James Patrick’s Blog

March 22, 2010

Permanent Apostasy? (Winds of Doctrine #12)

When a person who has accepted God’s testimony about His Son as the source of eternal life then turns back to his own wisdom, either for understanding other Christian doctrines or for his ‘secular’ intellectual pursuits, he will inevitably ‘fall away’ from the ‘faith’-based wisdom of God and allow his thinking to be shaped by the deception of the father of lies.  This is the source of heresy and ‘doctrines of demons’, and it is only by humbly submitting to the word of truth that someone can escape the trap of the devil and the immoral lifestyle that will follow.  Paul’s approach to heresy or immorality in church leaders was to excommunicate them from the fellowship of believers, in order that they might come to their senses out in the pigsty of life without grace, and repent.  However, for church members living in sin or believing lies, he recognised that by remaining part of their local congregation they were choosing to submit themselves to their leaders, and were therefore in the best place to come to accept also the truth that they were being taught.  In both cases, however, those who ‘fall away’ can potentially be brought back to repentance.

John’s first epistle, written some years later with the benefit of being able to observe the ongoing unrepentance of those Paul and Timothy had excommunicated, deals with the question of those who had permanently left the church (contrast 1 Cor 5:1-5 & 2Cor 2:5-11):  ‘They went out from us, but they were not really of us; for if they had been of us, they would have remained with us; but they went out so that it would be shown that they all are not of us.’ (1John 2:19)  As long as the teaching of a church is truly biblical, those who reject its message and leave the church for good are demonstrating that they did not truly belong in the first place.  This is difficult to accept, though, when it is those who have participated thoroughly in the life of the local church, apparently understood the biblical truth, and personally experienced the power of the Holy Spirit, who then fall away.  The writer to the Hebrews considers this scenario in chapter 6, and concludes that for such a person there would be no possibility of repentance because this was the equivalent of the unbelief of Jesus’ opponents who wilfully attributed His anointing to Satan and were therefore condemned as having committed an unforgivable sin (Matt 12).  Jude would describe such fake believers as ‘hidden reefs in your love feasts’ (Jude 1:12-13).  However, the writer to the Hebrews immediately reassures his listeners that he is convinced of better things for them, because God could not be unjust and forget the genuine love they had borne towards Him.  It is a genuine warning to those considering ‘falling away’, and yet he has confidence that God’s grace that established the church will also preserve it, as Paul regularly affirmed (1Cor 1:7‑9; Php 1:6; 2Tim 1:12).

We must treat the warnings in the book of Hebrews in a similar way to Paul’s stern instruction to ‘Test yourselves to see if you are in the faith; examine yourselves! Or do you not recognise this about yourselves, that Jesus Christ is in you – unless indeed you fail the test?’ (2Cor 13:5).  Those who would fail the test, or those turning back to the sacrificial system, would be those who did not actually have the life of Jesus in them.  There will likewise be members of churches today who, when challenged to consider carefully if they have ever truly received Jesus as Lord, will discover that they have never actually trusted in His grace.  The warnings must not be quickly dismissed or explained away as ‘hypothetical’; they are meant to provoke soul-searching on the part of those who read them, driving one back to a complete dependency and trust in God’s ability to save, both at conversion and throughout one’s life.  Anxiety is not evidence of trust, but rather of concern that one’s own efforts will not be enough.  That is completely true, but instead of anxiety we must turn our eyes onto Jesus again and trust Him alone for His all-sufficient grace (cf. Php 4:6‑7).  As Jesus Himself assured us in John 6:37‑40, the task appointed to Him by His Father is to welcome any who are given to Him, and then to make sure that they are not lost but rather raised to life on the last day.  He is the Good Shepherd, the one who goes after the lost sheep and brings them home, and if the Father has graciously enabled us to receive the good news of grace by faith, Jesus is fully able to preserve us and bring us back to repentance and faith.

