Long Ago God Spoke
Hebrews 8:Meeting tents, sacrifices, and covenants
1 Now the main point of what we are saying is this: We have this kind of high priest. He sat down at the right side of the throne of the majesty in the heavens. 2 He’s serving as a priest in the holy place, which is the true meeting tent that God, not any human being, set up. 3 Every high priest is appointed to offer gifts and sacrifices. So it’s necessary for this high priest also to have something to offer. 4 If he was located on earth, he wouldn’t be a priest because there are already others who offer gifts based on the Law. 5 They serve in a place that is a copy and shadow of the heavenly meeting tent. This is indicated when Moses was warned by God when he was about to set up the meeting tent: See that you follow the pattern that I showed you on the mountain in every detail.[a] 6 But now, Jesus has received a superior priestly service just as he arranged a better covenant that is enacted with better promises.
7 If the first covenant had been without fault, it wouldn’t have made sense to expect a second. 8 But God did find fault with them, since he says,
Look, the days are coming, says the Lord,
when I will make a covenant with the house of Israel,
and I will make a new covenant with the house of Judah.
9 It will not be like the covenant that I made with their ancestors
on the day I took them by the hand to lead them out of the land of Egypt,
because they did not continue to keep my covenant,
and I lost interest in them, says the Lord.
10 This is the covenant that I will make with the house of Israel
after those days, says the Lord.
I will place my laws in their minds,
and write them on their hearts.
I will be their God,
and they will be my people.
11 And each person won’t ever teach a neighbor
or their brother or sister, saying, “Know the Lord,”
because they will all know me,
from the least important of them to the most important;
12 because I will be lenient toward their unjust actions,
and I won’t remember their sins anymore.[b]
13 When it says new, it makes the first obsolete. And if something is old and outdated, it’s close to disappearing.[
Footnotes:
Hebrews 8:5 Exod 25:40
The Office of Christ[This morning begins a brief series on the work of Christ.]
For the times they are a changin’ (Bob Dylan, 1963).[The two Bob Dylan quotations are taken from Barry Taylor, Entertainment Theology (Baker Academic, 2008), 11.]
But Jesus has now obtained a more excellent ministry, and to that degree he is the mediator of a better covenant, which has been enacted through better promises (Hebrews 8:6). .
Things have changed (Bob Dylan, 2001).
Introduction
Advent and the Christmas seasons are behind us, so are the lectionary lessons. A new year is upon us. The times they are a changin’ indeed! This morning we return to the book of Hebrews. The November 9th lesson by our colleague, Dr. Frank Carver, was an overview of chapter 8. An excerpt from his lesson frames what we will encounter this morning in the same chapter. Dr. Carver said,[Frank Carver, “A New Covenant,” Come and Go Class, November 9, 2014.]
With Jesus now in place as indeed a high priest according to the order of Melchizedek, the author will soon elaborate for us the distinctive character of this priesthood, distinctive in what he offers, namely himself. And so all of 9:1-10:18 will lead us deeper into the great theme of Christ’s great sacrifice. In effect, chapter 8 wraps up what has gone before and now prepares for what follows.
A generation or so ago it was a common practice to separate the person of Christ from the work of Christ. Practically, this often meant separate chapters in systematic theology books. The person of Christ chapter would be titled Christology and speak of his humanity and divinity. The following chapter would be titled Soteriology and speak of his saving work on our behalf. However in our time the interdependence of the person and work of Christ is widely recognized, in keeping with the biblical account. To cite an earlier example, Therefore he had to become like his brothers and sisters in every respect, so that he might be a merciful and faithful high priest in the service of God, to make a sacrifice of atonement for the sins of the people. Because he himself was tested by what he suffered, he is able to help those who are being tested (Heb. 2:17-18).
