Now, in the midst of Hebrews describing Jesus as the ultimate high priest. The author pauses, and says this, we're going to start from Hebrews chapter 5:11. The author says this, We have much to say about this, regarding Jesus as our high priest. But it is hard to make it clear to you because you no longer try to understand. In fact, though by this time you ought to be teachers, you need someone to teach you the elementary truths of God's word all over again. You need milk not solid food. Anyone who lives on milk being still an infant. Is not acquainted with the teaching about righteousness. But solid food is for the mature who by constant use have trained themselves to distinguish good from Evil. Therefore, let us move beyond the elementary teachings about Christ and be taken forward to maturity, not laying again the foundation of repentance from acts that lead to death, and of faith in God instruction about cleansing rights, the laying on of hands, the resurrection of the dead, and the Eternal judgment. And God permitting we will do so.”
Now I don't know if you caught it, but there's a tone of frustration in the author's voice here in this letter to the Hebrews. Like, he would really like to dive deeper into the significance of Jesus as our high priest, which is a very significant image for folks, that coming out of the Jewish tradition. And it would really, really help them in their life with God to understand how Jesus fills this role as the high priest. And how the role of the high priest had always been to pointing towards Jesus and the author was really, really excited to talk about this. But he feels like he can’t because he's stuck. He's stuck going over what he calls basic things. He feels like his readers are still hung up on stuff that the author feels like they had explained over and over and over and over again. Again you teachers in the room might be able to relate with some of this frustration. And one of the basic things that he is trying to get past is talking about repentance from acts that lead to death. Now this little phrase is actually key to help us understand what he's referring to later in verses 4-6, so here comes the tactical part.
Do I believe my life depends on hearing from God? Wow! Like we all believe that we need food for our body to survive, right? This is why a regular part of our daily life is, run around scrounging for food. We plan our day around it. We get up early to make sure we have time for breakfast. Our school or our job will actually let us stop working so that we can go and eat. We gather with friends and family for dinner, so that we can make an experience out of filling this very basic need for food. We follow a diet plan to make sure that we’re getting all the right kinds of food. We plan menus for the week ahead and on and on and on we could go talking about all the ways that our belief, our conviction, that our body needs food to keep functioning, affect how we plan and go about our days.
Do I do the same for my spirit? What can we do to put ourselves in a position to regularly hear from God? And while of course there are many different habits or spiritual disciplines that we could develop, and help us in that area, and we talk about a lot. There is one that throughout the history of the people of God has really served as the anchor, as the foundation to hearing from God.
So even though we're just talking about confidence, what's at stake here, what you have to lose, is actually very very real. Paul is not exaggerating this passage when he says, “that he had lost all things for Christ's sake”. It's the very real cost that the Young Rich Man encountered in the story that Mark tells in his gospel in chapter 10. When this rich young person comes to ask Jesus what he must do to inherit eternal life, essentially, “what must I do to be righteous?” And Jesus says, “you could just go do what all the religious people are telling you to do”. The young man responds, “I've been doing all that you see”. Even though he'd been doing, he'd been on the performance plan and he'd been killing it on the performance plan. This young man still feels that I still don't have this thing that I'm looking for. He knew he was standing on Shaky Ground and Jesus diagnoses his issue immediately and says, “go sell everything that you have, give it to the poor, and come and follow me." Now wait, is Jesus suggesting that righteousness can be achieved by selling everything that we have and giving it to the poor? Of course not. Selling everything and giving to the poor, that's just another achievement. That's just another performance plan. But this man's issue was his confidence in his wealth. And that misplaced confidence was keeping him from the one thing that would bring him the Eternal kind of life. That would bring him righteousness, and that is following Jesus, which is where of course Paul has landed. Everything else on his resume he considers garbage like quoting your GPA from kindergarten.
Paul's only interested in one thing, verse 10, I want to know Christ. Yes, to know the power of his resurrection, participation in his suffering, to become like him in his death, and so somehow attain to the resurrection from the dead. To know Christ, not just about Christ, not just his teachings, not just the historical facts about his life. Not just the various interpretations and applications of his words to today's issues. No, knowing how to live well. Being in right standing with God and man. Living rightly in the world comes from knowing Christ. The power of the resurrected Christ. To follow Christ into suffering. To allow Christ's death to become our death, so that his life becomes our life. And there is nothing on our resume good or bad. Nothing that we've accomplished. Nothing that we failed to accomplish that compares to knowing Christ. That's where righteousness comes from.
