In-Depth Studies

Triumph of the Lamb by Dennis Johnson, published by Presbyterian and Reformed Publishing, 2001, clothbound, 384 pages.

It has been a while since I have enjoyed a commentary like this one. Dennis Johnson, who teaches at Westminster Theological Seminary in California, has written a commentary on the book of Revelation from an amillennial point of view. This commentary is not difficult to read or to follow. Dennis does an excellent job in showing how the book of Revelation reveals God’s plan for the end in the form of visions. These visions, by there very nature, are not to be taken literally. He shows how the apostle John took imagery from Ezekiel, Zechariah, Daniel and the plagues of Egypt to teach us about the fulfillment of history from Pentecost to the 2nd Coming, the New Covenant era. It is true that Johnson, who is an advocate of Covenant Theology, is at times a bit handicapped in his understanding of how the Old relates to the New and especially the role of Israel in the plan of God. It would be better if he understood Israel as a temporary unbelieving picture of the people of God. But, do not let this criticism deter you from this quality commentary. 

One of the great strengths of Triumph of the Lamb is its handling of the book of Revelation as literature. Once you grasp that Revelation is a series of visions that are not meant to be taken literally and there order of appearance is not necessarily chronological you will begin to see the wonders of the unfolding plan of God.

I see the book of Revelation as first and foremost a devotional book. We live as it were in the “cheap seats.” Our ability to see the big picture is handicapped by our point of view. The book of Revelation gives us a glimpse behind the scenes. What we see is that our God has all of history under his control and that his plan is infolding right on schedule, a German train schedule. The children of God are protected and only experience what their Father in heaven, in his love, has determined for them. The wicked, contrary to what we typically see, do not get away with their sin. There eternal judgment is guaranteed and none get away.

Category : Author: Geoff Volker, Book Reviews, Eschatology, In-Depth Studies Blog

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BOOK REVIEW

The Prodigal God by Timothy Keller, published by Dutton, 2008, 139 pages, clothbound.

I am not a big fan of writing a negative book review, but in this instance I am making an exception. The book Prodigal God is very popular in Calvinistic circles. And since I live in those circles I feel compelled to say a few words about the book. Tim Keller is a PCA (Presbyterian Church in America) pastor at Redeemer Presbyterian Church in downtown New York city. He is an excellent writer who is easy to read. He is a good communicator. He understands the necessity of the new heart in the life of a real believer. But having said all this I must now share my thoughts regarding his book

Prodigal God is a short book about the parable of the lost son or “prodigal son” in Luke 15:11-32. Tim Keller misses the point of the parable and spends the rest of the book addressing issues that have nothing to do with the parable. Let’s first discuss his handling of the parable. Parables are folksy stories from everyday life that all of Jesus’ hearers would understand. Every parable teaches something about the kingdom of God. In response to a question from his disciples as to why he taught in parables Jesus says that he taught in parables to hide these truths about the kingdom from the Israelites and fulfill the prophecy of Isaiah 6:9-10. It was God’s plan that Israel not believe (except for a remnant) and parables had a role to play in fulfilling that prophecy. Parables tell us something about the kingdom. The details of the parable are not relevant except that they do tell a story. Each parable has something to say about the kingdom. Unless Jesus interprets the details, as he does in two of the parables (sower and weeds) we cannot read into the details for we would only be guessing as what they might mean for us today. Scripture interprets itself, or to say it another way, God is his own interpreter.

The parable of the prodigal son is all about God rejoicing over one sinner who repents. In Luke 15 we have three parables that follow the criticism of the Pharisees and the teachers of the Law regarding the time Jesus spent with tax collectors and “sinners.” Jesus response is to give three parables, the parable of the lost sheep, the lost coin, and the lost son. Each of these parables says the same thing through three different stories. The point of the parables is that the repentance of one sinner causes all of heaven to rejoice and therefore that would explain why Jesus spent his time with those who knew that they were in great need. The Pharisees and the teachers of the law did not see their need.

Tim Keller seeks to show that the parable of the lost son is all about two different types of unbelievers, and he spends the bulk of this time on the “religious” unbeliever as represented by the elder brother. He then seeks to find signifcance from all of the various details of the parable. To try to get something from the details of the parable is to guess as to what the parable might be trying to say. There is no way to verify his conclusions. They are just guesses. He then goes on discuss various issues regarding the church that have no relevance to the parable of the lost son.

The book Prodigal God is a book that seems to be a forum for Tim Keller to share his views and is looking for a text to justify his conclusions. I cannot recommend the book. Tim Keller is a very good guy but his handling of Scripture is not very good. As I close I would encourage you to let God be his own interpreter and to resist the temptation to guess as to what a particular Scripture is saying. The parable of the lost son is a wonderful parable to remind us of that most important truth, that of entering the kingdom of God by saving faith, and this is what causes all in heaven to rejoice. That is why it says, For the Son of Man came to seek and to save what was lost. (Luke 19:10)

Category : Author: Geoff Volker, Book Reviews, In-Depth Studies Blog, Interpreting Scripture

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In these days of economic uncertainty and suffering it is good for the believer to have a biblical perspective on what is happening to him. What we are talking about is having a biblical attitude about all of life. What does Scripture say about how we are to view what is happening to us?  Well…. I am glad that you asked that question for Scripture is quite clear on this issue. In Romans 8:28 we are told that everything will work out for our good if we are a believer.

