christlicher_soldat
02-13-2008, 10:54 PM
We are told by Dr. Freeman and others in the Pentecostal-Charismatic movement that Heb. 13:8 proves God is giving continuing revelation today, just as He did yesterday and for ever. Already, you should be noticing a serious inconsistency in HEF's theology, because this is the same person who interprets 1Cor. 13 to mean that the gifts will only cease once Jesus Christ ("that which is perfect") comes again. Obviously, his understanding of one of the two passages has to flawed, because the gifts cannot operate "the same yesterday, today, and for ever" yet cease at some point. An internal contradiction is symptomatic of misinterpreted Scripture, since I decline on the task of untangling the mess of 1Cor. 13, this post invites you to take a closer look at Heb. 13:8, the star-studded proof-text of the Pentecostal-Charismatic movement.
First, a summary. Heb. 13 has an interesting structure. Segwaying from his discussion of the universal Church in ch. 12, the author concludes in 12:28 that since we have an eternal inheritance, we ought to have grace to serve God. Starting in 13:1, he defines that service as brotherly love: entertaining strangers (vv. 2), remembering the imprisoned Christians (vv. 3), keeping sex inside of marriage (vv. 4), being content (vv. 5-6), and remembering the elders (vv. 7). Then comes vv. 8, followed by an illustration of the temple sacrifices (vv. 9-16) before restating the command to remember the elders (vv. 17). The author continues on to ask that his audience pray for him and his companions (vv. 18-19), to wish the sanctification of his audience (vv. 20-21), and to make a few concluding remarks of little consequence (vv. 22-25).
The reason why I say that it is interesting is that vv. 8 and the “sacrifice” chunk almost seem to be bookended by this exhortation to obey the assembly elders (vv. 7 & 17). This alone makes it very probable that the “sacrifice” analogy is sort of an interlude the author is cutting into before reverting back to winding up the epistle with the general commands of perseverance that we tend to find at the end of all New Testament epistles. It also makes it very probable that vv. 8 was intended as part of that interlude.
Now look at the passage closer. First I’m going to quote it in KJV, and then in Young’s Literal, which is based off the same Majority Text manuscripts.
[7] Remember them which have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of [their] conversation. [8] Jesus Christ the same yesterday, and to day, and for ever. [9] Be not carried about with divers and strange doctrines. For [it is] a good thing that the heart be established with grace; not with meats, which have not profited them that have been occupied therein. [10] We have an altar, whereof they have no right to eat which serve the tabernacle. [11] For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp. [12] Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate. [13] Let us go forth therefore unto him without the camp, bearing his reproach. [14] For here have we no continuing city, but we seek one to come. [15] By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of [our] lips giving thanks to his name. [16] But to do good and to communicate forget not: for with such sacrifices God is well pleased. [17] Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you.
[7] Be mindful of those leading you, who did speak to you the word of God, whose faith -- considering the issue of the behaviour -- be imitating, [8] Jesus Christ yesterday and to-day the same, and to the ages; [9] with teachings manifold and strange be not carried about, for [it is] good that by grace the heart be confirmed, not with meats, in which they who were occupied were not profited; [10] we have an altar, of which to eat they have no authority who the tabernacle are serving, [11] for of those beasts whose blood is brought for sin into the holy places through the chief priest -- of these the bodies are burned without the camp. [12] Wherefore, also Jesus -- that he might sanctify through [his] own blood the people -- without the gate did suffer; [13] now, then, may we go forth unto him without the camp, his reproach bearing; [14] for we have not here an abiding city, but the coming one we seek; [15] through him, then, we may offer up a sacrifice of praise always to God, that is, the fruit of lips, giving thanks to His name; [16] and of doing good, and of fellowship, be not forgetful, for with such sacrifices God is well-pleased. [17] Be obedient to those leading you, and be subject, for these do watch for your souls, as about to give account, that with joy they may do this, and not sighing, for this [is] unprofitable to you.
Notice that Young translated the Greek punctuation in vv. 8 such that the verse one continuous idea with vv. 7. “Jesus Christ the same yesterday, to day, and for ever” is a clarification on the idea of “the end of their conversation.” The author is indicating that every behavior of these elders and teachers is directed toward Jesus Christ of Nazareth. However, we also have the odd phrase “the same yesterday, and to day, and for ever” to interpret. Does the author mean that the elders are stable fellows who have held fast to the faith in the Gospel of Christ for a long time, or should we take it to be saying that Christ is immutable in the sense of the gifts of his Spirit?
