DOCSLIB.ORG

The Person and Work of the Holy Spirit in the General Epistles and the Book of Hebrews1

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Person and Work of the Holy Spirit in the General Epistles and the Book of Hebrews1 Journal of the Adventist Theological Society, 23/2 (2012):72-111. Article copyright © 2012 by Larry L. Lichtenwalter. The Person and Work of the Holy Spirit in the General Epistles and the Book of Hebrews1 Larry L. Lichtenwalter Middle East University Beirut, Lebanon Introduction Few discussions of the New Testament pneumatology focus on either the General Epistles2 or the Book of Hebrews3 where references to the Holy 1 Presented at the Seventh-day Adventist South American Division Biblical-Theological Symposium on Pneumatology, Iguassu Falls, PR, Brazil, May 20-23, 2011. 2 The letters of James; 1 and 2 Peter; 1, 2 and 3 John; and Jude are known collectively as the General or Catholic Epistles on the grounds that they were originally addressed to early Christians in general rather than to specific individuals or congregations. See Philip B. Harner, What Are They Saying About the Catholic Epistles? (New York, NY: Paulist Press, 2004), 1. 3 While Hebrews has been included among the letters of Paul since ancient times, it’s placement between the letters of Paul and the General Epistles reflects awareness among earlier scholars of the work’s distinctiveness (James W. Thompson, Hebrews (ed. Mikeal G. Parsons and Charles H. Talbert; Grand Rapids, MI: Baker Academic, 2008), 4.) The book identifies neither the author nor its recipients. There is absence too, of normal epistolary conventions. There are few clues for its dating or location. Though many maintain that Hebrews is a letter written to Jewish Christians who were tempted to return to Judaism, the book gives rather a coherent reorienting picture of the issues any Christians living during the time were facing. Hebrews challenges every reader with a vision of reality, an understanding of Jesus Christ, and a sense of Christian identity and hope in a world of ambiguity and uncertainty. See Luke Timothy Johnson, Hebrews: A Commentary (ed. C. Clifton Black; Louisville, KY: Westminster John Knox Press, 2006), 1-3; Thompson, Hebrews, 7, 20-21. In light of these observations, this study purposefully includes the book of Hebrews in a discussion of pneumatology along with that of the General Epistles. While 72 LICHTENWALTER: PERSON AND WORK OF THE HOLY SPIRIT Spirit are rare, brief, and passing—seemingly more of an aside than a well- defined focus. Since the clearest emphasis on the lively activity of the Holy Spirit in the early years of the Church is found in the writings of Luke, Paul, and John’s Gospel,4 what more could these oft “forgotten books in the back of the New Testament”5 bring to the discussion? What do they have to say on pneumatology? What more might they tell us about the Holy Spirit within the early Church—or within normative Christian experience? What model, if any, would they provide? What further insight might they give into the Church’s pneumatology as its members encountered the challenges of the Greco-Roman world, the variety and ferment of its own expanding membership, the emergence within of subtle enervating heresies, and the articulation of its beliefs and praxis? What continued link between the Spirit’s decent at Pentecost and the church’s sustained vision of the resurrected Christ would we observe? Any inquiry into the pneumatology of the General Epistles or the Book of Hebrews inevitably asks such questions—and more. We begin by placing these books in historical context. The outpouring of the Holy Spirit at Pentecost enabled the early Church to envision (as well as experience and proclaim the benefits of) the not a General Epistle as such, the message of Hebrews is nevertheless addressed to early Christians in general rather than to specific individuals or congregations. In doing so this author does not deny Pauline authorship of the book. 4 Gary M. Burge, The Anointed Community: The Holy Spirit in the Johannine Tradition (Grand Rapids, MI: William B. Eerdmans Publishing Company, 1987), xi. 5 In comparison to the rest of the New Testament writings, the General Epistles and the Book of Hebrews for the most part have been neglected with regard to discussions on many New