Por causa de los ángeles                                                 por Ted Byler

“Por lo cual la mujer debe tener señal de autoridad sobre su cabeza, por causa de los ángeles.”

Resumen

Este es un estudio de la ordenanza del velo de la jefatura y el formato es una exposición versículo por versículo de 1 Corintios 11:1-16. El objetivo es buscar entender la mente del Espíritu en entregarnos esta ordenanza y fijar sus motivos y así animar las iglesias de Cristo a no ignorarla. Si bien el propósito principal es afirmar esta doctrina, un objetivo secundario es considerar los argumentos en contra.

Cuatro recursos contribuyeron al material de este artículo. El primero es una serie de sermones sobre el velo de las hermanas por Finny Kuruvilla, y el segundo es un ensayo escrito por Bruce Terry con título, “No Such Custom”. Estos eruditos de alta calibre merecen ser escuchados sobre este tema porque no vienen de la tradición anabaptista como yo. En tercer lugar, el libro de E.H Skofield, “Sunset of the Western Church” (en castellano, “El Atardecer de la Iglesia Occidental”) es un recurso revelador. Finalmente, la Homilía XXVI de Juan Crisóstomo del siglo IV sobre 1 Corintios 11 es de mucho valor.

El registro histórico es que desde la época de los Apóstoles hasta el siglo XX, la práctica común en el cristianismo era que las mujeres se cubren la cabeza con algún tipo de velo. El arte y los grabados en las paredes muestran esto desde los primeros años de la Iglesia. De hecho, era una práctica tan universal que en un principio los escritores de la Iglesia no abordaron el tema en profundidad. Simplemente reconocieron que las mujeres usaban velos como regla estándar. Sin embargo, en África un padre de la iglesia primitiva, Tertuliano, escribió un libro sobre el asunto en el siglo II (“De Virginibus Velandis”). El título en español sería, “El Velo de las Vírgenes”. No he encontrado una traducción española, pero existe en inglés (“On the Veiling of Virgins”).

Esta doctrina cristiana, que antes se practicaba en todo lugar, ha llegado a ser un punto de controversia, no solo en el cristianismo general, sino también en las iglesias anabaptistas que han conocido y guardado esta ordenanza durante siglos. Es necesario volver a la Palabra y buscar sinceramente la verdad de este asunto y así despejar las dudas y mal entendimientos. La calidad de una casa no puede exceder la calidad de sus cimientos, entonces debemos estudiar bien para poner buen fundamento bíblico a nuestras creencias y prácticas en la vida.  

Introducción del autor

Las perspectivas y creencias de una persona están formadas en gran parte por medio de las experiencias e influencias durante su crianza. Después, tendemos a filtrar nuestra manera de pensar y escribir a través de ese marco de predisposiciones. No es una actuación incorrecta, por decir, porque el autor que falta una creencia firme del tema también falta motivación para escribir. Sin embargo, el escritor honesto ha fijado un principio esencial por sobre sus predisposiciones, que es el compromiso absoluto de buscar toda la verdad del asunto – no simplemente dando evidencias a favor de una creencia ya determinado, sino buscando honestamente la plena verdad.

Desafortunadamente, muchos no valoran la Verdad en estos días, ni es el criterio que buscan. Es que ya han elegido su versión de “la verdad”, entonces se preocupan solamente en gritar sus pruebas – sin importar que sean ilógicas y caprichosas. Pero eso es propaganda, pura y simple. El buscador honesto no está interesado meramente en explorar los puntos a favor y en contra, sino en llegar al fondo del tema y entender la anchura, la longitud, la profundidad y la altura, por así decirlo (Ef 3:18).

El motivo principal al abrir la Biblia y leerla es escuchar de Dios. Es deshonesto simplemente compilar las pruebas para una creencia ya formado, o tomar en cuenta solo aquellos versículos que apoyan tus ideas e ignorar los que no apoyan. Muchos engaños y falsas enseñanzas han surgido al seguir ese camino.  

Mis propios años de formación y prejuicios se desarrollaron en la tradición menonita conservadora. Aunque nací y crecí en iglesias anabaptistas, he pasado toda mi vida lejos de sus famosos centros. Mis primeros 20+ años, viví en Missouri, Minnesota, Montana y Belice. Luego me casé con una chica de Maryland y nos mudamos a Idaho en una obra nueva de la iglesia. Vivimos allí por 20 años. Parece que heredé de mi padre el susto de permanecer mucho tiempo en el mismo lugar, porque después del nacimiento de nuestro último hijo, nos mudamos al sur de Chile para ayudar en otra obra nueva de la iglesia. Ya pasamos 15 años en la Patagonia, donde aprendí el castellano conforme al hablar de los chilenos.

Mi experiencia en la iglesia y en la vida ha sido una de muchas bendiciones. Crecí en una familia de buenos padres que cuidaron de nosotros niños. Eran ejemplos de integridad en la vida cotidiana, así como miembros solidarios en iglesias sinceras que honraban a Dios. No tengo heridas ni experiencias apenadas que me afectan. No es que vivo en mundo perfecto, pero agradezco una vida tremendamente bendecida. Tengo una esposa maravillosa y cinco hijos que sirven al Señor, lo que cuento como la mejor bendición de todos. El testimonio de mis antepasados en los siglos del anabaptismo y su ferviente celo por la Verdad me ha hecho fácil creer en Dios, Fe, Tradición, Familia e Iglesia. Así explico mis prejuicios y predisposiciones.

 

La pregunta de los corintios

(1Cor 11:1-2) Sed imitadores de mí, así como yo lo soy de Cristo. Ahora os alabo, hermanos, porque os acordáis de mí en todas las cosas, y guardáis las ordenanzas, como os las entregué.

El apóstol Pablo escribió la epístola a los corintios en respuesta a una carta que le enviaron pidiéndole aclarar varias doctrinas de la Iglesia, por ejemplo, si fuera licito comer carne ofrecida a los ídolos, si deben contratar matrimonio los jóvenes o quedarse solteros, el hablar en lenguas, la resurrección, etc. La carta que mandaron a Pablo ya no existe, pero el capítulo 11 aborda dos de sus preguntas. La primera tiene que ver con la ordenanza del velo de la jefatura y la segunda tiene que ver con la ordenanza de la santa cena.

Los estudiosos han intentado reconstruir la consulta de la iglesia para comprender mejor la respuesta del Apóstol. Tal vez era, “¿Es lícito que una mujer cristiana ande sin velo?” Porque sí, al leer el pasaje, es fácil inferir que entre las hermanas en Corinto, algunas pensaban en quitarse el velo, y por lo tanto la pregunta de la iglesia a Pablo, el apóstol que llevó el evangelio a la ciudad.

Por otra mano, es posible que la pregunta de los corintios hacía referencia a los hombres: “¿Deben los hermanos cubrirse la cabeza al orar y profetizar?” Porque durante esos siglos en el Imperio Romano, tanto hombres como mujeres solían cubrirse la cabeza por motivos religiosos. Por lo tanto, el mandato a los hombres de no cubrirse la cabeza les afectó más a las iglesias de Cristo que el mandato a las mujeres de cubrirse la cabeza. En la sociedad actual, la situación es al revés. Las hermanas se ven más afectadas que los hermanos.

De todas formas, queda notorio que el Espíritu da la instrucción en forma alternada – primero el mandamiento para los hombres y luego el mandamiento para las mujeres. La ordenanza rige en igual medida a ambos.

Parece que solo unos pocos en Corinto no seguían bien esta doctrina. Lo digo por la declaración distinta del Apóstol al cambiarse de tema: “Os alabo, hermanos, porque retenéis las instrucciones tal como os las entregué (v2)… Pero al anunciaros esto que sigue, no os alabo” (v17). Guardaban la ordenanza de la cabeza cubierta/descubierta en mejor forma que guardaban la ordenanza de la santa cena.

El carácter de la revelación divina

La palabra griega para instrucciones en el versículo 2 es paradosis. Se encuentra en el Nuevo Testamento en una docena de ocasiones. En la Reina Valera 1960 se traduce, “tradición, doctrina, instrucción, enseñanza” (Mar 7:3-13; Gal 1:14; Col 2:8; 2Tes 2:15; 2Tes 3:6). Los Apóstoles, al escribir la Biblia, no inventaron palabras nuevas sino que usaron las que todos ya conocían. Puede que arrojan connotaciones nuevas al ser usadas en contextos bíblicos, pero en el fondo sus significados quedan sin cambios.

Estudiar las palabras griegas es un trabajo valioso para entender los significados y connotaciones de términos bíblicos. Porque la traducción de una carta a otro idioma no es como la matemática, que tiene una sola respuesta correcta. A veces, el traductor tiene que elegir entre varias opciones que podría afectar la oración. Entonces, él toma en cuenta lo que piensa es la intención del escritor. Por eso hay varias versiones del Nuevo Testamento. Claro, la mayoría no son tan diferentes, pero el punto es que existe la posibilidad de insertar sutilmente la idea de los traductores al hacer la traducción.  

Ofrezco como ejemplo el sub-título que sale en la versión 1960 de la Reina-Valera al inicio del capítulo de nuestro estudio. “Atavío de las mujeres,” nos dice. Es la idea de los traductores que este pasaje habla del atavío de las mujeres. Los sub-títulos no fueron traducidos de la lengua antigua, sino que fueron puestos por los traductores. Justamente por eso sale otro sub-título, bastante diferente, en la Nueva Versión Internacional: “Decoro en el culto.” Esas dos ideas distintas sobre la intención del escritor con este pasaje seguramente van a resultar en diferencias de traducción.       

Por eso es tan valioso estudiar y comparar los usos de una palabra en otras partes de las Escrituras. Nos ayuda entender la intención del escritor. El Nuevo Testamento fue escrito en un plazo corto y entre sus libros aborda un tema común. Quiere decir que es una base confiable para el estudio de palabras. La Septuaginta, que es el Antiguo Testamento en la lengua griega, también es una fuente buena para estudiar los significados de palabras griegas. La Septuaginta data de unos 300 años antes de Cristo, pero era la versión que Jesús y los discípulos citaron en el Nuevo Testamento. En cambio, los libros seculares de los griegos antiguos no son de mucho valor para estudiar las palabras del Nuevo Testamento, ya que no fueron escritos por los mismos autores y sobre el mismo tema.    

La palabra paradosis se usa en el Nuevo Testamento en tres contextos:

  • En referencia a la “ley oral” de los judíos, una interpretación de la Torá según los fariseos. Jesús criticó la ley oral porque con ella quebrantaron los mandamientos de Dios (Mateo 15:1-9).
  • En referencia a las doctrinas y enseñanzas de Cristo y los Apóstoles en el Nuevo Testamento. Así que, hermanos, estad firmes, y retened la doctrina (paradosis) que habéis aprendido, sea por palabra, o por carta nuestra (2Tes 2:15).
  • En referencia a las obras malas de los mundanos. Mirad que nadie os engañe por medio de filosofías y huecas sutilezas, según las tradiciones (paradosis) de los hombres, conforme a los rudimentos del mundo, y no según Cristo (Col 2:8).

En cada uno de estos contextos, el significado de paradosis es consecuente – quiere decir doctrinas y enseñanzas. En el pasaje de nuestro estudio, el contexto es la doctrina de la fe cristiana y por eso el Apóstol los alaba por seguir la paradosis tal como él les había entregado. Habéis obedecido de corazón a aquella forma de doctrina a la cual fuisteis entregados (Rom 6:17).

La importancia de la paradosis de la Fe es evidente en 2Tesalonicenses 3:6, Pero os ordenamos, hermanos, en el nombre de nuestro Señor Jesucristo, que os apartéis de todo hermano que ande desordenadamente, y no según la enseñanza (paradosis) que recibisteis de nosotros. Es un mandato de peso, dado en la autoridad del nombre de Cristo, que no deben asociarse con aquellos que no viven según la paradosis de los Apóstoles. Estad firmes, y retened la doctrina (paradosis) que habéis aprendido (2Tes 2:15).

Así sucedió: el apóstol Pablo recibió las doctrinas de Cristo por revelación divina (Hechos 1:3; Gal 1:12) y las entregó (griego –paradidomi) a las iglesias. Es la forma verbal de paradosis y quiere decir, “entregar, encomendar, enseñar.” Más adelante en el capítulo Pablo les dijo, Porque yo recibí del Señor lo que también os he enseñado (paradidomi). Y después, Si alguno se cree profeta, o espiritual, reconozca que lo que os escribo son mandamientos del Señor (véase 1Cor 11:23; 14:37; 15:3). Es el testimonio constante de los apóstoles con respecto a sus epístolas a las iglesias. Recibieron la paradosis de Cristo y por medio del Espíritu Santo escribieron la Palabra de Dios al nuevo pueblo.

Por lo tanto, lo escrito del Apóstol está arraigado en la autoridad del mismo Cristo: “Os alabo por guardar las ordenanzas (paradosis) tal como os las entregué” (paradidomi). Pinta el cuadro de una persona trayendo de lejos este conjunto de enseñanzas para las iglesias de Cristo. Los apóstoles “recibieron” el evangelio de Cristo por el Espíritu y lo “llevaron” hasta los confines del mundo, donde lo “entregaron” a las iglesias del Reino.

Las doctrinas de Cristo no originaron en Corinto, fueron entregados a los en Corinto. ¿Qué tienes que no hayas recibido? Y si lo recibiste, ¿por qué te glorías como si no lo hubieras recibido? (1Cor 4:7).

Muchas de las doctrinas del cristianismo no llegan naturalmente a la mente humana. Es decir, no se puede derivarlas por sencillo ejercicio mental. En cambio, vienen de una fuente externa y tienen que ser enseñados a la mente del hombre (Rom 10:14). Sí, hay un núcleo de verdades que vienen preinstalados en la conciencia humana (no mientas, no robes, no mates, por ejemplo), pero la mayoría de las doctrinas de la fe tienen que ser entregadas a la mente humana por un agente externo. Las Escrituras fueron dadas con ese propósito.

La mente del hombre natural no puede recibir las cosas de Dios. Para él son locuras y no las puede entender, porque se han de discernir espiritualmente (1Cor 2:14). Así es con la ordenanza de la cabeza cubierta de la mujer y la cabeza descubierta del hombre. Las culturas del mundo piensan que es una locura. No pueden entender. Sin embargo, al estudiar la Palabra, la mente espiritual ve los hermosos propósitos de Dios en esta doctrina. Cae de manera lógica y bendecida en el corazón en sintonía con el Espíritu de Dios. Esto esperamos mostrar con la presente obra.

Varios en la iglesia de Corinto habían olvidado, o descuidado, de algunas doctrinas de Cristo que Pablo mismo les había enseñado, por lo que el Apóstol envió esta epístola y también a Timoteo, el cual os recordará mi proceder en Cristo, de la manera que enseño en todas partes y en todas las iglesias (1Cor 4:17). Es que Pablo tomó su responsabilidad de entregar las instrucciones de Cristo muy en serio, diciendo: “Soy puesto como siervo de Cristo y administrador de los misterios de Dios. Busco con todo ser fiel y honesto en este labor porque sé que el siervo es juzgado por su Señor” (1Cor 4:1-4).

Así es que el apóstol Pablo se preocupó en enseñar solamente lo que había recibido de Cristo y siempre avisaba si no tenía mandato del Señor sobre un asunto. Por ejemplo, en dos ocasiones en el capítulo siete, Pablo hace cuidadosa diferencia entre su juicio y el mandamiento de Dios. En cuanto a las vírgenes no tengo mandamiento del Señor; mas doy mi parecer…Mando, no yo, sino el Señor…Y a los demás yo digo, no el Señor (1Cor 7:25, 10, 12). Era importante a Pablo no enseñar sus principios, sino los preceptos de la pura verdad de Dios. No se encuentra ningún aviso en ninguna parte del capítulo once que esta instrucción salió de la mente de Pablo. En cambio, el Apóstol presenta esta ordenanza con origen en la mente de Dios en la Creación.

Pablo testifica una vez más a la autenticidad de sus instrucciones en el capítulo quince. Os declaro, hermanos, el evangelio que os he predicado, el cual también recibisteis…os he enseñado lo que asimismo recibí…Si retenéis la palabra que os he predicado, sois salvos (1Cor 15:1-3). Los Apóstoles no enseñaban sus propias ideas, sino entregaban las doctrinas del Evangelio del Reino de Cristo. Tomaron su llamado como un deber sobrio (1Cor 9:16).

 

Las siete ordenanzas de la fe cristiana

Los mandamientos del nuevo testamento tienen su base en la gran ley de Cristo, “Ama a Dios y a tu hermano también”. Todo principio de piedad o fruto del espíritu deriva de este fundamento (Mateo 22:37-40). Sin embargo, hay unos mandamientos que no son fundados en la gran ley de Cristo, aunque si una persona realmente ama a Cristo, va a cumplirlos (Juan 14:15). Se llaman “ordenanzas” y sirven como prácticas físicas en el nuevo pacto de Cristo. Mientras el Antiguo Testamento tenía cientos de ordenanzas, Cristo instituyó unas pocas para el pueblo de su Reino. Son: 

• El Bautismo (Mateo 28:19).

• La Santa Cena (1Cor 11:23-30)

• EL Lavatorio de los pies (Juan 13:3-17)

• El Velo de la jefatura (1Cor 11:3-16)

• EL Matrimonio Santo (Mateo 19:4-6)

• El Ósculo Santo en la hermandad (1Tes 5:26)

• La Unción con aceite (Santiago 5:14)

Las ordenanzas del nuevo pacto no son registrados en la Biblia en forma de sugerencias, sino en lenguaje de mandatos. No obstante, en la actualidad muchas iglesias hacen caso omiso a varias ordenanzas. A veces permanecen en el catálogo teológico de la iglesia, pero no se practican o han sido “actualizados” para acomodarlas entre las normas e ideas de la cultura. Hasta las muy conocidas, como el bautismo y la santa cena, cada ordenanza ha sufrido ataques y contradicciones. El llamado es más urgente que nunca: Hermanos, estad firmes, y retened la doctrina que habéis aprendido, sea por palabra, o por carta nuestra (2Tes 2:15).

Llama la atención que el antiguo testamento describió los pasos exactos para observar correctamente las ordenanzas de la Ley, pero el nuevo testamento no da los detalles precisos para guardar sus ordenanzas. La fórmula del bautismo, por ejemplo, no se encuentra prescrita. ¿Agua derramada sobre la cabeza o todo el cuerpo sumergido? ¿Quién es autorizado a bautizar y cómo se realiza la ceremonia?

Parece que el Espíritu no dio la receta exacta para resguardar el significado, para que el rito físico no llegara a ser el enfoque en vez de la acción espiritual. Pues, el propósito final en guardar las ordenanzas es vivir en acuerdo a sus principios espirituales. Si bien es importante bautizarse, la sencilla acción del agua sobre el cuerpo físico no es el fin de la ordenanza, sino la acción más profunda de limpiar el alma y dedicar la mente al servicio del Señor.

Las ordenanzas funcionan como analogías físicas para recordarnos de verdades espirituales. Es decir, cada una transmite varios significados que enseñan el pueblo de Dios de verdades importantes. Además, al guardar la ordenanza, el alma es edificado, la mente se vuelve más sabio y la fe crece. Y como fruto directo, hacen abrir las puertas de la bendición y la gracia de Dios (Juan 13:17).

La ordenanza de la santa cena, por ejemplo, tiene cinco significados. Primero, conmemora la obra de Jesús en dar Su vida para redimirnos de este mundo vil, dándole gracias por tanto amarnos (1Cor 11:23-25). Segundo, es un compromiso de seguir identificándome con Cristo, en soportar los sufrimientos como hizo Él y en renunciar mi voluntad a favor de Su voluntad (Mat 26:42; Fil 3:10). Tercero, es un momento periódico en que cada cristiano vuelva a examinar su propia vida por pecados imprevistos (1 Cor 11:27-30). Cuarto, es una santa comunión estrecha de la Cabeza con el Cuerpo local, de recibir los alimentos espirituales que permanecen para la vida eterna (1Cor 10:16-21; Juan 6:35). Y quinto, es un recordatorio anunciando el inminente regreso del Señor por los suyos (1Cor 11:26).

Son bellos adornos espirituales a la sencilla ceremonia de la iglesia local al tomar juntos del pan y el fruto de la vid. Y es el patrón de cada ordenanza – el bautismo, el matrimonio, el lavatorio de los pies y los demás.

Consecuentemente, la ordenanza del velo de la jefatura enseña tres verdades, muy importantes, para el pueblo de Dios. El presente estudio vuelve una y otra vez a destacar estos tres fundamentos que marcan la práctica de la cabeza cubierta de las hermanas y la cabeza descubierta de los hermanos en la hermandad.  

Los tres significados de la ordenanza del velo de la jefatura

  1. Autoridad y sumisión es el principio primordial envuelto en la ordenanza del velo de la jefatura. La creación demuestra el perfecto orden y estructura de Dios. El tiempo y el universo siguen las leyes que Él ordenó en el principio, tanto en el ámbito físico como en el espiritual. Creó el Hombre a Su propia imagen, pero varón y hembra – diferentes en ciertos aspectos (Gen 1:27). Al varón le dio un trabajo y lo creó con las dotes necesarias para tal trabajo. A la mujer le dio otro trabajo y la creó con otras dotes que ella necesitaría para su trabajo. La verdadera Iglesia de Dios se regocija en las hermosas diferencias, pero el Mundo busca borrarlas y enseña que la mujer no vale en su feminidad y necesita ocuparse como el varón. El hombre, mientras tanto, no debe actuar en autoridad, porque la mujer es su igual en autoridad. La ordenanza del velo de la jefatura ayuda a los cristianos recordar el orden de Dios en crear el ser humano.  
  2. La humildad y la mansedumbre es el segundo principio de la ordenanza del velo de la jefatura. La humildad es la primera y más importante actitud del cristiano, pues la salvación es el resultado de humillarse al profundo y pedirle misericordia a Cristo. Tres de las bienaventuranzas tienen que ver con la humildad (Mat 5:3-5). La gloria de Dios es perfecta, santa y pura, pero la gloria del hombre es caída y corrompida por el orgullo. Debe humillarse (Stgo 4:10). La mujer es la gloria del ser humano, el encanto de la especie. Por eso debe cubrirse la cabeza, porque la gloria de la humanidad es manchada y debe ser cubierta. Se llega a la misma conclusión al contemplar el polo opuesto, pues, mientras la humildad es la actitud fundamental en la vida cristiana, el orgullo está a la raíz de todo pecado. Tomar mi propio camino es orgullo; confiar en mi mente y juicio es orgullo; seguir mi interpretación privada de la Biblia es orgullo; ignorar las autoridades en mi vida es orgullo. Los simbolismos en la ordenanza del velo de la jefatura destacan los principios de humildad y mansedumbre.
  3. La modestia es el tercer principio del velo de la mujer cristiana. Dios ordenó que Su pueblo llevara una vida modesta, pura y pacífica. Ya que Él nos creó a Su imagen, cabe apropiado que nos vestimos con pudor y vivimos de manera modesta y sobria – como corresponde los súbditos humildes y sumisos del Gran Rey. Es un principio esencial para todos en la iglesia, pero especialmente para la mujer, porque en este pasaje ella presenta al mundo las características particulares del Dios que se hizo carne, Jesucristo, el máximo ejemplo de vivir en pureza, modestia y sumisión. La modestia es elegir glorificar a Dios en vez buscar la atención de otros. Es desarrollar integridad moral y belleza de carácter. El pudor se preocupa de la parte interna del hombre y no de la externa.

Estos tres principios están en muy baja evidencia entre las iglesias de Cristo. Hoy en día, se celebra la rebelión en vez de la autoridad. Someterse es ser débil. La humildad y la mansedumbre han sido olvidadas por completo en la locura para glorificarse en la fama y renombre. ¿Y la modestia? En muchas iglesias, hay poca diferencia entre las prácticas de la sociedad y los miembros de la iglesia. Vivimos en el momento más necesario que nunca de practicar esta ordenanza en las iglesias de Cristo.

El alto valor de las ordenanzas

El mismo capítulo que enseña una de las ordenanzas más populares (la santa cena) también enseña la menos popular (el velo de la jefatura). En muchas iglesias, se recitan 1Corintios 11:23-25 al partir el pan y el fruto de la vid. Pero ignoran por completo la primera parte del capítulo, ni existe para ellos.

Dios instituyó la ordenanza de la santa cena para ayudarnos a recordar algunas cosas importantes. ¿No pudiéramos recordarlos sin observar el rito? Acaso que sí, pero eso sería cuestionar la sabiduría del Señor. En cambio, leamos la Palabra de Dios como un niño que escucha y cree todo lo que dice su padre, un niño que desea aprender de él. Tal vez no entendiendo cada detalle, pero aceptándolo de todos modos y haciéndolo.

¿Cuán importante es a Dios que guardemos Sus ordenanzas? Pues, como decimos, no son parte integral del gran mandamiento del Amor; son sencillos tipos físicos de verdades espirituales. Me pregunto cómo respondería Moisés a la pregunta. El hombre más manso de la historia no obedeció a Dios en un solo detalle y recibió una pena muy dura. Dios se le negó el privilegio de liderar los hijos de Israel a la tierra prometida. No quebrantó uno de los diez mandamientos, no infringió una de las leyes del Pacto, simplemente no siguió la instrucción con suficiente cuidado – golpeó la roca, pero Dios le había dicho que la hablara. A lo mejor Moisés nunca supo la gravedad de su error, pero al golpear la roca arruinó un tipo de Cristo (1Cor 10:4; Num 20:11-12), pues ya había golpeado la Roca en otra ocasión (Ex 17:6) y Cristo fue herido una sola vez.

Entonces, quebrantar una ordenanza, o un tipo analógico, no es una desobediencia menor – altera una evidencia diseñado por Dios. Actuar en contra de Sus designios es destruir un testimonio que Él dibujó para convencer a las almas buscando la verdad. El mundo es privado de un prueba espiritual cuando el pueblo de Dios deja de practicar el modelo que Él nos mostró (Heb 8:5).

La gravedad de este tipo de insubordinación se ve en el capítulo de nuestro estudio. Había muchos enfermos y debilitados en Corinto precisamente por participar indignamente en la santa cena y algunos dormían (1Cor 11:27-31). Fueron dañados espiritualmente por no guardar la ordenanza tal como el Apóstol se les había entregado.   

En las Escrituras, se ve que Dios se preocupa de los detalles, aun detalles medio ocultos. El ángel de la muerte pasó por Egipto buscando una sencilla señal física de cada familia israelita: la sangre de un cordero rociado en la parte superior y en los dos laterales de la puerta. Desobedecer el mandamiento significaba la muerte inmediata del primogénito. Otro ejemplo es la ley sobre las inmundicias. El hombre que negó de cumplir los pasos físicos para purificarse, tal persona será cortada de entre la congregación (Números 19:20). Rahab y su casa fue salvado porque obedeció una pequeña instrucción – atar un cordón de grana en la ventana de su casa (Josué 2:18). Jesús también solía pedir una señal física antes de sanar el enfermo. Que el pueblo de Dios acoge la advertencia.

Por otra mano, nos privamos de bendición si tomamos las ordenanzas como una prueba sencilla de nuestra obediencia. No, estos ritos llevan peso y poder espiritual. No como un “amuleto religioso”, sino como actos que dan motivo a Dios para bendecir el pueblo de Su redil. Él está buscando hombres y mujeres con el corazón fijado en Él, personas que gozan en hacer Su voluntad. Honrar Sus ordenanzas demuestra lealtad a Él. A tales personas Dios se regocija en hacer que sobreabundan en Su gracia y bondad.

El ejemplo del inicio del movimiento anabaptista es potente. Varios siglos después de Cristo, las ordenanzas del bautismo y la santa cena fueron completamente corrompidas por ese falso profeta, la Iglesia Católica Romana. Arrepentíos, y bautícese se cambió al bautismo de infantes, y la santa cena cayó a ser una hostia repartida en la misa dominical que supuestamente se transformó en el cuerpo literal de Cristo. Es consecuente que las maldades y falsas enseñanzas de la iglesia visible acontecían en paralelo a su descuidado de estas ordenanzas. Pues, únicamente por guardar las ordenanzas se conservan sus significados para invocar el poder de Dios en su Iglesia.

En el año 1525 un pequeño grupo de creyentes, convencidos por la Palabra que el bautismo de infantes no era aceptable a Dios, se unieron en el primer culto de bautismo para adultos en quizás 1000 años. ¿Qué pasó? Las puertas de la gracia se abrieron en el cielo y el poder de Dios llenó esa pequeña manada. Salieron alumbrados y con mucho coraje predicaban la Palabra de Dios y el Espíritu dio el fruto.

La nueva iglesia explotó en la escena en Europa y creció exponencialmente a pesar de fuertes persecuciones. Tan potente su crecimiento, que solo fue superado en la historia por la explosión de la iglesia en el primer siglo después de Cristo. La lección para nosotros es la siguiente: para recuperar el gran terreno perdido con respecto al rol de hombre y mujer, al sexo y el matrimonio y a los dos géneros, las iglesias de Cristo tienen que volver a guardar la ordenanza de Dios tal como fue entregada.

La importancia de la ordenanza del velo de la jefatura

Finny Kuruvilla dibujó la escena de dos mecánicos a pie conversando en el hangar de un aeropuerto. Tenían la mirada en el piso mientras uno decía al otro, “Extraño. Un perno suelto. Me preguntó de dónde salió.” Y a las espaldas, se veía un avión cayendo al suelo en dos pedazos. Es solamente un cómic, pero hace resaltar la pregunta: “¿Cuál es la pieza más importante de un avión?” Bueno, ¿No es el perno tirado en el piso? Un sencillo perno, pero de repente, el éxito del vuelo depende de ello.

Yo veo el avión del cristianismo cayendo del cielo. Iglesias que antes creían en la autoridad de las Escrituras y la santidad en la vida han dejado esas verdades. En cambio, promueven ideas perversas en los mismos púlpitos de las iglesias y los líderes permiten actos de pecado y estilos de vida vergonzosos en la membresía. Hace cien años, el profesor de psicología más radical no pudiera haber predicho lo que se acepta en muchas iglesias hoy.

¿Qué pasó?

A las iglesias se les cayó una pieza importante. Se les olvidó de un perno en el piso del hangar – la ordenanza del velo de la mujer y sus principios de sumisión a la autoridad, la humildad y la modestia en la vida. Como sucedió con la Iglesia Católica al viciar el bautismo y la santa cena, la tremenda desliza a perversión en las actuales iglesias protestantes comenzó al ignorar la práctica del velo hace unos cien años. No estamos aquí de golpe, sino por una serie de pasos.  

Ese primer paso de ignorar la ordenanza llevó las iglesias descuidados a tomar varios pasos más. El segundo paso fue abandonar la modestia – las mujeres comenzaron a usar ropa que mostraba el cuerpo y luego quitaron la ropa en lujurias peores. Pasaron rápido al paso tres: la fornicación y el adulterio se metieron en las iglesias y con resulta muy destructiva a la familia por medio del divorcio y recasamiento. Paso cuatro: se dieron razón a las feministas salir a las calles para exigir derechos de las mujeres. Muchas iglesias, ya transadas por los pasos anteriores, abrazaron su falsa doctrina. Paso cinco: llegaron las perversiones de Sodoma – la homosexualidad, la pornografía, la inmoralidad abierta y el matrimonio homosexual. Pero el sexto paso fue aún más horrible: el movimiento a la identidad de género y la orientación sexual – hombres diciendo ser mujeres y mujeres siendo hombres, hasta cirugías para cambiar sus partes íntimas. ¿Qué sería el paso próximo? Y, ¿Cuántos pasos quedan hasta que Dios no aguante más y viene en Su ira a juzgar estas maldades?

Si la crees una exageración culpar a las iglesias por este deslizamiento a Gomorra al dejar de enseñar a las mujeres usar el velo, considera el caso de las iglesias que no abandonaron la ordenanza. En ellas, no tienen estas luchas con el divorcio, la homosexualidad, vestimenta inmodesta, el feminismo, cambios de sexo, etc. El perno todavía está fijo en su lugar y el avión sigue en vuelo. Sí, nosotros también sentimos los efectos y las influencias de la sociedad cada vez más malvada y perversa. No proclamamos ser iglesias perfectas. Pero, por lo menos, no hay en nuestras iglesias tales acciones pecaminosas y retorcidas, acciones aberrantes que siempre han traído la ira y el juicio de Dios.

¡Anímense iglesias y cristianos fieles! Hacen lo correcto al “guardar la ordenanza tal como la entregó el Apóstol”. No escuchen las voces en el cristianismo moderno clamando, “¡Vaya, qué práctica más obsoleta! Olvidase de tradiciones viejas y únase a los del siglo XXI.”

Escúchenme esto: los mandamientos de Dios funcionan. Los ordenó para nuestro beneficio y bendición. Entonces, ¡Abracémoslos, regocijémonos en ellos! Pues, reflejan el diseño perfecto y sabio de Dios. Alabémoslos como David. ¡Oh, cuánto amo yo tu ley! ​Todo el día es ella mi meditación. Me has hecho más sabio que mis enemigos con tus mandamientos…más que todos mis enseñadores he entendido. Más que los viejos he entendido, ​porque he guardado tus mandamientos…¡Cuán dulces son a mi paladar tus palabras! ​Más que la miel a mi boca. De tus mandamientos he adquirido inteligencia. Lámpara es a mis pies tu palabra, ​y lumbrera a mi camino (Sal 119:97-105).

David puso precio más alto a la Palabra, amó la Ley de Dios, anheló cumplir sus mandamientos. No los encontró incomodos o pesados. Cuánto más debemos nosotros amar el hacer la nueva Ley de Cristo y cumplir sus mandatos. Pues este es el amor a Dios, que guardemos sus mandamientos; y sus mandamientos no son gravosos (1Juan 5:3).

Los estudios indican que el 10% (aprox.) de los hijos cristianos siguen en la fe de sus padres. El porcentaje en las iglesias anabaptistas es mucho mejor. No lo digo para reconocimiento, sino para dar gracias por la tremenda bendición que vivimos al guardar fiel nuestros antepasados las ordenanzas de la Palabra. Seguramente hay malos ejemplos en el anabaptismo, pero la Verdad no cambia con el paso de tiempo, ni con la aprobación o rechazo de la humanidad. No importa si nadie la hace o la cree, sigue la Verdad.

La tendencia humana de justificar nuestras creencias y acciones es fuerte, incluso al encontrar las evidencias obviamente en contra. Ejemplos son los evolucionistas, las feministas, los políticos y otras humanidades. Creen su dogma a pesar de argumentos insuperables en contra. Los cristianos son humanos también, entonces luchan con la misma inclinación. Queremos tanto creer que algo es cierto, que somos tentados a rechazar el sentido común. De repente profesamos creer lo que no es posible, o muy improbable.

Estás jugando en un partido importante y la pelota cae justo donde la línea. Todos en tu equipo están convencidos que cayó dentro, pero todos en el otro equipo están seguros que cayó fuera. Las personas quieren tanto que la verdad esté a su favor que el buen juicio vuela por la ventana. Él que desea mucho que algo sea verdad, dirá y creerá cualquier cosa para “hacerlo la verdad”. Para él, ya está decidido el caso; lo que queda es argumentar a favor de su verdad. Ojo, tal actitud es muy peligrosa al tomar en mano la Palabra de Dios.

Hay tres argumentos generales que se han confeccionado en contra de la ordenanza del velo de la jefatura. Analizaremos cada uno en la parte apropiado de este libro. Aquí son:  

  1. Pablo no dio este pasaje como ordenanza a las iglesias de Cristo, sino que alabó a los en Corinto por respetar una costumbre cultural en esa región. El velo no es una doctrina de Cristo.
  2. Pablo no enseña a cubrirse la cabeza con un velo, sino que da a entender que el cabello de la mujer es el mismo velo de la jefatura.
  3. El velo de las hermanas y la cabeza descubierta de los hermanos es una ordenanza solo para los cultos de las iglesias. Los mandatos no son necesarios a practicar durante los días de la semana.

El favorito de los eruditos liberales es el primer argumento – el velo de las mujeres y la cabeza descubierta de los hombres era una antigua tradición cultural que no tenía vínculo con la doctrina de Cristo a las iglesias de Dios. En efecto, lo leen así: “Los alabo, hermanos, por guardar las tradiciones de la cultura en Corinto”. Pero el Apóstol no dice tal cosa. “Los alabo, hermanos, por guardar las tradiciones tal como yo se las entregué”. Pablo era un extranjero en Corinto. Trajo la tradición que había recibido de Cristo para ser entregada a Sus iglesias. No eran sus ideas, sino los mandamientos del Señor.

La “cadena de mando” de Dios

(1Cor 11:3) Pero quiero que sepáis que Cristo es la cabeza de todo varón, y el varón es la cabeza de la mujer, y Dios la cabeza de Cristo.

El propósito principal de la cabeza descubierta de los hermanos y la cabeza cubierta de las hermanas en la hermandad de los creyentes es recordarles todos de la cadena de autoridad que Dios diseñó desde el principio (por esto, “El velo de la jefatura”). Dios es la cabeza de Cristo, que es la cabeza del varón, que es la cabeza de la mujer. Cada hermano o hermana demuestra públicamente su lealtad a Cristo y Su Reino al obedecer Su mandamiento particular para él o ella.

En el principio, Dios creó al hombre a Su imagen y semejanza – varón y hembra los creó (Gen 1:27). Dio a cada uno ciertos deberes y los equipó con las capacidades naturales que los ayudarían en realizar sus trabajos de buena forma. Al hombre le encargó a ser el líder, tanto en lo físico como en lo espiritual. Y a la mujer dio la responsabilidad de criar hijos que siguieran el Señor. Más adelante, estudiaremos estos roles en detalle, pero al comienzo de la ordenanza, cabe apropiado notar la función principal de la enseñanza – es una señal externa que uno entiende y acepta la jefatura y el papel de Dios para él/ella.

La cultura del mundo se opone fuerte a esta ordenanza. Se critica airadamente la mera idea de “jefatura” con gritos de “igualdad para la mujer”. La sociedad mundana enseña a sus seguidores a odiar la autoridad y la jefatura porque son opresivos e injustos. La igualdad, nos dicen, es justa y libertad. Pero seamos honestos. La igualdad que promueven los liberales no, ni puede, existir. Siempre habrá un orden jerárquico en la sociedad, ya sea formalmente reconocido o no. Y eso es bueno, porque no somos todos iguales en cada punto y área. La sociedad que usa bien los talentos y fortalezas distintos de la personas es una sociedad que crece y se mejora. Negar esa verdad es absurdo e injurioso.

Jefatura es una mala palabra debido a las ideas incorrectas de la sociedad. Pues, la igualdad verdadera se mide en valor espiritual, no por posiciones, roles y talentos. En valor espiritual, los hombres y las mujeres son iguales. Aunque los conceptos de valor y jefatura son temas separados, los activistas en el mundo intentan fusionarlos en un solo asunto “malo”. Ignoran lo obvio. Una policía y un ciudadano tienen el mismo valor, pero el policía tiene la jefatura, lleva autoridad.

Como cristianos, debemos recordar que la autoridad y la jefatura es el buen diseño de Dios. No hay autoridad sino de parte de Dios, y las que hay, por Dios han sido establecidas. De modo que quien se opone a la autoridad, a lo establecido por Dios resiste (Rom 13:1-2). Dios ordenó la autoridad y la sumisión a ella en el principio. Entonces, no sorprende que el Diablo enseña a la cultura del mundo a rechazar la autoridad y burlarse de la sumisión.

El blanco particular de Satanás en este momento son las mujeres. Les enseña a ser inmodestas en vez de prudente, a ser promiscuas en vez de castas, a vivir para sí en vez de cuidadosas de su casa, a ser malas en vez de buenas, y ser rebeldes en vez de sujetas a sus maridos (Tito 2:5). El Diablo ha logrado convencer la cultura a rechazar el mandamiento de Dios, Vosotras mujeres, estad sujetas a vuestros maridos (1Ped 3:1). El mundo enseña que la mujer tiene autoridad de su propia cuenta.

Escúchenme esto: toda autoridad depende en someterse a otra autoridad. O sea, la autoridad de una persona se ratifica mediante su sumisión a la autoridad de más arriba. Incluso la autoridad y el poder de Cristo se le vinieron después de someterse a la voluntad del Padre. No existe autoridad acepto menos que sea bajo este formato.

Interesante, Dios utilizó un centurión romano para enseñar sobre esta verdad. Jesús se dirigía a sanar al siervo de este hombre cuando le envió un mensaje: Señor, no te molestes… pero dí la palabra, y mi siervo será sano. Porque también yo soy hombre puesto bajo autoridad, y tengo soldados bajo mis órdenes; y digo a éste: Vé, y va; y al otro: Ven, y viene; y a mi siervo: Haz esto, y lo hace. Al oír esto, Jesús se maravilló de él (Lucas 7:1-10).

El centurión entendió que Jesús tenía autoridad porque Él aceptó su rol bajo una autoridad más alto. También yo soy hombre puesto bajo autoridad, dijo el centurión. Vio el poder de Cristo y supo automáticamente que Jesús era una persona sumisa y obediente a su figura de autoridad. El Diablo quiere que ignoramos este patrón y que seguimos su ejemplo fuera de la autoridad acepto.

Claro es que el poder está vinculado a la sumisión, que la autoridad resulta al someterse a la autoridad arriba. Por lo cual la mujer debe tener señal de autoridad sobre su cabeza, por causa de los ángeles (v10). Un poder le viene al aceptar su posición bajo autoridad. Al cubrirse la cabeza, es autorizada actuar en la autoridad de Cristo. 

El principio rige en toda la vida, ya sea en el hogar, la iglesia, el gobierno o negocios. El poder crece a la medida que la persona se somete a las autoridades en su vida. Hermanos y hermanas, ustedes reciben el poder de Cristo al humillarse y someterse a la autoridad que Dios les ha dado. La persona que no obedece y no somete, elige alinearse con ese maligno y sus demonios que también se rebelaron contra Dios. Porque el poder sí existe fuera de la sumisión, pero su base siempre está fuera de la autoridad de Dios. A eso se llama arrogancia y rebelión.

Hace años, yo trabajaba como presidente en una empresa fábrica de componentes. Cada día nos reunimos los jefes de departamento y dueños de la compañía para manejar los asuntos de ventas, producción y la fuerza laboral. Pero a la misma vez, fui observando siempre a los trabajadores – viendo cómo respondían a problemas y evaluando sus actitudes y hábitos de trabajo. De esa forma, pude elegir la persona correcta para ascender. Aunque era joven e inexperto en esos días, aprendí que los empleados obedientes a su jefe se convertían en jefes buenos, mientras que los obreros no sumisos se convertían en jefes terribles. La persona que brilla en someterse a su autoridad es la misma persona que brillará en una posición de autoridad.

El simbolismo de la cabeza y el cuerpo

Las Escrituras comparan la autoridad del hombre y la mujer con la estructura de autoridad entre Cristo y Dios. Nadie tiene problema con la autoridad del Padre sobre el Hijo – Dios (es) la cabeza de Cristo; pero muchos no pueden aceptar – el varón es la cabeza de la mujer. Pues, la mente natural no recibe las cosas del Espíritu (1Cor 1:12). Como ya explicamos, las ordenanzas fueron entregadas a las iglesias desde una fuente externa. Entonces no caen natural en la mente humana. Hay que discernirlas al usar la mente espiritual.  

A Juan Crisóstomo, le llamó la atención los símbolos que el Espíritu Santo eligió para ilustrar el principio de autoridad en el caso del varón y la mujer. No usaba la relación de un amo con el siervo, ni un rey con el súbdito, sino una cabeza con el cuerpo. Es una imagen que destaca la unión, porque el cuerpo físico no puede existir sin cabeza, ni la cabeza puede existir sin cuerpo. Como el Apóstol dijo en versículo 11, Pero en el Señor, ni el varón es sin la mujer, ni la mujer sin el varón. La cabeza y el cuerpo trabajan juntos, tienen las mismas metas y propósitos. No compiten entre sí, no se envidian, no luchan; son un solo cuerpo (1Cor 12:12).

Además, la cabeza y el cuerpo siendo un solo organismo concuerda con la descripción de Jesús del esposo y la esposa: Los dos serán una sola carne; así que no son ya más dos, sino uno (Marcos 10:8). Es una imagen hermosa de unión estrecha. Sí, hay una cabeza arriba, pero sin el corazón, las piernas y los brazos, queda inútil. Y esos brazos y piernas tampoco sirven para nada sin una cabeza. El esposo y la esposa están unidos en una relación simbiótica. Son interdependientes, un solo cuerpo.

Los que se irritan ante la idea del hombre siendo la cabeza de la mujer tiene un concepto erróneo de Dios y Cristo, porque estas son relaciones paralelas. Jesús dijo: “Yo y el Padre uno somos. Pero, el Padre mayor es que Yo (Juan 10:30; 14:28). No hay competencia, ni celos, ni luchas de poder en la Trinidad. El hombre y la mujer no tienen mejor ejemplo de la jefatura que la comunión íntima de Cristo y el Padre, en la que la autoridad amorosa y la sumisión pacífica se destacan como los objetivos más altos. Como Dios y Cristo, el esposo y la esposa trabajan en mutuo amor y respeto, en una armonía de propósito.

El esposo debe liderar según el patrón que dejó Dios de perfecta sabiduría y amor al Hijo. Y como Dios exaltó a Cristo hasta lo sumo y le dio un nombre sobre todo nombre por su obediencia y sumisión, la esposa que honra a su esposo y se somete a su liderazgo será elevada a la posición más alta de amor y aprecio.

Para tal esposo, el liderazgo es una responsabilidad sagrada; y para tal esposa la sumisión es una vocación honorable. Son posiciones importantes en igual que Dios ordenó para bendiciones igualmente significativas. Hacer la buena voluntad de Dios no es una tarea pesada, es nuestro gozo y deleite (Sal 16:11).

Interesante, el Apóstol no enumera el orden de autoridad de arriba hacia abajo como esperaríamos: Dios la cabeza de Cristo, Cristo la cabeza del varón, el varón la cabeza de la mujer. En cambio, aparecen en paralelo de dobletes: Pero quiero que sepáis que Cristo es la cabeza de todo varón, y el varón es la cabeza de la mujer, y Dios la cabeza de Cristo.

                Varón…………………………. Dios    (Él ejemplifica al Padre)

                     El Hombre refleja la imagen de Dios al mundo

               Mujer…….…………….……..Cristo    (Ella ejemplifica al Hijo)

Este bosquejo ilustra dos verdades clave. Primero, nos hace recordar que Cristo también tiene una cabeza y por lo tanto, la sumisión no es una humillación, sino el camino a poder. Además, Dios y Cristo aparecen tan iguales en las Escrituras que es difícil separar sus niveles de autoridad en nuestra mente. Así es con el varón y la mujer. Aparecen iguales, como Dios y Cristo, pero sí son diferentes en otro sentido. Segundo, nos hace recordar las responsabilidades del Hombre. El varón debe señalar a Dios al mundo, al guiar en toda sabiduría y bondad, tal como Dios con Cristo. Y la mujer debe señalar a Cristo al mundo, mediante la sumisión pacífica, tal como Cristo con Dios.

Dios encargó la Iglesia a predicar las verdades de su Palabra, y ordenó que el varón y la mujer lleguen a ser uno para presentar Dios al mundo. De lo contrario, el testimonio sería incompleto. La mujer representa ciertos atributos de Dios y el varón representa otros atributos. Juntos, ofrecen un testimonio cohesivo de la Verdad. Debemos retratar estos misterios divinos de Dios para que el mundo Le conozca. Debemos presentar Su imagen atractiva, las bellezas de Sus atributos y las maravillas de Su gracia. La doctrina del velo de la mujer cristiana hace eco dentro de este mandato.

Yo creo que las mujeres que se enojan con la idea del varón como su cabeza están pensando en la relación del amo y siervo. El hombre tiene 100% del control, mientras la mujer tiene 0%. Pero tal perspectiva no concuerda con el simbolismo de la cabeza y el cuerpo, ni con el ejemplo de Cristo sometiéndose al Padre (Mateo 26:39).

Mejor verlo como un arreglo de 51-49%, pues, la mujer maneja la casa y dirige los hijos sola al salir el marido. Y en asuntos importantes, el esposo y la esposa deben decidir juntos, cada uno usando las fortalezas que Dios les dio. El cerebro del hombre tiende a concentrarse en los hechos del caso, mientras la mujer tiende a considerar los efectos y las emociones. Al escucharse entre sí, terminen con una visión más completa y equilibrada.

Sí, al fin y al cabo, Dios designó al hombre ser el líder de la familia. Él es el responsable, encargado de manejar el hogar y dirigir en las decisiones. Juzgará Dios su forma de liderarlo. Pero la esposa contribuye muchísimo al manejo de la familia y tiene un afecto grande en ella.   

La cultura del mundo y tristemente muchas iglesias, no aprenden ni aceptan el buen orden de Dios para la humanidad y están sufriendo los frutos amargos de su desobediencia. Las naciones están en confusión y las familias en caos; las relaciones humanas son una mezcla inicua de perversiones. Los hombres no actúan en autoridad amorosa y las mujeres no actúan en sumisión pacífica. Ambos hacen lo que agrada a sí mismo. ¿Cómo puede prosperar la Iglesia de Cristo con miembros de este carácter?

Muchas iglesias ni siquiera abordan el tema de la jefatura porque resulta en acusaciones y discusiones. El instinto humano es ser el primero, dueño de sí mismo, su propia autoridad. ¿Quién quiere ocuparse del segundo plano? Tal actitud Jesús buscó eliminar de la mente de sus discípulos: Sabéis que los gobernantes de las naciones se enseñorean de ellas, y los que son grandes ejercen sobre ellas potestad. Mas entre vosotros no será así, sino que el que quiera hacerse grande entre vosotros será vuestro servidor (Mat 20:25-26). Es otro concepto que nunca vendrá de forma natural a la mente humana. Tiene que ser enseñado por revelación divina y requiere una decisión fuerte para ignorar las voces de la cultura en contra. ¿Quieres ser grande en los ojos de Dios? Conviértete en un siervo. Es el objeto de otra ordenanza, el lavatorio de los pies.

