Posted by Jay at 8:40 pm
I was reading through Matthew 11-12 [+/-]Matthew 11-12
[11:1]When Jesus had finished instructing his twelve
disciples, he went on from there to teach and preach in
their cities.
[2]Now when John heard in prison about the deeds of the
Christ, he sent word by his disciples [3]and said to him,
"Are you the one who is to come, or shall we look for
another?" [4]And Jesus answered them, "Go and tell John
what you hear and see: [5]the blind receive their sight and
the lame walk, lepers are cleansed and the deaf hear, and
the dead are raised up, and the poor have good news
preached to them. [6]And blessed is the one who is not
offended by me."
[7]As they went away, Jesus began to speak to the crowds
concerning John: "What did you go out into the wilderness
to see? A reed shaken by the wind? [8]What then did you go
out to see? A man dressed in soft clothing? Behold, those
who wear soft clothing are in kings' houses. [9]What then
did you go out to see? A prophet? Yes, I tell you, and more
than a prophet. [10]This is he of whom it is written,
"'Behold, I send my messenger before your face,
who will prepare your way before you.'
[11]Truly, I say to you, among those born of women there
has arisen no one greater than John the Baptist. Yet the
one who is least in the kingdom of heaven is greater than
he. [12]From the days of John the Baptist until now the
kingdom of heaven has suffered violence, and the violent
take it by force. [13]For all the Prophets and the Law
prophesied until John, [14]and if you are willing to accept
it, he is Elijah who is to come. [15]He who has ears to
hear, let him hear.
[16]"But to what shall I compare this generation? It is
like children sitting in the marketplaces and calling to
their playmates,
[17]"'We played the flute for you, and you did not dance;
we sang a dirge, and you did not mourn.'
[18]For John came neither eating nor drinking, and they
say, 'He has a demon.' [19]The Son of Man came eating and
drinking, and they say, 'Look at him! A glutton and a
drunkard, a friend of tax collectors and sinners!' Yet
wisdom is justified by her deeds."
[20]Then he began to denounce the cities where most of
his mighty works had been done, because they did not
repent. [21]"Woe to you, Chorazin! Woe to you, Bethsaida!
For if the mighty works done in you had been done in Tyre
and Sidon, they would have repented long ago in sackcloth
and ashes. [22]But I tell you, it will be more bearable on
the day of judgment for Tyre and Sidon than for you.
[23]And you, Capernaum, will you be exalted to heaven? You
will be brought down to Hades. For if the mighty works done
in you had been done in Sodom, it would have remained until
this day. [24]But I tell you that it will be more tolerable
on the day of judgment for the land of Sodom than for you."
[25]At that time Jesus declared, "I thank you, Father,
Lord of heaven and earth, that you have hidden these things
from the wise and understanding and revealed them to little
children; [26]yes, Father, for such was your gracious will.
[27]All things have been handed over to me by my Father,
and no one knows the Son except the Father, and no one
knows the Father except the Son and anyone to whom the Son
chooses to reveal him. [28]Come to me, all who labor and
are heavy laden, and I will give you rest. [29]Take my yoke
upon you, and learn from me, for I am gentle and lowly in
heart, and you will find rest for your souls. [30]For my
yoke is easy, and my burden is light."
[12:1]At that time Jesus went through the grainfields on
the Sabbath. His disciples were hungry, and they began to
pluck heads of grain and to eat. [2]But when the Pharisees
saw it, they said to him, "Look, your disciples are doing
what is not lawful to do on the Sabbath." [3]He said to
them, "Have you not read what David did when he was hungry,
and those who were with him: [4]how he entered the house of
God and ate the bread of the Presence, which it was not
lawful for him to eat nor for those who were with him, but
only for the priests? [5]Or have you not read in the Law
how on the Sabbath the priests in the temple profane the
Sabbath and are guiltless? [6]I tell you, something greater
than the temple is here. [7]And if you had known what this
means, 'I desire mercy, and not sacrifice,' you would not
have condemned the guiltless. [8]For the Son of Man is lord
of the Sabbath."
[9]He went on from there and entered their synagogue.
[10]And a man was there with a withered hand. And they
asked him, "Is it lawful to heal on the Sabbath?"--so that
they might accuse him. [11]He said to them, "Which one of
you who has a sheep, if it falls into a pit on the Sabbath,
will not take hold of it and lift it out? [12]Of how much
more value is a man than a sheep! So it is lawful to do
good on the Sabbath." [13]Then he said to the man, "Stretch
out your hand." And the man stretched it out, and it was
restored, healthy like the other. [14]But the Pharisees
went out and conspired against him, how to destroy him.
[15]Jesus, aware of this, withdrew from there. And many
followed him, and he healed them all [16]and ordered them
not to make him known. [17]This was to fulfill what was
spoken by the prophet Isaiah:
[18]"Behold, my servant whom I have chosen,
my beloved with whom my soul is well pleased.
I will put my Spirit upon him,
and he will proclaim justice to the Gentiles.
[19]He will not quarrel or cry aloud,
nor will anyone hear his voice in the streets;
[20]a bruised reed he will not break,
and a smoldering wick he will not quench,
until he brings justice to victory;
[21]and in his name the Gentiles will hope."
[22]Then a demon-oppressed man who was blind and mute
was brought to him, and he healed him, so that the man
spoke and saw. [23]And all the people were amazed, and
said, "Can this be the Son of David?" [24]But when the
Pharisees heard it, they said, "It is only by Beelzebul,
the prince of demons, that this man casts out demons."
[25]Knowing their thoughts, he said to them, "Every kingdom
divided against itself is laid waste, and no city or house
divided against itself will stand. [26]And if Satan casts
out Satan, he is divided against himself. How then will his
kingdom stand? [27]And if I cast out demons by Beelzebul,
by whom do your sons cast them out? Therefore they will be
your judges. [28]But if it is by the Spirit of God that I
cast out demons, then the kingdom of God has come upon you.
[29]Or how can someone enter a strong man's house and
plunder his goods, unless he first binds the strong man?
Then indeed he may plunder his house. [30]Whoever is not
with me is against me, and whoever does not gather with me
scatters. [31]Therefore I tell you, every sin and blasphemy
will be forgiven people, but the blasphemy against the
Spirit will not be forgiven. [32]And whoever speaks a word
against the Son of Man will be forgiven, but whoever speaks
against the Holy Spirit will not be forgiven, either in
this age or in the age to come.
[33]"Either make the tree good and its fruit good, or
make the tree bad and its fruit bad, for the tree is known
by its fruit. [34]You brood of vipers! How can you speak
good, when you are evil? For out of the abundance of the
heart the mouth speaks. [35]The good person out of his good
treasure brings forth good, and the evil person out of his
evil treasure brings forth evil. [36]I tell you, on the day
of judgment people will give account for every careless
word they speak, [37]for by your words you will be
justified, and by your words you will be condemned."
[38]Then some of the scribes and Pharisees answered him,
saying, "Teacher, we wish to see a sign from you." [39]But
he answered them, "An evil and adulterous generation seeks
for a sign, but no sign will be given to it except the sign
of the prophet Jonah. [40]For just as Jonah was three days
and three nights in the belly of the great fish, so will
the Son of Man be three days and three nights in the heart
of the earth. [41]The men of Nineveh will rise up at the
judgment with this generation and condemn it, for they
repented at the preaching of Jonah, and behold, something
greater than Jonah is here. [42]The queen of the South will
rise up at the judgment with this generation and condemn
it, for she came from the ends of the earth to hear the
wisdom of Solomon, and behold, something greater than
Solomon is here.
[43]"When the unclean spirit has gone out of a person,
it passes through waterless places seeking rest, but finds
none. [44]Then it says, 'I will return to my house from
which I came.' And when it comes, it finds the house empty,
swept, and put in order. [45]Then it goes and brings with
it seven other spirits more evil than itself, and they
enter and dwell there, and the last state of that person is
worse than the first. So also will it be with this evil
generation."
[46]While he was still speaking to the people, behold,
his mother and his brothers stood outside, asking to speak
to him. [48]But he replied to the man who told him, "Who is
my mother, and who are my brothers?" [49]And stretching out
his hand toward his disciples, he said, "Here are my mother
and my brothers! [50]For whoever does the will of my Father
in heaven is my brother and sister and mother." (ESV)
yesterday and picked up on what appears to be a common thread. I have yet to check if there is a larger context to this theme, but it appears a contrast is drawn out between 1) the simplicity of childhood that provides the proper perspective on faith and 2) the sophistication of adulthood that blinds one to the gospel.
