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Word Biblical Commentary, Vol. 47b, Hebrews 9-13, by William L. Lane
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The Word Biblical Commentary delivers the best in biblical scholarship, from the leading scholars of our day who share a commitment to Scripture as divine revelation. This series emphasizes a thorough analysis of textual, linguistic, structural, and theological evidence. The result is judicious and balanced insight into the meanings of the text in the framework of biblical theology. These widely acclaimed commentaries serve as exceptional resources for the professional theologian and instructor, the seminary or university student, the working minister, and everyone concerned with building theological understanding from a solid base of biblical scholarship.
- Sales Rank: #419059 in Books
- Published on: 1991-11-25
- Released on: 1991-11-23
- Original language: English
- Number of items: 1
- Dimensions: 9.37" h x 1.50" w x 6.38" l, 1.55 pounds
- Binding: Hardcover
- 450 pages
About the Author
William L. Lane was Professor Religious Studies at Western Kentucky University for fifteen years, having served before that as Professor of New Testament and Judaic Studies at Gordon-Conwell Theological Seminary. He is no Dean of the School of Religion at Seattle and Professor of Biblical Studies at Seattle Pacific University. He holds degrees from Gordon Divinity School and Westminster Theological Seminary, with a Th.D. in Biblical Studies from Harvard University. His prior publications include the New International Commentary volume on the Gospel of Mark.
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1 of 1 people found the following review helpful.
The Covenant: The Sign of God's Faithfulness
By Jacques Schoeman
The unknown author focused on two of God's great promises in the OT, the first being made to Abraham. God's covenant with Abraham rests on two immutable things: His promise and His oath, which the author directly grounded in the divine Being: the divine will ("the immutability of His counsel" - 6:17) and the divine nature ("it is impossible for God to lie" - 6:18). As if His word were not enough, God gave an oath when He made this promise because He "wished to show more convincingly...the unchangeableness of His purpose" (6:17). This "God was willing" (6:17) to do. The unknown author dispelled doubt over his hearers' eternal security by casting their anchor heavenward, fastening their hope to their great high priest ministering within the sanctuary (6:19-20). Lane reflected on God's covenant promise in "He swore with an oath": 'The irrevocable character of the intention expressed in God's promise has specific reference to Gen 22:16-17.' p 152 It is important that we maintain that God's decree is both immutable and efficacious, as the Abrahamic "heirs of promise" (of salvation) experience its realization in the new covenant for 'The sworn assurance of God is extended to them.' Ibid
The unknown author focused on a second great promise from the OT (Ps 110:4), one that would provide the new covenant with a new high priest, with important distinctions. 'Unlike the Hebrew kings, Melchizedek represented the tradition of sacral kingship: he united in his person the dual honors of royalty and priesthood.' p 164 In this combination of offices in one person, the NT author perceived the uniqueness of the Son: the highest prophet of Hebrews 1 is also the anointed king and only high priest, after the order of Melchizedek, who was also king and high priest of the most High God (Gen 14:18). Jesus became "a different priest" (7:15), one not like Aaron (7:11), "not on the basis of a legal requirement concerning bodily descent, but by the power of an indestructible life" (7:16). Because of death, the Levitical priests "were many in number" (7:23), whereas Christ alone "continues forever" (7:24). This 'emphasizes the temporal character of the many and the permanence of the one.' p 189 "Consequently", especially by virtue of His eternal ministry of advocacy in which Christ enjoins Himself to the elect, He, not they, is "able to save them to the uttermost" (7:25). In the concluding argument for superiority, the contrast is made more evident by the 'rhetorical effectiveness of forceful antithesis', p 194. The word of the sworn oath made by God and prophesied by the psalmist (Ps 110:4) was here (7:21) asserted over the basis of "the law"; the old priesthood was administered by mere "men", while the new priesthood is administered by "the Son"; and the old priests were "affected by weakness", while the new priest "has been made perfect" (7:28).