La relación del marido y esposa en la práctica

El pasaje más completo sobre la relación entre el marido y la esposa es Efesios 5:22-28, Las casadas estén sujetas a sus propios maridos, como al Señor; porque el marido es cabeza de la mujer, así como Cristo es cabeza de la iglesia, la cual es su cuerpo, y él es su Salvador. Así que, como la iglesia está sujeta a Cristo, así también las casadas lo estén a sus maridos en todo. Maridos, amad a vuestras mujeres, así como Cristo amó a la iglesia, y se entregó a sí mismo por ella, para santificarla, habiéndola purificado en el lavamiento del agua por la palabra, a fin de presentársela a sí mismo, una iglesia gloriosa, que no tuviese mancha ni arruga ni cosa semejante, sino que fuese santa y sin mancha. Así también los maridos deben amar a sus mujeres como a sus mismos cuerpos. El que ama a su mujer, a sí mismo se ama.

Como en 1Corintios 11, el simbolismo es cabeza y cuerpo y la jefatura aparece en paralelo de dobletes. Sin embargo, se agrega un doblete que sirve para aumentar aún más el significado del velo de la jefatura. El primer doblete ya conocemos: el marido es cabeza de la mujer, y el nuevo es, Cristo es cabeza de la Iglesia.

El simbolismo de los paralelos es aleccionador. La vida de Cristo sirve como ejemplo para la vida del marido. Cristo dio su vida por su novia, hacía todo para darle a ella lo mejor, a pesar de gran sufrimiento personal. Así debe el marido amar a su esposa, como a su propio cuerpo.

Por otra mano, la Iglesia sirve por ejemplo a la esposa. Como la Iglesia está sujeta a Cristo en todo, así la esposa a su marido. La Iglesia es una virgen santa, modesta, respetuosa y gloriosa, dedicada únicamente a Cristo, así la esposa a su esposo.

El bosquejo requiere una actualización de la siguiente manera:

                Cristo es ejemplo al Varón en ejemplificar a Dios

                El Hombre refleja la imagen de Dios al mundo

           La Iglesia es ejemplo a la Mujer en ejemplificar a Cristo  

Mas tú, oh hombre de Dios…sigue la justicia, la piedad, la fe, el amor, la paciencia, la mansedumbre (1 Tim 6:11). Si eres un hombre de Dios, debes valorar en rubíes la mujer que Él te ha confiado. Guíala y cuídala con lo más alto amor, sabiendo que ella es una hija de Dios. La medida de excelencia es muy alta, pues nadie puede amar como Cristo, el ejemplo que debes seguir en presentar Dios al mundo. El velo modesto de tu esposa es un recordatorio de que ella es para ti una responsabilidad – de cuidar y amar, incluso hasta la muerte.

Asimismo vosotras, mujeres, estad sujetas a vuestros maridos (1 Pedro 3:1). Permítale ser el líder que Dios diseñó, y elige ser la ayuda idónea que Él creó (Gén 2:18). Las esposas deben ser prudentes y amar a sus maridos e hijos, castas y cuidadosas de su casa y obedientes al marido (Tito 2:4-5). Son las mismas características de la Iglesia santificada y sin mancha.

Vale la pena repetirlo: Cristo también tenía que entregar Sus propios deseos y hacer la voluntad de la Cabeza (Marcos 14:36), pero justamente por eso ganó el más alto honor y gloria. La sumisión es el antecedente divino a la autoridad y el poder.

Esposos, recuerden que tu esposa quiere sentir amada y apreciada por su sacrificio voluntario. Y esposas, recuerden que tu esposo quiere sentir amado y respetado por su liderazgo de amor. Quiere decir, esposos, que tu liderazgo debe ser de tal calidad que ella se deleite en amarte. Y esposas, tu sumisión debe ser de tal calidad que él también se regocije en amarte. El esposo y la esposa que se unen en mutuo amor y aprecio forman un castillo espiritual fuerte, un testimonio brillante de esperanza en un mundo torcido por no seguir el patrón de Dios.

Hermanas, tengo cierta simpatía por tu situación. Tus ojos y oídos no mienten; nosotros esposos somos lejos de la perfección, ¡hasta parecer tontos a veces! La gran mayoría de los esposos sufren de una enfermedad de oídos que les hacen difícil escucharlas. “Marido, ¿puedes sacar el basurero? Está al punto de rebosarse”. El esposo no muestra signos de haber oído ni una palabra. ¡Es muy triste su condición! Basta de excusas graciosas. El hecho plano es que Cristo tuvo que someterse a Dios, quien es perfecto, sabio y todo-comprensivo, pero toca a las esposas someterse al marido que no cuenta con ninguna de tales cualidades.

Sin embargo, he leído todos los pasajes. Las Escrituras no dan lugar a la esposa actuar en contra de su esposo. Puede que él está equivocado, pero aún no hay una cláusula de excepción. Como la iglesia está sujeta a Cristo, así también las casadas lo estén a sus maridos en todo (Efesios 5:24). La única excepción se encuentra en Colosenses 3:18, Casadas, estad sujetas a vuestros maridos, como conviene en el Señor. O sea, ella no debe seguir su esposa en actuar contra de los principios de la Palabra de Dios, porque tales acciones no convienen en el Señor.

Recuérdense hermanas, que Dios todo lo ve y todo lo sabe. Él conoce tu vida, tu corazón, tus dificultades y estrés. Su gracia es suficiente para tu situación y circunstancias. Después del pecado del Hombre en el huerto de Edén, Dios le informó a la mujer del estorbo de su vida: Él se enseñoreará de ti. Pero en el mismo suspiro, Dios le dio una bendición: Tu deseo será para tu marido. En ese momento, Dios instaló en la mujer el deseo de casarse, amar a su esposo y tener hijos. Es el alto anhelo de la mujer piadosa, aun sabiendo que va a ser “gobernada” por el esposo. Pues, Dios la creó de forma que se siente más cumplida y más útil al servir y obrar en su hogar. Eso es una gran bendición.

Lo mismo ocurrió con el hombre. Dios le informó del estorbo de su vida: “¡Trabajar! Con el sudor de tu rostro…hasta que vuelvas a la tierra. Pero, instaló en el hombre el sentirse más cumplido y útil en eso, en proveer para su esposa y la familia. Esposo y esposa, juntos en estorbos diferentes, pero bendecidos igual en pasárselos. El mundo quiere borrar este noble diseño.

El Juez justo de toda la tierra conoce cada detalle. En el día de repartir las recompensas, Él evaluará la fidelidad de cada uno en cumplir la parte que le ha dado. Entonces, no cabe mirar a los demás, ni comparar la situación nuestra con las de otros. Cada uno debe dedicarse a desempeñar la obra que Él ha pedido según la Palabra de Su voluntad.

Esposo, Dios está velando como tratas a la hija que te ha dado para amar y cuidar. Los suegros se interesan en tales cosas. Maridos, amad a vuestras mujeres, así como Cristo amó a la iglesia, y se entregó a sí mismo por ella (Ef 5:25). Jesús dio su vida porque ama a la Iglesia y quería que ella lo amara también. Así el marido gana el amor y el respeto de su esposa también – en acción sacrificial y palabras compasivas de vida.

¿Qué pasa si el esposo no se sacrifica por su esposa? La Biblia dice que ella tiene el poder de cambiarlo. Mujeres, estad sujetas a vuestros maridos; para que también los que no creen a la palabra, sean ganados sin palabra por la conducta de sus esposas (1Pedro 3:1; Tito 2:4-5). Más adelante, estudiaremos la influencia sagrada de la esposa y el poder de sus oraciones, que son joyas de gran valor.

El Espíritu termina la doctrina sobre la relación entre marido y mujer en 1Pedro 3:1-7 diciendo que son coherederas de la gracia de la vida, para que vuestras oraciones no tengan estorbo. Los hombres y las mujeres tienen roles diferentes, pero son de igual valor y recibe la misma medida de gracia. Son coherederos, o sea herederos en conjunto, dando de nuevo la imagen de unidad. El versículo lleva una amonestación también – el no vivir conforme a las instrucciones de la Palabra afecta sus oraciones; serán estorbadas.

El mandamiento en breve

(1Cor 11:4-5) Todo varón que ora o profetiza con la cabeza cubierta, afrenta su cabeza. Pero toda mujer que ora o profetiza con la cabeza descubierta, afrenta su cabeza; porque lo mismo es que si se hubiese rapado.

La doctrina en sí es bastante sencilla. La cabeza descubierta del varón y la cabeza cubierta de la mujer proclaman el orden de autoridad que Dios ordenó al principio. El varón o mujer que guarda la ordenanza está honrando su cabeza, mientras que la persona que no la guarda está deshonrando su cabeza. Seguir el mandamiento demuestra la decisión de seguir el diseño de Dios – que tanto el varón como la mujer se someten a su autoridad y que viven en humildad y modestia delante de Él.

Si bien estos principios de jefatura son primordiales en la relación matrimonial, las palabras “esposo, esposa, marido” no aparecen en este pasaje. Leemos, “varón” y “mujer”. En verdad, se traduce la palabra griega aner como ‘hombre’ o ‘esposo’, y gune significa tanto ‘mujer’ como ‘esposa’. Hay que inferir la intención del escritor al leer el contexto.

Tertuliano demostró que los términos toda mujer y todo hombre fijan bien la intención y el sentido de estas palabras. Es decir, toda mujer quiere decir a todas las casadas, viudas y vírgenes, y todo varón quiere decir a todos los casados, viudos y vírgenes. Pablo no habló solamente a las casadas, ni solamente a las vírgenes, ni solamente a las viudas, sino a toda mujer. Y el caso no cambia con los hombres, pues mandó a todo varón. En el capítulo siete, el Apóstol sí, hizo distinción entre esos grupos, pero habló a todos en capítulo 11 (De Virginibus Velandis).

Por lo tanto, esta ordenanza es mucho más que una señal de sumisión de la esposa a su esposo. La cabeza descubierta es para todo varón y la cabeza cubierta es para toda mujer. Tiene sentido, porque todos tienen una figura de autoridad. Asimismo, todo varón y toda mujer de la hermandad están llamados a la vida de humildad y modestia. ¿Quién es cabeza de la soltera o la viuda? El Apóstol no lo dice, pero estudia el capítulo siete. Bruce Terry dijo: “En este caso, la cabeza de una mujer bien puede ser un padre, un hermano o un hijo, como es ve en los países del este” (No Such Custom, pág. 3).

¿Se deshonra la cabeza física o la cabeza de autoridad? Si es la primera, entonces el individuo se ve afectado por el acto deshonroso, pero si es la segunda, el hombre deshonra a Cristo al cubrirse la cabeza, mientras la mujer deshonra a su esposo al no cubrirse la cabeza. Bajo amabas opciones, la pregunta termina igual – tanto el hombre como la mujer deshonra a Dios al desobedecer la ordenanza, pues Él es quien la ordenó.

El hombre muestra sumisión a Cristo al mantener la cabeza descubierta, mientras que la mujer muestra sumisión a su cabeza al mantener la cabeza cubierta. Estas acciones corren contrario a los instintos naturales de hombres y mujeres mundanos. La mujer natural quiere exhibir su gloria y ser admirada – ella desea ser descubierta. El hombre natural, por su parte, recibe mayor honor llevando algo en la cabeza. Ir con la cabeza descubierta es bajarse el perfil.

Así es que los sacerdotes judíos llevaban tiaras y el sumo sacerdote una mitra (Lev 8:13; Ex 28:4); los reyes llevaban coronas y los ganadores olímpicos recibían guirnaldas. Hoy en día, el papa y los cardenales se identifican cada uno por su tocado especial y los judíos usan la kipá. El policía se pone su sombrero propio, junto con cada miembro de las fuerzas armadas. Pero Cristo enseñó que no es así en las iglesias. Los líderes no deben exaltarse a sí mismos, por menos los otros. Debe dejar la cabeza descubierta el hombre, no importa su posición en la vida o la iglesia.

Puse la pregunta en Google, “¿cuándo dejaron las mujeres de usar velos”?” La primera respuesta que apareció me sorprendía por ser tan franco: “La iglesia vio un cambio en las décadas de 1950 y 1960 con la revolución sexual. Las feministas radicales incitaron a las mujeres dejar de usar el velo porque lo tomaban por una señal de subyugación”. Tristemente, las iglesias cedieron ante la rabia de la multitud proclamando las mentiras de Satanás. Tomaron un paso más y ahora están cosechando los terribles frutos.

 Qué nadie se equivoque, las iglesias están luchando en esta área debido a los tremendos saltos de maldad que Satanás ha provocado en la cultura moderna. Una iglesia tiene que pararse muy firme y decidir de forma radical a seguir los mandamientos de las Escrituras, o no va a sobrevivir en este clima social. El velo de la jefatura es la herramienta de Dios para ayudarnos.

La autoridad de la Biblia está perdiendo terreno en los mismos templos de Dios. El Feminismo, el Intelectualismo y el Socialismo siguen inyectando su veneno en la población cristiana. Las Escrituras ahora están sujetas a revisión humana. Por ejemplo, el expresidente Jimmy Carter dijo: “No quiero cuestionar las Escrituras, pero tengo un problema con Pablo, especialmente al decir él que la mujer necesita estar con su esposo y que ella debe guardar silencio en la iglesia y cubrirse la cabeza. Yo no puedo estar de acuerdo con eso” (Revista Time. https://time.com/vault/issue/1976-05-10/page/28/). Por esta declaración arrogante, el Sr. Carter informa al mundo que él sabe mejor que el apóstol Pablo acerca de la voluntad de Dios para la humanidad.

Orar y profetizar

La idea común es que ‘profetizar’ es predecir el futuro, pero tal definición no cuadra con el uso de la palabra en la Biblia. Dios envió profetas en la antigüedad para comunicar Su voluntad a los hijos de Israel y advertirles de las consecuencias si desobedecían. A menudo, los mensajes de los profetas incluían predicciones de eventos futuros, pero su propósito principal era enseñar y predicar la Palabra de Dios. Esta función primaria de ‘profetizar’ se ve también en el Nuevo Testamento. Pablo explicó: Él que profetiza habla a los hombres para edificación, exhortación y consolación. Dijo que la profecía es el mayor entre los dones porque él que profetiza edifica la iglesia…para que todos aprendan y sean exhortados (1Cor 14:1-5, 31). Entonces, profetizar contempla el hablar del cristiano sobre la fe.  

Ora o profetiza. Finny Kuruvilla explica que esta frase se debe entender como un merismo. El merismo es una figura retórica en que el escritor se refiere al sujeto completo en nombrar dos de sus partes. Los merismos se encuentran frecuentes en la Biblia. David clamaba a Dios día y noche; por eso entendemos que oraba en todo momento, sin cesar (Sal 88:1). Dios creó los cielos y la tierra – todo el universo. Los querubines cubrían sus pies y sus rostros en la presencia de Dios; quiere decir que honraban a Dios con todo su ser, desde la coronilla hasta la planta de los pies.

El término, Todo hombre (o mujer) que ora o profetiza, contempla las dos actividades más cruciales en la vida cristiana y por lo tanto hace referencia al servicio completo del cristiano. La oración encarna la comunión vertical y el profetizar abarca la comunión horizontal. Seguro es que el Apóstol no tuvo la intención de restringir la ordenanza a estas dos acciones solamente. ¿Qué de cantar y testificar? ¿Qué de servir a los santos y ayudar a los necesitados? ¿Qué de enseñar y escuchar la Palabra? No, el frase contempla la vida completa del siervo(a) del Señor.

Con esto contestamos a los que hacen el argumento que la ordenanza es para los cultos de la iglesia solamente y no para el día cotidiana. ¿Cómo se puede limitar “orar y profetizar” al culto público? Hombres y mujeres deben orar y profetizar incluso más tiempo fuera de los cultos del día domingo.

El argumento es falsificado contundentemente al avanzar unas páginas al pasaje donde Pablo habla directo de profetizar en la congregación de la iglesia. Dice, Porque podéis profetizar todos uno por uno, para que todos aprendan, y todos sean exhortados…​Como en todas las iglesias de los santos, vuestras mujeres callen en las congregaciones; porque no les es permitido hablar, sino que estén sujetas, como también la ley lo dice. Y si quieren aprender algo, pregunten en casa a sus maridos; porque es indecoroso que una mujer hable en la congregación (1Cor 14:31-35).

Las hermanas no deben profetizar en la congregación, es indecoroso que ellas hablen en la adoración pública. Queda claro, entonces, que el Apóstol no se refiere a los cultos al decir que las hermanas deben profetizar con la cabeza cubierta, pues, no les es permitido hablar en la congregación. Decir que la ordenanza se aplica solo al culto es imponer una contradicción en estos capítulos.

Escúchenme esto: no hay ni una pizca en todo el pasaje que la ordenanza es para el culto solamente, aparte de esta referencia general a orar y profetizar. Y como ya decimos, estas actividades se hacen con frecuencia fuera del culto. Entonces, las personas que hacen tal argumento leen en el texto algo que no se encuentra allí. Buscan formas de forzar que la pelota caiga en su lado. Pero la materia es clara. El Apóstol ni menciona el culto público al entregar esta ordenanza, sino que cita los roles generales de hombres y mujeres que Dios ha ordenado desde la Creación.

Que las hermanas cristianas oren y profeticen (y canten, enseñen, testifiquen, etc.) es una verdad sin discusión. Pero se hacen en otros ambientes, no dirigiendo frente de la congregación. Reconocemos que su dominio ordenado por Dios es crucial para el buen funcionamiento de la hermandad. Primero, ella dirija a los hijos de la familia, luego entre las hermanas cristianas, los jóvenes y los niños, pero también en el mundo de los incrédulos. Cubrirse la cabeza en estas actividades es ser empoderado con la autoridad de Cristo mismo.

En contraste con el judaísmo, las hermanas se reúnen para adorar juntos con los hombres en los templos cristianos. Cantan, oran y escuchan la enseñanza de la Palabra. Sin embargo, la estructura de autoridad ordenada por Dios no permite a la mujer enseñar, ni ejercer dominio sobre el hombre (1Tim 2:11-15). Dio al hombre esa responsabilidad.

Entonces, la ordenanza de la cabeza cubierta/descubierta no es un mandato para el culto solamente. Es para todas esas veces que los cristianos oran y profetizan, es decir, “todo el día”. Estad siempre preparados para presentar defensa con mansedumbre y reverencia ante todo el que os demande razón de la esperanza que hay en vosotros (1Pedro 3:15). Orad sin cesar (1Tes 5:17). Que prediques la palabra; que instes a tiempo y fuera de tiempo; redarguye, reprende, exhorta con toda paciencia y doctrina (2Tim 4:2). Vivimos en estrecha comunión con Cristo cada momento del día.  

Además, el principio de la jefatura aplica más allá de los muros de la iglesia, en los roles del varón y la mujer, y también los significados de la ordenanza – la sumisión, la humildad y la modestia.

Estos argumentos son fuertes, pero añadimos las siguientes consideraciones. El velo de la mujer cristiana también es una señal a los ángeles, para identificación y protección. Es una motivación para llevarlo fuera del culto. Y finalmente, observe el flujo textual de este capítulo. El Apóstol comenzó en el versículo dos: Os alabo, hermanos, porque en todo…retenéis las instrucciones tal como os las entregué. Pero en el versículo 17 cambia de tono y de tema: Pero al anunciaros esto que sigue, no os alabo; porque no os congregáis para lo mejor, sino para lo peor. Aquí el Apóstol comienza a tratar el tema de los cultos de la iglesia. Y consecuentemente, hace referencia a las reuniones de la iglesia en versículos 17, 18, 20, 33 y 34.

¿Qué de los costumbres del día?

En la página 14 hicimos un resumen de los tres argumentos organizados contra la ordenanza. Tal vez el argumento más usado es que Pablo no tenía intención de decretar una ordenanza, sino que aplaudía a la iglesia de Corinto por guardar una costumbre buena de la cultura de esa época. Hay variaciones en este enfoque, pero todas fallan por las mismas razones.

Primero y punto fuerte, el Apóstol no menciona las costumbres culturales como motivo para la enseñanza, sino que declara expresamente que el motivo estaba contemplado por Dios desde la creación del mundo.

Realmente no importa si la cabeza descubierta de hombres y la cabeza cubierta de mujeres fuera una tradición cultural o no, porque las Escrituras la han dado un significado más allá de cualquier costumbre fortuita. Si se descubriera que bautizar personas era antiguamente una norma de la sociedad, ¿afectaría el significado del bautismo como una ordenanza bíblica? Por supuesto que no, porque el Espíritu ha puesto su importancia.  

No obstante, para que sea exhaustivo este estudio, consideremos las costumbres de la cultura de esa época, porque algunos comentaristas de la Biblia han abarrotado la interpretación de este pasaje con afirmaciones dudosas – que era una ley a toda mujer judía llevar el velo en público (Clarke), que solamente las prostitutas andaban sin velo (Barnes), etc. Algunos citan el Talmud judío (escrito varios siglos después de Cristo) y algunos simplemente repiten las conjeturas de otros sin dar ninguna fuente antigua en corrobación.

En verdad, las costumbres de la época de los Apóstoles no eran monolíticas entre las variadas culturas, en que se mezclaban griegos, romanos, judíos y otros pueblos. Parece que muchas mujeres usaban velo en público, aunque otras no. Probablemente las mujeres judías lo usaron más que las mujeres gentiles.

Sin embargo, los hombres también estaban acostumbrados a llevar algo sobre la cabeza por motivos religiosos. Los romanos se cubrían la cabeza al hacer sacrificios en los templos paganos, como se ve hasta el día de hoy en la estatua famosa de César Augusto en Roma (“Pontifex Maximus”). El profesor, Richard Oster trata el tema en la obra literaria, “Cuando los hombres usaban velos para adorar”. Los hombres se les vieron más afectados en ese día por esta ordenanza cristiana que las mujeres.

Bruce Terry ha compilado un listado impresionante de fuentes antiguas que apoyan nuestras afirmaciones. Escribió: “En resumen, se puede notar que en el primer siglo, los romanos hombres y mujeres adoraban con la cabeza cubierta, mientras los griegos hombres y mujeres adoraban con la cabeza descubierta, pero entre los judíos, los hombres se cubrían la cabeza y las mujeres la descubrían cuando adoraban. Entonces, Pablo está introduciendo una nueva tradición cristiana, fundamentado no en las costumbres sociales de su época, sino en argumentos teológicos” (No Such Custom, página 6).

Por lo tanto, el intento de desestimar esta ordenanza al decir que la cabeza cubierta de las mujeres y la cabeza descubierta de los hombres era simplemente una norma de la cultura, o una costumbre de la población en Corinto, se enfrenta con un problema grave – las obras de arte y los escritos antiguos apuntan en dirección opuesta. Ninguna de las culturas tenía la costumbre de hombres andando con la cabeza descubierta y las mujeres con la cabeza cubierta. En cambio, era la práctica enseñada en las iglesias de Dios.

Algunos han propuesto el argumento con otra detalle. Ya que algunas mujeres (griegas, por lo menos) adoraban en los templos paganos sin velo, y viendo que la adoración de ídolos se asociaba con la inmoralidad, Pablo estableció el velo de la mujer para asegurar que las hermanas cristianas no vieran como prostitutas. O sea, quitarse el velo era imitar las prostitutas en los templos de ídolos. Entonces (según el argumento), el velo de la mujer no es necesario porque en la actualidad no existen esos templos paganos. Así descartan por completo la ordenanza tanto para el hombre que para la mujer.

Me hace preguntar, ¿por qué no hay ninguna referencia a las prostitutas, ni a la adoración de ídolos, ni a los templos paganos? La idea no tiene base factible, es una conjetura que carece de pruebas. Otra postura relacionada es que las prostitutas de Corinto se afeitaban y Pablo quería que las hermanas llevaran velo para que los dos grupos no se confundieran. Nuevamente, no hay absolutamente ningún apoyo antiguo para tal idea. Es una especulación al aire. Más bien, el Apóstol afirma tres veces que su epístola enseña las mismas doctrinas que él enseñaba en todas las iglesias (1Cor 11:16; 4:17; 7:17).

Otro argumento dado para rechazar la ordenanza es que implica que los hombres no deben usar sombreros. Y por cierto, conozco a hombres que no usan sombreros, ni siquiera para el mal tiempo, para mantenerse con buena conciencia ante esta ordenanza. Pero la cabeza descubierta retrata una verdad espiritual en usar un objeto particular de consecuencia espiritual (un velo en el caso de las hermanas). Entonces, el hombre que usa un sombrero o gorro para protección de la lluvia o el sol no está infringiendo el mandamiento. Así tampoco la mujer no está guardando el mandamiento al tener la cabeza cubierta con un sombrero por razón de la moda o el clima. El velo debe ser un tocado con claro aspecto religioso.

Además, el argumento cultural es refutado por el versículo 10, donde el Apóstol dice que la mujer debe cubrirse por causa de los ángeles, no por causa de la cultura. Exploraremos esa frase interesante más adelante. Finalmente, decir que este pasaje es “cultural” abre una tremenda especulación sobre cuales versículos del Nuevo Testamento son culturales y cuales tienen autoridad. No, las Sagradas Escrituras fueron escritas para el pueblo de Dios por toda la eternidad. Aunque los cielos y la tierra pasen, la Palabra de Dios permanecerá para siempre.

Simbolismos de la cabeza cubierta/descubierta

 (1Cor 11:6) Porque si la mujer no se cubre, que se corte también el cabello; y si le es vergonzoso a la mujer cortarse el cabello o raparse, que se cubra.

En muchas culturas, el judaísmo incluido, descubrirse la cabeza o afeitarse la cabeza era una indicación dramática de que algo andaba mal. Según la Ley, por ejemplo, una mujer acusada de adulterio debía ser llevada ante el sacerdote, quien le descubrió la cabeza y le hizo beber un agua amarga que la enfermaría si era culpable (Núm 5). Otro ejemplo se encuentra en Isaías 47, que profetiza la ruina de Babilonia bajo la imagen de una princesa que es forzada a sentarse en el polvo y moler harina con la cabeza descubierta (“quítate el velo, descubre el cabello”, LXX).

Según la doctrina de estos versículos, la mujer que no se cubre la cabeza, debe afeitarse el cabello. Sus defensores dicen: “¡Pero eso sería vergonzoso para ella!”. El Apóstol responde: “Bueno, que se cubra entonces”.

Bruce Terry escribió, “Dice, ‘que se cubra’. La traducción literal de la frase resalta el tiempo presente del verbo: ‘que siga cubriéndose’. En griego, este verbo y también el verbo de la frase, ‘que se corte el cabello’, están en modo imperativo de tercera persona. Significa que son mandatos condicionados en las ‘si’ declaraciones que los preceden. Están entrelazados de tal manera que Pablo está diciendo, ‘haz lo uno o lo otro’.” (No Such Custom, página 4).

El versículo seis también destruye por completo el último argumento contra esta ordenanza, que adelante la idea del cabello de la mujer siendo su mismo velo de oración (ver 1Cor 11:15). Observa el grave error lógico: si la mujer no se cubre, es decir, no tiene cabello, que se corte también el cabello. ¿Cómo va a cortarse el cabello si ya no lo tiene? Igualmente ilógico es pensar en el hombre reponiendo el cabello después de orar.

Claramente, este pasaje contempla una prenda de vestir que se puede poner o quitar. Es bastante sencillo, dice Pablo. “Si una mujer se niega cubrirse con un velo, que se corte el cabello”.

El acto de cubrirse conlleva un simbolismo importante en las Escrituras. Dios diseñó cuidadosamente las cubiertas del tabernáculo para representar profundos significados simbólicos que van mucho más allá de servir como protecciones. El primer acto de cubrirse en la Biblia también es instructivo. Después del pecado de Adán y Eva, se les fueron abiertos los ojos a su desnudez y trataron de cubrirse su vergüenza al hacer delantales de hojas de higuera. Instintivamente sabían que su gloria caída necesitaba una cubierta. Otro ejemplo, los serafines se cubrían el rostro y los pies, diciendo: Santo, santo, santo, Jehová de los ejércitos; toda la tierra está llena de Su gloria (Is 6:2). Cubrían su propia gloria, con toda modestia y humildad, en presencia de la gloria abrumadora de Dios.

El ejemplo de Lucifer (Satanás) entra en este simbolismo por ser creado el querubín que cubra (así la palabra hebrea en Ezequiel 28:14-16). El corazón de Satanás se enalteció en orgullo contra Dios y renunció toda humildad, sumisión y modestia (Eze 28:17). El hombre o la mujer que se niega a seguir el modelo de Cristo ha elegido el modelo del Diablo. La ordenanza de la cabeza cubierta/descubierta corresponde a la analogía. El hombre que mantiene su cabeza descubierta en obediencia a Dios hace contraste a Lucifer, que se quitó la cubierta en rebelión contra Dios.

Las Escrituras usan la palabra “velo” como símbolo del cuerpo terrenal de Jesús (Hebreos 10:20). Su carne humana sirvió para cubrir Su verdadera gloria y honor. No hay mayor testimonio de humildad, sumisión y modestia que la vida de Jesucristo, el Hijo de Dios y Salvador del mundo. Hermanas, regocíjense en esto, que Dios les ha dado el privilegio de demostrar los atributos de ese Dios que se humilló y se hizo siervo. Hecho semejante a los hombres, cubrió su gloria divina y fue obediente al Padre hasta la muerte.

En el Antiguo Testamento, Dios mandó a Moisés hacer para los sacerdotes tiaras para gloria y hermosura (Ex 28:40), pero en el Nuevo Testamento mandó a Pablo enseñar en las iglesias que los hombres no deben cubrirse la cabeza. No es el único cambio entre los dos pactos. Mateo 5 da a conocer otros cambios dramáticos para el pueblo del Nuevo Pacto de Cristo.

El simbolismo de este nuevo “descubrimiento” es revelación, porque la palabra “cubrir” viene del griego kalupto y la palabra “revelación” es apo-kalupto). Hasta la apertura del nuevo pacto, la gloria de Cristo estaba escondida, pero después de Su resurrección, la revelación del misterio que se ha mantenido oculto desde tiempos eternos…se ha dado a conocer a todas las gentes (Rom 16:25-26).

Como una señal de esta nueva revelación, a la muerte de Jesús, Dios rasgó el velo del templo en dos y reveló a los ojos comunes los secretos del Lugar Santísimo (Mateo 27:51). Moisés, delante el pueblo del antiguo pacto, tuvo que cubrirse el rostro para ocultar la gloria remanente después de hablar con Dios, pero los del nuevo pacto pueden contemplar la gloria del Señor a cara descubierta (2Cor 3:7-18).

EL velo y la modestia cristiana

La ordenanza del velo es más que ponerse un pañuelo en la cabeza de mañana. Juan Crisóstomo escribió: “Pero temo que, habiendo asumido el vestimenta, algunas de nuestras mujeres sean encontradas inmodestas en sus obras, o descubiertas en otras maneras… Porque si no deben tener la cabeza descubierta, sino llevar siempre en todas partes el señal de autoridad [el velo], mucho más conviene exhibir lo mismo en nuestras obras”.

Guardar la ordenanza física es validado al vivir en acuerdo con sus principios. Más importante es practicar los significados espirituales, pero sin dudar en cumplir con la parte física de no cubrirse la cabeza los hermanos y cubrirse la cabeza las hermanas. El velo de la jefatura ayuda a toda la iglesia andar en el Camino, haciéndonos recordar nuestra lealtad al llamamiento de Cristo – vivir en humildad, sumisión y modestia.

En el antiguo testamento, Dios decretó muchos recordatorios físicos para Su pueblo. Uno era la regla del cordón de azul para todos los vestidos. Habla a los hijos de Israel, y diles que se hagan franjas en los bordes de sus vestidos, por sus generaciones; y pongan en cada franja de los bordes un cordón de azul… para que cuando lo veáis os acordéis de todos los mandamientos de Jehová, para ponerlos por obra…Para que os acordéis, y hagáis todos mis mandamientos, y seáis santos a vuestro Dios (Núm 15:38-40). Esta costumbre sencilla predicaba siempre a los israelitas, que ellos eran un pueblo peculiar, una nación apartado por Dios. Debían cumplir a la letra todos Sus mandamientos.

El pacto antiguo contenía muchos rituales, reglas, festivales, costumbres, leyes y ceremonias que regían en toda parte de la vida. El nuevo pacto se enfoca más en lo espiritual, en pureza de corazón y alma, y en vivir de forma íntegra y santa. Por ende, contiene muy pocas ordenanzas. Es motivo para reflexionar. Seguramente las nuevas ordenanzas del nuevo pacto son bien importantes – el Espíritu las diseñó en cuidadoso propósito.

Estamos desconcertados al ver los muchos hijos que se han perdido al mundo porque sus padres pensaron que la ordenanza del velo de la jefatura no era importante. Menospreciar la sabiduría de las Escrituras es una tontería de proporciones, no importa cuán “sabio” sea el intelectual que enseña lo contrario. Bienaventurado el siervo que, al regresar su señor, le halle haciendo sus mandatos (Mat 24:46). ¿Así que no habéis podido velar conmigo una hora? (Mat 26:39-40). ¿No podíais cumplir ni las pocas reglas que te pedí?

Claro es que el velo de las hermanas cabe apropiado con el atavío modesto y la vida casta. La Escritura dice, Que las mujeres se atavíen de ropa decorosa, con pudor y modestia; no con peinado ostentoso, ni oro, ni perlas, ni vestidos costosos, sino con buenas obras, como corresponde a mujeres que profesan piedad (1Tim 2:9-10). Tertuliano escribió: “Porque para Él, nada es más valorado que la humildad; nada más aceptable que la modestia; nada más ofensivo que gloriarse, y agradar a los hombres” (De Virginibus Velandis). Las mujeres jóvenes (deben) ser prudentes, castas, cuidadosas de su casa, buenas (Tito 2:4-5).

La modestia no es solamente para las mujeres practicar. Que los ancianos sean sobrios, serios, prudentes, sanos en la fe, en el amor, en la paciencia (Tito 2:2). Al dejar la cabeza descubierta, el hombre acata al principio de la modestia en su manera, pues negarse a llevar el símbolo de la jefatura sobre la cabeza es elegir la mansedumbre y la modestia. El apóstol Pedro habló a toda la hermandad, Revestíos de humildad; porque: Dios resiste a los soberbios, ​y da gracia a los humildes (1Ped 5:5). El velo es una prenda que corresponde bien a la vestimenta modesta.

El principio de la modestia se enseña en toda la Biblia, pero los detalles de su práctica no son precisamente descritos ya que en las diferentes épocas y tierras de la historia, hay diferencias en vestimentos. También, las conciencias de individuos no se desarrollan iguales hasta crear una imagen reflejada. Por otra mano, es esencial que la persona estudie para ajustar su conciencia a lo que dice en la Palabra de Verdad en todo principio y precepto.

El seguidor de Cristo con la conciencia bien afinado a la Biblia lo ve claro – la modestia es un principio bíblico casi desconocido en el cristianismo moderno. Es que la conciencia de los “creyentes” ya no puede discernir correctamente lo que Dios considera modesto e inmodesto. Porque al dejar de ejercitar continuamente los sentidos espirituales, se vuelven torpes e incapaces de discernir correctamente del bien y del mal (Heb 5:12-14).

Aunque las Escrituras no explican la modestia en forma de claro detalle, sí presentan lo que Dios considera modesto. El primer ejemplo de vestimenta modesta se encuentra en el principio, cuando Dios hizo para Adán y Eva túnicas (griego – chiton) de pieles, y los vistió (Gén 3:21). Nos da una idea de lo que Dios juzga ser el cuerpo vestido en modestia, porque los delantales que el Hombre había hecho de hojas de higuera no eran modestos (Gen 3:7). El chiton era una prenda que cubría el cuerpo desde los hombros hasta los pies. Ejemplos son el chiton de diversos colores de José (Gen 37:3) y el “chiton sin costura” de Jesús (Juan 19:23). Este último, parece, fue hecho en el patrón del chiton de lino del sumo sacerdote (Lev 16:4).

Las túnicas de piel que Dios hizo para Adán y Eva enseñan que el cuerpo, sea hombre o mujer, se debe cubrirse con modestia y pudor. La naturaleza misma lo enseña, y al decir, “naturaleza” hay que escucharlo, “Dios”, quien creó la naturaleza del hombre. O sea, es una acción importante conformar la mente de manera que los modos de vestirnos corresponden bien con los principios de modestia, humildad y santidad.

Un aspecto importante de la modestia es el corte y el material de los vestimentos. Cubrir el cuerpo con ropa ostentosa y cara no corresponde a la humildad y la modestia. No con peinado ostentoso, ni oro, ni perlas, ni vestidos costosos…sino con ropa decorosa, con pudor y modestia (1Tim 2:9; 1Pedro 3:3). Esta regla es consecuente a la descripción del nuevo pueblo de Dios (Ef 5:27; 1Pedro 2:9).

Los hombres también tienen que vivir en modestia, porque Dios hizo para Adán una túnica junto con Eva. La iglesia que regula los principios de modestia de manera diferente para hombres y mujeres presenta una imagen discordante de la creación de Dios. Qué chocante ver a una joven en vestida modesta y la cabeza cubierta con velo pasar por la calle junto con el joven en jeans de diseñador y camiseta estampada. Joven hermano, las Escrituras enseñan que, renunciando a la impiedad y a los deseos mundanos, vivamos en este siglo sobria, justa y piadosamente (Tito 2:12).

La modestia, la humildad, la sumisión – son de gran valor a los ojos de Dios (1Pedro 3:1-5). Son los ornamentos de belleza interior que caracterizan a los verdaderos santos en las iglesias del Reino, porque reprimen el orgullo, el exceso y el egocentrismo. Satanás se ha desplegado sus fuerzas directamente en contra a estas tres joyas. En lugar de buscar el poder puro a través de la sumisión, el Diablo siembra el caos a través de la rebelión. En lugar de humildad, siembra orgullo y arrogancia. Y en lugar de la modestia y el pudor, siembra la vanagloria y el descaro.

El varón y la mujer en la Creación

(1Cor 11:7-9) Porque el varón no debe cubrirse la cabeza, pues él es imagen y gloria de Dios; pero la mujer es gloria del varón. Porque el varón no procede de la mujer, sino la mujer del varón, y tampoco el varón fue creado por causa de la mujer, sino la mujer por causa del varón.

Los principios de la jefatura tienen base en el diseño de Dios al principio del mundo, cuando creó al hombre a Su imagen. Primero, formó a Adán del polvo de la tierra y lo puso en el huerto de Edén, advirtiéndole a no comer de los dos árboles prohibidos (Gén 2:7-17). Entonces, Dios hizo los animales y Adán nombró a cada uno, mas para Adán no se halló ayuda idónea para él. Adán vio que los animales venían en parejas, pero él estaba solo.

La Biblia dice que Dios hizo caer sueño profundo sobre Adán y mientras dormía, le sacó una costilla y hizo una mujer. Entonces Adán se contentó. El cuadro es lo siguiente – el varón fue creado para comunión con Dios, pero al sentirse incompleto y solo Adán, Dios le hizo a Eva. Es que Adán la necesitaba (1Cor 11:9).

Alguien ha observado que Dios no tomó la mujer de los pies del varón, como para pisotearla, ni de la cabeza, como para ser superior a ella, sino de su costado, la parte de su cuerpo más cercana a su corazón – para amarla y cuidarla como compañera tesoro.

Dios no creó a Eva igualito a Adán, sino con sutiles diferencias en lo físico y en lo emocional, porque todo lo que Dios creó fue diseñado en propósito exacto. Sin embargo, de una manera profunda, el varón y la mujer tienen que juntarse en uno para ser completo. El uno suple lo que le falta al otro. El término “humanidad” no se puede contemplar a menos que estén presentes tanto el hombre como la mujer. El candado sin llave es inútil, así la humanidad – el varón y la mujer se completan en uno.

Al fondo de la maldad de Satanás, es su deseo exorbitante de distorsionar, corromper y destruir la creación de Dios para que ya no cumpla su propósito. Este es el foco de la gran lucha entre el bien y el mal que comenzó cuando Satanás engañó a Eva. El Diablo trabaja constantemente para desacreditar a Dios, burlarse de Él y manchar el Santo Nombre. Si logra corromper a la humanidad, que fue hecho a la imagen y semejanza de Dios, se acerca más a burlarse de Dios mismo.

Qué lógico entonces, que los hombres y las mujeres se visten y se comporten de manera íntegra, de manera que traen honor a Aquel que les creó en Su imagen. El cuerpo del cristiano no es suyo. Porque habéis sido comprados por precio; glorificad, pues, a Dios en vuestro cuerpo y en vuestro espíritu, los cuales son de Dios (1Cor 6:20). Al vivir, hombres y mujeres, como Dios los diseñó, lo honran y glorifican, pero al ignorar los roles de hombre y mujer determinados por Dios es ayudar a Satanás en su esfuerzo constante a corromper y destruir el buen orden y propósito de Dios.

Imagínate una persona usando la cortadora de césped para podar sus árboles. Sería muy incómodo y con resultado desagradable. Los hombres y las mujeres trabajan en manera óptima al aplicar sus talentos y esfuerzos en ejecutar las posiciones y tareas para que fueron diseñados.

El gran diseño de Vida

Dios diseñó el universo con ojo perfecto a detalle y organización. La creación es una asombrosa exhibición sincronizada de arte viviente. Nuestros ojos humanos se maravillan ante las bellezas intrincadas e interconectadas de la vida, desde los animales grandes hasta el mundo microscópico. Pero, con respecto a lo invisible, el reino espiritual, tenemos solamente unas ideas sobre su formación y funcionar. Sin duda es una maravilla a igual con la creación visible. La Biblia habla de principados, potestades, arcángeles, serafines, querubines, ángeles mensajeros, etc. Son sinnúmero y en todas partes (Ap 5:11). También existe el mundo celestial de galaxias, constelaciones, estrellas y planetas, etc. El universo es un testimonio prodigioso al conocimiento y poder absoluto de Dios. Él lo pensó y emitió la Palabra, y fue hecho.  

En realidad, no entendemos la parte exacta de la humanidad en el espectro infinito de la Creación, pero somos impactados al ver que el Hombre fue colocado en su eje central. Este universo incomprensible fue creado y puesto en marcha para la gloria de Dios – es una sincronización micrométrica de piezas vivas y objetos inanimados entremezclados ingeniosamente en una actuación constante. Sin fallos y sin interrupciones el universo presenta una obra de teatro vivo al Creador.   

En toda esta maravilla, los hombres y las mujeres son los únicos seres creados a la imagen y semejanza de Dios y los únicos herederos de la salvación.

Desde Génesis y hasta el Apocalipsis, las Escrituras presentan el hombre y la mujer como géneros sagrados y distintos para alzar en gran estima, honor e integridad. Varias leyes del antiguo testamento demuestran esa santidad, como por ejemplo, la prohibición a los hombres de usar ropa de mujer y viceversa; porque abominación es a Jehová tu Dios cualquiera que esto hace (Deut 22:5). El hombre y la mujer deben glorificar a Dios dentro de los parámetros de Su diseño y consecuente, las Escrituras siempre celebran la masculinidad y la feminidad como vocaciones separadas pero igualmente esenciales y honorables. No se deben mezclarse.

Juan Crisóstomo escribió algo así: “El hombre, o la mujer, que no permanece en su propio ámbito ordenado por Dios, sino que piensa en subir a la gloria del otro, disminuye en honor. La mujer que va más allá del hombre no alcanza mayor honra sino que cae de honor.” La cabeza descubierta del hombre y la cabeza cubierta de la mujer son aspectos que caben correctos en la separación de los géneros, porque la diferencia coincide con la diferencia natural del varón con cabello corto y la mujer bendecido con cabello largo y glorioso.

Finny Kuruvilla ha propuesto dos lemas (los he modificado un poquito) para el hombre y la mujer en esta gran presentación de Vida que Dios ha creado. Para el hombre el lema es “Autoridad Amorosa” y para la mujer es “Sumisión Pacífica”. El Padre y el Hijo son ejemplos perfectos de estos lemas. El Padre ama al Hijo sin medida. Su autoridad es nada más que amor puro, en acciones de benevolencia, en compasión y en sabiduría.

Por su parte, Cristo encarna la sumisión pacífica. Aceptó su papel voluntariamente, aun sabiendo que iba a resultar muy difícil. Medita las palabras de Jesús, Abba, Padre, todas las cosas son posibles para Ti; aparta de Mí esta copa; mas no lo que Yo quiero, sino lo que Tú (Marcos 14:36). Eso sí demuestra una sumisión profunda. No era fácil, le constó ceder, pero al final, Cristo se contentó con el acto de sumisión. Cuando una persona comprende el significado de su papel, las dificultades de la vida de repente obtienen un nuevo propósito y significado.

La mujer, gloria del Hombre

Según Génesis 1:27, el hombre y la mujer, ambos fueron creados a la imagen y semejanza de Dios. Quiere decir que se les dio la capacidad de pensar, comprender, analizar y deliberar. También les dio libre albedrio para hacer determinaciones y elegir entre el bien y el mal. El conjunto de estos atributos los hacen únicos en la creación de Dios. Entonces, ¿porque Pablo separa al hombre de la mujer? Pues, dice que el varón no debe cubrirse la cabeza por ser la imagen y gloria de Dios; pero la mujer es gloria del varón (v7). Percibo dos sustancias en las palabras del Apóstol.

Primero, da los sucesos en su orden de la Creación, como estos versículos explican. Dios creó a Adán y aprobó toda la Creación. Pero el hombre necesitaba una ayuda idónea, entonces como punto final, Dios formó a Eva para ser su compañera. Los animales brindaba a Adán una cierta amistad, pero ninguno de ellos podía ser su ayuda idónea. Cuando Adán vio a Eva, se puso elocuente: Esto es ahora hueso de mis huesos y carne de mi carne; ésta será llamada Varona, porque del varón fue tomada (Gen 2:23). Es como decir, “¡Por fin, aquí la mío! Ella será mi tesoro, mi gloria, porque de mí propio cuerpo fue tomada”.

Segundo, la mujer es, a plena vista, la gloria de la Humanidad. En el reino animal, el macho es el más colorido y hermoso de la especie, mientras que la hembra es sencilla y monótona. Así no es con la más alta creación de Dios. Hizo al hombre de piel áspera y con barba, sus rasgos faciales son toscos, su voz es ruda y de tono bajo. Pero hizo la mujer con mano de artista. Eva fue el último acto creativo de Dios y con ella formó Su obra maestra. Le hizo elegante y agraciada, sus rasgos faciales destacan la belleza y el encanto. Su piel es delicada y fina, su cabello largo y grueso. Las líneas de sus ojos, cejas y pestañas son talladas en obra fina.  

En toda verdad, la mujer es la gloria de la especie y única en la creación de Dios, siendo la madre de todo hombre (Gen 3:20). El rasgo más grande de cada humano es nacer de mujer. La hace única además en el reino angélico, que carece de un ser femenino. Cabe muy apropiada, entonces, leer que la mujer es la gloria del hombre, porque ella es la gloria de la especie humana. Sin embargo y como hemos señalado antes, la gloria de la humanidad ha sido empañada gravemente, manchada por el pecado. La humanidad es una criatura caída, llena de orgullo, inclinada a la rebelión, y propensa a ser engañado. No se puede permitir que su ‘gloria’ brille. Por lo tanto, el hombre debe parar ante Dios con la cabeza descubierta y la mujer debe cubrirse la cabeza.

El hombre y la mujer, por ser hechos en la imagen de Dios, tienen los mismos privilegios y valores espirituales ante Él. Reflejan Su diseño perfecto; no en paralelo, sino el masculino y el femenino juntándose en una sola imagen – el hombre en su masculinidad y la mujer en su feminidad, cada uno representando sus respectivos aspectos de Dios según Su mente y hechura. No como partes intercambiables, sino como dos piezas unívocas que encajan en una sola pinacle que señala el Creador del cielo y la tierra a las gentes del mundo.

No es extraño, entonces, que el Diablo haya trabajado diligentemente para destruir la imagen de Dios representada en la relación de marido y mujer. Recientemente, ha llevado la batalla a nuevos niveles, tratando de borrar incluso las diferencias obvias entre hombre y mujer, y así manchar la mano creadora de Dios. El hombre es más fuerte de cuerpo, más alto y construido para largas horas de trabajo duro para mantener a la familia. Su mente funciona como una máquina, calculando los números y analizando las opciones. La mujer es hermosa, delicada y diseñada para trabajar en el hogar y criar hijos que siguen el camino recto. Su mente funciona a alta velocidad, como un intérprete de problemas y eventos.

Al unirse la masculinidad y la feminidad, forman un equipo bien afinado, los dos aptos para sus tareas y funciones. El esposo y la esposa experimentan alegrías y multiplican la felicidad juntos. Se consuelan en las penas y se ayudan en los deberes de la vida. Es triste ver que las culturas del mundo obran para cambiar las mentes de personas para que rechazan el diseño de Dios.

Hombre y mujer, uno en Cristo

Si bien el principio de la jefatura existía también en el antiguo pacto (Num 30:1-7), Cristo restauró la mujer a su lugar legítimo y honorable en el Nuevo Pacto. Todas las culturas antiguas hasta Cristo trataron a las mujeres como artículos de posesión. Siendo el vaso más frágil, no podían defenderse y por lo tanto, a menudo eran maltratados o vendidos como esclavos. En el judaísmo, los esposos podían divorciarse de sus esposas o casarse con más de una mujer a la vez, pero las esposas no tenían tales derechos. Entrar en el templo con los hombres era prohibido a las judías, ni podían dar testimonio ante un juez.

Cristo y los Apóstoles cambiaron en grande este orden. Jesús se asociaba frecuente con mujeres y les dio el mismo honor que los hombres en los ojos de Dios. Elogió a varias mujeres por su gran fe. Y en el primer Sermón de Su ministerio, Jesús decretó el fin del divorcio y la poligamia del antiguo testamento. En el principio, los Apóstoles se asombraron a escuchar Cristo prohibir por completo la concesión de la Ley diciendo que los maridos podían repudiar a sus mujeres (Mat 19:10). Además, la Biblia acepta el testimonio de varias mujeres como los primeros testigos de la resurrección. Jesús se reveló a ellas antes de los apóstoles.

Estos ejemplos dieron inicio al gran cambio del judaísmo al cristianismo con respecto al varón y la mujer. El apóstol Pablo entregó a las iglesias lo que había recibido de Cristo, diciendo: Ya no hay judío ni griego; no hay esclavo ni libre; no hay varón ni mujer; porque todos vosotros sois uno en Cristo Jesús (Gal 3:28). Fueron palabras nuevas y trascendentales para el pueblo de Dios.

