some and saving others” doesn't take into account the “de” nor make a lot of sense. On the other hand the point of the letter is to have believers contend for the faith, and here in the conclusion, one would expect that to be emphasized. So Jude commands believers to reprove some and to save others, snatching them out of the fiery judgment that awaits them, while fearing God and hating even the clothing (outward trappings, or practices) that is defied by the defiled flesh of those following falsehood.

1:24-25 The letter ends with a great benediction, ascribing praise to our God who is able to keep us from stumbling (and falling short of the glory) and present believers faultless before the presence of His glory with great joy. To our God and Savior, who alone is wise, be glory, majesty, dominion, and power/authority, both now and in the Messianic Age.

Application: Believers must learn to identify and refute false teachers who don't live under the Lordship of Christ; and build themselves up in the faith by drawing on the grace of God to live so as to be faultless when He returns.

Prayer: God, thanks for saving me by Your grace, and giving me the power to live faultless before You; may I live in tune with Your truth and Spirit, under Your Lordship every day, so that You will be glorified by my life. Amen.

Philemon This is Paul's most personal and persuasive letter, written primarily to Philemon in order to induce him to accept back Onesimus, his runaway slave. Paul had met Onesimus in prison and led him to the Lord. Paul gives a number of compelling (almost manipulative) reasons why Philemon should freely and willingly decide to do what is best, The letter also provides insights into relationships among believers in the early church which have modern applications as well.

Philemon 1

1:1 Paul, a prisoner of Christ Jesus, and Timothy our brother, to Philemon, our beloved fellow worker, 2 to the beloved Apphia, to Archippus, our fellow soldier, and to the assembly in your house: 3 Grace to you and peace from God our Father and the Lord Jesus Christ.

4 I thank my God always, making mention of you in my prayers, 5 hearing of your love, and of the faith which you have with regard to (pros) the Lord Jesus, and toward (eis) all the saints; 6 that the your participation in the faith may become effective, by the knowledge of every good thing which is in us in Christ Jesus. 7 For we have much joy and comfort in your love, because the hearts of the saints have been refreshed through you, brother.

8 Therefore, though I have all boldness in Christ to command you that which is appropriate, 9 yet for love’s sake I rather beg, being such a one as Paul, the aged, but also a prisoner of Jesus Christ. 10 I beg you for my child, whom I have become the father of in my chains, Onesimus, 11 who once was useless to you, but now is useful to you and to me. 12 I am sending him back. Therefore receive him, that is, my own heart, 13 whom I desired to keep with me, that on your behalf he might serve me in my chains for the Good News. 14 But I was willing to do nothing without your consent, that your goodness would not be as of necessity, but of free will. 15 For perhaps he was therefore separated from you for a while, that you would have him forever, 16 no longer as a slave, but more than a slave, a beloved brother, especially to me, but how much rather to you, both in the flesh and in the Lord.

17 If then you count me a partner, receive him as you would receive me. 18 But if he has wronged you at all, or owes you anything, put that to my account. 19 I, Paul, write this with my own hand: I will repay it (not to mention to you that you owe to me even your own self besides).

20 Yes, brother, let me have joy from you in the Lord. Refresh my heart in the Lord. 21 Having confidence in your obedience, I write to you, knowing that you will do even beyond what I say. 22 Also, prepare a guest room for me, for I hope that through your prayers I will be restored to you. 23 Epaphras, my fellow prisoner in Christ Jesus, greets you, 24 as do Mark, Aristarchus, Demas, and Luke, my fellow workers. 25 The grace of our Lord Jesus Christ be with your spirit. Amen

Observations: 1:1-3 Paul identifies himself a prisoner of the Messiah Jesus, and writes (along with Timothy) to Philemon, and two others, as well as the entire assembly/church which meets in Philemon's house. The number of people who know about the contents of the letter adds pressure for Philemon to act in response to it. Paul wishes Philemon the covenantal blessings of grace and peace.