Christ Himself is a better "minister" [Gk: leitourgos] than Aaron because He ministers "in the holy places" (8:2). He ministers in the "true tabernacle", having gained entrance into the heavenly sanctuary. "Christ has obtained a ministry [Gk: leitourgias] much more excellent than the old as the covenant He mediates is better since it is enacted on better promises" (8:6). Lane pinpointed the fulfillment of the central redemptive promise: 'By His life of perfect obedience and His death, Jesus inaugurated the new covenant of Jer 31:31-34.' p 208 Lane did make the case, as did the author, that the old covenant which had become obsolete is not the Abrahamic, which is the covenant of grace, but the Mosaic: 'Only in 8:7 is the new covenant described as "second", in relation to the description of the Sinaitic covenant as "the first".' Ibid The first covenant that is becoming obsolete is used in a restricted sense - the disappearance of the old cultus is in focus, not the moral law, for 'the continued existence of the first covenant is never completely denied (8:13).' Paul Ellingworth, Hebrews p 418
In ch 9 the author distinguished the tabernacle in which Christ serves as high priest as "heavenly", "true", and "superior", p 211. 'The tabernacle and its ritual provide him with a vocabulary and grammar with which he is able to express the insights that have been disclosed to him by the Holy Spirit (9:8).' p 225 Of the earthly tabernacle, Scripture states: "It was symbolic for the present time" (9:9). The cultic language adequately revealed the deficiencies of the old Levitical system and set the stage for the redeeming work of Christ, the true and final high priest, now ministering in the heavenly sanctuary (9:11-28). The writer briefly returned to his thoughts on the better covenant that Christ inaugurated. 'In his contextual comments, the writer relates the "better" covenant of the present age to the "new" covenant prophesied by Jeremiah.' O Palmer Robertson, The Christ of the Covenants p 43 Hughes concurred on the match-up in 9:15: 'Accordingly, the Abrahamic covenant is continuous with the new covenant, as its root, and identical with it. The 'new' covenant, therefore, not only superseded the 'first' or Mosaic covenant, but was also antecedent to it.' Hebrews p 365
Having made atonement once for all, Jesus made us at one with God by His offering of Himself (10:10). The entire OT sacrificial system pointed forward to Christ's one effectual sacrifice, by which "one offering He has perfected forever them that are sanctified" (10:14). Language only used here in the NT "by the blood of Jesus, by a new [Gk: prosthaton] and living way, through the veil, that is His body" (10:19-20) establishes the uniqueness of Christ's death. The result is that now "we have a great priest over the house of God" (10:21). God stands by His word, and therefore His promises never fail. "For He who promised is faithful" (10:23) decides 'the factor of uncertainty lies exclusively within the community.' p 289 So the warning against "forsaking the assembling together" (10:25) 'almost certainly was a prelude to apostasy on the part of those who are separating themselves from the assembly.' p 290 A warning against these who wilfully persisting in sin is issued (10:26). Their defiance was pictured in 10:28 as "violates", which, according to Lane, 'signifies the wilful repudiation of a divine institution.' p 293 That institution is the covenant of grace, and to trample the Son of God underfoot is equated with counting the blood of the covenant a common thing (10:29). 'Their denial of their need for the life of the community reflects a wilful hardening of their hearts.' p 295 In contrast, Lane glowingly defined a healthy Christian community as marked by the presence of grace: 'Alternatively, the presence of the Spirit in the congregation is the sign of the eschatological grace of God expressed through Christ.' p 294
Christians have always known suffering, but the challenge is to place it in a context as requisite to the attainment of true spirituality (indicated by the introductory formula, "by faith"). "Substance", as per the Latin Vulgate, is more accurately rendered as "foundation" [Gk: hupostasis], and therefore commentators have preferred the exposition that God's gift of faith is the foundation on which our hope rests. Its etymology provides further grounds of assurance: 'possessing a title deed to a promise' or 'the Lord's guarantee to fulfill what He has promised'. The author of Hebrews recognized the intense suffering of those he was writing to as the cause for their wavering faith, but it was 'followed by the frank acknowledgment that the demonstration of invincible faith did not imply an immunity from persecution, humiliation, and violent death.' p 388 Faith is asked to exercise patience in the realization of the promises of God. Lane disclosed a theology of perseverance: 'Although "all" had received attestation in Scripture, "they did not receive what had been promised" (11:39). Living in terms of the promises of God without experiencing the eschatological reward became characteristic of faith itself.' p 392
In the final warning passage (12:14-17), Lane argued that the superior textual reading, the anarthrous "the many" (12:15), be accepted, expressing an inclusive nuance, thereby rendering the warning valid unto 'the whole community', p 439. Parallelism is introduced by the triple warning to "look diligently" [Gk: episkopeo]. "Watching continually" 'governs the three subordinate clauses' (p 451), which grounds the call to communal vigilance. Firstly, the manifestation of God's grace was threatened by their spiritual indifference. Secondly, defilement threatened if the root of bitterness (Calvin's 'fatal evil') were allowed to spring up. The third parallel, apostasy with Esau as an OT example, was climaxed by "godless" [Gk: bebelos] which is 'consistent with the writer's appeal to Deut 29:17 as the one who breaks covenant with God.' p 455
The eschatological hope of the covenant people of God is predicated upon their ability to understand the efficacy of Jesus' atonement, which Lane submits, as the new covenant Testator, is to be taken as a 'covenant sacrifice', p 472. This covenant sacrifice "speaks of better things than that of Abel" (12:24). Lane unflinchingly explains why: 'The ratification of the new covenant on the ground of Jesus' death secured for the Church the promised blessings attached to that covenant.' p 473 If the death of Christ served as the ground for their receiving the promises, the resurrection of Christ served as the guarantee that His blood was not spilled in vain, for it is the divine seal of a covenant that is "everlasting" (12:20).
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The best Hebrews exegetical commentary I have found
By Caleb Carter
For such a hard book as Hebrews with it's very difficult to understand warning passages, this book makes those passages a little more manageable. It doesn't answer your questions, but it gives some great ground to help you make your thoughts clear and understandable to communicate as well as many other thoughts about the same passages. I would recommend this commentary to anyone.
0 of 0 people found the following review helpful.
Best Commentary on Hebrews: A
By Nelson Banuchi
This commentary is like reading a Dekker novel: exciting!! See my review on 1st volume: Word Biblical Commentary Vol. 47a, Hebrews 1-8
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