Pedro, en el día de Pentecostés, aseguró que Dios profetizó esta nueva era, ​Derramaré de mi Espíritu sobre toda carne, ​y vuestros hijos y vuestras hijas profetizarán…Y de cierto sobre mis siervos y sobre mis siervas en aquellos días ​derramaré de mi Espíritu, y profetizarán (Hechos 2:17-18). No hay ni un caso en el antiguo testamento del Espíritu Santo viniendo sobre una mujer, y en una sola ocasión hace mención de una mujer que profetizó. Claro, en las épocas antes de Cristo el Espíritu vino rara vez sobre el hombre también, y el mero hecho que no haya registro no significa que nunca vino el Espíritu sobre las mujeres. Sin embargo, la doctrina en sí era nueva y sin precedentes.

A lo mejor la iglesia en Corinto quería conocer los límites de esta igualdad espiritual.

La feminidad bíblica versus el feminismo cultural

 Si la “sumisión pacífica” es el lema de la mujer cristiana, entonces su inspiración es el “sacrificio voluntario”, que es la joya en la corona de la feminidad bíblica. La mujer piadosa renuncia sus derechos, privilegios y libertad para convertirse en esposa, y luego entrega su cuerpo para dar luz a hijos. El feminismo, por su parte, grita: “¡Mujeres! Lucha por tus derechos. Haz lo que TÚ quieres con tu cuerpo. TÚ decides el futuro. Diga ‘no’ a la maternidad y ‘sí’ al aborto”. Es triste ver que el cristianismo de hoy puede entrar rápido a conversar a favor del feminismo, pero no tiene nada que decir al mencionar el tema de “la feminidad”.

Pero la Biblia es más que clara: la feminidad es una joya preciosa a los ojos de Dios. ¿Y por qué no? Esas características que asociamos con la feminidad en el párrafo anterior son las mismas que demostró Cristo. Renunció a Sus derechos, privilegios y libertad. Tomó el tiempo para bajarse a esta tierra y caminar por las calles polvorientas de Judea. Y sí, Él entregó Su cuerpo también. Jesucristo es el ejemplo epítome del sacrificio voluntario y las mujeres piadosas no hacen más que seguir en Sus pasos. La belleza de la feminidad es que se contenta con aceptar lo que Dios ofrece, lo que resulta en ser un honor absolutamente único y una función esencial en la trayectoria de la Vida.

La mujer virtuosa que vive el sacrificio voluntario, sin duda alguna, recibirá bendiciones en doble medida. Primero, en las alabanzas de su esposo y de sus hijos, y segundo, en la sonrisa de aprobación de Dios en aquel día que se sienta para seleccionar las joyas de su Reino (Mal 3:17). Mujer virtuosa, ¿quién la hallará? ​Porque su estima sobrepasa largamente a la de las piedras preciosas (Prov. 31:10). Al cubrirse la cabeza con el velo, la mujer está diciendo: “Acepto la posición que Dios me ofrece. Acepto la imagen que Dios quiere que yo muestre al mundo. Me ofrezco como voluntario para sacrificar mis derechos y privilegios a favor de hacer Su llamado”.

Los Proverbios dicen más sobre esta mujer: El corazón de su marido está en ella confiado…Le da ella bien y no mal ​todos los días de su vida (Pro 31:11-12). Al ver el sacrificio voluntario de su esposa, el marido es motivado a hacer su parte.

Por otro lado, la mujer que se viste y se comporta como un hombre contamina la naturaleza, como también el hombre que se pasa como mujer. Es una distorsión perturbadora del orden de Dios en la Creación. El hombre de pelo largo es vergonzoso en igual a la mujer de pelo corto. Sin embargo, la cultura mundana actual rechaza cada vez más las divisiones naturales entre los dos géneros. Las perversiones del feminismo y la homosexualidad han trastornado las modas y normas del mundo.

Hoy se aplauden a las mujeres que se visten de manera provocativa y deciden no casarse para poder trabajar en una carrera. Asimismo, la sociedad aprueba las mujeres que se divorcian de sus maridos por cualquier causa y las que viven en lesbianismo. Nunca ha sido tan grande la necesidad de un testigo piadoso femenino.

Increíble, algunas culturas niegan la mera idea de la mujer siendo hermosa y valiosa como femenino. Para ellas, los argumentos ya casi no valen, pues han sido engañados a creer que lo más alto valor se obtenga al tomar el papel del hombre. Estas ideas horribles están infiltrándose en las iglesias, impidiendo que las mujeres cristianas sigan el mandato que Dios les ha dado.

El feminismo está predicando las mismas mentiras de Satanás, diciendo que la única manera en que la mujer alcanza valor es actuar como el hombre. En vez de regocijarse con sus habilidades y bellezas únicas, las mujeres se ven obligadas a vivir la vida de los hombres. Es que el feminismo cree que la feminidad es inferior a la masculinidad. Dios no cree eso, tampoco nosotros. La Palabra exalta ambos en igual medida.

Por causa de los ángeles

(1Cor 11:10) Por lo cual la mujer debe tener señal de autoridad sobre su cabeza, por causa de los ángeles.

El Apóstol ha entregado el caso de autoridad del hombre y la mujer, y ha detallado la ordenanza. Ahora dice el porqué. Es por causa de los ángeles. Las Escrituras hablan de un reino vasto e inescrutable, lleno de ángeles buenos y malos. Nos rodean por todos lados y luchan entre sí por las almas de los hombres (Ap 12:9; Mat 25:41). Es un dominio invisible de alto afecto sobre el mundo de los hombres.  

Porque no tenemos lucha contra sangre y carne, sino contra principados, contra potestades, contra los gobernadores de las tinieblas de este siglo, contra huestes espirituales de maldad en las regiones celestes (Ef 6:12). Cuatro rangos angélicos están desplegados en una guerra mortal contra los santos. Bajo el alto mando de Satanás, los demonios vuelan por todos lados con el veneno de la rebelión, el engaño y el pecado. Por otra mano, los espíritus ministradores de Dios, los llama de fuego, ayudan y protejan a los servidores de Cristo en la tierra (Heb 1:7, 14).

Ya que los ojos humanos no vean las huestes del reino angélico, fácilmente se olvidan de la tremenda influencia que ejercen sobre los seres humanos. Parece que los ángeles fueron creados en el día cuatro (o antes) de la semana de la Creación (Job 38:6-7). Son seres espirituales de alta inteligencia y mucho poder. Se describen como hermosas criaturas inmortales y tienen capacidades de emoción, movilidad, comunicación y libre albedrio. Algunos hombres son tentados a adorarlos (Col 2:18; Gal 1:8).

Por otro lado, los ángeles no se casan ni tienen descendencia (Mat 22:30; Lucas 20:34-36). No son herederos de la salvación (Hebreos 1:14), pues, el hijo de Dios no se convirtió en ángel, sino que se hizo hombre para expiar sus pecados.

El Cielo está lleno de estos hermosos y santos seres (Ap 5:11; Dan 7:9-10). Hay serafines, querubines, arcángeles, mensajeros y protectores. Están profundamente interesados en el plan de Dios en desarrollo sobre la tierra (1Pedro 1:12) y están en constante acción, ministrando en el ámbito espiritual las cosas de Dios en perfecto acuerdo con Su voluntad. Cuando los ángeles celestiales no están trabajando, están cantando y alabando al Cordero (Ap 7:11-12).

Claro, los ángeles todos no son buenos. Satanás fue creado como el ángel cabeza en el servicio de Dios, “el querubín ungido que cubre” (traducción mía de Eze 28:14). Debido a su incomparable belleza y sabiduría, el corazón de Satanás se enalteció y rebeló contra Dios. Dijo, Seré semejante al Altísimo (Isa 14:13). Pero su rebelión no resultó y fue expulsado de la presencia de Dios (Eze 28:11-19). La tercera parte de los ángeles fueron engañados por Satanás y también dejaron su propia morada (Ap 12:3-4; Judas 6), por lo que Dios les ha designado un lugar en el abismo de fuego (2Pedro 2:4).

Por lo anterior, aprendemos que los ángeles tienen la capacidad de elegir, o la tuvieron en algún momento por lo menos. Los ángeles buenos vivirán en el Cielo con los santos y los ángeles malos serán atormentados en el infierno con todos los hombres malos.

Hay varios pasajes notables que muestran el poder de los ángeles sobre el reino natural en que vive el hombre, desde el ángel heridor que mató a los primogénitos de Egipto en una sola noche (Ex 12:23), hasta los carros de fuego que protegían a Eliseo y a su siervo (2Reyes 6:15-17) y el ejército angelical de Ezequiel 9. Un favorito mío es Hebreos 12:1-2, que pinta la escena de un tremendo estadio en lo cual está pasando una carrera. Los que corren son los servidores de Dios en la tierra, pero los espectadores son una grande nube de testigos celestiales – seres angélicos y los salvados que ya han pasado el velo de la muerte y se visten de coronas de victoria. Nos están observando, animándonos, y ayudándonos en todo lo que pueden mientras corremos la carrera que tenemos por delante.

Por causa de los ángeles. La sencilla verdad de esta frase es que la mujer que se cubre la cabeza recibe un poder que no tendría de otro modo. Su cabeza velada le da autoridad en el reino espiritual de los ángeles, buenos y malos, que la reconocen como una mujer que vive en el orden puesto por Dios. Se la identifica por su velo, esa señal de autoridad sobre su cabeza. ¡No es pequeña cosa tener los ángeles de Dios a tu lado! El esposo es beneficiado por este poder, la familia es fortalecida, la hermandad es reforzada, y la Iglesia del Dios viviente, columna y baluarte de la verdad gana el dominio.

Los ángeles de Dios en el reino celestial protegen los niños en cada momento (Mateo 18:10). Entonces, tiene sentido que las mujeres también reciben una protección extra, ya que los dos grupos son más vulnerables en lo físico.

La frase inicial de este versículo concuerda. Por lo cual, dice. Indica que es necesario retroceder y leer el porqué. Y como ya vimos, los versículos anteriores relatan la creación del Hombre, en que la mujer fue formada en hermosura y gloria delicada a diferencia del físico poderoso del hombre. Por lo cual Por lo cual la mujer debe tener señal de autoridad sobre su cabeza, debe tener la ayuda de los ángeles para compensar su desventaja en el mundo físico.

No es extraño escuchar las historias de hermanas con velo siendo protegidas en formas milagrosas de amenazas y peligros. El velo la identifica a ojos angélicos. Da sentido, entonces, asegurarse que el velo no sea tan pequeño, o tan camuflado, como para pasar desapercibido. Skolfield escribió: “No olvides la razón para que lo llevas. Es una señal espiritual a los ángeles caídos: ‘Propiedad privada. Prohibido el paso’. Además, es un estandarte de reunión para los ángeles santos. Asegúrate, hermana, que ambos grupos saben dónde está tu corazón, tu alma y las almas de tu familia. ¡Nosotros pertenecemos a Jesús!” (Atardecer de la Iglesia Occidental, página 109).

En el fin del mundo, Satanás será desatado por un poco de tiempo sobre la tierra. Saldrá con sus demonios a engañar todas las naciones del mundo, y el campamento de los santos no escapará de su furor (Ap 20). Es más importante que nunca buscar protección de sus terribles ataques, ya que el hombre no puede con él en batalla sin ayuda espiritual. El capítulo 9 de Apocalipsis pinta el cuadro temible de los demonios de Apolión en acción – langostas indestructibles con pica venenosa que hieren los hombres gravemente.

La cabeza cubierta de la mujer le da autoridad en el mundo espiritual, a orar en el nombre de Jesús y experimentar el poder de Él en su vida. Al llevar esta señal de autoridad sobre su cabeza, ella demuestra la jefatura de su esposo y por eso está autorizado a acceder directo a Dios en comunicación y comunión. Ella no ora y profetiza a través de su esposo, pues el velo le empodera con la autoridad de Aquel que mandó el velo. Los ángeles saben de esto, lo reconocen y lo respetan.

Parece que la mujer es más abierta al mundo de los espíritus que el hombre. En toda época de la historia, la mujer predomina en buscar la comunicación con los ángeles y espíritus. Saúl buscó una mujer que tenía una espíritu de adivinación y Pablo se enfrentó a una muchacha vidente (Hechos 16:16). Satanás llegó para comunicar con Eva, pero ni habló a Adán. E.H. Skofield escribió, “Las mujeres reciben más los mensajes de espíritus que los hombres. Parece que su antena espiritual es más sensible. Hoy, rara vez se encuentra hombres entre las médiums, videntes, lectores de palma y brujas. Satanás tentó a Eva porque ella podía recibir el mensaje.”

Se busca comunicar con el mundo espiritual para saber del futuro, aunque en realidad los espíritus no pueden ver el futuro. Ni Satanás conoce del futuro fuera de lo que cualquier puede leer en la Escritura. La Biblia dice que el Diablo nunca hubiera crucificado a Cristo si habría sabido que Dios se levantaría de entre los muertos (1Cor 2:8). La resurrección de Cristo era una derrota tremenda para Satanás (Heb 2:14), un evento que cambió la esfera espiritual de forma permanente (Rev 12; Juan 12:31; Lucas 10:18; Mat 12:29).

Sí, los ángeles son muy inteligentes entonces pueden predecir eventos con más certeza que los hombres al interpretar con astucia la cadena de eventos hasta el momento. Por eso las predicciones de la brujería son muchas veces correctas, aunque en otras ocasiones fallan. Solamente Dios conoce con certeza el futuro. Tampoco conocen los ángeles los pensamientos y razonamientos que pasan por la mente de los hombres y mujeres. Es otra cosa que únicamente Dios puede hacer (Heb 4:12; Mat 12:25). Si estas en peligro grave o bajo ataque espiritual, ora a voz alta, porque los ángeles malos se espantan a escuchar el nombre de Cristo y no pueden leer la mente (Hechos 16:18; Marcos 16:17).

Todo este apunta a que la mujer debe cubrirse la cabeza – por causa del mundo de los ángeles. El velo le identifica como un seguidor de Cristo y le da autoridad en el ámbito espiritual.

Finalmente, la afirmación de que la mujer debe tener señal sobre su cabeza por causa de los ángeles descompone el argumento que el cabello largo de la mujer es el mismo velo de orar y profetizar. La gran mayoría de mujeres en el mundo tiene cabello largo. ¿Cómo van a reconocer los ángeles a la mujer cristiana entre todas con cabello largo?

Es necesario estar siempre atento y cuidarse de aquella serpiente que se confabuló en la mente de Eva para hacerle dudar de la bondad de Dios. ¿Conque Dios os ha dicho? Sembrando la duda: “¿Realmente ha dicho Dios eso? Eva, essssscúchameeeee. Dios está ocultando cosas de ti. Mírame y créeme, Él no tiene en mente entregarte lo que es mejor. Él no quiere que sepas de otras cosas.”

El mismo Diablo siembra la misma duda en las mentes hoy en día, pero con trucos y razones aún más engañosos, porque con el paso de tiempo ha vuelto más astuto y tramposo. A Satanás, nada le gusta más que sembrar confusión y dudas en la mente. Y él es muy, muy hábil en hacerlo.

Por causa de los ángeles. Me parece un motivo bastante importante para seguir esta ordenanza.

La influencia sagrada de la mujer

En el griego original del versículo diez, la palabra “señal” no aparece. La traducción literal sería, La mujer debe tener autoridad sobre su cabeza. Los traductores habrían agregado la palabra para aclarar que el velo funciona como una señal de identificación. Pero omitir la palabra hace el texto más fuerte, pues, el velo es más que una señal – es una autoridad real y verdadera. Creo que ese es el sentido que el Apóstol quiso dar – no una señal de subyugación como los feministas piensan, sino una autoridad en el mando del Señor.

Cuanto me habría gustado estar presente escuchando a Jesús. Dice que todos se admiraban de Su doctrina; porque les enseñaba como quien tiene autoridad, y no como los escribas (Marcos 1:22) ¿Cómo era el hablar de Jesús que le marcó como quien tiene autoridad? ¿Y por qué acudía mucha gente para escuchar a Juan el Bautista? Los escribas, sacerdotes y ancianos usaron los mismos textos de las Escrituras que Jesús y Juan, pero sus palabras no llevaban el mismo impacto.

La diferencia era potente. Jesús y Juan hablaron bajo la autoridad de Dios en el poder del Espíritu Santo. Por eso, al leer y explicar un pasaje, enseñaban como quien tiene autoridad. El poder que proviene de estar bajo autoridad es puro y digno de confianza porque se basa en los principios del Dios que lo ordenó. También existe el poder fuera de esta cadena de autoridad, pero es impuro e indigno de confianza porque se basa en ese rebelde malvado, Satanás.

Jesús y Juan sabían que la autoridad provenía de someterse a la autoridad del más arriba (Juan 3:30). Hermanos y hermanas, puede que no sientan más poderoso al seguir la ordenanza de la cabeza cubierta/descubierta, porque el efecto no tiene que ver con tus sentimientos. Tiene que ver en cómo otros sienten con respecto a tu obra en el Señor.

No atrevo decir que el Espíritu Santo viene solo a los hijos e hijas que siguen este mandamiento, pero sí diré que los principios de sumisión, humildad y modestia que el velo de la jefatura enseña son los ingredientes correctos para recibir el poder puro que proviene al estar bajo autoridad, o sea, al aceptar la posición y obra que Dios ha ordenado para ti.

A menudo, el plan de Dios es perjudicado a causa de los hombres, pero Él sigue trabajando incluso en situaciones imperfectas. Le damos gracias por no descartarnos de inmediato. Pero sin lugar de dudas, el poder del cristiano está limitado por sus propias deficiencias, por no seguir las instrucciones buenas y justas de Dios en la vida.

Vimos en el ejemplo de Jesús que la sumisión pacífica se transforma en autoridad que cuenta con poder. Hermanas, el velo de la jefatura las autoriza a ejercer el poder de Dios aparte de la autoridad de tu esposo. Al hacer las actividades contemplado en “orar y profetizar” con la cabeza cubierta, demuestran adhesión a los términos de la autoridad que ha puesto Dios. Y el resultado es poder, el poder de actuar en Su autoridad.

El centurión entendió que su autoridad estaba supeditada a cumplir los requisitos y la voluntad de la autoridad de la persona justo arriba de él, porque es necesario seguir la cadena de mando. No se puede ignorarla y pasar por encima de su autoridad. Sin embargo, el velo de la mujer le autoriza hacer exactamente eso – actuar con la autoridad por encima de su primera cabeza, el esposo.

Por lo cual, porque la mujer fue creada para el hombre y no viceversa, ella necesita un poder para acceder directo a la Cabeza divina. Claro, está sujeta al marido todavía, pero llevar el velo significa caminar en la autoridad de Cristo, quien ordenó esta regla.

Las Escrituras demuestran que este poder que la mujer piadosa recibe bajo la autoridad de Cristo es “influencia sagrada”. No es como la autoridad del centurión, “ven aquí, ve allá”, sino una conducta casta y respetuosa…el incorruptible ornato de un espíritu afable y apacible, que es de grande estima delante de Dios (1Ped 3:1-7). El esposo piadoso no puede ignorar el hablar de este tipo de esposa. Incluso, ¡es curado de milagro de su enfermedad de oídos! Tal esposo quiere escuchar los pensamientos de su esposa porque le ayuda a razonar y tomar decisiones de forma más sabio.

La influencia no es un poder menor, sino que es conocido y usado en el mundo de negocios y gobiernos. Es por eso que la llamamos una influencia sagrada en la relación entre esposo y esposa. La palabra sagrada significa que es honesta y sin motivos ocultos. La manipulación, las sutilezas, y la contención no son influencias sagradas.

¿Qué de los cristianos que no usan el velo?

Entre las iglesias anabaptistas, el motivo principal por dejar de seguir esta ordenanza es el resultado de mirar alrededor en el cristianismo y notar que otros la ignoran, y parece que sin consecuencias malas. Lo hacen preguntarse, ‘Si otros cristianos no lo usan, ¿por qué debo yo usarlo?’ Es una práctica extrema y tan anticultural. A lo mejor Pablo se equivocó, porque pone obstáculo al Evangelio hasta dañar las campañas de evangelismo.”

Respondo con una pregunta, “¿A qué evangelio te refieres? Predicamos el Nuevo Testamento como el Evangelio mismo y lo que enseña tal Palabra es el Evangelio”. En esta misma epístola el Pablo hace tajante afirmación, Si alguno se cree profeta, o espiritual, reconozca que lo que os escribo son mandamientos del Señor (1Cor 14:37).

¿Tiene la Biblia autoridad? ¿Es realmente la Palabra divina de Dios, digna de ser confiada en todo asunto relacionado con la salvación del Hombre? Al responder que “sí”, solo queda estudiar cuidadosamente para hacerlo. Lo correcto es correcto incluso cuando nadie lo hace; el error es error incluso cuando todo el mundo lo hace.

Dejemos el asunto de juzgar las otras personas en manos de Dios y enfoquémonos en hacer nosotros la voluntad de nuestro Padre celestial. Tal vez no sufren consecuencias aquí en la tierra, pero ningún detalle escapará el juicio en el día final ante el Juez del gran trono blanco. En ese momento, las recompensas se repartirán conforme a nuestra obediencia a la Palabra (Mat 16:27; 1Cor 3:8; 2Cor 5:10; Ap 20:12; Ap 22:12). Muchos que se veían como primeros en la tierra serán los últimos en el Cielo. La sinceridad en sí no vale nada; tiene que reflejar las verdades de Dios (Mateo 5:19).

Los que eliminan 1Corintios 11 de la Biblia arrogan para sí autoridad por encima del Apóstol Pablo, que es una idea escandalosa, ¿valorar más el propio parecer que las Escrituras? Además, al decidir que este pasaje ya no es relevante, se abre la puerta para excluir otros pasajes bíblicos. No se puede tratar la Palabra de Dios con tales disputas, pues, es la Verdad que permanecerá después de que los cielos y la tierra han desaparecidos en los vagos de la eternidad.

El libro de Corintios fue escrito a la iglesia de Dios que está en Corinto, a los santificados en Cristo Jesús, llamados a ser santos con todos los que en cualquier lugar invocan el nombre de nuestro Señor Jesucristo (1Cor 1:2). No se ve a nadie excluido; la epístola es para todos. No se puede eliminar esta ordenanza de la Biblia solo porque no se ajusta a nuestras mentes carnales.

El mundo está cayendo cada vez más profundo en esclavitud al paganismo y al humanismo. Hay que ponerse muy valiente para seguir las huellas de Jesucristo marcados en la Palabra de Su Verdad. Pero, Dios es muy atento para recompensar la valentía. Recuérdate de Pedro y Juan ante el Sanedrín, el coraje de Daniel en orar a Dios, y los tres jóvenes que se negaron a inclinarse ante el ídolo. Recuérdate de la bondad de Dios y de la bendición de Su sonrisa de favor. Acércate a Él y aférrate a la Palabra con fe sencilla. Dios jamás defraudará a tal clase de corazón. Está esperando en el Cielo para derramar una bendición tan grande que tu pequeño mundo no puede recibirla (Mal 3:10). Pero hay que darle a Dios un motivo para hacerlo. Su mano se detenga solo a causa de su propio nivel de fe.

Las iglesias anabaptistas no pueden perder de vista los aspectos importantes de la ordenanza del velo de la jefatura de la mujer cristiana. Dios nos ha dado este testimonio especial al mundo y a otras iglesias. ¿De qué otra manera lo entenderán? Muchas iglesias son prácticamente ignorantes en cuanto al orden de humildad, sumisión y modestia de Dios.

Es esencial que no defendamos solemnemente la ordenanza visible sin seguir sus principios más profundos. Una mujer puede cubrirse la cabeza pero vivir en el egoísmo, la insubordinación y la maledicencia. ¿Realmente tiene algún valor o poder su velo? Absolutamente que no. El símbolo no es mayor que el principio, sino viceversa. El principio tiene que ser vivido o el velo es una contradicción. Es como el hombre que participa en la santa cena, pero sigue una vida pecaminosa.

Seguro es que llevar el velo en la cultura actual provocará las miradas y las adversidades a veces. En lugar de irritarte por la atención, utilízala como una oportunidad para testificar de Cristo. No podemos ser avergonzados de Él y de su Palabra (Lucas 9:26). Sigámoslo fuera del campamento en valentía y confianza (Heb 13:13). Cultivar tal actitud ayuda a eliminar la tentación de ocultar la esperanza de nuestra fe adentro y dejar de mostrar las evidencias de ella por fuera (Mateo 5:14). Jesús animó a los de Su pueblo, Vosotros sois la luz del mundo.

Me uno al coro de voces que bien lo saben:  la mujer cristiana vestida y velada en modestia, sumisión y humildad resplandece como el testimonio más fuerte y noble del cristianismo en la actualidad. En este mundo vano y malvado, ella presenta de manera sobresaliente al verdadero Cristo: puro, manso, santo y sumiso. Además, ella se destaca como gran ejemplo de entrega, pureza y servicio para los de la hermandad. Su testimonio agrega santidad al cuerpo de Cristo y lo inspira a ser esa iglesia gloriosa sin mancha ni arruga, santa y sin mancha delante de Él (Efesios 5:27).

Uno en el Señor

(1Cor 11:11-12) Pero en el Señor, ni el varón es sin la mujer, ni la mujer sin el varón; porque así como la mujer procede del varón, también el varón nace de la mujer; pero todo procede de Dios.

En el plan de Dios, el varón y la mujer se juntan para ser una sola carne. No pueden existir de forma independiente. De lo contrario, la vida humana cesará. El hombre necesita a la mujer, la mujer necesita al hombre. Y cuando ambos cumplen sus funciones y responsabilidades, nada se hace falta – en el hogar, en la iglesia, en toda la vida. El hermoso diseño de Dios en la relación esposo y esposa es claro y lógico, pero debido a la influencia corrupta de Satanás, la sociedad secular piensa en negar que existe.

En América, los “intelectuales” no creen que Dios hizo el Hombre, sino que es un producto de la evolución. Enseñan que la mujer ha progresado más que el hombre y por ende los hombres deben imitar a las mujeres. Si bien la mayoría de las iglesias cristianas no concuerdan con tal idea absurda, otros conceptos seculares están infiltrando en el cristianismo actual que oponen las doctrinas de la Biblia. El mundo secular lo considera un insulto decir que las mujeres deben cubrirse la cabeza con un velo porque lo interpretan como señal de inferioridad. Cosa que la Biblia no enseña.

Sin embargo, la persona de corazón sabio y con la mente afinada a lo espiritual entiende fácil por qué Dios estableció el velo de la jefatura. Ayuda a los hombres y las mujeres en sus funciones tanto en el hogar que en la iglesia, y así edifican la marcha del mundo en el buen orden de Dios. Es un servicio racional y agradable (Rom 12:1).

Los hombres son llamados a ser el líder en el hogar y la iglesia. Deben hacerlo en sabiduría, buscando servir a los que Dios ha puesto en su cargo y velando por su bienestar espiritual y físico. No es que la mujer no puede hacer este cargo, pero que Dios lo ha dado al varón. Aunque Jesús aceptó las mujeres en Su ministerio, escogió hombres para llevar el Evangelio a los cuatro ángulos del mundo. El Apóstol lo dijo claro, La mujer aprenda en silencio, con toda sujeción. Porque no permito a la mujer enseñar, ni ejercer dominio sobre el hombre, sino estar en silencio (1Tim 2:11-12). Había muchas mujeres piadosas en las iglesias de Cristo, pero ninguna servía como líder. Es el papel del hombre.

El papel principal de la mujer es criar a sus hijos en el temor del Señor y enseñarles los preceptos de Dios. Por eso Dios le dio a ella mayor capacidad de amor, paciencia, compasión y misericordia. La Biblia exalta el ejemplo de la madre y la abuela de Timoteo que le enseñaron la fe no fingida (2Tim 1:5).

La mujer da a luz la vida física del ser humano, entonces su papel es fundamental. Ella se salvará engendrando hijos, si permaneciere en fe, amor y santificación, con modestia (1Tim 2:15). No quiere decir que la mujer se salva al tener hijos físicamente, sino que su alta vocación es criar una simiente piadosa para la Iglesia de Jesucristo.

Las iglesias del Reino dependen del éxito de su mano en esta misión vital para propagar la fe a las generaciones futuras. La historia está llena de testimonios de hombres y mujeres que atribuyen en gran parte su decisión de seguir a Cristo a las oraciones y ministraciones diarias de su madre.

Que nadie diga nunca que Dios no se le encomendó a la mujer una misión especial en esta vida. Aunque su posición no es la glamorosa de pararse ante la congregación y predicar la Palabra, la importancia de su obra como madre cristiana no se puede sobrevalorar. ¡Cuánto el mundo necesita a madres piadosas! Su influencia sagrada puede mover montañas y sus hijos no la olvidarán jamás. Aún después de la muerte, la ley de su madre permanece viva en sus corazones (Pro 1:8).

 

La evidencia de la naturaleza

(1Cor 11:13-15) Juzgad vosotros mismos: ¿Es propio que la mujer ore a Dios sin cubrirse la cabeza? La naturaleza misma ¿no os enseña que al varón le es deshonroso dejarse crecer el cabello? Por el contrario, a la mujer dejarse crecer el cabello le es honroso; porque en lugar de velo le es dado el cabello.  

Aquí Pablo ofrece un motivo final por que la mujer debe llevar el velo. Es el argumento desde la fisiología natural. La mujer tiene pelo largo por naturaleza, mientras al hombre le crece el pelo más corto. El cabello de una mujer le puede llegar fácilmente hasta las rodillas, pero el hombre le verá difícil pasar la media espalda. La naturaleza misma, al dar a la mujer cabello largo como un velo hermoso, enseña que la mujer debe llevar el velo. Su cubierta natural llama por una cubierta no-natural.

Este motivo tiene base en la misma lógica del versículo seis, Porque si la mujer no se cubre, que se corte también el cabello. O sea, si rehúsa cubrirse con el velo, debe rechazar también la cubierta natural del cabello. A ella, la vergüenza de ser rapada es igual a estar con la cabeza descubierta ante Dios.

Si el cabello largo de la mujer es una gloria a ella, juzguen ustedes mismos, ¿Es apropiado que se descubra el cabello al orar ella a Dios? No. Debe acercarse a Dios en humildad, sumisión y modestia. Debe cubrir su gloria caída. Siendo que la mujer es la gloria del hombre (v7), su gloria debe ser velada.

Había un hombre que la Biblia describió como el “perfecto hombre natural” en un paralelo cercano a la descripción de Satanás. Se le llama Absalón, un ejemplo espectacular del ser humano y muy alabado por su hermosura. Desde la planta de su pie hasta su coronilla no había en él defecto. También, le crecía el cabello como de mujer – tan espeso y largo que al cortarlo cada año pesaba 200 siclos (2Sam 14:25-26). Absalón se destacó como la gran gloria de la humanidad, pero escogió el camino del orgullo, el engaño y la rebelión. Sufrió un fin innoble en paralelo a lo que espera a Satanás. Fue asesinado y arrojado a un gran pozo en el bosque por sus maldades contra su padre, el Rey David.

La mujer no necesita hacer nada para ser cubierta con su cabello. En cambio, el velo de la jefatura requiere una decisión seguido por una acción – hay que elegir ponérselo. Juan Crisóstomo lo dijo en la siguiente forma: “Si el cabello le es dado por velo, ¿por qué es necesario poner otro velo? Para que no la naturaleza solo, sino su propia voluntad participe en reconocer su posición. La naturaleza anticipó la ordenanza al darle cabello largo y así demostrar que debe llevar el velo. Añade pues, tu propia parte y cúbrete la cabeza, para que no parezcas contradecir la ley de la naturaleza misma” (Homilía 26, 1Cor).

En lugar de velo le es dado el cabello

Un argumento que se escucha a menudo contra la ordenanza del velo de la jefatura es que el cabello largo de la mujer es el mismo velo de oración que se habla en el pasaje. Esta interpretación es más común entre las personas que una vez practicaban la ordenanza pero la han dejado. Son personas que aún dicen creer en la infalibilidad de las Escrituras, entonces no pueden aceptar el argumento que el velo era una “tradición cultural” debido al gran peligro de eliminar otros pasajes de la Biblia. Recurren entonces, a esta táctica que, como supongo, los eruditos liberales han rechazado por ser demasiado ilógica y discordante al contenido del pasaje.

Repetimos el punto del Apóstol – el cabello natural de la mujer llama a que ella se lo cubra con un velo. Se lo ve más claro en el griego original, donde el “velo” natural en versículo 15 es peribolaion. Este sustantivo no aparece en otra parte del pasaje, ni en otra forma gramática. Está absolutamente solo aquí. En cambio, se encuentra la palabra katakephale (cabeza cubierta en v4) o katakalupto (cabeza descubierta en v5,6,7,13). Este último es un verbo que significa envolver y cubrir (katakalumma es su sustantivo).

El cabello es un peribolaion natural. No es el velo de uso espiritual para cubrirse la cabeza. La palabra para tal velo sería katakalumma, porque corresponde a katakalupto, que en el versículo 7 está en forma imperativa y tiempo presente. El griego de esta gramática requiere acción, “que se siga cubriéndose”.

Un estudio de palabras en la Septuaginta confirma de manera concluyente lo anterior. En el caso de katakephale, encontramos esta frase en Ester 6:12, Amán se dio prisa para irse a su casa, apesadumbrado y cubierta su cabeza (katakephale). Estaba tan avergonzado por los acontecimientos del día (correr por delante de su enemigo y proclamarlo el honorado del rey) que se cubrió la cabeza y se apresuró irse a casa. Imposible significar que se puso más cabello para cubrirse la cabeza. Usó una tela u otra prenda de algún tipo.

Lo mismo es cierto para la palabra kalupto (cubrirse). En 1Corintios 11 el Apóstol añadió el prefijo kata. La versión griega de 2Samuel 15:30 describe la compañía de David subiendo una cuesta llorando, llevando la cabeza cubierta y los pies descalzos…cubrió cada uno su cabeza (epi kalupto). También el Génesis 38:15, donde Judá tuvo a Tamar por ramera, porque ella había cubierto su rostro (katakalupto). Moisés recibió la instrucción de “cubrir (katakalupto) con un velo el arca del testimonio en el lugar santísimo” (Ex 26:34, versión Septuaginta). En ninguno de estos casos se puede leer como una referencia al cabello, sino a una cubierta adicional al cabello.

Peribolaion, por su parte, es una palabra multiuso, un sustantivo que se traduce “vestido, cubierta, o pabellón”, pero nunca “velo” en las otras doce ocasiones que se encuentra la palabra en los manuscritos griegos de la Biblia (ej. Ex 22:27; Job 26:6; Sal 104:6; Isa 50:3; Heb 1:12). La decisión de traducirla aquí como “velo” no es consecuente y crea la posibilidad de confundir el cabello por el velo de la jefatura. La traducción apegada a la original es, “a la mujer dejarse crecer el cabello le es honroso, pues por una cubierta le es dado el cabello.”

La cubierta (peribolaion) natural de la mujer demuestra que debe cubrirse (katakalupto) la cabeza. Su largo y glorioso cabello es un hermoso velo natural que llama por un velo espiritual. Hace paralelo el cabello natural y el velo no natural.  

Los que abogan por la interpretación de que el cabello largo de la mujer es el mismo velo de la jefatura son dificultados en superar las siguientes observaciones:  

  1. Requiere contemplar la situación imposible de la hermana poniéndose el cabello para orar, mientras el varón debe andar calvo o quitarse el cabello para orar.
  2. El cabello largo de la mujer es una gloria para ella. Entonces debe estar velado.
  3. Si el Apóstol quería comunicar que el cabello largo de la mujer es el mismo velo de orar y profetizar, ¿por qué no lo dijo? Llama mucho la atención que no escribió, “Toda mujer que ora o profetiza con el cabello corto, afrenta su cabeza” sino, Toda mujer que ora o profetiza con la cabeza descubierta, afrenta su cabeza.
  4. Decir que el cabello es el velo hace absurdo el contenido del versículo 6, si la mujer no se cubre, que se corte también el cabello. La mujer que no se cubre, o sea, que no tiene cabello, no puede cortarse el cabello.
  5. Las mujeres cristianas deben llevar el velo por causa de los ángeles (v10). Si el cabello es el velo, ¿Cómo diferencian entre las mujeres piadosas y las mundanas?
  6. Si el cabello de la mujer es la cabeza cubierta que el Apóstol enseñó en las iglesias, ¿por qué todas las hermana en los primeros siglos usaban el velo? Era la práctica estándar y universal de las iglesias cristianas desde que Pablo escribió 1 Corintios 11 hasta el siglo XX.

En los países latinoamericanos, la excusa predominante para no practicar el velo de la jefatura es esta misma falacia que, “el cabello es su velo de oración”. Al presentarle las consideraciones anteriores, el evangélico volverá a repetir una y otra vez: “Pero su cabello le es dado por velo”. Y con eso anulan el pasaje. Es un enfoque preocupante porque se requiere aceptar que la Biblia aquí contiene varios errores graves. Pues, como detallamos en los seis puntos, esta interpretación forzada depende en que el Apóstol se equivocó en varios dichos.

¿No fue el mismo error de los fariseos? Evadieron un mandamiento de Dios al invocar otro mandato que supuestamente les libró del mandamiento principal (Marcos 7:10-13). Ten cuidado, porque muchos “tuercen la Palabra a su propia perdición” (2Pedro 3:16).

¿Qué pasa con los contenciosos?

(1Cor 11:16) Con todo eso, si alguno quiere ser contencioso, nosotros no tenemos tal costumbre, ni las iglesias de Dios.

Algunos comentaristas toman este versículo en el sentido siguiente: “Si alguien no está de acuerdo, que ignora la ordenanza.” Sin embargo, como dice Bruce Terry, “Parece poco probable que Pablo escribiera trece versos explicando la ordenanza y mandando su práctica pero al final dijera: ‘Pero si no quieres hacerlo, no es necesario”.

Varias versiones nuevas la traducen diferente. La Nueva Versión Internacional lee, Si alguien insiste en discutir este asunto, tenga en cuenta que nosotros no tenemos otra costumbre, ni tampoco las iglesias de Dios. Sin embargo, la traducción de la Reina Valera 1960 es correcta y normal al recordar que Pablo está respondiendo a una pregunta que le hicieron los corintios (ver comentarios en el versículo 2).

Preguntaron (como supongo): “¿Es lícito que la mujer ande sin velo?” El Apóstol hace la respuesta y termina al decir, “Con todo eso, si alguno quiere argumentar el tema, observe que las iglesias de Dios no tienen tal costumbre de hermanas orando y profetizando con la cabeza descubierta”. Esta versión se ajusta también con la pregunta alternativa: “¿Debe el varón cristiano cubrirse la cabeza?” Respuesta: “Las iglesias de Dios no tienen tal costumbre”.

Sin importar la redacción exacta, la intención del Apóstol es señalar a los corintios que él está enseñando a ellos precisamente lo que las otras iglesias de Dios ya practicaban. En efecto está diciendo: “Y si no te gusta, lo siento, pero así es la ordenanza” (Bruce Terry).

El problema no es de traducción, sino de lectura por parte de los que buscan ignorar el pasaje. No habría ningún problema en entender esta frase si no fuera por el hábito reciente de que cristianos lo ignoran. Mi afirmación es confirmado por el comentario de Juan Crisóstomo sobre este versículo: “Entonces, es contencioso oponerse a esta enseñanza y fuera del buen ejercicio de la razón… Puede que unos en corintio sí eran contenciosos, pero ya todo el mundo ha recibido y ahora guarda esta ley.”

¿Importa a Dios guardar la ordenanza?

¿Cómo ve Dios a los que no siguen este mandamiento? ¿Es un mandamiento que afecta la salvación hasta dejar la persona fuera del Cielo? Son preguntas que solo Dios puede contestar. No es nuestro juzgar los siervos de otra persona (Rom 14:4), sino que juzgar los del cuerpo nuestro (1Cor 5:12-13). Al tener en mano la voluntad de Dios, nos basta ser hacedores de la Palabra (Santiago 1:22) y en todo ejemplos de obediencia a las iglesias de Cristo. Los juicios de Dios son perfectos y justos. Él sabe a los que son ignorantes y también a los que conocen Su voluntad, pero se niegan a hacerla (Lucas 12:47-48).

He visto de cerca lo que sucede a la familia anabaptista que decide que el velo de la jefatura no es necesario. Es siempre un paso espiritualmente fatal, si no para los padres, entonces para los hijos. La persona engañada no lo sabe. Cree que él tiene toda la razón, incluso que tiene “nueva luz” que otros no conocen. Qué difícil, casi imposible entonces, que tales personas reconozcan que están engañadas. Una vez iniciado en el camino errado, no hay freno en su carrera hacia el acantilado. Termina en desastre, un naufragio de almas que hace gozar a Satanás. Quitarse el velo es casi siempre un reflejo de una condición preexistente – un corazón insumiso, ya decidido en seguir su propio camino.

¿Tienes fe verdadera en la Palabra de Dios? ¿Realmente crees que te puede hacer sabio para alcanzar la salvación (2Tim 3:15)? Entonces, abrázalo como Pedro, plenamente y sin reservas: “Señor, no me laves sólo los pies, lávame también las manos y la cabeza”. Vive según el ejemplo de Abraham, que obedeció el mandato de Dios aunque no lo entendiera todo. Recuerda el gran aprobación de Dios después, “Por cuanto has hecho esto y has obedecido Mi voz, te bendeciré y multiplicaré tu descendencia como la arena del mar” (Gen 22:10-18).

Estoy seguro que una recompensa similar es guardada en el Cielo para los que obedecen Su voz en este mandamiento. “¡Bien hecho, siervo fiel, hiciste bien! Entra en el gozo de tu Señor.” No existen en ninguna lengua humana palabras más impactos.  

Por otro lado, recuerda el caso de Saúl que, por rechazar la Palabra del Señor en no esperar a Samuel, fue rechazado por Dios (1Sam 15:26). Recuerda también que Dios envió un león para matar a Su propio profeta por escuchar la voz del falso profeta (1Reyes 13). Agregue el caso de Moisés que ya hemos mencionado y llegamos de golpe en el valle de la decisión.

Entonces, que tenga mucho cuidado cuando alguien te diga: “Este no tiene que ver con la salvación”. ¿Cómo lo saben? Me cuesta pensar que Dios dejó que el Espíritu Santo pusiera doctrina opcional en Su Palabra. ¿Y qué persona es de tan alta autoridad para señalar cuales son estos mandamientos no obligatorios? “El bautismo es requisito esencial, pero el velo de la jefatura no”.

Estamos muy contentos de dejar todo juicio al Juez de toda la tierra, al Dios justo de toda misericordia. Él decidirá todo en ese gran día y nadie lo va a discutir. Por mientras, tenemos los dos testigos infalibles, el Espíritu Santo y las Sagradas Escrituras que anuncian las palabras de Jesús: El que Me rechaza, y no recibe Mis palabras, tiene quien le juzgue; la palabra que he hablado, ella le juzgará en el día postrero (Juan 12:48). Cristo dio la instrucción del velo de la jefatura al Apóstol Pablo, quien la entregó a las iglesias tal como la había recibido.

¿Por qué me llamáis, Señor, Señor, y no hacéis lo que yo digo? (Lucas 6:46).

Muchos estudiosos de la biblia concuerdan en que el texto de este pasaje contempla un mandamiento del Señor. Sin embargo, la mayoría no imita a Pablo como él imita a Cristo en este asunto debido a una sencilla razón – los principios de la jefatura enseñados aquí, junto con la práctica física de la mujer con velo, chocan en tremendo contra la mente cultural y las normas de la sociedad actual.

Seguir esta ordenanza en el cristianismo actual es un paso “radical” que traerá acusaciones y críticas. Se convierte en una verdadera prueba de amor y obediencia a Cristo. ¿Tienes suficiente valentía para ignorar el escarnio del mundo y su ideología?

El Diablo no quiere que sigas el patrón que la Biblia entrega para el Hombre, mientras Cristo está pidiéndote renunciar tu voluntad, mente y deseos. Si alguno quiere venir en pos de Mí, niéguese a sí mismo, y tome su cruz, y sígame (Mat 16:24). ¿O es esta ordenanza un paso demasiado para ti?

Se ha vuelto popular usar la siguiente excusa por no practicar la ordenanza:  “No siento tal convicción de ponerme un velo. Sí, veo la ordenanza en la Biblia, pero Dios no me ha llamado a eso. Yo mismo no tengo la convicción”. Es un argumento pobre al extremo. ¿Cómo resultaría tal táctica con la autoridad mundana? “Sí, policía, vi el disco pare, pero no sentí la convicción de parar el auto. En mi caso, no lo pensé necesario”. Dudo que la lógica te traiga resultado favorable.

Escúchenme esto – las convicciones de tu corazón no tienen efecto sobre la Verdad, ni siquiera un poquito. Lo que Dios ha dicho, tal cual tiene que convertirse en tu convicción. Aceptar a Cristo en tu vida significa someterte a Su señorío y a Sus mandamientos. No tienes la opción de seguir tu mente y voluntad. Hay que cambiarte la mente al morir y nacer de nuevo. Como dijo Pablo, Con Cristo estoy juntamente crucificado (¡muerto!), y ya no vivo yo, mas vive Cristo en mí; y lo que ahora vivo en la carne, lo vivo en la fe del Hijo de Dios, el cual me amó y se entregó a sí mismo por mí (Gal 2:20).

La conciencia no es un dispositivo estático. Tienes que entrenarla y sintonizarla con la Palabra de Dios. Por eso escribió el Apóstol: Transformaos por medio de la renovación de vuestro entendimiento (Rom 12:2). Es un mandato. El creyente, con la ayuda del Espíritu Santo, trabaja en transformar la mente. Así la hace conformar a las enseñanzas y las prácticas de la Palabra.

Seamos serios, lo que tú piensas, o lo que pienso yo, ni siquiera vale un pesito, sino lo que Dios piensa y ha dicho. Eso sí, vale muchísimo.

Jehová dijo así: El cielo es Mi trono, y la tierra estrado de Mis pies…Mi mano hizo todas estas cosas, y así todas estas cosas fueron, dice Jehová; pero miraré a aquel que es pobre y humilde de espíritu, y que tiembla a Mi palabra (Isa 66:1-2). El Todopoderoso Dios del universo está buscando corazones humildes y sumisos, corazones dispuestos a vivir haciendo Su voluntad, corazones que toman muy en serio Su Palabra para ponerla por obra.

Hace ciento cincuenta años, la mayoría de las mujeres cristianas usaban el velo. Cabe preguntar, ¿mejoró el cristianismo con ese cambio, o ha perdido algo muy, muy importante?

Preparing an Ark

By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness which is by faith (Hebrews 11:7).

A phrase in this verse sparked a new thought: Noah prepared an ark to the saving of his house. In times past, my mind’s eye would see Noah and family patiently constructing the immense ship that would carry them to safety, but as I’ve grown older, with our five children all in their teens and twenties, that part of Noah building the ark to the saving of his house strikes me differently. Noah, after hearing God’s warning, was moved with fear to prepare a place of safety for his family. And while the construction of the ark was an amazing feat, it is just as impressive that Noah was able to successfully communicate to his family the importance and urgency of building that huge boat in spite of the teachings of science and religion of his day.

To prepare that ark, Noah first had to prepare his family.

There is a clear parallel of Noah’s experience to our own challenges in the present day! In fact, the difficulties he faced are extremely relevant today, even more so than to any previous era in the history of the world.

I feel the personal challenge as I consider Noah’s life-work of preparing an ark to the saving of his house. What have I accomplished to this point? Have God’s New Testament warnings of things not seen as yet convinced my faith? Am I so moved with fear that I act in lifestyle-changing fashion as Noah did? Have I prepared an ark to the saving of my house? I hope so, but looking back, I see errors, faults and inconsistencies. And the job is not done.

Noah worked tirelessly, 120 years perhaps, at building a huge ark. He preached of a coming flood from God, and his righteous living validated his title of prophet. Yet there was a major obstacle in the minds of his countrymen: there was no threat of a flood to be seen and nobody had ever heard of water falling from the sky. The picture is similar to the sincere Christian’s experience in the present day. Yet again, I am first impressed by Noah’s success in preparing his family spiritually. Noah’s three sons chose to follow the God of their father too, and their wives in turn chose the God of their husbands, all in spite of great pressure and ridicule from the rest of the world. Noah was a just man and perfect (Gen 6:9), a preacher of righteousness (2Pet 2:5) whose life and message condemned the world (Heb 11:7). Apparently his evangelistic efforts were considerable and yet the results were meager.

But he did save his house.

I see much merit in emulating the mind-set of Noah to prepare an ark that will safely preserve the spiritual integrity of my family. The final destination is a new hope and future, a new world and life that is eternal in the heavens (2Cor 5:1). Sure there are churches, missions, books and programs that are helpful to living righteously, but Noah took the task seriously and personally. He took up the hammer and saw and went to work himself, first in convincing his family and second in doing the dirty, sweaty work. The success of our own attempt is no less dependent upon a full and serious commitment to not just build an ark, but to build a quality spiritual vessel that will withstand the tests that are sure to come.

Noah prepared the ark faithfully and exactly as God had commanded, and the ark itself gives testimony to the quality of his work! On its maiden voyage, it survived a year upon an endless sea, and it safely carried its cargo to the new land. Noah didn’t just hear God’s warnings, he believed them completely and fervently; he was fully convinced that the lives of his family depended on all-out action to do exactly as God commanded. A less than complete effort would have meant failure.

If, as we have just implied, the most important rule to preparing an ark in today’s world is to follow the directions that God has given in His Word, then the second-most important rule is to seek out like-minded families of faith with the same mindset of saving their house from the coming destruction! Noah was very alone in a world of wickedness, but he did find three other souls who believed and joined him. One family became four families, and the little group invested all their resources to the assignment ahead. The world has never been so filled with vices and deceits both secular and religious, and the companionship of fellow builders is increasingly important to avoid pitfalls and errors.

Unfortunately, many fathers choose to lead their families alone. They follow their own private interpretations of the Scriptures and their own personal compasses. It is sad to see a single family sailing the seas of the world without even one other family with whom they can fellowship. Under the guise of following the Bible, they succeed only to manipulate their wives and rule their children according to their own specious interpretations of the Word of God. They are not so much moved by the fear of the Lord as by self-promotion and requiring complete familial allegiance simply for being the God-ordained head of the home. The result is conflict and pride, as the pure and simple milk of the Word is replaced by countless individual creeds. Would Noah have been able to build that ark all by himself? I doubt it. Noah needed the help of others who were also moved to action, and we also need help to build a quality spiritual vessel that will withstand the coming destruction.   