Apostasy in Light of Faith and Grace (Winds of Doctrine #11)

In the last eight posts we have seen how the Early Church that had demonstrated Jesus to be the Messiah in the 30’s AD, welcomed Gentiles in the 40’s, and reaffirmed God’s plans for the Jews in the 50’s, had to endure mighty winds of heresy and persecution in the 60’s, and then recover their ‘first love’ for each other again in the 70’s.  The 60’s had brought a widespread apostasy, or ‘falling away’, in the church, which some at the time may have interpreted as the prophesied final apostasy that would sweep through the Church before the Great Tribulation and the return of Jesus (cf. 2Thes 2:1‑12).  Clearly Paul, Peter and John all recognised that a greater one was still to come (cf. 2Tim 3:1‑9; 4:1‑4; 2Pet 3:1‑18; 1John 2:18‑19, 28; 4:1‑3), whether or not they expected the final one within decades rather than millennia.  It is vital that we consider the nature of that first great apostasy, though, that we might be prepared for the final one that will soon be upon us.

1 Timothy 4:1 makes it clear that “in later times some will fall away from the faith, paying attention to deceitful spirits and doctrines of demons”.  Hebrews warns believers not to “fall in the wilderness” through disobedience like the generation of Moses (Heb 3:7‑17; 4:11; 6:4‑8; cf. 1Cor 10:1-12).  Whereas Paul is referring to specific fallen individuals in his congregation, whom he has ‘handed over to Satan’ for discipline, the writer to the Hebrews is offering a more general warning from Scripture, confident that his hearers will turn back from the brink and inherit the promises after all (Heb 6:9‑12; 10:23‑39; 12:12‑13).  The reality is that there are in every generation individuals who in practice ‘fall away’ from the Christian beliefs and lifestyle they once had.  Most of those who read this will know several such people, and the issue therefore becomes one in which we have intense personal interest.  Others might be genuinely afraid that they themselves might ‘fall away’ at some future point, and the doctrine of ‘perseverance of the saints’ (“Once saved, always saved”) can sometimes be applied too quickly to dismiss people’s real concerns.  Probably the single most fundamental key to this whole topic is a correct understanding of ‘faith’, a word we looked at in detail above.

Faith in God’s Grace

‘Faith’, or ‘trust’, is the only appropriate response to the ‘grace’ of God, and these two terms sum up absolutely every element of the Christian teaching.  They are the truth that distinguishes Christianity from every other religion ever taught, because they teach that as humans we have nothing to contribute to our relationship with God, and can only trust Him to bring about in our lives what is pleasing to Him.  Jesus is the fullest expression both of the grace of God towards humanity and the world, and of the faith in God which God considers to be true ‘righteousness’.  We receive ‘salvation’ and enter into God’s family when we share the ‘faith’ of God’s unique Son Jesus, and this has two elements according to Romans 10:3‑13.  The first element is the conviction that God alone can raise the dead to bodily life, which Jesus went to the cross believing, and therefore that God did indeed raise Jesus to permanent bodily life.  The second element is the willingness to surrender one’s life completely to the direction of this God like Jesus did, which Jesus describes as ‘take up your cross and follow me’.  The writer to the Hebrews says that ‘without faith it is impossible to please God, for the one who comes to God must believe that He exists and is a rewarder of those who seek Him’ (11:6).  There are many who have heard about Jesus, admired Him, and even dedicated their lives to imitating His good works, but none of this matters at all if they have not understood that the only way of pleasing God and receiving eternal life is to accept that Jesus has done everything required, and to put one’s life entirely in His hands.  Even this decision itself is a work of grace in the believer’s life.  As Luke points out in Acts 13:48, ‘as many as had been appointed to eternal life believed’.

If a person has truly understood that they can do nothing of any value without God’s gracious giving, they will be in the right place to receive His Holy Spirit, who gives us everything we need for life and godliness, empowering us to do what God has called us to do.  This is the beginning of a life of trust, or ‘faith’, in which time and again the believer comes back to God asking for grace to accomplish what he or she has been given to do.  If at any point we turn back to our own wisdom and strength, we have ‘turned away’ or ‘fallen away’ from faith, or from ‘the [life of] faith’.  ‘Whatever is not from faith is sin.’ (Rom 14:23)  Paul expresses exactly the same concept in Galatians 5:4, when he tells those trying to be righteous by keeping laws that they have ‘fallen from grace’.