Testament matters. It is felt that one can hardly find an elaborate theology in such short letters like the General Epistles. Recent scholarship however, is bringing a greater understanding of these books as well as a deeper appreciation for their rich contribution to Christian faith and life. See ibid.; Craig L. Blomberg & Miriam J. Kamell, James (ed. Clinton E. Arnold; Grand Rapids, MI: Zondervan, 2008), 21-35. The enigmatic nature of Hebrews together with its breadth of ideas, stately flow of argument (the longest sustained argument in the NT) and challenging assertions have likewise led it to be a neglected part of New Testament theological reflection. See Marie E. Isaacs, Reading Hebrews and James: A Literary and Theological Commentary (Macon, GA: Smyth & Helwys Publishing, Inc., 2002), 3-17; Johnson, Hebrews: A Commentary, 1-3; William G. Johnsson, In Absolute Confidence: The Book of Hebrews Speaks to Our Day (Nashville, TN: Southern Publishing Association, 1979), 9-11; George R. Knight, Exploring Hebrews: A Devotional Commentary (Hagerstown, MD: Review & Herald Publishing Association, 2003), 21; Thompson, Hebrews, 3-20. 73 JOURNAL OF THE ADVENTIST THEOLOGICAL SOCIETY exaltation and coronation of Christ (Acts 2:1-36). The Spirit was to fall on all because Jesus was Lord of all (Acts 2:36). The Spirit’s coming shattered the church’s understanding of reality with a new image of Jesus and discipleship. The Holy Spirit was a worldview transforming sign from heaven (Acts 2:16-22; cf. Eph 1:13; 4:30; Heb 2:4; 6:4, 5). Thus the Spirit’s decent animated the Church’s identity and zeal for mission to the world, so much so that the Church literally burst upon the Greco-Roman world(Acts 2:40-47; 4:4; 5:14; Col 1:23; cf. Acts. 28:30-31; 1:8). Within one generation the gospel of the exalted Christ reached across the civilized world turning it upside down (Acts 17:6). This incredible expansion was not without opposition both from the Greco-Roman world, which the Church sought to win, and from the ferment of enervating heresies within her own community. How could the Church sustain momentum and maintain spiritual/doctrinal integrity against these counter realities? How could she sustain her vision of the exalted Christ? Would matters of the Spirit still factor large? The answer in part is found in the General Epistles together with the Book of Hebrews. Written in the turbulence of the above-mentioned challenges, their respective messages unfold theological and practical concerns during the chaotic years at the beginning, the close, and throughout first century Christian writing.6 They reveal, so to speak, “a 6 James is the first of the so-called Catholic or General Epistles and likely provides one of the earliest New Testament documents written—perhaps the first Christian writing of any kind of which we know of very early Jewish Christianity—suggesting to the modern reader that these are our roots. Scholars place James’ death in A.D. 62 and suggest the letter may have been written somewhere before the apostolic council in Jerusalem (A.D. 48-49). The thinking is that if the letter had been written after the apostolic council in Jerusalem it surely would have mentioned the issues from that momentous occasion. Thus the letter was most likely written in the early to mid-40s. See Andrew Chester, “The Theology of James,” in The Theology of the Letters of James, Peter, and Jude (ed. James D. G. Dunn; Cambridge: Univ. Press, 1994), 1-62; Harner, What Are They Saying About the Catholic Epistles? , 1- 20; D. Edmond Hiebert, The Epistles of James: Tests of Living Faith (Chicago, IL: Moody Press, 1979), 39-41; Kamell, James, 35; Ralph P. Martin. “The Theology of Jude, 1 Peter, and 2 Peter,” in The Theology of the Letters of James, Peter, and Jude (ed. James D. G. Dunn; Cambridge: University Press, 1994), 63-168. The letters of Paul are also quite early with scholars placing Galatians as early as A.D. 48 (see Carl P. Cosaert, Galatians: A Fiery Response to a Struggling Church [Review and Herald Publishing Association, 2011], 19- 22). On the other end of the century’s spectrum, the Epistles of John highlight spiritual and ecclesiological issues at the close of the first century. 