And we know that in all things God works for the good of those who love him, who have been called according to his purpose. (Romans 8:28 NIV)

The reason that everything works out for our good is because our Father in heaven is controlling everything that happens to us and he is motivated in what he does to us by this love for us and his perfect wisdom. Now it is important to understand that when we sin we and we alone are responsible for our sin (Acts 4:27-28). We are never allowed to blame our God for our sin even though in some way he is the first cause of all that we experience in our life (1 John 1:5). Therefore in light of all this we must come to the conclusion that whatever we experience in our life is the result of the work of a loving Father. If this is true, and it is, then we must conclude that whatever we experience in our life is exactly what our Father wants us to experience. That means that everything that has happened is an essential part of God’s plan for our life. His love for us has determined that we must experience what we have experienced. Nothing else will do. 

This means that our only biblical response which glorifies our Lord is one of true thanks (1 Thessalonians 5:18, Ephesians 5:20). To give thanks is to embrace what our Father has done and to acknowledge that WHATEVER HE DOES IS RIGHT and we love him for doing it that way. We are acknowledging his perfect wisdom in what he is doing in our life. This truth is very freeing to the believer. It means that we are never the victim and there is absolutely no room for any self-pity. To indulge in self-pity is to indulge in unbelief. To look at life from a biblical point of view transforms our attitude and enables us to have true joy in all of life (1 Thessalonians 5:16). This is my confidence, this is my certainty, that whatever my God does in my life is motivated by his love for me and his perfect wisdom. Knowing this means that the only response that glorifies him is one of truly giving thanks for all that he has done. Whatever my God does is right!

Category : Author: Geoff Volker, In-Depth Studies Blog, Theology Applied

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I was doing some reading in Scripture and I came across Numbers 28. This is the chapter that describes the various offerings that must be done in the nation of Israel. There are the daily offerings, the Sabbath offerings, the monthly offerings, etc. Now, to be honest I normally do not find this portion of Scripture very stimulating. I typically race through it to get to something that it is more interesting or relevant. The detailed descriptions of the various offerings that were to be done by Israelites seem not only to be tedious reading but also a tedious way to live. So… how do we make sense of this section of Scripture. It is the word of God and therefore it is profitable for us to study (2 Timothy 3:16-17). The challenge is to find out how we are to view this passage so that we can find a proper application for our lives.I believe that the answer lies in the concept of offering or sacrifice in both an Old Covenant and New Covenant sense. From an Old Covenant point of view the sacrifices of the Mosaic Law were required by God yet from a New Covenant perspective they did not take away any sin.

But those sacrifices are an annual reminder of sins, because it is impossible for the blood of bulls and goats to take away sins. (Hebrews 10:3)

First he said, “Sacrifices and offerings, burnt offerings and sin offerings you did not desire, nor were you please with them” (although the law required them to be made). Then he said, ” Here I am, I have come to do your will.” He sets aside the first to establish the second. And by that will, we have been made holy through the sacrifice of the body of Jesus Christ once for all. (Hebrews 10:8-10)

The author of Hebrews is making the point that the offerings and sacrifices were required by God in the Old Covenant era yet they did not secure the forgiveness of sins. What then was the purpose of those sacrifices? When we repeatedly read in Leviticus that the doing of the proper sacrifice or will bring about forgiveness (Leviticus 4:26) what are we make of this? It would seem that in light of the teaching passages in the New Covenant era on the subject of Old Covenant sacrifices and offerings we are to understand that the sacrifices and offerings never paid for the sin of the one who was offering the sacrifice. It did give them a right standing in the nation of Israel but not acceptance by the God of Israel. Only the death of Jesus Christ on the cross can accomplish the forgiveness of sins.  So, the sacrifices and offerings of the Old Covenant era functioned only as a picture of something that the death of Jesus on the cross would accomplish. If you only read the Old Testament that truth would not be very clear. Therefore we must read the Old through the lens of the New.

In the New Covenant era the subject of sacrifice is dealt with in a very different way. Jesus did offer himself as our sacrifice on the cross to pay for our sins. Yet we are told to offer our bodies as living sacrifices.

Therefore, I urge you brothers, in view of God’s mercy, to offer your bodies as living sacrifices, holy and pleasing to God–this is your spiritual act of worship. (Romans 12:1)

The believer in the New Covenant era is not burdened with the tedious sacrifices and offerings that were the responsibility of the Israelites under the Old Covenant. Our Savior has made the perfect sacrifice for us and as a result of that we are unconditionally accepted by the Father. But there is a sense in which our lives are characterized by sacrifices. We are to be a living sacrifice to our Lord. All of life must be lived for Him. This is what we will desire to do if we have a new heart, and all those who have their sins forgiven will also have a new heart (Hebrews 10:14). So, in the New Covenant era sacrifice still dominates the people of God just as it dominated the lives of the picture of the people of God in the Old Covenant era. Only in this era the sacrifice that is required is a life that is motivated to do all things for the glory of God (1 Corinthians 10:31). 

