Milo

Hebrews

NOVEMBER 26

Reading 330

CHRIST, THE SON Hebrews 1

“The Son is the radiance of God’s glory and the exact representation of His being, sustaining all things by His powerful word” (Heb. 1:3).Christian faith rests on the conviction that Jesus Christ is God the Son.

Background

The Book of Hebrews.

Like the other letters that have found a place in our New Testament, Hebrews was circulated among congregations of the early church, and quickly acknowledged as authoritative. Both the name—“to the Hebrews”—and the content of this letter have led most to suppose the intended readers were Jewish Christians, whose commitment to Christ wavered as they remembered the richness of their heritage. How could they abandon a faith and lifestyle which generations of their forefathers had been firmly convinced was revealed to them by God? Recently modern scholars have questioned the belief that Hebrews was originally directed to Jewish Christians. In the first century many active “Judaizers” sought to draw Gentile believers into Judaism by superimposing their Law and religious practices atop Christianity. Some think that Hebrews is directed to Gentiles, to counter Jewish corrupters of early Christian faith. Whichever theory is correct, the writer of this epistle showed his readers that faith in Christ is not abandonment of Jewish hopes. Christianity is the fulfillment of all that Old Testament faith and life promised. All that was so dear to Jewish believers—the revelation of God’s will through Moses, the priesthood, the covenant, the sacrifices, the temple worship—were but shadows that dimly revealed the Son. The Son of God, not the shadows, represents spiritual reality. Thus the Jew who turns to Jesus does not abandon his heritage: he discovers the reality to which that heritage has pointed all along! The Book of Hebrews remains a rich vein of truth to be mined by modern Christians. While the modern church is not threatened by Judaizers, we do need to sense the essential harmony between the Testaments. And we need to examine carefully the person of Jesus and His impact on our lives. For these two purposes—to understand Jesus better, and to experience Him more fully—Hebrews remains an unmatched spiritual resource.

Overview

The source of the new revelation is God’s own Son (1:1–3), demonstrably superior to the angels thought by Israel to have mediated Old Testament revelation (vv. 4–14).

Understanding the Text

“God spoke to our forefathers” Heb. 1:1.