74 LICHTENWALTER: PERSON AND WORK OF THE HOLY SPIRIT theology on the run”7 where much is assumed, tacit, unfinished. Throughout, significant elements of faith regarding the Holy Spirit emerge by way of passing comments or brief points made during the course of arguments. The Church’s pneumatology however, is more pervasive than the few references might suggest. Each writer worked within a larger triune God mindset; where two persons of the Godhead could be related together and by implication includes the third.8 The implications of this Trinitarian mindset comprise distinctness of persons, ontological equality/oneness, and role diversity: in other words, the three members of the Godhead equally share in the divine being.9 Christian experience in effect, is envisioned as one with the Triune God. It means—from the standpoint of the Godhead—Triune atonement (Heb 9:14; 10:29-31), invitation to know the Triune God (Acts 2:38-39), Trinitarian salvation (Rom 5:5-6; 8:9, 11; Eph 7 The experience of each leader/writer together with the Holy Spirit led to corresponding Spirit guided theological reflection and exhortation, which in turn would mold the church’s understanding and way of life (experience). 8 Within the same thought context, the authors may casually refer to the different members of the Trinity.
Load more

Recommended publications
  • EM05102020 Notes
    through His Word. Then, whether you’re alone or with a group, read Hebrews 3:1-6 aloud. GOD’S HOUSE 3. Hebrews 3:1 begins with “therefore.” What is the “therefore” there for? That is, what has the writer said about Jesus in the rst two chapters of the book? THE FINAL WORD: KNOWING CHRIST THROUGH HEBREWS | HEBREWS 3:1-6 4. What do you think it means that Jesus is “our apostle and high priest”? Why might that be MAY 10, 2020 | PASTOR MATT ERICKSON important? 5. In verse 2, the writer begins a comparison between Moses and Jesus, beginning here with “Therefore, holy brothers and sisters, who share in the heavenly calling, x your thoughts on Jesus, their similarity in faithfulness. How was Moses faithful to God from what you know about whom we acknowledge as our apostle and high priest.” (Hebrews 3:1) him from Scripture? 6. Exodus 33:11 tells us “The LORD would speak to Moses face to face, as one speaks to a friend.” What do you think that tells us about how God’s viewed Moses? Moses and God’s House (Hebrews 3:2) 7. Verses 3-6 outline several contrasts between Moses and Jesus. How would you describe Faithful in returning to Egypt (Exodus 3-4) these contrasts in your own words? Faithful in speaking to God’s people and Pharaoh (Exodus 5-13) 8. Why was Moses’ message to the Israelites powerful and meaningful in his day? At the Faithful at the Red Sea (Exodus 14-15) same time, in what ways was Moses’ message still anticipatory of something yet to come, Faithful to lead through troubles (Exodus 16-18) “bearing witness to what would be spoken by God in the future” (3:5)? Faithful at Sinai (Exodus 19-25) 9.
    [Show full text]
  • Greater Faith (Hebrews 3:1-19)
    Greater Assurance; Greater Faith (Hebrews 3:1-19) Main Pt: For believers, Christ has called us to continue our faithfulness in belief. Assurance, [1 John is book “How do I know I am saved?”/ Hebrews = Assurance of salvation] Unbelief, Rest - For the Christian, assurance of salvation is based in the calling and work of Christ, not in man. He is the author & finisher of our faith (Heb. 12:2) - For the Christian, assurance means actually continuing to believe in Christ for the rest of our life. = We continue to believe B/C we ARE saved; we are saved and demonstrate our continued salvation B/C we continue to believe w/o faltering. Context: This chapter intended for Christians: “To holy brothers who share in heavenly calling” Vs. 1 “Therefore, holy brethren, partakers of a heavenly calling, consider Jesus, the Apostle and High Priest of our confession; 2 He [Jesus] was faithful to God who appointed Him, as Moses also was in all His house. 3 For He [Jesus] has been counted worthy of more glory than Moses, just as the builder of the house has more honor than the house. 4 For every house is built by someone, but the builder of all things is God. 5 Now Moses was faithful in all His house as a servant, for a testimony of those things which were to be spoken later; 6 but Christ was faithful as a Son over His house—whose house we are, if we hold fast our confidence and the boast of our hope firm until the end.