So as you read the Scriptures please take the time to understand the significance of each portion. It all has meaning for us. All we need to do is to understand why it is there and our boredom will be extinguished.

Category : Author: Geoff Volker, In-Depth Studies Blog, New Covenant Theology, The Bible, Theology Applied

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In Romans 9:22-29 the apostle Paul seems to be giving an explanation to the question of why did God make the non-elect if he had no intention of saving them. His answer is that the non-elect have a part to play in the salvation of the elect. When their role is over then hell will begin. As tough as this answer is my concern is not with Paul’s anwer but with his use of Old Testament scripture to make his point. He quotes Hosea 2:23 and Hosea 1:10 to show that God’s plan has all along been to populate the real people of God with mostly Gentiles. When one looks at the context of both passages from Hosea it is easy to see that the prophet is only talking about ethnic Israel. The Gentiles are not mentioned in the book. But, Paul seems, at least on the surface, to disregard the original context and give the passages a whole new meaning. How are we to understand Paul’s use of the Old Testament?It does seem to me that the book of Hosea is only talking about Israel. In fact, it is a history of the rebellion of the people of Israel in spite of their being the recipients of amazing love from the God of Israel. So… what is really going on? First of all, Paul is writing under the controlling influence of the Holy Spirit. His writings were described as being equally authoritative as the Old Testament scriptures (2 Peter 3:15-16). We cannot say that Paul read something into the passages that was not there by the design of the God of scripture. Paul clearly states that the passages in Hosea were talking about the Gentiles coming to saving faith in the new covenant era. 

Romans 9:24-26 9 (NIV)                                                                                                                                even us, whom he also called, not only from the Jews but also from the Gentiles? As he says in Hosea:         I will call them ‘my people’ who are not my people: and I will call her ‘my loved one’ who is not my loved       one, and, It will happen that in the very place where it was said to them, ‘You are not my people,’ they         will be be called ’sons of the living God.’

Paul is stating that the promise to Israel of future restoration is fulfilled by the coming of the New Covenant era and the establishing of the real people of God who are made up of mostly Gentiles. He is speaking of New Covenant fulfillment in Old Covenant language. Another way of saying this is that the only way that you would be able to understand the true fulfillment of these passages is interpret the old through the lens of the new. God is his own interpreter and he gives us the true meaning of his scripture.                                

Why would God give to Old Covenant Israel only part of the picture? It would seem to me that since Israel was only a temporary, unbelieving picture of the people of God they only needed to understand the passage as speaking of Israel as a picture of what God was going to do through the real people of God, even though they did not grasp the role of Israel as a picture of the people of God. We, on the other hand, who are believers this side of Pentecost in the New Covenant era need to grasp the full meaning of the promise. Therefore we are given the meaning of its true fulfillment. Paul was carefully handling the passages from the book of Hosea. He used these passages in a context that conveyed their true meaning in the New Covenant era.                                                                                                                                       

As we read God’s word we need to be careful to let God interpret his own word. We need to set aside our presuppositions and observe how the biblical writers handled Old Testament passages when they are quoted in the New. To say that since God gave the promise to Israel of its restoration the fulfillment of that promise must of necessity require a literal restoration of ethnic Israel is to impose on that scripture a requirement that God does not impose. God is his own interpreter.

Category : Author: Geoff Volker, In-Depth Studies Blog, New Covenant Theology

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At the end of the 6th day of creation God made the statement that Moses recorded, “God saw all that he had made, and it was very good.” (Genesis 1:31 NIV) The goodness of our God’s creation is under attack and it is necessary that we understand our Father’s creation from the point of view of the new covenant era and the law of Christ. We were created with an sense of taste and an appreciation of beauty and texture. This is said to be “very good.” Yet, this truth has constantly been under attack throughout church history by the teaching of asceticism. This teaching seeks to pursue holiness through the denial of earthly and physical pleasures. This teaching is answered in the New Covenant era by the apostle Paul.

“Since you died with Christ to the basic principles of this world, why, as though you still belonged to it, do your submit to its rules: Do not handle! Do not taste! Do not touch!”? These are all destined to perish with use, because they are based on human commands and teachings. Such regulations indeed have an appearance of wisdom, with their self-imposed worship, their false humility and their harsh treatment of the body, but they lack any value in restraining sensual indulgence.” (Colossians 2:20-23 NIV) 

Holiness comes from the work of the Spirit in the life of the believer (Romans 8:5-14). The Spirit causes the believer to be discontented with those things that are displeasing to him (Titus 2:11-12). Whatever we do that is not done for the glory of God must not be done. There was a time in my early walk with the Lord that I could not play tennis to the glory of God since I was so competitive. There was nothing wrong with the game of tennis. I just could not manage to play it with a God-honoring attitude. This applies to the television, movies, etc. There are no foods that are off limits to us today. It would do no good to quote 1 Corinthians 6:20 (NIV) where it is said that our bodies are the temple of the Holy Spirit and therefore we should honor God with our bodies, the context is about avoiding the sin of sexual immorality, not certain foods. 

