Christ, having been offered once to bear the
sins of many, will appear a second time, not to deal with sin, but to save
those who are eagerly waiting for him. Heb 9:28
The author of
Hebrews in the opening remarks of his letter stated, “in these last days” God
spoke through his son. The letter elevates Jesus the Messiah, showing how
Christ is above angels, above Moses, and above the high priest. It speaks of
the new covenant, a superior sacrifice, and Jesus’ second coming. It argues
that the Law written on stone is inferior to the law of God written on each
heart. The author also writes about the faith of the ancients, noting that
without faith it impossible to please God. He points out that forgiveness of
sin is in the new covenant and admonishes believers to “hold fast to the
confession of our hope without wavering, for he who has promised is faithful.” And
saying, “consider how to provoke one another to love and good deeds, not
neglecting to meet together, as is the habit of some, but encouraging one
another, and all the more as you see the Day approaching. The phrase “the
Day approaching” refers to the belief of Jesus’ followers that they were living
in the end times, as foretold by Jesus and the prophets. The climax of the Hebrew letter vividly
describes the fear experienced when God communicated from the mountain where
the law was given. The assembled children of Israel were confronted by blazing
fire, darkness, gloom and whirlwind, along with the deafening blast of a
trumpet and sound of words, “so terrifying was the sight that Moses said, 'I tremble with fear.'” In contrast, the letter then
turns to a different scene: “You have come to Mount Zion and to the city of the
living God, the heavenly Jerusalem, and to innumerable angels in festal
gathering, and to the assembly of the firstborn who are enrolled in
heaven, and to God the judge of all, and to the spirits of the righteous made
perfect, and to Jesus, the mediator of a new covenant…” These remarks were
addressed to people of the last days who believed that Jesus would return in
their lifetime. Jesus had warned these believers that when they saw the Roman
army approaching, they should leave Jerusalem and flee.
Jesus’ teachings on the destruction of
Jerusalem aligns with the genre of Jewish apocalyptic writing. The events of the day are closely
related to “the day of the Lord,” a time when God would execute judgment and
deliver his people. Joel specifically prophesied that Day, “I will display wonders in the sky and on the
earth, blood, fire, and columns of smoke. The sun will be turned into
darkness and the moon into blood before the great and awesome day of the Lord
comes.” When answering questions about the destruction of the temple and his
coming Jesus said, “be on the alert, for you do not know which day your Lord is
coming.” Jesus’ return coincided with or followed closely after the
destruction of the temple. The New Testament period was transitional, described
as “the last days,” and “the end of the age;” beginning with John the Baptist
and concluding with the destruction of the temple. Jesus assured his audience
that some among them would not die until they saw the Son of Man coming in his
kingdom. The disciples rightly coupled the destruction of the temple and the
coming of Jesus with the end of the age. The destruction of the temple and
Jerusalem signified the end of all elements of God’s relationship with Israel.
The kingdom of God replaced the kingdom of Israel, and God’s people were now
citizens of heaven rather than earthly Israel. The law written on human hearts
superseded the law written on stone. Jesus, the King reigns over this heavenly
kingdom. Under the new covenant, believers are the temple of God, in whom his
Spirit resides. Animal sacrifices ceased with the destruction of the temple. The
apostle John wrote that the Law was given through Moses, grace and truth came
through Jesus Christ. The law of Moses, which required strict obedience covered
every aspect of life in Israel, was replaced by the new covenant’s requirement
to love God and love one’s neighbour.
John documented the vision of coming events which
Jesus revealed would take place soon. He sent his account to the seven
assemblies that were in Asia, from the eternal God and Jesus Christ: “Behold,
he is coming with the clouds, and every eye will see Him, even those who
pierced Him…”
To the assembly in Ephesus: “I am coming to you…”
To the assembly in Smyrna: “I am coming to you
quickly…”
To the assembly in Pergamum: “I am coming to you
quickly…”
To the assembly in Thyatira: “hold fast to what you have until I come…”
To the assembly in Sardis: “you will not know at
what hour I will come to you.”
To the assembly in Philadelphia: “I am coming
quickly...”
To the assembly in Laodicea: “I am standing at the door.”
John informed believers that the “great day of wrath”
had arrived. He described his vision of the holy city, new Jerusalem,
descending from heaven from God, prepared as a bride adorned for her husband.