Another parallel between Noah and true followers of Christ today can be seen by comparing the character of the two world eras. Describing the world of Noah’s day, Genesis 6:5 says that God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually…The earth also was corrupt before God, and the earth was filled with violence (Gen 6:11). That is a fitting description of the state of the world today, and it agrees with Jesus’ warning that conditions at the end of this present evil world will be similar to those at the time of the Great Flood: But as the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, and knew not until the flood came, and took them all away; so shall also the coming of the Son of man be (Mat 24:37-39). Among the nations and tribes of the world, the fear of God is waxing weaker and weaker, and in many religious settings that subject has been largely rejected or forgotten.  

Obviously, nobody knows when the Lord will return to this world in judgment, so we should not insist that His coming will happen in the next few weeks, months or years. Nevertheless, it is also plain that the End has never been closer than it is now! It appears from Scripture that the best sign that Christ’s return is momentarily imminent is the absence of signs. The population of the world will be as oblivious to their impending doom as the people of Noah’s day. Jesus warned His disciples, Therefore be ye also ready: for in such an hour as ye think not the Son of man cometh (Mat 24:44). The Lord will come as a thief in the night, at a time the people of the world are thinking, “All is peace and safety, life is good! Let us eat, drink, and be merry” (1Thes 5:2-3).

Surprisingly, many prophecy scholars teach the opposite, and point to conflict in the Middle East, famines in Africa, earthquakes, tsunamis, hurricanes and meteors. All these are certain signs of the End, they say. Yet Jesus Himself said, But when ye shall hear of wars and commotions, be not terrified: for these things must first come to pass; but the end is not by and byNation shall rise against nation, and kingdom against kingdom: and great earthquakes shall be in divers places, and famines, and pestilences; and fearful sights and great signs shall there be from heaven (Luke 21:9-11; Mat 24:6-8).

No sign was given to the careless Jews of Jesus’ day except the silent, misunderstood sign of Jonas the prophet (Luke 11:29f), and no sign will precede the end of the world except for the too-late sign of the Son of man coming in the clouds of heaven (Mat 24:30). Again Jesus warns, “Take heed so that the Day does not come upon you unaware. For as a snare shall it come on all them that dwell on the face of the whole earth” (Luke 11:34-35). The best sign of the end is that very few will be ready because they are not expecting it to happen at that time.

They have not prepared their arks to the saving of their house.

We could cite many Scriptures that describe the state of the world at its end. Instead, let us summarize them by making two observations. One, general world conditions will be characterized by unchecked selfish living and pleasure seeking in an era when virtually all are living oblivious to the coming destruction which will fall without a hint of warning. Two, within the churches that profess the name of Christ, the era will be characterized by unprecedented deception, apathy and apostasy. See passages such as 2Tim 3; Jude 1:18-19; 1Tim 4:1-3; Rev 20:7-9; Mat 24; 2Pet 3; 1Thes 5:1-8; Luke 18:8; Mat 24:24; and 2Thes 2:1-12.

Clearly we must overcome the same challenges that Noah faced, and those tests will only intensify as the day approaches. Noah proved himself to be faithful, living a just and holy life in a world filled with violence and wickedness of every kind. He passed the test of perseverance, patiently enduring the constant pressures to compromise with Religion’s deceived ideas of God, and to Society’s depraved ideas of living. Noah preached, but nobody listened. He warned of coming judgment, but nobody cared. He lived righteously and honored God in all holiness, but was scorned for doing so. Let us not miss the obvious parallel!

We live in a wicked and self-seeking world, filled with “christians” who do not honor God, do not live in holiness, and who ridicule and obstruct kingdom saints that do seek to follow God’s Word in its entirety. May we bear such persecutions bravely (John 5:16), resting in the knowledge that as God remembered Noah, so will He surely see every soul that suffers for living in His will. Noah was probably thought to be an eccentric, religious crazy for building a ship on dry land, and we too will be taken for radicals and fundamentalists for seeking to believe all that the prophets have spoken (Luke 24:25).

Seeing that we know these things before, let us take Noah’s example to heart, who because he walked with God…found grace in the eyes of the Lord (Gen 6:8-9). Here is the secret to success! To walk with God is to develop a heart/mind relationship with Him, to search out what He really wants from us, and then to go out and do it (Mark 12:30). That is why God specifically chose Noah…for thee have I seen righteous before Me in this generation (Gen 7:1). Noah heard God’s instructions and according to all that God commanded him, so did he (Gen 6:22).

These Scriptures should warn us gravely against that greatest deception in all Protestantism, the everywhere-prevalent and multi-form idea that under the New Covenant, obedience is not important to God. Be not deceived…unrighteousness shall not inherit the Kingdom of God (1Cor 6:9; Gal 6:7).

The Scriptures were not given as a mere suggestion on how to live a good life! They are God’s revealed will for Mankind, the Word of God which liveth and abideth forever (1Pet 1:23; Heb 4:12). He that keeps the commandments therein is the one that truly loves Christ (John 14:21; Rev 22:9; Rom 6:16), and only those who love Him are going to be saved (2John 1:6; 1John 2:4; Mat 7:24). The little-but-true church of Noah’s day were doers of the Word and not hearers only (James 1:22). This is the Church that will be saved in the last day, and this, I believe, is the more serious test that the end-time churches of the Kingdom will face.

The Devil has learned that persecution of the body is generally counter-productive to his wicked corruption schemes, for a look back at history will show that more souls are won into the Kingdom by the sincere testimony of martyrs than what Satan’s men can kill. And even when he succeeds in killing a Christian, he loses! Another soul gone to be with the Lord.

How different it is with deception! Deceived persons sincerely believe that they are right, and thus become exceedingly difficult to restore to the truth. At the end however, they will stand before the judgment seat of God saying, “Lord, didn’t we prophesy in thy name, and in thy name cast out devils and do many wonderful works?” And Christ will profess unto them, I never knew you, depart from Me ye that work iniquity (Mat 7:21). The parallel passage in Luke adds, Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able (Luke 13:24).

I’m afraid that many well-intentioned Christian leaders have presented that gate to be much wider than what Christ’s words will allow. Noah did not water down his message in order to gain more converts! Yes, salvation is free and open to all, but there exists a single way of truth that neither theology nor human persuasion can modify, and only those who find and follow it faithfully will arrive at the goal. To varying degrees, most Christian groups teach otherwise, over-emphasizing God’s grace and love while neglecting to fear His justice and holiness. Proverbs 14:26 says, In the fear of the LORD is strong confidence: and His children shall have a place of refuge (also Pro 16:6).

What does all this have to do with me preparing an ark for the saving of my house? Everything! Somehow, I must convey these truths into the minds of my family such that they see and believe them too. Again, the final construction cannot be successful without first building a solid spiritual foundation. As far as other professing Christians are concerned, let God judge His own servants (Rom 14:4), and let us focus upon being found faithful in doing the big and little things that He has proclaimed to be His will (Mat 25:21).   

There is an interesting detail hidden in the Biblical account of the preparation of the ark. God told Noah to pitch it within and without with pitch (Gen 6:14). The Hebrew word for pitch in the first case is kaphar, which is normally translated, “to make an atonement.” The Hebrew word in the second case is kopher, which is typically translated, “ransom.” The Author seems to have specifically chosen these words even though they are never used elsewhere outside of the contexts just stated, and in spite of the fact that normal words for “pitch” were available in the Hebrew language (see Ex 2:3 for example). It would be completely correct to read, “Make an atonement for the ark within and without with a ransom.”  

For those of us that believe the Scriptures originated in the mind of Almighty God, this anomaly is not without significance. As we have already seen, the ark of Noah is used in several New Testament passages to represent a place of safety and salvation. It is like a spiritual vehicle that will certainly and surely carry her passengers to their eternal home. The apostle Peter uses the figure of the ark with her eight souls crossing the waters as a parallel to the Church’s salvation by baptism (1Pet 3:20-21), but the picture is more complete when we view it also “atoned within and without by a ransom.”         

It is an amazing and beautiful parallel to the blood of Christ, who gave His life a ransom for many (Mat 20:28). The ark becomes a symbol for the Church of Christ and the souls within are those who are being saved. The door of the ark (alluded to in Gen 7:16), symbolizes Christ Himself (John 10:9). Someday that open door of salvation will be shut and the day of grace will have passed.

Noah’s human efforts could not ensure the ark’s fitness for purpose, even though he had done all at God’s direction. An atonement was required, a ransom that would seal it and secure its safe passage (Eph 4:30). The parallel holds true in our own experience in preparing a spiritual ark for our families.  

Finally, my mind pictures the four families in that ark as they passed over the dark waters. Surely they experienced fear and uncertainty, troubles and doubts; months of constant wind and rain, waves and darkness. What did the future hold for them? Would they find good, habitable land? And yet they knew that God was with them, for they were acting on His orders. Isn’t that the true, final definition of Peace? We may be tossed and tested by doubts, trials and uncertainty, but inner peace and tranquility of soul comes when we know by His Word that we are doing His commandments. And that hope we have as an anchor of the soul, both sure and stedfast and which entereth into that within the veil (Heb 6:19).

Jesus’ Betrayal prefigured by David

Types and Shadows of the Old Testament

The belief that the Bible is God’s inspired Word, written by men but authored by God, is under attack today as never before. Even some Christians are reluctant to stand firm on this crucial truth, having been deceived by simplistic arguments that cite scribal errors, human canons and supposed contradictions which conclude that the Bible is neither infallible nor divinely authored.

A common feature of these arguments is to focus on details and ignore the bigger picture. They do not dispute the general validity of the Bible, because its content has proven to be extremely reliable both historically and philosophically. So instead, they find a detail that appears to be contradicted elsewhere, or perhaps a statement that present-day Science says is incorrect, and then they extrapolate that supposed error to reject the entire Bible. In the mind of many skeptics, to find an error in the Word of God is to find the whole Word in error.

That is a very simplistic argument which cannot see the forest on account of the trees. It thinks it has found a reason to ignore the truthful 99.9% by finding fault with .1%. The purpose of this article, however, is not to address those issues, but to remind us again of the big, incontrovertible story of the Bible. Its overall message is accurate, inspired by God and highly convincing. That ultimate subverter of the truth, Satan, is ever looking for ways to place doubt in the minds of men, so let us beware of his tactics.  

One way to deepen conviction that the Bible is truly divinely authored is by studying the types and shadows of the Old Testament. Over forty men, spanning at least 1500 years, wrote the books of the Bible. Corroboration was impossible. Yet ancient prophecies are found throughout the Scriptures that were fulfilled centuries later in amazing precision. Some of them are very direct and clear, while others are veiled in figurative language and subtle analogies. Luke records the account of the two disciples who walked unknowingly with Jesus on the road to Emmaus, and how beginning at Moses and all the prophets, He expounded unto them in all the Scriptures the things concerning Himself (Luke 24:27).  

None of the twelve saw and understood those things before Christ died. It was only later that the hidden truths of the Old Testament become evident in light of the New. We read the account of Abraham offering up Isaac as a sacrifice, and cannot fail to see the God-designed parallels with the Father offering up His only Son to redeem mankind. We see the precise chronological correlation of Jesus’ death and resurrection with the Old Testament Feast of Unleavened Bread, in which He died on the very day and hour that the priests were offering up the Passover lamb in the temple, and He rose again at the very day and hour that they were celebrating the offering of First Fruits. We read the prophets, and appreciate the veiled references to NT truths that even they did not understand when they wrote them. 

Who can honestly think these things accidentally happened? Is not the finger of God prominently evident in these Old Testament Scriptures? They were incomprehensible and hidden until the day dawned, and the light revealed the dark places of prophecy (2Pet 1:19-21).

Another reason that God designed types and shadows is to aid our human minds to better understand spiritual mysteries. Events in the spirit world are obviously beyond our full understanding, because we are physical creatures. Types and shadows help us better understand a spiritual event by describing a physical event that we can understand. For instance, we are able to comprehend in better detail the event of Jehovah God offering Jesus as a sacrifice for the sins of world when we read the typological account of Abraham offering up his son, Isaac. Types and shadows do not reveal new truths, but they tell again the old truths in ways that plain words cannot, and in ways that give new meanings and accents to those old truths, such that they become new to us again.

Seeing these New Testament truths foretold in the Old Testament cannot fail to increase one’s faith in the divinely-inspired Word of God. That is the primary goal of this paper.        

David and Absalom

Hidden in a simple historical detail of David’s life is an amazing typological parallel to Christ’s last night and day on earth as a man. The account is found in 2Samuel 15-16, which details David’s sudden, urgent flight from Jerusalem when he was threatened by Absalom’s rebellion. Remarkably, both David and Christ passed by the same landmarks during their individual moments of greatest stress, and the details of their stories have striking parallels. It will be necessary to read those chapters in order to follow the points in his paper.

The first parallel to be noted concerns the two principal characters, David and Absalom. David, of course, is a well-known type or figure of Jesus Christ. In the NT, Jesus is called the Son of David, which draws attention to the famous prophecy that the Messiah would reign on the throne of David forever (Ps 132:11; Luke 1:32). David was specially chosen and anointed by God to be King of Israel (compare John 1:49). He became Israel’s literal “savior,” who made that fledgling nation soar to heights never seen before or after, yet towards the end of his reign the very people he had risked all to serve suddenly turned and utterly rejected him. Like Jesus, David was belittled by his own brothers, trusted in the God of Israel like no other, and defeated the Giant by the power of God. Also like Jesus, David’s genealogy on his mother’s side was…interesting. A Moabite great-grandmother named Ruth, and a great-great-grandmother named Rahab, a Canaanite. But on his father’s side, well, there was Boaz, Judah, Jacob, Isaac and Abraham.   

Absalom, however, appears to be a figure of Satan, the sly slanderer, for that is exactly what he did to David. Note the similarity in the Bible’s description of Absalom and Satan: But in all Israel there was none to be so much praised as Absalom for his beauty: from the sole of his foot even to the crown of his head there was no blemish in him (2Sam 14:25). God said of Satan: Thou sealest up the sum, full of wisdom, and perfect in beauty…thou art the anointed cherub…thou wast perfect in thy ways in the day that thou wast created (Ezekiel 28:12-15).

Like Satan, Absalom was lifted up in pride and secretly attempted to rebel against his father’s rule. Exactly like Satan, Absalom deceived the people by insinuating that his father’s judgment was deficient, while his was superior and right (2Sam 15:2-4). Absalom was a master of cunning and manipulation; the Bible says that he stole the hearts of the people (2Sam 15:6). David had done everything the people of Israel could have possibly wished for – he had delivered them from their enemies, he had brought Israel much riches and honor as the head nation of the known world, and he had given them joy and contentment by his good and kind reign. Incredibly, the hearts of the people were easily turned aside by Absalom, to the point of assembling themselves for the purpose of deposing and killing the King whose hand had wrought their good condition.      

In the same way that the intricacies of nature evidence the character of God to our eyes, the beauties of Bible types and shadows evidence His character to our minds. However, as with any analogy, care must be taken to correctly understand the typological details. Even the parables of Jesus can be misused by seeing parallels that were not intended, or by misunderstanding the meaning of a symbol or detail. A primary way to avoid this blunder is to remember that types and shadows will never conflict with revealed truth, and that the meanings of Bible symbols are consistent throughout the Scriptures. Another important characteristic of Bible analogies and symbols is that, in general, they focus on a particular aspect of a person, event, or reality, and not on the entire reality, event, or person.

An example of misapplying a typological detail is possible in the case of David and Absalom. We should not infer from David’s great love for Absalom that God will not punish Satan for his wickedness and rebellion. Neither should we infer from the fact that Absalom was the son of David that Satan is the son of God. Of course, in one sense Satan is a son of God, since he is an angelic being that God created, and the angels are called the sons of God (Job 1:6). The followers of Christ are also called the sons of God (1John 3:1). Christ, however, has a unique title. He is the only begotten Son of God (John 3:18). Much has been written about the technical meaning of that phrase, yet surely its chief point is that, unlike mankind and the angelic host, Jesus is God. That fact alone demolishes the erroneous idea of some groups that Jesus and Satan are brothers.

The two sides in this conflict are clearly drawn. Standing on the one side is the rightful King David, God’s anointed and His chosen deliverer, while the usurping Absalom with his rebel host stands on the other. Key figures are seen in both camps, some surprising, some expected. Among those faithful to David were true men of Israel like Joab, Hushai, Zadok, and Abishai, and yet we are surprised to also see with him Ittai the Gittite, a Gentile who had joined himself with Israel to worship the true God of heaven and earth. As might be expected, among those who rebelled with Absalom were two of Saul’s relatives, Shemei and Mephibosheth, yet we are surprised and mystified to also see there Ahithophel, a man very close to David, a counselor of his own court, a man who knew David well, and who was highly regarded by all.

Ahithophel’s betrayal of David parallels Judas’ betrayal of Jesus in several key details. David was almost certainly speaking of Ahithophel when he wrote, Yea, mine own familiar friend, in whom I trusted, which did eat of my bread, hath lifted up his heel against me (Ps 41:9). Jesus quoted those very words in speaking of his own imminent betrayal by Judas: He that eateth bread with Me hath lifted up his heel against Me (John 13:18). Ahithophel’s conspiracy was exceedingly strong (2Sam 15:12), and it appeared to be supernatural, it was as if a man had enquired at the oracle of God (2Sam 16:23). He was part of David’s inner circle, and therefore knew David very well, which made the actions of his betrayal that much more effective. Nevertheless, as in the case of Judas, the LORD had appointed to defeat the good counsel of Ahithophel, to the intent that the LORD might bring evil upon Absalom (2Sam 17:14), and so the conspiracy failed.

If Ahithophel was really so wise, why did he betray David? Being the wisest counselor in the land, surely he had discerned that David was God’s anointed, and that David’s rule was far better than that of the egocentric, scheming Absalom? Did he really think the Lord would forsake David? These are mystifying questions that we ask also of Judas, who knew the Lord as well as anyone, and yet turned against Him. The Scriptures say that when Ahithophel realized his conspiracy had failed, he gat him home to his house…and hanged himself, and died (2Sam 17:23). Remarkably, Judas the betrayer mimicked Ahithophel: When [Judas] saw that He was condemned…he cast down the pieces of silver in the temple, and departed, and went and hanged himself (Mat 27:4-5). As far as I was able to find, these are the only two men in the Bible that hanged themselves.

David’s Gethsemane

When David heard of Absalom’s rebellion, and that he was coming against Jerusalem with a large army, he decided to leave the city. The reasons for his decision are not entirely clear. Jerusalem was a formidable city and many of its people supported him – men of valor who had fought for him over the years. And yet somehow, David knew that this time victory would not come by fighting. So he left the city, accompanied only by his closest men.

It was a dark day for David, certainly the very saddest moment in a life already marked by numerous difficulties. The Bible describes his exodus from Jerusalem like this: And all the country wept with a loud voice, and all the people passed over: the king also himself passed over the brook Kidron…And David went up by the ascent of mount Olivet, and wept as he went up, and had his head covered, and he went barefoot (2Sam 15:23, 20). The night that Jesus was betrayed, He went forth with His disciples over the brook Cedron (Kidron), where was a garden, into the which He entered, and His disciples. Matthew records this was the garden of Gethsemane (Mat 26:36), a secluded place on the Mount of Olives that Jesus went often to pray (Luke 22:39). While Gethsemane is not mentioned by name in David’s ascent of mount Olivet, the Scriptures say that as he neared the summit, he stopped and worshiped God (2Sam 15:32). It could have been at that very garden.

The brook Kidron is a small stream that flows through the Kidron valley located a little to the east of the city of Jerusalem. At least three times the idols of Jerusalem were cast into the brook Kidron (2Kings 23), and certain Jewish writings say that a canal connected it to the Temple above in the city. All the blood and filth of the animal sacrifices were dumped directly into the stream (2Chr 29:16; Jer 31:40, see John Gill).  

There was an emotional parting at the brook Kidron as David passed over with his men, but the priests Zadok and Abiathar returned to the city carrying the Ark of the Covenant. The Ark was the most sacred piece of the entire Old Testament worship system, and it represents God Himself. David’s words as he left the Ark at the brook Kidron are prophetic: And the king said unto Zadok, Carry back the ark of God into the city: if I shall find favour in the eyes of the LORD, he will bring me again, and shew me both it, and his habitation. But if he thus say, I have no delight in thee; behold, here am I, let him do to me as seemeth good unto him (2Sam 15:25-26). During Jesus’ final night on earth, He too relinquished His own wishes in favor of the Father’s will: O my Father, if it be possible, let this cup pass from Me: nevertheless not as I will, but as Thou wilt (Mat 26:39).

In a sense, Jesus too had to leave the Ark of the Covenant behind as He crossed the bloody, dusky waters of the brook Kidron on that night. Certainly the Father was watching as His only Son ascended the Mount of Olives near midnight, but this was one act that the Son must do alone. Yet as also with David, God did delight in His Son, and Jesus did return victorious to Jerusalem to see again the Lord’s house and His Ark of the Covenant after His resurrection (in the spiritual sense).

Both David and Jesus ascended the Mount of Olives on their darkest hour. David’s closest men traveled with him; likewise did Jesus’ disciples. The Mount of Olives was one of Jesus’ favorite places when He was in Jerusalem, and is mentioned quite a few times in the NT. But in the OT, that mount is mentioned only twice; first this account of David leaving Jerusalem, and then in a Messianic prophecy (Zech 14:4). Incidentally, it was this minor detail that intrigued me, and led me to study 2Samuel 15-16 more thoroughly.

The Bible says that David worshiped God there on Mount Olivet (2Sam 15:32), but gives no details. Surely it was a somber event. Perhaps he there composed the words of his loneliest, saddest Psalm by far, the profoundly messianic Psalm 22, My God, my God, why hast thou forsaken me? why art thou so far from helping me? I am a worm, and no man; a reproach of men, and despised of the people. I am poured out like water, and all my bones are out of joint: my heart is like wax; it is melted in the midst of my bowels. My strength is dried up like a potsherd; and my tongue cleaveth to my jaws; and thou hast brought me into the dust of death. For dogs have compassed me: the assembly of the wicked have inclosed me: they pierced my hands and my feet. I may tell all my bones: they look and stare upon me. They part my garments among them, and cast lots upon my vesture. But be not thou far from me, O LORD: O my strength, haste thee to help me.

Jesus worshiped too on Mount Olivet, there in the Garden of Gethsemane, and it too was a somber, intense event. Alone He knelt in prayer under a springtime tree in the dark of night while His closest disciples slumbered nearby. Alone He wrestled with His mission, alone He sweated as it were great drops of blood (Luke 22:44; Isa 29:16; 63:1-6). I am convinced that Jesus experienced His darkest hour, His greatest temptation, His deepest pain, there in the Garden of Gethsemane. Yes, He suffered greater physical sufferings, harsher rejections, deeper humiliations later on, but the anguish and struggle He endured in Gethsemane were his very worst, if we are to judge by the Scriptures’ description of that hour.

Gethsemane was His greatest trial because it marked the beginning of His unfathomable task – laying down His boundless power and authority, allowing Himself to be spitefully abused by the powers of evil, taking upon His perfect, sinless soul all the dirty, sinful deeds of Man and bearing them in our place, dying a miserable, lonely death, uncared for and unappreciated by the very ones He saved. If ever there was utter loneliness, this was it. Forsaken even by God, He felt; nobody to understand and sympathize. Gethsemane was a place of sorrow, agony and inner struggle. A place where the fate of all mankind hung in the balance as one, lonely Man fought the ultimate battle to save him (Is 63:5).

Matthew records that in the Garden, He began to be sorrowful and very heavy…even unto death (Mat 26:37). Mark and Luke add more to the incredible scene, describing His distress of soul in the strongest terms imaginable – He was sorrowful, very heavy, sore amazed, exceeding sorrowful even unto death, in an agony (Mat 26:37-38; Mark 14:33-34; Luke 22:44). The inner anguish and conflict within His soul was so great that His body was affected. Sweat, as it were great drops of blood, began dripping off His face, and he prayed even more earnestly (Luke 22:44) that God would deliver Him from this hour of suffering and death if it were possible. Was this not the beginning of His ultimate mission? Of bearing our sins in His own body, of paying the price that was required to redeem us from the guilt of sin? All mankind’s grieves and sorrows were laid upon Him this night (Isa 53:4).

It was reading these verses that brought me to believe that when Jesus said He would spend three days and three nights in the heart of the earth (Mat 12:40), He was including Gethsemane. We count a partial day for a whole day, so beginning with the terrible hours in Gethsemane, Jesus spent Thursday night, Friday, Friday night, Saturday, Saturday night, and Sunday in the heart of the earth – in the hands of wicked men and Satan’s angels. When He crossed the brook Kidron with its symbolism of blood and filth, and ascended Mount Olivet to the Garden of Gethsemane, the hour of evil began. In Jesus’ own words to the rough crowd that came to arrest Him that night: this is your hour, and the power of darkness (Luke 22:53).

Jesus had told His disciples on several occasions that this hour would come, Saying, The Son of man must be delivered into the hands of sinful men, and be crucified, and the third day rise again (Luke 24:7). On Thursday night, in Gethsemane, He was delivered into wicked hands, both in the physical sense, and in the spiritual sense. I remember well my grandfather, who believed unreservedly in the inerrancy of the Scriptures, wrestling with Jesus’ enigmatic statement that He would spend three days and nights in the heart of the earth, and I wish I could have discussed this idea with him before he died. 

It was not, as some think, the coming death of His body that troubled Him in Gethsemane, but a result of that incomprehensible act of God, who made Him to be sin (amartia) for us, who knew no sin, that we might be made the righteousness of God in Him (2Cor 5:21). Our limited knowledge of God and the spiritual realm makes it impossible to understand what this means, yet the Scriptures are clear that in some deep, spiritual way Jesus suffered in our place to redeem and deliver the souls of men from the just recompense their sin requires, which is eternal separation from God and spiritual death in Hell (Rom 6:23; Mat 25:46).

Theologians disagree on the details. Some think Jesus literally became sin, others think He was made guilty. I say, with many eminent students of the Bible, that Christ became a sin offering (amartia) for us. Some criticize the common expression, “Jesus paid the penalty for our sins,” saying this would mean Jesus suffered spiritual death in Hell. Let’s not lose our focus on the Big Truth:  Jesus Christ died for our sins, not just bodily (for all will die physically, saved or unsaved) but a terrible spiritual agony that we cannot understand. The perfect and sinless Son of God being sacrificed as a sin offering was the event of the Ages, but what actually happened in the spiritual realm we cannot fully know. The Scriptures describe the outline, but the body of the Atonement is in the shadows. We see Jesus’ anguish in Gethsemane and know that something terrible happened there; we hear His unearthly cry, “My God, My God, why hast Thou forsaken Me?” and wonder what really unfolded there.

To make Jesus’ suffering simply His physical death in our place not only confuses terms, it demeans His great sacrifice to something which any human being could do (give his life for someone else). It confuses the terms by teaching that Jesus’ physical death can somehow substitute for mankind’s spiritual death, for while Jesus was entirely without sin, His body was the same as ours. Sin is a moral, spiritual term – an action or thought – and it incurs a spiritual debt. Sin cannot be physically imputed any more than righteousness can be physically imputed (Rom 4:11). Neither did Adam physically die the day that he ate the forbidden fruit, but spiritually (Gen 2:17). Jesus’ extreme anguish of soul in Gethsemane hints at the spiritual suffering He endured in bearing our sins in His own body.

David’s Hope Renewed

David had finished worshiping, but had not yet left Mount Olivet, when on two separate occasions he was met by key men. First, his good friend and companion, Hushai the Archite, communed with David and assured him of his support. Then Ziba, the servant of Mephibosheth, who was Saul’s closest surviving relative, came to David leading two mules laden with gifts of bread, raisins, fruit and wine. Jesus was also refreshed in Gethsemane, when there appeared an angel unto Him from heaven, strengthening Him (Luke 22:43).

Hushai the Archite was the crucial figure in helping David to escape from Absalom. He did not go into hiding with David, but returned to Jerusalem from Mount Olivet to secretly assist David while pretending to be on Absalom’s side (2Sam 15:32-37). The plan worked perfectly. Absalom’s court, just as the Sanhedrin did many years later, met to discuss how to kill the King immediately upon Absalom’s arrival to Jerusalem, but after initially following Ahithophel’s counsel, they were persuaded by Hushai’s tactful response, and David was able to escape out of Absalom’s hands.

Perhaps Hushai is a type of the Holy Spirit, who was the active member in Jesus’ resurrection. In a sense, God tricked Satan into crucifying Christ, because Satan thought that if he killed Jesus, he would win. In fact, the Bible says that none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory. That knowledge was hidden from them, having been ordained by God for our benefit before the world began (1Cor 2:7-8). He taketh the wise in their own craftiness (1Cor 3:19; Eph 6:12).

Shemei Curses David

One of the most curious details in David’s departure from Jerusalem is the humiliating treatment he voluntarily endured at the hands of Shimei, an ignorant and foolish man of the house of Saul. The Scriptures say that shortly after passing the top of Mount Olivet, a man named Shimei came out and began to curse David, and to throw stones and dirt at him, seemingly oblivious that all David’s mighty men were on his right hand and on his left (2Sam 16:6). “Get out, get out, you bloody man of Belial,” Shimei shouted at David.

Abishai, one of the famous three in David’s elite men of valor, said, “Why does this dog curse the King? Give the command, and I will go and cut his head off.”

“What have I to do with you, ye sons of Zeruiah? Let him alone and let him curse,” David said, “For the Lord hath bidden him.” And so Shimei continued to follow the small group of men, heaping insults, throwing stones and mocking David (2Sam 16:13).

David’s humiliation and manner of response is remarkably similar to Christ’s response to those who mistreated Him. Jesus was also called a son of Belial (Mark 3:22), and was rejected by His own people in words similar to those Shimei uttered. “Away with Him, away with Him, crucify Him,” they cried (John 19:15). Later, as He hung on the cross, He was reviled by the chief priests, the scribes, and the elders, who passed by wagging their heads and saying, If he be the King of Israel, let him now come down from the cross, and we will believe him. He trusted in God; let him deliver him now, if he will have him: for he said, I am the Son of God (Mat 27:39-43).

Just as David refused to avenge himself in his hour of humiliation, so too did Jesus, for when the band of men came to arrest Him in the Garden of Gethsemane, Peter, like Abishai, was zealous for his King, and tried to cut off the head of the high priest’s servant, but managed to take off only an ear. Jesus immediately stopped him, saying, Put up again thy sword into his place…Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels? (Mat 26:52-53). Clearly, Jesus was surrounded by far more formidable men of valor than David was, yet the chief priests and rulers cursed him, mocked him, and spake many other things blasphemously against Him (Luke 22:65). Jesus, however, waited for His salvation, which He knew the Father would accomplish.

John’s Gospel records an additional detail when Jesus healed the ear which Peter had cut off: Then said Jesus unto Peter, Put up thy sword into the sheath: the cup which my Father hath given Me, shall I not drink it? (John 18:11). Like David when he endured Shimei’s insults, Jesus had total power and justice on His side. Like David, He could have given the word, and the insults and humiliation would have been immediately silenced. But no, He knew that this was from the Father, and He rested in His Father’s will, refusing to fix the matter by His own means.

Absalom Defeated

As a result of Hushai’s counsel on his behalf, David was able to escape Absalom, and cross the Jordan River to safety. Then preparations began for a great, final battle as David gathered all those in the land of Israel who were faithful to him and Absalom did the same. The battle took place in the woods of Ephraim, but in comparison with other Old Testament battles, this one was not that remarkable, at least in terms of slaughter – 20,000 men were killed. However, it resulted in total defeat for Absalom’s men, and in the death of Absalom himself.

Almost immediately, the battle went badly for Absalom and he fled from David’s men. As his mule passed under a large oak tree, his head became trapped in its branches and he was left hanging in midair, yet alive. He apparently hung there for some time, until someone informed Joab, the captain of David’s force. Joab went and threw three darts into his heart, and killed him. And they took Absalom, and cast him into a great pit in the wood, and laid a very great heap of stones upon him (2Sam 18:17).

Satan was also defeated by a tree, the cross of Calvary on which Jesus died. The New Testament says that through death He [destroyed] him that had the power of death, that is, the devil, and to deliver them who through fear of death were all their lifetime subject to bondage. In that He himself hath suffered being tempted, He is able to succour them that are tempted (Heb 2:14-18). Here is the reason Jesus bore the humiliation, suffered the pain and endured the rejection. Could there have been an easier, less painful way to die for the sins of the world? He chose the right, difficult one so that His followers would be inspired and encouraged to do the same.

According to Hebrews 2, Satan, like Absalom, met his demise on a tree, but Jesus did not! For Him, the tree spelled victory and triumph, because there His mission of atoning for the sins world was effected and accomplished. Truly death was then swallowed up in victory. That fact is brilliantly illustrated by the marvelous type portrayed in Moses putting a serpent upon a pole, so that those who were bitten by the poisonous snake might look at the serpent and be healed. The snake does not represent Jesus, it typifies Satan, whose power and authority over the souls of men was crushed by the momentous events involving the Cross at Golgotha (Gen 3:15).        

Someday, Jesus Christ is returning with the hosts of heaven, this Word of God, King of Kings and Lord of Lords. The King will culminate Satan’s defeat at the Cross by casting him into a great pit, the bottomless pit of the eternally burning Lake of Fire. All those who choose to follow him in rebellion and wickedness will be cast in with him, but then shall the righteous shine forth forever as the sun in the Kingdom of the Father (Mat 13:37-43).   

The Fool

The book of Proverbs is filled with warnings and counsel about fools. And oh, how easy it is to be one! Nobody wants to be taken for a fool, but is it possible to be one without knowing it? Answer that after reading.

Solomon described the mind of the BIG FOOL like this: “Someone who doesn’t believe there is a God, who scorns knowledge and truth, and who does not fear God or His commandments.” Praise the Lord, you say, that’s not me. But wait, Solomon goes on to describe the little fool’s attitudes and actions and suddenly fools appear all over the place, even beside me on the church bench. O no! He’s even describing ME.  

Are you a fool? Here’s what the book of Proverbs says, “A fool is easily angered, speaks quickly and irrationally, says things that shouldn’t be said, does not learn from his mistakes, corrupts his own heart, thinks he is right when he is dead wrong, frets against the Lord, slanders his neighbor, acts rashly, goes against good counsel, loves to hear himself speak, will not heed correction, hides his hatred with lying lips, thinks a lot of himself, commits adultery, mocks sin and restitution, acts deceitfully, will not listen to his father’s instruction, despises his mother, seeks the company of other fools, speaks arrogantly, does not accept reproof, does what his own eyes think is right, lets his thoughts wander wherever they want to go, perverts his own ways, works mischievously and does evil deeds, is quick to quarrel and argue, spends money unwisely, rebels against authority, never learns, repeats his own folly, delights to expose the emptiness of his mind, is easily provoked, lifts himself up.”

Now that is a serious list. If you don’t want to be taken for a fool, taking a little self-exam might help. Actually, make that a big, life-long exam. The fact is that we all act foolish sometimes. And as the saying goes, if telling a lie makes you a liar, then acting foolish makes you a fool. So careful, there are a lot of fools walking around out there. There might even be one standing in your shoes at this moment. Watch out for him…Solomon said its better to meet a mother bear robbed of her cubs than a fool in his folly.

But guess what…there is someone who is in even worse shape than the fool, who is in even more grave danger of utterly ruining his soul. Proverbs 26:12 says, Seest thou a man wise in his own conceit? There is more hope of a fool than of him. Wow. That’s pretty crushing right there. It isn’t the fool who stands on the lowest rung on the ladder of integrity, but the person who is wise in his own eyes, who thinks more of himself than he ought.  

A person who is wise in his own conceit is someone who follows the judgments and logic of his own mind. He is sure that they are correct above those of his fellow man. This is one of the basic, pervasive attitudes of the human race. From the college-educated professor down to the peasant herding sheep, everyone thinks that his judgment of what is right and wrong is best.

Pride! It was the first of all sins (Isaiah 14:12-14). Ponder this – the only real difference between a wise man and a fool is a little attitude called humbleness of mind (Col 3:12). The wise man is humble and meek; he knows his frailty, he knows that Truth is often too high for him (Is 55:9). Yet, a hundred stripes cannot teach a fool (Pro 17:10).

One tactic of the fool that is currently in vogue is the “non sequitur,” which is giving an answer or argument that doesn’t even address the issue of discussion. Atheists and Christians alike will resort to this type of argument to justify their errors. One of the most oft-used “non sequiturs” in Christianity is the idea that if I’m not “convicted” about something in the Bible – a particular commandment or principle – then it doesn’t apply to me.

“I don’t feel convicted to (fill in the blank).” Voila! I don’t have to do it.

Now, where did this idea come from, that New Testament rules are contingent upon my own convictions? Well, let me give you a hint. His name begins with a “D” and ends with “evil.” It’s a non sequitur argument.

The Bible stands alone and above every standard – and that includes your heart. Seest thou a man wise in his own conceit? There is more hope of a fool than of him. Really, it doesn’t matter what you, or I, or anyone else says or believes. All that matters is what the Holy Spirit has said in the Word which is able to make thee wise unto salvation (2Tim 3:15).

The rules for Christ’s Kingdom in the Divine Scriptures have nothing to do with how you feel or believe. What arrogance and pride to think that I decide what is a ‘salvation issue’ and what isn’t. To disobey what God has said is a ‘salvation issue.’ Many apparently think they are going to heaven even though they don’t love Christ, for “He that loves Me, keeps My commandments” (John 14:21).

If the man that is wise in his own conceit stands in the room of lowest hope, who is the man that stands in highest hope? Isaiah 66:1-2 tells us, Thus saith the Lord, the heaven is My throne, and the earth is My footstool…but this man will I regard, even him that is poor and of a contrite spirit, and trembleth at My word.

Humility. The man who is not wise in own conceit. Now there walks a man that God will BLESS.

The Ashes of an Heifer

For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh, how much more shall the blood of Christ, who through the eternal Spirit offered Himself without spot to God, purge your conscience from dead works to serve the living God?” (Hebrews 9:13)

The Red Heifer sacrifice is one of the most intriguing ordinances to be found in the Old Covenant, for concealed within its intricate designs are profound predictions concerning the sacrifice of the Son of God. The Red Heifer sacrifice was a careful ceremony dedicated to obtaining a peculiar type of ashes that were exclusively imbued with the power to purify an unclean person. Numbers 19 is a prophetic allegory of the severity of sin and the unique remedy that the Godhead has devised for healing the sins and rebellions of Mankind. The directives for the Red Heifer ceremony are not only complex and unusual, but also deviate in key respects from the standard pattern of the animal sacrifices. This paper intends to study these types and shadows. In Hebrews 9:13, the Apostle compares the ashes of the Red Heifer to the blood of Christ. However, there are other meticulously prescribed details in that ceremony which foreshadow additional truths in the sacrifice of Christ.

The Ordinance Commanded

And the LORD spake unto Moses and unto Aaron, saying, “This is the ordinance of the law which the LORD hath commanded, saying, Speak unto the children of Israel, that they bring thee a red heifer without spot, wherein is no blemish, and upon which never came yoke” (Numbers 19:1-2).

This is the ordinance of the Law. This unusual phrase is found only one other time in the Bible (Num 31:21). It affords heightened significance to the ceremony of the red heifer sacrifice. Unlike the other sacrificial rites, this one followed no date schedule. It was commanded only on this occasion and the ceremony is never again mentioned in the Old Testament[1]. Instead, the ashes of the heifer were collected and stored for usage in future generations to cleanse the ceremonially unclean. It was a statute forever in Israel (Num 19:10). These details speak typologically of the continuing, cleansing power in the blood of Christ, whose death has been made a purification for sin (Num 19:9). It is available for every person, even for the stranger (Num 19:10). His one sacrifice (Heb 10:12) remains forever effective, being accepted, validated and treasured up before the throne of God, saving to the uttermost all those who come to Him (Heb 7:25).

Of all the many animal sacrifices that God ordained, none were so exactingly detailed as the Red Heifer sacrifice. The animal was to be selected by strict prescription – a young female cow which had never calved, all red in color, without defect or blemish, and which had never yet borne a yoke. These details contain deep symbolisms with respect to specific features of Christ, but care must be taken to appropriately correlate each type with its anti-type, that is to say, the symbol with its spiritual reality.

Types and shadows of the Old Testament normally do not directly represent a personage of the Deity. Instead they describe particular characteristics or actions of the Deity. Perhaps there are a few exceptions, but a distinctive charm of symbolism is its ability to portray unseen spiritual realities such that our minds can better grasp their significance. Another charm of symbolism is its ability to portray future events in a manner that only the Elect is able to understand these mysteries (Mat 13:11-13). In the case of the red heifer sacrifice, we should not look for a representation of Christ the person, but particular aspects of His character and actions.

Speak unto the children of Israel that they bring thee a red heifer. While Moses, Aaron and Eleazar all had roles in this sacrifice, the congregation was the party charged with selecting the animal. They were to view the heifer and prove in every detail its fitness to serve as the suitable sacrifice victim. After observing the animal carefully, they were to bring the victim to Moses and Aaron. Later, two members of the congregation were anonymously designated to kill and burn the heifer.

These details correspond to the Jewish people being directly involved in the events resulting in the crucifixion of Christ. By many devious ways and on multiple occasions, the doubting Jewish leaders searched for a fault or blemish in Jesus Christ. While the crowds watched, they tested, questioned and proved Him to be that Worthy One. Yet even as they saw Him work miracles and heard Him speak with an authority the world has never seen, they were determined to bring Him to the executioner.

The angry mob that cried out again and again, “Crucify Him, crucify Him,” and, “Let His blood be upon us and upon our children,” were fully aware that Pilate had found Jesus to be innocent, but they were beyond caring about the consequences. Israel after the flesh gave birth to the Messiah, but she rejected Him as her King and Savior. Nevertheless, a faithful and true remnant of Jews according to the flesh did accept Jesus of Nazareth as their Savior. That remnant took root downward and the sprout grew into a huge tree that has filled the whole earth. This is the true, spiritual Israel of God in which there is no distinction between bloods and races (Rom 11:5; Gal 3:28-29; 6:16).  

A Red Heifer

A heifer without spot. Female sacrifices were uncommon in the Old Testament. All the significant yearly sacrifices were required to be males. The lesser, individual sacrifices such as the peace offering (Lev 3) and the sins of ignorance offering (Num 15:27) allowed for either male or female victims, but the public sacrificial animals were to be bullocks, rams or male goats. This detail agrees with the Deity being portrayed in masculine terms throughout the Scriptures. Christ was a male and He was also the ultimate sacrifice victim in the great Atonement that the Godhead had ordained by which He could justly forgive the sins of the world. This pattern is conspicuously broken by the Red Heifer Sacrifice, which designated a female sacrifice, a red heifer, as the sacred victim to be used in the purification for sin. There must be a motive for this apparent disconformity, for the Holy Spirit always communicates according to God’s perfect pattern (Heb 8:5).

The reason is both surprising and powerful. A different truth is being pre-figured by this detail and one of the most difficult enigmas for our human minds to comprehend:  the human nature of Jesus Christ. Although He is “the only begotten Son of God” and so by nature is fully God, Jesus was born into the human family by a natural mother. The revelation of Scripture is that Jesus the Messiah was fully man in the physical sense and yet fully God in being and soul. Isaiah, writing by the Spirit, said His name would be, “Emmanuel, God with us” (Mat 1:23; Isa 7:14). Jeremiah said He would be called, “Jehovah, our righteousness” (Jer 23:5-6; Isa 9:6). However, the prophets also indicated that He would be human, a son of David (Isa 11:1) and a prophet like Moses (Deut 18:15).

The very first prophecy in Scripture specified that the Redeemer would come through the woman’s seed in stark exclusion of the man (Gen 3:15). This detail was reaffirmed more than three thousand years later by Isaiah when he wrote, a virgin shall conceive. Jesus had no earthly father. The Jewish rabbis however, could not come to the correct interpretation of these prophecies (see their confusion in Mat 22:41-45).

The unique birth of Christ precisely fulfilled the prophets, for God the Son was indeed born of the seed of woman, but without a male human parent. The naming of Eve’s seed (instead of Adam’s seed) is a remarkable prophetic detail, for an heir or ruler is never designated through female lineage. These facts find an important correlation in the red heifer sacrifice, for there is nothing so identifying to being human than having a mother, whose body must develop and nurture the new life for several years before it is able to survive. The female sacrifice pointing to Christ’s humanity might also be seen in another Old Covenant ceremony which prescribed a heifer to represent a man found dead without a natural cause. We will leave that for a future study, but read Deut 21:1-9.

The command did not allow just any heifer, but specified that a red (Heb-adom) animal be selected for this ceremony. It is the only sacrifice which called for a particular color of animal. Red is a euphemism for blood in the Scriptures, which seems to correlate with the flesh and blood physical nature of the Messiah (1Tim 3:16; Lev 17:11). According to Hebrew lexicons, adom comes from the root word adam, which is commonly translated man in the English Bible. There is an interesting play on words between adom (red), adam (man) and adamah (earth) when God created Adam from red dirt (see Gen 25:25-30). Thus, while the animal was female, it was to be red (Heb-adom) – “of man and earth.”

The red heifer is a clever prophecy by types that the Messiah would be a man, a truth later revealed in the New Testament: Forasmuch then as the children are partakers of flesh and blood, He also himself likewise took part of the same; that through death He might destroy him that had the power of death, that is, the devil (Heb 2:14). These Scriptures serve to strengthen the typological correlation of red to flesh and blood, which is the fulfillment of this prophetic detail. Christ the son of God was made flesh to dwell among us (John 1:14; Rom 1:3). His mission was to open up a new and living way into the Holy of Holies, by and through His flesh (Heb 10:19-20).

The coupling of red with heifer is a remarkable typological portrayal of the promised Messiah as a man of flesh and blood. It would be difficult, if not impossible, to imagine a better way to depict this concept in the context of an animal sacrifice, for the red heifer doubly points to Jesus’ humanity, which happens to be one of the key elements this sacrifice intends to portray. And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath He reconciled in the body of His flesh through death, to present you holy and unblameable and unreproveable in his sight (Col 1:21-22).

A few months after writing this section, I discovered that my idea of the red heifer as a type of the humanity of Christ is far from new. Adam Clarke comments, “Several fathers, as well modern as ancient, profess to understand the whole clearly…The red heifer with them signifies the flesh of our Lord, formed out of an earthly substance” (Clarke, Num 19:12).

Without spot, wherein is no blemish. The red heifer was to be a perfectly formed animal. Just one defect or imperfection would disqualify the animal for this sacrifice. Of course, this speaks of Christ’s perfect and sinless life, whose precious blood is likened unto a sacrificial lamb without blemish and without spot (1Pet 1:19; Heb 9:14; Eph 5:27).

The Gospels prove this point many times over, that Jesus Christ alone lived in unblameable holiness and perfection, thus becoming the one and only sacrifice acceptable to God for the redemption of mankind (Rev 5). As a man, He was in all points tempted like as we are, yet without sin (Heb 4:15). During the week just prior to His death, the Pharisees came every day to test Him. The Sadduccees and Herodians also took their turns. Finally they gave up, for no man was able to answer Him a word, neither durst any man from that day forth ask Him any more (Mat 22:46).

Upon which never came yoke. This represents the voluntary nature of Christ’s sacrifice, that He is ruled by nobody and is entirely free to act at His own will and pleasure. And yet surely He hath borne our griefs and carried our sorrows (Isa 53:4; 1Pet 2:24). In bearing our iniquities and redeeming us from sin, Jesus came voluntarily to do the will of the Deity (Heb 10:7; John 10:17-18). He was not forced or required to save mankind at all. He came because He loved us, even while we were yet sinners. He came because of the joy that was set before Him (Heb 12:2); He anticipated the love, appreciation and communion of those that would choose His salvation. How difficult that is to fathom, yet how powerfully it serves to earn our undying devotion and reverence.

Uncleanness – a type of sin

Uncleanness was a ceremonial condition that would befall a person due to a particular action or physical characteristic as defined by the Law. Superficially, the laws of uncleanness might appear to be simple protocols of hygiene, but in truth they governed a set of ceremonial rules. For although uncleanness was contracted by and in the flesh, being “unclean” was in truth a spiritual condition. A person who touched a bone in the field was physically unchanged, yet spiritually he became unclean and must submit to a particular ritual to be “cleansed.”

How truly this relates to the condition of sin. It is committed in the body but imputed spiritually. Sin begins in the mind and is then acted upon in the flesh. And that’s why sin’s deepest consequence affects the soul. Guilt is not a physical condition, but is attributed spiritually, upon the soul. Adam died spiritually the moment that he sinned physically. 

Throughout the laws and ceremonies of the Old Covenant, uncleanness is constantly seen to be a type of sin. It was given so that the children of Israel might learn the importance of righteous living. Leviticus 10:10 says, That ye may put difference between holy and unholy, and between unclean and clean. The prescribed antidote for uncleanness, the water of separation, was a purification for sin (v9). Notice that the words “sin” and “uncleanness” are used synonymously.

The laws and rituals involving the clean/unclean were multiple and complicated. Among the many ways a person would become unclean was by eating or touching unclean animals, by contracting certain leprous skin issues, by various sexual conditions and by close contact with dead bodies. If someone were to touch a camel, for instance, he was instantly unclean (a camel was one of the unclean animals). An unclean person was to be put outside the camp of Israel (Num 4:1-4) and was barred from any participation in the congregation involving worship ceremonies during the full time of his/her uncleanness. Depending upon the offense, this might last until nightfall, a week, two weeks, several months, or even a lifetime.

The Jews lived in constant danger of becoming unclean. There were so many ways a person might become unclean it was virtually unavoidable, yet the Law specifically warned against intentionally becoming unclean or allowing oneself to continue in a state of uncleanness.

The laws of uncleanness were most severe and demonstrate the gravity of sin in God’s eyes, so that sin by the commandment might become exceeding sinful (Rom 7:13). On the other hand, it was virtually impossible to live without becoming unclean. Every Jewish person, in living his life normally, became unclean, probably often. Likewise in the New Covenant, every living person has become unclean by contact with sin (Eccl 7:20; 1John 1:8; Job 15:14; Pro 20:9). And the rules are just as strict! Under the New Covenant, just thinking malicious thoughts against another is a sin, and to even look upon a woman to lust after her makes a person “unclean.”