    [Show full text]
  • Latin Vulgate, Part (Pauline and Catholic Epistles, Acts, Apocalypse
    Latin Vulgate, part (Pauline and Catholic Epistles, Acts, Apocalypse); Nicholas of Lyra, Postillae (Commentaries on the Pauline and Catholic Epistles, Acts, Apocalypse) In Latin, decorated manuscript on paper Northeastern Netherlands or Northwestern Germany, c.1450-1475 i (paper) + 383 + i folios on paper, watermarks, front and back flyleaves and ff. 1-145, letter ‘p’, very widespread, similar to Briquet Online no. 8525, Douai 1453, no. 8526, Cologne 1456 (with 10 others, to 1465), no. 8527 Quiévrain 1463 (with 20 others, to 1472), no. 8528, Siegen 1467 (with 15 others, to 1479), and no. 8529, Colmar 1471 (with 4 others, to 1476); ff. 146-end, vertical unicorn with striped horn, similar to Piccard Online no. 124379, Arnhem 1466- 1467, no. 124378, Venloo 1463-1464, no. 124375, Friedburg 1459, no. 124417, n.p. 1465, and ‘y’ made with two lines with a cross above and cloverleaf on tail, similar to Piccard Online no. 30029, Arnhem 1462 (collation i-xi12 xii12+1 [through f. 145] xiii-xx12 xxi10 xxii-xxvii12 xxviii10 xxix-xxxii12), no catchwords or signatures, layout varies, ff. 1-145v, frame ruled lightly in ink (justification 210 x 140 mm.), written in a formal cursive gothic bookhand without loops in two columns of 38 lines, red rubrics, majuscules stroked with red, three-line red initials, nine- to fifteen-line blue or parted red and blue initials (occasionally with only the blue completed), usually with guide letters within the initial in red, two blue initials with finely-executed red pen work initials with touches of green, f. 1, seven lines, f. 6v, ten lines, added running titles, which continue to part two of the volume (some trimmed); ff.
    [Show full text]
  • Studying the Book of Hebrews in Small Group Discussions
    STUDYING THE BOOK OF HEBREWS IN SMALL GROUP DISCUSSIONS Lesson 4 - Jesus Greater Than Moses - Hebrews 3:1-6 Read the following verses in the New International Version or a translation of your choice. Then discuss the questions that follow. Questions should be studied by each individual before your discussion group meets. Materials may be copied and used for Bible study purposes. Not to be sold. HEB 3:1 Therefore, holy brothers, who share in the heavenly calling, fix your thoughts on Jesus, the apostle and high priest whom we confess. [2] He was faithful to the one who appointed him, just as Moses was faithful in all God's house. [3] Jesus has been found worthy of greater honor than Moses, just as the builder of a house has greater honor than the house itself. [4] For every house is built by someone, but God is the builder of everything. [5] Moses was faithful as a servant in all God's house, testifying to what would be said in the future. [6] But Christ is faithful as a son over God's house. And we are his house, if we hold on to our courage and the hope of which we boast. DISCUSSION QUESTIONS Lesson 4 - Jesus Greater Than Moses - Hebrews 3:1-6 41. How did the author of Hebrews address those reading his letter? (3:1) 42. What blessing is promised to those who know Christ? (3:1) 43. What command is given to those who want to be faithful followers of Jesus Christ? (3:1) 44.