Faith is just as necessary for one’s beliefs as it is for one’s life, because we are unable to arrive at the truth through our own wisdom or ‘rational’ thought processes.  God has deliberately planned it this way, so that those who come to Him are forced to accept what He says without the benefit of their own five senses.  If we were able to reason our way to the ‘meaning of life’, we would have no need for grace, and we could boast in our own wisdom.  As it is, God has chosen to save people through the apparent ‘foolishness’ of what is preached, the message of a crucified Saviour (1Cor 1:17–2:5).  Of course, that is not to say that God leaves us in the darkness just for the sake of it, or that He has not revealed elements of the truth about the world around us to those who do not trust Him.  Rather, God reveals more and more to those who keep coming to Him for wisdom, and He graciously enables others who do not trust Him personally to nevertheless recognise the divine order and beauty with which He created the world.

‘Faith’ in 1 and 2 Timothy (Winds of Doctrine #2)

Filed under: Exegesis,Theology — alabastertheology @ 4:41 pm
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When considering the significance of ‘fall away from the faith’ in 1 Timothy 4:1, the best place to start is to consider Paul’s use of the phrase “the faith”.  Even in Paul’s earliest letters he uses “the faith” as a summary term for the belief and practice of following Jesus as Messiah (Gal 1:23; 6:10; 1Cor 15:17; 16:13; cf. 1Thes 3:1-10; Acts 6:7; 16:5?), perhaps alongside other terms such as “the way” (Acts 9:2; 18:25-26; 19:9, 23; 22:4; 24:14, 22; compare 5:14; 16:17; contrast 3:26), or “the life” (Acts 5:20; John 1:4).  Paul and others seemed to dislike the word ‘sect’ for their variety of Judaism (Acts 24:14; 28:22; compare 5:17 and 15:5), and used a variety of alternative terms.  Terms or phrases describing the new ‘religion’ of ‘Christianity’ are distinct from those that refer to the assembly of believers, “the church” (Acts 5:11; 8:1-3; 11:22-26; 12:1; Gal 1:13) or “the brethren” (Acts 1:15; 11:29; 12:17; John 21:23).

Paul used a variety of terms for the message he preached, including ‘teaching’, ‘gospel’, ‘word’, ‘truth’, ‘traditions’, etc. (see e.g. 2Thes 2:13-15), but also referred to it by summarising the whole teaching with reference to a central doctrine or response, such as ‘repentance’, ‘faith’, grace’, ‘kingdom’, ‘whole purpose of God’, ‘righteousness’, etc. (see e.g. Acts 20:21-32).  Thus there were both abstract and definitive terms for Paul’s message, and there doesn’t seem to be any one term he uses more than another; it probably depends mostly on the context, whether that be the particular emphasis he is trying to make, or the most relevant aspect for the culture of his hearers.

Of the various terms, though, ‘faith’ was a particularly useful one, since it could refer either to ‘faith’ or ‘the faith’ (the definite article is used for abstract nouns in Greek, so the distinction between the two is often unclear).  There is a debate in Pauline studies over the significance of the term ‘pistis Xristou’, because it could be translated ‘faith[fulness] of Christ’ or ‘faith [i.e. trust] in Christ’.  Perhaps this was precisely Paul’s intention – ‘faith’ is the only appropriate response to God’s ‘grace’, and just as Jesus Himself was justified [i.e. vindicated] on account of His faith [i.e. trust in resurrection], just as Abraham had been also, so we too are justified on account of our faith in His resurrection (Rom 3:24-26; 4:17-25; 5:18-19; Heb 3:1-2; 5:7-9).  In this way, ‘[the] faith’ can refer not only to the doctrinal content, but also to the practical initiation into and outworking of this relationship with the God of grace.  Paul summarised the desired response to his gospel about Jesus Christ as “obedience of faith” (Rom 1:5; 16:26).

As for particular uses of the word ‘faith’, it is best to view each occurrence of the word in its context.  Regarding 1 and 2 Timothy, therefore, we have 27 separate occurrences of ‘faith’ as a noun [in my count] – 1Tim 1:2, 4, 5, 14, 19 [x2]; 2:7, 15; 3:9, 13; 4:1, 6, 12; 5:8, 12; 6:10, 11, 12, 21; 2Tim 1:5, 13; 2:18, 22; 3:8, 10, 15; 4:7.  These can be grouped together according to their use – sometimes it is helpful to see what word or words could be substituted for the word ‘faith’ and still give the same meaning.