It is true that during the Old Covenant era under the Mosaic Law there were holiness laws that restricted what you could eat (Leviticus 11). It was sin to eat something that was forbidden under the Mosaic Law. But this era was the time of the picture. Our God was illustrating through physical forms spiritual truths (Colossians 2:16-17). Now that we live this side of Pentecost in the New Covenant era we are no longer under the Mosaic law but under the law of Christ (1 Corinthians 9:19-21). In the Law of Christ there are no longer any restrictions regarding what we should eat or what we should wear. Now, we are to do all things in such a way as to bring glory to our God. To bring glory is to do everything in a manner that does not go against the law of Christ (Romans 12:2). 

Our Father in heaven has given to his children an amazing world that is to be enjoyed as long as we recognize our obligation to do all things for the glory of God. And in closing is should be noted that all believers have this work of the Spirit working in them that causes them to keep on loving their Lord which results in their having an ever increasing desire to do all things for his glory.

So enjoy certain foods and certain colors and appreciate the beauty that is around you, for you were created this way by the God of heaven and earth and he described his creation as VERY GOOD!

Category : Author: Geoff Volker, In-Depth Studies Blog, Theology Applied

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All believers in Jesus Christ are ambassadors.  We are representatives for Jesus and have the awesome responsibility and privilege of declaring the gospel message to a fallen world.  The apostle Paul is a great example to us of a bold and loving ambassador who brings the message of  reconciliation to all those he comes in contact with (2 Cor. 5:16-21;  1 Cor. 9:19-23).  However, most of us are not the apostle Paul when it comes to doing faithful evangelism!  For many believers the task of evangelism is one filled with fear, guilt and apathy.  It does not seem to be the joyful privilege that it should be.  My observation is that most believers struggle with doing faithful biblical evangelism to one degree or another.  I too am included in this “struggle” category.  Sometimes I seem focused on pursuing those without Christ and proclaiming the glorious gospel but at other times I fail to see the urgency of the evangelistic endeavor and make little effort to tell others the Good News.

What can be done to become more faithful with our evangelistic efforts?  Much could be said in reply.  In the future, I hope to develop some further ideas on this.  First, I recommend reading several excellent books on doing biblical evangelism to help one understand and apply a biblical approach.   I have read each of the following books and found them very biblical, practical and encouraging.  None of us is born a faithful, zealous ambassador for Jesus.  We must pray that the Lord would change us as needed and then practice telling the gospel to others while depending on God to save sinners.  Here is my list of suggested books:

• “Tell the Truth”  by Will Metzger
• “The Gospel & Personal Evangelism”  by Mark Dever
• “Evangelism & The Sovereignty Of God”  by J.I. Packer

As a believer and ambassador, my goal is to live an “evangelistic lifestyle”.  I desire to “show and tell” the gospel at anytime and with anyone.  I am not at this point yet but God is changing me!  Will Metzger reminds us in his book “Tell the Truth” that evangelism must be God-centered and exalt God’s grace.  This must be communicated in a personal way to lost sinners.  He writes the following:  “God centered evangelism is a way of life.  It does not advocate a method but encourages knowledge of people and how to apply a macrogospel to the conscience and heart.  Witness should be natural, educational and bold.  It is something we are, not just something we do.  ‘Personal witnessing’ is the phrase that best describes the evangelistic life to which all of us are called” (p. 205).

This statement by Will Metzger has helped me over the years become more effective and faithful in my evangelistic efforts.  My focus is not on a particular evangelism method but on understanding and living out the gospel before a watching world.  My life is to be saturated with the glorious truths of Scripture and the gospel.  Biblical evangelism is centered on God and his purpose to rescue sinners from eternal punishment through the cross work of Jesus Christ.  The unbeliever needs to get right with God in order to escape the wrath to come.  My role is to bring this Good News to fallen people.  I must be involved with people and love people.  I am to proclaim the truth of the gospel but only God can bring results.  He alone has the power to save dead sinners. God saves sinners!  Thanks be to God!

In closing, I have a few encouragements to help you develop the “evangelistic lifestyle”.

1.  Immerse yourself in the glorious truth of the gospel and the cross of Christ (Col. 1:21-23).

2.  Evangelize for the glory of God (1 Pet. 4:11).  Desire to see God exalted in all things.

3.  Use your sphere of influence (home, work, family, neighbors, etc.) to build relationships with people and proclaim the gospel of Christ  (Phil 1:12-14).  God calls us to love others.

4. Rest upon the sovereign grace of God to rescue sinners while working to win people to Christ (1 Cor. 3:5-9).

5.  Bathe your evangelistic efforts in prayer.  We must depend on God and ask God to make us bold and zealous to see others reconciled to God (Col. 4:2-4).

May the Lord cause you to grow in your love for Him and the Gospel.  We have been given a wondrous privilege.

“I am not ashamed of the gospel, because it is the power of God for the salvation of everyone who believes: first for the Jew, then for the Gentile.”     (Romans 1:18)

Category : Author: Bill Knaub, Evangelism, In-Depth Studies Blog

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I left Phoenix on Thursday morning, March 6 and arrived in Minsk, Belarus on Friday at about 1:00 pm. This portion of the trip I was not accompanied by anyone. I haven’t traveled alone overseas for quite some time. The weekend of my arrival was greeted with unusually warm weather, but then it turned to its customary cold ways. On Saturday afternoon I met with Slava Viazovsky and we had lunch together and talked about his ideas for a Doctoral Dissertation at a school in Scotland where he hopes to work on his degree. In the evening I went to the New Covenant Reformed Baptist Church in Gatava (about 30 minutes south of Minsk) to teach the youth of the church. It was a full house and we discussed the new heart. Oleg leads the group and he is in his early 20’s and definitely has a new heart.