The comparison of uncleanness to sin is even more startling when we read that uncleanness was contagious. It could be contracted simply by touching another unclean person, or even a dish that an unclean person had touched (Num 19:22). Sin contaminates everything and it affects everyone, even the redeemed of the Lord. Christians believe that God is not to blame for the bad things that happen to us in this life – for cancer, for the deaths of innocent children, etc. Then who, or what, is to blame? The answer: Sin.

Sin has entered this once perfect world and has changed it drastically. The whole creation groans under the curse of sin and every person is continuously affected by it, both directly and indirectly. Until Christ returns and restores all things (Acts 3:21), we will live in a world of sin and sinful influences, of human uncleanness of every kind. We must learn to put difference between holy and unholy and between unclean and clean. The Spirit says, Come out from among them and be ye separate…touch not the unclean thing, and I will receive you (2Cor 6:17).

One of the worst ways a person would become unclean was by contact with a dead human. The sole purpose of the Red Heifer sacrifice was to provide a means of ceremonially purifying that person. The rules were strict. If someone died in a tent, all who entered it were unclean; if a person touched a bone in the field he was unclean, if a person touched a bowl that had been near a dead body he was unclean, if he touched a gravestone, he was unclean, etc.

While touching a dead animal made a man unclean until evening, touching any part of a human corpse would make him unclean for seven days. This latter class of uncleanness seems to particularly illustrate mankind’s sinful nature, often called “the old man” (Rom 6:6; Eph 4:22; Col 3:8). Even a born again Christian who has put on “the new man” will wrestle with “the old man” while he lives in this sin-cursed world. This is what seems to be typified by the uncleanness that resulted from touching a corpse.

Consequently, this type of uncleanness could only be remedied by a ritual involving the water of separation (v9), which was a mixture of pure spring water with the ashes of the red heifer. This potion was sprinkled upon the unclean person on the third day of his uncleanness and would result in his ceremonial cleansing on the seventh day. There was no hope of cleansing for anyone who did not receive the water of separation on the third day (Num 19:12). Death was the penalty for anyone who dared to disregard his uncleanness and approach the tabernacle of God.

In conclusion, two points are illustrated by the rigid laws of uncleanness. First, we are impressed with the firm and comprehensive requirements concerning uncleanness and the necessity of being ceremonially purified. Second, we see the incompatibility of God’s character with anything contaminated by sinful humanity. Even those things which inadvertently or incidentally were associated with an unclean person became unclean as well. Accordingly, every person involved in the ceremony of the red heifer sacrifice became unclean by participating. The man who burned the heifer and the one who gathered the ashes became unclean until evening, and even the one who later administered the ceremonial cleansing became unclean, although only until the evening (Num 19:21). Nobody was immune to uncleanness and nobody was exempted from the requirement to be cleansed. The great gulf between all-holy God and sin-spotted Man is unambiguously portrayed in the laws of uncleanness.

The Sacrificial Ceremony

And ye shall give her unto Eleazar the priest, that he may bring her forth without the camp, and one shall slay her before his face: and Eleazar the priest shall take of her blood with his finger, and sprinkle of her blood directly before the tabernacle of the congregation seven times: and one shall burn the heifer in his sight; her skin, and her flesh, and her blood, with her dung, shall he burn: and the priest shall take cedar wood, and hyssop, and scarlet, and cast it into the midst of the burning of the heifer. Then the priest shall wash his clothes, and he shall bathe his flesh in water, and afterward he shall come into the camp, and the priest shall be unclean until the even. (Numbers 19:3-7).

Among the prominent ceremonial sacrifices, the red heifer sacrifice is the only one at which the High Priest did not officiate. Instead, his son Eleazar was to be the presiding priest. Moses and Aaron participated only as witnesses. Some have speculated that Eleazar was chosen to officiate so that Aaron would not become unclean, but that idea doesn’t hold up to scrutiny. Even as High Priest, Aaron must have become unclean just like other men.

The Law did specify that the High Priest should never touch a human corpse and so become unclean for seven days (Lev 21:11), but there was no corpse in the red heifer sacrifice. I believe the distinctive detail of Eleazar officiating instead of Aaron has an important signification just as profound as the typological meaning of the red heifer which we have already discussed.

Although not the firstborn, Eleazar became chief among Aaron’s sons (Num 3:2; 3:32). He was given charge over the Levites as well as oversight of all the tabernacle, including its sacred articles and furniture (Num 4:16). After the death of Aaron, he was ordained High Priest (see Num 20). He and Joshua were charged with dividing the land of Canaan amongst the tribes of Israel (Num 34:17). His name means “God protects,” and his position as tabernacle administrator puts him among the five most important men in Israel. 

In the red heifer ceremony, Eleazar might seem to be a type of God the Father watching the sacrifice of His Son. However, several important considerations indicate that Eleazar does not relate typologically to the Father, but to the Son. First, we note the anomaly of Eleazar representing the Father, given his lower position in Israel. Second, the High Priestly actions performed by Eleazar in this sacrifice (taking the red heifer outside the camp, throwing the sacred items into the fire, and sprinkling the blood toward the tabernacle) relate to Christ, our High Priest (Heb 2:17). Finally, and most significantly, Eleazar became unclean by officiating at the red heifer sacrifice, but Moses and Aaron did not. 

Nevertheless, the idea that Eleazar typologically relates to Christ presents a serious paradox, for we have already firmly established that the red heifer represents Christ. The resolution is simple and yet powerful. The red heifer represents the sacrifice of Christ the Man, and Eleazar represents the spirit of Christ the Divine. For while Jesus’ human body died on that Cross over Golgotha and rose again three days later, Christ’s divine spirit never died, nor can it ever die. It was the man Christ Jesus who gave Himself a ransom for all (1Tim 2:5-6), yet in essence He is the brightness of (God’s) glory, and the express image of His person, who is upholding all things by the word of His power (Heb 1:3).

The dual nature of Jesus Christ, that He was both human and God, is an incontrovertible truth of the Scriptures which the red heifer sacrifice accurately illustrates. Furthermore, the two-part symbolism of Eleazar and the red heifer agrees also with a mysterious detail of Christ’s sacrifice which we will study next, that while Christ the man suffered in the flesh on that terrible day, Christ the Son of God suffered much more in spirit and soul. All the sins of mankind were laid upon Him; not physically, but much more tragically, upon His sinless and innocent soul.

By specifying Eleazar for the red heifer sacrifice, the Trinity is portrayed in harmony of will concerning the Atonement, a detail that would be missing if only Moses and Aaron were involved. Sometimes Joshua fills the typological third member role of the Trinity, but Joshua was not a priest and so could not officiate. Furthermore, when Joshua does appear as a type of the Deity, he represents Christ as the Deliverer. In fact, the name Jesus in Hebrew is Joshua, which means “savior, deliverer.”

Moses and Aaron brought the heifer unto Eleazar just as God in heaven fore-ordained that the Son would take upon Himself human flesh and redeem mankind. This unity of purpose is especially notable in Luke 1:35, And the angel answered and said unto (Mary), The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God (Luke 1:35).

The Atonement

True communion between unrighteous man and all-righteous God is impossible. God is perfectly holy and cannot abide in the presence of sin and iniquity. Something had to be done about Mankind’s sinful condition, which is why Christ came in the flesh – to become a sin offering for us. The Atonement was a work of Christ by which guilty-of-sin Mankind could be reconciled with all-holy God. The ceremonial details of the red heifer sacrifice help us to better understand that profound spiritual mystery.

Probably the most striking detail of this sacrifice is that Eleazar the priest became unclean by watching the ceremony. The New Testament explains that typological mystery, showing that Christ’s death was counted by God to be an unclean death. He was made a curse for us: for it is written, Cursed is every one that hangeth on a tree (Gal 3:13). God hath made Him to be sin for us, who knew no sin (2Cor 5:21). He was assigned a grave with the wicked (Is 53:9, NIV). He tasted death for every man (Heb 2:9). These verses describe spiritual realities and imply that Jesus, in bearing our sins at His death, became “unclean” in some fashion. That is an alarming statement which we will explore next, but first we need get in our minds what it means to forgive.    

The act of forgiving another is never free; its cost is always equal or greater to the initial offense. Every time a person forgives a fault, misdeed, or wrong committed against him, he is agreeing to pay the cost himself. In releasing the guilty from the rightful penalty his mal-action deserves, the forgiver must suffer the wrong. A man who forgives the murderer of his wife does not gain her back; he must live without her. A man who forgives a monetary debt will never receive that money; he has consented to bear the cost of the debt himself. A man who forgives slander against him agrees to live with those harms that have spread abroad against his character. When it comes to forgiveness, this truth rules supreme: the cost of forgiving is never cheaper than the cost of the debt.

It is illogical to think that God’s forgiveness differs from human forgiveness in this respect. A key aspect of the Atonement was God assuming the debt of mankind’s sins. It is irrational to think (as some) that the Atonement was a simple declaration by God that, under a New Covenant, remission of sins would be granted to those who ask for it. What about the great affront the Creator suffered when Mankind chose to disobey Him? What about the great debt of sin that remained owing?

Praise God, there was One who was able and willing to bear the cost of that debt. We have been bought with a price (1Cor 6:20); Christ gave His life a ransom for many (Mark 10:45). The death of Christ was the suitable recompense for Mankind’s debt of sin. The red heifer sacrifice accurately portrays this act and shows that God is duly capacitated to forgive Man’s sins, for Christ Himself was the payment (Mat 18:23-35). This is taught in the grandest of all verses, John 3:16, For God so loved the world that He gave His only begotten Son, that whosoever believeth in Him should not perish but have everlasting life. God was harmed by mankind’s rebellions but because He loved us, He provided a means to forgive, an act by which He would assume the cost of those misdeeds – the death of His only Son. The completely burned heifer typifies the sacrifice of Christ which fully cancelled the sins of man.

The cost of the Atonement was very high, which is physically evident by the manner in which Jesus lived, suffered and died. He would not have had to come as a babe, grow up in a humble cottage, live in poverty, suffer all manner of ridicule and shame, and then die a disgraceful, cursed death. He could have descended as a God should, in overpowering brightness and glory. At the very least He might have been born into nobility, lived comfortably and died honorably. Yet He chose the former option, thereby demonstrating just how much He has invested in our salvation, just how much He wants to win our love and respect. Is this not true also of the spiritual cost of forgiveness and redemption? This we intend to explore in the next paragraphs.

God is both merciful and just, yet those two attributes are difficult to reconcile in the same Person. In acting mercifully, justice must be set aside. How then can God be merciful and just at the same time? The question has a two part answer. First, God is all-good and all-wise, so His acts of mercy will be perfectly determined. Second, God’s justice is upheld by real, authentic mercy. It is not the fake, ungrounded mercy that some theologians propose. Mercy does not overlook a wrong, but chooses to bear the consequences itself. While its decision is to forgive, its action is to self-bear the wrong.

In this fashion the Atonement of Christ resolves the apparent tension between mercy and justice in the character of God. For while it was God’s mercy and love that motivated Christ’s work, the justice of God was not compromised – Jesus has agreed to bear our sins; He has paid for our debts. God commendeth His love toward us, in that, while we were yet sinners, Christ died for us. Much more then, being now justified by His blood, we shall be saved from wrath through Him…being reconciled…by whom we have now received the atonement (Rom 5:8-11). Mercy triumphed over judgment when God, in His great goodness, wisdom and love, provided forgiveness for sins (James 2:13). It was Christ’s work that made it all possible. And that is the Atonement.

Divine revelation does not comprehensively describe the Atonement of Christ. Some speculate it was only His physical death that redeemed Man from his sins, but I believe it was something much more expensive and dear. We can glimpse its costliness by observing the incredible scene of Jesus in Gethsemane the night before He offered up His body upon the cross. There, in unimaginable sorrow and distress of soul, He wrestled mightily with His mission. The cup He must drink was so distasteful, so unwanted, so difficult, that His sweat was as drops of blood falling to the ground (Luke 22:44).

The Gospels describe Jesus’ unfathomable inner anguish in Gethsemane in some of the deepest, strongest words conceivable – sorrowful, very heavy, sore amazed, in an agony. My soul is exceeding sorrowful, He said, even unto death (Mat 26:38). These are the most tortured, heartbreaking words to be found in the Bible. Yet they do not describe His death. No, it was not the mistreatment that He knew His body must endure the next day that troubled Him, but that incomprehensible act of God, who made Him to be sin (or, “a sin offering”) for us, who knew no sin, that we might be made the righteousness of God in Him (2Cor 5:21). The iniquities of the world were laid upon Him that night (Isa 53:6; Lev 16:21).[2] 

Our limited knowledge of God and the spiritual realm makes it impossible to really understand what those verses mean. Clearly though, in some deep, spiritual way Jesus consented to bear the cost that the sins of mankind had incurred. He paid the full price of redemption so that Man will not have to suffer the just recompense for his sin, which would be eternal separation and spiritual death in Hell. As we have said, forgiveness requires an in-kind payment; the debt must be borne by the extender of mercy. I think that means that in bearing the debt of our sins Jesus suffered spiritual damage, just as the person who forgives in the physical sense will suffer personal damage.

However, an amazing feature of mercy is that authentic forgiveness often results in rewards that exceed its cost. The Scriptures show that the damage Christ suffered has resulted in overwhelming reward and honor that He would not have obtained if he had remained in heaven. Jesus knew that His suffering would bring incomparable fulfillment and happiness. For the joy that was set before Him (Jesus) endured the cross, despising the shame, and is set down at the right hand of the throne of GodWherefore God also hath highly exalted Him, and given Him a name which is above every name: that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth (Heb 12:2; Php 2:9-10). We sing of the nail-prints and scars on the hands and feet of our Savior, marks that have earned our admiration, wonder and love. Yet I think the scars on Jesus’ soul and spirit will be even more notable in honor, for they are the real battle-marks of our salvation.

Two triumphs of Christ

The Atonement of Christ dealt a two-pronged death blow to Satan and to Sin, that is, two unique and tremendous triumphs in the spiritual realm for the benefit of Mankind. These two mighty deeds roughly parallel the two incredible physical events that all Christians recognize: His death and His resurrection. Christ’s first act was to free Mankind from the clutches of their wicked owner. His second act was to take away their sins.

Both of these feats are described by the Apostle Paul in one passage. Who hath delivered us from the power of darkness, and translated us into the Kingdom of his dear Son. In whom we have redemption through his blood, even the forgiveness of sins (Col 1:13-14). We could fill several pages with additional quotes.

These two feats of might (let’s call them Ransom and Pardon) are illustrated in a remarkable ritual enacted every year upon the Day of Atonement. The ceremony is detailed in Lev 16, which began with a presentation of two goats before the Lord at the door of the tabernacle. The first goat was killed as a sin offering and its blood was taken into the Holy of Holies and sprinkled upon the Mercy Seat.

The ceremony of the first goat speaks of sacrificial death and Ransom. But the ceremony of the second goat speaks of sin-bearing and Pardon, for it was kept alive. Aaron was to place his hands upon its head and confess the sins of the people over the goat and then send it into the wilderness as a scapegoat, to carry forever the sins of the people. But that is another study.

The first triumph – Ransomed from Satan  

The Scriptures describe the first mighty deed of Christ as a rescue “battle” in the Devil’s kingdom[3] as the newly risen Conqueror of death wrested from Satan’s control every soul that He has chosen to save. Jesus ascended victorious into Paradise with the souls of the saints of old (Mat 12:29; Eph 4:8; Rev 12:7). It was a righteous deliverance in that Jesus paid the full ransom price of their release, for the Devil had legitimately held those souls in bondage. They had rebelled against God and chosen to follow their own way in life just as he had done so they were rightfully his (Heb 2:15). But Jesus won their release and they went free. Oh the great defeat that Satan experienced at that moment, when death was swallowed up in victory, and the power he held against guilty sinners was suddenly snatched away.

The apostle Paul described this power as “certificates of debt” that Satan held against us. Jesus paid those debts and blotted them out, taking them away by nailing them to His cross. And having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it (Col 2:13-15). At that moment, Satan fell as lightning, his power to justly accuse the brethren before God forever taken away. Now Jesus can rightfully redeem from Satan any person He chooses. Now the souls of the redeemed can forever sing, O death where is thy sting? O grave, where is thy victory? The deliverance price has been paid.

The Bible uses the word ransom and the related word redeem to describe man’s salvation. These terms imply that the item of possession had initially belonged to the one paying the redemption. Every man, by his own choice and action, has fallen into the clutches of Satan. His soul is held captive by him with no hope of gaining his own freedom. But Christ, by living and dying as a perfect being, has earned the right to redeem unto freedom every man whom He chooses. Satan has no voice in the matter. By paying the required ransom, Jesus has regained those souls (John 3:16: Rom 8:32).

A ransom is an arrangement made between two parties ahead of time to secure the release of victims, but the Scriptures do not portray the redemption of Mankind in that exact sense. Instead, the action of Christ in the spiritual realm is likened to a forcible takeover. Consider verses such as Colossians 2:15, Having spoiled principalities and powers, He made a shew of them openly, triumphing over them in it, and Hebrews 2:14, Forasmuch then as the children are partakers of flesh and blood, (Christ) also Himself likewise took part of the same; that through death He might destroy him that had the power of death, that is, the devil, and Mark 3:27, No man can enter into a strong man’s house, and spoil his goods, except He will first bind the strong man; and then He will spoil his house (see also Eph 4:8-10).

Satan and the princes of this world would not have crucified Christ if they had known He would rise from the dead to live forever (1Cor 2:7-8). The ransom price was fixed by God, and it was perfectly just and adequate. Satan, that wicked liar, seems to have tried to rebel against God’s righteous decree, but he was thoroughly beaten – he got nothing but more certain judgment out of the deal. Jesus’ victory took Satan and his cohorts by complete surprise. Had they known it, they would not have crucified the King of glory (1Cor 2:8). 

The second triumph – Pardon of sins

Christ’s second feat of might in the spiritual realm was no less important and stunning, which was to take away the sins of His people (John 1:29). In contrast to the Old Covenant reality, this was not a covering or overlooking of sins for, incredible the thought, the blood of Jesus washes a man ever-so-clean. The debt is gone, the sins have been removed (1John 3:5). Beyond our deliverance from Satan, perfect purification of soul is the unfathomable gift of God’s forgiveness. Come now, and let us reason together, saith the LORD: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool (Is 1:18). Unthinkable mercy, marvelous grace, amazing power. I cannot understand how God can make a black soul to be white as snow, but the Scriptures describe it in powerful terms:  being born again, rising to new life, becoming a new creature, transformed in the mind, having our hearts sprinkled from an evil conscience. The blood of Jesus Christ his Son cleanseth us from all sin (1John 1:7).

By these two mighty deeds the Reconciliation was accomplished. First, Mankind was freed from Satan and second, he was thoroughly cleansed from Sin – now God and Man can commune together as at the beginning. The Atonement, or reconciliation, is that Christ our Passover is sacrificed for us (1Cor 5:7). The basic typological meaning of the Old Covenant Passover is briefly stated in one phrase – when I see the blood I will pass over you (Ex 12:13).

Was the death of Christ a punishment or a payment?

The Atonement of Christ involved tremendous suffering, mockery and death. He was whipped and buffeted, mocked and mistreated, tortured and thrust through with a sword. Yet somehow, by His stripes we are healed (1Pet 2:24). His cruel death not only frees us from Satan, it gifts us with eternal life. Sometimes we say that Jesus suffered in our place, or that He paid our penalty of sin. While those statements are valid depictions of the Atonement, they can be extrapolated to mean that Jesus suffered our punishment and that God’s wrath against sinful man was appeased by chastising Jesus[4].

There are two difficulties with that idea. First, was God actually satisfied by castigating His innocent Son instead of guilty man? In truth, that doesn’t even make sense in the human realm. Would you be appeased to see some other innocent man receive the punishment for killing your son? I wouldn’t. How incongruous and unjust the thought. In all the Old Testament sacrifices, we never see this kind of “punishment motif.” The sacrifices were never whipped, tortured, or cursed; they go meekly to a quick execution.

The second difficulty is that if God punished Jesus instead of Man, then He must have suffered everlasting death, for that is the sentence of Scripture for all who die in their sins – eternal separation from the Father. It doesn’t seem possible.

On the other hand, if Jesus’ death was the payment of another person’s debt, the enigma is more easily answered for a debt can be paid by capital obtained by another means. An example would be the king who offers high treasure, or maybe his own daughter, to the man who can overcome an enemy of his realm. The scenario which the Scriptures consistently present is God delivering up His own Son for us all (Rom 8:32). Mankind owed a great, unpayable debt to God and Jesus agreed to pay it.   

Rather than a punishment, I view Jesus’ death as the correct and full payment to release the debt of sin that was owing. Punishment does not factor into the equation. Again, forgiveness is never free. The suffering death of Christ was the cost that forgiveness required. And that’s why Gethsemane was such a terrible experience and should be seared into our minds – this is what it took to blot out the certificates of death written out against every man. But now His blood can wash away our sins so that they are not found. Thanks be unto God for His unspeakable gift (2Cor 9:15). I feel so unworthy of it; nevertheless I rejoice that His mercy has reached down even to me.

Jesus’ death did prevent the wrath of God from falling upon the children of iniquity (1Thes 1:10). God cannot tolerate sin (see Eze 7:8-9; Rom 1:18) and His righteousness was upheld by Jesus’ death. For Christ also hath once suffered for sins, the just for the unjust, that He might bring us to God, being put to death in the flesh, but quickened by the Spirit (1Pet 3:18). Christ’s suffering opened the way into the Holy of Holies for every soul who has faith in Him; and so it pleased the Lord to bruise Him (Is 53:10).

Those who see the Atonement as Jesus appeasing the wrath of God by suffering the punishment that sinners deserved will often cite verses such as Romans 3:25, Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God (see also 1John 4:10). They take the word propitiation (hilasterion) to mean an appeasement, citing that usage in secular Greek writings. However, the Scriptures never use the word hilasterion in that sense. It is always used in connection with mercy, never with wrath.

In the Septuagint, hilasterion refers to the Mercy seat upon the Ark of the Covenant, which is a specific type of Christ. God said He would meet with man above the Mercy seat (Ex 25:22). Jesus is our hilasterion, our mercy seat, our propitiation (Ex 30:6). Instead of receiving God’s punishing wrath against sin, Jesus’ suffering was voluntary, righteous act that allowed God’s mercy to flow. He did not die as an appeasing sacrifice but as an atoning sacrifice, that is, through death He was able to deliver them subject to bondage (Heb 2:14-15).

We conclude that by His sacrifice, Jesus obtained the acceptable “capital” to forgive our debt (Mat 6:12). Yes, His death also kept the scales of God’s justice balanced in that He did not overlook sin, for He paid the cost of sin Himself by giving up His only begotten Son. The two estranged parties were reconciled by Jesus’ propitiation, which opened the gates of the Father’s mercy.

Eleazar becomes unclean

The typological detail of Eleazar becoming unclean by officiating at the Red Heifer sacrifice illustrates the work of Jesus in bearing our sins. This was not a simple declaration, but a real payment of the full debt of wrongs that our sin had incurred. He agreed to assume the cost that forgiveness required.   

Envision the somber scene of Eleazar leading the red heifer without the camp accompanied by Moses, Aaron and a few anonymous persons. One of these killed the heifer before the face of Eleazar and then it was burned to ashes. This corresponds to the sacrifice of Christ the perfect man. Eleazar sprinkled some of the heifer’s blood before the Tabernacle, washed his clothes and body, and then became unclean until the evening. This corresponds to the experience of Christ the Divine.

The implication is that Christ became unclean in effecting the Atonement. Can it be? Maybe I’m not understanding these verses as the Spirit intended, yet the idea is supported by other Scriptures. God hath made Him who knew no sin to be sin for us (2Cor 5:21). Christ was made a curse for us (Gal 3:13). The fact that forgiveness requires an in-kind reimbursement and bearing sins is a spiritual reality fits the physical picture of Jesus in agony of soul at Gethsemane.

The unique, dual nature of Christ pictured in the red heifer sacrifice agrees with the scene of divine suffering. While fully human as He walked on earth, Christ the immortal and almighty God exists infinitely outside of space and time. These are concepts beyond the grasp of our minds. Can such a Being even die?

To frankly answer the questions of these paragraphs would require us to step beyond the bounds of human reason and into the mystical realm of the Spiritual. For that reason the Scriptures describe the Atonement in earthly terms – He tasted death for every man (Heb 2:9); He bare our sins in His own body (1Pet 2:24). Christ being separated from the Father for even a human minute would be eternity in divine units of measure. And His one-time, single death is able to atone for the souls of an infinite number of men precisely because He is God and therefore of infinite worth.

Types and Details of the Red Heifer Sacrifice

Bring her forth without the camp. The Red Heifer sacrifice is the only sacrificial ceremony that took place entirely outside the camp. Even the blood was administered outside the camp, although sprinkled towards the tabernacle. This detail correlates with Jesus’ experience while on earth. Although a sincere and dedicated Jew, He clashed spectacularly with the deteriorated form of Judaism that existed in His day. He lived a life outside the camp of religious Israel and was subsequently put to death outside the walls of Jerusalem by religious Israel (Heb 13:11-12). His teachings, though true and unassailable, were too controversial for them to accept.

One shall slay her before his face. The Old Testament Scriptures frequently use the term “before the LORD,” or, “before His face,” to illustrate the all-seeing eyes and wisdom of God. Often the Law stated that the sacrifices were to be offered “before the Lord,” a fact which provides another hint that Eleazar represents the divine spirit of Christ (see Lev 1:3; Deut 25:2). The significance of the red heifer being slain “before the face of Eleazar” accents that he was in full knowledge and agreement with that event. Any man might slay the heifer, showing that while God did deliver up His Son, He was killed by wicked hands (Acts 2:23). The fact that the slayer is left un-named leaves the impression that all mankind is guilty of the death of the Son of God.

Eleazar shall sprinkle of her blood directly before the tabernacle. The Old Testament worship system was nothing without the tabernacle (or its later expression, the Temple). The Ark of the Covenant within the Holy of Holies represents the Tri-une God in His holy dwelling place of heaven. Sprinkling the blood seven times towards the tabernacle typifies the complete purification or taking away of sins (Pet 1:2; Heb 9:13; 10:22). The sacred sacrifice was first designated and consummated, and then it was presented to God who accepted it in Heaven (1Pet 3:18; Heb 7:27).

And one shall burn the heifer in his sight. Burning the entrails, skin, and dung of the sacrifice victim was normal, but here the entire animal was burned. This action represents the fullness of Christ’s sacrifice, for His body was completely offered (Heb 10:5). This is the only sacrifice in which the blood (what was left over from the sprinkling ceremony) was to be burned. Usually the blood was poured out at the base of the altar.

The priest shall take cedar wood, and hyssop, and scarlet, and cast it into the midst of the burning of the heifer. These three elements are closely connected to the day of Christ’s sacrifice, when they put on Him a scarlet robe (Mat 27:28) and crucified Him upon a cross of wood. Then, using a branch of hyssop (John 19:29), they gave Him to drink. While there may be typological meanings to each of these, the initial parallel is compelling. The same elements were also required in the ceremonial cleansing of a leper (Lev 14).

Cedar wood was noted for its beauty and longevity; it was the most noble and valuable of all woods. The Temple of Solomon was famous for its majestic, hand-hewn cedar beams and planks; it also had doors and paneling of fir and olive wood. By contrast, the structure and furnishings of the Tabernacle were made of shittim wood overlaid with gold. Interestingly, the New Testament does not use the word “wood” in connection to the cross; it is simply called xulon, a tree (Acts 5:30; 10:39; Gal 3:13; 1Pet 2:24). The same word Greek word is used in the Septuagint version of Numbers 19:6 (lit, “cedar tree”).

Scarlet was also used extensively in the Tabernacle, almost always accompanied by blue. In truth, the scarlet was a piece of wool dyed red (Heb 9:19). The dye was made from a particular worm that secretes a reddish fluid. Scarlet was used by wealthier families and by royalty, and that is why the soldiers put upon Jesus a scarlet robe and a crown of thorns to mock His claim to being the King of the Jews.

Hyssop is always mentioned in contexts of spiritual cleansing and the remission of sins (i.e. Ps 51:7). Hyssop was a lowly plant, for the Scriptures say that Solomon studied trees, from the cedar tree that is in Lebanon even unto the hyssop that springeth out from the wall (1Kings 4:33). It was used in several Old Testament ceremonies, including the Passover, the cleansing of lepers, and twice in the Red Heifer sacrifice (Ex 12:22; Lev 14). Hyssop was used as an applicator, or means of administering the blood and/or the water of separation, but in the ritual of cleansing the leper and in the burning of the red heifer it appears as a stand-alone element.

Taken together, these three elements speak of honor, value, royal pedigree and humility of service, all in connection with spiritual cleansing from sin. These were burned up with the heifer and the ashes collected would have contained their ashes as well. Jesus laid down His own desires and submitted to the will of the Father. There in Gethsemane He prayed, O my Father, if it be possible, let this cup pass from Me; nevertheless not as I will, but as Thou wilt (Mat 25:39). The Apostle Paul writes, He humbled Himself and became obedient unto death (Php 2:8). Jesus himself said, The Son of man came not to be ministered unto, but to minister, and to give His life a ransom for many (Mat 20:28).

Isaiah, although writing many years before the Cross, graphically describes Jesus’ self-denial and service: Surely He hath borne our griefs, and carried our sorrows…He was wounded for our transgressions, He was bruised for our iniquities: the chastisement of our peace was upon Him; and with His stripes we are healed…the LORD hath laid on Him the iniquity of us all…for the transgression of my people was He stricken…Yet it pleased the LORD to bruise Him; He hath put him to grief: when thou shalt make His soul an offering for sin…He shall see of the travail of His soul, and shall be satisfied: by His knowledge shall My righteous servant justify many; for He shall bear their iniquities…He bare the sin of many, and made intercession for the transgressors (Isaiah 53).

Cedar, scarlet and hyssop. Gold, frankincense and myrrh.  These triplets bookend the Savior’s earthly life. At His birth, He received gifts fit for a Prince; at His death He gave the tithes of a perfect Sacrifice.

The Water of Separation

And he that burneth her shall wash his clothes in water, and bathe his flesh in water, and shall be unclean until the even. And a man that is clean shall gather up the ashes of the heifer, and lay them up without the camp in a clean place, and it shall be kept for the congregation of the children of Israel for a water of separation: it is a purification for sin. And he that gathereth the ashes of the heifer shall wash his clothes, and be unclean until the even: and it shall be unto the children of Israel, and unto the stranger that sojourneth among them, for a statute for ever.  (Numbers 19:8-10)

The sacrificial ceremony of the red heifer resulted in a store of sacred ashes endued with the power to cleanse an unclean person. Typologically this parallels the work of Jesus Christ, who gave His life on the cross of Calvary in devising a way that the souls of mankind could be washed clean of their sins. The next section describes the cleansing ritual – how the ashes were mixed in pure water and then sprinkled upon the unclean person for his purification. Note here however, that the ashes of the heifer speak of the multi-faceted work of Christ to develop the means and power whereby the stain of our sins can be forever washed away.

Ashes are an appropriate symbol to represent the cleansing, redeeming power of Christ’s sacrifice, first because they speak of suffering and death, and second because ashes are virtually indestructible and long-lasting; they will neither rot nor decay.

The ashes were all that remained of the fire-consumed flesh, blood, entrails and dung of the heifer, as well as the burned residue of the wood, hyssop and scarlet. Jesus offered Himself completely – He gave His body to the executioners and poured out His soul unto death. It was a sacred, pure and holy sacrifice – able to save to the uttermost all who have His cleansing blood sprinkled upon them (Is 53:12; Heb 7:25). This is God sending His Son to be the propitiation for our sin (1John 4:10), which is simply another way of saying that Jesus bare our sins in His own body on the tree (1Pet 2:24), and that God hath made Him to be sin for us (2Cor 5:21). By His sacrificial death, Christ gained the power to cleanse our sin-stained souls and so make us acceptable to God, which is a truth beautifully typified by the water of separation sprinkled upon the unclean – it is a purification for sin (v9).

The two men who took care of the ashes became unclean until the even. In the Old Testament, a person became unclean by touching something unclean – in this case the ashes of the red heifer. The two men who cared for the body of Jesus also became unclean. Joseph of Arimathea and Nicodemus were rich, influential men who believed in Jesus, but they did not confess Him openly for fear of their countrymen. The injustice of Jesus’ death however, stirred their hearts to willingly do what the Law said was the most defiling of all actions, touching a dead body.

While all Judaism gathered with their families around the Passover lamb supper that night, Nicodemus and Joseph removed the bloodied body of Jesus from the cross and anointed it with myrrh and aloes. Then they wrapped it in linen and placed it in a new tomb. For this, they would become unclean for one week, during which they could not approach the Temple nor attend the festivities of that holy week of Unleavened Bread. Yet these two knew that something more important than the Feast of Unleavened Bread had taken place and that Someone greater than the Passover was present. Reverently they cared for the body of Christ. Today Nicodemus and Joseph of Arimathea are remembered for doing at last what they should have done earlier – actively confess that Jesus of Nazareth is the Messiah, the Son of God.

It shall be kept for…a water of separation. The Hebrew word for separation (niddah) is found about 25 times in the Old Testament, and usually refers to the monthly period that a woman was to separate herself from the congregation on account of her uncleanness. On a handful of occasions, niddah is translated filthiness (2Chr 29:5) or uncleanness (Zech 13:1). It is an unusual word choice, for it implies that the water of separation, like the red heifer and its ashes, was somehow unclean.

Instead of the water of separation, some Bible versions call it, the water of cleansing (NIV), but that contradicts the meaning of niddah. Other versions translate, the water for impurity (NASB), and, the water of sprinkling (see LXX). However, rendering it “the water of separation” is doubly consistent, first to the normal usage of the word in the Scriptures and second to the context of this chapter, for not only did the men who cared for the ashes become unclean, but even the mediator became unclean by sprinkling the water of separation upon the unclean person.

The water of separation was an unclean water that made one clean. It is a detail without parallel in the many ceremonies and rituals of the Old Testament[5], yet it is vividly depicted in this passage. The water of separation was not a perfectly pure and holy water – it was a mixture of pure with uncleanness, and thus was to be kept in a clean place but without the camp.

So while the unclean person was made clean by receiving the water of separation, the one who applied it was made unclean until evening. Eleazar became unclean by observing the sacrifice and sprinkling its blood towards the tabernacle. The two men who gathered the ashes became unclean. In fact, any clean person who at any time came in contact with the water of separation became unclean (v21). All of these careful typological details strongly reinforce our earlier proposition that the Atonement hurt the Savior deeply in body, soul and spirit. His death was counted by God to be an unclean death; He was made a curse for us (Gal 3:13). His actions made us favorable in God’s eyes because He carried away our sins.

Compare the red heifer offering to the sin offering, which was a most holy sacrifice. Anyone or anything that would touch the flesh thereof shall be holy, and even if any of its blood would sprinkle a garment, it too would become holy (Lev 6:25-27). The typology of the sin offering is focused upon the power of Christ to take away sins, while the typology of the red heifer sacrifice speaks also of His identity and of the great cost that was required to attain that power.

Lay up (the ashes) without the camp in a clean place…for a statute forever. These ashes, so sacred that they were to be laid up by a clean man in a clean place yet so unclean that they made the clean man who touched them unclean, were profoundly holy and effective to entirely cleanse the defiled. The details demonstrate the deep and unfathomable nature of the Atonement, where actions and experiences in the physical realm are intertwined with activities and encounters in the spiritual realm. Jesus’ body was laid in a new tomb outside the camp of Israel, but it did not remain there for long. He rose victorious from the dead and now stands in a heavenly temple prepared to sprinkle the water of salvation on all those who come to Him (1Pet 1:2). For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens (Heb 7:26).

Purified the third day, cleansed the seventh day

He that toucheth the dead body of any man shall be unclean seven days. He shall purify himself with it on the third day, and on the seventh day he shall be clean: but if he purify not himself the third day, then the seventh day he shall not be clean. Whosoever toucheth the dead body of any man that is dead, and purifieth not himself, defileth the tabernacle of the LORD; and that soul shall be cut off from Israel: because the water of separation was not sprinkled upon him, he shall be unclean; his uncleanness is yet upon him (Numbers 19:11-13).

An unclean person could only become clean by having the water of separation sprinkled upon him on the third day of his condition. The third day speaks of Jesus’ resurrection, and the sprinkling speaks of spiritual cleansing, which is one of the basic significations of baptism in the New Testament.

We said earlier that the two aspects of the Atonement parallel the two physical feats of Christ, and these verses agree by firmly linking the resurrection of Christ to spiritual cleansing – sprinkled on the third day but effectually cleansed on the seventh day. The resurrection of Christ is essential to man’s salvation, for while His death might atone for a man’s sins in life, without His victorious resurrection there is no hope of everlasting atonement. There is no power in a dead Savior. Paul emphatically writes, If Christ be not raised, your faith is vain; ye are yet in your sins (1Cor 15:17).

Another crucial link between purification and resurrection is plainly seen in Romans 4:25, [Jesus Christ] was delivered for our offences, and was raised again for our justification. In other words, man’s purification from sin is dependent upon the resurrection, because Christ, our ever-living High Priest, continues to daily intercede and purify those He has redeemed (Heb 4:14-16; 8:1-2). Yes, Jesus offered Himself just once as the perfect sacrifice of atonement, but He is alive forevermore and constantly at work in heaven on behalf of the saved. The following verses further demonstrate Christ’s ongoing work of atonement in mediating between God and Man:

  • For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us (Heb 9:24).
  • Wherefore He is able also to save them to the uttermost that come unto God by Him, seeing He ever liveth to make intercession for them (Heb 7:25).
  • Wherefore in all things it behoved Him to be made like unto His brethren, that He might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people (Heb 2:17).
  • And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath He reconciled In the body of His flesh through death, to present you holy and unblameable and unreproveable in His sight (Col 1:21-22).

Jesus is the vine and we are the branches; spiritual life is only possible by being connected to that living Vine which is constantly feeding us, sustaining us and cleansing us. The water of separation applied on the third day speaks of the Atonement of Christ sprinkled upon the sinner and the four-day wait to cleansing implies His continuing work of reconciliation and intercession (2Tim 1:12). See another beautiful picture of Christ interceding in heaven on behalf of the saints in Rev 8:1-5.

After applying the water of separation on the third day, the unclean person had to wait until the seventh day before he was declared clean. Only then was he able to enter again into the camp and congregation of Israel. This seems to pre-figure the final redemption and cleansing of the believer at the Great Consummation (Rev 6:9-11). Christians pass through this world as heirs of all, yet they have still not rece received the inheritance, that seventh day Sabbath rest that awaits the people of God (Heb 4:9). For every man, it is essential that the water of separation be applied on the third day in order to receive eternal cleansing. Ye must be born again, Jesus said. Only these will experience that purification which must wait for the day when God makes all things new.

Perhaps we can further relate the four days of waiting to the everlasting Gospel, for the end of this Age will usher in that heavenly rest where perfect, spotless purity will finally reign everywhere and forever. He is coming with the clouds, and His reward is with Him, to give every man according as his work shall be (Rev 22:12).

But if he purify not himself the third day, then the seventh day he shall not be clean…that soul shall be cut off. The importance of being cleansed on the third day cannot be over-stressed, and two points come clearly into focus by this warning. First, there is just one way to be clean, which corresponds to the One mediator between God and men, the man Christ Jesus (1Tim 2:5), neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved (Acts 4:12). Second, we note the seriousness of the sinful condition as it relates to the final redemption of the body: flesh and blood cannot inherit the Kingdom of God, neither doth corruption inherit incorruption (1Cor 15:50). This vile body must be changed and fashioned like unto His glorious body (Php 3:21), and the two-step procedure is clearly shown. Cleansing and purification must be applied for in this life, or the final redemption and heavenly rest will not be accomplished.

Whosoever…purifieth not himself…defileth the tabernacle of the Lord. Avoiding uncleanness in the days of the Law was a difficult and burdensome command, for the risk of defilement was ever-present. In fact, all of the laws of the Old Covenant were strict, exacting and uncompromising. They show that God requires full obedience!

Some say that in the New Covenant that is not so, and that Jesus’ obedience counts for our own obedience. Yet Jesus said, Except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven…Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven (Mat 5:20; 7:21).

Both the Law of Moses in the Old Testament and the Law of Christ in the New Testament emphatically teach that every man is responsible to approach Christ and petition for his own cleansing. The old Law said, He that…purifieth not himself…his uncleanness is yet upon him. The new Law agrees, for the apostle John saw a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, [standing] before the throne, and before the Lamb, clothed with white robes, and palms in their hands…These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. While Jesus does sprinkle the unclean so he can be free of his sins, there are things the sinner must do in order to be fully and finally cleansed.

Applying the water of separation

This is the law, when a man dieth in a tent: all that come into the tent, and all that is in the tent, shall be unclean seven days. And every open vessel, which hath no covering bound upon it, is unclean. And whosoever toucheth one that is slain with a sword in the open fields, or a dead body, or a bone of a man, or a grave, shall be unclean seven days. And for an unclean person they shall take of the ashes of the burnt heifer of purification for sin, and running water shall be put thereto in a vessel: And a clean person shall take hyssop, and dip it in the water, and sprinkle it upon the tent, and upon all the vessels, and upon the persons that were there, and upon him that touched a bone, or one slain, or one dead, or a grave: And the clean person shall sprinkle upon the unclean on the third day, and on the seventh day: and on the seventh day he shall purify himself, and wash his clothes, and bathe himself in water, and shall be clean at even (Numbers 19:14-19)

As we noted at the beginning of this paper, the red heifer sacrifice contrasts the profusion of mankind’s sinful condition to the sinless perfection of the tri-une God. Anyone who touched a dead human body, either knowingly or innocently, became immediately unclean. And there was just one way to remedy that condition. This speaks of the need for a reconciling, reuniting action so that all-righteous and holy God can once again commune with Mankind that has corrupted his way.

This is the Atonement defined. We may struggle over the details, but the transcendental truth is that by the death and resurrection of Christ the Son, the state of Mankind has changed. Christ has opened up a way of salvation, a means whereby a man can be freed from Satan and have everlasting communion with God.     

The clean person shall sprinkle upon the unclean. Here the atonement is made personal, as in the forgiveness of a man’s individual sins. It typifies Christ’s atoning sacrifice, the Lamb of God which taketh away the sin of the world (John 1:29), applied to me and to you. The atoning sacrifices under the Old Covenant could only cover a man’s sins, and constantly looked forward to the reality. However, the atoning sacrifice of Christ takes away a man’s sins.

Sprinkling was an important part of many Old Testament rituals, and is spiritually associated with purification. It also speaks of obedience and action, for although the blood of Christ has been properly produced and offered to all, unless it is appropriated by the sinner it is useless to him.

  • Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water (Heb 10:22).
  • Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ (1Peter 1:2).

Mixing water with the ashes of the heifer and then applying it to the unclean by means of a branch of hyssop symbolizes the everlasting atonement provided by the sacrifice of Christ applied to the sinner who would be clean. The ashes are a token of the broken body of Christ offered for us, the water typifies the Word of God, and the hyssop is a symbol of the submission and self-sacrifice that must accompany true repentance.

The two parts, water and ashes, become one symbol in the water of separation. Water is a common symbol for the cleansing power of the Word of God (Eph 5:26), yet the sinner has an action to perform too. He must see his sinful condition by looking into the mirror of God’s Word and be washed (James 1:22-25). The water which flowed from Christ’s side at His death is a token of that ever-flowing cleansing fountain.

Instead of a little water mixed with ashes from time to time, Zechariah prophesied of a day when a never-ending and abundant fountain would be opened to the house of David for sin and uncleanness (here is that same, rarely-used word, niddah). This reflects the unceasing intercession of Christ with the constant work of the Holy Spirit in the heart of the believer:  instructing, warning, comforting, guiding, revealing.    

The ashes, as we have said, speak of death and suffering. At communion we commemorate the death of Christ, but it is good to remember His whole work: His sinless, good and perfect life fully submitted to doing the will of the Father, yet deeply couched in suffering, shame and self-denial. Those physical indications surely have a corresponding reality in the invisible spiritual realm. Mixed together, they are the purification for our sin.

Perhaps the two aspects of the Atonement are typologically visible even in the present verses, for while the blood of the red heifer was sprinkled toward the tabernacle, the ashes of the heifer were used for purification. These two actions, while distinctly described, cannot be separated. They are like two sides of a single coin. Christ’s one payment that released mankind from His debt of sin also ransomed him from the power of Satan. His one sacrificial act effected deliverance and purification. This concisely expresses how Jesus’ death reconciled the estranged state of God and man.

The importance of cleansing

But the man that shall be unclean, and shall not purify himself, that soul shall be cut off from among the congregation, because he hath defiled the sanctuary of the LORD: the water of separation hath not been sprinkled upon him; he is unclean. And it shall be a perpetual statute unto them, that he that sprinkleth the water of separation shall wash his clothes; and he that toucheth the water of separation shall be unclean until even. And whatsoever the unclean person toucheth shall be unclean; and the soul that toucheth it shall be unclean until even (Numbers 19:20-22)

The one that refused to be cleansed was to be cut off from Israel. He hath defiled the sanctuary of the Lord by approaching it being unclean. Jesus is in heaven now, officiating as our intercessory High Priest before the Throne of God, but the one who refuses or neglects to keep himself clean brings shame to the sacrifice and church of God.

The sacrifice of Christ will not atone for a person who continues to live in sin, or to put it in Old Testament terms, there is no longer a hope for the man that shall be unclean. The phrase indicates that this is a person with full knowledge of his uncleanness and the prescribing manner of cleansing, yet decides to remain unclean. Hebrews 10:26 says, For if we go on sinning willfully after receiving the knowledge of the truth, there no longer remains a sacrifice for sins (NASB).

It shall be a perpetual statue unto them. Numbers 19 closes with a solemn statement that the water of separation was to be a continuing ordinance for the children of God under the Old Covenant, just as the cleansing blood of Christ remains a perpetual statue to the children of God under the New Covenant. And just as the actual water in the separation action under the OC would only be valid after exact conditions were met as detailed in the ashes of the heifer ceremony, so too the blood of Christ was only acceptable after exact conditions were met as He demonstrated in His perfect, sinless life. Thanks be to God which giveth us the victory through our Lord Jesus Christ (1Cor 15:57).          

In conclusion, the red heifer sacrifice offers one of the clearest typological parallels to the Atonement of Christ to be found anywhere in the Scriptures. It portrays both the deity of Christ and His humanity, but it especially illustrates the human side of this One who would become the reconciliation between God and man. The red heifer sacrifice also elucidates the two great works of Christ in atoning for Mankind, as well as the two-step process of eternal redemption.

We close as we began: the power is the blood of Christ.


[1] The Jewish Mishnah (written about A.D. 300) claims that there were nine Red Heifer sacrifices during the era of the Law (Parah 3.5), and that the ashes of this first heifer lasted until the time of Ezra. While it seems logical that the ashes would eventually require replenishment, the Old Testament never mentions another Red Heifer sacrifice.       

[2] In His special sign to Abram (see Gen 15), the Holy Spirit hid facets of Jesus’ sacrificial death. While that chapter deserves its own study, we note two parallels with the present topic. First, the horror of great darkness which Abram felt parallels the agony of soul which Christ endured in the Garden. Second, the deep sleep that fell upon Abram as the sun was going down parallels the death of Christ at the same time of day. This was earlier foreshadowed by Adam’s deep sleep (Gen 2:20) that gave birth to Eve (a symbol of the Church).

[3] The details of Abraham’s surprise night-battle against five kings to rescue the family of his nephew Lot from being carried into captivity seems to typify Jesus delivering the souls of sinners from Satan (see Genesis 14). 

[4] Boettner expresses this view of the atonement: “Far from being the passive sufferer that He appeared to those who witnessed the crucifixion, He was upholding the pillars of the moral universe by rendering full satisfaction to divine justice. For as the sinner’s substitute and in his stead Jesus stood before the awful tribunal of God,–before the Judge who abhors sin and burns against it with inexpressible indignation. Justice severe and inexorable was meted out.” Boettner’s polished words draw an emotional picture that does not conform to the Scriptural one, for he implies that God in wrath directed His servants to punish Jesus. Moreover, one wonders at the paradox he has created – Jesus appearing to suffer passively while actually rendering full satisfaction to divine justice. It is much more consistent to see Jesus’ submission unto death as the perfect sacrifice to redeem Mankind. Viewing His physical suffering helps us understand His spiritual suffering, for the two correspond (instead of contrasting).       

[5] One event does contain a similar type of “the unclean making one clean.” When the children of Israel suffered from a plague of poisonous snakes, God provided an antidote by commanding Moses to put a serpent upon a tree. Any person who was bitten by the snakes would be made whole simply by looking at the brazen serpent. Satan is represented throughout the Scriptures by a snake (Gen 3:1). How does looking at the unclean make one clean? The typology is revealed in Hebrews 2:14, through death [Jesus destroyed] him that had the power of death, that is the devil. The event that made Mankind whole was the serpent defeated by Christ at the Cross.     

1 Corinthians 16

1 Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye. 2 Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come. 3 And when I come, whomsoever ye shall approve by your letters, them will I send to bring your liberality unto Jerusalem. 4 And if it be meet that I go also, they shall go with me.

     The collection of tithes was apparently a touchy subject in this church for Paul had to address it again at length in his second epistle (see 2Cor 8-9). He had given a similar order to the churches of Galatia, although no written record of that directive has survived. However, other verses mention occasional offerings being sent to the poor saints in Jerusalem (see Rom 15:26; Acts 11:29-30), where Christians were especially persecuted in the days of the early church. The Apostle states again that the teaching in this epistle is consistent with his doctrine in all the churches of Christ (see also 1Cor 7:17). The region of Galatia had congregations in various places (see the greeting of that epistle in Gal 1:2).

     The first day of the week, Sunday, was the day the Apostles and all the followers of Jesus met for worship. There is no direct commandment that the churches of God meet on that day, yet from the beginning, even upon the very day of Jesus’ resurrection (John 20:19; John 20:26), the new people of God came together on Sunday to break bread in commemoration of His resurrection (Acts 20:7). Paul considered Sunday to be a special, holy day. And this he taught in all the churches of Christ. Saturday worshippers have no good answer for why the Apostle calls the Christians to set aside Sunday for this service. See our note on Sunday worship at Mat 12:8.

