Toussaint, "The Eschatology of the Warning Passages in the Book of Hebrews," Grace Theological Journal A. 8See the useful synthetic study of the author's description of sin in the warning passages in McKnight, "The Warning Passages of Hebrews," 36-43.
Bruce
PERFECTION AND THE NEW COVENANT PROMISES
Major works dealing with the use of the Old Testament in Hebrews are Caird, "The Exegetical Method of the Epistle to the Hebrews," 44-51; Kenneth J. Barrett, "The Eschatology of the Epistle to the Hebrews," in The Background of the New Testament and Its Eschatology, ed.
This charge of weakness and futility is also based on the author's parenthetical remark: "For the law hath made nothing perfect [ἐτελείωσεν]" (7:19). 80 On the relationship between the change in the law and the writing of the law on the heart in Hebrews, see Barry C. In the present passage, however, it is clear that this inability of the Levitical priesthood to bring about perfection—its weakness and uselessness - contrasts with "bringing in a better hope by which we draw near to God (7:19)." The perfection of men, then, has to do with drawing near to God,83 though the two should not simply be equated.84 As Peterson points out, it is through "the better hope" that believers draw near to God—a better hope that comes through .
He maintains that all uses of προσέρχοµαι in Hebrews are cultic and placed within a cultic context (11). First, while always is definitely used in general, and in verse 25, in the sense of "always" or. That Christ is able to save εἰς τὸ παντελές is an inference grounded97 in the fact that Christ "continually/always" (πάντοτε) lives to intercede.
Fifth, Osborne considers the participle προσερχοµένους in 7:25 to indicate "a condition for experiencing the efficacy of Jesus' mighty salvation". It is “those who draw near to God” through Jesus who are saved.
First, the new covenant is a response, not only to the shortcomings of the old covenant, but to the disobedience of the covenant members. Therefore, even before one examines Hebrews 9-10, it is clear that perfection must be related to the promises of the new covenant.127. 127In light of how clearly the author describes the inadequacy of the old covenant and the superior benefits of the new covenant, Michael D.
Morrison's comments are puzzling: “The main argument for the new covenant is simply that the old has become obsolete. In the face of the failure of those under the old covenant, God acts sovereignly under the new covenant to guarantee fidelity.133. Niell, "The Newness of the New Covenant," in The Case for Covenantal Infant Baptism, ed.
Wellum, “Baptism and the Relationship of the Covenants,” in Believer Baptism: Sign of the New Covenant in Christ, ed.
Again, Hebrews reflects the Jewish apocalyptic doctrine of the two overlapping ages - the new age inaugurated by Christ's sacrifice. The second, however, is symbolic of the new covenant order, which - through Christ's own blood - obtains eternal salvation (9:12). 51:10: 'Create for me a clean heart, O God, and put a right spirit within me anew.' In the background are the promises of the new covenant in Jer.
The inability of the law to perfect those who approached is due to its. For immediately after speaking of the cleansing of the defiled conscience to produce true service to God (9:14), which resulted. 183 This has happened in the NIV, which translates the phrase in Heb 9:9 as "clear the conscience of the worshipper".
This fulfillment of the new covenant promises is made even clearer in the next section.
22
203One must be careful to distinguish the author's use of the verbs for "make perfect". For the first time in the letter the believers are the subject of the verb "make perfect". The dilemma with 10:1 is solved in 10:14. A number of commentators argue instead that the author intends the pause prior to the recitation of the promise to put the laws to heart.
As already mentioned, these two promises are the focus of the author's exposition in ch. 210 Several interpreters expressly say that the believers' perfection involves the fulfillment of the promise to write God's laws on the heart. Osborne's comments allude to the other controversial tense in the verse, that of the substantive participle τοὺς ἁγιαζοµένους.
For the use of the verb "to sanctify" in the letter to the Hebrews does not imply a moral dimension to the consecration of the faithful in Christ.237.
12:2
Perfection therefore means to arrive and enter the destination that God has prepared, the New Jerusalem.244 Thus deSilva understands perfection on the one hand as the purification and sanctification of the believer with Christ's sacrifice - "completion of the salvation-historical process" of returning humanity to its rightful state with God .245 On the other hand, perfection is also something that the readers are waiting for: "their actual entry into the unshakable kingdom."246 It is in this last sense that the believer's perfection is expected with Christ's perfection, which means. However, I argued above against the heavenly view of Christ's perfection—and against deSilvine. Furthermore, he insists that each specific occurrence of the word group τελ is coherent with the general meaning "to perfect," which derives from the formal meaning of bringing something to its proper, final state.