He urged them to heed Jesus’ warning, “I am coming quickly; my reward is with
me, to render to every man according to what he has done.” John’s letter was intended to be read and
understood by those anticipating Jesus’ return. It was designed to
assure Christians of victory in Jesus, to encourage faithfulness, and to help
them realize that their struggles were part of a much greater conflict. The letter is written in Jewish apocalyptic
style prominent in the first century CE, and features imagery of beasts,
heavenly visions, and the ultimate clash between good and evil – familiar
themes to those acquainted with Jewish eschatology. Apocalyptic writing contained
the expectation of a messianic figure who would usher in an era of peace and
divine justice. The figures of the Lamb who was slain and the rider on the
white horse, draws on these Jewish messianic hopes. The vision of the New
Jerusalem, a city where God dwells, also echoes the prophetic visions of the
restoration of Israel in scripture. The revelation of Jesus focuses on the
triumph of faith. It portrays the ascendance of the new covenant.
There is no doubt that Jesus returned within
the timeframe he provided to his listeners, assuring them that some would still
be alive when he came. There are no details about the precise moment or specifics
of what people witnessed upon his return. To my knowledge, no empirical evidence
confirms his return, but that is not surprising given that our entire
relationship with God is founded on faith. The gospel writers, as well as Paul
and Peter firmly believed in Jesus’ imminent return. The author of Hebrews also asserted that Jesus
would come a second time. The prevalent belief that Jesus’ return is a future
event stems from the same skepticism that prevented first-century
religious leaders from accepting Jesus as the Messiah – they didn’t believe him and he wasn’t what
they expected. “If,” as some suggest, Jesus did not return as he said he
would, then God’s kingdom is not on earth. “If” Jesus didn’t come, his
statements concerning his return were false. People who heard him speak
believed what he said. The apostles referred to his coming and secular history
suggests his followers expected his imminent return. “If” the statement of
Jesus was false, why should we trust anything he said? Selectively believing
Jesus’ statements does not rise to the standard of saving faith; “faith is the assurance of things
hoped for, the conviction of things not seen.” The Christian life is walking by
faith not by sight. As God’s messenger, Jesus did not lie or tell half-truths,
nor was he duplicitous. Jesus stated “I am the way, and the truth, and the
life. No one comes to the father except through me.”
In a blatant disregard of
cultural norms of his time, Jesus engaged in conversation with a Samaritan
woman. This act was objectionable, as it defied the prevailing Jewish customs
of avoiding interaction with Samaritans. Answering her question regarding
recognized places of worship, Jesus
said, the time is coming when neither in this mountain nor in Jerusalem will
you worship the father, also, the hour is present, when true worshippers
will worship the Father in spirit and truth, for the father seeks such as these
to worship him. God is spirit, and those who worship him must worship in
spirit and truth.”
The kingdom and new covenant
came into full force following the end of the age, marked by the destruction of
the temple and city of Jerusalem. Although Jewish Christians belonged to the kingdom,
they stayed tied to the first covenant and the Law of Moses. Jesus affirmed
that he did not come to abolish the Law or the Prophets, but to fulfill them. He
said that not the smallest letter or stroke would be erased from the law, until
all had was fulfilled. Gentiles, as citizens of the kingdom were not subject to
the law. They were instead to avoid practices abhorrent to Jews and God.
At Mount Sinai God told Jacob’s descendants
that if they obeyed his voice and covenant they would be his kingdom of priests
and his holy nation. They were to obey the Law, which acted as a chain of
obedience linking the people of Israel to God. The problem with law was that breaking
even a single commandment meant breaking their connection with God. As James
wrote, “whoever keeps the whole law and yet stumbles in one point, he
has become guilty of all.” To address sin temporarily, God accepted
sacrifices to maintain a relationship with His people. These personal sacrifices rolled sins forward until the
ultimate sacrifice of Jesus, which removed sin completely. The judgment spoken of in
the gospels and apostolic writings refers to the judgment of Israel. Jesus told
his disciples that they would sit on thrones judging the twelve tribes of
Israel. Believers do not face judgment. Judgment and grace are irreconcilable.