1:4-7 Paul thanks God for Philemon's love toward the saints and faith in the Lord Jesus (chiastic structure helps us see that faith is not towards the saints, as is further validated by the use of two different prepositions as noted in the text above). Verse 6 is crucial for understanding the letter. Paul prays that Philemon's fellowship or participation (koinonia feminine noun for “having in common” see verse 17 for the masculine form) in the faith might become effective/effectual by the experiential knowledge of every good thing which believers have in their union with Christ. Some translations have “sharing” of his faith, in an evangelistic sense, but Paul's objective is to encourage Philemon to forgive and accept Onesimus, not win others to Christ. Forgiving his runaway slave, and the debt of whatever Onesimus had taken from him when he left would require drawing on the grace that God had extended to him in Christ. Paul refers to how Philemon had used that grace to minister to others in refreshing the hearts of the saints through his generosity to those in need. And thus asks him to extend the same Christlike grace toward Onesimus.

1:8-16 Forgiving and accepting Onesimus was the right thing to do and Paul says he could command Philemon to do what was right, but instead he appeals to him, or even begs him, as the old prisoner of Christ (tugging on the heart strings) to forgive Onesimus. Paul pleads for him as his own child, whom he had led to the Lord while in prison with him. He gives Philemon more reasons to do so, saying that previously Onesimus was an unprofitable servant, but has now become a useful believing brother to both Paul and Philemon. Impressing upon Philemon that “he owes Paul favors” Paul states that Onesimus had ministered to him while in prison, doing the job that Philemon should have done in serving Paul for the furthering of the Good News of the Kingdom of Christ. Paul wanted to keep Onesimus, but didn't want to do so without Philemon's permission, so that any good deed would not be done under compulsion, but as a free will act of Philemon (so there is free-will!). Paul then gives another incentive, pointing out that Philemon would now have Onesimus forever, not as a slave but as a brother in Christ.

1:17-19 Although Paul wants Philemon to willingly accept Onesimus, he makes such a strong case that it would be impossible to refuse with any shred of honor. If Philemon considers Paul a fellow partaker (koinonos the masculine form of the feminine noun in verse 6), then he should receive Onesimus as he would Paul. If Onesimus had wronged him in anything, Philemon should put it on Paul's account. Paul says that he is writing the letter with his own hand to guarantee his pledge, and then reminds Philemon that he owes his very self to Paul, because of Paul's ministry to him. Paul's willingness to go to bat for an escaped slave is an example of the kind of love committed believers showed toward each other.

1:20-25 Paul appears pretty bold in asking Philemon to give him joy and refresh his poor old imprisoned heart by accepting back Onesimus. He says he has confidence that Philemon will not only comply (literally the word for “obey” or “listen under”) with his “request,” but go beyond it, in reinstating Onesimus without prejudice. He also asks Philemon to prepare a guest room in anticipation of God answering his prayers and bringing about Paul's release from prison (a parallel to God answering Paul's prayers to have Onesimus being released form the prison of his debt to Philemon). Speaking of parallels, one can't help but notice the allegorical parallel of the believer being restored to the Father by the work of Christ (where Onesimus is the believer, Philemon is the Father, and Paul is Christ). Paul sends greetings and prays that the grace of Christ would strengthen Philemon's spirit in doing the right thing.

Application: Believers must not harbor bitterness nor resentment towards believers who have wronged them, but extend Christlike forgiveness (regardless of whether or not they repent, to free themselves from bitterness) and acceptance to the repentant as God has done to us, so that our participation in the promises of the Gospel may make a difference in our lives, now and in the future.

Prayer: Heavenly Father, I praise You for the forgiveness and acceptance You've shown me in Christ, may I know and demonstrate similar grace toward others. Amen.

Digging Deeper

God in a nutshell: God has forgiven us by His grace and reinstated us in His graces, and expects us to do the same for others.

Build-a-Jesus: Jesus is the Lord and Master whom we must serve in order to be blessed, or face negative consequences.

Us in a nutshell: Believers need to draw upon God's grace to live so as to please Him, contending against those who teach falsely, and extending love to our fellow saints.

