Hebrews #38 - 4:12-13 (part 5)

Hebrews #38 - 4:12-13 (part 5)
Fr. Jürgen Liias

Speaker Notes The Bible is The Word of God

Collect for the Nation

Almighty God, who hast given us this good land for our heritage: We humbly beseech thee that we may always prove ourselves a people mindful of thy favor and glad to do thy will. Bless our land with honorable industry, sound learning, and pure manners. Save us from violence, discord, and confusion; from pride and arrogance, and from every evil way. Defend our liberties, and fashion into one united people the multitudes brought hither out of many kindreds and tongues. Endue with the spirit of wisdom those to whom in thy Name we entrust the authority of government, that there may be justice and peace at home, and that, through obedience to thy law, we may show forth thy praise among the nations of the earth. In the time of prosperity, fill our hearts with thankfulness, and in the day of trouble, suffer not our trust in thee to fail; all which we ask through Jesus Christ our Lord. Amen.

Hebrews 4:12-13

12 For the word of God is alive and active. Sharper than any double-edged sword, it penetrates even to dividing soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart. 13 Nothing in all creation is hidden from God’s sight. Everything is uncovered and laid bare before the eyes of him to whom we must give account.


How Do We Interpret Scripture - Hermeneutics

Dallas Willard on the Reliability of the Bible:

THE DIVINE CONSPIRACY (SAN FRANCISCO: HARPER COLLINS, 1998), P. XVI. JAN 01 . 1998

On the human side, I assume that [the Bible] was produced and preserved by competent human beings who were at least as intelligent and devout as we are today. I assume that they were quite capable of accurately interpreting their own experience and of objectively presenting what they heard and experienced in the language of their historical community, which we today can understand with due diligence.

On the divine side, I assume that God has been willing and competent to arrange for the Bible, including its record of Jesus, to emerge and be preserved in ways that will secure his purposes for it among human beings worldwide. Those who actually believe in God will be untroubled by this. I assume that he did not and would not leave his message to humankind in a form that can only be understood by a handful of late-twentieth-century professional scholars, who cannot even agree among themselves on the theories that they assume to determine what the message is.

The Bible is, after all, God’s gift to the world through the Church, not to the scholars. It comes through the life of his people and nourishes that life. Its purpose is practical, not academic. An intelligent, careful, intensive but straightforward reading — that is, one not governed by obscure and faddish theories or by a mindless orthodoxy — is what it requires to direct us into life in God’s kingdom.

Four Dimensions, or Levels, of Interpreting The Bible:

1. The Literal, or Historical, dimension
2. The Allegorical dimension
3. The Moral dimension
4. The Anagogical, or Eschatological, dimension


Psalm 51

For the director of music. A psalm of David. When the prophet Nathan came to him after David had committed adultery with Bathsheba.

1 Have mercy on me, O God,
    according to your unfailing love;
according to your great compassion
    blot out my transgressions.
2 Wash away all my iniquity
    and cleanse me from my sin.

3 For I know my transgressions,
    and my sin is always before me.
4 Against you, you only, have I sinned
    and done what is evil in your sight;
so you are right in your verdict
    and justified when you judge.
5 Surely I was sinful at birth,
    sinful from the time my mother conceived me.
6 Yet you desired faithfulness even in the womb;
    you taught me wisdom in that secret place.

7 Cleanse me with hyssop, and I will be clean;
    wash me, and I will be whiter than snow.
8 Let me hear joy and gladness;
    let the bones you have crushed rejoice.
9 Hide your face from my sins
    and blot out all my iniquity.

10 Create in me a pure heart, O God,
    and renew a steadfast spirit within me.
11 Do not cast me from your presence
    or take your Holy Spirit from me.
12 Restore to me the joy of your salvation
    and grant me a willing spirit, to sustain me.

13 Then I will teach transgressors your ways,
    so that sinners will turn back to you.
14 Deliver me from the guilt of bloodshed, O God,
    you who are God my Savior,
    and my tongue will sing of your righteousness.
15 Open my lips, Lord,
    and my mouth will declare your praise.
16 You do not delight in sacrifice, or I would bring it;
    you do not take pleasure in burnt offerings.
17 My sacrifice, O God, is a broken spirit;
    a broken and contrite heart
    you, God, will not despise.

18 May it please you to prosper Zion,
    to build up the walls of Jerusalem.
19 Then you will delight in the sacrifices of the righteous,
    in burnt offerings offered whole;
    then bulls will be offered on your altar.
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“A certain man went down from Jerusalem to Jericho; Adam himself is meant; Jerusalem is the heavenly city of peace, from whose blessedness Adam fell; Jericho means the moon, and signifies our mortality, because it is born, waxes, wanes, and dies. Thieves are the devil and his angels. Who stripped him, namely; of his immortality; and beat him, by persuading him to sin; and left him half-dead, because in so far as man can understand and know God, he lives, but in so far as he is wasted and oppressed by sin, he is dead; he is therefore called half-dead. The priest and the Levite who saw him and passed by, signify the priesthood and ministry of the Old Testament which could profit nothing for salvation. Samaritan means Guardian, and therefore the Lord Himself is signified by this name. The binding of the wounds is the restraint of sin. Oil is the comfort of good hope; wine the exhortation to work with fervent spirit. The beast is the flesh in which He deigned to come to us. The being set upon the beast is belief in the incarnation of Christ. The inn is the Church, where travelers returning to their heavenly country are refreshed after pilgrimage. The morrow is after the resurrection of the Lord. The two pence are either the two precepts of love, or the promise of this life and of that which is to come. The innkeeper is the Apostle (Paul). The supererogatory payment is either his counsel of celibacy, or the fact that he worked with his own hands lest he should be a burden to any of the weaker brethren when the Gospel was new, though it was lawful for him ‘to live by the gospel’.” Augustine, Questions on the Gospels, 2.19 as cited in C.H. Dodd, The Parables of the Kingdom (Glasgow: Collins, 1978), 13-14.



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