The Old Testament faith is a revealed religion. Moses didn’t invent it. The priests of Josiah’s day did not—as some modern skeptical scholars have suggested—rewrite Jewish history, inventing the bulk of the documents we ascribe to Moses. No, God spoke—and what He said was accurately reported by the prophets of a hundred different times and places. What’s more, what God said is accurately recorded in the books of the Old Testament. That of course is what gave some early Christians pause. If God ordained the faith of Israel, how could He overturn or abandon that Word? How could He reject His chosen people in favor of Gentiles? As we read on in Hebrews we’ll see that the Old Testament word to Israel was neither overturned nor abandoned, but fulfilled. But first the writer of Hebrews makes a vital point. We can trust the Old Testament, for God spoke to man through the prophets of old. But we can trust the New Testament even more, for the Agent of that revelation was no mere man! The Agent of New Testament revelation was God the Son! God did not merely speak to us through men, He became a man, and as a man spoke to us directly. What an awesome thought. God bridged the vast gap between Himself and humanity by becoming a human being. Only in this way could He clearly, and with unmistakable authority, communicate the Good News to us. Let us approach the Scriptures, and especially the New Testament, with great reverence and awe. We are not just reading words. We are listening to the voice of God, and hearing the words of Jesus Christ. “By His Son” Heb. 1:2–3. Christianity, the saying goes, is Christ. And the saying is exactly right. Everything hinges on Jesus and who Jesus is. And so the author of Hebrews tells us, clearly and unmistakably. Jesus, the Son, is the “Heir of all things.” Jesus, the Son, is the Creator of the universe. Jesus, the Son, is the visible expression (the radiance) of God’s glory. Jesus, the Son, is an exact representation of God. Jesus, the Son, maintains the universe, His word alone enabling it to exist. Jesus, the Son, having dealt decisively with the problem of sin, is seated at the right hand of God, the place of power and authority. After membership class yesterday our pastor mentioned his frustration when two Mormons tried to join the church. He had tried to be gracious in speaking with them privately. He listened to their protests that they were “Christians too.” He agreed that there were some beliefs we hold in common. But there was also a critical difference: Who is Jesus? Only when a person confesses joyously that Jesus is the Son of God, the Heir, Creator, and Sustainer of all things, one with God in His essential being and the radiant expression of God’s own glory, can he or she claim the name “Christian.” In New Testament times coins were made stamped in a die, leaving an exact impression of the original. The word for the impress of a die was charakter, the word translated “exact representation” in Hebrews 1:3. Jesus is identical with God. His very being—His essence, His hypostaseos, is an exact representation of the essence of Scripture’s God! “Superior to the angels” Heb. 1:4. The writer of Hebrews used the word translated “superior” or “better” 13 times. Only 1 Corinthians, with 3 occurrences, has it more than once! In Hebrews 1:4 the emphasis is on Jesus’ personal superiority to angels. Often though the emphasis is on the superiority Jesus brings to you and me. Because of who Jesus is and what He has done, you and I have a better hope (7:19), a better covenant (v. 22; 8:6), better possessions (10:34), a better country (11:16), and a better resurrection (v. 35). Jesus always was superior to angels, for His “name” (identity) as Son of God is better than that of any created being. How then is Jesus superior to angels? The most likely answer seems to be that Jesus became superior to angels as a Mediator of revelation. Hebrews 2:2 suggests that angels mediated transmission of God’s Word to Moses and the Prophets. Jesus, in fulfilling His mission as God’s Spokesman, became superior to angels in this aspect of ministry. Angels are at the present superior to human beings. But Jesus, in His nature and in His mission, is far superior to them. We need neither fear demons, nor reverence angels. Jesus is above all. “You are My Son” Heb. 1:5–13. Drawing on the Old Testament to prove his point, the writer of Hebrews showed that the Son is superior to angels in His relationship with God (v. 5), His claim to worship (vv. 6–7), His authority (vv. 8–9), His eternality (vv. 10–12), and His destiny (v. 13). Jesus is superior to all! “Sent to serve those who will inherit salvation” Heb. 1:14. This verse indicates that believers do have “guardian angels.” We may be powerless in ourselves. Yet God has put His Spirit in us, and His angels stand guard around us.

DEVOTIONAL

Son of God(Heb. 1:1–4)

It’s hard sometimes to know just how to think about Jesus. He alone is both a true human being, and at the same time truly God. Sometimes we’re comforted by concentrating on the humanity of Jesus. We know He understands us and sympathizes with our weakness. We remember His compassionate involvement in the lives of so many, and feel close to Him. On the other hand, it’s hard to feel close and comfortable with the God who created the universe and whose elemental power sustains it even now. What accord can we finite, short-lived beings have with one whose existence stretches unbroken from and to eternity itself? Perhaps the best answer for us is to think “Jesus” when we need to sense the loving character of God, and to think “God” when we need to trust the ability of Jesus to meet our every need.

Personal Application

To deepen your faith, meditate on who Jesus is.

Quotable

“Something fiery and star-like gleamed from His eyes and the majesty of Godhead shown from His countenance.”—St. Jerome

Hebrews

INTRODUCTION

The author of this unique New Testament letter is not identified. It is thought he wrote to Christian Jews a few years before the temple in Jerusalem was destroyed in A.D. 70. The Book of Hebrews carefully compares Old and New Testament faiths. It shows how Christianity grew out of and fulfilled Judaism, by relating Jesus to key Old Testament institutions. On each point, Jesus is shown to be superior: He brings a better revelation, serves as a better High Priest, institutes a better Covenant, and offers a better sacrifice than the old system could provide. The Book of Hebrews helps us understand the foundations of Old Testament faith, but most importantly helps us to appreciate the work of Jesus Christ. Its warnings encourage full commitment to Him, and the vivid image of Jesus as our ever-living High Priest, who understands our weaknesses, encourages us to come boldly to God’s throne for grace to help us in our times of need.