(1)     ‘Faith’ is used in line with other letters of Paul as a reference to the initial ‘action’ of the believer that constitutes entrance into the community of the redeemed:

–          1T 1:14 – Paul himself received unmerited mercy, grace, faith and love in Jesus.
–          2T 3:15 – Salvation results when biblical wisdom is combined with faith in Jesus.

This may be the equivalent of the ‘pledge’ of celibacy made by Christian widows:

–          1T 5:12 – Wanting to get married incurs condemnation for rejecting one’s ‘faith’.

(2)     ‘Faith’ (i.e. trusting God and His message) is one among many practical effects of salvation in the believer, something to actively develop:

–          1T 1:5 – One goal of Christian instruction is [love from] a sincere faith.
–          1T 2:15 – Wives will survive childbearing if they continue in faith, love, etc.
–          1T 4:12 – Timothy should set an example in speech, conduct, love, faith, etc.
–          1T 6:11 – The ‘man of God’ should pursue righteousness, godliness, faith, etc.
–          2T 1:5 – Timothy shares the ‘sincere faith’ of his grandmother and mother.
–          2T 2:18 – Teaching a present resurrection has upset the ‘faith’ of some believers.
–          2T 2:22 – Timothy ought to flee lusts and pursue righteousness, faith, love, etc.
–          2T 3:10 – Timothy has followed Paul’s teaching, conduct, purpose, faith, etc.

(3)     ‘Faith’ is the necessary approach to receiving all the teaching about Jesus:

–          1T 1:4 – Doctrine is not speculation, but rather having faith in God’s provision.
–          1T 6:21 – Some go astray from ‘faith’ by preferring arguments over ‘knowledge’.
–          2T 1:13 – One should retain sound teaching by faith and love in Christ Jesus.
–          2T 3:15 – Biblical wisdom combined with faith results in salvation [see (1) above].

(4)     ‘The faith’ can actually be used as a substitute for ‘the truth’, which is the object of faith.

–          1T 1:19 – Rejecting upright living leads to ‘shipwreck’ in regard to ‘the faith’.
–          1T 2:7 – Paul was appointed a teacher of faith and truth to the Gentiles.
–          1T 3:9 – Deacons should be holding to the mystery of the faith with clear conscience.
–          1T 3:16 – Deacons serving well obtain great confidence in ‘the faith’ in Christ Jesus.
–          1T 4:1 – Some fall away from ‘the faith’ by turning instead to doctrines of demons.
–          1T 4:6 – Preaching truth nourishes us on the words of faith and sound doctrine.
–          1T 6:21 – Professing ‘knowledge’ leads one astray from ‘the faith’ [see (3) above].
–          2T 3:8 – False teachers who oppose the truth are ‘rejected in regard to the faith’.

It is significant also that Hymenaeus, whom Paul described as having suffered ‘shipwreck’ in regard to ‘the faith’ in 1Tim 1:19-20, is similarly described in 2Tim 2:18‑19 as having ‘gone astray from the truth’.

(5)     Finally, ‘the faith’ can be used as a generic term for effective Christian living, particularly with a view to consistent trust in God and His truth to the end of one’s life [which explains why some of these references may also be understood in terms of (4)]:

–          1T 1:2 – Timothy is Paul’s ‘true child in [the] faith’ [this could be (1) or (2) also].
–          1T 1:18-19 – Timothy is instructed to ‘fight the good fight, keeping faith…’
–          1T 1:19 – Rejecting the faithful life causes shipwreck regarding ‘the faith’.
–          1T 4:1 – Falling away from ‘the faith’ results also in ‘seared consciences’.
–          1T 5:8 – Not providing for one’s own family is equivalent to ‘denying the faith’.
–          1T 6:10 – Love of money leads to wandering away from the faith into ‘many griefs’.
–          1T 6:12 – Timothy is urged to ‘fight the good fight of faith’, fulfilling his calling.
–          1T 6:21 – Those who profess ‘knowledge’ tend to go astray from ‘the faith’.
–          2T 2:18 – Some who are taught of a present resurrection have their ‘faith’ disturbed.
–          2T 3:8 – The false teachers have ‘depraved minds’, rejected in regard to ‘the faith’.
–          2T 4:7 – Paul himself has ‘fought the good fight’, ‘finished’, and ‘kept the faith’.