Given the previous articulation of the believers' perfection in relation to Christ's new covenant sacrifice (as well as the unlikely possibility that Christ's perfection refers to his . as a supposed parallel expression.249. 31:31-4," Peterson is right when he sees the terminology of perfection used by the author "to emphasize the realized aspect of man's salvation."251 This perfecting work of Christ ensures the present relationship with God in fulfillment of the promises of the new covenant and the Christian's experience God "is the stock of his final transfer into the actual presence of God in the heavenly city."252 Therefore, there is no need to dichotomize the two different senses in which believers are perfected. The author is not talking about the faith of individual believers, even less about "religion" as a denomination.
On the contrary, "he is the first person to reach the final goal of faith, the inheritance of God's promise, which the ancients saw only from afar."257 "For the joy that was before him", Jesus endured the cross and despised its shame, because which he "sat down at the right hand of the throne of God" (12:2).
5:14; 6:1)
For the purposes of this chapter, it remains to address the final text which speaks of the perfection of believers, and which is embedded in the warning. The author presents a contrast in 12:18-24, again arguing for the superiority of the new covenant over the old. For our purposes it will be sufficient to consider what is meant by "the spirits of the righteous made perfect."
God's people throughout the ages.265 But what about the "spirits of the righteous who are perfect". The other texts either use "spirits" and "righteous" in the same context, or they use the expression "the souls [αἱ ψυχαὶ] of the righteous". So it seems vague to argue that the phrase is idiomatic based on limited occurrences of the actual phrase being used in this way.
But," he writes, "the emphasis in previous sections is on the realization of the New Covenant relationship between man and God.
THE AUTHOR’S CONFIDENCE, GOD’S OATH,
Contra Wayne Grudem (“The Perseverance of the Saints: A Case Study from Hebrews 6:4-6 and Other Warning Passages in Hebrews,” in God's Grace, the Slavery of the Will: Historical and Theological Perspectives on Calvinism, ed. Author is certain for the "best things" of salvation for them (i.e., they are like the blessed ground in 6:7) because of their labor and love (i.e., because they bear useful vegetation). mind for their past and present service is indicated by the combination of the aorist and present participles: διακονήσαντες τοῖς ἁγίοις καὶ διακονοῦντες (see Peterson, "The Situation of the 'Hebrews'," 21; Attridge, Hebrews, 175; Ellingworth, Hebrews, 331 ).
34; [T]he author is optimistic about the future fate of the readers because their love has been fervent and their good works have been manifested in the church. In other words, the author is convinced that they belong to the people of God because of the changes that have occurred in their lives" (The Race Set before Us: A Biblical Theology of Perseverance and Assurance [Downers Grove, IL: InterVarsity. Interestingly enough), of the interpreters and translations quoted above that choose “fullness/fulfillment/realization” in 6:11, half take the meaning “full.
For the time being, I submit that the author's strength of confidence should not be blunted by his warnings and exhortations to persevere, as if the latter negates the former.
But so far the author merely reports the result: "and thus,59, after waiting patiently, [Abraham] received the promise."60. Most commentators affirm that when the author says that Abraham "received the promise," he means that Abraham actually received the substance of the promise—the promised. However, James Swetnam argues that for Abraham to "receive the promise" in 6:15 means that he "received the final and definitive confirmation of the promise of numerous descendants after the supreme test of his patience."61 In other words, Abraham received. an "enhanced promise".
However, I contend that the author means Abraham received "what was promised" in 6:15, not simply a "strengthened promise." It is unlikely that a distinction is intended between the receiving of promises and the things promised, for the following reasons: (1) It seems clear that Abraham's receiving of the promise in 6:15 is an example of those who the promises in 6 erf. :12, whom the readers should imitate. To "ἐπἰἰἰἐν the promise" in verse 15 must be understood in the same way.65 (2) To understand Abraham as a "strengthened promise" in 6:15 does not seem to fit in the context of 6: 12-18 is not and is rather anticlimactic. It is more likely that the promise Abraham received in 6:15 does indeed refer to Isaac.
At his birth and deliverance the writer can truthfully say that Abraham "received the promise" (see Bruce, Hebrews, 153; Leon Morris, Hebrews, vol.
THE WARNING PASSAGES
CONCLUSION