Because of what Jesus Christ suffered he is able to help those being tested. His saving work flows directly from who he was and by what did. In Otto Weber’s words,
If it is true that we cannot speak of the person of Jesus Christ ‘in and of itself,’ it follows that that there is no other knowledge of Christ than that in which we accept God’s activity in him. If, on the other hand, it is true that there is no comprehension of the work of Christ apart from his person, then it is equally true that every kind of knowledge about reconciliation, regardless of what kind it is, is ipso facto knowledge of Jesus Christ. To put it more bluntly, Jesus Christ is not only the worker of his works, but he is who he is in his work.[Otto Weber, Foundations of Dogmatics, vol. 2 (William B. Eerdmans Publishing Company, 1983), 12.]
Both aspects appear in chapter 8 but it is the saving work of Christ that is pivotal for us this morning. To be sure to speak of ‘work’ as a topic carries a variety of meanings and associations. What constitutes work? An exploration of the question is appropriate as a prelude to what we will find in this morning’s text.
Tales of Work
In April 1917, the American Society of Independent Artists received a package from a Mr. R. Mutt. It was one of many packages for a forthcoming exhibit in which all articles received were to go on display without being evaluated ahead of time. Beatrice Wood recounts what happened when Mr. Mutt’s package was opened and set on the floor. A lively conversation ensued between two members of the society, Walter Arensberg and George Bellows.
“‘We can’t exhibit it,’ Bellows said hotly, taking out a handkerchief and wiping his forehead. ‘We can’t refuse it, the entrance fee has been paid,’ gently answered Walter. ‘It is indecent!’ roared Bellows. ‘That depends upon the point of view,’ added Walter, suppressing a grin. ‘Someone must have sent it as a joke. It is signed R. Mutt; sounds fishy to me,’ grumbled Bellows with disgust. Walter approached the object in question and touched its glossy surface. Then with the dignity of a don addressing men at Harvard, he expounded: ‘A lovely form has been revealed, freed from its functional purpose, therefore a man clearly has made an aesthetic contribution....’ [Bellows replied:] ‘It is gross, offensive! There is such a thing as decency.’ [Walter answered:] ‘Only in the eye of the beholder, you forget our by-laws.’”
Alejandro R. Garcia-Rivera concludes his account of Beatrice Woods’ story with this observation: the two gentlemen “didn’t know it yet but the American Society of Independent Artists had encountered what has become the most famous (or rather infamous) object in the history of art--Marcel Duchamp’s ‘Fountain.’” The object in question was a urinal, bought from the J. L. Mott Iron Works. Duchamp rotated the readymade object 90 degrees, signed it as the work of R. Mutt and gave his work of art the title “Fountain.”[See Alejandro R. Garcia-Rivera, A Wounded Innocence: Sketches for a Theology of Art (The Liturgical Press, 2003), 23. He notes that the Society broke its own rules, refusing to put the urinal on display. The original “Fountain” has been lost. All that remains is a photograph.]It does not take a controversial art piece to talk about one’s work but Duchamp’s “Fountain” will certainly do to raise three questions; namely,
What constitutes “work”?
Is there a forgetfulness of “work”?
Does “work” have a theological significance and, if so, what might that be?
It is interesting to consider the factor or factors that commit a person to do one thing or to do another. According to a dictionary, work is “an activity involving mental or physical effort done in order to achieve purpose or result.” Does taking a readymade object and giving it a title qualify as someone’s “work,” as someone’s commitment to an ideal? If Duchamps’ “Fountain” counts as work, then it would seem to follow that Andy Warhol’s Brillo boxes certainly counts even more so as the result of his efforts![Andy Warhol (1928 –1987) was an American artist who was a leading figure of pop art. His works were meant to explore the relationship between artistic expression, celebrity culture and advertisement that flourished by the 1960s. The Brillo boxes are done with synthetic polymer paint and silkscreen ink on wood. The example shown is a 1964 creation and is but one of a variety of forms that the cartons took in Warhol’s work.. . ]Warhol’s ‘sculpture’ raises questions. What happens when we see the same image over and over again? What effect do advertisements have on us? Do they make us want to buy products? Or do we stop paying attention? Where do we find art in the world around us? More importantly for present purposes, what theological importance does work carry, whether it is a “work of art” or a mundane activity anyone of us may do from day-to-day?