On Sunday morning I taught the church and we spent the afternoon with Vladimir and Luda Bukanov (the pastor and his wife) at their flat enjoying a typical delicious meal that Luda provided. It is a real privilege to work with Vladimir. His heart for the Lord is remarkable and his grasp of how the bible fits together is outstanding. The Lord has given us a friendship that will last for eternity and a working relationship that will last for many years to come.

From Monday through Wednesday I taught a conference in Gatava on the subject of “Israel” to various church leaders and some other folks. We examined Israel from every possible biblical point of view. It was a rich time of learning and fellowship. The ladies of the church provided a cooked lunch each day and it was quite good. One highlight of our time at the conference was the visit of two policemen to the church building. They wanted to see me and my passport. We do not know exactly why they were there but I do know that Belarus is cracking down on allowing Americans into the country.

On Wednesday evening I had an open forum for the church in Gatava and was encouraged by the obvious spiritual growth that was evident in their questions and discussion. The spiritual leadership of Vladimir and the other leaders in the church is very evident and it is remarkable what they are doing in this part of the world. At this point I should also point out that the church is seeking to enlarge their church building and they are in need of some funds. Vladimir is also in the midst of trying to finish the building of his home in a nearby village. He also is in need of some funds to finish the job. If you should have any desire to help out with these needs then contact IDS.

On Thursday I spend the afternoon with Anatoly Chukhalyonak, one of two pastors of a church in Minsk that is made up of university students and singles in their 20’s. Anatoly and I spent much time sorting through biblical and pastoral issues. He is a remarkable believer who has a maturity that is far beyond his years. I am looking forward to working with him in the years ahead. That evening I met with a flat full of Anatoly’s students (he teaches English at the Linguistic University in Minsk) and gave them an opportunity to talk with an American in English. I was able to work in an explanation of the gospel and it was a very special evening.

Early Friday morning I was picked up at the hotel at 3:30 am and taken to the airport to get a 5:30 am flight to Vienna and then on to Bucharest, Romania. At the Bucharest airport I met up with Buff Powers, the pastor of Lighthouse Baptist Church in Sussex, WI. Buff arrived from Milwaukee and we took a 6 hour train ride to Comanesti, Romania which is located at north of Bucharest and at the foot of the Carpathian mountains.

Buff and I met up with Adrian Barzu, who is the pastor of the Baptist church in Comanesti, and we took part in a 3 day conference with Romanian and Gypsy pastors and taught them on the subject of New Covenant Theology. We stayed in the newly built dorm portion of the church and the ladies of the church provided all of our meals. Needless to say, I did put on a few pounds. The food was wonderful and seemed to never end. Our time of fellowship with the men was very special. Each morning at 7:30 we had a devotional  time and I thoroughly enjoyed the singing even though I could not understand the Romanian language. Adrian is desiring to establish a teaching center in his portion of Romania and ground folks in the Doctrines of Grace and New Covenant Theology.

On Friday Adrian drove Buff and me to Oradia, Romania which is located on the western border with Hungary. The trip took 9 hours and we drove through the mountains of Transylvania. It was a beautiful trip and his son Andy joined us for this excursion. We went to this portion of Romania to visit a missionary to the gypsy children and women who is supported by Buff’s church. Buff needed to see her ministry. Her name is Kim and she is 32 years old and has a terrific grasp of the Romanian language and easily adapts to its culture. She was our host while we were there. Our trip came to a close with a 3 hours trip to Budapest, Hungary to get the plane to come home.

Upon reflection I would say that both portions of the trip were very successful. It remains to be seen what the future holds regarding my getting into Belarus. But, that being said, I would also say that my commitment to the men there remains as strong as ever, though we may have to be a bit more creative in our approach in the future.  The future possibilities of teaching for Adrian in Romania do seem to be limitless and I do want to be a part of grounding leaders in that part of the world. Thank you for your prayers and financial help to make this trip possible. It is amazing to see how this portion of my ministry has grown since that first trip to Minsk in February of 1996. It is amazing to be a part of his unfolding plan. Bye for now, Geoff

Category : Author: Geoff Volker, In-Depth Studies Blog, Misc

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Those with appetite for “solid food” are brought to understanding via in-depth study beginning with the last half of Hebrews 6 that “hope [is] like a sure and firm anchor of the soul” [v. 19 (HCSB)] if it rests in the “high priest forever in the order of Melchizedek” (v. 20) — Jesus — and that hope is illusory if it rests in other than Him, the Priest-King.  As Dr. John MacArthur advocated via Hard To Believe:  The High Cost and Infinite Value of Following Jesus, the wide gate and broad road that leads to destruction (Matthew 7:13) is prevalently marked “Jesus”; alas, it’s not Jesus the Priest-King which interests the unregenerate.  Astonishingly, even among the regenerate elect, Truth regarding the Priest-King is quenched; evisceration of the church via concomitant woeful beliefs and practices has been and continues to be the result.