    [Show full text]
  • “Let Us Therefore Come Boldly to the Throne of Grace” (Hebrews 4:16) Gaye
    “Let Us Therefore Come Boldly to the Throne of Grace” (Hebrews 4:16) Gaye Strathearn ______________________________________________________________________ This address was given Thursday, May 1, 2014 at the BYU Women’s Conference © 2014 by Brigham Young University Women’s Conference. All rights reserved For further information write: BYU Women’s Conference 161 Harman Continuing Education Building Provo, Utah 84602 801-422-7692 E-mail: [email protected] Home page: http://womensconference.byu.edu ______________________________________________________________________ Hebrews 4:16 reads, “Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.” For many years this has been one of my most favorite scriptures in all of holy writ. I love the emphasis that it has on the mercy and grace of our Savior Jesus Christ, and I love the invitation that it extends to me personally, and to all of us collectively, to come boldly to the throne of Christ’s grace. Of course, this is only one verse from the epistle of Hebrews. In isolation and out of context I believe that it has power, but I believe that the richness of this verse is enhanced when we place it in its context. The epistle to the Hebrews is a fascinating and rich book of scripture. Although we know very little about its dating and provenance, Hebrews seems to be written to Jewish Christians who were struggling to remain firm in their profession that Jesus is the Christ, the Son of God. They had begun to “cast away their confidence or boldness,” which led them to “draw back” or “retreat.” To paraphrase President Dieter F.
    [Show full text]
  • Katapausis and Sabbatismos in Hebrews 4
    Andrews University Digital Commons @ Andrews University Dissertations Graduate Research 2011 Katapausis and Sabbatismos in Hebrews 4 Erhard Gallos Andrews University, [email protected] Follow this and additional works at: https://digitalcommons.andrews.edu/dissertations Part of the Biblical Studies Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Gallos, Erhard, "Katapausis and Sabbatismos in Hebrews 4" (2011). Dissertations. 54. https://digitalcommons.andrews.edu/dissertations/54 This Dissertation is brought to you for free and open access by the Graduate Research at Digital Commons @ Andrews University. It has been accepted for inclusion in Dissertations by an authorized administrator of Digital Commons @ Andrews University. For more information, please contact [email protected]. Thank you for your interest in the Andrews University Digital Library of Dissertations and Theses. Please honor the copyright of this document by not duplicating or distributing additional copies in any form without the author’s express written permission. Thanks for your cooperation. ABSTRACT KATAPAUSIS AND SABBATISMOS IN HEBREWS 4 by Erhard H. Gallos Advisor: Robert M. Johnston ABSTRACT OF GRADUATE STUDENT RESEARCH Dissertation Andrews University Seventh-day Adventist Theological Seminary Title: KATAPAUSIS AND SABBATISMOS IN HEBREWS 4 Name of researcher: Erhard H. Gallos Name and degree of faculty adviser: Robert M. Johnston, Ph.D. Date completed: April 2011 Problem Enthusiasm for the subject has not
    [Show full text]
  • An Investigation Into the Version That Shaped European Scholarship on the Arabic Bible
    Collectanea Christiana Orientalia 18 (2021): 237-259 Vevian Zaki Cataloger of Arabic Manuscripts Hill Museum and Manuscript Library Visiting Researcher Faculty of History University of Oxford The “Egyptian Vulgate” in Europe: An Investigation into the Version that Shaped European Scholarship on the Arabic Bible Introduction In the years from 1818 to 1821, August Scholz (1792–1852), a Catholic orientalist and biblical scholar, made many journeys to libraries across Europe seeking New Testament (NT) manuscripts. He wrote an account of his travels in his book Biblisch-kritische Reise, and in this book, Scholz wrote about all the NT manuscripts he encountered in each library he visited, whether they were in Greek, Latin, Syriac, or Arabic.1 What attracts the attention when it comes to the Arabic NT manuscripts is that he always compared their texts to the text of the printed edition of Erpenius.2 This edition of the Arabic NT was prepared in 1616 by Thomas Erpenius (1584-1624), the professor of Arabic studies at Leiden University—that is, two centuries before the time of Scholz. It was the first full Arabic NT to be printed in Europe, and its text was taken from Near Eastern manuscripts that will be discussed below. Those manuscripts which received particular attention from Scholz were those, such as MS Vatican, BAV, Ar. 13, whose text was rather different from that of Erpenius’s edition.3 1 Johann Martin Augustin Scholz, Biblisch-Kritische Reise in Frankreich, der Schweiz, Italien, Palästina und im Archipel in den Jahren 1818, 1819, 1820, 1821 (Leipzig: Fleischer, 1823). 2 Thomas Erpenius, ed.