Matthew 11 [+/-]Matthew 11
[11:1]When Jesus had finished instructing his twelve
disciples, he went on from there to teach and preach in
their cities.
[2]Now when John heard in prison about the deeds of the
Christ, he sent word by his disciples [3]and said to him,
"Are you the one who is to come, or shall we look for
another?" [4]And Jesus answered them, "Go and tell John
what you hear and see: [5]the blind receive their sight and
the lame walk, lepers are cleansed and the deaf hear, and
the dead are raised up, and the poor have good news
preached to them. [6]And blessed is the one who is not
offended by me."
[7]As they went away, Jesus began to speak to the crowds
concerning John: "What did you go out into the wilderness
to see? A reed shaken by the wind? [8]What then did you go
out to see? A man dressed in soft clothing? Behold, those
who wear soft clothing are in kings' houses. [9]What then
did you go out to see? A prophet? Yes, I tell you, and more
than a prophet. [10]This is he of whom it is written,
"'Behold, I send my messenger before your face,
who will prepare your way before you.'
[11]Truly, I say to you, among those born of women there
has arisen no one greater than John the Baptist. Yet the
one who is least in the kingdom of heaven is greater than
he. [12]From the days of John the Baptist until now the
kingdom of heaven has suffered violence, and the violent
take it by force. [13]For all the Prophets and the Law
prophesied until John, [14]and if you are willing to accept
it, he is Elijah who is to come. [15]He who has ears to
hear, let him hear.
[16]"But to what shall I compare this generation? It is
like children sitting in the marketplaces and calling to
their playmates,
[17]"'We played the flute for you, and you did not dance;
we sang a dirge, and you did not mourn.'
[18]For John came neither eating nor drinking, and they
say, 'He has a demon.' [19]The Son of Man came eating and
drinking, and they say, 'Look at him! A glutton and a
drunkard, a friend of tax collectors and sinners!' Yet
wisdom is justified by her deeds."
[20]Then he began to denounce the cities where most of
his mighty works had been done, because they did not
repent. [21]"Woe to you, Chorazin! Woe to you, Bethsaida!
For if the mighty works done in you had been done in Tyre
and Sidon, they would have repented long ago in sackcloth
and ashes. [22]But I tell you, it will be more bearable on
the day of judgment for Tyre and Sidon than for you.
[23]And you, Capernaum, will you be exalted to heaven? You
will be brought down to Hades. For if the mighty works done
in you had been done in Sodom, it would have remained until
this day. [24]But I tell you that it will be more tolerable
on the day of judgment for the land of Sodom than for you."
[25]At that time Jesus declared, "I thank you, Father,
Lord of heaven and earth, that you have hidden these things
from the wise and understanding and revealed them to little
children; [26]yes, Father, for such was your gracious will.
[27]All things have been handed over to me by my Father,
and no one knows the Son except the Father, and no one
knows the Father except the Son and anyone to whom the Son
chooses to reveal him. [28]Come to me, all who labor and
are heavy laden, and I will give you rest. [29]Take my yoke
upon you, and learn from me, for I am gentle and lowly in
heart, and you will find rest for your souls. [30]For my
yoke is easy, and my burden is light." (ESV)
starts with Jesus’ assessment of John the Baptist and culminates with his assessment of his generation. The verdict is offered in terms of children. The ESV makes this jump out by using the word ‘playmates’ instead of ‘others’ in verse 16. A child sings a dirge (John), and the playmates reject him. A child plays a dance (Jesus), and the playmates reject him.
Jesus then condemns cities that had received major signs of power and had rejected the testimony. Lest we vainly try to guess why the testimony was rejected, he immediately offers a telling prayer to the Father, in which he says, “you have hidden these things from the wise and learned, and revealed them to little children.” Thus the child theme from his dialogue on John is brought forward to explain another rejection. John the Baptist was rejected. So too was Jesus’ commencement of the kingdom (i.e. eating and drinking). Now we find out that Jesus’ works of power were ignored as well. In each case, the response of a child would have been appropriate (cry if hurt, dance if happy, stand in awe if a witness to a mighty work).
From here we have the wonderful call to carry his yoke, for he is “gentle and humble in heart.” In the context, I have been trying to understand if there is further understanding to be found by continuing with the child theme. But to see if it might have already come to an end, I looked further into Matthew 12 [+/-]Matthew 12
[12:1]At that time Jesus went through the grainfields on
the Sabbath. His disciples were hungry, and they began to
pluck heads of grain and to eat. [2]But when the Pharisees
saw it, they said to him, "Look, your disciples are doing
what is not lawful to do on the Sabbath." [3]He said to
them, "Have you not read what David did when he was hungry,
and those who were with him: [4]how he entered the house of
God and ate the bread of the Presence, which it was not
lawful for him to eat nor for those who were with him, but
only for the priests? [5]Or have you not read in the Law
how on the Sabbath the priests in the temple profane the
Sabbath and are guiltless? [6]I tell you, something greater
than the temple is here. [7]And if you had known what this
means, 'I desire mercy, and not sacrifice,' you would not
have condemned the guiltless. [8]For the Son of Man is lord
of the Sabbath."
[9]He went on from there and entered their synagogue.
[10]And a man was there with a withered hand. And they
asked him, "Is it lawful to heal on the Sabbath?"--so that
they might accuse him. [11]He said to them, "Which one of
you who has a sheep, if it falls into a pit on the Sabbath,
will not take hold of it and lift it out? [12]Of how much
more value is a man than a sheep! So it is lawful to do
good on the Sabbath." [13]Then he said to the man, "Stretch
out your hand." And the man stretched it out, and it was
restored, healthy like the other. [14]But the Pharisees
went out and conspired against him, how to destroy him.
[15]Jesus, aware of this, withdrew from there. And many
followed him, and he healed them all [16]and ordered them
not to make him known. [17]This was to fulfill what was
spoken by the prophet Isaiah:
[18]"Behold, my servant whom I have chosen,
my beloved with whom my soul is well pleased.
I will put my Spirit upon him,
and he will proclaim justice to the Gentiles.
[19]He will not quarrel or cry aloud,
nor will anyone hear his voice in the streets;
[20]a bruised reed he will not break,
and a smoldering wick he will not quench,
until he brings justice to victory;
[21]and in his name the Gentiles will hope."
[22]Then a demon-oppressed man who was blind and mute
was brought to him, and he healed him, so that the man
spoke and saw. [23]And all the people were amazed, and
said, "Can this be the Son of David?" [24]But when the
Pharisees heard it, they said, "It is only by Beelzebul,
the prince of demons, that this man casts out demons."
[25]Knowing their thoughts, he said to them, "Every kingdom
divided against itself is laid waste, and no city or house
divided against itself will stand. [26]And if Satan casts
out Satan, he is divided against himself. How then will his
kingdom stand? [27]And if I cast out demons by Beelzebul,
by whom do your sons cast them out? Therefore they will be
your judges. [28]But if it is by the Spirit of God that I
cast out demons, then the kingdom of God has come upon you.
[29]Or how can someone enter a strong man's house and
plunder his goods, unless he first binds the strong man?
Then indeed he may plunder his house. [30]Whoever is not
with me is against me, and whoever does not gather with me
scatters. [31]Therefore I tell you, every sin and blasphemy
will be forgiven people, but the blasphemy against the
Spirit will not be forgiven. [32]And whoever speaks a word
against the Son of Man will be forgiven, but whoever speaks
against the Holy Spirit will not be forgiven, either in
this age or in the age to come.
[33]"Either make the tree good and its fruit good, or
make the tree bad and its fruit bad, for the tree is known
by its fruit. [34]You brood of vipers! How can you speak
good, when you are evil? For out of the abundance of the
heart the mouth speaks. [35]The good person out of his good
treasure brings forth good, and the evil person out of his
evil treasure brings forth evil. [36]I tell you, on the day
of judgment people will give account for every careless
word they speak, [37]for by your words you will be
justified, and by your words you will be condemned."
[38]Then some of the scribes and Pharisees answered him,
saying, "Teacher, we wish to see a sign from you." [39]But
he answered them, "An evil and adulterous generation seeks
for a sign, but no sign will be given to it except the sign
of the prophet Jonah. [40]For just as Jonah was three days
and three nights in the belly of the great fish, so will
the Son of Man be three days and three nights in the heart
of the earth. [41]The men of Nineveh will rise up at the
judgment with this generation and condemn it, for they
repented at the preaching of Jonah, and behold, something
greater than Jonah is here. [42]The queen of the South will
rise up at the judgment with this generation and condemn
it, for she came from the ends of the earth to hear the
wisdom of Solomon, and behold, something greater than
Solomon is here.
