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The Epistle to the Hebrews As Pastoral Encouragement

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The Epistle to the Hebrews As Pastoral Encouragement Avondale College ResearchOnline@Avondale School of Ministry and Theology (Avondale Theology Papers and Journal Articles Seminary) 3-2015 The Epistle to the Hebrews as Pastoral Encouragement Norman H. Young Avondale College of Higher Education, [email protected] Follow this and additional works at: https://research.avondale.edu.au/theo_papers Part of the Religion Commons Recommended Citation Young, N. H. (2015). The epistle to the Hebrews as pastoral encouragement. Ministry: International Journal for Pastors, 87(3), 17-19. This Article is brought to you for free and open access by the School of Ministry and Theology (Avondale Seminary) at ResearchOnline@Avondale. It has been accepted for inclusion in Theology Papers and Journal Articles by an authorized administrator of ResearchOnline@Avondale. For more information, please contact [email protected]. NORMAN H. YOUNG Norman H. Young, PhD, is an honorary senior research fellow, Avondale College, Cooranbong, New South Wales, Australia. The Epistle to the Hebrews as pastoral encouragement t was a small group of believers, sufferings, sometimes being publicly The pastor’s initial only 20 or 30, but they shared a exposed to abuse and persecution” response common experience of hardship.1 (Heb. 10:32, 33). Some had been thrown The first matter the pastor’s exhor- IThey had left behind the assurance in prison. Many had their property plun- tation to the Hebrews clarified was and secure identity that only an ancient dered (v. 34), probably while in prison. the antiquity and superiority of the and close-knit community can provide Their pastor’s emphasis on Jesus faith. Jesus was the eternal Son in the form of a first-century syna- community and shared pain is uncom- through whom God had now spoken gogue.2 Judaism was a widespread and promising: “Remember those who (Heb. 1:2, 3). And, as a Son (Ps. 2:7; recognized religion in the Greco-Roman are in prison, as though you were in 2 Sam. 7:14), He was superior to all the world. Most first-century Jews would prison with them; those who are being messengers (angels) through whom have thought it madness to risk the tortured, as though you yourselves God had spoken to “our ancestors” in comparative safety of their worldwide were being tortured” (Heb. 13:3). They the past (Heb. 1:1, 5), including Moses community for the uncertainties of the had looked death in the face as they (Heb. 3:1–6). Jesus’ superiority over fledgling Jesus movement. struggled against the hostility of their the messengers was made clear by Worse, they felt the cruel taunts by former community (Heb. 12:3, 4). contrasting the Son with the mes- those who did not share their belief in Some were about to abandon sengers (vv. 6–13). The author affirmed Jesus. Former companions heaped ver- their confidence and to shrink back this with a string of Old Testament bal abuse on this little group of Jewish (Heb. 10:35, 38, 39). In fact, some were (OT) passages that he applied to Jesus believers who had “compromised” drifting away from the message they (Deut. 32:43 [Greek OT]; Pss. 45:6, 7; their heritage by following Jesus, the had heard (Heb. 2:1), and others had 102:26–28; 110:1). Notice that “Lord” crucified Jew. “Where is Jesus now?” fallen into the habit of “neglecting in Hebrews 1:10 refers to Jesus.4 He they mocked. “Where’s your temple to meet together” (Heb. 10:25). Their is the Creative Agent of God (vv. 2, 3), and altar?” “Do you have a covenant hands were drooping and their knees who “founded the earth” and created with God?” “Where’s your history and were buckling; they were shrinking the heavens (v. 10). And though they tradition?” back instead of pushing forward (Heb. will all wear out like clothing (v. 11), The pastor of this little gathering 12:12). They were in danger of falling the Son remains forever (vv. 8, 11, 12b). of Jewish believers was absent, but he away (Heb. 6:6), of spurning the Son of “We,” their pastor reminded them, hoped to be “restored to [them] very God (Heb. 10:29), of growing weary and “do have a high priest, a sacrifice, a soon” (Heb. 13:19). 