Where to Go for More:

Truthbase.net

Hebrews 4-7 Falling Away or Following Faithfully

TMS Luke 9:23 Call To Discipleship

Lk 9:22 "The Son of Man must suffer many things and be rejected by the elders and chief priests and scribes, and be killed and be raised up on the third day."

23 “And He was saying to them all,

"If anyone wishes to come after Me,

he must deny himself,

and take up his cross

daily

and follow Me.

24 "For whoever wishes to save his life/soul will lose it, but whoever loses his life/soul for My sake, he is the one who will save it. 25 "For what is a man profited if he gains the whole world, and loses or forfeits his soul? 26 "For whoever is ashamed of Me and My words, the Son of Man will be ashamed of him when He comes in His glory, and the glory of the Father and of the holy angels.”

Observations: 9:23 Jesus just finishes telling the disciples He is going to be rejected and murdered, and then asks if anyone wishes/desires to follow Him. It would be an absolutely crazy invitation were it not for the resurrection and glory piece. The reality is that we can't keep any of this life, and we can't lose the glory God gives in the next life. So the decision should be a no-brainer, except for the pain of the methodology of following. Self denial, just saying “No” to our desires and ambitions is a matter of daily death and self-crucifixion. See comments on Luke 9 for the context and what it meant to carry one's cross in that culture (an admission that the cross-bearer was wrong and worthy of death, and the governing authority was right). Those who wish or desire to follow Christ as His disciple to glory are not forced to do so. It is a free-will decision, but the wise one to make.  Many don't make it.  To see how Jesus sells them on making the decision to follow, take a peek at the verses after the invite. What is the net gain to you if you succeed in all the trivial pursuits this life offers and forfeit the purpose for which God put you on earth? Pretty silly.

Application: Exchange the minutes of each day for something that has eternal value, by learning and doing God's will rather than your own.

Prayer: God, help me keep my focus on the purpose of life on this planet, and live it for Your and my glory in the next life; don't let me fall for any of Satan's lies and deceptions. Thanks. Amen.

Hebrews 4-7 Continuing his theme of the superiority of Christianity to Judaism, the author of Hebrews shows Christ's superiority to Moses and Aaron in an attempt to keep believers from going back to the way they were (Judaism for them). He first holds out the conditional promise of sharing in the glory of Christ in chapter 4, and then the certain promises of destruction for those who fall away from following Christ in the severe warning passage in chapter 6. Mystery man Melchizedek makes appearances in a couple of chapters, complementing Christ's triple roles as Prophet, King, and Priest. The author makes use of Psalms 95 and 110 to encourage believers not to harden their hearts to God's revelation, and to demonstrate the superiority of Christ's priesthood in being able to bring believers to perfection/glory. The author remonstrates his readers for being babies needing instruction, rather than being in a position to teach and serve others. May that not be said of any of those who read (and study) DailyTruthbase.

Hebrews 4 Rest and Reward

4:1 Let us fear therefore, lest perhaps anyone of you should seem to have come short of a promise of entering into his rest. 2 For indeed we have had good news preached to us, even as they also did, but the word they heard didn’t profit them, because it wasn’t mixed with faith by those who heard. 3 For we who believe do enter into that rest, even as he has said, "As I swore in my wrath, they will not enter into my rest"; although the works were finished from the foundation of the world. 4 For he has said this somewhere about the seventh day, "God rested on the seventh day from all his works"; 5 and in this place again, "They will not enter into my rest." 6 Seeing therefore it remains that some should enter therein, and they to whom the good news was before preached failed to enter in because of disobedience, 7 he again defines a certain day, today, saying through David so long a time afterward (just as has been said), "Today if you will hear his voice, don’t harden your hearts." 8 For if Joshua had given them rest, he would not have spoken afterward of another day. 9 There remains therefore a Sabbath rest for the people of God. 10 For he who has entered into his rest has himself also rested from his works, as God did from his.

11 Let us therefore give diligence to enter into that rest, lest anyone fall after the same example of disobedience. 12 For the word of God is living, and active, and sharper than any two-edged sword, and piercing even to the dividing of soul and spirit, of both joints and marrow, and is able to discern the thoughts and intentions of the heart. 13 There is no creature that is hidden from his sight, but all things are naked and laid open before the eyes of him to whom we have to give an account (NIV).