More than just referring about their behavior as individuals in the world, Paul is actually pointing to the way that they live out their heavenly citizenship with one another, their collective polity. See, Paul recognizes that as a local church, they have a common life with each other. That is, set in the context of their citizenship in the Roman empire. So Paul is calling out the Philippians to live out their common life together in the secular context, not by simply adopting the customs and the culture of the world around them, but rather to live out their collective life together in a manner that fits with the Good News of life in the reality of the Kingdom of God.
And the reason I think that's what he's referring to, is that the litmus test is unity. Paul will know that the Philippians are conducting themselves in a manner worthy of the gospel, because they are in unity with one another.
According to Paul, the main outcome of a local church conducting themselves in a manner worthy of the gospel—is that they end up standing firm, in one spirit, striving together, as one, for the faith of the gospel.
Over the next several months, we will be reading someone else's mail. I say that as sort of a creative way to refer to the fact that this New Testament book, this epistle to the Philippians, really is a letter from the apostle Paul to the local church that he had started in the city of Philippi.
But in another sense, I say that because, you read the opening paragraphs of this letter, and you get a sense that there's this deep, personal connection between Paul and the Philippians. To me, I read these opening words...and it's like I'm peering into this tender exchange, this honest expression of love and longing between Paul and this group of people, this little local church.
It doesn't take too long before the question arises: Why? Like, why does God need me to pray for Him to act? Like if—as it says in Matthew 6:8, God already knows what we need before we ask Him—why does He need me to ask? And why sometimes when I do ask for something I think I need, I don't end up getting it? And then, why do I sometimes miraculously get things I didn't even pray for? Like if God always wants what is good and best for us—and He always does what is good and best for us (regardless of what we think is good and best)—then what does my prayer have to do in anything?
I know, for me personally, any talk of a Reboot in my own prayer life—the first hurdle I have to get over is this question. Why?
"In the Jewish community at that time, "Father" was a powerful idea that carried meaning for every aspect of your life. It was a term that referred to more than just your biological birth father. It was a term that you would refer to your ancesters. It was also a term that could refer to a ruler or a king or a governor of a city, that their role of governing the city or to of the community was similar to the role of a father over his household. And so it carried great significance.
"To refer to the Messiah as "Everlasting Father" —not as a reference that Jesus was "The Father" like in reference to His role in the Holy Trinity—but as a reference to His role in the lives of His people. One of the main roles ascribed to someone with the title "Father" was this idea of identity and belonging."
"Go to the Oxford dictionary today, and look up the word "grace" and it will tell you that it is God's "unmerited favor." But while this is a widely accepted definition of God's grace, it is, like we were saying last week with the gospel, a rather truncated or reduced definition that actually robs it of the power ascribed to it by the authors of the New Testament. Because to define grace as merely God's unmerited favor...really boils it down to God's attitude towards us. Basically, it reduces grace down to the statement, "God likes us even though he has no reason to." Which is amazingly true. We humans are unmeritedly favored by God. But, that is not all that grace, as the New Testament writers use it, is about."
“The understanding of the Gospel that circulates in many religious—and even unreligious circles—can be described as gospels of sin management. Essentially, different ways of saying, ‘Jesus died for your sins. And if you accept him as your Savior, you can get your sins forgiven and go to heaven when you die.” Now the thing about these definitions of the Gospel is that the basic concept that they talk about is very biblical. the Bible is very clear that we all us humans are sinners are sinners, and through Jesus we can be forgiven of our sins and be assured of living in eternity in the presence of God. But the problem with making this the core of the Gospel is that they center the message on the wrong thing. It makes everything about where we spend life after death. We end up being the stars, the center of the story. Which of course is a problem. Because us being the center of the story—well that’s what got us into this mess in the first place."
"The trouble with leaving it at "Trust God" is that the concept of God is so broad—infinite really—that if we're not careful, we can create a picture or an image of God that is intangible and obscure, an image of God that isn't even accurate...So it is of no comfort to us in our [specific] time of trouble and it leaves us helpless to the onslaught that troubles our hearts, and makes joy unsustainable..."
But there's something different—at least for me, at least this week—to have Jesus look me in the eye, and say, "Trust in me. Trust in me. You believe in God. Believe also in me."