Questions about God's will
We wonder about God's will. Mostly, we wonder what it is. We
ask ourselves and others, countless times in life, questions such
as, "What is God's will in this situation?" It's a good
question to ask. The question implies a readiness to do God's
will, if it could ever be ascertained. But perhaps we're too eager
to ask the question, presupposing our readiness. When we ask for
God's will, do we really want to do it, or are we on some grim
march through life to do the right thing no matter how much we
hate it?
In Hebrews 10:1-18, the writer tells us that Christ did God's
will. He makes the further point that because Christ did God's
will, we can as well - and we can enjoy doing it. Christ does
God's will, offering his body as an effective sacrifice for sins,
that we ourselves may do God's will.
In Hebrews 10:1-18, the writer continues to portray Christ as
superior to the priests of Israel. Chapter 7 showed Christ to
be a superior priest. Chapters 8 and 9 showed him, as the superior
high priest, offering his sacrifice in a superior place, the tabernacle
in heaven rather than the tabernacle in earth. Finally, Chapter
10 shows Christ offering a superior sacrifice, himself rather
than animals.
In this passage, the writer compares the inadequacy of the priests'
sacrifices (10:1-4) to the sufficiency of Christ's sacrifice (10:11-14),
and he shows that Christ's doing God's will (10:5-10) clears the
way for us to do God's will (10:15-18). The structure breaks down
this way:
A The inadequacy of the priests' sacrifice (10:1-4)
B Christ does God's will (10:5-10)
A' The sufficiency of Christ's sacrifice (10:11-14)
B' God's people do his will (10:15-18)
The inadequacy of the priests' sacrifice (10:1-4)
Hebrews 10:1-4:
(1) For the Law, since it has only a shadow of the good things to come and not the very form of things, can never by the same sacrifices year by year, which they offer continually, make perfect those who draw near. (2) Otherwise, would they not have ceased to be offered, because the worshipers, having once been cleansed, would no longer have had consciousness of sins? (3) But in those sacrifices there is a reminder of sins year by year. (4) For it is impossible for the blood of bulls and goats to take away sins.
Beginning with the word "for," the author offers
a further explanation of the inadequacy of the sacrificial system
contained within the Mosaic law. The law has a "shadow,"
the sacrificial system. The earthly tabernacle, part of the sacrificial
system, was called a shadow (8:5). The sacrificial system is a
shadow of "the good things to come," those things that
pertain to the sacrificial work of Christ. Those things, in contrast
to a shadow, are the "very form" that casts the shadow.
Christ is like a solid object that casts a shadow. The shadow
in this case was cast backward in time, so to speak, so that the
sacrificial system contained hints of Christ and his priestly
work. Thus, the sacrificial system foreshadowed Christ.
Being a shadow and not the substance, the sacrificial system is
inadequate when it comes to dealing with human sin. The law called
for sacrifices "year by year," a reference to the annual
sacrifices on the Day of Atonement, but it can't "make perfect
those who draw near"; it cannot "cleanse" worshipers
and fulfill God's purpose for them. It can take away neither sin
nor the guilt of sin, which would allow worshipers to freely draw
near to God and be transformed. The sacrificial system of the
law "can never" achieve these things, although sacrifices
are offered continually.
The fact that sacrifices are offered continuously, in fact, proves
that they are inadequate. If they were effective, they would have
ceased, because worshipers would no longer have "consciousness
of sins"; they would no longer have guilty consciences. As
it is under the sacrificial system at the temple in Jerusalem,
the writer says, guilty consciences persist, so the sacrifices
continue to be offered. And in connection with the offering of
sacrifices, there is "a reminder of sins year by year."
The fact that sacrifices for sins are offered, and offered on
an ongoing basis, brings to mind not only sin but the uneasy feeling
that these sacrifices may not be enough. After all, if they were
enough, how come they have to be repeated? How come God calls
for them to be repeated? How come we simply feel they need to
be repeated?
In verse 4, the author explains why the sacrifices aren't effective.