    [Show full text]
  • The Book of Hebrews
    The Book of Hebrews Introduction to Study: Who wrote the Epistle to the Hebrews? A. T. Robertson, in his Greek NT study, quotes Eusebius as saying, “who wrote the Epistle God only 1 knows.” Though there is an impressive list of early Bible students that attributed the epistle to the apostle Paul (i.e., Pantaenus [AD 180], Clement of Alexander [AD 187], Origen [AD 185], The Council of Antioch [AD 264], Jerome [AD 392], and Augustine of Hippo in North Africa), there is equally an impressive list of those who disagree. Tertullian [AD 190] ascribed the epistle of Hebrews to Barnabas. Those who support a Pauline epistle claim that the apostle wrote the book in the Hebrew language for the Hebrews and that Luke translated it into Greek. Still others claim that another author wrote the epistle and Paul translated it into Greek. Lastly, some claim that Paul provided the ideas for the epistle by inspiration and that one of his contemporaries (Luke, Barnabas, Apollos, Silas, Aquila, Mark, or Clement of Rome) actually composed the epistle. The fact of the matter is that we just do not have enough clear textual proof to make a precise unequivocal judgment one way or the other. The following notes will refer to the author as ‘the author of Hebrews,’ whether that be Paul or some other. Is the Book of Hebrews an Inspired Work? Bible skeptics have questioned the authenticity (canonicity) of Hebrews simply because of its unknown author. There are three proofs that should suffice the reader of the inspiration of Hebrews as it takes its rightful place in the NT.
    [Show full text]
  • Των Λαληθησομένων in Hebrews 3,5
    Των λαληθησομένων In Hebrews 3,5 The words των λαληθησομένων in Heb 3,5 have not received the attention they merit. They occur in a verse which has echoes of Num 12,7[LXX], and this tends to direct the attention to their Old Testament antecedents(1). In addition, the word λαλέω seems to resume the theme of God’s “speaking” at the beginning of the epistle, at Heb 1,1 (2). Both of these indications merit further investigation. But they need to be considered in the context of still a third line of reasoning which points to Heb 9,19-20, where λαλέω is used in connection with Moses’ inauguration of the Sinai covenant. But this third line of reasoning must be carried out in the structured context of Heb 1,1-3,6 if it is to be suasive. The present study will examine first the approaches based on the relevance of Num 12,7 [LXX] and the thematic use of λαλέω, and will then turn to the relevance of Heb 9,19-20 before studying the results of these investigations in the structured context of the first part of the epistle. 1. The Relevance of Numbers 12,7[LXX] The presence of the words Μωϋσής, θεράπων, οίκος and πιστός in the text of Num 12,7 [LXX] has led to the inference that the author of Hebrews had this verse in mind when he wrote 3,5 (3). But, as not infrequently in Hebrews, the author of Hebrews puts the words to different use. Moses is indeed “faithful”, but for the author of Hebrews he is assigned a role subordinate to the “son”, 1.e., Jesus.