[43]"When the unclean spirit has gone out of a person,
it passes through waterless places seeking rest, but finds
none. [44]Then it says, 'I will return to my house from
which I came.' And when it comes, it finds the house empty,
swept, and put in order. [45]Then it goes and brings with
it seven other spirits more evil than itself, and they
enter and dwell there, and the last state of that person is
worse than the first. So also will it be with this evil
generation."
[46]While he was still speaking to the people, behold,
his mother and his brothers stood outside, asking to speak
to him. [48]But he replied to the man who told him, "Who is
my mother, and who are my brothers?" [49]And stretching out
his hand toward his disciples, he said, "Here are my mother
and my brothers! [50]For whoever does the will of my Father
in heaven is my brother and sister and mother." (ESV)
to see if there were children implied or made explicit. Here’s what it says:
At that time Jesus went through the grainfields on the Sabbath. His disciples were hungry and began to pick some heads of grain and eat them. When the Pharisees saw this, they said to him, “Look! Your disciples are doing what is unlawful on the Sabbath.”
It seems to me that the disciples are being purposefully portrayed as childlike in this passage. They were hungry… hey, look, some grain! Let’s eat! The Pharisees then challenge Jesus and receive his rebuttal that “Son of Man is Lord of the Sabbath.” It appears to me that this story serves as a continuation of the theme in Matthew 11 [+/-]Matthew 11
[11:1]When Jesus had finished instructing his twelve
disciples, he went on from there to teach and preach in
their cities.
[2]Now when John heard in prison about the deeds of the
Christ, he sent word by his disciples [3]and said to him,
"Are you the one who is to come, or shall we look for
another?" [4]And Jesus answered them, "Go and tell John
what you hear and see: [5]the blind receive their sight and
the lame walk, lepers are cleansed and the deaf hear, and
the dead are raised up, and the poor have good news
preached to them. [6]And blessed is the one who is not
offended by me."
[7]As they went away, Jesus began to speak to the crowds
concerning John: "What did you go out into the wilderness
to see? A reed shaken by the wind? [8]What then did you go
out to see? A man dressed in soft clothing? Behold, those
who wear soft clothing are in kings' houses. [9]What then
did you go out to see? A prophet? Yes, I tell you, and more
than a prophet. [10]This is he of whom it is written,
"'Behold, I send my messenger before your face,
who will prepare your way before you.'
[11]Truly, I say to you, among those born of women there
has arisen no one greater than John the Baptist. Yet the
one who is least in the kingdom of heaven is greater than
he. [12]From the days of John the Baptist until now the
kingdom of heaven has suffered violence, and the violent
take it by force. [13]For all the Prophets and the Law
prophesied until John, [14]and if you are willing to accept
it, he is Elijah who is to come. [15]He who has ears to
hear, let him hear.
[16]"But to what shall I compare this generation? It is
like children sitting in the marketplaces and calling to
their playmates,
[17]"'We played the flute for you, and you did not dance;
we sang a dirge, and you did not mourn.'
[18]For John came neither eating nor drinking, and they
say, 'He has a demon.' [19]The Son of Man came eating and
drinking, and they say, 'Look at him! A glutton and a
drunkard, a friend of tax collectors and sinners!' Yet
wisdom is justified by her deeds."
[20]Then he began to denounce the cities where most of
his mighty works had been done, because they did not
repent. [21]"Woe to you, Chorazin! Woe to you, Bethsaida!
For if the mighty works done in you had been done in Tyre
and Sidon, they would have repented long ago in sackcloth
and ashes. [22]But I tell you, it will be more bearable on
the day of judgment for Tyre and Sidon than for you.
[23]And you, Capernaum, will you be exalted to heaven? You
will be brought down to Hades. For if the mighty works done
in you had been done in Sodom, it would have remained until
this day. [24]But I tell you that it will be more tolerable
on the day of judgment for the land of Sodom than for you."
[25]At that time Jesus declared, "I thank you, Father,
Lord of heaven and earth, that you have hidden these things
from the wise and understanding and revealed them to little
children; [26]yes, Father, for such was your gracious will.
[27]All things have been handed over to me by my Father,
and no one knows the Son except the Father, and no one
knows the Father except the Son and anyone to whom the Son
chooses to reveal him. [28]Come to me, all who labor and
are heavy laden, and I will give you rest. [29]Take my yoke
upon you, and learn from me, for I am gentle and lowly in
heart, and you will find rest for your souls. [30]For my
yoke is easy, and my burden is light." (ESV)
and confirms that the disciples were ones who mourned at the dirge and danced at the song.
I thus have concluded that the yoke passage (Matthew 11:28-30 [+/-]Matthew 11:28-30
[28]Come to me, all who labor and are heavy laden, and I
will give you rest. [29]Take my yoke upon you, and learn
from me, for I am gentle and lowly in heart, and you will
find rest for your souls. [30]For my yoke is easy, and my
burden is light." (ESV)
) is part of this larger theme. I just don’t know what to make of it.
Posted by Jay at 11:40 am
The Role of the Ruling Elder in the Local Church
A Survey of the PCA Book of Church Order
Introduction
The office of Ruling Elder is “one of dignity and usefulness” vital to the life of the church. Though the importance of the office is undisputed, the particulars of the service rendered are less clear among many who would fulfill the office with diligence. It is my hope that this small paper offers focus and clarity to discussions of the role and its associated duties. I am particularly interested in providing a summary of the ongoing and regular duties Ruling Elders are to provide the church in which they serve. By saying “regular and ongoing” I seek to delineate duties of a more frequent and predictable nature, rather than those duties that are performed only infrequently at a non-regular interval such as censure and discipline. Though I will not seek to ascertain a full view of the duties of the Session or other infrequent duties, I will try to use input from the full realm of the office to better inform the regular duties of Ruling Elders as individuals.
Methodology
I will survey the various sections in the Presbyterian Church in America (PCA) Book of Church Order (BCO) from which conclusions may be drawn regarding the regular duty of Ruling Elders to a local church. The conclusions will then be studied to better understand the role and its various requirements. Though BCO Chapter 8 will figure prominently in my analysis, I will also include numerous other sections in the BCO. In all instances, emphasis in bold is mine. Each initial conclusion will be numbered as it is identified (Cxx), with the full number listed after the survey is complete. By then studying the conclusions collectively, I hope to provisionally identify a core set of duties appropriate to all Ruling Elders.
One disclaimer is in order. I do not pretend that my examination of the BCO will result in objective conclusions distinct from any subjective interpretation. Because my goal is to derive focused statements from the BCO on the role of Ruling Elder, I will necessarily summarize the material I am examining. In so doing, it may be that a particular summary offered differs from the particular way another person might choose to summarize the same material. It is my hope that the scope and general shape of my conclusions appear sound and compelling, even if particular details vary from the reader’s expectations.
Survey of the BCO
8-1. This office is one of dignity and usefulness. The man who fills it has in Scripture different titles expressive of his various duties. As he has the oversight of the flock of Christ, he is termed bishop or pastor. As it is his duty to be grave and prudent, an example to the flock, and to govern well in the house and Kingdom of Christ, he is termed presbyter or elder. As he expounds the Word, and by sound doctrine both exhorts and convinces the gainsayer, he is termed teacher. These titles do not indicate different grades of office, but all describe one and the same office.
Individual elders may be aptly described with different titles that point to the individual elders various duties. Thus, (C01) the existence of various titles for elders is not indicative in and of itself of a division of labor among the elders, where some are overseers and others shepherds. The distinction between Teaching Elder and Ruling Elder ultimately does lead to a differentiation of duties based on calling and giftedness. However, my concern in C01 is to note that such distinctions are not created within the role of Ruling Elder simply by the existence varying titles tied to related duties.
8-2. He that fills this office should possess a competency of human learning and be blameless in life, sound in the faith and apt to teach. He should exhibit a sobriety and holiness of life becoming the Gospel. He should rule his own house well and should have a good report of them that are outside the Church.
As section 8-2 focuses on the requirements of the office, I have not drawn from it any specific conclusions regarding the duties of the office. As we will see, those requirements tied to specific duties are highlighted in other parts of the BCO.