The question of work and of one’s commitment to it is triggered by an observation made decades ago. According to Martin Heidegger (1889-1976) the history of Western philosophy has been off course since Plato (427-347 B.C.E.). Heidegger says that this mis-direction culminates in the century with three major errors manifest in the West. One is the forgetfulness of concern, of 20th century with three major errors manifest in the West. One is the forgetfulness of concern, of what it means to be a thing. Second, forgetfulness of what it means to give an account. Finally, forgetfulness of what it means to work.[See Donald Cress, “Heidegger’s Criticism of ‘Enitative’ Metaphysics, International Philosophical Quarterly, XII (1972), 73.] Might we suggest that concern, giving an account and work can all be wrapped up in one word, commitment.
Seen just about every day are signs of individuals standing on street corners. Recently seen are two signs that come to mind. One man on the corner of a busy intersection held a sign that read:
“Envisioning a Cheeseburger.” A motorist waiting for the traffic signal to change handed him a bottle of Gatorade. Was the man soliciting funds for a cheeseburger and the motorist gifting him with a drink doing their commitment, doing their work? The second sign that comes to mind was carried by a man in a downtown park. One side of the sign quoted John 3:18,[John 3:18: “Those who believe in [the Son] are not condemned; but those who do not believe are condemned already, because they have not believed in the name of the only Son of God.” ] while the other side listed those believed to be “lost” and doomed for destruction. The man’s list of sinners included liars, adulterers, thieves, atheists and unsubmissive wives! Was this sign-carrying evangelist doing his work, giving of himself to his commitment? Is Heidegger right on this point? Is there indeed a forgetfulness of ‘work’ in our midst? Today would seem to be an especially good time to consider work (i.e., commitment) as a topic given the biblical text and the fact that a new year of ‘work’ is now before us, in 2015.
Let’s take chapter 8:1-6 as illustrative of the chapter as a whole with work in mind. What thoughts on work arise from this chapter?
Hebrews 8:1-6
Now the main point in what we are saying is this: we have such a high priest, one who is seated at the right hand of the throne of the Majesty in the heavens, 2a minister in the sanctuary and the true tent that the Lord, and not any mortal, has set up. 3For every high priest is appointed to offer gifts and sacrifices; hence it is necessary for this priest also to have something to offer. 4Now if he were on earth, he would not be a priest at all, since there are priests who offer gifts according to the law. 5They offer worship in a sanctuary that is a sketch and shadow of the heavenly one; for Moses, when he was about to erect the tent, was warned, “See that you make everything according to the pattern that was shown you on the mountain.” 6But Jesus has now obtained a more excellent ministry, and to that degree he is the mediator of a better covenant, which has been enacted through better promises.
The text begins with a look back. In fact it is a look back to the very beginning of the book of Hebrews, to the Son’s appointment. “Now the main point in what we are saying is this”. . .
Long ago God spoke to our ancestors in many and various ways by the prophets, 2but in these last days he has spoken to us by a Son, whom he appointed heir of all things, through whom he also created the worlds (Heb.1:1-2).
The book of Hebrews is clearly laying out what the author believes is necessary for the times in which the recipients are living. A theological approach meets the needs of the day. God has been at work in the past through the prophets but something more has been required for the present. This something more is God’s very Son! Continuity is marked and accepted from past to the present but this present is quite unlike anything or anyone before. The movement is progressive “but not a progression from the less true to the more true, from the less mature to the more mature. For as [F.F.] Bruce rightly asks: ‘How could it be so when it is one and the same God who is revealed throughout.”[Peter T. O’Brien, The Letter to the Hebrews (William B. Eerdmans Publishing Company, 2010), 49. O’Brien is quoting from Bruce’s The Epistle to the Hebrews (Eerdmans, 1990), 45.] A new beginning has been made in a decisive fashion. This beginning is marked by an appointment. God’s Son was given work to do, both then and now!