14 Having then a great high priest, who has passed through the heavens, Jesus, the Son of God, let us hold tightly to our confession. 15 For we don’t have a high priest who can’t be touched with the feeling of our infirmities, but one who has been in all points tempted like we are, yet without sin. 16 Let us therefore draw near with boldness to the throne of grace, that we may receive mercy, and may find grace for help in time of need.

Observations: 4:1-10 If your response to the warning passage in chapter 2 and the truth in chapters 3-4 is that you've got nothing to worry about because you've trusted Jesus as the payment for your sin, you have a lot more to worry about than you think. In fact, panic would be a better response, because you'd have to be spiritually blind to miss the point. The author concludes that the correct response is to fear (as in knee shaking dread or terror, from which we get the English phobia). The fear is that of missing (left behind or coming short of a goal) the eternal blessing/rest of God. The author draws the same conclusion that Paul did in 1Corinthians 10:1-12. NT audiences are like the OT audiences in that the good news of God's planned blessings don't profit or benefit them unless they believe the promises. This is not about forgiveness/justification, but blessing/glorification. It is only those who believe enter God's rest. The aorist is the most common tense; it is used to present a snapshot of the action, and is called the undefined tense. The time (past, present, future) and type (once, repeated, etc.) must be determined from context. The context is not that those who believe once in the past (although the aorist can be used for that) enter the rest (present is put for the future), but those who continue to believe (see verse 11). The Exodus generation believed at the Red Sea, but failed to continue to believe (and thus obey) consequently missed the rest, and did not profit from hearing of it. In verse 6, the author links belief with obedience. If you believe that God rewards those who obey, you obey. If you don't believe it, you don't obey. God had planned out the rest from Creation since it was part of His plan to glorify Himself by glorifying faithful believers (unlike the fallen angels -see Eph 3:10 and 2Cor 5 under Digging Deeper), but not everyone would trust and obey. In Psalm 95:7, during the time of David, God speaks again of hearing and obeying God's revelation. The author argues that if Joshua had given the people rest in his time, then David would not have spoken of another day. The children of the Exodus generation didn't fulfill the “rest” plan, so there remains a “Sabbath rest” for the people of God. This would imply a period of rest and peace corresponding to the seventh day of creation. For folks who like 2Peter 3:8 and can do math, things can look exciting. Those who hear, trust and obey, will labor, but have the hope of a rest to look forward to, the Millennial Kingdom.

4:11-16 I wish those who deceive believers with “let go and let God” would let go of Satan's lie and drop it in the pit, from which the lie came. God wants believers to make every diligent effort to enter into the rest, by obeying, and not following the OT example of disobedience. Last time I checked, obedience required work (2Cor 11:23-31). The word of God will judge our actions and motives when we stand before God on judgment day (2Cor 5:9-10). This is obviously not a determination of whether we trusted Jesus as our sin-bearer or not, but of dividing which decisions of our life were motivated by the Spirit, and which by the soul (mind/will/emotions). The contrast is between that which is of God (spirit/Spirit, and of man (soul). The level of obedience required is not mere external perfunctory compliance with ritual, but that which springs from a purified and renewed heart. Such a life transformation does not occur without our will and God's help. Fortunately, the latter is readily available. Jesus, our High Priest can sympathize with and help our weakness if we are willing. He was tempted in all things we're tempted by: power (security/significance), pleasure, and possessions, yet was victoriously without sin. It is not that He was incapable of sin (books have been written/committed on this topic), but that He depended upon the grace/power of God to live so as to please God. That same dynamic is available to us. As God's children and subjects of the Lord Jesus, we can come boldly before the throne of grace to find both mercy for when we've sinned (1Jn 1:9) and grace to help in time of need.

Application: God will always provide all the grace we need to obey Him and reap the reward He has planned; the only thing that is lacking is our determination to learn and do what He's said.

Prayer: Lord Jesus, thanks for Your example and desire to help me succeed in doing Your will; may I never shrink in shame from seeking forgiveness nor fail to depend on Your infinite grace to live victorious over temptation, as You did. Amen.