8-3. It belongs to the office of elder, both severally and jointly, to watch diligently over the flock committed to their charge, that no corruption of doctrine or of morals enter therein. They must exercise government and discipline, and take oversight not only of the spiritual interests of the particular church, but also the Church generally when called thereunto. They should visit the people at their homes, especially the sick. They should instruct the ignorant, comfort the mourner, nourish and guard the children of the church. They should set a worthy example to the flock entrusted to their care by their zeal to evangelize the unconverted and make disciples. All those duties which private Christians are bound to discharge by the law of love are especially incumbent upon them by divine vocation, and are to be discharged as official duties. They should pray with and for the people, being careful and diligent in seeking the fruit of the preached Word among the flock.
(C02) An elder’s duties must ensure his ability to maintain a diligent watch over the members of the congregation. (C03) The exercise of government and discipline is to promote the spiritual interests of the congregation. (C04) Visiting people in their homes, instructing the ignorant, giving comfort, praying with and for the people, nourishing and guarding the children, and evangelizing in an exemplary way are all duties of the elder.
8-8. As there were in the Church under the law, elders of the people for the government thereof, so in the Gospel Church, Christ has furnished others besides ministers of the Word with gifts and commission to govern when called thereunto, which are called ruling elders.
8-9. Elders being of one class of office, ruling elders possess the same authority and eligibility to office in the courts of the Church as teaching elders. They should, moreover, cultivate zealously their own aptness to teach the Bible and should improve every opportunity of doing so.
(C05) Ruling elders are to wholeheartedly seek to cultivate and improve their aptness to teach at every opportunity.
3-2. Ecclesiastical power, which is wholly spiritual, is twofold. The officers exercise it sometimes severally, as in preaching the Gospel, administering the Sacraments, reproving the erring, visiting the sick, and comforting the afflicted, which is the power of order; and they exercise it sometimes jointly in Church courts, after the form of judgment, which is the power of jurisdiction.
(C06) Certain duties are performed by elders as elders (power of order), while others are reserved for elders as a ruling body (power of jurisdiction).
6-3. All baptized persons are entitled to the watchful care, instruction and government of the church, even though they are adults and have made no profession of their faith in Christ.
(C07) Elders are to play a role in the watchful care and instruction of all baptized persons.
12-5. The church Session is charged with maintaining the spiritual government of the church, for which purpose it has power:
a. To inquire into the knowledge, principles and Christian conduct of the church members under its care; to censure those found delinquent; to see that parents do not neglect to present their children for Baptism; to receive members into the communion of the Church; to remove them for just cause; to grant letters of dismissal to other churches, which when given to parents, shall always include the names of their noncommuning baptized children;
b. To examine, ordain, and install ruling elders and deacons on their election by the church, and to require these officers to devote themselves to their work; to examine the records of the proceedings of the deacons; to approve and adopt the budget;
c. To approve actions of special importance affecting church property;
d. To call congregational meetings when necessary; to establish and control Sunday schools and Bible classes with special reference to the children of the church; to establish and control all special groups in the church such as Men in the Church, Women in the Church and special Bible study groups; to promote World missions; to promote obedience to the Great Commission in its totality at home and abroad; to order collections for pious uses;
e. To exercise, in accordance with the Directory for Worship, authority over the time and place of the preaching of the Word and the administration of the Sacraments, over all other religious services, over the music in the services, and over the uses to which the church building and associated properties may be put; to take the oversight of the singing in the public worship of God; to assemble the people for worship when there is no minister; to determine the best measures for promoting the spiritual interests of the Church and congregation;
f. To observe and carry out the lawful injunctions of the higher courts; and to appoint representatives to the higher courts, who shall, on their return, make report of their diligence.
As this list of responsibilities is assigned to the Session, we therefore know that the associated duties are based on the power of jurisdiction rather than the power of order. Thus, though individual elders may have delegated responsibilities that focus on such responsibilities, the authority originates and is maintained by the Session, not the individual elder. (C08) The Session’s oversight includes: the spiritual well-being of congregation; processing ruling elders and deacons; the Board of Deacons; the budget; the church property (at a high-level); Bible instruction; special church groups; collections for pious use; and public worship. (C09) The Session is to promote: World missions; the Great Commission; and the spiritual interests of the Church and congregation. (C10) These responsibilities given to the Session are associated with the power of jurisdiction, indicating that although individual elders may serve in varying capacities to fulfill these duties, the authority implied therein derives from the Session as a body.
28-2. The home and the Church should also make special provision for instructing the children in the Bible and in the church Catechisms. To this end Sessions should establish and conduct under their authority Sunday schools and Bible classes, and adopt such other methods as may be found helpful. The Session shall encourage the parents of the Church to guide their children in the catechizing and disciplining of them in the Christian religion.
(C11) Special emphasis is placed on the Sessions oversight of instructing and training children.
List of Conclusions
C01: The existence of various titles for elders is not indicative in and of itself of a division of labor among the elders, where some are overseers and others shepherds.
C02: An elder’s duties must ensure his ability to maintain a diligent watch over the members of the congregation.
C03: The exercise of government and discipline is to promote the spiritual interests of the congregation.
C04: Visiting people in their homes, instructing the ignorant, giving comfort, praying with and for the people, nourishing and guarding the children, and evangelizing in an exemplary way are all duties of the elder.
C05: Ruling elders are to wholeheartedly seek to cultivate and improve their aptness to teach at every opportunity.
C06: Certain duties are performed by elders as elders (power of order), while others are reserved for elders as a ruling body (power of jurisdiction).
C07: Elders are to play a role in the watchful care and instruction of all baptized persons.
C08: The Session’s oversight includes: the spiritual well-being of congregation; processing ruling elders and deacons; the Board of Deacons; the budget; the church property (at a high-level); Bible instruction; special church groups; collections for pious use; and public worship.
C09: The Session is to promote: World missions; the Great Commission; and the spiritual interests of the Church and congregation.
C10: These responsibilities given to the Session are associated with the power of jurisdiction, indicating that although individual elders may serve in varying capacities to fulfill these duties, the authority implied therein derives from the Session as a body.
C11: Special emphasis is placed on the Sessions oversight of instructing and training children.
Provisional Analysis
The overriding emphasis in the conclusions above is the oversight of the spiritual well-being of the congregation, with special emphasis on the children (C02, C03, C04, C07, C08, C09, C11). The emphasis is applied to both the individual elders and the Session as a whole. As C03 states, two of the three sections in the BCO (Form of Government and Rules of Church Discipline) find their end in just such spiritual growth. Though unstated in that particular place, the third and final section of the BCO (The Directory for the Worship of God) is also intimately related to the self-same goal (see BCO 12-5.e). Thus, we see that the entire BCO is designed to promote the spiritual well-being of congregants in a church. Ruling Elders are to feel responsible for the spiritual interests of those under their care, to be watchful, and to be active in promoting such well-being.
Three points are worth considering in light of this overarching principle. First, language typically associated with the title Shepherd is found throughout the BCO in association with Ruling Elders. The Ruling Elders are to be actively watchful over the congregants, calling to mind the phrase “as shepherds watched their flocks by night” from the Gospel accounts of the incarnation. The Biblical shepherd, from whom the title gains its force, is actively engaged in the life of the flock, calling the sheep by name. As we have seen, each individual elder is expected to participate in the lives of congregants with a “watchful” outlook (C02, C04, C07).
Second, great emphasis is placed on teaching. In fact, each Ruling Elder is to demonstrate a zealousness in cultivating their “aptness to teach” and to take every opportunity to develop such gifts and abilities. This strong statement regarding teaching immediately follows the list of duties specific to Teaching Elders and is thus designed to ensure that Ruling Elders do not fall into the error of believing teaching is the duty of elders in general but not necessary to each individual elder. No such allowance is envisioned in the BCO that I can tell.
Third, both stated and implied in numerous places is the oversight elders are to collectively exercise in the Church to ensure the gifts God has distributed among the congregants are used to build up the Church (C03, C04, C07, C08, C09, C10, C11). Thus, though individual Ruling Elders might vary in the specific oversight they offer in the Church’s ministries, the general expectation is that each Ruling Elder would play an important role in such oversight, and that collectively they would wield appropriate authority to achieve such aims.
The Big Picture
Based on the above survey and analysis, I would sketch the office of Ruling Elder with the following lines of thought:
1. Ruling Elders, along with Teaching Elders, serve by governing the church for the spiritual well-being of the congregation.