At Hebrews 5:6, remember, the Writer quoted Psalm 110:4:  “You are a priest forever in the order of Melchizedek”.  At 5:12, the Writer lamented:  “You need milk, not solid food”.  At 6:4 – 8, the Writer solemnly warns those satisfied with “milk” of their inevitable curse and burning; faith without appetite is dead (assuming mental capacity).

[Then], the author [] related his readers’ condition to the purpose of God, as evidenced especially in his dealings with Abraham.  In [6:20], the author completes his careful preparaton for the ‘teaching difficult to explain’ (5:11).  He does this by a skilful combination of motifs:  (1) traditional teaching about the resurrection or exaltation of Christ is re-expressed in terms of the entry of a high priest into the inner sanctuary; and (2) the contrast between Jesus’ ministry and that of the OT priesthood is expressed by use of the Melchizedek motif.  This comparison and contrast, both based on exegesis of OT texts, will prove to be the heart of the epistle.

Paul Ellingworth, The New International Greek Testament Commentary ~ The Epistle to the Hebrews, pp. 347 – 348 (link previously provided).  The “heart of the epistle” is, indeed, the expostion of its central theme:  The New Covenant.  The Writer

argues powerfully that a new priesthood signals a new covenant.  You cannot graft Christ’s high-priesthood onto that of the Mosaic order.  Nor can the Mosaic priesthood survive under the ‘better covenant’ established in Christ’s atoning blood.  There is a new covenant and a new priesthood, and former things have passed away.

Edgar Andrews, A Glorious High Throne, p. 189 (emphasis sic) (link previously provided).  John MacArthur astutely observed:

The accounts of Melchizedek in sacred history are one of the most remarkable proofs of the divine inspiration and unity of Scripture.  The whole concept of Melchizedek is an amazing insight into the fact that God wrote the Bible.  In Genesis we have only three verses about Melchizedek.  Some thousand years later David makes a briefer mention of him in Psalm 110:4, declaring for the first time that the Messiah’s priesthood would be like Melchizedek’s.  After another thousand years, the writer of Hebrews tells us even more of Melchizedek’s significance.  He reveals things about Melchizedek that even Melchizedek, or his contemporary, Abraham, did not know — and of which David had only a glimpse.  So we reason that the God who wrote the book of Hebrews wrote the book of Genesis and Psalm 110 — and all the rest of Scripture.

The MacArthur New Testament Commentary ~ Hebrews, p. 173 (link previously provided).  Prior to asserting such, Dr. MacArthur explained:

In biblical study, a type refers to an Old Testament person, practice, or ceremony that has a counterpart, an antitype, in the New Testament.  In that sense types are predictive.  The type pictures, or prefigures, the antitype.  The type, though it is historical, real, and of God, is nonetheless imperfect, and temporary.  The antitype, on the other hand, is perfect and eternal.  The study of types and antitypes is called, as one might expect, typology.

* * *

Melchizecek is [] a type of Christ.  As mentioned earlier, the Bible gives very little historical information about Melchizedek.  All that we know is located in Genesis 14, Psalm 110, and Hebrews 5 -7.  The most detailed information is in Hebrews 7:1 – 3.

* * *

Chapter 7 is the focal point of Hebrews.  It concerns the central, the most important, part of Judaism — the priesthood.  No sacrifices could be made except by the priest and no forgiveness of sins could be had apart from the sacrifices.  Obedience to the law was exceedingly important, but the offering of sacrifices was even more important.  And the priesthood was essential for offering them.  Consequently, the priesthood was exalted in Judaism.

The law God gave Israel was holy and good, but because the Israelites, as all men, were sinful by nature, they could not keep the law perfectly.  When they broke the law, fellowship with God was also broken.  The only way of restoring fellowship was to remove the sin that was committed, and the only way to do that was through a blood sacrifice.  When a person repented and made a proper offering through the priest, his sacrifice was meant to show the genuineness of his penitence by obedience to God’s requirement.  God accepted that faithful act and granted forgiveness.

Id. at 172.  Guthrie and Moo add:

The type of commentary found in 7:1 – 10 is known as midrash [running exposition on the Old Testament text].  J. A. Fitzmyer has noted that Hebrews 7 has features in common with a midrash:  The Old Testament text is the point of departure, the exposition is homiletical, the author stresses details of the scriptural passage, the text is shown to be relevant to the contemporary audience, and the focus is on the narrative of the Old Testament situation, not just the individual characters.

The author of Hebrews may have been familiar with speculations about Melchizedek in various religious communities of his day.  Yet, the author’s treatment of this priest can be explained wholly on his treatment of the two Old Testament texts in which Melchizedek is named.  His treatment of Melchizedek in 7:1 – 10 can be explained as an expostion of Genesis 14:17 – 20 with Psalm 110:4 in mind.