“There is therefore now no condemnation for those who are in Christ
Jesus. For the law of the Spirit of life in Christ Jesus has set you free
from the law of sin and of death.” Furthermore, “…by grace you have been saved
through faith, and this is not your own doing; it is the gift of God—not the
result of works, so that no one may boast.” The parable of the
father’s persistent love for his wayward son illustrates God’s abundant love
for people. Titus wrote, “having
been justified by his grace, we might become heirs having the hope of eternal
life.” The Moffat translation interprets citizenship as “We are a colony
of heaven.” The word colony recognizes that believers are citizens of heaven,
on earth.
It is understandable that
people at the time of Jesus were confused about his identity. The religious
leaders were antagonistic to Jesus and objected to his teaching. His disciples
abandoned him when he surrendered to those sent to arrest him. The disciples of
Jesus were bewildered and frustrated until they witnessed his resurrection.
Jesus appeared to the disciples before his ascension into heaven. Religious leaders rejected Jesus,
they didn’t, wouldn’t, or couldn’t, believe him. On one occasion the Pharisees
and Sadducees tested Jesus, asking him to show them a sign from heaven. He
rebuked them, saying that while they knew how to interpret the appearance of
the sky, they couldn’t discern the signs of the time. They distorted scripture,
made their own rules, and were an evil and adulterous generation. Jesus said, just
as Jonah was a sign to Ninevah, the Son of Man was a sign to that generation. The
Jewish elite demanded a sign to prove Jesus was the Messiah, are we any better
than that generation when we manipulate scripture to have it support our
beliefs or refuse to believe what Jesus said? The sign given them or anyone
else is his resurrection. Paul wrote that Jews ask for signs and Greeks search
for wisdom whereas he preached Christ crucified, to Jews a stumbling block
and to Gentiles foolishness. To believers Jesus is the power and wisdom of God.
The path to salvation is simple, “God so loved
the world that he gave his only Son, so that everyone who believes in him may
not perish but may have eternal life.” The relationship with God in the new
covenant is based on faith. Paul wrote “Just as Abraham 'believed God, and it
was reckoned to him as righteousness', so, you see, those who believe are
the descendants of Abraham,” and “if you belong to Christ, then you are
Abraham's offspring, heirs according to the promise.” God credited
righteousness to Abraham because he believed. Paul stated that he didn’t want “righteousness
of my own derived from law, but that which is through faith in Christ, the
righteousness which comes from God on the basis of faith.” He
reprimanded those who reverted to the rituals of law to justify themselves
through compliance, arguing that no one is justified by law, but that
justification comes through faith. We would do well to consider the faithful
people mentioned in the letter to the Hebrews, their faith was
exemplary, it was not about religiosity but about living in a relationship with
God. It was not institutional or ritualistic; it was personal.
Luke’s
second letter to Theophilus began where his first concluded – with the
ascension of Jesus. When Jesus gathered the disciples together, they asked him,
“is it at this time you are restoring the kingdom to Israel?” To which Jesus replied,
“It is not for you to know times or epochs which the Father has fixed by his
own authority; but you will receive power when the Holy Spirit has come
upon you; and you shall be my witnesses both in Jerusalem, and in all Judea and
Samaria, and even to the remotest part of the earth.” After saying this, Jesus ascended
into heaven. As the group gazed into the sky two men clothed in white stood beside
them and asked, “why do you stand looking into the sky? The two men then stated
that, “Jesus, who has been taken up from you into heaven, will come in just the
same way as you have watched him go into heaven.”
The
prophecy of Joel that God would pour out his Spirit on mankind was fulfilled on
the Day of Pentecost. Some time after Pentecost, Peter accompanied by John
entered the temple complex, Peter healed a lame man, who then followed them, walking, leaping, and
praising God. A crowd quickly gathered amazed that the man had been healed.
Peter addressed the onlookers; He assuring them that it was not by their own
power the man was healed, but through Jesus. Peter declared that in their
ignorance, they killed the Prince of Life; asserting, “the things which God
announced beforehand by the mouth of all the prophets, that His Christ would
suffer, He has thus fulfilled.” Peter continued, “repent therefore, and turn to
God so that your sins may be wiped out, so that times of refreshing may
come from the presence of the Lord, and that he may send the Messiah appointed
for you, that is, Jesus, who must remain in heaven until the time of
universal restoration that God announced long ago through his holy
prophets … You are the descendants of the prophets and of the covenant
that God gave to your ancestors, saying to Abraham, ‘And in your descendants
all the families of the earth shall be blessed.’” Peter stated that all
the prophets from Samuel and those after him who had prophesied predicted these
days. He told those listening that they were the recipients of what God had
promised.