2. The rule and authority of individual Ruling Elders is to be always informed and shaped by the activities of shepherding and teaching. That is, shepherding and teaching provide the required foundation to support each Ruling Elder’s contribution to the governance of the church.
a. Shepherding and teaching do not function solely as distinct ends in and of themselves, though they are necessary for the spiritual welfare of the church.
b. Rather, in the case of the Ruling Elder, shepherding and teaching allow the Ruling Elder to govern the church well, while simultaneously providing at least a subset of the needed ministries within the life of the church.
3. The Session is to use the full resources of the congregation, in so much as God has distributed good gifts among the congregation, to disciple and watch over the congregation.
a. Though all members of the Session are to be actively engaged in teaching and shepherding, such a requirement does not imply that all teaching and shepherding of the congregation must come from the Session.
b. In fact, such a view would appear to contradict the role of oversight the Session has in using the many gifts of the congregation, and would provide a logistical nightmare in a large church. In a congregation of one thousand, the Session would either have too many Ruling Elders to rule effectively (in the hopes of having enough manpower to provide all the teaching and shepherding), or would have too few Ruling Elders to provide all the teaching and shepherding needed (in the hopes of keeping the Session small enough to effectively rule).
Final Thought
It is my hope that the picture I have sketched of the office of Ruling Elder is helpful in focusing the efforts, thoughts, and prayers of Ruling Elders as they seek to serve the church to God’s glory. To be honest, the duties of the office are daunting. Yet I believe that the recognition of the high calling of the office is helpful in so far as it reminds us that in our weakness God is strong. May we all clearly see our own poverty and weakness so that God’s blessings may be made known in His church.
Posted by Jay at 9:46 am
We recently covered the Levitical sacrifices in our small group. To close our discussion, I had us read through Hebrews 9 [+/-]Hebrews 9
[9:1]Now even the first covenant had regulations for
worship and an earthly place of holiness. [2]For a tent was
prepared, the first section, in which were the lampstand
and the table and the bread of the Presence. It is called
the Holy Place. [3]Behind the second curtain was a second
section called the Most Holy Place, [4]having the golden
altar of incense and the ark of the covenant covered on all
sides with gold, in which was a golden urn holding the
manna, and Aaron's staff that budded, and the tablets of
the covenant. [5]Above it were the cherubim of glory
overshadowing the mercy seat. Of these things we cannot now
speak in detail.
[6]These preparations having thus been made, the priests
go regularly into the first section, performing their
ritual duties, [7]but into the second only the high priest
goes, and he but once a year, and not without taking blood,
which he offers for himself and for the unintentional sins
of the people. [8]By this the Holy Spirit indicates that
the way into the holy places is not yet opened as long as
the first section is still standing [9](which is symbolic
for the present age). According to this arrangement, gifts
and sacrifices are offered that cannot perfect the
conscience of the worshiper, [10]but deal only with food
and drink and various washings, regulations for the body
imposed until the time of reformation.
[11]But when Christ appeared as a high priest of the
good things that have come, then through the greater and
more perfect tent (not made with hands, that is, not of
this creation) [12]he entered once for all into the holy
places, not by means of the blood of goats and calves but
by means of his own blood, thus securing an eternal
redemption. [13]For if the blood of goats and bulls, and
the sprinkling of defiled persons with the ashes of a
heifer, sanctify for the purification of the flesh, [14]how
much more will the blood of Christ, who through the eternal
Spirit offered himself without blemish to God, purify our
conscience from dead works to serve the living God.
[15]Therefore he is the mediator of a new covenant, so
that those who are called may receive the promised eternal
inheritance, since a death has occurred that redeems them
from the transgressions committed under the first covenant.
[16]For where a will is involved, the death of the one who
made it must be established. [17]For a will takes effect
only at death, since it is not in force as long as the one
who made it is alive. [18]Therefore not even the first
covenant was inaugurated without blood. [19]For when every
commandment of the law had been declared by Moses to all
the people, he took the blood of calves and goats, with
water and scarlet wool and hyssop, and sprinkled both the
book itself and all the people, [20]saying, "This is the
blood of the covenant that God commanded for you." [21]And
in the same way he sprinkled with the blood both the tent
and all the vessels used in worship. [22]Indeed, under the
law almost everything is purified with blood, and without
the shedding of blood there is no forgiveness of sins.
[23]Thus it was necessary for the copies of the heavenly
things to be purified with these rites, but the heavenly
things themselves with better sacrifices than these.
[24]For Christ has entered, not into holy places made with
hands, which are copies of the true things, but into heaven
itself, now to appear in the presence of God on our behalf.
[25]Nor was it to offer himself repeatedly, as the high
priest enters the holy places every year with blood not his
own, [26]for then he would have had to suffer repeatedly
since the foundation of the world. But as it is, he has
appeared once for all at the end of the ages to put away
sin by the sacrifice of himself. [27]And just as it is
appointed for man to die once, and after that comes
judgment, [28]so 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.
(ESV)
& 10. Shortly after, it struck me that elements of the imagery carry forward into Hebrews 11 [+/-]Hebrews 11
[11:1]Now faith is the assurance of things hoped for,
the conviction of things not seen. [2]For by it the people
of old received their commendation. [3]By faith we
understand that the universe was created by the word of
God, so that what is seen was not made out of things that
are visible.
[4]By faith Abel offered to God a more acceptable
sacrifice than Cain, through which he was commended as
righteous, God commending him by accepting his gifts. And
through his faith, though he died, he still speaks. [5]By
faith Enoch was taken up so that he should not see death,
and he was not found, because God had taken him. Now before
he was taken he was commended as having pleased God. [6]And
without faith it is impossible to please him, for whoever
would draw near to God must believe that he exists and that
he rewards those who seek him. [7]By faith Noah, being
warned by God concerning events as yet unseen, in reverent
fear constructed an ark for the saving of his household. By
this he condemned the world and became an heir of the
righteousness that comes by faith.
[8]By faith Abraham obeyed when he was called to go out
to a place that he was to receive as an inheritance. And he
went out, not knowing where he was going. [9]By faith he
went to live in the land of promise, as in a foreign land,
living in tents with Isaac and Jacob, heirs with him of the
same promise. [10]For he was looking forward to the city
that has foundations, whose designer and builder is God.
[11]By faith Sarah herself received power to conceive, even
when she was past the age, since she considered him
faithful who had promised. [12]Therefore from one man, and
him as good as dead, were born descendants as many as the
stars of heaven and as many as the innumerable grains of
sand by the seashore.
[13]These all died in faith, not having received the
things promised, but having seen them and greeted them from
afar, and having acknowledged that they were strangers and
exiles on the earth. [14]For people who speak thus make it
clear that they are seeking a homeland. [15]If they had
been thinking of that land from which they had gone out,
they would have had opportunity to return. [16]But as it
is, they desire a better country, that is, a heavenly one.
Therefore God is not ashamed to be called their God, for he
has prepared for them a city.
[17]By faith Abraham, when he was tested, offered up
Isaac, and he who had received the promises was in the act
of offering up his only son, [18]of whom it was said,
"Through Isaac shall your offspring be named." [19]He
considered that God was able even to raise him from the
dead, from which, figuratively speaking, he did receive him
back. [20]By faith Isaac invoked future blessings on Jacob
and Esau. [21]By faith Jacob, when dying, blessed each of
the sons of Joseph, bowing in worship over the head of his
staff. [22]By faith Joseph, at the end of his life, made
mention of the exodus of the Israelites and gave directions
concerning his bones.
[23]By faith Moses, when he was born, was hidden for
three months by his parents, because they saw that the
child was beautiful, and they were not afraid of the king's
edict. [24]By faith Moses, when he was grown up, refused to
be called the son of Pharaoh's daughter, [25]choosing
rather to be mistreated with the people of God than to
enjoy the fleeting pleasures of sin. [26]He considered the
reproach of Christ greater wealth than the treasures of
Egypt, for he was looking to the reward. [27]By faith he
left Egypt, not being afraid of the anger of the king, for
he endured as seeing him who is invisible. [28]By faith he
kept the Passover and sprinkled the blood, so that the
Destroyer of the firstborn might not touch them.
[29]By faith the people crossed the Red Sea as on dry
land, but the Egyptians, when they attempted to do the
same, were drowned. [30]By faith the walls of Jericho fell
down after they had been encircled for seven days. [31]By
faith Rahab the prostitute did not perish with those who
were disobedient, because she had given a friendly welcome
to the spies.