Though Christ is surely immutable (“Verily, verily, I say unto you, Before Abraham was, I am,” Jn. 8:58), vv. 9 suggests that we should interpret “the same yesterday, and to day, and for ever” to refer to the elders’ faith: “Be not carried about with divers and strange doctrines. For [it is] a good thing that the heart be established with grace…” The author has already stated that his audience should follow the elders’ faith. Now he clarifies why: Stay away from these errors, because the heart should be established with GRACE.
That he says “grace” is significant, because he goes on to specify which “divers and strange doctrines” he has in mind: “…with grace; not with meats, which have not profited them that have been occupied therein. We have an altar, whereof they have no right to eat which serve the tabernacle.” He’s talking about the Old Covenant temple worship, which is apt, since the whole epistle is devoted towards pointing out that the Mosaic Law’s ordinances were only shadows and figures of a deeper truth found in Christ. When he says the heart should be established with GRACE, he’s placing that in contrast with the WORKS of the Law.
Moreover, he says, “We have an altar…” He clarifies in vv. 15-16 what sacrifice we place on that altar: “By him [Christ] therefore let us offer the sacrifice of praise to God continually, that is, the fruit of [our] lips giving thanks to his name. But to do good and to communicate forget not: for with such sacrifices God is well pleased.” The author names three things that are pleasing sacrifices on the New Testament spiritual altar: praise/thanks, good behavior, and fellowship -- the “to do good” part resonating particularly well with the original exhortation to consider end of the conversation of the elders. It is appropriate, then, that the author returns to that very subject: “Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you.”
Now, returning to vv. 8, let’s consider the evidence. The whole chapter, almost, centers on a theme of persevering in good behavior. The immediate context of vv. 9 is about imitating the good behavior of one’s elders. Which makes more sense -- to read vv. 9 as confirming that context, or as dawdling off into talking about Christ’s immutability with respect to his spiritual gifts without so much as an introduction?
I think the answer is clear. Jesus is the rock of our salvation (Ps. 62:6), the corner stone in Zion, in whom believing we shall not be confounded (1Pet. 2:6), for he is our strong foundation (Lk. 6:48). He has promised that his sheep “ shall never perish, neither shall any man pluck them out of my hand” (Jn. 10:28). If we have truly come to Christ by the Father's sovereign election, then we are eternally secure in him, and having this hope, we purify ourselves (1Jn. 3:3). In this sense, Christ does not change for us. In this sense, he is immutable. But in the sense of the gifts of the Holy Spirit? or of continuing divine revelation? or of the offices of apostle and prophet? The context of Heb. 13:8 has nothing to say on this, and it shouldn't be preached that it does, not by Dr. Freeman nor by anyone else.
First, a summary. Heb. 13 has an interesting structure. Segwaying from his discussion of the universal Church in ch. 12, the author concludes in 12:28 that since we have an eternal inheritance, we ought to have grace to serve God. Starting in 13:1, he defines that service as brotherly love: entertaining strangers (vv. 2), remembering the imprisoned Christians (vv. 3), keeping sex inside of marriage (vv. 4), being content (vv. 5-6), and remembering the elders (vv. 7). Then comes vv. 8, followed by an illustration of the temple sacrifices (vv. 9-16) before restating the command to remember the elders (vv. 17). The author continues on to ask that his audience pray for him and his companions (vv. 18-19), to wish the sanctification of his audience (vv. 20-21), and to make a few concluding remarks of little consequence (vv. 22-25).
The reason why I say that it is interesting is that vv. 8 and the “sacrifice” chunk almost seem to be bookended by this exhortation to obey the assembly elders (vv. 7 & 17). This alone makes it very probable that the “sacrifice” analogy is sort of an interlude the author is cutting into before reverting back to winding up the epistle with the general commands of perseverance that we tend to find at the end of all New Testament epistles. It also makes it very probable that vv. 8 was intended as part of that interlude.
Now look at the passage closer. First I’m going to quote it in KJV, and then in Young’s Literal, which is based off the same Majority Text manuscripts.
[7] Remember them which have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of [their] conversation. [8] Jesus Christ the same yesterday, and to day, and for ever. [9] Be not carried about with divers and strange doctrines. For [it is] a good thing that the heart be established with grace; not with meats, which have not profited them that have been occupied therein. [10] We have an altar, whereof they have no right to eat which serve the tabernacle. [11] For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp. [12] Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate. [13] Let us go forth therefore unto him without the camp, bearing his reproach. [14] For here have we no continuing city, but we seek one to come. [15] By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of [our] lips giving thanks to his name. [16] But to do good and to communicate forget not: for with such sacrifices God is well pleased. [17] Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you.