Hebrews 5 Melchizedek the Mystery Man

5:1 For every high priest, being taken from among men, is appointed for men in things pertaining to God, that he may offer both gifts and sacrifices for sins. 2 The high priest can deal gently with those who are ignorant and going astray, because he himself is also surrounded with weakness. 3 Because of this, he must offer sacrifices for sins for the people, as well as for himself. 4 Nobody takes this honor on himself, but he is called by God, just like Aaron was. 5 So also Christ didn’t glorify himself to be made a high priest, but it was he who said to him, "You are my Son. Today I have become your father." 6 As he says also in another place, "You are a priest forever, after the order of Melchizedek."

7 He, in the days of his flesh, having offered up prayers and petitions with strong crying and tears to him who was able to save him from death, and having been heard for his godly receptivity, 8 though he was a Son, yet learned obedience by the things which he suffered. 9 Having been made perfect, he became to all of those who obey him the author of eternal salvation,10 named by God a high priest after the order of Melchizedek.

11 About him we have many words to say, and hard to interpret, seeing you have become dull of hearing. 12 For although by this time you should be teachers, you again need to have someone teach you the rudiments of the first principles of the oracles of God. You have come to need milk, and not solid food. 13 For everyone who lives on milk is not experienced in the word of righteousness, for he is a baby. 14 But solid food is for those who are mature, who by reason of use have their senses trained to discern good and evil.

Observations: 5:1-6 The author is now going to demonstrate the superiority of Christ over the Levitical (Aaronic) priesthood, so his original audience wouldn't be tempted to go back to Judaism. Jesus is seen as Prophet and King, and now Priest. Melchizedek, who shows up in this chapter and the next was a priest back in the time of Abraham (Gen 14:18), over 400 years before the Law and Levitical system. Christ was not a priest in the line of Levi, (being from the tribe of Judah), but was instead appointed a priest forever after the order of Melchizedek, according to Psalm 110 (a vision David has of the Messiah – See comments on Ps 110). Unlike a Levitical priest who had to first offer a sacrifice for his own sins, Jesus, didn't have to do that. The eternal duration of Christ's priesthood will be discussed in the next chapter.

5:7-10 These verses are more applicable to a modern audience. Christ's prayers were answered during His days on earth, including being saved from/out of (ek) death because of His receptivity (literally good+receive) and resultant obedience. Even though He was the chosen Son (as in a Suzerain-Vassal relationship) he demonstrated obedience in the things He suffered and thus was glorified/perfected by God and became the author of eternal (of the Age) salvation (glorification) to all those who obey Him. He received glory on the basis of His obedience, and shares it with those who obey (cf. Rom 8:17).

5:11-14 The author has more to say about Melchizedek, but his audience needs to go back and master the basics of the Christ-following life, because like their forefathers, and unlike Christ, they are not listening to God very well. They ought to be teachers, but need someone to teach them the basics. There is a timetable for growth in the Christian life (2Tim 2:2). I'm always astounded by the perpetual infancy of folks who have spent decades hearing the same evangelistic message preached every Sunday, and can't lead someone to Christ, much less help them get established in the Christian life. Immature infancy is caused by bad teachers, and bad hearers. The immature can't even define righteousness, much less demonstrate it in their life. The mature are those who are skillful in the word about righteousness (knowing and doing what is right in God's sight). They have trained themselves to discern good from evil (as well as best from better) and can pass it on to others. Those who can't are defenseless babes.

Application: If you don't own the 7PASSAGES in the sidebar (or ones like them) it might be time to grow up and make them part of your life, so you can minister to others with them.

Prayer: Heavenly Father, thanks that You hear my prayers; help me develop a greater sensitivity to Your Spirit and truth so I may clearly embrace the good and eschew the evil; and teach others to do the same. Amen.