     In order to promote uncoerced and unpretentious giving, official gatherings of money for the love-offering were lifted weekly. Then, when Paul arrived he would help select several approved brethren to take the offering to Jerusalem, accompanied by introductory letters.

5 Now I will come unto you, when I shall pass through Macedonia: for I do pass through Macedonia. 6 And it may be that I will abide, yea, and winter with you, that ye may bring me on my journey whithersoever I go. 7 For I will not see you now by the way; but I trust to tarry a while with you, if the Lord permit. 8 But I will tarry at Ephesus until Pentecost. 9 For a great door and effectual is opened unto me, and there are many adversaries.

     Paul wrote this epistle to the Corinthians from Ephesus (v8), where at that time he was earnestly involved in evangelization in Asia (present-day Turkey). The Gospel was at a crucial point in Ephesus and Paul did not want to leave them and travel to Corinth to address the churches there. His plan was to tarry in Ephesus until after Pentecost and then set off to visit the churches of Macedonia (northern Greece), and then stop in Corinth (southern Greece) on his way to Jerusalem. According to his second epistle to the Corinthians, these plans were upset (2Cor 1:15-16).

     I like Paul’s wary optimism of the situation in Ephesus. Many were interested in hearing the Message, but a great number of adversaries were attempting to shut down the effort. A first-hand account of those challenges can be found in Acts 19. This is a standard principle of evangelization. Wherever the white horse of the Gospel conquers in the hearts of men, the red horse of Satan’s persecution and trouble is sure to follow (Rev 6:2-4).

10 Now if Timotheus come, see that he may be with you without fear: for he worketh the work of the Lord, as I also do. 11 Let no man therefore despise him: but conduct him forth in peace, that he may come unto me: for I look for him with the brethren. 12 As touching our brother Apollos, I greatly desired him to come unto you with the brethren: but his will was not at all to come at this time; but he will come when he shall have convenient time.

     Timothy was Paul’s dearest and most faithful friend during all his ministry, as the letters to him will attest. Timothy was apparently upon some other missionary trip and Paul thought it possible that he would visit the church in Corinth as well. If so, he tells them, be sure to accept him in all good faith. And then Timothy could return to Ephesus with the brethren who had delivered this epistle. Perhaps this aligns in time with Acts 19:21-22. This would also fit with Paul’s statement in 1Cor 4:17.   

     Apollos, meanwhile, was a passionate, eloquent speaker and evangelist, mighty in the Scriptures and fervent in the Spirit (Acts 18:24-28). He cut a bold, strong figure, a teacher with great abilities of persuasion (Acts 18:28). Many of the “knowledge-admirers” in Corinth claimed Apollos as their personal spiritual hero (see 1Cor 1:12; 3:4-6). He was apparently with Paul in Ephesus at the time of this writing.

13 Watch ye, stand fast in the faith, quit you like men, be strong. 14 Let all your things be done with charity. 14 Let all your things be done with charity.

     Firm words of encouragement using four verbs of battle: Watch ye, stand fast…quit you like men, bestrong. First, it is essential to be alert and watch for the enemy (Mark 13:34-37; Luke 12:39; 1Pet 5:8; Rev 3:2-3). And then when he shows his face, do not give ground, but stand fast (Php 4:1; 1Thes 3:8) and fight like strong men (Deut 31:6; Ps 27:14; 1Sam 4:9 LXX). We are in a serious, spiritual battle against forces of evil (Eph 6:12), but we are living in the physical world. It is essential that we arm ourselves with the right attitude! (1Pet 4:1). Never give up. There is a story of a man walking alone through a forest when a raging lion suddenly jumped in his path. Immediately alert, he shook himself, “I must be strong and fight desperately and courageously! In just a few minutes, one of us will surely be lying dead on the ground.”

15 I beseech you, brethren, (ye know the house of Stephanas, that it is the firstfruits of Achaia, and that they have addicted themselves to the ministry of the saints,) 16 That ye submit yourselves unto such, and to every one that helpeth with us, and laboureth. 17 I am glad of the coming of Stephanas and Fortunatus and Achaicus: for that which was lacking on your part they have supplied. 18 For they have refreshed my spirit and yours: therefore acknowledge ye them that are such.

     Paul had baptized the household of Stephanas in Corinth and apparently ordained some of them to the ministry there (1Cor 1:16). They retained the Apostle’s favor throughout this trying time in which men of carnal bent were threatening the church in Corinth with false teaching and jostling for power and recognition. With Fortunatus and Achaicus, Stephanas had likely carried the Corinthian church’s letter of questions to Paul in Ephesus (see note for 1Cor 1:1). The three were able to answer his concerns about the church (1Cor 1:10-11) with beneficial, productive conversation (v18).

     The city of Corinth was the capital of Achaia, itself a Roman province located in the south of the Grecian peninsula. Paul mentions Epaenetus as another of the firstfuits in Achaia (Rom 16:5). Perhaps he also was a member of the household of Stephanas. See note on 1Cor 15:20 for an explanation of firstfruits.  

     Church leaders are to be respected for their dedication to the ministry (1Thes 5:12-13; 1Tim 5:17). Although the Scriptures everywhere command it, to submit (hupotasso) oneself to the decisions and practices of the church body is a very unpopular habitude (Eph 5:21). The rebellious and high-minded say, “They don’t have the right to tell me what I can and cannot do. The Bible says not to judge.” Well, it also says, Obey them that have the rule over you, and submit yourselves: for they watch for your souls (Heb 13:17). Humility, meekness, submission and lowliness of mind are the highest marks of spiritual maturity. A simple survey of your church’s members will attest that fact.

19 The churches of Asia salute you. Aquila and Priscilla salute you much in the Lord, with the church that is in their house. 20 All the brethren greet you. Greet ye one another with an holy kiss.

     Paul was in Asia at the time of this writing, in the city of Ephesus (v8-9). The region of Asia was a focus point of early evangelism (Acts 19:26), although not at the very beginning (Acts 16:6). The Revelation is addressed to the seven churches which are in Asia (Rev 1:4). Corinth was located near the tip of the Grecian peninsula and across the Aegean sea from the Asian churches.

     Many in Corinth would have known Aquila and Priscilla, for Paul had met them there. See that account in Acts 18. Now Aquila and Priscilla were in Ephesus with Paul, but later they are found in the area of Rome (Rom 16:3). They always seemed to have a church in their home.

     These closing verses show Paul’s personal concern for individuals, families and all the brethren in the churches (2Cor 11:28-29). The salutations at the end of the book of Romans are an even larger example of his affection for all the brethren.

     The holy kiss, also called the kiss of charity (1Pet 5:14), is a demonstration of brotherhood unity and love. It’s practice reminds us that we are equally brothers in Christ – young and old, rich and poor, Jew and Greek, of high position or low. This concept is unique to Christianity but is not acknowledged or practiced by all denominations. Humility and lowliness of mind are high ideals in the churches of the Kingdom (Php 2:3). The Apostles reminded the churches often in their epistles to continue constant in unfeigned love for the brethren. The holy kiss is an ordinance well-suited to that purpose.

21 The salutation of me Paul with mine own hand.

     The Apostle Paul did not write his letters, but dictated his thoughts to a scribe. Tertius, for example, wrote Paul’s letter to the Romans (Rom 16:22). At the end of his epistles, Paul would often write the last words himself, perhaps as a token of authenticity (see 2Thes 3:17; Col 4:18). Some have wondered if this practice might indicate that his infamous infirmity (mentioned in 2Cor 12:7-10), was bodily tremors, Parkinson’s disease, or something similar (see Gal 6:11). On the other hand, dictation was a common practice in ancient times. It makes the style of writing more personal and understandable, as it uses conversational language rather than carefully crafted sentences.

22 If any man love not the Lord Jesus Christ, let him be Anathema Maranatha.

     Rather than a general observation of the world in general, this seems to be a terse, last warning to the disobedient in the church at Corinth. Jesus said, He that hath My commandments, and keepeth them, he it is that loveth Me (John 14:2(1-24). Some were no longer living according to the truth that had been preached unto them and were critical of Paul himself, even though he was writing unto them the commandments of the Lord (1Cor 14:37). This is the true test of Christianity: are you keeping the words of Christ? If not, let’s not sugar-coat it; you are accursed (anathema).

     Anathema Maranatha. In my judgment, the KJV translators did a poor job here. First, they neglected to put a period between the two words, for while anathema belongs with the preceding phrase, maranatha seems to express a different thought. Second, they declined to actually translate, opting to invent new words by transliteration. They did so in spite of having given the translation of anathema five times elsewhere in the NT (see Acts 23:14; Rom 9:3; 1Cor 12:3; Gal 1:8-9), where it means “curse, accursed.”

     Maranatha is of more difficult etymology and meaning. It does not appear elsewhere in the Scriptures. The traditional idea is that it derives from Aramaic and means, “The Lord has come,” or, “Come, Lord Jesus.” The latter phrase would make it virtually equivalent to John’s parting words in Rev 22:20, Even so, come, Lord Jesus. This seems to fit with the Didache (written ca 70 A.D.), which contains this phrase: If any man is not (holy), let him repent. Maranatha. Amen.

     Why would Paul use this Aramaic word in his letter to the Christians at Corinth? Aramaic was spoken by the Jewish population, but would have been foreign to most ears. Some have speculated that maranatha was a password spoken between early Christians to subtly identify themselves. Others think Paul was directing the warning in this verse to Jews in particular. Another idea is that the word is of Hebraic origin and means, “under the ban,” as in, “If any man love not the Lord, let him be accursed and under the ban” (see Collins dictionary).

23 The grace of our Lord Jesus Christ be with you. 24 My love be with you all in Christ Jesus. Am

Hebrews 13

1 Let brotherly love continue.

     This verse sets the closing subject of the book of Hebrews: brotherly love, or the close, kind affection of kinship in this great City of the Living God (Heb 12:22-29). The Greek word for love in this case is philadelphia, a fraternal, genuine knitting of soul with soul, such as David and Jonathan. The more common form of Christian love is agape, which is a decision of the will to love in deed regardless of the consequences and even if your love is not returned (John 15:13). Agape is a sacrificial sort of love – Love your enemies (Mat 5:44). Philadelphia is a spontaneous, natural love for a soul-mate friend (Php 1:8). Both kinds of love are demonstrated by works of giving and sacrifice, but brotherly love is especially rare and precious (Rom 12:10; 1Pet 1:22).

     Brotherly love is the correct manner and attitude of conduct among the members of the church body. It is compassionate (1Pet 3:8) and forgiving (Eph 4:32), deeply concerned for the spiritual well-being of every person. It is the mark of authentication for true Christianity in the eyes of the world (John 13:35). Jesus also has philadelphia love for the brethren (Titus 3:4). The opposite of brotherly love is gossip, deceit, slander, division, back-biting and discord. These sins against the brotherhood are condemned in the strongest terms (Pro 6:16-19; Rom 16:17; Titus 3:10).

2 Be not forgetful to entertain strangers: for thereby some have entertained angels unawares.

     In olden times it was common for travelers to seek lodging at the homes of strangers along their way. Actually though, the word strangers is not in the original. And the word entertain (philonexia) is better translated hospitality (as in Rom 12:13). “Do not neglect hospitality, for some have lodged angels without knowing it.”

     The point is not that we should show hospitality to all, just in case some stranger might actually be an angel in disguise, but that the hospitable person receives all manner of people – even angels now and then. In truth, there is great reward for showing kindness to even the least among our fellow man. Jesus described the righteous before the Throne, hearing these words of approval, Come, ye blessed of my Father, inherit the Kingdom. For I was an hungred, and ye gave me meat. A stranger, and ye took Me in. Naked, sick and in prison, and ye visited Me. Then shall the righteous answer, Lord when saw we thee an hungred, a stranger, naked, in prison? And the King shall answer, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto Me (Mat 25:34-40).

     While I do not doubt that God could send an angel in the form of a man to test a person’s commitment, the fact is that we see real people every day that test our kindness and love. And I venture to say that the highest rewards are actually in occasions that you show kindness to those that you do know. Often that is even the greater test. Showing love to an exasperating brother or a needy sister is loving Christ.

     Lot recognized two strangers just arrived in Sodom to be angels (Gen 1819), and Abraham received three men who turned out to be Jehovah. Two disciples walking the road to Emmaus discovered that the stranger they had invited to lodge with them was actually Jesus Himself (Luke 24:13-32). On the other hand, the righteous who received Jesus when He was naked, hungry and in prison never knew it was Him until they stood before the Great White Throne – they were just showing hospitality to their fellow man. Leo Tolstoy’s beautiful story, “Where love is, God is”, was written upon this theme.

3 Remember them that are in bonds, as bound with them; and them which suffer adversity, as being yourselves also in the body.

     Every age has seen honest Christians being persecuted and imprisoned for the faith in Christ. Today the physical cruelty is felt primarily in Muslim and Communist nations. Jesus told us beforehand that we should expect to suffer jailings Luke 21:12; Rev 2:10), but to count it a blessing when we are so persecuted for righteousness’ sake (Mat 5:10). Paul made sure to receive the blessings that come from being imprisoned for the sake of the Gospel. Yet, even in jail he was not idle, speaking the name of Christ to all and writing numerous letters to the churches. Remember my bonds, he wrote (Col 4:18). Not just remembering them in prayer, but as suffering along with them. They are our brothers in Christ.

     Them which suffer adversity. Many who suffer for their faith in Christ are deprived of their freedoms in ways other than imprisonment. Beatings, false accusations, persecution, reproaches, discrimination (1Pet 2:19-20; 3:14-17; 4:12-16; 2Cor 12:10). Jesus encouraged these to endure their sufferings with all patience and so possess ye your souls (Luke 21:19).

4 Marriage is honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge.

     Marriage was designed and defined by God at the beginning of the world (Gen 2:18). He created Woman by taking out a piece of Adam’s own body and decreed that the Man shall cleave unto his wife: and they shall be one flesh (Gen 2:21-24). Although Jesus never married, He re-affirmed this commandment to His disciples (Mark 10:6-9). There is no impurity in the marital relationship, but sex outside of marriage is sinful (Eph 5:5; Rev 21:8). The Scriptures everywhere bless the matrimonial bond (1Tim 5:14; 1Pet 3:1-8; Pro 5:18-19), but early in Church history many thought that marriage was not an ideal choice. After all, Paul said that it is good for a man not to touch a woman. Asceticism became popular and monasteries were built where men isolated themselves from society in order to seek a higher spiritual relationship with God (see my note on 1Cor 7:1).    
     Adultery and fornication are particularly sinful because they affect others – husbands, wives, children, families and church are all defrauded by one act of illicit sexual indulgence (1Thes 4:3-7). Marriage can be a help against indulging in fleshly lusts (1Cor 7:2-5). It is also a large opportunity to serve others, to offer a godly testimony, and to brightly portray the love relationship of Christ and His Church (Eph 5:22-32).

5 Let your conversation be without covetousness; and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee. 6 So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me.

     The sin of covetousness is one of the most prevalent and damaging of all sins. The Tenth Commandment is: Thou shalt not covet (Ex 20:17; Rom 13:9). Jesus listed covetousness as one of the evil things that sprout within the heart and defile the man (Mark 7:21-23). Covetousness is an evil attitude, or state of mind, that walks hand-in-hand with the sins of Selfishness and Pride. These are sins of the spirit that precede and provoke many, if not all, of the sins of the flesh. James 1:14-15 says, “A man is enticed to sin by his own lust (covetousness). Then, when lust has conceived, it brings forth sin. And sin, when it is finished, brings forth death.”  

     Covetousness seems to be a particularly besetting sin (Heb 12:1) in many Anabaptist churches during these freedom-filled days of general worldly prosperity. Beware. The New Testament ranks covetousness and gossip right with the more obvious sins of fornication, murder and homosexuality (Rom 1:29-31; 1Cor 6:9-10; Eph 5:3-5; Col 3:5). Interestingly, I have never heard of a person being excommunicated for covetousness. Nevertheless, it is a particularly evil attitude that tends to spread in life and action until the whole man is completely affected. Paul counseled the church in Corinth to not keep company with a covetous person who professes to be a Christian (1Cor 5:9-13).

     While covetousness is an age-old sin, the Scriptures warn that it will be especially prevalent in the last days (2Tim 3:2; 2Pet 2:14). Why was Eve tempted to eat the forbidden fruit? Because she coveted the wisdom that it would supposedly give her. We cannot over-warn about the dangers of covetousness.

     I will never leave thee. This promise first came to Isaac (Gen 26:3), and was repeated by Moses, Joshua and David (Deut 31:6; Josh 1:5; 1Chr 28:20).  If God notices each sparrow that dies, then He certainly notices when His people are in need (Mat 6:28-32) or are suffering persecution at the hands of evil men (Mat 10:28-31). Our adversities do not go unnoticed by God, who can use them to purify and train us to be more holy (see chapter 12).

     Verse six quotes the Septuagint version of Psalms 118:6, which reads a little differently in the Masoretic text of the Old Testament. The word helper (boethos) is not found elsewhere in the New Testament, but appears more than 25 times in the Psalms, usually in the sense of God being our help and shield (Ps 33:20). Interestingly, God made Eve to be an help meet (boethos) for Adam (Gen 2:18-20). The Lord is called the shield of thy help (Deut 33:29), our Ebenezer, or “stone of our help” (1Sam 7:12).

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.

     This marks the first of three exhortations to honor the leaders of the church, or them which have the rule over you (agoumenon, also Heb 13:17; 13:24). Remember them – certainly in prayer, but also in appreciating their faith and imitating their conversation (way of life). Paul wrote, Be ye followers of me, even as I also am of Christ (1Cor 11:1). The congregation that respects its elders is building a healthy, vibrant church; but the congregation that does not respect its elders is invariably characterized by spiritual lethargy, personal selfishness and eventual full-scale rebellion. Let the elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine (1Tim 5:17). We beseech you, brethren, to know them which labour among you, and are over you in the Lord, and admonish you; and to esteem them very highly in love, for their work’s sake (1Thes 5:12-13). Obey them…and submit yourselves (Heb 13:17).

     While the command is directed firstly to the people of the congregation, it also lands soberly upon the ministers of the Gospel, reminding them to live in all ways and always in such manner that they are worthy to be imitated. Solomon pointed out that the man of wise reputation who acts just once in a little folly sends forth a very stinking savour (Ecc 10:1). In his last two epistles, the Apostle Paul exhorted Timothy on several occasions to continue constantly in living according to sound doctrine (1Tim 4:16) and to keep carefully that which was committed to his trust (1Tim 6:20).

8 Jesus Christ the same yesterday, and to day, and for ever.

     The Jehovah God of the Old Testament is the Christ of the New Testament (see note Heb 11:26). He is not like a man that might change his mind with the passing of time (1Sam 15:29). Though the heavens wax old and be changed, Thou art the same, and Thy years shall not fail (Heb 1:12). Therefore He is called the Author and Finisher of our faith (Heb 12:2). By His Word He has begotten all things and by His Word they shall come to an end (Col 1:15-16).

     In the context of these verses, the implication is that the will and purposes of Christ for His Church are fixed and unchanging. It is an important truth that must guide the ministers of the Word (v7), for today it is popular to think of the Gospel as an evolving message. The world has changed greatly from the time of the Apostles, they say, so ministers must adapt the Gospel to the new world reality. False! Jesus Christ remains the same and His Gospel is everlasting (Heb 13:20; Rev 14:6).

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.

     One cannot read long in the epistles of the Apostles without coming to another warning of the dangers of being deceived. As Jesus said, Take heed that no man deceive you (Mat 24:4). There are many ways and forms that deception can insert itself in persons and churches. In this case, it is attributed to unstable hearts; to being easily swayed by cool-sounding doctrines that actually do not go with the New Testament. How true this is today! This verse matches the picture of Ephesians 4:14, Be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive.

     This warning is first for elders (v6), that by sound doctrine they might persuade the less-stable among them (Titus 1:9). Yet, it behooves every Christian to carefully train himself in the Word and so protect himself from the many false prophets that have gone out into the world (2Pet 2:1-3; Col 2:8; 1John 4:1) in order to beguile (us) with enticing words (Col 2:4).

     Establish the heart with grace; not with meats. The contrast relates to the Law and the Gospel, which is at the very heart of the book of Hebrews. The Law of the Old Testament has been superseded by a new and better Covenant that has come to Mankind by Jesus Christ. This contrast is seen again in the next verse. 

     The reference to meats (1Tim 4:3; Heb 9:10) probably refers to the Jewish belief that certain unclean meats according to the Law were still unclean under the New Covenant (see notes for Rom 14:14-20; 1Cor 8:8-13). However, as a general rule it applies also for the many fables and superstitions which are revered in various countries and traditions. Beliefs about spirits, karma and the afterlife have not profited them that have been occupied therein. Even Christians need to take this warning to heart, for many get caught up in strange doctrines of angels and demons, etc. All of these need to be discarded so that the pure truth of the Gospel which is able to make us wise unto salvation can shine brightly in our minds and hearts (2Tim 3:15).

10 We have an altar, whereof they have no right to eat which serve the tabernacle.

     The concept of eating at an altar relates to the Jewish animal sacrifices, where the priests were given the right to eat the meat of certain offerings (i.e. Deut 18:1). The Apostle Paul mentioned this practice as reason to honor church leaders with monetary gifts (1Cor 9:13) and also showed that the New Testament Communion corresponds to that Old Testament practice (see 1Cor 10:15-20). Jesus said, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. And that is the altar at which Christians only are allowed to partake. 

     An altar evokes sacrifice and death, but also implies there is an officiating priest. The book of Hebrews has demonstrated that Jesus Christ is both. In life, He was the sacrifice victim, but after His death and resurrection, He serves as the High Priest at the altar of the heavenly tabernacle. Only those who identify with Him are eligible to eat at His altar.

     An altar also implies giving and service, for the children of Israel were to bring voluntary offerings of their own stock and store. The people of the New Covenant however, present their very bodies in living sacrifice, a reasonable service in living out the perfect will of God (Rom 12:1-2). The Apostle refers to this as the continual sacrifice of praise in verse 15.

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.

     Several of the prescribed animal sacrifices in the Law were to be carried outside the camp and burned. The consecration ceremony for Aaron and his sons followed this commandment (Ex 29:10-14), as did the ceremonial sacrifice of the Red Heifer which was led outside the camp and killed before the face of Eleazar the priest. The entire heifer was then burned in his sight and its ashes were collected and kept in a clean place for purifying the unclean (Num 19). The type is clearly prophetic of Jesus suffering outside the walls of Jerusalem that He might sanctify the people (v12).

     The sin offering was another sacrifice which was to be burned outside the camp. But first it was killed at the door of the tabernacle and its blood poured out at the altar’s base. Unlike the other offerings, the priests were not allowed to eat the meat of the sin offerings. Instead, the whole body was taken outside the camp and burned (Lev 4). To eat of the offering implies a connection with the altar (v10). Thus, the peace offerings could be eaten, but the sin offerings could not. Excepting the blood, the whole animal was to be burned outside the camp.

     Jesus perfectly fulfilled the types and shadows of the sin offering. He suffered outside the gates of Jerusalem and His body was laid up in a clean place without the camp. To go forth unto Him without the camp means leaving the comforts of this worldly city and to live as pilgrims with no continuing city. And to bear His reproach is identify with Him in sufferings and following in His footsteps.

14 For here have we no continuing city, but we seek one to come.

     The way of Christ is to go to Him without the camp; it is a long pilgrimage in a foreign land (Heb 11:13-16) for our true citizenship is in heaven (Php 3:20). The city of this world is mystical Babylon, a place of wealth, pleasures and sin. The heavenly city is New Jerusalem, the city of the Living God (Heb 12:22). Babylon will one day burn up completely and never be rebuilt (Rev 18:21), but the New Jerusalem will be established forever (Rev 21:2).

     Abraham looked for that heavenly city, which hath foundations, whose builder and maker is God (Heb 11:10).

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.

      We owe a great debt of gratitude to God for having redeemed us from this vain world (1Pet 1:18); it is an unspeakable gift (2Cor 9:15). To offer Him the sacrifice of praise is a proper tribute. The term once again draws on imagery of the Old Covenant, which administrated a wide variety of animal and grain sacrifices. The Greek word for praise (ainesis) does not occur elsewhere in the New Testament, but is found frequently in the Septuagint, often in connection to the peace offering (Lev 3), which served two purposes: 1) as a voluntary act of thanksgiving to God, or 2) to solemnify a vow or gift. Under the first motive, the peace offering is called a sacrifice of thanksgiving (Lev 7:11-21). In the Greek, this latter term is virtually identical to the sacrifice of praise of verse 15 (also Ps 50:14; 107:22; Jer 17:26).

     However, the peace offering (or sacrifice of praise) which the New Covenant contemplates is not the fat of a calf presented with unleavened cakes upon the altar of burnt offerings, but the fruit of our lips, which is a figurative expression meaning our of thanksgiving and praise to God and His Son. The phrase, the fruit of our lips is unique, but matches the Septuagint version of Hosea 14:2, which reads in the Masoretic text: So will we render the calves of our lips. Again the imagery relates to the peace offering’s sacrifice of a lamb as a thanksgiving or praise to God. To us Hosea’s words are obscure, but to the Jews who were used to offering calves in thanksgiving to God, it would have been a clearly understood figurative expression.  

     As with the Old Covenant so with the New; there are offerings other than the sacrifice of praise to be performed. To do good and to communicate (koinonia) are sacrifices that are well-pleasing to God also (v16). Koinonia is used elsewhere for communion (1Cor 10:16), fellowship (Acts 2:42; Gal 2:9; 1John 1:3-7) and sharing financially (Rom 15:26; 2Cor 9:13). Giving, serving, obeying, submitting – these require decision, dedication and effort. They are truly sacrifices.

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.

     This is the second of three exhortations which call for church members to respect their ordained elders (see Heb 13:7). We speak of men that have hazarded their lives for the name of our Lord Jesus Christ (Acts 15:25-26); men that have gladly spent themselves for the church, even when the more they love, the less they feel loved in return (2Cor 12:15). Parents in particular must be careful to teach their children to esteem them very highly in love for their work’s sake (1Thes 5:13). Mom and Dad’s own respectful example is an impressive teacher.

     Bishops and deacons are appointed by the church to feed the flock of God (1Pet 5:2). Their special vocation is to keep the church from being spiritually ravished by grievous wolves (Acts 20:28-29). Therefore, listen to their warnings and submit yourselves. Elders do not rule as lords exercising dominion over God’s heritage, but are called to be ensamples to the flock (1Pet 5:3; Mat 20:25-27; 1Tim 4:12; Php 3:17; 2Cor 1:24). They are watchmen, shepherds, servants. A shepherd does not drive his sheep, he leads them.

     Obey them and submit yourselves. These are serious commandments that are not qualified in any manner. “Obey them,” that’s all. Jesus told His disciples to obey the Jewish elders even though they were living hypocrites because they sit in Moses’ seat (Mat 23:2-3). The elders in Anabaptist churches are chosen by the congregation to administer the activities of the body, so in reality the command to obey the elders is a command to obey the church body. Church members choose who will be songleader, sunday school teacher, deacon, bishop, etc. Likewise, the church as a body is involved in the guidelines, missions and decisions of the congregation. However, the elders are called to administer in those areas. So obey them and submit yourselves one to another in the fear of God (Eph 5:20-21). 

     They watch (agrupneo) for your souls. The word implies staying awake in order to sound the alarm if danger suddenly arises. The watchman may not sleep during the time of his duty. He must be careful to maintain vigilance, keeping his eyes and ears on guard; attentive to any worrisome movements or noises that might indicate that danger is approaching. The greatest church leader of all time, the Apostle Paul, agonized for those under his charge, suffering in weariness and painfulness, in watchings (agrupnia) often (2Cor 11:23-29).

     Why then do some church members find it easier to believe and obey discord-sowers and false teachers instead of Holy Spirit-led leaders? Because they are following their own spirit (1John 2:19). It is true that sometimes church leaders do not lead the flock into the greenest pastures and sometimes their own example is flawed. Yet, be careful in how you oppose them. Remember King Saul, who David refused to touch even though he had been anointed to take his place (1Sam 24:10). Rather than raising criticisms, members that cannot support their leadership should move to a church that they can support. We are called to peace and unity (Col 3:15).

     On the other hand, an elder who lives a poor example must be held to account. If not, the church will suffer serious damage. The prophets of old attributed many of Israel’s ills to idle shepherds that leave the flock (Zech 11:17); their shepherds have caused them to go astray (Jer 50:6); they are greedy and cannot understand (Is 56:11; Eze 34:2; Zech 10:3). The good shepherd cares for his sheep; they are his joy and crown (Php 4:1; 1Thes 2:19). He has no greater joy than to see them walking in the truth (3John 1:4). His love for them is so great, that he would give even his own life for their salvation (Rom 9:3)

     As they that must give account. Paul elaborates on this topic in 1Cor 3:9-15. Each Christian is a builder in the temple of God, therefore, let every man take heed how he buildeth. For every man’s work shall one day be tried by fire to see of what sort is. And if any man’s work abide…he shall receive a reward. But if it be burned up, he shall suffer loss. Jesus taught the same in His parable of the talents. Leaders will be held to a higher standard and shall receive the greater condemnation (James 3:1-2).

18 Pray for us: for we trust we have a good conscience, in all things willing to live honestly. 19 But I beseech you the rather to do this, that I may be restored to you the sooner.

     These verses support the Pauline authorship of the book of Hebrews, for the writer is clearly well-known and respected. He also implies that he is presently imprisoned in Rome (v24), but hopes to be set free soon (v19). Earlier he had also mentioned being in prison (Heb 10:34). In his other epistles, Paul often requested prayer on his behalf (Rom 15:30; Eph 6:18-19; Col 4:3; 1Thes 5:25; 2Thes 3:1) and professed to having a good conscience (Acts 23:1; Rom 9:1; 2Cor 1:12; 2Tim 1:3). Additionally, Paul’s style of writing frequently employs third person pronouns when speaking of himself, as here too, Pray for us: for we trust we have a good conscience (compare particularly, 2Cor 1:8-14). 

     The word willing (thelo) is active. He is not simply passively disposed to live honestly, but has chosen, is determined, has willed to live honestly (kalos). The same word appears earlier in this verse: We have a good (kalos) conscience (1Tim 1:5).

     My paraphrase: “I beseech you for abundant prayers on my behalf, so that I might be released from my bonds and restored unto you as soon as possible, for I am determined to live honestly in accordance to good conscience.”

20 Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant, 21 Make you perfect in every good work to do his will, working in you that which is wellpleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen.

     This benediction is one of the most eloquent in all the New Testament (see also Rom 16:25-27; Jude 1:24-25). The God of peace is a term found only in the epistles of Paul and always in benediction (Rom 16:20; 2Cor 13:11; Php 4:9; 1Thes 5:23; Rom 15:33). The usage of anago in this sense, that brought again from the dead, is found elsewhere only once in the New Testament (Rom 10:17), but Luke used it often in a different way. It is also frequently found in the Septuagint, a few times in reference to the resurrection (1Sam 2:6; Ps 30:3). 

     Jesus is the good shepherd (John 10:11) and also the chief shepherd (1Pet 5:4), but here He is called, The great (megas) shepherd. Earlier in this book the Apostle referred to Jesus as the great high priest (Heb 4:14). Christ as a shepherd leading is flock is a common theme in the Scriptures. David wrote one of the most beautiful poems of all time describing the Lord as shepherd caring for His sheep (Ps 23). The prophecies of old also portrayed Christ as a shepherd (Is 40:11; Eze 34:23; Zech 13:7).

     Through the blood of the everlasting covenant. In chapter 9 the Apostle compared the ratification of the first covenant by blood (Heb 9:18-20) to the inauguration of the Covenant of Christ by the shedding of His own blood (Heb 9:11-14). The prophet Zechariah, in a remarkably clear prophecy, predicted this great event: As for Thee also, by the blood of Thy covenant I have sent forth thy prisoners out of the pit wherein is no water (Zech 9:11). The word everlasting (aionios) is often translated “eternal” or “for ever” (see Mat 25:26).

      Make you perfect (katartizo). This word was translated prepared in Heb 10:5 and framed in Heb 11:3. The Scriptures constantly call for Christians to be careful to maintain good works (Tit 3:8), but the ability and strength comes from God (see also Php 2:13; 2Tim 2:21). And that is grace – Power and Pardon in the life of the believer. In the benediction of his first epistle, Peter made the connection clear, The God of all grace...make you perfect(katartizo), stablish, strengthen, settle you (1Pet 5:10; see also 2Cor 13:11).

     To do His will. Evangelists and preachers often present the purpose of the Gospel, that everlasting covenant of Christ, to be one great aim: the eternal salvation of man’s soul. Yet, according to many Scriptures, that is only half of the divine purpose in establishing the high and holy Kingdom of God among men. “May the God of peace make you perfectly conform unto His will, so that you abound in good works and do that which pleases Him.” These are the ones that God has chosen to experience the glories of eternal life with Him. So often this half of God’s plan is left out, especially by the Calvinists, who think that since God “elected” the saved before the world began (Eph 1:3-5) then He must not have taken into account a man’s good works. How small is God in their view! Our God is eminently capable of knowing, even before He created the World, exactly who will live according to His will. And these are the ones that He has elected (Eph 2:10; 2Tim 3:17; Heb 10:24). Christ came to establish a Kingdom and Covenant that will never end. A covenant indicates that there are stipulations, there are rules, there are requirements. Yes, believe on the Lord Jesus Christ and thou shalt be saved, but the one who believes in Christ, will do what He has said.

22 And I beseech you, brethren, suffer the word of exhortation: for I have written a letter unto you in few words. 23 Know ye that our brother Timothy is set at liberty; with whom, if he come shortly, I will see you. 24 Salute all them that have the rule over you, and all the saints. They of Italy salute you. 25 Grace be with you all. Amen.

     The content and tone of these closing words continue to indicate Paul to be the writer of this epistle (see v19). Notice that it was sent as an advance letter to a personal visit which the writer expects the audience to already know about. Additionally, Timothy was Paul’s almost constant companion for much of his ministry. Nevertheless, some scholars do not believe that Paul wrote the epistle to the Hebrews (see note for Heb 1:1). Clearly however, the writer was well-known in the church to which this epistle was particularly delivered: “I have written this letter unto you for exhortation; please receive it patiently. Brother Timothy has been released; if he arrives in time, he will go with me to see you. Salute your leaders and all the brethren. They of Italy send their greetings. Grace be with you all, amen.”

     Who was Paul writing to? Virtually all of the epistles name the primary church audience in the introduction. The book of Hebrews however, has no introduction and in fact, it appears to have been removed for some reason (notice the abrupt beginning). It is my belief that Paul was writing to the church of Jerusalem from Rome (they of Italy), for we know that he traveled to Jerusalem towards the end of his ministry, probably on two occasions. Likely this letter was written just before his second and last journey from Rome to Jerusalem, for he had been with them earlier and hoped to be restored to them soon (Heb 13:19; see note for Heb 10:34). According to Clarke, many of the earliest manuscripts of the book of Hebrews name Paul as the writer (see Clarke for Heb 13:25).

     Suffer (anechomai) the word. “It might be hard for you, but endure unto accepting the exhortation of this short letter” (also in 2Tim 4:3). Grace be with you all. This is the standard, unique ending to all of Paul’s epistles (1Cor 16:21-23; Col 4:18; 2Thes 3:16-17). Only the Revelation has a similar ending (Rev 22:21).

Hebrews 12

1 Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us,

     In this chapter the Apostle leaves the Jewish controversy behind with an all-out, passionate message of encouragement for the Christian. In a word, the topic is Perseverance. Run with patience (hupomone)the race that is set before. The Greek word means perseverance, patient continuance (Rom 2:7), enduring sufferings (2Cor 1:6), patient waiting (2Thes 3:5). The Christian life is an endurance race, a marathon obstacle course which requires much patience, courage and determination. Distance runners discipline their minds to eat well, train carefully and maintain their level of fitness. They dress as lightly as possible in order to run faster and easier. They study the course as it has been laid out, they consider the limits and make sure they know all of the rules. And they give their all, running with patient continuance in order to finish the race and receive the prize (1Cor 9:24; Php 3:14).

     This cloud of witnesses is the multitude of faithful men and women which have already finished the race and gone on to their reward. We read some examples in the previous chapter. They are encompassing us up there in the clouds – the imagery describes the souls of the dead-in-Christ saints watching and cheering on the living in their own race of faith. They are more than spectators, they are tremendous examples that encourage us to endure unto the end and so take our places with them on the banks of victory (Rev 7:13-14).

     Clement of Alexandria described it: “This is the true athlete – he who in the great stadium, this fair world, is crowned with true victory over the passions [and lusts of selfish desires]. For He who prescribes the contest is the Almighty God, and He who awards the prize is the only-begotten Son of God. Angels and gods are the spectators, and the contest, although embracing every earthly exercise, is not against flesh and blood but against the spiritual powers of inordinate passions that work through the flesh. He who obtains the mastery in these struggles and overthrows the tempter who menaces with certain contests, wins immortality. The spectators are summoned to the contest, and the athletes contend in the stadium; the one who has obeyed the directions of the trainer wins the day.” See my note for 1Cor 4:10.

     Sin is what man does against God’s will, and there are certain sins which more easily beset us (euperistatos). This Greek word is formed from three others: eu – well; peri – around; histemi – standing. It is “that sin which stands well in our presence.” In other words, those particular sins which an individual finds especially tempting. We all have specific besetting sins. It may be anger for one, slander for another, discouragement, lying, immorality, covetousness, lust, depression, arrogance, doubting, disobedience, etc. We must work to lay aside these sins (Eph 4:22; Col 3:8; 1Pet 2:1). And that requires humble examination first, so that they can be identified and acknowledged. 

     Two things must be laid aside: every weight, and the sin which doth so easily beset us. A weight is anything that hinders us during the race. A marathon runner takes care to remove every possible weight so that he can run better. And we too must identify and cast off every weight that hinders us from reaching the finish line. In the watered-down Christianity of our era, there are many, many weights! Activities, possessions and relationships that may not in themselves be sinful should be laid aside so that the Christian can succeed in God’s race.

     Modern-day Christianity doesn’t want to hear about weights and self-denial, it wants to enjoy life and experience the journey. Yet, this is a race! It implies exertion, dedication, determination. I’ve never heard of a runner enjoying the race so much that he didn’t mind not finishing! No, the Scriptures paint the Christian race as a battle, a trial, a furnace of affliction. The call to lay aside the weights and sins in our life is a call to singleness of heart (Col 3:22), a call to holiness and purity, to determination and perseverance, to excellence and honor (2Tim 2:21).

     The dedicated runner views his own body as a possible weight. He works hard in the gym and eats carefully to keep his body low on fats. He obsesses over those weights. He seeks to have just enough fat to sustain him through the severe stress to which he will subject his body. Are we as Christians that dedicated to running the race that is set before us?

2 Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.

     The Apostle holds up the object of our faith, Jesus Christ, to our gaze. The marathon runner has his mind set on the finish line; his eyes are so fixed upon the Prize that nothing can tear his eyes from that goal! He runs to win. Looking unto Jesus, the Author and Finisher of faith – that is the end of this race called life. He is there, waiting on the other side, willing and ready to hand you the crown of victory and say, “Well done!” But you need to lay aside the weights and sins, and persevere faithful unto the end.

     For the joy that was set before Him. Jesus did not die so that He might inherit eternal glory or for that matter, any other personal gain. His death was an act of love. He saw Man, helpless and hopeless in sin and He took pity on him (read Eze 16). He came to this earth for the express purpose of redeeming Man from sinful state. He looked beyond the suffering and shame that He knew He must endure and focused on the joy that He would gain. Jesus took the time to lay aside his regal robes and come down from His beautiful heaven. He took the time to become a common man and to die, hated and rejected above all men. Even as He endured their beatings and mockings, He loved them. Father, forgive them, for they know not what they do (Luke 23:34). But we do know. Do we take the same amount of time to return such great love?

     Jesus performed all the Father’s will on this earth and then ascended back into heaven where He reigns supreme (Heb 8:1). With His newly gained power and authority He rules the nations with a rod of iron (Rev 2:27; 12:15). And He has promised that the faithful will reign with Him – in this life and forevermore (Rev 3:21; Mat 19:28; Rom 5:17; 1Cor 15:25). These promises the Old Testament men of faith saw afar off, but they did receive them until the One sacrifice was made (Heb 11:13, 39-40).

     Author (archegos) is elsewhere translated Prince and Captain (Acts 3:15; Heb 2:10). The word, finisher (teleiotes) comes from teleioo, “to perfect or complete” (Heb 6:1; Col 3:14; Heb 11:40). It is found in several forms in the Greek Scriptures. Some versions therefore translate it, the “perfecter of faith,” which fits well with the Apostle’s later statement that the Church of God is made up of the spirits of just men made perfect (Heb 12:23). 

     On one occasion, the children of Israel were told to look at a serpent on a pole to be healed (Num 21:7-9). In a spiritual figure, that serpent represented Satan, who was destroyed by Christ’s death on the tree (Heb 2:14).

3 For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds.

     The test of Suffering has caused the faith of many to faint and even to fail. Why does God allow such pain and suffering among His own people? Job wondered too. “The arrows of the Almighty are buried in me! My spirit drinks their venom. I feel the terrors of God set in array against Me” (Job 6:4). Why, God, why have You allowed this to happen to me? But now hear his overwhelming faith: “Though He slay me, yet will I trust in Him; I will maintain my way before Him. He is my salvation” (Job 13:15-16).

     To walk by faith instead of by sight (2Cor 5:7) means that God has not ordained for His children the ability to see clearly the road ahead of them. In many ways that is a blessing. Nevertheless, it is not easy to answer the question of why God allowed sin to come into the world. Sin has deeply and entirely affected all creation – the physical world, the animal kingdom and mankind also. The creation groans under the weight of sin and suffering (Rom 8:18-23). It is greatly hindered by it. Yet, the fact that Christ did not insulate Himself from experiencing the same difficulties and sufferings that we must experience helps our understanding. Jesus did not have to endure such pain and suffering in order to effect our salvation, but He refused to exempt Himself from experiencing the full, bitter pains.

     By enduring the antagonism of sinners against Himself, Jesus turned defeat into victory, bad into good, weakness into strength (Rom 8:28; 1Cor 15:54). His triumph over sin created a new state of oneness between God and Man that had not existed even before the Fall of man. While there were no corrupting sins to mar Adam’s relationship with God, their communion was circumscribed by perfect innocence. Now that man is a free moral being with the ability to choose voluntarily to serve God, even through times of difficulty and trial, the option of higher levels of communion are possible. Knowing the end from the beginning and having a plan prepared beforehand, God allowed sin and evil to enter the world to enhance our potential for love, faith and hope. And by experiencing the suffering that sin brought into the world Himself, He demonstrated His fairness and impartiality – He is not unrighteous in requiring man to experience physical and emotional suffering. He knows it and has felt it personally.

4 Ye have not yet resisted unto blood, striving against sin.

     I believe the Apostle has in mind that terrible night in Gethsemane, when Jesus struggled mightily with doing the will of His Father. He resisted unto blood. The Scriptures testify that His soul was exceedingly sorrowful, even unto death (Mat 26:38-39). He was in an agony, sore amazed and very heavy. As He prayed His sweat was as it were great drops of blood falling down to the ground (Luke 22:44-46; Mark 14:33-34; Heb 5:7). No man has striven against sin so much as this.

     To resist unto blood refers to battling sin and temptation as Jesus did in the Garden. Overcoming sin is a bloody fight to the death and might require cutting off a hand or plucking out an eye (Mat 5:29-30), which means to remove one’s members from options for temptation. A person tempted by strong drink should cut off any opportunity for exposure to alcohol. A person tempted by pornography should do the same. See Eph 6:11-13; Rev 16:15.

     In the context of Christ’s great contradiction of sinners against Himself (v3), the Christian can take comfort in the fact that suffering and death is not some strange thing (1Pet 4:12). Our Master walked the lonely road of persecution, torture and death too. Untold numbers of Christians have given testimony of their faith by the passing the ultimate test – the shedding of their own life-blood for the sake of the Gospel. The list of martyrs began early, fueled by Jewish hatred and Roman cruelty. Some versions (NKJV, NASB, NIV) strangely stretch the Greek word aimatos (blood) to be, “shedding of blood” or “bloodshed.” The Greek does not support those readings. Study Hebrews 9:22, where both words appear in the same verse.

5 And ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him: 6 For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.

     The quotation comes from Proverbs 3:11-12, which praises the wisdom that a seeker receives from God. In today’s English, to chasten means to punish, but the words paideia (n) and paideuo (v) mean to educate, train, instruct, teach (i.e. Pro 15:33; 2Tim 3:16). Of course, good instruction includes discipline and correction (see v6). Joshua taught the men of Succoth with some tree branches for not aiding the children of Israel against their enemies (Judges 8:16).

     The Proverbs are chock-full of admonitions to accept instruction and hearken to the precepts of God. The foolish will not learn, but the wise man will humble himself and become wiser for accepting teaching and reproof. Rebukes and spankings are intended to teach godly character. The humble of heart will yield himself to God’s hand so that he might bring forth the fruits of righteousness (Heb 12:10-11).

     Holiness is God’s goal in chastening, but the Christian might be discouraged by His rebukes, scourges and teachable moments. The act of chastening hurts. Many times the effect is to bring a person to make a serious decision: 1) accept the discipline and grow in faith and love, or 2) despise it and walk away in anger and bitterness (Heb 12:15). How difficult to see it so black and white in the moment. Only the discerning, wise person is able.

7 If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not? 8 But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons. 9 Furthermore we have had fathers of our flesh which corrected us, and we gave them reverence: shall we not much rather be in subjection unto the Father of spirits, and live?

     If you happen to be experiencing God’s chastening, rejoice! it means that He considers you His son. If, on the other hand, you never feel God’s chastening hand, be concerned for even a good earthly father chastens his sons. Will you reverence the Father and be treated as sons or despise His chastening and be treated as bastards? It will be one or the other.

     The word endure (hupomeno) chastening in verse 7 indicates an extended tutelage (see v1), not a quick spanking. A child learns as he matures. According to the Old Testament, a son that would not hearken to his parents when they have chastened him was to be stoned to death by the men of the city (Deut 21:18-21). How much more must we heed the chastening of our Father, and live. Calvinists like to say, “Once a son, always a son,” but that is untrue both in life and with God. A disobedient, rebellious son will be disowned. And that is why we are cautioned to be sure to not fall short of God’s grace (Heb 12:15; 4:1). Cain was disinherited on account of his selfish, negligent life. We are sons of God by adoption; Jesus is God’s son by nature.  

     The Father of spirits (patri ton pneumaton) is a title of God not found elsewhere in the Scriptures, although twice He is called “the God (theos) of spirits” (Num 16:22; 27:16). Perhaps it is patterned after the unique title in James 1:17, the Father of Lights.

10 For they verily for a few days chastened us after their own pleasure; but he for our profit, that we might be partakers of his holiness. 11 Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby.

     Earthly parents train and discipline their children as they think best, but God, in infinite wisdom and foreknowledge, trains and disciplines His children as He knows is best. We train our children for about 15 years, but God trains His children to the end of life.

     The purpose of discipline is that we might be partakers of His holiness. This is the object of God’s earthly discipline, to appear in heaven with Christ all dressed up in fine linen, clean and white (Rev 19:8). Training and discipline is hard work that takes a good deal of humility, but the expectation of joy in the results far outweighs the grief of the input. Chastening cannot fail to yield the peaceable fruit of righteousness if we patiently endure it (v7, James 1:4).

     We may wonder sometimes, if we are being punished like David or tested like Job. It is always good to examine ourselves for unknown sins and shortcomings (2Cor 13:5), but in the end, all of God’s training, whether the suffering of discipline or of trials, is intended for our profit. He knows us and cares for us; He wants to be involved in every simple decision and prayer (Mat 10:29-31; 1Pet 5:7). Surely then, every trial, decision, incident and experience in life should be taken as God’s perfect work of chastening in our lives. Plus, He has promised to not allow us to be tried beyond our ability to bear (1Cor 10:13).

12 Wherefore lift up the hands which hang down, and the feeble knees; 13 And make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed.

     Seeing that chastening yields precious results (v11) and demonstrates that God loves you as a son (v7), take courage when you feel the mighty hand of God (1Pet 5:6). Be strong and comforted in the knowledge that God is dealing with you as a His own (adopted) son. “Wherefore, strengthen the enfeebled hands and knees; take the path straight on and walk it without turning or stumbling so that the damaged limb can heal” (v12-13).

     The word imagery in verse 12 draws from the book of Isaiah: Strengthen ye the weak hands, and confirm the feeble knees. Say to them that are of fearful heart, Be strong, fear not: behold, your God will come…and save you (Isa 35:3-4). Verse 13 meanwhile, is based on Proverbs 4:25-27, Let thine eyes look right on, and let thine eyelids look straight before thee. Make straight paths for thy feet, and order thy ways aright. Turn not to the right hand nor to the left: remove thy foot from evil. The middle part is from the Septuagint.

     The church is called to help members in their times of struggle and difficulty. Bear ye one another’s burdens (Gal 6:2). Comfort the feebleminded, support the weak, be patient (1Thes 5:14). Bear the infirmities of the weak (Rom 15:1). Weep with them that weep (Rom 12:15). So if you are under chastisement, take heart! It means that God is working in your life and that He loves you as His son.

14 Follow peace with all men, and holiness, without which no man shall see the Lord:

     The epistles of the Apostle Paul frequently call the brethren to live peaceably (see note on Rom 12:18; 2Cor 13:11). Follow (dioko) peace. The common meaning of this verb is to persecute or pursue (as in Mat 5:10-12), but appears quite often in the figurative sense (as here) in reference to a life dedicated to good deeds (Rom 14:19; 1Cor 14:1; 1Pet 3:11; 2Tim 2:22; Php 3:12). The picture is of an active drive (as opposed to passivity) for peace and holiness in life.

     To pursue holiness (hagiasmos) is to live purposefully and circumspectly in order to avoid being stained by the many sins that surround us in life (Heb 12:1). It is to keep the conscience pure in every thought and action (1Tim 1:5). But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life (Rom 6:22). Hagiasmos is sometimes translated sanctification (see my note for John 17:19). There are two aspects to New Testament holiness. First, there is the holiness of soul that results from submitting to God and asking Him to cleanse us from our sins. The second aspect, which is in view here, is personal holy living. See John Wesley’s remarkable sermon on that subject in my note for 1Peter 1:16.