OUTLINE OF CONTENTS

I.	Introduction	Heb. 1:1–4
II.	A Superior Nature	Heb. 1:5–2:18
III.	A Superior Revelation	Heb. 3:1–4:13
IV.	A Superior Priesthood	Heb. 4:14–7:28
V.	A Superior Covenant	Heb. 8–9
VI.	A Superior Sacrifice	Heb. 10
VII.	Response to Jesus	Heb. 11:1–13:19
VIII.	Conclusion	Heb. 13:20–25

Philemon

NOVEMBER 25

Reading 329

DEAR BROTHER SLAVE Philemon

“No longer as a slave, but better than a slave, as a dear brother” (Phile. 16).Hearts must change before institutions can.

Background

Slavery.

A high percentage of the inhabitants of the Roman Empire were slaves. Slaves were viewed as property, and had few personal rights in the Roman world. Several of the New Testament epistles encourage Christian slaves to serve their masters wholeheartedly, as if serving Christ (Eph. 6:5–9; Col. 3:22–25; 1 Peter 2:13–21). These same letters urge masters to treat their slaves well. There was a movement in the Roman Empire in the first century that saw many masters free their slaves. Other slaves purchased their own freedom with income they earned on the side. It is striking that the Christian community did not become involved in this social issue, even though slavery seems to violate the biblical view of the value of every person. Paul even told Christian slaves not to be troubled by their state, but to accept freedom if the opportunity came (1 Cor. 7:21–23). The underlying reason seems to be that the early church emphasized the opportunity that any social role gave an individual to serve others. Service, not social status, was given priority. A slave could minister in his servitude; a slave owner could minister by caring for his slaves; a rich man could serve by generously sharing his wealth; a poor man could serve by using his gifts to contribute to the body of believers. What really counted was not the position a person filled in society, but how he served God and others in that role.

Overview

Paul greeted and expressed thanks for Philemon (vv. 1–7), and appealed to him to welcome back his runaway slave Onesimus as a brother (vv. 8–22). He closed with greetings (vv. 23–25).

Understanding the Text

“A prisoner of Christ Jesus” Phile. 1:1. Most believe Paul wrote this letter while in prison in Rome, aboutA.D 60–61. If so, the letter is an illustration of something Paul wrote at the same time to the church in Philippi: “What has happened to me has really served to advance the Gospel” (Phil. 1:12). Even in prison Paul found opportunities to share Christ—and reached at least one person, Onesimus, he would never otherwise have met. We need to have a similar perspective on our downs, as well as our ups. God remains in charge even when we suffer reverses. Indeed, our reverses might be more important than our successes in fulfilling God’s plan for our lives! “The church that meets in your home” Phile. 1:2. The “home” was that of Philemon, and the fact that it was large enough for him to host a church, as well as the fact that he owned slaves, suggests that he was relatively wealthy. How fascinating this is. A zealous, Pharisaic Jew wrote a warm personal letter to a wealthy Asiatic Gentile, appealing to him to welcome back a runaway slave as a brother! No greater social gaps can be imagined than between these three groups in the first century. And yet these people had become one in a common commitment to Jesus, and in the fellowship of His church. How good it is to become blind to social distinctions, and to see acutely the bond that makes us one with others who know and love our Lord. “You, brother, have refreshed the hearts of the saints” Phile. 1:4–7. We can appreciate Philemon as a genuine Christian. Sometimes folks like to invite the traveling evangelist or missionary home—but won’t have anything to do with ordinary folks. This is not the impression we receive of Philemon. According to Paul, he was a man marked by love, who expressed love by welcoming and refreshing “the hearts of” all the saints. Even so Paul prayed that Philemon would “have a full understanding of every good thing.” Paul was about to stretch Philemon’s capacity to love by asking him to welcome back his runaway slave. The quality of our love and understanding will be shown when we too are challenged to love someone we might have reason to despise! It’s going the extra mile that shows the great depth of Christian love—and reveals a mature understanding of what is good. “I appeal to you on the basis of love” Phile. 1:8. Influence, not power, is the secret of Christian leadership. What is the difference? Power coerces others, forcing them to do what we wish whether they want to or not. Influence respects the rights of others to choose, and makes it clear that others have the freedom to make up their own minds. Paul did marshal a variety of strong arguments, that made very clear what he thought Philemon should do. He exerted a kind of pressure that only a close friend, whose love is well known, would be comfortable in exerting. In fact Paul was confident that Philemon would respond as a Christian should. How wonderful when we can have confidence that our loved ones will do what is right. “Formerly he was useless to you, but now he has become useful” Phile. 1:11. There is a play on words here in the Greek, for the name Onesimus means “useful.” As a runaway slave, Onesimus “stole” from his master—even though he may have taken nothing away but himself. In the first century an ordinary slave cost about 500 denarii, equivalent to some 500 days pay for a common laborer. Slaves with special skills might cost hundreds of times as much. By running away, Onesimus was not only “useless” but deprived his master of his rightful capital. It is understandable, then, why runaway slaves were not very popular in the Roman Empire. When caught they were often put to hard labor in mines, or other settings where they quickly died. Paul reassured Philemon that Onesimus would now be an asset to him. In doing so he implicitly asked Philemon not to punish the runaway severely. “Better than a slave, as a dear brother” Phile. 1:16. Paul did not ask Philemon to free the slave Onesimus. Indeed, he implied that the once-useless slave would now be an asset. What he asked was that Philemon now see and treat Onesimus as a “dear brother.” Ultimately this transformation of perspective undercut the institution of slavery itself. Slavery can only be maintained when some people are viewed as property rather than human beings. The Christian Gospel has not only lifted up repressed classes by acknowledging their human rights, but often has led to the recognition of outcasts as brothers and sisters to be loved. “I will pay it back” Phile. 1:17–21. Paul here used the language of business. His “personal note” constitutes an IOU. If Philemon had lost money on Onesimus, Paul was willing to repay it personally if Philemon should so demand. Martin Luther saw this as a picture of what Christ has done for us. Luther wrote, “Here we see how Paul lays himself out for poor Onesimus, and with all his means pleads his cause with his master, and so sets himself as if he were Onesimus, and had himself done wrong to Philemon. Even as Christ did for us with God the Father, so does Paul for Onesimus with Philemon. We are all his Onesimi, to my thinking.”