Hebrews 6 Falling Away

6:1 Therefore leaving the teaching of the first principles of Christ, let us press on to perfection—not laying again a foundation of repentance from dead works, of faith toward God, 2 of the teaching of baptisms, of laying on of hands, of resurrection of the dead, and of eternal judgment. 3 This will we do, if God permits. 4 For it is impossible for those

who were once enlightened

and tasted of the heavenly gift,

and were made partakers of the Holy Spirit,

5 and tasted the good word of God,

and the powers of the age to come,

6 and then fell away,

it is impossible

to renew them

again

to repentance;

seeing they crucify the Son of God for themselves again,

and put him to open shame.

7 For the land which has drunk the rain that comes often on it, and brings forth a crop suitable for them for whose sake it is also tilled, receives blessing from God; 8 but if it bears thorns and thistles, it is rejected and near being cursed, whose end is to be burned.

9 But, beloved, we are persuaded of better things for you, and things that accompany salvation, even though we speak like this. 10 For God is not unrighteous, so as to forget your work and the labor of love which you showed toward his name, in that you served the saints, and still do serve them. 11 We desire that each one of you may show the same diligence to the fulness of hope even to the end, 12 that you won’t be sluggish, but imitators of those who through faith and patience inherited the promises.

13 For when God made a promise to Abraham, since he could swear by none greater, he swore by himself, 14 saying, "Surely blessing I will bless you, and multiplying I will multiply you." 15 Thus, having patiently endured, he obtained the promise. 16 For men indeed swear by a greater one, and in every dispute of theirs the oath is final for confirmation. 17 In this way God, being determined to show more abundantly to the heirs of the promise the immutability of his counsel, interposed with an oath; 18 that by two immutable things, in which it is impossible for God to lie, we may have a strong encouragement, who have fled for refuge to take hold of the hope set before us. 19 This hope we have as an anchor of the soul, a hope both sure and steadfast and entering into that which is within the veil; 20 where as a forerunner Jesus entered for us, having become a high priest forever after the order of Melchizedek.

Observations: 6:1-2 Those who can discern good and evil, and demonstrate righteousness in their lives should press on to perfection/glorification, and not lay again the foundation of the basics of the Christ following life: repentance from (changing one's mind about the desirability of) works that lead to death (loss of dominion); faith toward God; baptisms (Spirit, and water -the first step of discipleship in which a believer died to the old so they could live for the new -Rom 6); laying on of hands (for service or healing); the future resurrection of the dead (Dan 12:2-3); and future judgment of believers (2Cor 5:10). Those are just the basics. Don't get bogged down here, but move onto the ministry that gains glory.

6:3-8 The second warning passage, like all the others is directed toward those who have believed in Christ and are born again, but are tempted to go back to Judaism. It is totally inappropriate to try to twist the truth to say this passage applies to unbelievers, or those who said they trusted Christ but really didn't. The reason false or confused “teachers” come up with such machinations is to support an illogical theology, or because they don't understand rewards and the different aspects of salvation (they've been parroting the party line rather than mastering the truth).

The people the author describes are enlightened, born again believers, who have been partakers of the Holy Spirit, and then have fallen way from their faith in Jesus as the Messiah, as their family and friends would be pressuring them to do (see the persecutions of believers in Acts, by the Jews who rejected Christ). “Tasted” is the same as Christ “tasting” death for all of us in 2:9; it means to eat the whole enchilada.

The thing that is impossible is to re-new them again to the state of repentance. Note the word again. That means they were once there. The impossibility is not of them being justified or forgiven, but of being brought back again (re-new = make new again) to their initial repentance. That was the state where their slate was wiped clean, and their new life began. It is impossible to bring them back to that state for three reasons.

The first is that there are consequences for sin, as demonstrated by the Exodus generation at Kadesh-Barnea (Numbers 13-14 see post). The nation's refusal to face the giants and obey God's command to go into the promised land resulted in their exclusion from it, and death in the desert. We can reach a point where God judges our rebellion with not just loss of rewards, but disinheritance.