15 Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled;

     The exhortation to be on constant guard against falling away is a continuing theme in the book of Hebrews (Heb 2:1-3; 3:12-14; 4:1; 4:11; 6:4-8; 10:26-31; 10:38). God’s grace, in simplest definition, is divine Pardon and Power extended to every seeking soul (see Heb 4:16), for He is looking for hearts set upon Him. He wants to bless them with the freedom that comes from being forgiven and the power that comes from the Holy Spirit (see note John 1:16; Rom 15:13). The heroes of faith received God’s grace because their hearts were set upon His heavenly country. They were fully committed to seeking first the Kingdom of God.

     To fail of the grace of God is therefore entirely man’s fault, whether due to forgetfulness, laziness or discouragement. It cannot be God’s fault, for He is always willing to forgive if we ask (1John 1:9), always willing to pour out His power to work within us (Eph 3:20). The only way one can fail to receive God’s grace is on account of personal negligence, for God abides faithful always (2Tim 2:13). Therefore, looking diligently – be sure to make every effort and so remain in God’s grace of constant Pardon and Power.

     The word fail (usteron) was used earlier in a similar warning: Let us therefore fear, lest, a promise being left us of entering into His rest, any of you should seem to come short (usteron) of it (Heb 4:1). The gift of salvation is a precious thing, yet the profane person does not appreciate its worth. Grace is neither arbitrary nor free. Paul wrote, We beseech you also that ye receive not the grace of God in vain (2Cor 6:1). And to the Judaizers, I marvel that ye are so soon removed from Him that called you into the grace of Christ unto another Gospel (Gal 1:6)

     Jewish Christians could not have missed the Apostle’s allusion to Moses’ warning just before he died: Lest there should be among you…whose heart turneth away this day from the Lord our God, to go and serve the gods of these nations; lest there should be among you a root that beareth gall and wormwood (pikria, Deut 29:18). The double parallels are these: 1) the heart that turns away from the Lord to serve other gods is the man that is failing of the grace of God, and 2) the root that bears gall and wormwood is the roof of bitterness that troubles and defiles many.   

     Bitterness, as used in the sense of this verse, is taking offense at something or someone instead of forgiving (Eph 4:31). The analogy of bitterness (pikria) to a root is appropriate, for this attitude results in many types of hindrances and sins. Bitterness is often a product of envy. To allow bitter envying and strife in your hearts is to lie against the truth (James 3:14-16). A living root will certainly grow and spring up and the evil weed of bitterness is particularly defiling and harmful to others. The mind of a bitter person is so thoroughly affected by its poison that he cannot correctly discern events and analyze situations. Instead, he goes about looking for new opportunities to take offense, likely without even realizing it.   

     It is critical to deal with the cause of bitterness instead of the visible evidence of sour fruits. The root of bitterness must be diligently found, dug up and cast into the fire. If it is not killed, it will surely sprout up again and again (1Cor 5:6; Gal 5:9). Unfortunately, the embittered person harbors a secret joy in feeling bitter! So he feeds the root instead of killing it. The first step to healing is to recognize that bitterness is a sin. We are not allowed to accept into our hearts those feelings of wrongs and offenses. We are not allowed to bring them up and feel re-offended. The Bible does not concede a single valid reason for a Christian to justify harboring a sin or offense committed against him (see my note for Mat 18:1-15).

     All offenses must be forgiven and laid at the foot of the cross. Forgotten? Unfortunately that is not possible, for memories cannot be purged from the mind. Nevertheless, the root of bitterness cannot thrive in a heart that chooses to forgive every time it remembers a wrong. Remember that forgiving is a present tense action word. As much as we would like to forgive once and forget forever, that is simply not the way it works. To forgive is a decision as frequent as memory and it costs as much as the offense. Every time we remember a sin against us, the decision must be to forgive, forgive, forgive. Otherwise, bitterness WILL be a part of our mind and life (see note Mat 18:35; Rom 4:7).

16 Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright. 17 For ye know how that afterward, when he would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears.

     These verses are go with the topic of falling away of verse 15, for notice: “Looking diligently lest any man fail of the grace of God; lest any root of bitterness trouble you; lest there be any profane person.” Profane (bebelos) persons shall not inherit eternal life (1Cor 6:10; Eph 5:5; Col 3:5-6; Gal 5:19-21; Rev 22:15). The same Greek word is used in 1Tim 1:9; 2Tim 2:16.

     Esau despised his birthright (Gen 25:34), selling it to his brother for a single meal of lentil soup. The birthright was of great worth – all his father’s wealth and possessions. Plus, in Isaac’s case, the promised lineage and heavenly blessings could only pass to one son. Esau chose to disdain the birthright so that he could satisfy his flesh for the moment. It makes a sober comparison to rejecting the gift of eternal glory and blessing in order to enjoy the pleasures of this earth for a short time.

     Later, Esau repented for having sold his birthright and sought to inherit the blessing anyway. His father was willing and ready to give it to him, but Jacob and his mother made sure that would not happen. When Esau came to Isaac’s tent, he discovered that the birthright blessings had already been given to Jacob. Oh the wailing and begging! Esau tried to get his father to change his mind, for Jacob and his mother had deceived Isaac, but no, Isaac would not repent because he knew that the blessing was supposed to go to Jacob (Gen 25:23), but he loved Esau more (Gen 25:28). When his little plot to bless Esau anyway was thwarted, Isaac must have realized that this was from God. And so, Isaac with tears, Isaac  he refused to undo the blessing to Jacob.

     Esau’s sad example fits this chapter’s emphasis on the importance of submitting to God’s purposeful chastening (v5-14) and the seriousness of rejecting the God who speaks from heaven (v25-29). The story of Esau also illustrates the case of the person who sins against the Holy Spirit, for there is no repentance from that kind of sin (Heb 6:4-8).

     At first reading it may appear that a single sin caused Esau to fail of grace, when in truth, that one error reveals a carnal, profane attitude – his mind was not set upon God and his actions in life showed it. Esau married two (idolatrous?) Hittite women who were a grief to Isaac and Rebekah (Gen 26:34-35; 27:46). He also hated his brother and planned to kill him as soon as his father had died (Gen 27:41). Esau’s choices and actions demonstrate that he lived to satisfy his own pleasures.

     Esau’s repentance was not remorse for his sins, but disappointment and regret for not having inherited. He wanted the blessing in spite of having despised his birthright. Although he sought with tears to convince Isaac to reverse his blessing, Esau found no place of repentance – Isaac would not repent and undo the blessing he had bestowed upon Jacob. The repentance refers to Isaac refusing to change his mind, not to Esau honestly repenting from his sins. 

     In his often painful autobiography, “Grace abounding,” John Bunyan explained how this verse terrorized him for much of his life. Bunyan was raised a Calvinist and was tormented by thoughts that God had not “chosen” him, for that doctrine claims God saves whomsoever He will without regard to a man’s will, choice or actions. Bunyan felt that he was one of the unchosen; He was rejected by God and damned to everlasting torment. And there was nothing he could do about it. He was Esau, seeking repentance carefully with many tears, but all he heard was God saying, “Jacob have I loved, but Esau have I hated” (Rom 9:13).

18 For ye are not come unto the mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest, 19 And the sound of a trumpet, and the voice of words; which voice they that heard intreated that the word should not be spoken to them any more: 20 (For they could not endure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart: 21 And so terrible was the sight, that Moses said, I exceedingly fear and quake:)

     In the last verses of this chapter the Apostle again juxtaposes the old Mosaic Covenant with Christ’s new Covenant. They show the fearful power of God and the necessity of Man’s reverent response under both Covenants. But the New Covenant has a new attribute. The children of Israel approached the God of the Old Covenant with great fear and timidity, knowing that its stipulations were fierce and merciless. The children of the New Covenant however, can dare to approach the very throne of grace and find mercy and grace (Heb 4:16); they can enter into the Holy of Holies by the blood of Jesus (Heb 10:18-23) in reverence and godly fear (Heb 12:28). The hope of faith is so beautiful compared to the stern demands of the Law. The Old was external, earthly and imposing, the New is spiritual and clear light from heaven.

     The touchable mount is Mount Sinai, where God revealed His great power to the people of Israel (Ex 19). They saw and approached a physical mountain that quaked under the great tempest of thunder and lightning (Ex 19:16-19), but not without strict instructions under pain of immediate death by stoning (Ex 19:12-13; Ex 19:21-25). The sight was so fierce and the voice so terrible that the people could not bear it; they asked Moses to speak to them instead (Ex 20:18-21). The Lord of the Law provoked terror in the people and His power inspired fear and dread.  

     Even Moses was overwhelmed by the sight and said, I exceedingly fear and quake. These words are not found in the Old Testament, so the Apostle must have received this detail by revelation. Some commentators have speculated that Moses’ confession was a contemporary Jewish tradition, but the evidences are very weak. Moses did fear when God appeared to him in the burning bush (Ex 3:6) and the whole camp trembled in fear when God shook Sinai (Ex 19:16), so there is good reason to believe that Moses did tremble at the power of God. Indeed, the Exodus account even provides the probable moment of his confession: And when the voice of the trumpet sounded long, and waxed louder and louder, Moses spake, and God answered him by a voice (Ex 19:19).

22 But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, 23 To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect,

     In verses 18-21, Mount Sinai corresponds to the Israel of the Old Covenant (as also in Gal 4:21-31), while the Israel of the New Covenant is described in verses 22-24 under a new name, Mount Sion. Mount Sinai was a physical mountain to be observed and touched, but Mount Zion is spiritual and heavenly. This is the Church of Jesus Christ, of whom the whole family in heaven and earth is named (Eph 3:15), the general assembly of just men made perfect (v23).

     Mount Zion is a Davidic term that literally refers to the city of Jerusalem. It is found more than 150 times in the Old Testament, but often in figurative reference to all Israel. In the New Testament it has been translated Sion (Mat 21:5; Rom 11:26; 1Pet 2:6; Rev 14:1). The physical city of Jerusalem is earthly and in bondage along with her children (Gal 4:24-26), but the Mount Zion corresponds to the heavenly Jerusalem, which is free and the mother of all the saved by faith in Jesus Christ (Gal 4:21-31).

     Who are the citizens of this city of the Living God? The saved, whose names have been written in heaven (Rev 20:15), the holy and peculiar people of God throughout all ages (1Pet 2:9). The picture describes the present Age of Grace – ye are come unto Mount Sion. Yet the future is also in view, for this same innumerable company will stand before the Throne of God on that great day when the prizes of heaven are finally in hand (Rev 7:9-17). They are called angels because in effect they are equal unto the angels (Luke 20:36). Compare to the great cloud of witnesses that have gone on before, observing the race of life that the earth-bound saints are running (Heb 12:1).

     The Church of the Firstborn probably refers to Christ, who is called by this Greek word (Rom 8:29; Col 1:18; Heb 1:6; Rev 1:5). Alternatively, it refers to the saved as the firstborn of the earth in like fashion to God taking the Levites instead of the firstborn and “redeeming” them from among their brethren (see Num 3:11-51). For the natural rule is that the firstborn among men inherit, whether the possessions, throne or priesthood of their fathers. Esau was disinherited as the firstborn because he sold his birthright to his brother (Heb 12:16-17).

     The Church on Mount Zion is made up of the spirits of just (dikaion) men made perfect. The perfecter of these men and women of faith is Christ (Heb 12:2), who is well aware of their holy and just manner of life (Heb 12:14; 10:38). He has found them worthy to be made perfect by the mercy and grace of God (Rev 3:4). Not that they have earned their perfection, but that they deserve it. They have humbled their hearts and minds under the chastening hand of God and have allowed themselves to be purified according to His holiness (v1-17). One day these will stand without fault before God (Rev 14:5), rejoicing in the unspeakable gift of eternal life.

24 And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel.

     This is the third time in the book of Hebrews that Jesus is called the Mediator (mesites) of the new (neos), better Covenant (see notes for Heb 8:6; 9:15). Only by Christ can Mankind hope to become part of the redeemed of Mount Zion. He is our reconciliation and means of drawing nigh unto God (Heb 7:19).

     The blood of sprinkling is another term (also 1Pet 1:2) that extracts spiritual significance from important elements of Jewish worship. Two of these critical rituals were elaborated earlier in the book of Hebrews: 1) the Covenant acceptance ceremony at Mount Sinai (Heb 9:18-22; 10:29) and, 2) the purification ceremony that the Law required to cleanse the unclean (Heb 9:13; 13:12). Both of these were accomplished by sprinklings of blood. In the present Kingdom however, the blood of sprinkling that confirmed the Covenant and purifies the unclean is the precious blood of Christ (1Pet 1:19), for by His death on the cross He is able to cleanse the sinner and redeem him from Satan’s power. Another important sprinkling of blood took place at the first Passover ceremony, when the blood was applied to the door of each Israelite family.

     The blood of sprinkling (see note on Heb 10:22) speaks of continual application, for so it was under the Old Covenant. And Jesus blood, laid up perpetually in the heavenly Holy of Holies, continues to purge the consciences of the saved (Heb 9:14) and confirm that the ransom has been made (Heb 9:12; 13:20).    

     Abel and Jesus were just men who were killed by wicked hands. Abel was the first man to die and his innocent blood cried out to God for justice (Gen 4:10). Jesus’ innocent blood also speaks, but of better things – of mercy and grace. There was no power in Abel’s blood, but Jesus’ blood is able to save to the uttermost all who come to Him and to gift them with eternal life. Abel is also mentioned in Heb 11:4.

25 See that ye refuse not him that speaketh. For if they escaped not who refused him that spake on earth, much more shall not we escape, if we turn away from him that speaketh from heaven:

    The one that speaketh (laleo) is Christ, and His blood continues to speak (laleo, v24) to Jews and Gentiles alike. Do not refuse (paraiteomai) His voice! The children of Israel intreated (paraiteomai) that the word should not be spoken to them any more (Heb 12:19), because they could not endure that which was commanded (Heb 12:20). It was just one occasion in a pattern of refusing to hearken unto God through Moses and it resulted in God refusing them entrance into Canaan (Heb 3:15-19).

     If men were stoned for disobeying the Voice which spake at the earthly Mount Sinai, how shall we escape if we disobey the Voice which now speaks from the heavenly Mount Zion? The same logic was presented in Heb 2:3.

26 Whose voice then shook the earth: but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven. 27 And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain.

     The Earth quaked when God’s voice thundered at Sinai, but He has now promised to shake both heaven and earth so that they pass away (Mat 24:35). This verse is a partial quotation of Hag 2:6-9, which prophesied the first coming of the Messiah using the imagery of a tremendous, global earthquake. Here, the Apostle uses it in reference to the final dissolution of the world at the end of the age (see 2Pet 3:10-11; Rev 6:12-14).

     The whole Creation labors under the bondage of corruption brought about by Sin, but certain things will pass through the end-time fires to form part of the new heavens and earth that God will create for His people (Rom 8:18-25; Rev 21:1; Is 65:17-18). For the great shaking of things that are made will reveal certain things which cannot be shaken. The death and decomposition of the body will be undone when, on Resurrection Day, it will rise again a new, heavenly body.

     Preterism’s false notion that the physical earth will never pass away is overturned by these verses. Their method is to make all Scriptures that speak of the destruction of the heavens and earth to refer to Israel and the Old Covenant. Yet these verses plainly say what is meant by heaven and earth – they are things that are made, as in physical, created things. A quick study will show that “the heavens and the earth” are never used as symbols for Israel in the Scriptures. Haggai’s prophecy, for example, uses the imagery of the heavens and the earth shaking to illustrate God’s powerful hand intervening on behalf of His people to deliver them from Babylon and rebuild Jerusalem under Zerubabbel. That period ended with another great shaking – the final destruction of Judaism and dissolution of the Old Covenant in favor of Christ.

     Yet once more (once for all) He will shake things; this time the very things that are made, and this time to their utter destruction. Then only that which cannot be shaken will remain. The visible creation is slated for destruction by fire, but the spirit and soul of man cannot be destroyed. The body, our earthly house, must be dissolved, but then God will make us again into a new, eternal house in the heavens (2Cor 5:1). The Kingdom of Christ cannot be moved (v28).

28 Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear: 29 For our God is a consuming fire.

     Christ came to proclaim that the acceptable Year of the Lord had come; the Kingdom of God is come unto you, He said (Mat 12:28; Luke 4:19; Mark 1:15; Luke 8:1). While the Kingdom began with Jesus and John the Baptist (Luke 16:16), it did not come in power until after Christ had ascended to His heavenly throne (Mark 9:1). It is a Kingdom that cannot be shaken and that has no end (Dan 2:44). Earthly things that are made will be shaken (saleuo) and burned up by fervent heat, but the Kingdom cannot be moved (asaleutos).

     Let us have grace (charis). Perhaps meaning to have gratitude, or to be thankful. “Let us thank Him” (as in Luke 17:9; Rom 6:17; 2Tim 1:3; Heb 13:9). Or it could be intended in the standard sense of God’s grace as Pardon and Power in the life of the believer. “Let us make use of God’s grace to serve Him acceptably.” See 1Peter 2:5.     

     Reverence and godly fear. Many in the churches of Christ have completely lost this important attitude. Evangelicals generally view God as a good buddy who overlooks errors and wishes to bless us with joys and comforts of life. It is an erroneous idea that fits well the false doctrine that a man can never lose his salvation and that our works (good or bad) neither commend nor detract us before God and His salvation. If this be true, they are right in not reverencing God.

     The word reverence (aidos) is translated shamefacedness in 1Tim 2:9. The Greek noun, eulabeia fear, is found elsewhere only in Heb 5:7, but the verb form occurs in Heb 11:7. As an adjective it is rendered devout in Luke 2:25; Acts 2:5; 8:2. The standard word for fear is phobos (1Pet 1:17; Php 2:12; Col 3:22).

     Why should we serve God in reverence and fear? Because He is the Judge of all (Heb 12:23) and because our God is a consuming fire (see Heb 10:31). This phrase is a quotation from the Law. The full passage reads, Take heed unto yourselves, lest ye forget the covenant of the LORD your God, which He made with you, and make you a graven image, or the likeness of any thing, which the LORD thy God hath forbidden thee. For the LORD thy God is a consuming fire, even a jealous God (Deut 4:23-24). Compare this imagery to Ex 24:17; 2Thess 1:8; 2:8; Heb 10:27. It forms a fitting end to the message of this chapter.

Hebrews 11

1 Now faith is the substance of things hoped for, the evidence of things not seen. 2 For by it the elders obtained a good report.

     This is one of the loftiest chapters in all of the Bible. The subject is Faith, which was introduced by the last verses of the previous chapter. There, the Apostle quoted the Prophets: Now the just shall live by faith: but if any man draw back, My soul shall have no pleasure in him (Heb 10:38-39). Faith is critically important in order to please God – but exactly what does it mean to have Faith? This chapter answers the question; not by long, erudite dissection but mainly by giving real-life examples of men of faith.

     The Apostle begins with a philosophical definition of faith that should find agreement across the entire human spectrum. Faith is the substance (hupostasis) of things hoped for (elpizomenon), the evidence (elegchos) of things not seen (blepomenon). The two clauses are parallel – substance and evidence are concrete, visible truths; the hoped for and not seen are invisible, impalpable beliefs of the mind. Faith is the intersection of those two models – not saving faith, but general, healthy faith of life. From atheists to Christians, we all live in this cross-section of concrete tangibles and immaterial intangibles. Gravity is a universally accepted intangible. The evidences for it are overwhelming, but you cannot see gravity, nor is it possible to empirically prove exactly how and why it works. Scientists have developed very compelling explanations of gravity, but they must rely on postulations of the invisible.

     The laws of reason, morality, light, gravity, electricity, etc. can only be comprehended by allowing them an crucial component of mystery. They simply cannot be absolutely confirmed empirically. Sure, scientists can experiment in the field of electricity with understandable, consistent results, but to search out the “why” is to search for God. Man must accept those natural laws upon some degree by faith. Intellectuals and atheists try to make science and faith to be opposites, or at least alternative views of the world, but that is a false construct. Their worldview is firmly based on faith too. But without a Divine Source, many of their postulations are untestable faith statements with no supporting evidence whatsoever (contradicting Heb 11:1). See my note on 1Cor 2:5.  

     Considering the interplay of substance with things not seen in the physical world helps us to understand a similar synergy in the spiritual world. In both the spiritual and physical realms, evidences and substances convince the mind that something unseen and empirically impalpable is Living and True. Of course, the fool has already decided in his heart that there is no God (Ps 53:1), so it remains for the truly wise men of the world to search out the all-important question of what it veritably means to live by faith. Furthermore, to understand the nature of generic faith is of very little value, but to understand the nature of saving faith is without price, for it is able to illuminate the soul unto eternal life.

     As in the physical, so too in the spiritual – many things that seem simple at first thought are found to be impossibly complex upon deeper study. Electricity and light for example. A simple, working definition of light is good enough for the common man to live quite easily, but the one who delves deep into the properties of light cannot even be sure whether light is a particle or a wave (some think it is both). Likewise with many Scripture terms. The common man is able to live his faith quite easily upon simple, working definitions of love, forgiveness, faith, atonement, salvation, etc. However, the one who would delve deep to discover their very properties will be utterly dumbfounded at their impossible complexity. God has truly taken the wise in their own craftiness (1Cor 3:19).

     Faith is believing an utterance that cannot be fully grasped scientifically on account of supreme confidence in the one who affirms it. A working definition is this: Saving Faith is an unshakeable conviction to live according to the Truth of Christ. A glance at the people of faith in this chapter agrees. These men and women acted upon their belief in God and His Word. A faith that lacks action is not saving faith (Jas 2:20-26). Dead faith believes in God but follows its own way; saving faith believes in God and obeys His commands (Rom 1:5). Noah believed God and built an ark, Abraham believed God and left his homeland for Canaan. Biblical faith always believes and follows the will of God (Mat 7:21). See note on Mat 21:22.

    Saving faith is not a single, simple commodity, but a complexity which might be likened to inter-linked steps. This is implied in the Apostle Paul’s comment that the righteousness of God is revealed from faith to faith (Rom 1:17). According to my reading of the Scriptures, saving faith is a five-jeweled star. It begins with hearing and coming to know the truth (Rom 10:17), which must be followed by believing it. Some theologians say that is the entirety of faith right there. Impossible! Even the devils possess that level of faith – they believe and tremble (Jas 2:19). No, the third and fourth steps are crucial in order to elevate personal faith above that of the wicked angels. Those steps are to accept the Truth and then obey and live it (Rom 10:9; John 1:12; Mat 7:24; Jam 1:23). Finally, perseverance. Living by faith without drawing back, without wavering, without stopping half-way down the road. By patient continuance in well doing (Rom 2:7). These five aspects of faith must be present in order to rise to the level of saving faith. It’s how the elders obtained their good report (see note Mat 14:31).

     Religion is the search to know God. But God is a Spirit (John 4:24) and cannot be seen (John 1:18). And that’s why Faith is so key in the search to know God. In the context of religion, Faith is the union of substance with hope, the unwavering expectation that something unclear or uncertain will take place or is true on account of other evidences (Rom 8:24-25). In other words, it is taking what we know for certain (the substance) as reason to believe something that we do not fully understand. Noah believed God’s warning of things not seen as yet (Heb 11:7). Along with Abraham, he had evidence that trusting God would result in Truth and Blessing. Nevertheless, Abraham could not understand why God would ask him to kill the very son that He had promised would make his descendants as the sand of the sea for number. He simply accepted it by faith. His unshakable conviction in the genuineness of the substance enabled him to live out an astonishing purity of faith.

     As with all true faith, Abraham’s faith was neither illogical nor blind. It rested upon firm evidences that upheld his trust in God and compelled him to act accordingly. Most people believe that there is a city in China called Beijing even though they have never seen it for themselves. They trust the eyewitness reports of others. In like manner, Biblical faith involves the unseen and yet is based upon testable evidences. Thomas’ faith was not sufficient until he had sensory evidence that Jesus was alive, but there is a special blessing for those who can believe without such drastic level of proof (John 20:29).

     The opposite of faith (pistis) is unbelief (apistis). The Apostle warned of this condition in chapters 3-4, saying: Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God (Heb 3:12). The people of Faith and Unbelief are identified by their actions. On account of unbelief (disobedience and rebellion), the children of Israel were barred from entering the land of Canaan (Heb 3:19). The five aspects of saving faith are:

     To hear the Truth creates the first spark of faith (Gal 3:2). A key passage by Paul: “Whosoever calls upon the name of the Lord shall be saved, but how can they call upon someone they haven’t heard? And how shall they hear without a preacher? So then faith comes by hearing and hearing by the Word of God” (Rom 10:13-17). To hear and understand the Message is the necessary precursor of saving faith and God has given His people an integral role in this step (Mat 28:19-20). It is through the foolishness of preaching (1Cor 1:21) that God has chosen to make the Son known unto Mankind. Yes, the heavens also declare the mighty God and there is no place nor language where their voice of Creation is not heard (Ps 19:1-4). However, the most common medium is the written or spoken Word. 

     To believe the Truth is the next step to saving faith. Hearing the Gospel carries the person to a crucial fork in the road: believe it, or reject it. Jesus said, This is the work of God, that ye believe on Him whom He hath sent (John 6:29; Acts 16:31), and He confirmed both steps of faith by saying, He that heareth My Word and believeth on Him that sent Me, hath everlasting life (John 5:24, also Eph 1:13). Believing is the rational mental process by which a man comes to know and realize the Truth – through faith we understand (see my note for v3). In the Scriptures, to believe and to be saved are virtually synonymous. The saved are believers (Acts 5:14; 1Tim 4:12) and, Whosoever believeth that Jesus is the Christ is born of God (1John 5:1). However, these verses imply a decision beyond simple head knowledge and that is the point of the next step, which is…   

     To accept the Truth into the heart. This is the actual step of salvation – to confess your own acceptance of the Gospel Pact. But as many as received Him, to them gave He power to become the sons of God, even to them that believe on His name (John 1:12). Many cite Rom 10:9-10 as the bottom rung of salvation. Notice that it too describes salvation as believing and accepting: That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised Him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation. Just believing cannot be enough, for the devils also believe, and tremble (James 2:19). The core work of all evangelists is to get people to accept the Gospel, accept Jesus as the Lord of their lives, accept the requirements of Christ’s Covenant. It is often easy to get people to see the truth of God, but to get them to accept/receive that truth as a reality in their lives is another, far more difficult step. Atheist Lee Strobel, after studying Christianity’s claims, came to believe that the Bible was true, but he refused to accept it personally. Instead, it made him angry. Finally however, he yielded his will and accepted the Truth into his heart and was converted. Other verses on accepting/receiving are 1Cor 15:1-2; 1Thes 2:13; James 1:2).

     To walk the Truth confirms saving faith. Other titles are useful here – to obey, follow, live, do the will of God. All of these are found in ample measure in the New Testament. Jesus looked upon Matthew and simply said, Follow Me (Luke 5:27). There was a wealth of meaning in His request. To walk implies communion and love. Enoch walked so closely with God that he did not taste of physical death (Gen 5:24; Heb 11:5). Evidences of Man’s faith is the subject of this chapter, for faith without proofs is dead and cannot save (James 2:17-20, 26). Therefore, let us walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God (Col 1:10). To obey God’s commandments is to prove that you love Him and that you have placed your faith in Him. The just person lives his faith (Rom 1:17).

     To persevere in the Truth is the last, clinching step of saving faith. This is the precious crown jewel of the Faith (2Pet 1:1), the part that abides (1Cor 13:13) after passing straight through the fiery furnaces of affliction and trial, and rises again in honor, purity, and highly precious (1Pet 1:7), a sacred, humble offering to the Lord on that day when He will make up His jewels. We are called to live by faith, but if any man draw back, My soul shall have no pleasure in him (Heb 10:38). Jesus encouraged each of the seven churches to hold fast unto the end. His words to the persecuted church of Smyrna are especially compassionate, Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life (Rev 2:10). The lazy person is quickly discouraged by failures and difficulties (Mat 13:21-23) but the determined person will pick himself up and re-take the trail without looking back. Satan sifted Peter like wheat (Luke 22:31), but he devoured Judas (1Pet 5:8). The one was determined to go on after he fell, the other gave up. Blessed is the man that endureth (hupomeno) temptation: for when he is tried, he shall receive the crown of life (James 1:12). The Greek word means to “patiently suffer,” implying that there will be failures, but the one who refuses to give up shall not lose his reward.

     I came to see these five aspects of faith by much reading of God’s Word. Later, I remembered Calvinism’s TULIP theology also has five aspects. And they clash harshly with the five listed above. While I believe Saving Faith begins by hearing, believing, and accepting, the Calvinist theologian claims that God never gave man the capacity to choose to follow God. Instead He chose who would believe and He put the ability for faith ONLY in those persons He has chosen to save. The rest are impossibly dark-minded, incapable of believing or choosing God, lacking the very ability of faith. Anabaptists however, believe that Man is certainly able to choose Christ and personally responsible to do so. Accept the Truth and the lamp of saving Faith is lit; to maintain it burning unto the end is its confirmation.

     Every man lives in some degree of faith. The idea that God would choose to give faith to some, but withhold that ability from others is unbiblical. No, our own choice and actions will determine our eternal destiny. Faith and salvation are practically the same subject. Faith begins in the mind and extends to the physical; it begins as a decision and extends into action.

3 Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear.

     The first stake of faith is crucial – believing that God created the universe by His spoken Word (rhema). Unbelievers have devised the theory that the heavens, the earth and all its life-forms came into existence without God, but Christians believe the Genesis account which describes God creating the Universe in six days. First, we believe because of supreme confidence in the One who said it. Second, we believe because of the evidences. Through faith we understand (noieo). The Greek word means to exercise the mind, to consider and comprehend. Paul used noieo in a parallel statement in Rom 1:20.

     The handiwork of God in nature is irresistible, visible evidence that He is. It’s intricate designs and orderly laws teach us about God – His mannerism, traits of character and being. Beauty, order, purpose, perfection in the worlds of the universe simply shout forth the glory and wisdom of God. And the marks of sin and disorder that have crept into the once-perfect Creation attest to the existence of Satan and his corrupting, destroying designs. Ultimately, all Biblical faith depends upon the truthfulness of the Bible. If all Scripture is given by inspiration of God (2Tim 3:16), then it must be infallibly true. How arrogant to reject something that Almighty God has said just because we, His creation, cannot understand how He could have done it.

     Natural phenomena reveal the boundless wisdom of God. We marvel at the beauties of the sunsets, the clouds, the stars; we are amazed at the wide range of animal and plant life; we are dumbfounded by the precise balance of the natural laws and orderly march of time. These manifestations are readily visible to simple human sight, but deeper research will reveal their impossible complexities. Light, electricity, gravity, matter – virtually everything scientists undertake to study – are far beyond the bounds of the human mind. How beautiful though, that God created all things so that we can use them without needing to fully understand. For common use, a simple definition of Light is sufficient, but for those who delve deep, a much more complex definition is required.

     I’m convinced that the same is true for spiritual realities. Faith, hope and love can be simply defined for good, common use in Christian life, but upon deeper study, they become impossibly complex. Unfortunately, some theologians treat them in such a simple, narrow manner that their intricacies remain uncovered. Calvinists essentially equate faith with belief, but the seeking mind which reads the Scriptures to discover the full truth will come to understand that faith is far more complex than that. My years of Bible study have brought me to understand Saving Faith as a five-jeweled star (see note for v1).

     The Universe (things which are seen) was not fashioned out of existing matter, but was made out of nothing (things which do not appear). Ironically, that statement is not much different from atheism’s Big Bang theory: “In the beginning, a tiny piece of nothing exploded and created the heaven and the earth.” For any scientist, from amateur to professional, that should be an embarrassment of epic proportions. Beyond being utterly outside of the scientific method, it is patently absurd on the face of it. Yet many so-called scientists profess to believe it! The Big Bang has nothing – no cause, no energy origin, no matter, no intelligent direction. It is emphatically, absurdly unscientific and a shame to logic. The Bible account names the cause, energy source and intelligent direction, “In the beginning God created the heavens and the earth.” Both Creationism and Naturalism begin with statements of faith, but Creationism is far, far more logical and consistent with Science.

     The worlds (aionas) were framed  by the Word of God. The plural, worlds, might refer to the terrestrial and celestial, the heaven and the earth (Gen 1:1). Or it could refer to the physical and spiritual realms. Some think to find support for their idea that God created other Earths with different life-forms in other parts of the universe (see also Heb 1:2), but that slim inference is highly unlikely and the Bible does not teach it elsewhere. The worlds were framed (katartizo). The Apostle used this word earlier when he said that God prepared (katartizo) a body for Jesus (see note for Heb 10:5).

     The anti-God crowd tries to sell faith as “an illogical belief in the occurrence of the improbable.” However, Einstein famously said: “Science without religion is lame; religion without science is blind.” Authentic faith is a belief that is based upon trustworthy evidences. And God has given us millions of proofs. However, the Origins debate is not based upon scientific exercise nor the study of evidences. Some may disagree with me, but the fact is vociferous: Naturalism rejects each and every evidence for God by re-interpreting the data. For instance, the global flood of Noah’s day finds much support in geology, but the evolutionists have pre-rejected the Bible’s flood account and so must create other stories to account for that evidence. The faith-statements of Evolutionists will trump any and all physical evidence. Never mind that the observational data fits the Genesis record better, they have already decided against the Bible.

     A quote by a leading evolutionist is particularly honest about it: “We take the side of Science in spite of the patent absurdity of some of its constructs, in spite of its failure to fulfill many of its extravagant promises of health and life, in spite of the tolerance of the scientific community for unsubstantiated just-so stories, because we have a prior commitment, a commitment to materialism. It is not that the methods and institutions of Science somehow compel us to accept a material explanation of the phenomenal world, but, on the contrary, that we are forced by our a priori adherence to material causes to create an apparatus of investigation and a set of concepts that produce material explanations, no matter how counter-intuitive, no matter how mystifying to the uninitiated. Moreover, that materialism is an absolute, for we cannot allow a Divine Foot in the door.” Richard Lewontin’s admission is eye-opening. He is not compelled to reject God because of compelling scientific data, but because of his prior commitment to Naturalism. In fact, he admits, we are often forced to create counter-intuitive concept sets in order to “produce material explanations” for the evidences at hand. Well. I applaud his honesty, if not his prejudiced mind.

      The foundations of materialism are even more faith-based than theism. After all, they are forced to believe the patently absurd construct of the Big Bang: “A speck of nothing exploded and then auto-created the universe.” Sadly, some Christians cannot rise to hold the same degree of faith in their religion. Instead, they entertain the interpretations of scientists who have already admitted to a having a prior commitment to atheistic Naturalism.

     The evidences that God created the universe in just the way He said are plentiful. The fossil record shows that birds have always been birds, cows have always been cows and people have always been people. Scientists who place their faith in the ability of billions of years to create and evolve life-forms are flying blind here – the fossil record says, “No. Only in fairy tales (like evolution) do frogs change into princes.” The missing links between the animal groups that Darwin acknowledged existed but that he was sure would be resolved after more investigation are still missing. Increasingly, even non-Christian scientists are admitting that Earth appears to be specifically designed for life and humankind. It remains to be seen where the “Intelligent Design” movement will end up.

     As Lewontin admitted, to change one’s mind on the six-day creation of the world by God is not a simple matter of being convinced by the evidence. In fact, it is virtually impossible to win a debate on the evidences because one’s “prior commitment” overwhelms them. The human mind is always able to propose explanations for any contradictory evidence, even if it requires “patently absurd constructs” (using Lewontin’s words). Jason Lisle calls these conjectures, “rescuing devices.” The “Ort cloud,” for example is blindly believed and often cited by long-age worshipers to be the source of short-life comets – never mind that the cloud is nothing but wild speculation with not one kernel of evidence. The undetectable Ort Cloud was created in order to provide a natural explanation for the existence of the universe.

     A truly convincing, mind-changing argument must be more than evidence alone, and that is true in both the worlds of spiritual and physical beliefs.

4 By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts: and by it he being dead yet speaketh.

     The two extremes that mark out Faith and Unbelief begin to unfold with the first children born into the world. The difference between Cain and Abel did not spring from differences in their general faith in God, but their specific faith in God – how they lived out their faith. They both believed in God and talked with Him, but their actions revealed profound differences. Abel was obedient and righteous, while Cain was rebellious and evil. God warned Cain, If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door. Cain lived selfishly and according to the dictates of his own heart. He could not control his temper even when talking to God (Gen 4:5). His wicked, envious ways finally led him to lure his brother out into the field, where he killed him. Why? Because his own works were evil, and his brother’s righteous (1John 3:12). God accepted Abel’s sacrifice because of his righteous life, but unto Cain and to his offering He had not respect (Gen 4:5).

     Some think that the reason Cain’s sacrifice was not accepted was because he brought an offering from the fruit of the ground (Gen 4:2-4) instead of bringing a lamb as Abel did. But was the problem with the sacrifice, or the actions and attitude of the person? God cannot abide the sacrifices of praise and worship effected by hands stained by sin and blood. “Away with your vain oblations, feasts and sacrifices. They are an abomination unto Me, they are iniquity. I hate them, I am weary of bearing them. Wash and make yourselves clean, put away your evil doings and I will take your scarlet-red sins and cleanse you white as snow. Be willing and obedient; then you shall eat the good of the land” (Isa 1:11-20). God had respect unto Abel and to his offering (Gen 4:4) because Abel’s works were righteous. This was why Abel’s offering was a more excellent sacrifice.  

     While the Genesis account does not directly say so, it appears that God had communicated the law of burnt-offering animal sacrifices for sin to Adam and his sons. Abel apparently kept sheep for that purpose, and also to obtain wool for clothing (Man was not permitted to eat flesh until after the flood). On the other hand, many of the approved Old Testament sacrifices were grain offerings – of the fruit of the ground. So to my mind, the reason God rejected Cain’s offering was because his deeds were evil (1John 3:12), and not just because he didn’t bring a lamb. Perhaps Cain refused to bring a lamb, which would have only added to his already evil deeds.

     The Bible does not say how the brothers knew that Abel’s sacrifice was accepted and Cain’s sacrifice was refused. Some think that fire fell from heaven and consumed Abel’s offering in similar fashion to the later experiences of Moses (Lev 9:24), David (1Chr 21:26), Solomon (2Chr 7:1) and Elijah (1Kings 18:38).

     While many theologians make faith to be a simple intellectual assent or belief in Christ, the sincere reader of the Bible will recognize that definition to be incomplete. The account of Cain and Abel show that true, Biblical faith is man’s action motivated by a deep conviction and fear of God. The character of every man’s faith will be judged on the last day. The dead will be judged according to their works (Rev 20:12). Faith as head knowledge is not saving faith.

     God testified of Abel that he was righteous. Although murdered by the hands of his own brother, Abel being dead yet speaketh. The allusion is to God’s warning words to Cain: What hast thou done? the voice of thy brother’s blood crieth unto Me from the ground (Gen 4:10). Cain’s wicked actions and his brother’s innocence could not escape God’s notice. Jesus attributed Abel’s murder to the evil generation of Mankind, and Cain was the first (Mat 23:35).

     Why did God not require blood for blood in this case of blatant, pre-meditated murder? True, Cain was punished, but he escaped the sentence of death that the Law of Moses would demand. God even protected Cain from later vengeance by putting a mark upon him and warning that anyone who killed him would be punished sevenfold (Gen 4:15).

5 By faith Enoch was translated that he should not see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God.

     The record of Enoch is one of the most remarkable accounts in the Bible. Enoch lived before the Mosaic Law in the time between Adam and Noah. He was a God-fearing man who lived his faith to the ultimate. God was so well-pleased with Enoch’s faith that He received him early into heaven and without experiencing death. In an age when most lived to be 900 years old, Enoch left this world at the “young” age of 365 years. His body did not die, nor did his soul descend into Sheol, but God translated (metatithemi) him. The Greek word is rendered changed in Heb 7:12.

     I am of the opinion that Enoch did not receive his glorified, heavenly body as described in New Testament passages (i.e. 1Cor 15:35-55), but that he was taken directly to Paradise in like manner to Elijah. By Paradise, I mean the place where even now the souls of the faithful await the final resurrection (Luke 23:43; see my note for Mat 25:1). The Greek word metatithemi is not used elsewhere in connection to redemption or resurrection of the body (compare 1Cor 15:52; Php 3:20). How could Enoch be taken to Paradise before Christ died? Either Enoch never sinned, or God acted upon His foreknowledge that Christ would die for Enoch’s sins. The latter is far more likely. It would also explain the unique departures of Moses and Elijah.

     The example of Enoch provides another proof that man’s works are important, for it was Enoch’s way of life that commended him unto God. And Enoch walked with God: and he was not; for God took him (Gen 5:24). To walk with God implies constant fellowship, faithful obedience, singleness of heart and mind. God was Enoch’s best friend, the all-important object of Enoch’s life.

6 But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.

     Verse one gave the definition of generic faith, but here is the more specific definition of saving faith – to believe that God exists and that He will reward the good and the bad according to the stature of their faith. These are the two fundamental planks without which no man can please God. According to verse one, generic faith is being convinced that what we hope for will happen; saving faith is applying that principle to the God of the Bible.

     Some confuse faith with feelings, or they validate their faith by how they “feel.” But feelings are emotions; faith is a decision of the mind. Feelings change but faith is constant. Circumstances can affect our feelings which in turn affect the way we act (in confidence, fear, doubt, peace, discouragement, etc), but faith is the deep, unshakable conviction that guides life regardless of feelings. Job did not allow his feelings to affect his faith. Virtually every person in this chapter’s list of faith experienced emotional shocks that tested their faith in God. The trial of faith (1Pet 1:7) is accompanied with negative feelings of fear, doubt and discouragement. Feelings are like the waters at the river’s surface, constantly swirling and moving; faith is like the deep, invisible waters, slowly but steadily moving in one direction.

     God will most certainly test the faith of every Christian. After all, without faith it is impossible to please Him. Abraham was tested when God told him to kill his son Isaac (Heb 11:17); Noah was tested when God told him that He was going to destroy the world by a flood; Job was tested when God allowed all his earthly possessions to be taken away. It is key that we recognize that the test of faith will come in an area that we do not understand. It may be in the death of innocents, unexplained sickness, extreme trials and tribulations, affirmations of secular scientists, etc. Our faith is tested in those times we cannot seem to discern God’s purpose.

     In easy and comfortable America, one vital test of faith is believing that the Bible is the true, authoritative Word of God. The Bible says that God created the universe in 6 days about 6000 years ago. Secular scientists claim that the universe created itself about 6 billion years old. Who are you going to believe? To believe is a crucial step to saving faith and there are two decisive variables that impact the sincere seeker’s belief machinery. First, the degree of confidence in the presenter, and second, the degree of confidence in the evidence itself (John 10:38). The insincere person, on the other hand, “believes” something because that’s what he wants to believe – in spite of the evidence and/or the person who says it. And that’s why we have Calvinism, Evolutionism, Dispensationalism and a whole lot of other false doctrines. See my note for verse 3.

7 By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness which is by faith.

     Noah displayed remarkable faith in God. He is a textbook example of saving faith (see note v1). He heard God’s warning and believed it. Two thousand years of earth history said it was impossible for water to fall out of the sky and destroy the world, but Noah was moved by Godly fear to accept and obey God’s word to build a huge ark that would save life on earth. Thus did Noah; according to all that God commanded him, so did he (Gen 6:22). He did not stop until the work was done; he persevered in the labor for 120 years.

     Noah was moved with fear. His reverence and respect for God moved him to accept the instruction. The Scriptures describe many of the faithful ancients as fearing God – their high, holy regard for God motivated them to yield their wills to His rule and authority over their lives. It was His place to command and it was their responsibility to obey without questioning. They were very conscious of God’s perfect knowledge and supremacy in comparison to their own human frailty. What a contrast to Cain’s angry, self-righteous response (Heb 11:4).

     Noah prepared an ark to the saving of his house. This was his life’s work and it urgently parallels our own calling in this world – the saving of our house. Noah worked diligently to that end and his example is ever more important as we see the end approaching. Can I put my own name in this verse? Make it true to my life-work? Do I see the warnings that God has given in His Word concerning the things that are about to befall this earth? Do they move me with fear such that I do something about it? Am I preparing an ark to the saving of my family? Does my righteous, devoted, Godly life condemn the world? (see 2Pet 2:5).

     On account of his faithful obedience, Noah became heir of the righteousness which is by faith. The phrase is virtually identical to Paul’s statement to the Romans, that Abraham became the heir of the world…through the righteousness of faith (Rom 4:13).    

8 By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went. 9 By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise: 10 For he looked for a city which hath foundations, whose builder and maker is God.

     Abraham’s example of faith takes up a quarter of this chapter. And rightfully so, for his life was a constant succession of acts of faith. He came to be called the father of the faithful (Rom 4:16; James 2:21). The record of Abraham’s faithfulness began with his decision, at 75 years old, to obey God’s call to leave his homeland and family. He packed up all the substance that he had gathered in Haran and went forth, not knowing whither he went, but believing that God would perform His promises if he obeyed. The story is told in unemotional words in Genesis 12:1-5, but I can only imagine the sea of questions and doubts that Abram and Sarah had to endure.

     Upon reaching the land of promise, Abraham did not settle down to build for himself a beautiful home and develop a city around him. He lived in tents, traveling from place to place for the rest of his life. Why? Because his mind and affection was set upon reaching a heavenly city, whose builder and maker is the eternal God of heaven and earth. In all the Scripture, there is not one hint that Abraham thought it strange that God would give him the land of Canaan and yet he had no inheritance in it, no, not so much as to set his foot on (Acts 7:5, v16). The only property Abraham gained for himself in Canaan was Machpelah, the famous buryingplace for his family (Gen 23:9).

     Notice the contrast between dwelling in tents and living in a city which hath foundations. The first represents our physical life as strangers and pilgrims on the earth (v13) and the latter is that heavenly country in the spiritual realm, the eternal home of the soul (v16). Their mind was set upon laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life (1Tim 6:19).

11 Through faith also Sara herself received strength to conceive seed, and was delivered of a child when she was past age, because she judged him faithful who had promised. 12 Therefore sprang there even of one, and him as good as dead, so many as the stars of the sky in multitude, and as the sand which is by the sea shore innumerable.

     Sarah surely knew that God had promised to give her a son by Abraham, but when it ceased to be with her after the manner of women (Gen 18:11) she and Abraham decided that they should have a son by surrogate. After all, she was at that time 77 years old. But thirteen years after Ishmael was born, God came to Abraham and repeated His promise to give Sarah a son. When he heard God’s words, Abraham laughed, and said in his heart, Shall a child be born unto him that is an hundred years old? and shall Sarah, that is ninety years old, bear? (Gen 17:17). Sarah overheard and laughed within herself too (Gen 18:10-12). In the Hebrew language, the words Isaac and laughed are almost the same.   

     I do not think that Abraham and Sarah doubted that God was able to give her a child, but that they laughed at the absurdity of the situation. They were both old and well-stricken in age. Physically it was not possible for Sarah to conceive, but she judged Him faithful who had promised. There is probably no closer type of Mary’s miraculous conception than Sarah’s conception. Abraham and Sarah, against hope believed in hope (Rom 4:18).

     The nations and multitudes that sprang from Abraham are remarkable in number, not only on account of his descendants through Isaac, but also through Ishmael, who became the father of the Arab nations. After the death of Sarah, Abraham took another wife who bore him six more sons (Gen 25:1-2). However, God assured Abraham that His covenant would be with his children through Isaac (Gen 17:19-22) and these became known as the Jews. Of course, Abraham’s children today are all those with faith in Christ, for they are counted to be Jews by adoption (Gal 3:7-9). Together with the physical Jews of the Old Covenant, they have grown in number to be as the sand which by the sea.

13 These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth. 14 For they that say such things declare plainly that they seek a country.

     Abraham, Sarah, Isaac, Jacob and their sons and daughters, all died in faith without having received the promises (Heb 11:39). Becoming a great nation, receiving the land of promise, having an innumerable quantity of offspring, blessing all the nations of the earth – none of those promises were fulfilled in their lifetime. Nor did they experience the greater, eternal promises of the heavenly city (Heb 11:16), of the eternal rest (Heb 4:8-11) and of seeing and knowing God face to face (Job 19:26; Ps 17:15). Nevertheless, they died in faith – they endured unto the end, they were faithful unto death, they patiently kept their souls (Mark 13:13; Rev 2:10; Luke 21:19); they were fully persuaded that what God had promised He would perform. See the end of the chapter for more about these promises (Heb 11:39-40).

     If the Old Testament saints did not embrace the comforts and pleasures of this world, much more should the New Covenant people of God deny themselves in order to live as strangers and pilgrims on the earth. The patriarchs did not count themselves citizens of the land of Canaan for they chose heaven to be their place of residence (Php 3:20). Many indeed confess this same ideal today, but do they truly live as if they believe that?

     Here again the qualities of Faith are in plain view. Although they had not yet received the promises (were still persevering), through the eye of faith they saw and were persuaded of them (they believed). They embraced the promises (obeyed them) and confessed (accepted) that they were strangers and pilgrims on the earth.

15 And truly, if they had been mindful of that country from whence they came out, they might have had opportunity to have returned. 16 But now they desire a better country, that is, an heavenly: wherefore God is not ashamed to be called their God: for he hath prepared for them a city.

     Abraham could have returned to his idolatrous country of easy living in Ur, but he was not mindful of that country from whence he came. He refused to bring it to mind. He chose to live as a pilgrim on the earth in order to inherit a better, heavenly country (Heb 11:25). Abraham’s mind was set upon leaving behind forever his old Chaldean life (a type of the world). In fact, he made his servant swear to never take his son back there (Gen 24:5-8). His example contrasts with the backslider of Heb 10:26.

     The dispensationalists think to make God’s promises to Abraham to be prophecies with physical fulfillments, but the New Testament emphatically overturns that idea. Even the promise to give Abraham and his seed the land of Canaan for an everlasting possession (Gen 17:8) was only partially fulfilled in the physical realm. The blood Jews have not possessed the land of Canaan for even one-half of the time since Abraham. These verses show that Abraham was not even looking for an inheritance in the earthly land of Canaan. He desired a better country, that is, an heavenly one. And why not? Abraham knew that life is fleeting – it was far more valuable to focus his faith and hope on eternal, spiritual promises.