They aren't effective because the blood of animals aren't effective:
"For it is impossible for the blood of bulls and goats to
take away sins." Why, then, did the Lord institute the sacrificial
system in the first place? He did so to demonstrate the necessity
of sacrifice for sins and provide a "shadow" for the
effective sacrifice to come that would atone for the sins of all
generations of worshipers and allow people to freely draw near
to God.
We, too, can be like the priests, offering up sacrifices that
don't accomplish what we want them to. We don't kill animals,
but we may try to kill off the sinful parts of us in the hope
that God might be satisfied. We try to carry it out by ourselves,
on ourselves. We try to pull ourselves together and discipline
ourselves to do the right thing, and when we don't, we try harder,
or we ask God to help us - all in an effort to be adequate before
God. But we're never satisfied even with ourselves, so like the
priests, we try again and again. We offer self-sacrifices and
punish ourselves with guilt "continually."
The Rev. Arthur Dimmesdale, the tragic figure in Nathaniel Hawthorne's
"The Scarlet Letter," offered up such self-sacrifices.
Hounded by guilt for committing adultery, "He kept vigils,
likewise, night after night, sometimes in utter darkness; sometimes
with a glimmering lamp; and sometimes viewing his own face in
a looking-glass, by the most powerful light which he could throw
upon it. He thus typified the constant introspection wherewith
he tortured, but could not, purify himself." Despite their
intensity and frequency, his night-after-night vigils, like the
year-after-year sacrifices of the priests, could not cleanse his
conscience. Neither do our attempts at self-sacrifice.
Just as the sacrificial system of the law provides a shadow of
Christ, our own sacrificial systems can do so as well. Innately,
we know that sacrifice for sin is necessary. The fact that we
know this - and continually try to do something about it - shows
us our need and can lead us to want a better kind of sacrifice,
the kind that the writer refers to in verses 5 through 10.
Christ does God's will (10:5-10)
Hebrews 10:5-10:
(5)Therefore, when He comes into the world, He says,
"Sacrifice and offering Thou hast not desired,
But a body Thou hast prepared for Me;
(6)In whole burnt offerings and sacrifices for sin Thou hast taken no pleasure.
(7) Then I said, 'Behold, I have come
(In the roll of the book it is written of Me)
To do Thy will, O God.'"
(8) After saying above, "Sacrifices and offerings and whole burnt offerings and sacrifices for sin Thou hast not desired, nor hast Thou taken pleasure in them" (which are offered according to the Law), (9) then He said, "Behold, I have come to do Thy will." He takes away the first in order to establish the second. (10) By this will we have been sanctified through the offering of the body of Jesus Christ once for all.
Beginning with the word "therefore," the writer explains
how Christ understood the inadequacy of the sacrificial system,
recognized what needed to be done and decided to do it. Christ
announces his conclusions and intentions "when he comes into
the world," the timing of which implies his pre-existence.
The words he uses are those of David, from the Psalm 40:6-8, Septuagint
(Greek) version. David and others recognized that animal sacrifices
apart from a heart for God meant nothing. More than that, they
recognized that God wanted something more, better and deeper than
their animal sacrifices: He wanted their hearts. In Psalm 40,
David speaks to God. So here we have the Son, in recognition of
the problem of humanity, speaking to the Father upon his entry
into the world. These, then, are intimate words spoken by the
Son to the Father, and the writer of Hebrews lets us listen in.
In the first and third lines, the Son speaks of four kinds of
offerings, which likely represent the breadth of the sacrificial
system. He understands the Father's mind, that the Father has
neither desired nor taken pleasure in the offerings of the sacrificial
system. God himself established the sacrificial system. Are we
now to understand that he never wanted these sacrifices? In a
sense, yes. Oh, he wanted them, but they are not what he wanted
most. Often in seemingly synonymous lines of Hebrew poetry, the
second line brings out a more intense meaning. God established
the system by which sacrifices were offered, but he never really
"took pleasure" in them. He didn't delight in them.