The second reason it is impossible to renew them again to repentance is that in going back to Judaism, they were siding with the Jewish party line that Jesus was a ungodly criminal who deserved to die for His sins. Like the unpardonable sin (see comments on Mt 12:31) one can't be in both the sphere where forgiveness is and in the sphere that denies Jesus is from God. Those who leave the sphere of forgiveness, don't lose what God has already graciously given them, but lose the relationship with God due to their unconfessed sin (and disobedience). Ongoing grace and forgiveness are found in Christ, not Judaism. Those who are confessing Christ as an evil charlatan, and putting Him to shame, don't have the same kind of relationship with Him as those who confess Him as Lord. When Christ died for their sins, He died for all their sins, so judgment in the lake of fire isn't their future, but the burning of their works in the garbage dump of Ghenna (1Cor 3:15) is in their future if they remain where they are (see verses 7-8). The can't be repenting (changing their mind about Christ) while denying Him.

The third reason it is impossible to renew them again to repentance while they are denying Christ is the Messiah is found in the illustration in verses 7-8. Land that takes in the blessing of rain and yields a crop as the farmer intended, is good, and in the analogy gets a blessing from God. But that which yields thorns and thistles rather than a fruitful crop, is rejected from blessing, and headed to burning. The crop is burned, not the land. All it produced goes up in smoke, nothing remains. In the initial state of repentance, God forgave all sin, and if the person had died immediately thereafter, like the thief on the cross, they would be with Christ in Paradise. But by bearing bad crops and being disloyal, they lost that state of initial repentance. Failure isn't always fatal. Land was often burned of bad growth so it could be replanted and produce a good crop. Those who repent can start again, on plan B. Blessing plan B is far better than cursing plan A. It would be better to stick with blessing plan A, regardless of the discomfort.

6:9-12 The author was persuaded that better things than falling away and being cursed/disinherited would accompany the salvation/justification of his audience. God is not unjust, so He will not forget the work and love they've done in loyalty to His name, shown by their service of the believers. He desires that each reader shows the same diligence/earnestness in loyal service with a view to getting the full assurance/fulfillment of their hope (of reward) until the final culmination of the age (telios). To do so, they must not be spiritual sluggards but imitators of those who through faith in God's promise to reward (11:6) and longsuffering, inherit the promises (plural, not forgiveness, which is not a matter of inheritance but the blessings of the Messianic age -Col 3:24 inheritance=reward).

6:13-20 To bolster his audience's faith and confidence in their reward, the author cites the promise of God to bless Abraham, swearing by Himself, as well as promising. After Abraham patiently endured, he obtained the promise (of his son and descendents). God did the double guarantee so that the heirs of the promise (the author's audience, and you and me), would have extra encouragement to believe in spite of opposition, so we could take hold of the hope of reward (not hope of forgiveness) set before us. Hope or expectation of reward is the anchor for our mind, will and emotions (soul) to keep us fixed on obeying when pressured to go back to the way we were. This hope or anchor enters within the veil where Christ is in heaven, gloriously rewarded at the right hand of God. He is the forerunner (advance scout), aiding and interceding for us as an eternal priest in the order of Melchizedek.

Application: Going back to the way we were is a surefire way to be disillusioned and disinherited; going forward through the difficulties is a sure way to escape fiery judgment, and reap our eternal reward (the better choice).

Prayer: God, thanks for the encouragements and incentives You give to guide us to blessing; may I not be hard-hearted and rebellious, but one who by faith and loyal endurance inherits Your promises. Amen.

Hebrews 7 Once For All

7:1 For this Melchizedek, king of Salem, priest of God Most High, who met Abraham returning from the slaughter of the kings and blessed him, 2 to whom also Abraham divided a tenth part of all (being first, by interpretation, king of righteousness, and then also king of Salem, which is king of peace; 3 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. 4 Now consider how great this man was, to whom even Abraham, the patriarch, gave a tenth out of the best spoils. 5 They indeed of the sons of Levi who receive the priest’s office have a commandment to take tithes of the people according to the law, that is, of their brothers, though these have come out of the body of Abraham, 6 but he whose genealogy is not counted from them has accepted tithes from Abraham, and has blessed him who has the promises. 7 But without any dispute the lesser is blessed by the greater. 8 Here people who die receive tithes, but there one receives tithes of whom it is testified that he lives. 9 We can say that through Abraham even Levi, who receives tithes, has paid tithes, 10 for he was yet in the body of his father when Melchizedek met him.