[32]And what more shall I say? For time would fail me to
tell of Gideon, Barak, Samson, Jephthah, of David and
Samuel and the prophets-- [33]who through faith conquered
kingdoms, enforced justice, obtained promises, stopped the
mouths of lions, [34]quenched the power of fire, escaped
the edge of the sword, were made strong out of weakness,
became mighty in war, put foreign armies to flight.
[35]Women received back their dead by resurrection. Some
were tortured, refusing to accept release, so that they
might rise again to a better life. [36]Others suffered
mocking and flogging, and even chains and imprisonment.
[37]They were stoned, they were sawn in two, they were
killed with the sword. They went about in skins of sheep
and goats, destitute, afflicted, mistreated-- [38]of whom
the world was not worthy--wandering about in deserts and
mountains, and in dens and caves of the earth.
[39]And all these, though commended through their faith,
did not receive what was promised, [40]since God had
provided something better for us, that apart from us they
should not be made perfect. (ESV)
& 12. Here’s the gist of my thoughts:
- God’s glory cloud hovered over the tabernacle (Exodus 40:36 [+/-]Exodus 40:36
[36]Throughout all their journeys, whenever the cloud
was taken up from over the tabernacle, the people of Israel
would set out. (ESV)
among others).
- Leviticus 1 [+/-]Leviticus 1
[1:1]The LORD called Moses and spoke to him from the
tent of meeting, saying, [2]"Speak to the people of Israel
and say to them, When any one of you brings an offering to
the LORD, you shall bring your offering of livestock from
the herd or from the flock.
[3]"If his offering is a burnt offering from the herd,
he shall offer a male without blemish. He shall bring it to
the entrance of the tent of meeting, that he may be
accepted before the LORD. [4]He shall lay his hand on the
head of the burnt offering, and it shall be accepted for
him to make atonement for him. [5]Then he shall kill the
bull before the LORD, and Aaron's sons the priests shall
bring the blood and throw the blood against the sides of
the altar that is at the entrance of the tent of meeting.
[6]Then he shall flay the burnt offering and cut it into
pieces, [7]and the sons of Aaron the priest shall put fire
on the altar and arrange wood on the fire. [8]And Aaron's
sons the priests shall arrange the pieces, the head, and
the fat, on the wood that is on the fire on the altar;
[9]but its entrails and its legs he shall wash with water.
And the priest shall burn all of it on the altar, as a
burnt offering, a food offering with a pleasing aroma to
the LORD.
[10]"If his gift for a burnt offering is from the flock,
from the sheep or goats, he shall bring a male without
blemish, [11]and he shall kill it on the north side of the
altar before the LORD, and Aaron's sons the priests shall
throw its blood against the sides of the altar. [12]And he
shall cut it into pieces, with its head and its fat, and
the priest shall arrange them on the wood that is on the
fire on the altar, [13]but the entrails and the legs he
shall wash with water. And the priest shall offer all of it
and burn it on the altar; it is a burnt offering, a food
offering with a pleasing aroma to the LORD.
[14]"If his offering to the LORD is a burnt offering of
birds, then he shall bring his offering of turtledoves or
pigeons. [15]And the priest shall bring it to the altar and
wring off its head and burn it on the altar. Its blood
shall be drained out on the side of the altar. [16]He shall
remove its crop with its contents and cast it beside the
altar on the east side, in the place for ashes. [17]He
shall tear it open by its wings, but shall not sever it
completely. And the priest shall burn it on the altar, on
the wood that is on the fire. It is a burnt offering, a
food offering with a pleasing aroma to the LORD. (ESV)
details the whole burnt offering, which states that the animal burned on the alter is a pleasing aroma to God. As Leithart has argued in A House For My Name, the emphasis is not on the destructive fire, but rather the process of turning to smoke.
- Thus, you can picture the animal substitute being, in a sense, glorified and rising as smoke to join the glory cloud.
- Hebrews 9 [+/-]Hebrews 9
[9:1]Now even the first covenant had regulations for
worship and an earthly place of holiness. [2]For a tent was
prepared, the first section, in which were the lampstand
and the table and the bread of the Presence. It is called
the Holy Place. [3]Behind the second curtain was a second
section called the Most Holy Place, [4]having the golden
altar of incense and the ark of the covenant covered on all
sides with gold, in which was a golden urn holding the
manna, and Aaron's staff that budded, and the tablets of
the covenant. [5]Above it were the cherubim of glory
overshadowing the mercy seat. Of these things we cannot now
speak in detail.
[6]These preparations having thus been made, the priests
go regularly into the first section, performing their
ritual duties, [7]but into the second only the high priest
goes, and he but once a year, and not without taking blood,
which he offers for himself and for the unintentional sins
of the people. [8]By this the Holy Spirit indicates that
the way into the holy places is not yet opened as long as
the first section is still standing [9](which is symbolic
for the present age). According to this arrangement, gifts
and sacrifices are offered that cannot perfect the
conscience of the worshiper, [10]but deal only with food
and drink and various washings, regulations for the body
imposed until the time of reformation.
[11]But when Christ appeared as a high priest of the
good things that have come, then through the greater and
more perfect tent (not made with hands, that is, not of
this creation) [12]he entered once for all into the holy
places, not by means of the blood of goats and calves but
by means of his own blood, thus securing an eternal
redemption. [13]For if the blood of goats and bulls, and
the sprinkling of defiled persons with the ashes of a
heifer, sanctify for the purification of the flesh, [14]how
much more will the blood of Christ, who through the eternal
Spirit offered himself without blemish to God, purify our
conscience from dead works to serve the living God.
[15]Therefore he is the mediator of a new covenant, so
that those who are called may receive the promised eternal
inheritance, since a death has occurred that redeems them
from the transgressions committed under the first covenant.
[16]For where a will is involved, the death of the one who
made it must be established. [17]For a will takes effect
only at death, since it is not in force as long as the one
who made it is alive. [18]Therefore not even the first
covenant was inaugurated without blood. [19]For when every
commandment of the law had been declared by Moses to all
the people, he took the blood of calves and goats, with
water and scarlet wool and hyssop, and sprinkled both the
book itself and all the people, [20]saying, "This is the
blood of the covenant that God commanded for you." [21]And
in the same way he sprinkled with the blood both the tent
and all the vessels used in worship. [22]Indeed, under the
law almost everything is purified with blood, and without
the shedding of blood there is no forgiveness of sins.
[23]Thus it was necessary for the copies of the heavenly
things to be purified with these rites, but the heavenly
things themselves with better sacrifices than these.
[24]For Christ has entered, not into holy places made with
hands, which are copies of the true things, but into heaven
itself, now to appear in the presence of God on our behalf.
[25]Nor was it to offer himself repeatedly, as the high
priest enters the holy places every year with blood not his
own, [26]for then he would have had to suffer repeatedly
since the foundation of the world. But as it is, he has
appeared once for all at the end of the ages to put away
sin by the sacrifice of himself. [27]And just as it is
appointed for man to die once, and after that comes
judgment, [28]so 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.
(ESV)
& 10 extensively discuss the sacrifices and their import.
- Hebrews 11 [+/-]Hebrews 11
[11:1]Now faith is the assurance of things hoped for,
the conviction of things not seen. [2]For by it the people
of old received their commendation. [3]By faith we
understand that the universe was created by the word of
God, so that what is seen was not made out of things that
are visible.
[4]By faith Abel offered to God a more acceptable
sacrifice than Cain, through which he was commended as
righteous, God commending him by accepting his gifts. And
through his faith, though he died, he still speaks. [5]By
faith Enoch was taken up so that he should not see death,
and he was not found, because God had taken him. Now before
he was taken he was commended as having pleased God. [6]And
without faith it is impossible to please him, for whoever
would draw near to God must believe that he exists and that
he rewards those who seek him. [7]By faith Noah, being
warned by God concerning events as yet unseen, in reverent
fear constructed an ark for the saving of his household. By
this he condemned the world and became an heir of the
righteousness that comes by faith.
[8]By faith Abraham obeyed when he was called to go out
to a place that he was to receive as an inheritance. And he
went out, not knowing where he was going. [9]By faith he
went to live in the land of promise, as in a foreign land,
living in tents with Isaac and Jacob, heirs with him of the
same promise. [10]For he was looking forward to the city
that has foundations, whose designer and builder is God.
[11]By faith Sarah herself received power to conceive, even
when she was past the age, since she considered him
faithful who had promised. [12]Therefore from one man, and
him as good as dead, were born descendants as many as the
stars of heaven and as many as the innumerable grains of
sand by the seashore.
