Results 1 - 3 of 3
|
|
|||||
Results from: Answered Bible Questions, Answers, Unanswered Bible Questions, Notes Ordered by Verse | ||||||
Results | Verse | Author | ID# | |||
1 | Holy of Holies | Heb 10:19 | DocTrinsograce | 191409 | ||
Dear Rabban, I think you are a bit confused as to the imperative portion of Hebrews 10:22. The author of Hebrews is exhorting his readers to draw near, not to "prepare their hearts." Look again at the context and the tense of the verbs. Christ's blood allowed us to enter confidently the Holy of Holies (v19) having procured a new and living way (v20) as the Great Priest (v21), since our hearts have been purified and our bodies washed (v22). In other words, these things are all done -- past tense. We cannot add to nor can we detract from this completed, perfect work of Christ. Therefore, the author of Hebrews tells us, we are to draw near. Indeed, the point of the whole book is to exhort us to press forward in our sanctification. It is a common error to confuse justification and sanctification. As Martin Luther asserted so clearly, it is faith alone which justifies, yet the faith which justifies is not alone. In other words, our regeneration, justification, and adoption are completed (John 19:30), but this work of God always manifests itself by the fruit it yields (Matthew 13:8). Ultimately, each of God's own will be perfectly conformed to the image of His Son (Romans 8:29). In Him, Doc |
||||||
2 | Holy of Holies | Heb 10:19 | rabban | 191424 | ||
Dear Doc. Thank you for your response. I suppose that we will have to agree to disagree.:-))) I do not consider that I am at all confused as to the imperative portion of Hebrew 10.22. If we are to 'be drawing near with a true heart and full assurance of faith' I cannot see 1) how that can posibly be said to be true of all Christians regardless 2) That that can mean any other than our checking the state of our hearts to ensure that we are approaching with a true heart and with our faith attuned. That is my view of the text. Furthermore the cultic reference to the sprinkling (rhantizo) connects it with the water of purification which was intended to be continual in its application to deal with day by day uncleanness. In my view that is precisely what 1 John 1.7-10 also teaches and what is meant here. Christ's perfect work has provided not only our being 'perfected in Him for ever' (Hebrews 10.14) but also a daily means of cleansing. We can compare the exhortation here with 2 Corinthians 7.1 which also speaks of a similar cleansing although there of spirit and body, which parallels heart and body here. You would not I presume make the confession of our faith a once for all event or the stirring up to love and good works. Then why the drawing near? My knowledge of Greek and my experience and awareness tells me that very often the tenses of the verbs say exactly what an expositor wants them to mean. While not as fluid as Hebrew (which as you know has no past tense) Greek tenses vary widely in their use and meaning. One moment, for example, the commentator is stressing that the aorist means a once for all event, and two verses later it is a 'timeless aorist' or a second aorist. The aorist is thus a fluid tense. And similar fluidity applies to other tenses. Of course Christ's blood allows us permanent entrance with confidence into the heavenly Holy of Holies, and nothing further is required. But are you really suggesting that we should therefore come into His presence unprepared? 'If I am regarding iniquity in my heart the Lord will not hear me.' Jesus Himself said that if we approach the altar and remember that someone has something against us, we must leave our gift at the altar and go and be reconciled to that someone, and then come and offer the gift (Matthew 5.23-24). If that is not timeless, what is? I am not adding to or detracting from the completed work of Christ, nor am I confusing justification with sanctification. Indeed in Hebrews sanctification is often the equivalent of justification (e.g. Hebrews 13.12). There is no doctrine of justification as such in Hebrews. He speaks rather of a once for all perfecting (Hebrews 10.14) or sanctification (Hebrews 13.12) and a continuing sanctification. Compare also 'you who have been sanctified in Christ Jesus' (1 Corinthians 1.2; 6.11) which demonstrates that Paul also speaks of a once for all sanctification. That is why we are 'saints'. I agree wholeheartedly with the words of your last paragraph and I would add also 'positional sanctification'. But I fail to see how it affects our interpretaion of verse 22. Verses 19-20 yes, but not verse 22. Surely pressing forward in our sanctification (Hebrews 10.14) does require that we constantly test whether our hearts are true and our faith is 'full'? Because the door is always open it does not mean that I can go in without wiping my feet (Psalm 15). 'He who is bathed need not but to wash his feet'. In Christ |