George H. Guthrie, Douglas J. Moo (Clinton E. Arnold, Gen. Ed.), Hebrews, James; Zondervan Illustrated Bible Backgrounds Commentary, p. 43 – 44 (italics sic) (link previously provided).  Ellingworth further observes:

The central problem in this passage is the status of Melchizedek in relation to Christ.  Elsewhere in Hebrews, whenever OT figures are drawn into the argument, their place in the hierarchy is made crystal clear, usually by contrast with that of Jesus.  The angels are ministering spirits (1:13), but Jesus is Son; ‘Moses was faithful in all God’s house as a servant …, but Christ was faithful over God’s house as a son’ (3:5f.); the levitical priests hold their office ‘according to a legal requirement concerning bodily descent’; Christ holds his ‘by the power of an indestructible life’ (7:17).  * * *

Melchizedek is unique among OT figures in Hebrews in that his status is neither contrasted with that of Christ nor directly related to that of believers.  * * *  The passage as a whole excludes a temporal succession between Melchizedek and Christ, since both are priests “for ever”, and the argument thus cannot strictly be called typological.

* * *

The awkwardness of the introduction of Melchizedek into the argument remains:  he constitutes an unnecessary complication in the comparison and contrast between priesthood in the old and in the new dispensations.  In an author whose argument is generally so well articulated, the awkwardness demands explanation, and one is driven to look for external factors which more or less obliged him to speak of Melchizedek.

Ellingworth at 350 – 351.  While Dr. MacArthur’s observation regarding the “divine inspiration and unity of Scripture” (supra)  is surely the correct view, we’ll consider the “external factors” next time (Deo volente).  For now, please consider Dr. MacArthur’s observations regarding the Levitical Priesthood, as Hebrews 7:1 – 3 instructs us as to the superiority of Melchizedek’s priesthood (and, of course, that of Jesus) to the Levitical Priesthood:

First, as mentioned above, the entire tribe of Levi was dedicated by God for religious service.  Although all priests were Levites, not all Levites were priests.  All priests, in fact, not only had to be descended from Levi but also from Aaron, Moses’ brother.  The nonpriestly Levites served as helpers to the priests, and probably as singers, instrumentalists, and the like.  The priesthood was strictly national, strictly Jewish.  Second, the Levites were subject to the king just as much as were the other tribes.  Their priestly functions were not under the control of the king, but in all other matters they were ordinary subjects.  They were in no way a ruling class.  A Levite, in fact, could not be king.  They were set aside as a first fruit to God for special priestly service (Num. 8:14 – 16).  Third, the priestly sacrifices, including the one by the high priest on the Day of Atonement, were not permanent.  They had to be repeated and repeated and repeated — continually.  They had no permanence.  They provided no permanent forgiveness, no permanent righteousness, no permanent peace.  Fourth, the Levitical priesthood was hereditary.  A man who served as a priest did so because he was born into the right family, not because he lived a right life.  Fifth, just as the effects of the sacrifices were temporary, so was the time of priestly service.  A priest served from the age of 25 until the age of 50, after which his ministry was over (Num. 8:24 – 25).

MacArthur/Hebrews at 174.

Category : Author: Jim McDermott, In-Depth Studies Blog, The Book of Hebrews

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For the promise to Abraham or to his decendants that he would inherit the world was not through the law, but through the righteousness that comes by faith [Romans 4:13 (HCSB)].

Was (were) Abraham(’s decendants) promised that (t)he(y) would “inherit the world”?!  Yes … according to the Holy Spirit (!).  Romans 4:13 is the source of such information; nowhere within the Old Covenant Scriptures is any such indication to be found.  Despite progressive revelation, multitudes today confine the promises by YHVH [to Abraham (and his seed)] to the physical land of Canaan [disregarding, of course, Joshua 21:43 ("So the LORD gave to Israel all the land of which He had sworn to give to their fathers, and they took possession of it and dwelt in it")].  Jesus’ declaration that “[y]our father Abraham was overjoyed that he would see My day; he saw it, and rejoiced[]” is relegated to a “hard saying of Jesus”.

The Holy Spirit, again via Paul (via his letter to the churches of Galatia), informs us – unequivocally — as to the identity of the beneficiaries of the promises by YHVH [to Abraham (and his seed)]; to wit:

Just as Abraham believed God and it was credited to him as righteousness, so understand that those who have faith are Abraham’s sons.  Now the Scripture foresaw that God would justify the Gentiles by faith and foretold the good news to Abraham, saying ‘All the nations will be blessed in you’.  So those who have faith are blessed with Abraham, who had faith [Galatians 3:6 - 9 (HCSB)].

Now the promises were spoken to Abraham and to his seed.  He does not say ‘and to his seeds,’  as though referring to many, but ‘and to your seed,’ referring to one, who is Christ (v. 16).

And if you are Christ’s, then your are Abraham’s seed, heirs according to the promise (v. 29).

Lamentably, multitudes today insist that we “make God a liar”, simply/ironically because we believe Him (!); their system-driven theology blinds them to crucial Truth.  Their Israel-centered hermeneutic has wrought/wreaks church-eviscerating doctrines which Dr. John MacArthur rightly recognized as woeful error and, concomitantly, wrote (decades ago) The Gospel According to Jesus.  In response, classical dispensationalists (Dr. Charles Ryrie led the charge), rightly recognizing that doctines such as Jesus’ Lordship are antithetical to dispensationalism, besieged Dr. MacArthur, who then wrote Faith Works/The Gospel According to the Apostles, and proclaimed himself a “leaky dispensationalist”.  Dr. MacArthur, of course, adhered and adheres to the Israel-centered hermeneutic — satisfied to be “leaky” — and is today a champion of those who insist that we “make God a liar”.  Discouraged but undeterred, we pursue Truth.