The
final event in the transformation from temporal Israel to spiritual Israel was
the return of Jesus circa 70 CE . The
Law of Moses, the first covenant, human kings and leaders, and a temple built
of stone, were superseded by the New Jerusalem, the new covenant, the
everlasting throne of Jesus, and the temple of the human heart. Jesus
established his everlasting kingdom on earth, fulfilling God’s promise of the
renewal and restoration of Israel.
The
same issues plaguing the Jewish religion in the time of Jesus are prevalent in
churches today. Jesus rebuked those leaders saying:
Isaiah
prophesied rightly about you hypocrites, as it is written, “This people honours
me with their lips, but their hearts are far from me; in vain do they
worship me, teaching human precepts as doctrines.” You abandon the
commandment of God and hold to human tradition.
At that time leaders were more political than
pious, more devious than devout, and more greedy than godly. Following the seventy
years of captivity the leadership of Israel moved from a monarchy to a pseudo
theocracy giving rise to the rise of the Sanhedrin and institutional law. The
synagogue thought to have it roots in the captivity, over time became an
institution serving the spiritual and physical needs of Jewish people. By the
time Jesus came to earth rabbinical teaching had significantly influenced
Jewish religious thought. The Pharisees were a prominent Jewish
religious group during the lifetime of Jesus. They surfaced during the
Hasmonean period, and emphasized strict adherence to the Torah, but also
accepted the oral traditions and interpretations of the Torah. Their attitudes
and rules conflicted with Jesus’ teaching.
In its beginning and for at
least ten years the body of believers consisted only of Jews and Gentile
converts to Judaism. The conversion of Cornelius and those with him opened the
door of God’s grace to all Gentiles. The Law of Moses governed Jewish believers
while a letter from the Jerusalem assembly forbidding idolatrous practices
governed Gentile believers.
The letters written to Christian communities addressed
issues specific to their time, culture and parochial customs. Rules and rituals
given to believers in that time were specific to the period. The message of
Jesus however, is not confined by boundaries or time limits. To Peter’s
suggestion of venerating Moses and Elijah, God spoke saying, “This is my son –
listen to him.” The author of Hebrews started his letter; long ago God spoke to
our ancestors in many and various way through prophets, in these last days he
has spoken to us by his son. The teaching of Jesus is timeless, it is personal;
we learn from his words and from his life. Jesus did not promote any form of
ritualistic or institutional religion. Believers must emulate Jesus’ attitudes,
behaviours, and follow his teachings. Jesus is the standard, the Hebrew letter tells
us to focus on Jesus.
The synagogue was not Israel nor is the church
the kingdom of God. No religious institution represents God or his kingdom. As
God’s children, we have a personal relationship with God. Christianity is not a
religion, it is a way of life. There is only one Saviour – the Lord Jesus.
People do not access God through church, they access God through Jesus. Talking
to his disciples Jesus said, “let your light shine before others, so that they
may see your good works and give glory to your father in heaven.” There is no order
to form groups to do what Jesus said individuals should do. There is nothing
preventing an egalitarian group gathering for fellowship to encourage and
support each other.
Jesus
demonstrated by his life and through his teaching how we must influence others.
We would also do well to listen to James’ definition of religion, “…care for
orphans and widows in their distress, and keep oneself unstained by the world.”
Not church attendance, not rituals, or doctrines, have any part in salvation.
Salvation can’t be earned; the prophet Micah understood that adherence to the
Law’s rituals and regulations was not what God desired:
With
what shall I come to the LORD and bow myself before the God on high?
Shall I come to him with burnt offerings, with yearling calves? Does the
LORD take delight in thousands of rams, in ten thousand rivers of oil? Shall I
present my firstborn for my rebellious acts, the fruit of my body for
the sin of my soul? He has told you, O man, what is good; and what does
the Lord require of you but to do justice, to love kindness, and to walk humbly
with your God?
Until the death of Jesus all the world was
under law; for Israel it was the Law of Moses, and for Gentiles it was the law
of their conscience. With the destruction of the temple and return of Jesus the
Law of Moses stopped, the first covenant was completely removed, and the God’s
kingdom was fully established on earth.