     Of such people God is not ashamed. He will be their God and He will prepare for them an eternal city, for if the true tabernacle is in heaven (Heb 8:1-5), then the true Land of Promise is also a heavenly consideration.

17 By faith Abraham, when he was tried, offered up Isaac: and he that had received the promises offered up his only begotten son, 18 Of whom it was said, That in Isaac shall thy seed be called: 19 Accounting that God was able to raise him up, even from the dead; from whence also he received him in a figure.

     The faith of Abraham was never more tested than when God came to him, apparently in a night vision, and asked him to take his only son Isaac, whom thou lovest…and offer him there for a burnt offering (Gen 22:1-2). Abraham was surely shocked, but he walked with God for more than a century, seeking to be perfect before Him (Gen 17:1). Without questioning, without postponing, without doubting, Abraham rose up the next morning and did as God had told (Gen 22:3).

     In faith, Abraham automatically and implicitly obeyed God’s command. His faith overruled the objections that his mind raised against God’s order to sacrifice Isaac. And oh, the blessing that Abraham received. There are no higher words of commendation in all the Bible than the ones God showered upon Abraham: Now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from Me…By Myself have I sworn, saith the Lord, for because thou hast done this thing…that in blessing I will bless thee, and in multiplying I will multiply thee…and thy seed shall possess the gate of his enemies; and in thy seed shall all the nations of the earth be blessed; because thou hast obeyed My voice (Gen 22:12-18). Abraham’s obedience speaks so loudly that we barely hear his confession of faith. 

     God asked Abraham to give Him the one possession he counted most dear in life. He will not ask less of you and me. The thing that you count most precious of all, God will put His finger upon it and say, “will you give it to Me?” Jesus said, He that loveth father or mother more than Me is not worthy of Me (Mat 10:37-39). He asked the rich young ruler to give up his wealth; He asked Matthew to leave his cushy job (Luke 5:27); He asked Saul to leave his promising career in Judaism; He asks us to give up our lives (Luke 9:24).

     In truth, Abraham did offer up Isaac. He traveled three days, built the altar, laid on the wood, bound his son and then raised his knife to slay him. In his mind, Isaac was dead. Thus, in a figure he received him back from the dead. Abraham could not have forgotten that God had said His covenant would be with the seed of Isaac (Gen 17:18-19). He could not understand why God would then ask him to kill Isaac, but no matter, he obeyed God’s word because he had faith that God knew what He was doing.

     Can we take the Word of God by the same faith that Abraham showed? I’m convinced that God is just waiting to pronounce the same blessing of Abraham upon the person who obeys His Word even without understanding it all. Now I know that thou fearest God…because thou hast done this thing…because thou hast obeyed My voice…I have sworn, saith the Lord, that in blessing I will bless thee. We cannot possibly comprehend what is all meant by that last phrase. “In blessing I will bless thee; I will add blessing to blessing; I will open the windows of heaven and pour you out a blessing that there shall not be room enough to receive” (Mal 3:10). The hand of God’s grace is limited only by the action of a man’s faith.

20 By faith Isaac blessed Jacob and Esau concerning things to come. 21 By faith Jacob, when he was a dying, blessed both the sons of Joseph; and worshipped, leaning upon the top of his staff. 22 By faith Joseph, when he died, made mention of the departing of the children of Israel; and gave commandment concerning his bones.

     The Scriptures record how Isaac, Jacob and Joseph lived out their fervent faith in God. Sometimes they failed to live perfectly, but their persevering goal was to please God. The core thought is that these three men blessed their sons as they were dying, thereby showing they believed in the afterlife of souls. Isaac prophesied concerning things to come; Jacob blessed his grandchildren and worshiped; Joseph foretold that God would bring Israel out of Egypt and made his brethren swear that they would carry his bones out with them (Gen 50:24-25). Even in dying, they looked forward into the future. Joseph lived in Egypt almost all of his life, but his heart was set upon another, better country (v16). He did not want his bones to remain in Egypt.

     The Old Testament Scriptures do not teach much at all about life after death, but the acts of the faithful demonstrate that they believed to die is not the end of existence. Job famously affirmed, For I know that my Redeemer liveth, and that He shall stand at the latter day upon the earth: and though after my skin worms destroy this body, yet in my flesh shall I see God: whom I shall see for myself, and mine eyes shall behold (Job 19:25-27). Jesus gave the Sadducees another proof that the souls of physical dead were still alive, pointing out that God indicated Abraham, Isaac and Jacob were alive when He told Moses, I am the God of Abraham, and the God of Isaac, and the God of Jacob (Luke 20:37-38; Mat 22:31-32).

     Some commentators have called Jacob “carnal” and in other ways given him a bad reputation for deceiving his father Isaac into blessing him instead of his older brother, Esau. Yet the real blame should fall on Isaac and Rebekah. Isaac intended to bless Esau even though God had said that Jacob was to receive it. Confirming that prophetic word, Esau had in fact sold the birthright to Jacob. In truth, the Hebrew word that the Scripture uses to say that Job was a perfect man (Job 1:1) is also used to describe Jacob (Gen 25:27).

23 By faith Moses, when he was born, was hid three months of his parents, because they saw he was a proper child; and they were not afraid of the king’s commandment.

     The faith of Moses’ parents was not of common variety. The king had commanded that all Jewish male babies be killed, but Moses’ parents obeyed God rather than man (Acts 4:19). Moses was a proper (asteios) child, in the other translations of this word, he was a goodly child…exceeding fair  (Ex 2:2; Acts 7:20). 

24 By faith Moses, when he was come to years, refused to be called the son of Pharaoh’s daughter; 25 Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season 26 Esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompence of the reward.

     Like Joseph before him, Moses’ heart was not in Egypt. Although he was raised in the house of Pharaoh’s daughter and had all the riches and pleasures of Egypt at his right hand, Moses chose rather to identify with his enslaved brethren and suffer affliction. At about 40 years of age, he was forced to flee from Pharaoh into the wilderness where he lived as a stranger in a strange land (Ex 2:22) for another forty years.

     The Apostle implies that Christ was involved in world affairs long before Jesus was born and was known to Moses. And other affirmations agree. The Rock that followed Israel in the desert was Christ (1Cor 10:4), whose other Old Testament names include, “God with us” (Mat 1:23), “Jehovah our righteousness” (Jer 23:6) and “Everlasting Father” (Is 9:6), “Jehovah of hosts” (Is 44:6), “the I Am” (John 8:58). Jesus showed this truth to the Jews, but they could not understand (Mat 22:44). Of course, the fact that the Messiah would be God was only vaguely revealed in the Old Testament. The LXX, for instance, virtually always translates Christos as simply, “anointed.”   

     The term, the reproach of Christ, matches the Prophets’ description of the Messiah as a suffering servant. The most well-known example is Isaiah 53, but the Old Testament has many such prophesies of Jesus Christ. In the messianic Psalms 69, the word reproach (oneidismos) is found six times in reference to Christ. The reproach of Christ is to suffer persecution on account of faith in God (Heb 10:33; 11:36-38), on account of identifying with Christ (Heb 13:13).

     The motivating impulse in Moses’ life was the hope of eternal reward (misthapodosia). His strong faith was that God is a rewarder (misthapodotes) of them that diligently seek Him (Heb 11:6). These words are found only in the book of Hebrews (Heb 2:2; 10:35).

27 By faith he forsook Egypt, not fearing the wrath of the king: for he endured, as seeing him who is invisible. 28 Through faith he kept the passover, and the sprinkling of blood, lest he that destroyed the firstborn should touch them. 29 By faith they passed through the Red sea as by dry land: which the Egyptians assaying to do were drowned.

     Moses forsook Egypt on two occasions. The first time he was forced to flee Egypt because Pharaoh sought to kill him (Ex 2:15). But when the Invisible One appeared to him and gave him commandment, Moses returned to Egypt on a mission of deliverance. He boldly approached Pharaoh ten times with God’s message, not fearing the wrath of the king. Finally Moses succeeded and this time he forsook Egypt for good, but not before keeping the Lord’s commandment of the Passover. Afterwards, he led the children of Israel out with a high hand (Ex 14:8) and they passed through the waters of the Red Sea.

     On the night that Moses led Israel out of Egypt, the first Passover ceremony in history took place. The commandment was for every family to kill a lamb and sprinkle its blood with a sprig of hyssop upon the upper and side posts of every house door (Ex 12:22). That night the Lord passed through Egypt and looked upon the door of every household. The ones that had the blood sprinkled upon its sides were passed over (thus, the Passover), but the Destroyer was sent into the house of every door without the blood. Spiritually speaking it is a ceremony that has happened millions of times in history to Jews and Gentiles alike. If the blood of true Lamb has been applied to the door of your heart, God will pass over you and will not suffer the Destroyer to com in unto your houses to smite you (Ex 12:23).

     There might be an allusion to baptism in the sprinkling of blood, which at the Passover indicated identification with Jehovah God and immunity from the death angel. The water of baptism in the New Testament is to identify with Christ, as seeing Him who is invisible (aoraton). See Col 1:15; 1Tim 1:17.

30 By faith the walls of Jericho fell down, after they were compassed about seven days. 31 By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace.

     The conquest of Jericho is a lesson in collective faith, for all the armies of Israel obeyed the commandment of the Lord in the week-long marches around the city. Rahab and her household was spared because they believed that the Lord God of Israel is God in heaven above and in earth beneath (Josh 2:11) and asked for mercy (Josh 2:12-13). Then she obeyed and kept the covenant of words – she bound the scarlet line in her window and did not leave the house until the city had fallen (Josh 2:17-21). Accordingly, the New Testament uses Rahab to illustrate the importance of good works (James 2:25), which is the obedience aspect of saving faith.

     The Greek word here translated believed not (apeitheo) is often rendered, “obeyed not” (i.e. 1Pet 4:17; Rom 2:8). It is a detail that illustrates again the multi-dimensional character of saving faith. In the Scriptures, the word faith (pistis, pisteuo) sometimes refers to the Christian faith in general (as in 1Pet 5:9; Jude 1:3; Titus 1:3) and sometimes to one of its more specific aspects (hearing, believing, accepting, doing, persevering). In the present chapter, by faith very clearly refers to faith in its fullness.      

     The household of Rahab, although “Gentile”, was spared and allowed to live in Israel (Josh 6:22-25). They were apparently adopted into the Jewish nation after the required cleansing rites were completed, for they are not mentioned again in the histories of the Scriptures until the genealogy of Christ (Mat 1:5). By God’s own mouth, Ruth and Rahab should not have been included in the promises of Israel. They were Gentiles and foreigners to the commonwealth of Israel, excluded from the congregation of the Lord for ever (Deut 23:3). Yet, God’s grace cannot fail to find the sincere heart of faith and how He rewards them that diligently seek Him! God is moved by man’s humility and petition; He is not unrighteous to forget your work and labor of love (Heb 6:10). Rahab and her family were saved by faith.

32 And what shall I more say? for the time would fail me to tell of Gedeon, and of Barak, and of Samson, and of Jephthae; of David also, and Samuel, and of the prophets: 33 Who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, 34 Quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens.

     The names and feats in this list are irrefutable proofs that authentic, saving faith is an active, continuing result of believing and accepting the covenant of God. More than just a confession of belief in God, it is to walk worthy of the Lord unto all pleasing (Col 1:10), following after righteousness, godliness, faith, love patience, meekness (1Tim 6:11). First, they believe that He is, and second, that He rewards all that diligently seek Him in constant good works of obedience (Heb 11:6). These are men of action, not men of words. Their commitments to fervent faith moved God to work mighty, impossible things through them for the sake of His name.

35 Women received their dead raised to life again: and others were tortured, not accepting deliverance; that they might obtain a better resurrection: 36 And others had trial of cruel mockings and scourgings, yea, moreover of bonds and imprisonment: 37 They were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered about in sheepskins and goatskins; being destitute, afflicted, tormented; 38 (Of whom the world was not worthy:) they wandered in deserts, and in mountains, and in dens and caves of the earth.

     Not all of the faith-heroes were specimens of victory, success and glory. In this list, the Apostle describes many remarkable instances of fortifying faith through times of tremendous earthly suffering. The Twelve were reviled, beaten and eventually killed (except John), but the Scriptures say that they actually rejoiced to be counted worthy to suffer shame for His name (Acts 5:41; 2Thes 1:5). Down through the centuries of the Church Age, untold millions of faithful men, women and children have added their experiences to the ones named here. Most have been long forgotten by human memory, but not one has been forgotten by the One who has promised to reward them with a better resurrection.  

     Torture, mockery, scourging, imprisonment, cruel death, hunger, poverty, afflictions, torments, flight, life in hiding – these are the marks that Faith will leave upon the soul that has truly chosen God. ALL that will live godly in Christ Jesus shall suffer persecution (2Tim 3:12; 1Pet 2:19-21). We should never think it disgraceful to suffer for righteousness’ sake, but as marks of honor, scars of triumph, wounds of victory (1Pet 3:14).

     Of these, the world is not worthy. What a vindicating statement for these down-trodden ones that the World has hated, rejected and counted not worthy to even draw breath. God’s tribute is: “It is not that you are unworthy of the World, but that the World is unworthy of you.” The World loves its own and hates the followers of Christ (John 15:18-19). And who the World hates, it persecutes. Do you feel hated by the World? If not, it would be worthwhile to examine why not. Denying self and taking up the cross of Christ is to bear reproach (v26). These will be found worthy to walk with Him in white in that heavenly country where God has prepared for them a city (Rev 3:4; Heb 11:16).

39 And these all, having obtained a good report through faith, received not the promise: 40 God having provided some better thing for us, that they without us should not be made perfect.

     The men of faith who lived before Christ did not receive the promise until Jesus opened up the way into heaven by His own blood. His death provided the sacrifice necessary for the forgiveness of sins and His resurrection allowed the souls under the Old Covenant to rise with Him and ascend to Paradise. Jesus death and resurrection destroyed the power of Satan (Heb 2:14) which he had long held as “certificates of death” over every sinful man (Col 2:14-15). Suddenly they were freed from their place in Hades and rose with the triumphant Christ (Eph 4:8; Mat 27:53; Dan 12:2).

     By the Old Testament examples given in this chapter, it is apparently possible to live by faith in God without the indwelling presence of the Holy Spirit. The better covenant (Heb 8:6) of the New Testament however, includes the promise that the Holy Spirit will come and dwell in the heart of every believer (Rom 8:9). It is one of proofs that the promises, even to Abraham, were not to be fulfilled in the physical but in the spiritual realm. The land of inheritance was not physical Canaan but spiritual Canaan, the better country (Heb 11:16) and city without foundations (Heb 11:10) is heaven.

     They without us should not be made perfect. The Old Testament saints could not be made perfect by offering sacrifices (Heb 7:19; 9:9; 10:1); they had to wait until the one offering of Christ was made (Heb 10:14). Now they and us are made perfect by the same sacrifice.

Hebrews 10

1 For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect.

     This chapter summarizes the arguments already made to Jewish readers: the Old Covenant admitted that its function was not to take away sin but to act as a custodian or tutor until the promised sin-bearer would come (see Gal 3:23-25). The Law and prophets foretold the coming of this One by many prophesies, types and shadows. Christ and His Gospel completes the everlasting Covenant of God (Heb 9:9).

     Therefore, the Law is a shadow of the New Covenant, which is the true image (see Heb 8:5). A person standing before the sun will cast a shadow on the wall which gives a fair representation of his shape. As he moves about, we see his profile at times and also his form; we view his movements and can recognize his outline. But when he suddenly comes into view before our eyes, we see and understand so much more. His countenance and features come into focus in color and detail. We see his eyes and face change in expression of his inner feelings. The shadow cannot compare to the reality.

     The parallel is especially true of the Law and the Gospel. The former revealed the outline of God and His divine will for Mankind, but full knowledge came when Jesus began preaching the Gospel of the Kingdom. The Apostle has shown by many infallible proofs that we possess the very image of things – for now the ministry of Christ has completed the Law, now the Church of the Living God has superseded the tabernacle of witness, and now worshippers offer up spiritual praise in truthful living instead of the blood sacrifices of animals (Heb 9:11). True, we still see the God of our salvation through a glass darkly (1Cor 13:12); yet we now have the very mind of Christ (1Cor 2:16).

     Year by year continually. Imagine for a minute just how many animal sacrifices were offered under the Old Covenant – burnt offerings, sin offerings, peace offerings, festivals and ceremonial expiations. Every day the people would bring calves, goats and sheep to the temple priests to be sacrificed. On one occasion, Solomon killed 22,000 oxen and 120,000 sheep (1Kings 8:63). The amount of animal blood poured and sprinkled on the altars of the tabernacle and temples is unfathomable – millions and millions of gallons of blood was shed to cover Mankind’s sin until Messiah the Prince came to make an end of sins, and to make reconciliation for iniquity (Dan 9:24-25). Each year upon the day of the Passover, about 1,000,000 lambs were slain at the brazen altar in the space of three hours. It is said that on that day the blood flowed in rivers down the channels of the temple mount and down into the valley making the brook Kidron turn scarlet in color. Jesus passed over that same brook in the dark of night on the way to His betrayal (John 18:1). Did He pause there, considering the significance? For the next day, during the same hours that the priests were shedding the blood of those million lambs in the Temple, a soldier took a spear and pierced His side.

2 For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins. 3 But in those sacrifices there is a remembrance again made of sins every year.

     The fact that under the Law the same sacrifices needed to be offered again and again indicates that they could not take away the guilt of sin. Instead, by offering them every year Man was constantly reminded of his guilt. The blood of animals did cover up those sins, but only the blood of the Son of God could take away those sins. If the Old Covenant sacrifices truly had the power to permanently forgive sins and purge the conscience, then it would not have imposed daily and yearly offerings. Jesus however, being the perfect sacrifice, has the power to take away sins by His one offering (Heb 9:28); He has abolished the need for daily sacrifices.

     No more conscience of sins. The conscience is an amazing device within the human mind that atheists cannot explain and even Christians cannot fully understand. It is essentially a moral code, or table of Right and Wrong, that God has pre-installed deep inside every person. Solomon wrote, “God put the knowledge of eternity in Man’s heart, but He did not permit him to fully understand His works” (Eccl 3:11). Throughout all ages and in all parts of the globe, there are certain truths that do not need to be taught; they’re just universally known to be true. Life after death, the concept of good and evil, justice and injustice – these basic truths are pre-printed in the mind and make us all to be moral beings. This law of the conscience is intrinsic in all men (Rom 2:14-15).

     The Mind is part of that innermost part of the human being. It considers and reasons, it selects and rejects, and it ultimately determines each person’s own destiny. There are four parts to the human mind: 1) the rational part, 2) the emotional part, 3) the will/choice, 4) the conscience. The workings of these together will form the path of one’s life. All decisions, actions and beliefs are produced by a person’s own particular combination of reason, emotion, conscience and free will. 

     The conscience a little instruction set that tells the Mind the right way to think, reason and choose – like a computer, which has a brain-processor that empowers it to do complex computations and analyses, but does so by following a set of pre-installed instructions. It’s all very ordered and safe; unless some virus happens to get in and corrupts things. So too, the conscience is often corrupted by incorrect rational inputs, environmental influences and sinful life experiences.

     In addition to being the instruction set, the conscience detects and warns the mind about the moral correctness of its thoughts and intended activities. It is a wonderful early-warning mechanism, or guidance system, that works by provoking feelings of guilt or innocence. However, it is important to recognize that Guilt is not a feeling, but a condition. A lawbreaker is guilty whether he feels guilty or not. It’s easy to confuse guilt and feelings. And that’s why the Scriptures have a lot to say about Christians needing to instruct their conscience, for the factors involved are very complex.

     God gave Man the freedom of choice and will to the extent that he can override his conscience-set. And he will certainly, absolutely do it. But that is sin! The Devil insinuates himself into the thoughts and workings of the mind and he sows a lot of confusion there – either afflicting the person with feelings of false guilt or deceiving the person such that he feels no guilt. Both situations utterly debilitate spiritual growth.

4 For it is not possible that the blood of bulls and of goats should take away sins.

     The key word of this verse is “take away” (aphaireo), which means to remove completely (see Rom 11:27; Heb 10:11; Luke 22:50; 1John 3:5). Compare to “put away” in Heb 9:26 (athetesis – cancellation) and “take away” in 1John 3:5 (airon – lift up). Can the blood of animals remove the stains of sin from a person’s soul? The principles of the Mosaic Law answer NO, for the lex talionis decreed, “An eye for an eye and a tooth for a tooth” (Mat 5:38). The guilty must pay like for like. The weakness of the Law is suddenly exposed (Rom 8:3; Heb 7:18-19), for how can it think to substitute animal blood for human blood? Since death is the penalty for sin (Eze 18:4), then human death is the only acceptable payment. In theory then, the Law itself demanded a man’s blood to atone for the sins of a man. Jesus Christ the righteous (1John 2:1), being fully God and fully man, was the very Sacrifice that the Law required.

5 Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me: 6 In burnt offerings and sacrifices for sin thou hast had no pleasure. 7 Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God.

     Here the Apostle quotes a prophecy of the Messiah (Ps 40:6-8) in order to confirm once again that Jesus the Nazarene has fulfilled the Jewish Scriptures. It describes the Messiah as understanding, even before coming into the world, that sin offerings could not suffice. Therefore, He voluntarily determined to accomplish God’s will by accepting the body prepared for Him and going into the world – a body that would become a true sacrifice victim in contrast to the provisional animal sacrifices.

     The change from the Old to the New Covenant is also firmly seen in these verses. Sacrifices and burnt offerings pertained to the Law, but the Lord is not pleased with those; He wants a people who will live and do according to His good pleasure (Heb 10:16). He taketh away the first that he might establish the second (v9).

     The prophetic detail concerning the God-Man, Jesus Christ, is striking and accurate – A body hast thou prepared Me (katarizo – to frame, prepare, fit, perfect). Although fully God in nature, Jesus took upon Him the bodily form of a human in order to fulfil all righteousness (Mat 3:15); so that He could perform the necessary sacrifice that the Law itself had shown was solely suitable (see note on v4). “You framed and fitted a body for Me” (cf Heb 11:3). The Apostle Paul wrote, (He) took upon Him the form of a servant, and was made in the likeness of men (Php 2:7). Jesus Christ, submitting Himself to the will of God, laid aside His heavenly apparel and accepted the body that God had prepared for Him.

     Burnt offerings and sacrifices could not quiet the ever-present tension in the relationship of all-holy God and sinful Mankind, for the blood of bulls and goats simply could not atone for sins. Then Jesus said, “I will go and do what the book requires.” See this scene unfold in beautiful imagery in Rev 5. The work of Jesus was known and purposed beforehand. He came to cancel sin by the sacrifice of Himself (Heb 9:26), thereby healing the broken relation of God and Man (Heb 2:17; Col 1:21; Rom 5:10).

     David’s words in Psalms 40:6-8 are distinctly messianic, for the volume (kephalis – roll) of the book (biblion) did not write concerning him. The prophet Ezekiel was to eat a kephalis biblion (Eze 2:9) which became sweet in his mouth (Eze 3:1-3). See my notes on John’s experience in Rev 10:8-10. In ancient times, words were usually written upon scrolls, which were made of long pieces of velum fastened at the ends to two wooden rods. The reader would advance in the book by turning the rods in his hands, unrolling the velum from one rod and onto the other rod.

      It is entirely impossible that any Person other than Christ could make the affirmation that the Holy Spirit moved David to memorialize in His word. To my mind, it is one of the clearest prophecies of Christ in the Scriptures. The Jews however, were slow of heart to believe all that the prophets have spoken. So Jesus expounded unto them in all the Scriptures the things concerning Himself (Luke 24:25-27) such that their hearts burned with within them (Luke 24:32). 

     The quotation in verses 5-7 match the Septuagint version of the Old Testament, which expresses a key phrase differently from the Masoretic text that underlies our English Bible. Instead of, A body hast thou prepared Me, the Masoretic text reads, Mine ears hast thou opened (see Ps 40:6). Some think the variation is due to a scribal error in copying the Hebrew text (see Adam Clarke). Nevertheless, the Septuagint was commonly read by the Jewish teachers, so the Apostle’s words here were completely familiar to them. And what words! They are distinctly fitted to the identity and work of Jesus Christ.

     I have found that the variances between the Septuagint and Masoretic texts often seem to accentuate these prophecies of Christ. It is as though the Spirit manipulated the hands of the scribal translators to more perfect purposes, for the origins of both texts precede the time of Christ by many centuries. In the present case, the seemingly enigmatic phrase, Mine ears hast thou opened, apparently refers to the Jewish custom of boring a hole in the ear of a slave who willingly declares to forego his option of freedom and serve his master for life (Ex 21:5-6). This makes both phrases strikingly true of Christ. The one emphasizes His voluntary obedience to do God’s service and the other emphasizes His incarnation in order to become the necessary expiatory sacrifice.

     Lo, I come. Jesus has come into the world for judgment (John 9:39), to fulfil the Law (Mat 5:17), to preach (Mark 1:38), to minister, and to give His life a ransom for many (Mat 20:28), to bear witness of the truth  (John 18:37), to do the will of Him that sent Me (John 6:38), to call sinners to repentance (Luke 5:32), to save that which was lost (Mat 18:11) and to send fire on the earth (Luke 12:49). [taken from JFB commentary]

8 Above when he said, Sacrifice and offering and burnt offerings and offering for sin thou wouldest not, neither hadst pleasure therein; which are offered by the law; 9 Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second. 10 By the which will we are sanctified through the offering of the body of Jesus Christ once for all.

     The Apostle shows that this prophecy predicts the same change of Covenant that the previous chapters have evidenced. The Law was based upon burnt offerings and sacrifices; but God says He does not delight in those. Therefore, Jesus steps forward to perform the work that God will delight in (Mat 3:17). I come to do Thy will. Jesus made this affirmation in the Garden, Not as I will, but as Thou wilt (Mat 26:39).

     Jesus voluntarily came to do the will of the Godhead. He was not forced or required to save mankind at all. He came because He loved us, and that while we were yet sinners. His compelling example should earn our undying devotion and reverence. No longer does a man need to bring an animal victim to be slain upon a bloody altar. Instead, we may come boldly to the altar of God, knowing that the terrible sacrifice has been made. We can now be healed from the plague of our sins; our souls can be washed white as snow. Justified; truly cleansed and made holy, those are the better things of the New Covenant (Heb 12:24). It was the will of God that His creation might be sanctified (made holy) by the one offering of His Son, Jesus Christ.

     There seems to be a play on the word body (soma) between verses five and ten. “You fitted me with a body, for it was Your will that I offer My body to sanctify the many.” The Greek word for sanctify is hagiazo, which means to make holy (Heb 10:14; 13:12). It describes Christ’s saving action in slightly different connotation from the more commonly used word, “justify” (dikaioo – to make righteous). See Rom 5:9; James 2:24. The Apostle Paul used both words in parallel: But ye are washed, but ye are sanctified, but ye are justified (1Cor 6:11).

11 And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins: 12 But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God;

     Adding to the same thought that was powerfully presented earlier (Heb 9:25-28), the Apostle shows that Christ’s atonement ministry has been fulfilled. And now He has ascended to the right hand of God. Note the contrasting verbs that demonstrate the completion of His earthly work – the priest stands daily offering the sacrifices, but Christ has sat down after offering His sacrifice. Jesus our High Priest still intercedes in the heavenly tabernacle on behalf of His people, but the sacrifice has been offered and the atonement price has been accepted in heaven.

     Unlike the old sacrifices of the Law, the offering of Christ does not need to be repeated, for the death of a Person of infinite worth avails to infinite extents. Day after day the priests offered the same bloody, earthly sacrifices again and again. Sacrifices which could never take away sin, sacrifices that remind Man of that fact constantly (v3-6). The man Christ Jesus however, by His one perfect offering has presented the sacrifice which the Law required. His words just before He died were filled with meaning, He said, it is finished: and He bowed His head, and gave up the ghost (John 19:30).

13 From henceforth expecting till his enemies be made his footstool.

     After His supreme sacrifice, Jesus Christ ascended into heaven, where He must reign till He hath put all enemies under His feet (1Cor 15:25), or as it says here, Till His enemies be made His footstool. The Apostle is quoting David’s prophecy of the Messiah: The Lord said unto My Lord, sit Thou at My right hand, until I make Thine enemies Thy footstool (Ps 110:1). Jesus thoroughly stumped the Pharisees by asking them to explain what David meant by that statement (Mat 22:41-46), but on the day of Pentecost the Spirit speaking through Peter revealed to them its meaning (Acts 2:30-36; see my note for Heb 1:13).

     Expecting (ekdechomai), or waiting. Compare to apekdechomai, (“look for”) in Hebrews 9:28.

14 For by one offering he hath perfected for ever them that are sanctified.

     The Old Covenant with its many sacrifices could not make even one of its worshipers perfect (v1), but by one offering Christ has perfected (teleioo) for ever the whole company of the sanctified under both Covenants. Teleioo usually carries the idea of accomplishing or finishing something (Luke 2:43; John 17:4; Acts 20:24), but here it is used in the sense of perfecting the soul (also Heb 7:19; 9:9; 10:1; 11:40; 12:23; Php 3:12; 1John 2:5). In the Septuagint of Exodus 29:29-35 it means to consecrate or sanctify for holy purposes (also 2Sam 22:26).

     For ever (dienekes). This word is unique to the book of Hebrews, but occurs 3 times in this chapter (v1, 12, 14). Earlier it was translated “continually” (see Heb 7:3), but even there it carries the idea of “forever.” In all the rest of the New Testament (including Hebrews), for ever derives from some form of the word aion. The grammar of both terms is quite similar:  Eis to dienekes (v14) and, Eis ton aiona (Heb 6:20).    

     According to Strong’s Concordance, the word sanctified is in the present participle tense, which would indicate it is a continuing event. “He has perfected forever the sanctifying ones.” The New King James reads, By one offering He has perfected forever those who are being sanctified. The experiences of life are preparing, perfecting and sanctifying the Christian for eternity. They are making so that his future life will be even more fulfilling and enjoyable (2Cor 4:17).

15 Whereof the Holy Ghost also is a witness to us: for after that he had said before, 16 This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them; 17 And their sins and iniquities will I remember no more. 18 Now where remission of these is, there is no more offering for sin.

     This Old Testament passage was quoted earlier in longer form (see my notes for Heb 8:8-12). Here the purpose is to prove one last time this crucial truth:  the Old Covenant could not take away sins (v3-4), but Christ’s one offering is able to perfect His saints for all time (v14). The Apostle shows that many years ago the Lord’s prophet had foretold this turn of events, saying, “Whereof the Holy Spirit also gave witness by Jeremiah, who prophesied: ‘And I will make a new Covenant with them, saith the Lord, and I will remember their sins and iniquities no more.’ Now if these be forgiven, there is no more offering for sin.”

     The Old Covenant’s sacrifices were a constant reminder of sin (Heb 10:3), but the New Covenant offers permanent forgiveness for sin. If sins and iniquities are remembered no more, then those sins have been remitted and there is no more need for sacrifices. The logical argumentation is irrefutable and devastating for those who wished to hold on to the Old Covenant’s rules and worship system.

     The obvious recipients of this promise of a New Covenant is not Israel after the flesh, but the true Israel of God according to spiritual considerations (Rom 9:8; Gal 3:7). This is the Church of Jesus Christ, where there is neither Jew nor Greek (Col 3:11) and the heirs of the promise are made to be Abraham’s seed on account of their faith in Jesus Christ (Gal 3:28-29).

19 Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, 20 By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh;

     If the full and complete offering for sins has been accomplished, then Man is able to enter into the Holy of Holies without fear. Under the Old Covenant, it was sure death for the person who dared to come before the Ark of the Covenant. Even the High Priest entered fearfully, being sure to carry along with him the prescribed blood exactly as it had been commanded and according to all the rules of dress and form, so that he die not (Ex 28:35; Lev 16:2). Now, because of the shed blood of Jesus, we are permitted to enter the holiest (the presence of God) with boldness (see Heb 4:16) – meaning without fear and timidity. Reverently yes, and with all due humility and gratefulness, but intrepidly, bravely, boldly, in full assurance of faith (v22). And only in the name of Jesus Christ the spotless Lamb of God, for without Him, none will gain an audience with the all-holy and righteous Lord of the Earth.

     The previous chapters demonstrated this brilliant change of Covenants by naming some of the careful typological details of the tabernacle and its furniture. Long shrouded from the eyes of people and priests, the holy emblems of the Ark of the Covenant were suddenly revealed at the death of Christ when the thick, highly decorated veil of four layers was suddenly rent in two and the first tabernacle was abolished (Heb 9:8). The Holy of Holies is a type of heaven and the veil is a symbol of the great barrier between God and Man. The tearing of the veil from top to bottom confirmed that the long-promised, true Reconciliation had been made. Now, by a new and living way, the door to heaven has been opened and the souls of the faithful can enter into the presence of God.

     Jesus consecrated (egkainizo – inaugurated, ratified, dedicated; see Heb 9:18) this new Way by the rending of His flesh. I have written more on this intriguing topic in the note for Mat 27:51. Here the Scripture says that the veil is, in a symbolic sense, His flesh. I understand this to mean the veil represents His humanity, for the real barrier between God and Man is our fallen human nature. God is sinless, holy, righteous; Man is sinful, unrighteous, rebellious. Jesus took the form of a man and became a perfect human so that by the death of His flesh He might consecrate for Mankind a new and living way into the presence of God.

21 And having an high priest over the house of God; 22 Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.

     The great High Priest of the Church is Jesus Christ (Heb 4:14; 6:20). Unlike the Old Covenant’s succession of priests and Levites, Jesus has not delegated His ministry and authority to others. And He has promised that those who draw near to Him and hold fast to faith without wavering will reign with Him in glory (2Tim 2:12).

     Is there an allusion to Christian baptism here? Perhaps, although the common word for baptism does not appear. Washed with pure water, for example, seems to make a spiritual point based upon a Jewish physical tradition (study Tit 3:5; Eph 5:26; Rev 1:5). Perhaps the Apostle is quoting another Old Testament prophet: Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you (Eze 36:25). The High Priest was to wash his flesh in water before putting on his garb (Lev 16:4) as were the Levites at their consecration (Num 8:7).  

     Obviously, New Covenant principles are being presented here by Old Covenant terms, for the call to draw near corresponds to the Israelites bringing their sacrifices unto the house of God. Moreover, the Law required the people to be ceremonially sprinkled for purification and expiation. It prescribed divers washings (Heb 9:10) for uncleanness. In contrast, worshipers in this new, living Way draw near to God by performing the following services:

  • With a true heart, one that seeks God in all sincerity and singleness (Mat 6:22).
  • In full assurance of faith, without wavering (v23); fully persuaded that He is able to do exceedingly abundantly above all that we ask or think (Eph 3:20).
  • Having our hearts sprinkled from an evil conscience. Purified, transformed, renewed minds that are not cumbered with guilt (Rom 12:1-2).
  • Bodies washed with pure water. Not living in the sins of the flesh but according to the living water of the Word of God (2Cor 7:1; Jas 4:8). The body needs to be washed, cleansed of its sin and sanctified.

23 Let us hold fast the profession of our faith without wavering; (for he is faithful that promised;)

     The encouragement to hold fast is repeated throughout the Scriptures (1Thes 5:21; 2Tim 1:13; Heb 3:6; Rev 2:25). The teaching of the verses following paints a sobering picture of a person clinging with all faith to the one hope of his salvation, like a man drifting at sea clings to a floating timber, or a climber in a dangerous situation grips a jug hold. The warning implies that some have not held fast and have been swallowed up by the mists of perdition.

     Jesus encouraged the faithful little church of Philadelphia, Behold, I come quickly: hold that fast which thou hast, that no man take thy crown (Rev 3:11). Surely it is an appropriate motto for the churches of these last days. To waver is to doubt (see James 1:6), or to be shaken by fearfulness (Mat 14:29-31), or over-pressed by worries and discouragements (Mat 6:25-34). Nothing wavering – do not let others deceive or discourage you. 

     The King James mis-translates a word in this verse. The profession of our faith (elpis) should read, “the hope.” Elpis is found about fifty times in the New Testament and is always translated, hope. Thus did the translators render an earlier, parallel passage: Hold fast the confidence and the rejoicing of the hope firm unto the end (Heb 3:6). Interestingly, the Christian religion is called “the hope” or “the faith” quite a few times in the New Testament (i.e. Col 1:23; Jude 1:3), which is how it is used in this verse also. In the Greek, the definite article appears instead of the pronoun “our.”

24 And let us consider one another to provoke unto love and to good works:

     Unselfish, do-something Christians live out their faith by good works of love, especially toward those of the household of God (Gal 6:10). They consider one another for good in all things (Php 2:3; 2Thes 1:3; Rom 12:10; Col 3:16). This is the result of being born again, to be always seeking to help others in every way – spiritually, emotionally, physically (see 1Cor 13).

25 Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching.

     For many centuries the Jews were obligated to gather in sacred worship on the seventh day of the week, but as with many of the Old Covenant rules, Jesus re-fitted the 4th commandment in the New Covenant (see my article on that topic at Mat 12:8). The gathering together for public worship is not an optional practice. It is the honorable, reasonable service of every Christian. While the Christian day of worship is not laden with strict rules as the Sabbath day of the Old Testament was, the Apostle does warn the people of God not to regard the day lightly. “Forsake not the assembling of yourselves together (episunagoge) as the manner of some is.” Apparently some were neglecting to meet with the Lord’s body (study 1Cor 11:29-30).

     The reason for the Christian assembly is to exhort one another, to consider each one his brother and to provoke one another unto love and good works (v24). Furthermore he says, “Take even more earnest heed to gather together as you see the great Day approaching.” The Holy Spirit moved the Apostle to write these words (2Pet 1:21) because He knew that Christians many centuries later would need to be reminded. Indeed, this verse speaks more directly to us than it did in the time of the Apostles, for we are certainly nearer to that Day than they.

     As the manner of some is. So even then some did not have that fervent brotherly love that cannot think of staying home on Sunday, or would never settle on just going to church for the sermon. The reasons do not change much! They are: 1) not sincerely interested in the work and operation of the church, 2) not willing to believe that the local church is the very body of Christ, 3) not open to accept the responsibilities and duties that come with being a member of the body, 4) afraid of breaking the laws of the land which prohibit Christian gatherings, or speaking the Word of truth. The Apostle does not entertain any of these as grounds for exception.

    Exhorting one another. Exhortation is the first purpose for church assembly. It includes teaching from the Scriptures, warnings for the weak and unstable, encouragements from personal experiences, etc. Exhortation is ever more important as the last day approaches (2Tim 3:1-10). And now is our salvation nearer than when we believed (Rom 13:11); yet a little while and He that shall come, will come (Heb 10:37). Of course, many will die before that Day and for them His “coming” is equally sure (Heb 9:27).

     The signs that the Day of Christ is approaching can be seen all around us, but they are never more striking as those that glare out from Christianity itself. Apostasy, apathy, heresy and intellectualism has brought the World into the churches of Christ as never before. We live in a dangerous day, a time when even the very elect are at risk of being deceived (Mat 24:22-24). Hold fast, the previous verse said, lift up your heads and keep your eyes on Jesus (Col 3:1-2). Let no man take thy crown (Rev 3:11). Truly, to forsake not the assembly of the church body is an urgent warning for God’s people.

26 For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, 27 But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries.

     The little word “for” at the beginning should not be overlooked. It means that we need to read the previous verses to understand why the Apostle gives this severe warning. As Christians we are individually responsible to go to the Fountain of the Cross that is ever flowing and available even to the worst of sinners (Rev 21:6; Is 55:1). The single sacrifice of Christ is open to all for the complete remission of sins; it is the only way to holiness and God (Acts 4:12). Therefore, let us draw near to be sprinkled and washed (v22), let us hold fast to the end (v24), and let us dedicate ourselves to the assembly and exhortation of the brethren (v24-25). For if we are found to be willfully sinning after having known the truth, that great Sacrifice of Christ cannot avail for us. Instead, certain judgment and fiery indignation awaits us. If we do not heed the exhortation of v22-25, we are in danger of the fearful judgments of v26-27. 

     The general intent is quite clear and corresponds closely with this Apostle’s earlier statements in Heb 6:4-8. Nevertheless, our understanding depends much upon the meaning of the word wilfully (ekousios). I believe it describes a person who voluntarily, willingly remains in a sinful condition (see this word used in 1Pet 5:2 and Phlm 1:14). A Christian who knows that he is sinning but refuses to repent will not be saved – that is the upshot of the statement. The Fountain is still flowing, but if the person does not present himself to be cleansed, how can he be saved?

     This verse is not speaking about Christians that commit sin, but about Christians who commit sin and do not repent. The Flesh is always present with us and unfortunately it will win a battle now and then. If we say that we have no sin, we deceive ourselves, and…if we confess our sins, He is faithful and just to forgive (1John 1:8-9). The key to forgiveness is true repentance (Heb 6:6); Christ’s sacrifice for sins does not remain for those who do not. Paul spoke of a law within all men – wishing to do good, but doing evil. For that which I do I allow not: for what I would, that do I not; but what I hate, that do I (Rom 7:15-21). The one sin that cannot be forgiven is none other than the very one from which a man will not repent and ask forgiveness. This is rightfully called the sin against the Holy Ghost (Mat 12:31), for although He convicts, the man goes on sinning willfully anyway. There is no sacrifice for such condition.

     This verse contradicts the Calvinist teaching that a saved person cannot fall away and be eternally lost, for here is a true Christian, one who had received the knowledge of the truth and was sanctified by the blood (v29), yet turns back and lives in willful sin. It does not describe a single deliberate transgression, but the Christian who has apostatized and voluntarily returns to a life of unrepentant sin. The blood of Christ will not atone for sins that are not sincerely repented of (see the shadow in Num 19:20 and study Num 15:30-31). The parables of Jesus commonly describe this very condition. For example, the Parable of the Unforgiving Servant (Mat 18:21-35) shows that the Lord’s forgiveness of the servant’s debt was not only withdrawn after the servant refused to forgive his fellow-servant’s debt, but was reinstated in its full original measure (Mat 18:34-35, also Mat 24:46-51).

     The Apostle James encouraged church members to work to restore the brother who falls into error and assured the church that the door of repentance was still open for that fallen brother (James 5:19-20).

     The Judgment is certain because it is known and indescribable, a sore judgment of fire, vengeance, and anguish (Mat 25:41; Mark 13:37). It is not the heathen masses who will inhabit the lowest regions of hell, but the knowledge-possessing yet unrepentant ones – the wilfully wicked who knew the truth but did not do it (Luke 12:48). The next verses cement that sober fact in our minds. We have been given much, so much will be required (Luke 12:48).

28 He that despised Moses’ law died without mercy under two or three witnesses: 29 Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace?

     The Israelite that refused to keep the Law was to be put to death (Deut 13:6-10). Through offering the sacrifices, mercy could be received – but only for sins committed in ignorance. To break one of the Ten Commandments was unforgivable and punishable by death (see note Mat 7:28). The Apostle’s point is well-made: if the imperfect Old Covenant (Heb 10:1) was of such sacred mien as to be protected by death upon the first offense, how much greater must the punishment be for despising the perfect New Covenant? This sobering thought adds to the warning aimed at Christians who fall away from the Faith and return to living in sin. By refusing to return to the cleansing fountain, he is considering Christ and His covenant lightly. In rejecting the Word of the Covenant and doing according to his own heart, he is treading upon the very Son of God who wrote the Book and ratified it with His own blood (Heb 9:11-14).

     According to verse 29, a person who confesses the name of Christ while living in unrepentant sin affronts God in three dangerous ways:

  • First, he is treading upon (katapateo) God’s only begotten Son, a sacrilege that calls to mind the terrible mistreatment and mockery that Jesus suffered at His death. The person who sins willfully after receiving knowledge of the truth (v26) has joined that wicked crowd and will be punished in righteous wrath. Jesus was tread under foot by iniquitous men once, but at the Judgment, He will tread (katapateo) in fury the winepress of wrath until their blood stains His garments red (Isa 63:1-6).
  • Second, he is esteeming the Covenant of blood as unholy (koinos – common, unclean). The man who lives in unrepentant sin thinks that the commandments of Christ are not so important. He thinks that either God will overlook what He has written or that the punishments for not obeying will not be that serious. He does not fear what God has said, nor does he tremble at His Word (Is 66:2). Koinos is used to mean “common” in a general sense, or “unclean” as it relates to the clean/unclean laws of the Jews (see Rom 14:14). In the Septuagint the standard word for “unclean” is akathartos which is also found quite frequently in the New Testament (see Acts 10:14). He counts the very blood and covenant which first sanctified him to be a common thing. Many who claim the name of Christ are living in this dangerous place.
  • Third, he is despising the Spirit of grace. By voluntarily living in sin, such person is ignoring the voice of the Spirit that convicts of sin (John 16:7-8). The verb is in the past tense as if to show that his conscience no longer thinks that what he is doing is sin – he hath done despite unto the Spirit of grace. This is a serious condition. Under the Law, the soul that didn’t mind that that he was unclean was to be cut off from congregation for defiling the sanctuary of the Lord (Num 19:20).

30 For we know him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord. And again, The Lord shall judge his people. 31 It is a fearful thing to fall into the hands of the living God.

     God has demonstrated on many occasions that He will not tolerate sin. He will judge His people; He will recompense them for their deeds. The New Covenant is based upon mercy and forgiveness unto 70×7 (Mat 18:21-22; Luke 17:4), but God has not changed. He is holy and just. The account of Ananias and Sapphira reminds us of that fact (Acts 5:1-12). There are those who repeat, “God is Love” until they come to believe that He will not punish sinners, nor send backsliders into eternal punishment. It is a dangerous, foolish idea, for the Scriptures are full of examples which prove that God will not tolerate rebellion and disobedience. Judgment and vengeance will be righteously administered in the Kingdom of God.

     The Apostle cites the Law of Moses as proof: To Me belongeth vengeance and recompense….for the Lord shall judge His people (Deut 32:35-36; Rom 12:19). Perhaps the children of Israel took those words to mean that God would judge the wicked for mistreating His people, but here it can only mean that He will judge and punish the disobedient among His people (as in 1Pet 4:17).

     God is holy and just. Man is unrighteous and rebellious. And that’s why the Judgment will be a fearful thing (phoberos). This word was used in the same context earlier (Heb 10:27). For our God is a consuming fire (Heb 12:29).

32 But call to remembrance the former days, in which, after ye were illuminated, ye endured a great fight of afflictions; 33 Partly, whilst ye were made a gazingstock both by reproaches and afflictions; and partly, whilst ye became companions of them that were so used. 34 For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance.

     While the introduction is missing from the book of Hebrews, passages like these make me believe that it was penned by the Apostle Paul and sent to the church in Jerusalem towards the end of his imprisonment in Rome (Acts 28:17-30). Paul had just experienced a very dangerous imprisonment in Jerusalem and the church there had helped him (see Acts 22-24). The early Christians were greatly persecuted and Jews after the flesh did more damage at the beginning than the Romans did. Such was the case with the Apostle Paul in Jerusalem and elsewhere.

     A gazingstock (theatrizo). The imagery is of Christians being paraded onto the stage so that all can watch them be reproached and afflicted. This was particularly true of early Christians in Jerusalem, who knew very well that choosing to identify with Christ would mean to suffer shame for His name (Acts 5:41); either directly or by association with other Christians who were being so treated. Paul made a similar analogy earlier in his ministry, saying that the Apostles have been made a spectacle (theatron) unto the world (1Cor 4:9; see also Heb 12:1-2).

     The early church was so greatly persecuted that many were forced to forfeit all their earthly possessions and go into hiding. The Catacombs of Rome became a safe haven for some of these noble men and women who joyfully endured the spoiling of their goods in favor of laying up their treasures in heaven (Mat 6:19-21). Some of the ancient manuscripts omit the first person pronouns and read: “You showed compassion to the prisoners.” The Majority Text and the Textus Receptus support the King James reading.

35 Cast not away therefore your confidence, which hath great recompence of reward. 36 For ye have need of patience, that, after ye have done the will of God, ye might receive the promise. 37 For yet a little while, and he that shall come will come, and will not tarry.

     The thoughts in these final verses set the stage for the famous definition of saving Faith that will be given in the next chapter. Perseverance is the final but indispensable ingredient of Faith, for only he that endureth to the end shall be saved (Mat 10:22). Therefore, “Do not abandon the confidence of your hope (Heb 3:6), for it is necessary to patiently endure in doing the will of God in order to receive the promise. For yet a little while and the Comer will come; He will not tarry long.”

     The last phrase comes from the Prophets and appropriately fits the call to remain faithful unto the coming of Christ. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry (Hab 2:3). It has not been given to us to know the times and seasons (Acts 1:7), but to live in constant readiness for that Day which will come suddenly upon the earth (Luke 21:35) in the moment it is least expected (Mat 24:44).

38 Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him. 39 But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul.

     The last three verses of this chapter are based on Habakkuk 2:4-5, but come from the Septuagint version which reads: “If he should draw back, My soul has no pleasure in him: but the just shall live by My faith.” The Apostle Paul quoted the last phrase twice in his epistles and always omitted the pronoun “My” (see Rom 1:17; Gal 3:11). The Septuagint says the just are saved by the faithfulness of the Savior, but the New Testament shows that the just are saved by faith in the Savior. Both statements are true, with the astute extrapolation being, “the just person lives out his faith.”

     In the present context of end-time warnings however, the implication is this: on that Day, the righteous will be saved on account of their Faith – the just will live (be raised up) by faith. As for the rest, My soul shall have no pleasure in them; they are consigned unto perdition. The soul of the just will live in heaven because of his faith on earth. The faith of the just cause them to draw near (v22) for the saving of the soul, but the lost draw back unto perdition (v39). The contrasting actions are in stark focus.

     The words faith and believe in this passage are identical nouns in the Greek (pistis). In both Greek and English, most nouns have a corresponding action verb. For instance, to be saved (verb) is salvation (noun), to be baptized and baptism, to marry and marriage. Often the action word and the noun are the same. To love (verb) is love (noun), to walk a walk, etc. In the Greek language, the verb and noun forms are typically distinct yet obviously related. To love (agapao) is love (agape). To believe (pisteuo) is faith (pistis). Clearly then, “believing” implies more than simple assent as we will attempt to show in the next chapter.    

     To live (zao) is a common Bible euphemism of salvation (John 3:16; 2Tim 2:11; 1John 4:9; John 5:24). The word saving is unusual in this context – perpoiesis (see Eph 1:14; 1Thes 5:9; 2Thes 2:14).