Johann
Active Member
II. We are not Guaranteed Salvation; We Hope For Salvation.
Anyone here that can answer?
In Heb_9:11-14 the writer introduced Christ's high priestly ministry, which climaxes in Heb_9:15. Heb_9:16-22 are parenthetical explaining Heb_9:15. Then Heb_9:23-28 resume the discussion of Jesus' priestly ministry in heaven.
"The conception of Christ's death as a liturgical high priestly action is developed as a major argument in Heb_9:11-28. Prior to this point in the homily, the high priesthood tended to be linked with Christ's present activity as heavenly intercessor (cf. Heb_2:18; Heb_4:15-16; Heb_7:25; Heb_8:1-2)." [Note: Lane, Hebrews 9-13, p. 235.]
Hebrews 9:11-15
The superior priestly ministry 9:11-15
Hebrews 9:12
Blood is also a symbol of life (Lev_17:11). The point is that the lives of innocent animal substitutes were sufficient only to atone for sin temporarily. However the life of Jesus Christ, because He was a perfect human substitute, adequately paid for the redemption of all people forever. Having died "once for all" (Heb_7:27; Heb_10:10) He was able to enter God's presence "once for all."
"There have been expositors who, pressing the analogy of the Day of Atonement beyond the limits observed by our author, have argued that the expiatory work of Christ was not completed on the cross-not completed, indeed, until He ascended from earth and 'made atonement "for us" in the heavenly holy of holies by the presentation of His efficacious blood'.
Footnote 82: "K. M. Monroe, EQ [Evangelical Quarterly] v (1933), p. 404 (in an article 'Time Element in the Atonement', pp. 397ff., which was answered by T. Houghton, 'The Atonement', EQ vi [1934], pp. 137ff.). Monroe argued that our Lord, after His resurrection, ascended immediately into heaven to sprinkle His blood on 'the heavenly capporeth [mercy seat]' and therefore could not allow Mary Magdalene to hinder Him (Joh_20:17) until He had completed this essential stage of His atoning work. The ascension of Joh_20:17 is thus quite distinct from the ascension of Act_1:9." [Note: Bruce, The Epistle . . ., pp. 200-201. Chafer, 4:118; 5:262-63; and 7:20 also held this view. See Philip E. Hughes, "The Blood . . .," 519:195-212, for refutation and further discussion.]
Thomas Constable
Neither by the blood of goats and calves,.... With which the high priest entered into the holy place, within the vail, on the day of atonement, Lev_16:14 for Christ was not an high priest of the order of Aaron, nor could the blood of these creatures take away sin, nor would God accept of such sacrifices any longer:
but by his own blood he entered in once into the holy place; which shows the truth of his human nature, and the virtue of its blood, as in union with his divine Person; by which he opened the way into the holiest of all, as the surety of his people, and gives them boldness and liberty to follow him there; he carried his blood not in a basin, as the high priest carried the blood of goats and calves, but in his veins; and by it, having been shed by him, he entered not into the holy place made with hands, but into heaven itself; and that not every year, as the high priest, but "once" for all, having done his work; or as follows,
having obtained eternal redemption; for us, from sin, Satan, the law, and death, to which his people were in bondage, and which he obtained by paying a ransom price for them; which was not corruptible things, as silver and gold but his precious, blood: in the original text it is, "having found eternal redemption"; there seems to be an allusion to Job_33:24. This was what was sought for long ago by the, Old Testament saints, who were wishing, waiting, and longing for this salvation; it is a thing very precious and difficult to find; it is to be had nowhere but in Christ, and when found in him, is matter of great joy to sensible sinners; God found it in him, and found him to be a proper person to effect it; and Christ has found it by being the author of it: this is called an eternal redemption, because it extends to the saints in all ages; backwards and forwards; it includes eternal life and happiness; and such as are sharers in it shall never perish, but shall be saved with an everlasting salvation; it is so called in opposition to the carnal expiations of the high priests, and in distinction from temporal redemptions, deliverances, and salvations. Remarkable is the paraphrase of Jonathan ben Uzziel on Gen_49:18.
"Jacob said, when he saw Gideon the son of Joash, and Samson the son of Manoah, who should be redeemers; not for the redemption of Gideon am I waiting, nor for the redemption of Samson am I looking, for their redemption is a temporal redemption; but for thy redemption am I waiting and looking, O Lord, because thy redemption is פורקן עלמין, "an everlasting redemption":''
another copy reads, for the redemption of Messiah the son of David; and to the same purpose is the Jerusalem paraphrase on the place; in Talmudic language it would be called פדייה עולמית (x).
(x) T. Shebuot, fol. 11. 2.
Gill
----------------------------------------------------------
Catholic question.
Heb. 9:12 – Christ’s sacrifice secured our redemption, but redemption is not the same thing as salvation. We participate in and hope for salvation. Our hope in salvation is a guarantee if we are faithful to Christ to the end. But if we lose hope and fail to persevere, we can lose our salvation. Thus, by our own choosing (not by God’s doing), salvation is not a certainty. While many Protestant churches believe in the theology of “once saved, always saved,” such a novel theory is not found in Scripture and has never been taught by the Church.