11 Now if there were perfection through the Levitical priesthood (for under it the people have received the law), what further need was there for another priest to arise after the order of Melchizedek, and not be called after the order of Aaron? 12 For the priesthood being changed, there is of necessity a change made also in the law. 13 For he of whom these things are said belongs to another tribe, from which no one has officiated at the altar. 14 For it is evident that our Lord has sprung out of Judah, about which tribe Moses spoke nothing concerning priesthood. 15 This is yet more abundantly evident, if after the likeness of Melchizedek there arises another priest, 16 who has been made, not after the law of a fleshly commandment, but after the power of an indestructable life: 17 for it is testified, "You are a priest forever, according to the order of Melchizedek." 18 For there is an annulling of a foregoing commandment because of its weakness and uselessness 19 (for the law made nothing perfect), but a bringing in of a better hope, through which we draw near to God. 20 Inasmuch as he was not made priest without the taking of an oath 21 (for they indeed have been made priests without an oath), but he with an oath by him that says of him, "The Lord swore and will not change his mind, ‘You are a priest forever, according to the order of Melchizedek.’" 22 By so much, Jesus has become the pledge/sponsor of a better covenant. 23 Many, indeed, have been made priests, because they are hindered from continuing by death. 24 But he, because he lives forever, has his priesthood unchangeable. 25 Therefore he is also able to save to the uttermost those who draw near to God through him, seeing that he lives forever to make intercession for them. 26 For such a high priest was fitting for us: holy, guiltless, undefiled, separated from sinners, and made higher than the heavens; 27 who doesn’t need, like those high priests, to offer up sacrifices daily, first for his own sins, and then for the sins of the people. For he did this once for all, when he offered up himself. 28 For the law appoints men as high priests who have weakness, but the word of the oath which came after the law appoints a Son forever who has been perfected.

Observations: 7:1-10 Going back to Melchizedek who was greater than not only Levi, but also Abraham, the author again demonstrates the superiority of Christ to all that was in Judaism. His origin and identity is a mystery. He is clearly a type of Christ, but the author does not identify him as the pre-incarnate Christ, since Melchizedek is called a man, and Christ is in the order of him, not him. Being the king (mel) of chizedek/righteousness and king of Salem/peace, does prefigure Christ. No listed/written genealogy alludes to that of the eternal Christ.

7:11-28 The interest of the author is in the need for a priesthood after that of Aaron (Ps 110 comes after Leviticus). The Levitical priesthood could not bring worshipers to perfection/glory. If it could have, there would have been no need for another priesthood, since glorification was the end goal of God (justification is the prelude -Eph 1; Heb 2:10). The law didn't perfect, but brought in a better hope, on the basis of which we draw near to God. Jesus was made an eternal (and thus final and superior) priest (Ps 110) on the basis of God's oath. As a result of God's oath and the permanent nature of Christ's priesthood, He is the pledge or sponsor or guarantor of a better covenant/testament (next chapters). By living forever, He is always able to help those who draw near to God through Him. Therefore He is able to save to the uttermost (glorification) those who are in union with Him. “Once for all” (two major theological schools of error are exposed by that phrase) He offered Himself for our sins, and is a perfected/glorified Son, forever.

Application: God's goal is to perfect/glorify those who draw near to Him in union with Christ, so get moving.

Prayer: God, thanks for providing such a perfect Priest to help me experience the salvation You so graciously planned for me; may I enter it to the uttermost. Amen.

Digging Deeper

God in a nutshell: God promises glory to anchor our soul in His purposes for us. He made Christ an eternal priest to save us to the uttermost.

Build-a-Jesus: Jesus is a faithful eternal forever priest and Son. He lives to always help and make intercession for His followers.

Us in a nutshell: We will lose out if we harden our hearts towards God's word and go back to the way we were. We will not lose our justification, but we will lose our fellowship with God and future glory. Those who resist the temptations to quit and instead persevere will inherit the promised glory.

Where to Go for More:

Truthbase.net