[13]These all died in faith, not having received the
things promised, but having seen them and greeted them from
afar, and having acknowledged that they were strangers and
exiles on the earth. [14]For people who speak thus make it
clear that they are seeking a homeland. [15]If they had
been thinking of that land from which they had gone out,
they would have had opportunity to return. [16]But as it
is, they desire a better country, that is, a heavenly one.
Therefore God is not ashamed to be called their God, for he
has prepared for them a city.
[17]By faith Abraham, when he was tested, offered up
Isaac, and he who had received the promises was in the act
of offering up his only son, [18]of whom it was said,
"Through Isaac shall your offspring be named." [19]He
considered that God was able even to raise him from the
dead, from which, figuratively speaking, he did receive him
back. [20]By faith Isaac invoked future blessings on Jacob
and Esau. [21]By faith Jacob, when dying, blessed each of
the sons of Joseph, bowing in worship over the head of his
staff. [22]By faith Joseph, at the end of his life, made
mention of the exodus of the Israelites and gave directions
concerning his bones.
[23]By faith Moses, when he was born, was hidden for
three months by his parents, because they saw that the
child was beautiful, and they were not afraid of the king's
edict. [24]By faith Moses, when he was grown up, refused to
be called the son of Pharaoh's daughter, [25]choosing
rather to be mistreated with the people of God than to
enjoy the fleeting pleasures of sin. [26]He considered the
reproach of Christ greater wealth than the treasures of
Egypt, for he was looking to the reward. [27]By faith he
left Egypt, not being afraid of the anger of the king, for
he endured as seeing him who is invisible. [28]By faith he
kept the Passover and sprinkled the blood, so that the
Destroyer of the firstborn might not touch them.
[29]By faith the people crossed the Red Sea as on dry
land, but the Egyptians, when they attempted to do the
same, were drowned. [30]By faith the walls of Jericho fell
down after they had been encircled for seven days. [31]By
faith Rahab the prostitute did not perish with those who
were disobedient, because she had given a friendly welcome
to the spies.
[32]And what more shall I say? For time would fail me to
tell of Gideon, Barak, Samson, Jephthah, of David and
Samuel and the prophets-- [33]who through faith conquered
kingdoms, enforced justice, obtained promises, stopped the
mouths of lions, [34]quenched the power of fire, escaped
the edge of the sword, were made strong out of weakness,
became mighty in war, put foreign armies to flight.
[35]Women received back their dead by resurrection. Some
were tortured, refusing to accept release, so that they
might rise again to a better life. [36]Others suffered
mocking and flogging, and even chains and imprisonment.
[37]They were stoned, they were sawn in two, they were
killed with the sword. They went about in skins of sheep
and goats, destitute, afflicted, mistreated-- [38]of whom
the world was not worthy--wandering about in deserts and
mountains, and in dens and caves of the earth.
[39]And all these, though commended through their faith,
did not receive what was promised, [40]since God had
provided something better for us, that apart from us they
should not be made perfect. (ESV)
then describes the faith of saints who have gone on to glory.
- Hebrews 12 [+/-]Hebrews 12
[12:1]Therefore, since we are surrounded by so great a
cloud of witnesses, let us also lay aside every weight, and
sin which clings so closely, and let us run with endurance
the race that is set before us, [2]looking to Jesus, the
founder and perfecter of our faith, who for the joy that
was set before him endured the cross, despising the shame,
and is seated at the right hand of the throne of God.
[3]Consider him who endured from sinners such hostility
against himself, so that you may not grow weary or
fainthearted. [4]In your struggle against sin you have not
yet resisted to the point of shedding your blood. [5]And
have you forgotten the exhortation that addresses you as
sons?
"My son, do not regard lightly the discipline of the Lord,
nor be weary when reproved by him.
[6]For the Lord disciplines the one he loves,
and chastises every son whom he receives."
[7]It is for discipline that you have to endure. God is
treating you as sons. For what son is there whom his father
does not discipline? [8]If you are left without discipline,
in which all have participated, then you are illegitimate
children and not sons. [9]Besides this, we have had earthly
fathers who disciplined us and we respected them. Shall we
not much more be subject to the Father of spirits and live?
[10]For they disciplined us for a short time as it seemed
best to them, but he disciplines us for our good, that we
may share his holiness. [11]For the moment all discipline
seems painful rather than pleasant, but later it yields the
peaceful fruit of righteousness to those who have been
trained by it.
[12]Therefore lift your drooping hands and strengthen
your weak knees, [13]and make straight paths for your feet,
so that what is lame may not be put out of joint but rather
be healed. [14]Strive for peace with everyone, and for the
holiness without which no one will see the Lord. [15]See to
it that no one fails to obtain the grace of God; that no
"root of bitterness" springs up and causes trouble, and by
it many become defiled; [16]that no one is sexually immoral
or unholy like Esau, who sold his birthright for a single
meal. [17]For you know that afterward, when he desired to
inherit the blessing, he was rejected, for he found no
chance to repent, though he sought it with tears.
[18]For you have not come to what may be touched, a
blazing fire and darkness and gloom and a tempest [19]and
the sound of a trumpet and a voice whose words made the
hearers beg that no further messages be spoken to them.
[20]For they could not endure the order that was given, "If
even a beast touches the mountain, it shall be stoned."
[21]Indeed, so terrifying was the sight that Moses said, "I
tremble with fear." [22]But you have come to Mount Zion and
to the city of the living God, the heavenly Jerusalem, and
to innumerable angels in festal gathering, [23]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, [24]and to Jesus, the mediator of a
new covenant, and to the sprinkled blood that speaks a
better word than the blood of Abel.
[25]See that you do not refuse him who is speaking. For
if they did not escape when they refused him who warned
them on earth, much less will we escape if we reject him
who warns from heaven. [26]At that time his voice shook the
earth, but now he has promised, "Yet once more I will shake
not only the earth but also the heavens." [27]This phrase,
"Yet once more," indicates the removal of things that are
shaken--that is, things that have been made--in order that
the things that cannot be shaken may remain. [28]Therefore
let us be grateful for receiving a kingdom that cannot be
shaken, and thus let us offer to God acceptable worship,
with reverence and awe, [29]for our God is a consuming
fire. (ESV)
opens with a reference to this “great cloud of witnesses.” In the context, it now seems to me that this is a reference to the imagery engaged in chapters 9 & 10 and serves to join chapters 9 through 11 into a whole. These saints have passed through death and abide with God in the cloud. The use of the word ‘cloud’ of all possible words to allude to a multitude seems too closely aligned to the preceding passages to be a mere accident of word usage.
- Later in Hebrews 12 [+/-]Hebrews 12
[12:1]Therefore, since we are surrounded by so great a
cloud of witnesses, let us also lay aside every weight, and
sin which clings so closely, and let us run with endurance
the race that is set before us, [2]looking to Jesus, the
founder and perfecter of our faith, who for the joy that
was set before him endured the cross, despising the shame,
and is seated at the right hand of the throne of God.
[3]Consider him who endured from sinners such hostility
against himself, so that you may not grow weary or
fainthearted. [4]In your struggle against sin you have not
yet resisted to the point of shedding your blood. [5]And
have you forgotten the exhortation that addresses you as
sons?
"My son, do not regard lightly the discipline of the Lord,
nor be weary when reproved by him.
[6]For the Lord disciplines the one he loves,
and chastises every son whom he receives."
[7]It is for discipline that you have to endure. God is
treating you as sons. For what son is there whom his father
does not discipline? [8]If you are left without discipline,
in which all have participated, then you are illegitimate
children and not sons. [9]Besides this, we have had earthly
fathers who disciplined us and we respected them. Shall we
not much more be subject to the Father of spirits and live?
[10]For they disciplined us for a short time as it seemed
best to them, but he disciplines us for our good, that we
may share his holiness. [11]For the moment all discipline
seems painful rather than pleasant, but later it yields the
peaceful fruit of righteousness to those who have been
trained by it.
[12]Therefore lift your drooping hands and strengthen
your weak knees, [13]and make straight paths for your feet,
so that what is lame may not be put out of joint but rather
be healed. [14]Strive for peace with everyone, and for the
holiness without which no one will see the Lord. [15]See to
it that no one fails to obtain the grace of God; that no
"root of bitterness" springs up and causes trouble, and by
it many become defiled; [16]that no one is sexually immoral
or unholy like Esau, who sold his birthright for a single
meal. [17]For you know that afterward, when he desired to
inherit the blessing, he was rejected, for he found no
chance to repent, though he sought it with tears.