Whatever Jesus is, he is from the Father. To that extent, his being and work are to be understood ‘theocratically,’ as expressions of the will of the Father, the Creator, who rules over him and the world (Weber, 169).
Therefore, the reader/listener is called on recall that there is a high priest seated at the right hand of the throne of the Majesty in the heavens. This One is “holy, blameless, undefiled, separated from sinners, and exalted above the heavens” (7:26). For what purpose?--to “minister in the sanctuary and the true tent that the Lord, and not any mortal has set up.” The designation “to minister in the sanctuary” is a common usage for priests in the LXX and in Jewish literature. As a minister Christ offers intercessions (7:25) and the sacrifice of atonement (8:3). Since the context is of a heavenly sanctuary, the implication is that his ministry is abiding and not earthly or temporary. Christ is a priest forever after the order of Melchizedek. He can be depended upon irrespective of the circumstances that may arise. He is clearly able to offer both gifts and sacrifices (8:3). What comprises gifts and sacrifices is not specified but will appear later (see 9:11-14; 10:1-15). What is apparent at the moment is the importance of the singular death of Jesus on the Cross. He offered himself (7:27). In doing so Jesus obtained a more excellent ministry and to that degree, as the text affirms, he is the mediator of a better covenant due to the promises that underlie it (8:6). Jesus works his work!
For the sake of theological understanding and to provide guidance for the church, theologians will later term what takes place in Jesus’ work under the rubric of the “office of Christ.” ‘Office’ removes the activity of Jesus from the sphere of the private, the arbitrary, and the accidental. ‘Office’ conveys the ordained activity of the will of God directed through Jesus Christ to God’s people. This divine assignment dominates Jesus’ commitment. He is not possessed like a genius, nor enslaved by the law of thought like the thinker. Rather he is the obedient One (Phil. 2:8). Thus the office of Christ implies in its prophetic, priestly and kingly aspects a broader and more encompassing group of activities operative in the ministry of Jesus[For what follows see Weber, 169-170. Also see Randy Maddox, Responsible Grace (Kingswood Books, 1994), 109-114. As Maddox notes, the traditional order is prophet, priest, king. For John Wesley, the preferred order is priest, prophet, king as a means of coordinating Christ’s present work.]
1. The work of Christ, although he does it himself, is the work of the Father. If reconciliation occurs it is from the Father. As Weber puts it: “if he is the king and Lord, then God’s lordship is brought to us through him. Christ is to reign as king in all believing hearts until he has subdued all things to himself.
2. Christ’ work lacks the character of what we might term the incidental or arbitrary. It is not conditioned by his personality, accomplishments, or situation. Rather his work dwells in him as a person. As noted before, Jesus is the Worker of his work! He never comes across in the biblical texts as simply doing what he feels like doing. What is done is what he must do or should do as high priest. On this point, John Wesley rightly emphasized that Christians never outgrow our need of Christ in this office (Maddox).
3. Jesus’ activity is related to human fellowship. It can be said to be official activity insofar as the purpose is to effect change in terms of a new covenant. This new covenant has a prophetic dimension calling for new self-understandings and a commitment devoted to the purpose of God as reflected in the Sermon on the Mount. .
Back to Work
On this the first Sunday of 2015, we encounter again the significance of Jesus Christ. Who is he? He is the Savior but today’s scriptural account tells us just what type of Savior he is. “Unlike conquerors who triumph by putting down their opponents, Jesus was raised up because he himself was first willing to be put down.”[Dianne Bergant with Richard Fragomeni, Preaching the New Lectionary: Year A (The Liturgical Press, 2001), 120.] In Jesus Christ God gestured! God acted on our behalf as prophet, priest, and king. Why do gestures occur? In spoken speech they occur because speech and gesture are two aspects of one purpose. Where speech is present, the movement of (say) one’s arm may not only complement what is said but may stress and reinforce what is being said. In Jesus Christ God speaks and the life, death and resurrection of this Servant is God’s grandest gesture. More on that note appears in lessons to come.
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First Church of the Nazarene
3901 Lomaland Drive
San Diego, California, United States
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