DEVOTIONAL

The Eye of the Beholder(Phile. 8–21)

We have a new game. You have folks look at some weird inkblots, write their interpretations, and then you guess who wrote which interpretation. Everyone knows that inkblot interpretations depend more on what a person thinks than on what he sees. The average person might see a butterfly—and a disturbed person a giant with outstretched arms, about to grab and crush him. What a person sees says more about him than about the inkblot. The Letter to Philemon reminds us that how we see others is also “in the eye of the beholder.” Paul asked Philemon to stop seeing Onesimus as a “runaway slave,” and to begin seeing him as a “dear brother.” The Gospel makes the same request of each of us. We’re to stop seeing others as “that dumb blond,” or “that sloppy dresser,” or “that dreamboat,” or “that Very Important Person,” and start seeing them in totally different ways. Non-Christians we’re to see as individuals of infinite worth and value, for whom Christ died. And Christians we’re to see as “dear brothers,” and to love them as members of our family. Perhaps this is the great contribution to modern believers of Paul’s Letter to Philemon. It asks us pointedly, “What is in your eye when you look at others?”

Personal Application

See others as God sees them, and you will be able to love them.

Quotable

“Man becomes a holy thing, a neighbor, only if we realize that he is the property of God and that Jesus Christ died for him.”—Helmut Thielecke

Philemon

INTRODUCTION

This brief, intensely personal letter was written to Philemon, a wealthy Christian slave-owner in Asia Minor’s Lycus Valley. In it Paul appealed to Philemon to welcome back Onesimus, a runaway slave who had been converted under Paul’s ministry. The letter is a dramatic example of how the Gospel unites people of every social class in Christ.

OUTLINE OF CONTENTS

I.	Thanksgiving and Prayer	Phile. 1–7
II.	Plea for Onesimus	Phile. 8–22
III.	Greetings, Benediction	Phile. 23–25

Titus

NOVEMBER 24

Reading 328

UNFINISHED BUSINESS Titus 1–3

“I left you in Crete . . . that you might straighten out what was left unfinished and appoint elders in every town” (Titus 1:5).Titus summarized the things that we too should teach—and must learn.