It seems, therefore, that Paul is using ‘faith’ as reference to both ‘trusting God’s truth’ and ‘living a faithful life’, and would see these as inextricably linked.  In Romans and Galatians Paul was trying to demonstrate to his Jewish hearers that neither Jew nor Gentile can gain any good standing with God by simply observing the Law of Moses; the way of entering the newly constructed ‘community / church of God’ is the same for both, and involves nothing else apart from trusting that God raised Jesus from the dead.  1Tim 1:14 shows that Paul has not shifted from this conviction by the time he writes his epistles to Timothy.  However, in these letters, he is writing nearer the end of his life, and has unfortunately witnessed the doctrinal and moral failure of some who had apparently been members of his churches in Ephesus and Asia Minor.  His focus here is therefore not so much on the way in which one enters the life of faith, but how one can endure faithfully to the end, and he is concerned that Timothy remain strong and set the example for other believers in Paul’s absence.

This theme of ‘falling away’, or ‘apostasy’ (this word may carry unhelpful connotations of permanence, which must instead be shown or otherwise with reference to these Scriptures), is the clear background that significantly shapes both epistles to Timothy, and was even the direct motivation behind the writing of one of them.  Although on a superficial reading one may miss the references, it is remarkable how often Paul speaks of ‘falling away’ (e.g. 1Tim 1:6, 19; 2:14; 3:6-7; 4:1; 5:8, 11-15, 19-22; 6:10, 20-21; 2Tim 1:15; 2:14-18, 26; 3:6-9; 4:3-4, 10, 16; and often implied elsewhere).  On the basis of these passages it is possible to assemble a general picture of the situation into which Paul was writing, as we will see in the following posts.

Winds of Doctrine in the Early Church (#1 of 12)

A friend recently mentioned to me his uncertainty about the significance of “fall away from the faith” in 1 Timothy 4:1 for the Christian doctrine of salvation, particularly in light of verses such as Ephesians 2:8 – “by grace you have been saved through faith”.  Is it possible to walk away from one’s salvation?

In response to this, I decided not to jump straight in with the standard verses used to defend the sovereignty of God in salvation, but rather first to consider the meanings of ‘faith’ in 1 and 2 Timothy, and then also what the particular expression of ‘falling away’ was that is mentioned in 1 Timothy.  To do so, I began to explore the evidence for when 1 Timothy was written, what other books were written around the same time, and what ‘winds of doctrine’ were blowing across the church in that particular period.  The study has expanded beyond what I had initially expected, so I have converted it into several blog posts to help others understand what I came to see about Early Church history and theology.

The second post (the first being this introduction) is therefore an analysis of Paul’s conception of ‘faith’ in 1 and 2 Timothy, to better understand how one might be considered to have ‘fallen away’ from it.  The third post looks at the date of 1 Timothy, and gives a brief explanation of the situation in the church in Ephesus into which Paul wrote.  [It will be clear, therefore, that I am assuming Pauline authorship of all the letters attributed to him, though not necessarily of the epistle to the Hebrews.  Only if the picture drawn from such an assumption lacks cohesion or persuasiveness would we possibly be justified in doubting the explicit claims of the texts.  Even then, though, the Christian insistence on truthful communication, and the evident belief of the Early Church that pseudonymous letters were deceptive (1Thes 2:1-3), make it extremely implausible that these letters would have been accepted by the Church if it was known they had not been written by Paul.]