    [Show full text]
  • Article 58: Hebrews at a Glance
    Scholars Crossing The Owner's Manual File Theological Studies 11-2017 Article 58: Hebrews at a Glance Harold Willmington Liberty University, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/owners_manual Part of the Biblical Studies Commons, Christianity Commons, Practical Theology Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Willmington, Harold, "Article 58: Hebrews at a Glance" (2017). The Owner's Manual File. 54. https://digitalcommons.liberty.edu/owners_manual/54 This Article is brought to you for free and open access by the Theological Studies at Scholars Crossing. It has been accepted for inclusion in The Owner's Manual File by an authorized administrator of Scholars Crossing. For more information, please contact [email protected]. HEBREWS AT A GLANCE This book overviews the superiority of Jesus over both men and angels (as the Son of God), and His high priestly superiority over Aaron, concluding with a challenge for modern day pilgrims to live the victorious life of faith as did those Old Testament heroes such as Abel, Enoch, Noah, Abraham, Moses, etc. BOTTOM LINE INTRODUCTION WHATEVER HAPPENED TO JESUS? IS HE STILL ALIVE? WHERE IS HE AND WHAT IS HE DOING? He is indeed alive and well. At this very moment he sits at God’s right hand to serve as our great High Priest. This, in essence, is what the book of Hebrews is all about. Let us imagine a conversation between a Hindu and a Christian. The Hindu listens intently as the Christian briefly summarizes the earthly ministry of Jesus Christ.
    [Show full text]
  • Hebrews 3 New American Standard Bible Hebrews 3 New American Standard Bible 1995
    11/7/2020 Heb 3 NASB,NASB1995 - Jesus Our High Priest - Therefore, holy - Bible Gateway · Take a Tour Hebrews 3 New American Standard Bible Hebrews 3 New American Standard Bible 1995 Jesus Our High Priest Jesus Our High Priest 3 Therefore, holy brothers and sisters, partakers of a heavenly 3 Therefore, holy brethren, partakers of a heavenly calling, calling, consider the Apostle and High Priest of our confession: consider Jesus, the Apostle and High Priest of our confession; Jesus; 2 [a]He was faithful to Him who appointed Him, as Moses 2 [a]He was faithful to Him who appointed Him, as Moses also also was in all His house. 3 For He has been counted worthy of was in all His house. 3 For He has been counted worthy of more more glory than Moses, by just so much as the builder of the glory than Moses, by just so much as the builder of the house house has more honor than the house. 4 For every house is built has more honor than the house. 4 For every house is built by by someone, but the builder of all things is God. 5 Now Moses someone, but the builder of all things is God. 5 Now Moses was was faithful in all [b]God’s house as a servant, for a testimony of faithful in all His house as a servant, for a testimony of those those things which were to be spoken later; 6 but Christ was things which were to be spoken later; 6 but Christ was faithful as faithful as a Son over His house—whose house we are, if we a Son over His house—whose house we are, if we hold fast our hold firmly to our confidence and the boast of our [c]hope.
    [Show full text]
  • Jesus Greater Than Moses Hebrews 3:1-6
    Jesus Greater than Moses Hebrews 3:1-6 Therefore, holy brothers, you who share in a heavenly calling, consider Jesus, the apostle and high priest of our confession, 2 who was faithful to him who appointed him, just as Moses also was faithful in all God's house. 3 For Jesus has been counted worthy of more glory than Moses—as much more glory as the builder of a house has more honor than the house itself. 4 (For every house is built by someone, but the builder of all things is God.) 5 Now Moses was faithful in all God's house as a servant, to testify to the things that were to be spoken later, 6 but Christ is faithful over God's house as a son. And we are his house, if indeed we hold fast our confidence and our boasting in our hope. It is important to remind ourselves of who the recipients of this epistle are. There are three groups of people who the author is addressing, true believers who are wrestling with the temptation to return to temple worship and Judaic traditions, people who profess to have believed in the gospel but who are now turning back to Judaism, and some who have not yet made a profession of faith though they have heard the gospel preached. The author addresses each group as a whole and sometimes individually. In today’s text the author is addressing the true believers who are struggling through the temptation to return to Judaism. We know they are the true believers because the author addresses them as holy brothers and sisters, who share in a heavenly calling.
    [Show full text]