We’ve seen that the Writer of Hebrews “sets the table” for the “solid food” (5:12) about to be fed to those with appetite for “solid food” {those upon whom the warning (6:4 - 8 ) is not operative [such warning being operative upon those self-satisfied with "milk" (5:12)]} with “God['s ... ] promise to Abraham” (v. 13).  We’ve also seen that we’re to be “imitators of those who inherit the promises through faith and perseverance[]” and that the key to that clause — which ends the sentence which comprises v v. 11 – 12 — is “the promises”.

Because God wanted to show His unchangeable purpose even more clearly to the heirs of the promise, He guaranteed it with an oath, so that through two unchangeable things, in which it is impossible for God to lie, we who have fled for refuge might have strong encouragement to seize the hope set before us [Hebrews 6:17 - 18 (HCSB)].

At p. 168 of The MacArthur New Testament Commentary ~ Hebrews, Dr. MacArthur categorically asserts that “[t]he two unchangeable things are God’s promise and His pledge, His promise and His oath” (emphasis sic).  Surprisingly, Edgar Andrews, at p. 182 of A Glorious High Throne [note:  For links to any commentary not linked within the instant "post", please see previous "posts" (click link below to The Book of Hebrews or to Jim McDermott)] , concurs, as does Paul Ellingworth, at p. 342 of The New International Greek Testament Commentary:  The Epistle to the Hebrews.  The broader context, however, indicates otherwise.

The ‘two unchangeable things’ of 6:18 are the two parts of Psalm 110:4, to which the author alludes:  ‘You are a priest forever’ and ‘in the order of Melchizedek.’  The allusion as used here begins a transition back to a discussion of Melchizedek in chapter 7.  In that chapter the author expounds the two parts of Psalm 110:4 in inverse order:

‘You are a priest forever’ (Heb. 7:15 – 28).

‘In the order of Melchizedek’ (Heb. 7:11 – 14).

Why are these two proclamations by God ‘unchangeable’?  In the words of Psalm 110:4, ‘The LORD has sworn and will not change his mind.’  God cannot lie (Heb. 6:18).

George H. Guthrie and Douglas J. Moo, Hebrews, James  Zondervan Illustrated Bible Backgrounds Commentary, p. 41.

Dr. Guthrie, via Commentary on the New Testament Use of the Old Testament, G.K. Beale and D.A Carson, eds. (2007, Baker Academic), additionally asks and answers at p. 967:

Why do these two facts give encouragement to those who have fled to God to take hold of hope (6:18 – 19)?  Christ has become our high priest according to the order of Melchizedek (6:20) in fulfillment of the psalm’s prophetic oath.

“[T]he promise to Abraham is the theological basis for ultimate fulfillment of that promise in ‘the heirs’ (6:17) — that is, the new-covenant community”.  * * *  God’s “nature being what it is, therefore, his oaths carry a lasting certainty.  Specifically for Hebrews, since God has sworn an oath in the form of Ps. 110:4 (109:4 LXX), therefore, Jesus has become the guarantor or guarantee of a better covenant (7:22), being a ‘permanent’ high priest (7:24).  He is the same — yesterday, today, and forever (13:8).  This provides strong encouragement for those of the new covenant, because their relationship with God could not be more stable.”  Id. at 966.

Thus, believers have fled to take hold of the hope — the ‘horns of the altar’ where atonement has been made for sins through Jesus’ high priestly offering (see also Lev. 16:18 [see Ex. 30:1 - 10]).  This hope, therefore, enters ‘behind the curtain’ (6:19) and gives us a place of refuge.

* * *

For the author of Hebrews, the Christian’s hope is to enter the inner sanctuary behind the curtain because that is where Jesus has gone as our high priest.  In the old covenant religion, only the high priest could enter the inner sanctuary, and he could do so only once a year on the Day of Atonement.  Jesus, however, has entered the true Most Holy Place, heaven, and there intercedes always for us (Heb. 7:25).  Thus our hope is made as sure as it could be, Jesus providing a superior, lasting covenant that guarantees our permanent audience with the living God.

Guthrie, Moo at 41 – 42.

“Since the ancient promise is finally fulfilled in Christ, only those can benefit who have fled to Him for salvation.”  Andrews at p. 183; Andrews aptly quotes from two hymns (the first, anonymous; the second, Augustus Toplady):

How firm a foundation, ye saints of the lord,

Is laid for your faith in His excellent Word!

What more can He say than to you He has said,

You who unto Jesus for refuge have fled?

 

Nothing in my hand I bring,

Simply to thy cross I cling.

“The divine kingship and efficacious work of our High Priest is the basis of our security.  There can be no greater safety.”  Id. at 185.  Deo volente, we’ll more closely examine the “solid food” that is the teaching about our Priest/King next time.  Again:  How’s your appetite?!

Category : Author: Jim McDermott, In-Depth Studies Blog, The Book of Hebrews

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