After this I broaden out my scope in the fourth post to consider the primary doctrinal issues in each of the first three decades of the Early Church.  This is followed by the fifth post in which I assemble the various bits of evidence about ‘winds of doctrine’ in the decade of the 60’s AD.  In the sixth post I focus in again on Paul’s opponents in 1 Timothy, in light of the common doctrinal issues witnessed by other books.  This assessment is confirmed by a brief look at the letter to Titus which was written around the same time as 1 Timothy.  The seventh post is a reconstruction of Paul’s fourth missionary journey, after being released from his first imprisonment in Rome.  The eighth post then looks at the background of 2 Timothy, which was written just after the battle against false teaching had been won in Ephesus.  In the ninth post I move on to look at the context of John’s first epistle, which I interpret as having been written to the church in Ephesus shortly after 2 Timothy.  The tenth post then focuses in on the situation in Ephesus as revealed in 1 John.  Having thus finished looking at the historical background behind the ‘falling away’ mentioned in 1 Timothy, I return in the eleventh post to the question of apostasy, focusing especially on the centrality of faith and grace to the Christian message.  Then in the final, twelfth post, I consider the question of permanent apostasy, and whether it is possible to ‘lose one’s salvation’.

I would encourage people to read all the way through the historical background posts (three through ten), because they not only explain the background of 1 Timothy, but also set in context many other books including Hebrews, 2 Peter, Jude, 1-3 John and Revelation.  Please feel free to make comments – my thought about Early Church history and theology is a work in progress.

October 20, 2009

Promised Land in Hebrews [I&NC #13]

Filed under: Prophecy — alabastertheology @ 3:36 pm
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In this final exegetical post on the subject of the Promised Land in the New Testament, we will consider the book of Hebrews.  As we would expect, a book of the New Testament written specifically to Jewish believers does not neglect the subject of land inheritance.  However, as with all the other passages we have looked at in the Gospels, Acts, and Romans, the writer to the Hebrews situates the time of the inheritance in the future rather than the present.  There is a task of world evangelisation to finish before Jewish believers can finally receive the promise of the ultimate Sabbath rest in their land.  They must learn to live by faith as their ancestors did, welcoming the promise from a distance, because perfection will be attained only together with the full number of nations descended from Abraham by faith.

Hebrews 3:1–4:11 – After demonstrating that Jesus was not an ‘angel’ but flesh and blood like us (chapters 1–2), but before explaining three ways in which Jesus had made the Law obsolete (priesthood, Temple and sacrifices; chapters 5–10) the writer to the Hebrews first dealt with the question of the promised land.  He showed that trusting in Jesus is more reliable than trusting in Moses, who bore witness to future things (3:5), but whose generation died in the wilderness through unbelief.  Clearly Joshua’s generation had not fulfilled the prophetic promise of a permanent ‘rest’ in the promised land (4:8), because David and later prophets still spoke of a future time of restoration (4:7).  Furthermore, even in the present generation there was still ‘work’ to do (4:10), and the future ‘Sabbath rest’ for Jewish believers [as for those from every nation] was a promise that would only be inherited by trusting in Jesus [‘Joshua’ in Greek] ‘until the end’ (3:14; 4:3, 11).  Believers might still ‘today’ be disqualified from inheriting the promise through unbelief and disobedience (3:19–4:2), as had the generation of Moses who died in the wilderness even after being ‘saved’ from slavery.

Obviously the writer here is not saying that the promise of ‘rest’ has been withdrawn since the Mosaic Law has been abolished, nor even that it has been ‘spiritualised’.  On the contrary, the entrance into the land under Joshua is treated as the best example so far of a fulfilment of the promised ‘rest’, and if even Joshua’s inheritance of the land was not the fulfilment, how much less could Jewish believers in the mid-first century AD think that their generation was the final fulfilment.  The writer reminds his listeners that in earlier times they endured great persecution from fellow Jews, but “accepted joyfully the seizure of your property”.  The implication is that they should again be willing to give up their land in the present age, knowing that they will inherit “a better, lasting possession” (10:34‑35).  What makes the inheritance of land in the future ‘better’ is its permanence.