He delights in something else. David said God desired "a
body" that God had prepared for him. David recognized that
God had formed his inward parts and wove him in his mother's womb
(Psalm 139:13). God created and prepared his body, and that's
what God wanted from David. It's what he wants from all of us.
David said, in so many words, "Lord, you don't delight in
my sacrifices; you delight in my body. What you really want is
me!" Jesus says the same thing. God has prepared our bodies
that we might present them to him.
Knowing what the Father really delights in, the Son says to the
Father, "Behold, I have come." He comes to do what the
Father delights in. What the Father delights in is spoken of "in
the roll of the book," the Mosaic law or perhaps all of the
Old Testament. The Son says he comes into the world to do the
Father's will. God wants his body, with which he wants the Son
to do his will. What God really wants is men and women who trust
him and therefore bring their bodies to him in order to do his
will. Entering the world, the Son trusts the Father, assumes a
human body and determines to do with that body the will of God.
His trust in the Father was put to extreme test in the Garden
of Gethsemane, but he prayed "not what I will but what you
will" (Mark 14:36).
In verses 8 and 9, the writer recapitulates Christ's words in
a way that emphasizes the order. First Christ said God has taken
no pleasure in sacrifices; "then" he says, "Behold,
I have come to do your will." The restatement emphasizes
Christ's understanding of the pleasure God takes in the doing
of his will over and against the offering of animal sacrifices.
The writer makes clear that there is nothing wrong with the sacrifices,
for they are "offered according to the law" - God's
law. He ordained them; he just didn't delight in them. Even under
the best of circumstances, when sacrifices were made according
to God's law, God wanted something more.
In doing God's will, Christ "takes away the first in order
to establish the second." The "first" is the Old
Covenant, particularly the sacrificial system it espoused. The
second is the New Covenant, particularly the doing of God's will
that it promotes. Christ, by doing God's will, makes it possible
for us to do God's will - to give God what he really wants.
In verse 10 the writer explains how Christ's doing God's will
affected us. He says, "By this will we have been sanctified,"
or made holy - which means to be set apart for God. God's will
sets us apart for him. Up until this point, God's "will"
has been to have people who trust him and want to do his will.
This tells us that God wants us. We may feel unwanted, but God
wants us. Not only does he want us, but he enables us to want
him. He wills it to happen. By "this will," God's will,
we have been set apart for him. This happened "through the
offering of the body of Jesus Christ once for all." God may
not take pleasure in sacrifices and instead takes pleasure in
the doing of his will, but as it turns out, his will for Christ
is for him to offer up his body as a sacrifice. Christ recognized
that what the Father wanted was his body, and that the Father
wanted him to offer up his body as a sacrifice. It is impossible
for the blood of bulls and goats to take away sins, but it is
possible for the blood of a human, a sinless human. So God takes
pleasure in Christ's doing the will of God, which is the offering
of his body in sacrifice. Christ's sacrifice was "once for
all." Paradoxically, God wants a sacrifice after all, but
only one - the sacrifice of Christ.
We are starting to see that God's will can be trusted. God says,
"I want your body." We may wonder, "Can I trust
God with my body." Here we see that God wants us, that he
wills us to want us, that he willed for Christ to offer up his
body for us. If we are ever going to move toward offering our
bodies to God, we have to see him as trustworthy. What he did
for us in Christ shows us God's heart. In this section, we see
both the will of the Father and the will of the Son, and that
these wills, so to speak, are "for all" - they are for
us.
We can see the heart of Christ in his words to the Father. He
assessed our condition. He saw that it was impossible for animal
sacrifices to take away our sins. Therefore, he spoke to the Father,
and the writer of Hebrews takes us back to that scene and gives
us a chair in heaven so that we may see and hear what it was really
like, what Christ thinks of us and what he proposed to do for
us. Let's make sure we hear the words accurately, and let them
penetrate our hearts. We couldn't do God's will, so Jesus determined
to do it for us, culminating in the offering of his body as the
perfect sacrifice. So when we hear the words, "Behold, I
have come to do your will, O God," we know that Jesus uttered
those words in response to our utterly helpless condition and
determined to do what it took to bring us to God.