Anyone here that can answer?
In Heb_9:11-14 the writer introduced Christ's high priestly ministry, which climaxes in Heb_9:15. Heb_9:16-22 are parenthetical explaining Heb_9:15. Then Heb_9:23-28 resume the discussion of Jesus' priestly ministry in heaven.
"The conception of Christ's death as a liturgical high priestly action is developed as a major argument in Heb_9:11-28. Prior to this point in the homily, the high priesthood tended to be linked with Christ's present activity as heavenly intercessor (cf. Heb_2:18; Heb_4:15-16; Heb_7:25; Heb_8:1-2)." [Note: Lane, Hebrews 9-13, p. 235.]
Hebrews 9:11-15
The superior priestly ministry 9:11-15
Hebrews 9:12
Blood is also a symbol of life (Lev_17:11). The point is that the lives of innocent animal substitutes were sufficient only to atone for sin temporarily. However the life of Jesus Christ, because He was a perfect human substitute, adequately paid for the redemption of all people forever. Having died "once for all" (Heb_7:27; Heb_10:10) He was able to enter God's presence "once for all."
"There have been expositors who, pressing the analogy of the Day of Atonement beyond the limits observed by our author, have argued that the expiatory work of Christ was not completed on the cross-not completed, indeed, until He ascended from earth and 'made atonement "for us" in the heavenly holy of holies by the presentation of His efficacious blood'.
Footnote 82: "K. M. Monroe, EQ [Evangelical Quarterly] v (1933), p. 404 (in an article 'Time Element in the Atonement', pp. 397ff., which was answered by T. Houghton, 'The Atonement', EQ vi [1934], pp. 137ff.). Monroe argued that our Lord, after His resurrection, ascended immediately into heaven to sprinkle His blood on 'the heavenly capporeth [mercy seat]' and therefore could not allow Mary Magdalene to hinder Him (Joh_20:17) until He had completed this essential stage of His atoning work. The ascension of Joh_20:17 is thus quite distinct from the ascension of Act_1:9." [Note: Bruce, The Epistle . . ., pp. 200-201. Chafer, 4:118; 5:262-63; and 7:20 also held this view. See Philip E. Hughes, "The Blood . . .," 519:195-212, for refutation and further discussion.]
Thomas Constable
Neither by the blood of goats and calves,.... With which the high priest entered into the holy place, within the vail, on the day of atonement, Lev_16:14 for Christ was not an high priest of the order of Aaron, nor could the blood of these creatures take away sin, nor would God accept of such sacrifices any longer:
but by his own blood he entered in once into the holy place; which shows the truth of his human nature, and the virtue of its blood, as in union with his divine Person; by which he opened the way into the holiest of all, as the surety of his people, and gives them boldness and liberty to follow him there; he carried his blood not in a basin, as the high priest carried the blood of goats and calves, but in his veins; and by it, having been shed by him, he entered not into the holy place made with hands, but into heaven itself; and that not every year, as the high priest, but "once" for all, having done his work; or as follows,
having obtained eternal redemption; for us, from sin, Satan, the law, and death, to which his people were in bondage, and which he obtained by paying a ransom price for them; which was not corruptible things, as silver and gold but his precious, blood: in the original text it is, "having found eternal redemption"; there seems to be an allusion to Job_33:24. This was what was sought for long ago by the, Old Testament saints, who were wishing, waiting, and longing for this salvation; it is a thing very precious and difficult to find; it is to be had nowhere but in Christ, and when found in him, is matter of great joy to sensible sinners; God found it in him, and found him to be a proper person to effect it; and Christ has found it by being the author of it: this is called an eternal redemption, because it extends to the saints in all ages; backwards and forwards; it includes eternal life and happiness; and such as are sharers in it shall never perish, but shall be saved with an everlasting salvation; it is so called in opposition to the carnal expiations of the high priests, and in distinction from temporal redemptions, deliverances, and salvations. Remarkable is the paraphrase of Jonathan ben Uzziel on Gen_49:18.
"Jacob said, when he saw Gideon the son of Joash, and Samson the son of Manoah, who should be redeemers; not for the redemption of Gideon am I waiting, nor for the redemption of Samson am I looking, for their redemption is a temporal redemption; but for thy redemption am I waiting and looking, O Lord, because thy redemption is פורקן עלמין, "an everlasting redemption":''
another copy reads, for the redemption of Messiah the son of David; and to the same purpose is the Jerusalem paraphrase on the place; in Talmudic language it would be called פדייה עולמית (x).
(x) T. Shebuot, fol. 11. 2.
Gill
----------------------------------------------------------
Catholic question.
Heb. 9:12 – Christ’s sacrifice secured our redemption, but redemption is not the same thing as salvation. We participate in and hope for salvation. Our hope in salvation is a guarantee if we are faithful to Christ to the end. But if we lose hope and fail to persevere, we can lose our salvation. Thus, by our own choosing (not by God’s doing), salvation is not a certainty. While many Protestant churches believe in the theology of “once saved, always saved,” such a novel theory is not found in Scripture and has never been taught by the Church.
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