Biography: Titus

Little is known of Titus. He is mentioned in Galatians 2:1–3 as a companion of Paul. Shortly before writing 2 Corinthians, Paul sent Titus on a mission to that church, which was quite successful (2 Cor. 2:12–13; 7:6–13). When Paul wrote this letter, Titus was working in Crete to “straighten out” the disorganized and somewhat corrupt churches there. A last mention of Titus is found in 2 Timothy 4:10, which shows him off on another mission as Paul faced execution in Rome. Commentators agree that the few references to Titus which exist depict him as a forceful, resourceful, and yet tactful young Christian leader, who was successful in dealing with a variety of sensitive problems in the early church.

Overview

Paul greeted Titus (1:1–4) and reviewed his mission on Crete (vv. 5–16). Titus’ teaching was to focus on a lifestyle appropriate to sound doctrine (2:1–15). In view of Christ’s kindness (3:1–7), believers are to devote themselves to doing good (vv. 8–11). Paul closed with personal remarks (vv. 12–15).

Understanding the Text

“The preaching entrusted to me” Titus 1:1–3. Paul’s introductory remarks are exceptionally long, matched only in his much lengthier Letter to the Romans. Paul underlined his high calling, possibly as a reminder and as an encouragement to Titus. God had entrusted the apostle with a mission. He was to bring to God’s people life-giving truth that leads to godliness. The eternal commitment of God to provide eternal life has been fulfilled in Christ, and this Paul had been commissioned to proclaim. Titus, Paul’s son in their “common faith,” was on a difficult mission. He may well have needed the reminder. However difficult our task, when we serve God and His elect we engage in the highest calling of all. “Appoint elders in every town” Titus 1:5–9. One of Titus’ tasks was to strengthen the organization of Crete’s churches. This was done by appointing leadership teams in each congregation. The word “appoint” or “ordain” does nothing to help us understand how leaders were selected in the apostolic church. Certainly Titus supervised the process, and established guidelines to be followed. As in his first Letter to Timothy, Paul emphasized character in specifying a leader’s qualifications. We may use a variety of means to select our spiritual leaders. But we cannot afford to ignore the New Testament’s emphasis on character. “Rebuke them sharply” Titus 1:10–14. I learned long ago that, when teaching a Sunday School or Bible class, it’s better to simply overlook dumb things people say. If you say, “You’re wrong,” and make a big issue of the error, what usually happens is that people remember the error rather than the correction! And after a few embarrassing lectures on their mistakes, folks in your class aren’t likely to risk speaking up and being wrong again. In such cases it’s better to find some small point to agree with—and then go on to state the truth that corrects the error in a simple, positive way. But Paul doesn’t suggest my approach to Titus. Why? I suspect because the folks that Titus dealt with were like Joe, a Ph.D. I had in one of my Sunday School classes. Joe didn’t say dumb things. He said wrong things. On purpose, and just to stir up trouble. That’s what was happening in Crete. People were teaching error on purpose, and in the process “ruining whole households.” In this case, Paul said, don’t be so gentle. Confront such people openly, and rebuke them publicly. The Cretans, like some modern Christians, just weren’t taking the faith seriously, and were playing games. Perhaps this is another reason for Paul’s lengthy greeting. We need to remember that the words in the vocabulary of our faith are God’s words, and the issues they deal with are matters of life and death. “To the pure, all things are pure” Titus 1:15–16. Paul was undoubtedly thinking of the Jewish legalists who played a disruptive role in Crete’s congregations (cf. v. 10). Legalism located “purity” in such things as the foods one ate. Christianity locates purity in the heart. It is not what we eat, but what we think and feel and do that marks us as pure. The contrary is also true. If a person is corrupt within, whatever regulations he observes are corrupt as well, tainted by their association with him (v. 15). While this is the interpretation of the passage, there is an interesting application. The pure in heart tend to see things in a pure light. The pure see others as persons God loves—the impure see them as sex objects. The pure ascribe the best of intentions to others, and so are seldom hurt by remarks the impure see as slights or attacks. The pure rejoice over another’s success, the impure feel jealous. The purity of your heart will shape the way you look at all things. A heart purified by God protects from much hurt and harm. “Teach what is in accord with sound doctrine” Titus 2:1–15. Here as in Timothy “sound” doctrine is “healthy” doctrine. God’s truth has a vitality, that is not only healthy itself but that produces health and well-being in the believer. In a way, Christian truth is a wonder drug. Kept in the laboratory, or the theologian’s dissertation, truth may be fascinating and worthy of study. But the real value of truth is when it is given to suffering human beings, and makes us well. When Paul said, “Teach what is in accord with sound doctrine,” he put the emphasis on truth’s application to life. He did not say, “Teach sound doctrine,” as though truth were to be examined only in the classroom. He said, “Teach what is in accord with sound doctrine” (italics added). Christian teaching is to emphasize the healthy lifestyle that is produced in believers by God’s health-giving Word (see DEVOTIONAL). “We too were” Titus 3:1–3. The “before and after” snapshot is as applicable to Christian faith as to diet clinics. In fact, the approach is much more reliable in faith than diet ads. Christ in the life makes life different. And makes us different too. “The kindness and love of God our Saviour appeared” Titus 3:4–7. These verses are one of Scriptures’ most beautiful and clear expressions of the Gospel. Salvation: not because of who we were, but because of who God is. Not to keep us as we are, but to make us new. “Devote themselves to doing what is good” Titus 3:8. Sarah and her friend Vanessa are currently devotees of the New Kids, a singing group that might well be forgotten by the time this is published. Yesterday afternoon Vanessa brought over a New Kids video tape—so my wife and I retreated to my office, closing the door against the ecstatic little-girl screams that found their way even through two sets of closed doors. I suppose it’s cute. I’m sure its typical. After all, little girls act like little girls. We all realize that it’s appropriate for people to act in character. This was Paul’s point here. We Christians have experienced the kindness and love of God. He has saved us, and with salvation poured out on us the Spirit of rebirth and renewal. We are new persons now, and so it is appropriate that we act in character. It is important that we Christians be what we are. And “in character” for a Christian is to “devote [ourselves] to doing what is good.” Let’s do it with the all the enthusiasm and energy of Sarah and Vanessa. If we do, the reverberations of our good works will penetrate the closed doors of many a heart, and open those doors for Jesus. “Our people must learn to devote themselves to doing what is good” Titus 3:12–15. Perhaps this sums up the message Paul wanted Titus and the Cretans to hear. Being and doing good is not optional for Christians. It’s a “must.” In the same way that birds must fly, and fish swim to live in harmony with their nature, so Christians must be devoted to doing good to live in harmony with the new nature God has given us.