[7] Be mindful of those leading you, who did speak to you the word of God, whose faith -- considering the issue of the behaviour -- be imitating, [8] Jesus Christ yesterday and to-day the same, and to the ages; [9] with teachings manifold and strange be not carried about, for [it is] good that by grace the heart be confirmed, not with meats, in which they who were occupied were not profited; [10] we have an altar, of which to eat they have no authority who the tabernacle are serving, [11] for of those beasts whose blood is brought for sin into the holy places through the chief priest -- of these the bodies are burned without the camp. [12] Wherefore, also Jesus -- that he might sanctify through [his] own blood the people -- without the gate did suffer; [13] now, then, may we go forth unto him without the camp, his reproach bearing; [14] for we have not here an abiding city, but the coming one we seek; [15] through him, then, we may offer up a sacrifice of praise always to God, that is, the fruit of lips, giving thanks to His name; [16] and of doing good, and of fellowship, be not forgetful, for with such sacrifices God is well-pleased. [17] Be obedient to those leading you, and be subject, for these do watch for your souls, as about to give account, that with joy they may do this, and not sighing, for this [is] unprofitable to you.
Notice that Young translated the Greek punctuation in vv. 8 such that the verse one continuous idea with vv. 7. “Jesus Christ the same yesterday, to day, and for ever” is a clarification on the idea of “the end of their conversation.” The author is indicating that every behavior of these elders and teachers is directed toward Jesus Christ of Nazareth. However, we also have the odd phrase “the same yesterday, and to day, and for ever” to interpret. Does the author mean that the elders are stable fellows who have held fast to the faith in the Gospel of Christ for a long time, or should we take it to be saying that Christ is immutable in the sense of the gifts of his Spirit?
Though Christ is surely immutable (“Verily, verily, I say unto you, Before Abraham was, I am,” Jn. 8:58), vv. 9 suggests that we should interpret “the same yesterday, and to day, and for ever” to refer to the elders’ faith: “Be not carried about with divers and strange doctrines. For [it is] a good thing that the heart be established with grace…” The author has already stated that his audience should follow the elders’ faith. Now he clarifies why: Stay away from these errors, because the heart should be established with GRACE.
That he says “grace” is significant, because he goes on to specify which “divers and strange doctrines” he has in mind: “…with grace; not with meats, which have not profited them that have been occupied therein. We have an altar, whereof they have no right to eat which serve the tabernacle.” He’s talking about the Old Covenant temple worship, which is apt, since the whole epistle is devoted towards pointing out that the Mosaic Law’s ordinances were only shadows and figures of a deeper truth found in Christ. When he says the heart should be established with GRACE, he’s placing that in contrast with the WORKS of the Law.
Moreover, he says, “We have an altar…” He clarifies in vv. 15-16 what sacrifice we place on that altar: “By him [Christ] therefore let us offer the sacrifice of praise to God continually, that is, the fruit of [our] lips giving thanks to his name. But to do good and to communicate forget not: for with such sacrifices God is well pleased.” The author names three things that are pleasing sacrifices on the New Testament spiritual altar: praise/thanks, good behavior, and fellowship -- the “to do good” part resonating particularly well with the original exhortation to consider end of the conversation of the elders. It is appropriate, then, that the author returns to that very subject: “Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you.”
Now, returning to vv. 8, let’s consider the evidence. The whole chapter, almost, centers on a theme of persevering in good behavior. The immediate context of vv. 9 is about imitating the good behavior of one’s elders. Which makes more sense -- to read vv. 9 as confirming that context, or as dawdling off into talking about Christ’s immutability with respect to his spiritual gifts without so much as an introduction?
I think the answer is clear. Jesus is the rock of our salvation (Ps. 62:6), the corner stone in Zion, in whom believing we shall not be confounded (1Pet. 2:6), for he is our strong foundation (Lk. 6:48). He has promised that his sheep “ shall never perish, neither shall any man pluck them out of my hand” (Jn. 10:28). If we have truly come to Christ by the Father's sovereign election, then we are eternally secure in him, and having this hope, we purify ourselves (1Jn. 3:3). In this sense, Christ does not change for us. In this sense, he is immutable. But in the sense of the gifts of the Holy Spirit? or of continuing divine revelation? or of the offices of apostle and prophet? The context of Heb. 13:8 has nothing to say on this, and it shouldn't be preached that it does, not by Dr. Freeman nor by anyone else.