The sufficiency of Christ's sacrifice (10:11-14)
Hebrews 10:11-14:
(11) And every priest stands daily ministering and offering time after time the same sacrifices, which can never take away sins; (12) but He, having offered one sacrifice for sins for all time, sat down at the right hand of God, (13) waiting from that time onward until His enemies be made a footstool for His feet. (14) For by one offering He has perfected for all time those who are sanctified.
This section offers the answer to the problem posed in verses
1 through 4. We saw in those verses the inadequacy of the sacrifices
offered by the priests. Here we see the sufficiency of the sacrifice
offered by Christ. The reference to sacrifices in verse 1 was
to the sacrifices on the annual Day of Atonement; here it is to
daily sacrifices. There simply is no animal sacrifice imaginable
that can ever take away sins. The priests "stand" to
offer sacrifices day after day, time after time; they never sit
down in either the tabernacle or the temple. This shows that their
work is never through.
Jesus, on the other hand, offered only one sacrifice that was
effective "for all time." The words "for all time"
are the same that are translated "continually" in verse
1, where it was said that the priests offer sacrifices "continually."
The priests have to offer sacrifices "continually,"
but only Christ's sacrifice has a "continual," or everlasting,
effect. In contrast to the priests, who stand, Christ "sat
down at the right hand of God," indicating that his work
was through. It's not simply that Christ sat; it's that he sat
at the right hand of God, the throne. As we have seen elsewhere
in the book of Hebrews, Christ is the royal priest. Having taken
his throne as king, the sacrificial phase of his priestly ministry
is complete.
While the priests are "ministering," Christ is "waiting."
He is waiting "until his enemies be made a footstool for
his feet." Those enemies are Satan, his demons and all that
oppose the reign of Christ. Everything that hinders our progress
toward fulfilling God's purpose for us will one day be completely
eliminated. Everything that God wills, everything that Christ
died for, will be accomplished. His priestly offering makes God's
royal conquest possible.
Beginning with the word "for," verse 14 explains why
no further offering for sin is necessary. It is because Christ's
offering was completely effective. By Christ's singular offering
"he has perfected for all time those who are sanctified"
- or, literally, those who are being sanctified. The verb tenses
here are quite intriguing. Christ has perfected us, in the past,
but in Hebrews 6:1 the writer says "let us press on to maturity,"
literally, "perfection," placing perfection in the future.
We are being sanctified, in the present, but in Hebrews 6:10,
"we have been sanctified," in the past.
The word translated "perfection" has to do with fulfillment
of purpose. The ultimate human purpose is to love, worship and
obey God. When the writer in Hebrews 6:1 tells his readers to
press on to perfection, he's telling them to press on toward fulfilling
this purpose. In that Christ has perfected us, he has qualified
us, by cleansing us from sin, for fulfilling this purpose. To
"sanctify" someone is to make him holy. Christ has made
us holy. We are in fact holy before God. In that we are being
made holy, we are living out the truth of our holiness, learning
to love, worship and obey God. Thus there is this "now"
and "not yet" aspect that the writer of Hebrews often
invokes. (For example, in Hebrews 12:22, he says "you have
come to Mount Zion and to the city of the living God," but
in Hebrews 13:14, he says "here we do not have a lasting
city, but we are seeking the city which is to come.")
If Christ has offered up one sacrifice for sins for all time,
if he has sat down because there's no more work to be done, that
means we can take a seat as well. We don't have to be like the
priests, offering up ultimately ineffective sacrifices day after
day, year after year. We can stop trying to kill off the sinful
parts of us in the hope that God might be satisfied. We can stop
trying to sacrifice ourselves. We can stop trying to pull ourselves
together and discipline ourselves to do the right thing. We can
stop punishing ourselves and stop trying harder and stop asking
God to help us in an effort to be adequate before him. We can
rest in the completed work of Christ. Like our high priest, we
can sit down and rest from working to satisfy God.