DEVOTIONAL

Teaching Is . . .(Titus 2)

If you’ve thought of “teaching” and of “learning” as something that happens in a classroom, where rows of students sit to listen as a teacher gives them important information, Titus 2 holds some surprises. In the first place, “teaching” here isn’t about information. Teaching is about life. It’s not “sound doctrine” but “what is in accord with sound doctrine” that Paul urged Titus to teach (v. 1). Paul didn’t insist Titus make sure each believer can proof-text the Trinity. But he did insist believers learn to be reverent, self-controlled, pure, upright, and godly. Next, teaching isn’t a classroom kind of thing! The teacher of Titus 2 is so involved in life with the learners that he or she is able to “set them an example by doing what is good” (v. 7). Finally, Christian “teaching” is such a broad concept that no single word can describe the activity. This chapter says “teach” (vv. 1–4, 7, 9–10, 12, 15), “train” (v. 4), “encourage” (vv. 6, 15), “set an example” (v. 7), and “rebuke” (v. 15). If we were to include all the ideas conveyed by the Greek words, teaching would be: speaking, communicating, asserting, encouraging, advising, urging, providing a pattern or example to follow, instructing, guiding, correcting, bringing to light, exposing, pointing out, convincing, and reproving when necessary to convict—and all to help another live a life that fits the truth we believe, and the relationship we have with Jesus Christ.

Personal Application

More real teaching takes place outside the church building than in it—and you and I are the teachers!

Quotable

“I am convinced if I asked any one of you suddenly to recall five sermons you have listened to, you would be hard put to answer. But if I should ask you to name five persons through whom God has put His hand on your life, you would not hesitate a moment.”—Halford E. Luccock