Hebrews 11:8-16 – Our writer has explained how Jesus has made the Mosaic sacrificial system obsolete, and furthermore how continued reliance on it is now actually evidence instead of unfaithfulness towards God’s new covenant, deserving of terrifying judgement.  He then returns to his earlier theme of future inheritance of the promised land, inheritance that is only ensured by faithful endurance in the present (10:32‑39; cf. 3:5–4:11).  This may involve accepting present seizure of property within the land of Israel, but we can be joyful in this because we have a greater birthright (12:16‑17), a permanent inheritance in the future.  With this, our writer recalls that the ages of creation were “prepared” by God’s promise, which made them without having to use pre-existent materials (11:3; cf. Isa 66:8).  What is more, not a single one among the righteous heroes of the past actually received their promised inheritance, because their ‘perfection’ will happen at the same time as ours (11:39‑40; cf. Luke 13:28‑29).  Instead they wandered homeless and persecuted, condemning the rest of the earth’s inhabitants by their faith, and looking forward to the resurrection (11:7, 13, 27, 35‑38).  In fact, such was their righteousness that this present world was not even a worthy inheritance for them (11:7, 16, 38).  The question is, then, what is the inheritance of which the faithful are worthy?

In 11:8‑16, our writer focuses attention on the physical territory in which Abraham wandered, the country in which his listeners were now living (cf. Acts 7:4).  If he had wanted, this would have been the ideal time to tell Jewish believers that the land was no longer important, that they should hope for a ‘different’ country, or perhaps ‘living in heaven for ever’.  However he says quite the opposite.  That territory is “the land of promise”, the place “he was to receive for an inheritance”.  If none of these people of God in this chapter have yet received what was promised (11:13, 39‑40), this means that Abraham will still receive this territory at some future point.  He then writes that Isaac and Jacob lived in tents also, as “fellow heirs of the same promise”, meaning that they too will receive this territory along with Abraham (cf. Luke 13:28).

What made their behaviour unusual was that they did not actually own any of the land in their own day (cf. Acts 7:5), choosing to live in it as if they were foreigners rather than heirs.  They “confessed that they were strangers and exiles on the land”, and yet chose to remain there rather than return to the land from which they had left.  Clearly, they were wanting an inheritance, but they believed they were already in the right place.  Even so, it was not quite what they were looking for; they wanted a ‘better’ country, that is, a more permanent one (cf. 10:34), and they were prepared to wait right there until it was delivered (cf. Gen 26:1-6).  True to His word, God has been preparing a city for them, even a country, built not by their own hands but by God Himself (i.e. ‘heavenly’ – 11:10, 16; 12:22; 1 Cor 15:47‑53; 2 Cor 5:1‑4).

This is our own hope also, in every land on earth that we ourselves have been called to:  When we choose not to abandon the mission God has given us by returning to the country from which we left, it is because we are looking forward to God’s promised, prepared inheritance for us in the age to come – the very lands in which we presently live as strangers (cf. Gen 13:14-17).  On the other hand, we might choose to leave the land of our inheritance in order to help other nations receive their inheritance, just like the tribes of Reuben, Gad and Manasseh chose not to receive their own territories until the rest of the tribes had conquered theirs (Num 32:16-24).  They did not give up the hope of inheriting their land, but they postponed it for the sake of the rest of God’s people.  Heaven itself is not our inheritance; rather it is God’s workshop where He is preparing our earthly inheritance for us, “a better possession and a lasting one”.

In summary, therefore, we have seen how the Gospels, Acts, and the Epistles all teach clearly that Israel will indeed permanently possess the territory promised to Abraham, Isaac, and Jacob in the resurrection age to come.  This will happen after the Messiah returns, as a result of the whole nation of Israel being reconciled to their God when they see God’s mercy shown to the full number of Gentile nations.  Israel is not alone, therefore, in inheriting a promised land.  Paul saw that just as Adam’s sin affected all humanity and all creation, so Jesus’ obedience will bring restoration to all humanity and to every land on earth (cf. Acts 17:26), because by faith they too can become adopted ‘sons of God’ and the ‘seed of Abraham’.  The hope for every nation, and for every believer, is that as they move in faith to the place to which God has called them, God will grant them a permanent inheritance there in the time of resurrection and ‘restoration of all things’.  Thus ‘the earth will be filled with the glory of the Lord’, for Jesus will be ‘the king of all the earth’, ruling from Mount Zion, the ‘city of the great king’ (Num 14:21; Psa 47; 48:1‑8; Mat 5:35; Rev 20:4‑9; 21:10, 22‑27).

The next post will offer a summary of the New Testament teaching concerning the promised land.

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