||||||
3 | Holy of Holies | Heb 10:19 | DocTrinsograce | 191428 | ||
Dear Rabban, Shifting from the single question, to a wider spectrum of topics, makes it difficult to have a rational interchange. Furthermore, your assertions about what I meant -- going well beyond what I actually wrote -- are indicative of a failure to communicate from the get-go. I'm sure that I bear the majority of fault, though, for doing an inadequate job of expressing myself. Excuse me, therefore, if I stick to your response to the initial question. Interestingly enough, after your post, I found that John Calvin, in His commentary on Hebrews 10:22, appears to agree with us both -- which would necessarily indicate that he'd also disagree with us both! On this verse he wrote, "Let us draw near with a true heart, etc. As he [the writer of Hebrews] shows that in Christ and His sacrifice there is nothing but what is spiritual or heavenly, so he would have what we bring on our part to correspond. The Jews formerly cleansed themselves by various washings to prepare themselves for the service of God. It is no wonder that the rites for cleansing were carnal, since the worship of God itself, involved in shadows, as yet partook in a manner of what was carnal. For the priest, being a mortal, was chosen from among sinners to perform for a time sacred things; he was, indeed, adorned with precious vestments, but yet they were those of this world, that he might stand in the presence of God; he only came near the work of the covenant; and to sanctify his entrance, he borrowed for a sacrifice a brute animal either from herd or the flock. But in Christ all these things are far superior; He Himself is not only pure and innocent, but is also the fountain of all holiness and righteousness, and was constituted a priest by a heavenly oracle, not for the short period of a mortal life, but perpetually. To sanction His appointment an oath was interposed. He came forth adorned with all the gifts of the Holy Spirit in the highest perfection; He propitiated God by His own blood, and reconciled Him to men; He ascended up above all the heavens to appear before God as our Mediator. "Now, on our part, nothing is to be brought but what corresponds with all this, as there ought to be a mutual agreement or concord between the priest and the people. Away then with all the external washings of the flesh, and cease let the whole apparatus of ceremonies; for the Apostle sets a true heart, and the certainty of faith, and a cleansing from all vices, in opposition to these external rites. And hence we learn what must be the frame of our minds in order that we may enjoy the benefits conferred by Christ; for there is no coming to Him without an upright or a true heart, and a sure faith, and a pure conscience. "Now, a true or sincere heart is opposed to a heart that is hypocritical and deceitful. By the term full assurance, the Apostle points out the nature of faith, and at the same time reminds us, that the grace of Christ cannot be received except by those who possess a fixed and unhesitating conviction. The sprinkling of the heart from an evil conscience takes place, either when we are, by obtaining pardon, deemed pure before God [justification], or when the heart, cleansed from all corrupt affections, is not stimulated by the goads of the flesh [sanctification]. I am disposed to include both these things. What follows, our bodies washed with pure water, is generally understood of baptism; but it seems to me more probable that the Apostle alludes to the ancient ceremonies of the Law; and so by water he designates the Spirit of God, according to what is said by Ezekiel, 'I will sprinkle clean water upon you.' (Ezekiel 36:25) The meaning is, that we are made partakers of Christ, if we come to Him, sanctified in body and soul; and yet that this sanctification is not what consists in a visible parade of ceremonies, but that it is from faith, pure conscience, and that cleanness of soul and body which flows from, and is effected by, the Spirit of God. So Paul exhorts the faithful to cleanse themselves from all filthiness of flesh and spirit, since they had been adopted by God as His children. (2 Corinthians 7:1)" Thank you for your time. In Him, Doc |
||||||