3 In the meantime, fainthearted (Heb. 12:3), of refusing the sanctuary, a covenant, a promised he wrote a word of encouragement, voice of God (v. 25), and of being led land, and a chosen city.” “We have a along with a series of dire warnings. astray by their former faith (Heb. 13:9). great high priest . Jesus, the Son That letter is what we know today as Indeed, the pastor feared that “they of God” (Heb. 4:14), who is “a high the Epistle to the Hebrews. are crucifying again the Son of God priest forever according to the order and are holding him up to contempt” of Melchizedek” (Heb. 6:20). “He holds Their struggles (Heb. 6:6). his priesthood permanently, because These Jewish believers had This was clearly a community in He continues forever” (Heb. 7:24), “endured a hard struggle with need of exhortation and encouragement. whereas death prevented the Levitical MARCH 2015 Ministry® NORMAN H. YOUNG priests from continuing in office (v. 23). 9:24), the new covenant as their divine whose suffering consecrates (that is, High priests, by definition, offered sac- guarantee, a heavenly country as their the Son) and those who are consecrated rifices, so “it is necessary for this priest better land (Heb. 11:15, 16), and the (that is, the believers) are united to the [Jesus] also to have something to heavenly Jerusalem as their city—“the one Father, and “for this reason Jesus offer” (Heb. 8:3); and “this he did once city of the living God” (Heb. 12:22; 11:10, is not ashamed to call them brothers for all when he offered himself” (Heb. 16). Or, to use his favorite adjective, and sisters” (Heb. 2:11).7 To confirm 7:27), and “the sacrifice of himself” Christians5 have a better leader (Heb. the family relationship between Jesus was for the removal of sin (Heb. 9:26). 1:4), a better hope (Heb. 6:9; 7:19), a and the believers, the pastor placed The blood of bulls and goats dealt better covenant promise (Heb. 7:22; three OT texts on the lips of Jesus: only with the external pollution but 8:6), a better sacrifice (Heb. 9:23), better Psalm 22:22; Isaiah 8:17b, and Isaiah were entirely inadequate as a means possessions (Heb. 10:34), a better coun- 8:18a. The first reference has Jesus of cleansing from the inner reality of try (Heb. 11:16), a better resurrection testifying to His siblings in the context sin (Heb. 9:9, 10; 10:4, 11). The death (v. 35), and a better future (v. 40).6 of the worshiping community (Heb. “We do have a high priest,” the writer of Hebrews explains, “a sacrifice, a sanctuary, a covenant, a promised land, and a chosen city.” (blood) of Jesus is the potent force The call to persevere 2:12). The second citation has Jesus that truly sanctifies (Heb. 10:10; 13:12), The pastor called on two examples confessing His confidence in God even perfects (Heb. 10:14), forgives (v. 18), of those who endured suffering and in the context of His suffering, which is a and cleanses sin at the deepest level yet pressed on: Jesus and the past clear encouragement to His addressees of the human heart (v. 22). “For this heroes of endurance. Psalm 8, the (v. 13a). In the last quotation, Jesus reason”—that is, the effectiveness of pastor noted, promised that humans speaks of the believers as the children Christ’s death to purge sin—Jesus “is were to be crowned with glory and whom God had given Him (v. 13b). the mediator of a new covenant [or honor and that all things were to be Jesus’ identity with the suffering promise]” (Heb. 9:15; 12:24), indeed, subjected to them. However, we do not Jewish believers was no charade; it was “of a better covenant” (Heb. 8:6). This see that yet. No indeed, said the pastor, real. He, too, shared in the same flesh new covenant achieved what the old “but we do see Jesus,” who is “now and blood (v. 14). Indeed, He became, one merely prefigured; that is, “the crowned with glory and honor because in every respect, like His brothers and promised eternal inheritance” (Heb. of the suffering of death” (Heb. 2:5–9; sisters. Two purpose clauses clarify 9:15), “forgiveness” (Heb. 10:17, 18), emphasis added). Through suffering how His becoming a human helped the access into “the presence of God” He was fitted to be a sympathetic high “descendants of Abraham” (v. 16): “so (Heb. 9:24), and “the full assurance priest (vv. 17, 18). Even though He was that through death he might destroy of hope” (Heb. 6:11), a hope that is a Son, nevertheless, He knew what it the one who has the power of death, “sure and steadfast” (v. 19). The open meant to stay on course despite the that is, the devil” (v. 14), and “so that access into the very presence of God pain (suffering) (Heb. 4:15; 5:8). he might be a merciful and faithful high that Jesus’ death has achieved was an The community’s experience of priest in the service of God, to make a encouragement to the weary Jewish suffering for their faith united them with sacrifice of atonement for the sins of the believers to press forward with confi- the suffering of Christ, “the pioneer of people” (v.
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