[18]For you have not come to what may be touched, a
blazing fire and darkness and gloom and a tempest [19]and
the sound of a trumpet and a voice whose words made the
hearers beg that no further messages be spoken to them.
[20]For they could not endure the order that was given, "If
even a beast touches the mountain, it shall be stoned."
[21]Indeed, so terrifying was the sight that Moses said, "I
tremble with fear." [22]But you have come to Mount Zion and
to the city of the living God, the heavenly Jerusalem, and
to innumerable angels in festal gathering, [23]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, [24]and to Jesus, the mediator of a
new covenant, and to the sprinkled blood that speaks a
better word than the blood of Abel.
[25]See that you do not refuse him who is speaking. For
if they did not escape when they refused him who warned
them on earth, much less will we escape if we reject him
who warns from heaven. [26]At that time his voice shook the
earth, but now he has promised, "Yet once more I will shake
not only the earth but also the heavens." [27]This phrase,
"Yet once more," indicates the removal of things that are
shaken--that is, things that have been made--in order that
the things that cannot be shaken may remain. [28]Therefore
let us be grateful for receiving a kingdom that cannot be
shaken, and thus let us offer to God acceptable worship,
with reverence and awe, [29]for our God is a consuming
fire. (ESV)
we are told that we have come to “Mount Zion, the heavenly Jerusalem” and not simply a “mountain that can be touched and that is burning with fire; to darkness, gloom and storm.”
- Here, too, we find a reference to the glory cloud, as Hebrews 12 [+/-]Hebrews 12
[12:1]Therefore, since we are surrounded by so great a
cloud of witnesses, let us also lay aside every weight, and
sin which clings so closely, and let us run with endurance
the race that is set before us, [2]looking to Jesus, the
founder and perfecter of our faith, who for the joy that
was set before him endured the cross, despising the shame,
and is seated at the right hand of the throne of God.
[3]Consider him who endured from sinners such hostility
against himself, so that you may not grow weary or
fainthearted. [4]In your struggle against sin you have not
yet resisted to the point of shedding your blood. [5]And
have you forgotten the exhortation that addresses you as
sons?
"My son, do not regard lightly the discipline of the Lord,
nor be weary when reproved by him.
[6]For the Lord disciplines the one he loves,
and chastises every son whom he receives."
[7]It is for discipline that you have to endure. God is
treating you as sons. For what son is there whom his father
does not discipline? [8]If you are left without discipline,
in which all have participated, then you are illegitimate
children and not sons. [9]Besides this, we have had earthly
fathers who disciplined us and we respected them. Shall we
not much more be subject to the Father of spirits and live?
[10]For they disciplined us for a short time as it seemed
best to them, but he disciplines us for our good, that we
may share his holiness. [11]For the moment all discipline
seems painful rather than pleasant, but later it yields the
peaceful fruit of righteousness to those who have been
trained by it.
[12]Therefore lift your drooping hands and strengthen
your weak knees, [13]and make straight paths for your feet,
so that what is lame may not be put out of joint but rather
be healed. [14]Strive for peace with everyone, and for the
holiness without which no one will see the Lord. [15]See to
it that no one fails to obtain the grace of God; that no
"root of bitterness" springs up and causes trouble, and by
it many become defiled; [16]that no one is sexually immoral
or unholy like Esau, who sold his birthright for a single
meal. [17]For you know that afterward, when he desired to
inherit the blessing, he was rejected, for he found no
chance to repent, though he sought it with tears.
[18]For you have not come to what may be touched, a
blazing fire and darkness and gloom and a tempest [19]and
the sound of a trumpet and a voice whose words made the
hearers beg that no further messages be spoken to them.
[20]For they could not endure the order that was given, "If
even a beast touches the mountain, it shall be stoned."
[21]Indeed, so terrifying was the sight that Moses said, "I
tremble with fear." [22]But you have come to Mount Zion and
to the city of the living God, the heavenly Jerusalem, and
to innumerable angels in festal gathering, [23]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, [24]and to Jesus, the mediator of a
new covenant, and to the sprinkled blood that speaks a
better word than the blood of Abel.
[25]See that you do not refuse him who is speaking. For
if they did not escape when they refused him who warned
them on earth, much less will we escape if we reject him
who warns from heaven. [26]At that time his voice shook the
earth, but now he has promised, "Yet once more I will shake
not only the earth but also the heavens." [27]This phrase,
"Yet once more," indicates the removal of things that are
shaken--that is, things that have been made--in order that
the things that cannot be shaken may remain. [28]Therefore
let us be grateful for receiving a kingdom that cannot be
shaken, and thus let us offer to God acceptable worship,
with reverence and awe, [29]for our God is a consuming
fire. (ESV)
is referring back to Exodus 19 [+/-]Exodus 19
[19:1]On the third new moon after the people of Israel
had gone out of the land of Egypt, on that day they came
into the wilderness of Sinai. [2]They set out from Rephidim
and came into the wilderness of Sinai, and they encamped in
the wilderness. There Israel encamped before the mountain,
[3]while Moses went up to God. The LORD called to him out
of the mountain, saying, "Thus you shall say to the house
of Jacob, and tell the people of Israel: [4]You yourselves
have seen what I did to the Egyptians, and how I bore you
on eagles' wings and brought you to myself. [5]Now
therefore, if you will indeed obey my voice and keep my
covenant, you shall be my treasured possession among all
peoples, for all the earth is mine; [6]and you shall be to
me a kingdom of priests and a holy nation. These are the
words that you shall speak to the people of Israel."
[7]So Moses came and called the elders of the people and
set before them all these words that the LORD had commanded
him. [8]All the people answered together and said, "All
that the LORD has spoken we will do." And Moses reported
the words of the people to the LORD. [9]And the LORD said
to Moses, "Behold, I am coming to you in a thick cloud,
that the people may hear when I speak with you, and may
also believe you forever."
When Moses told the words of the people to the LORD,
[10]the LORD said to Moses, "Go to the people and
consecrate them today and tomorrow, and let them wash their
garments [11]and be ready for the third day. For on the
third day the LORD will come down on Mount Sinai in the
sight of all the people. [12]And you shall set limits for
the people all around, saying, 'Take care not to go up into
the mountain or touch the edge of it. Whoever touches the
mountain shall be put to death. [13]No hand shall touch
him, but he shall be stoned or shot; whether beast or man,
he shall not live.' When the trumpet sounds a long blast,
they shall come up to the mountain." [14]So Moses went down
from the mountain to the people and consecrated the people;
and they washed their garments. [15]And he said to the
people, "Be ready for the third day; do not go near a
woman."
[16]On the morning of the third day there were thunders
and lightnings and a thick cloud on the mountain and a very
loud trumpet blast, so that all the people in the camp
trembled. [17]Then Moses brought the people out of the camp
to meet God, and they took their stand at the foot of the
mountain. [18]Now Mount Sinai was wrapped in smoke because
the LORD had descended on it in fire. The smoke of it went
up like the smoke of a kiln, and the whole mountain
trembled greatly. [19]And as the sound of the trumpet grew
louder and louder, Moses spoke, and God answered him in
thunder. [20]The LORD came down on Mount Sinai, to the top
of the mountain. And the LORD called Moses to the top of
the mountain, and Moses went up.
[21]And the LORD said to Moses, "Go down and warn the
people, lest they break through to the LORD to look and
many of them perish. [22]Also let the priests who come near
to the LORD consecrate themselves, lest the LORD break out
against them." [23]And Moses said to the LORD, "The people
cannot come up to Mount Sinai, for you yourself warned us,
saying, 'Set limits around the mountain and consecrate
it.'" [24]And the LORD said to him, "Go down, and come up
bringing Aaron with you. But do not let the priests and the
people break through to come up to the LORD, lest he break
out against them." [25]So Moses went down to the people and
told them. (ESV)
, which states that “On the morning of the third day there was thunder and lightning, with a thick cloud over the mountain, and a very loud trumpet blast.”
I find it interesting that the thematic use of the cloud comes toward the end of Hebrews. Anyone out there know if the book as a whole is structured to follow the sacrificial rite (laying of hands, slaughter, presentation of blood, turn to smoke, fellowship meal)?
A bus carrying kids to a church camp crashed. Four of the children died. Our maid’s son, Tim Kaniatobe, was one of three that had to be airlifted back to Dallas. He’s currently listed in serious condition with two broken legs and numerous facial cuts. The whole mess is terribly sad.