When this happens, something amazing happens: We actually do the
will of God.
God's people do his will (10:15-18)
Hebrews 10:15-18:
(15) And the Holy Spirit also bears witness to us; for after saying,
(16)"This is the covenant that I will make with them
After those days, says the Lord:
I will put My laws upon their heart,
And upon their mind I will write them,"
He then says,
(17) "And their sins and their lawless deeds
I will remember no more."
(18) Now where there is forgiveness of these things, there is no longer any offering for sin.
The Holy Spirit "also" bears witness to us. In addition
to the witness of Christ, in his words to the Father, there is
the witness of the Spirit, who speaks in the scriptures - in this
case, in Jeremiah 31:33-34. The verb tense here is interesting
as well. The Holy Spirit "bears witness," in the present,
through the prophet Jeremiah, who wrote in the past. This tells
us that not only did the Holy Spirit inspire Jeremiah but currently
speaks through him to us. The scriptures, though they were written
long ago, speak to us today.
In this case, what do they, and what does the Holy Spirit, say
to us? The Spirit speaks of the New Covenant. The writer dealt
with the concept of the New Covenant in Chapter 8, quoting from
Jeremiah more fully. Here he quotes more briefly and arranges
it in such a way as to emphasize the chronological order of the
Spirit's description of two aspects of the New Covenant.
The first aspect is the internal aspect of God's law. In the Old
Covenant, the Lord "put" his laws in the temple and
he "wrote" them on tablets of stone. In the New Covenant
he puts them on hearts and writes them on minds. The words "heart"
and "mind" both refer to the inner life. When the Lord
gave his laws to Israel, he did so in an external way designed
to penetrate the people's hearts. But the people's hearts were
hard, and they rejected the Lord and his laws. Their "obedience"
turned out not to be obedience at all but compulsive or perfunctory
adherence void of trust in, and love for, the Lord. The New Covenant,
brought about by Christ, changes all that. Mostly, it changes
human hearts, something the Old Covenant didn't do. That means
that New Covenant people have their hearts changed so that they
can trust and love God. That also means that they can obey God
because they trust and love him, not out of compulsive or perfunctory
fear of punishment. That means that we as God's people are in
a position to give God what he really wants - a body that he has
prepared for us and a heart to do his will with it.
How did we get in that position? How is it that the law came to
be written within us? First, the sacrifice of Christ made the
New Covenant possible. The Lord said through Jeremiah, more completely
quoted in Hebrews 8, that this internal way of life would come
about "for I will be merciful to their iniquities, and I
will remember their sins no more" (Hebrews 8:12). It came
about because of the forgiveness that the Lord extended through
the atoning sacrifice of Jesus Christ. That sacrifice, then, provided
for forgiveness and cleared the way for God to send his Holy Spirit
do dwell within his people. It is the Spirit who shows us who
God is, who cries out for relationship with God and who writes
his laws within us (Ezekiel 36:26-27, 2 Corinthians 3:3, Galatians
4:6). Thus, because Christ did God's will, doing what God wanted
him to do with the body that had been prepared for him, going
to the cross, we are enabled also to do God's will, and to do
it because we love God and love to do it.
In the way the writer presents the words of the Lord through Jeremiah
in this chapter, he emphasizes that such will always be the case.
Whereas the way he presented Jeremiah in Chapter 8 emphasized
that the internal aspect of the New Covenant was brought about
because of God's forgiveness, the way he presents Jeremiah here
(excluding the words "for I will be merciful to their iniquities")
emphasizes the ongoing nature of this arrangement. Whereas Chapter
8 showed that the forgiveness preceded the internal aspect of
the covenant, Chapter 10 shows that forgiveness continues. Christ
not only makes the New Covenant possible, he makes it eternal.
The writer also adds the words "and their lawless deeds"
to his quote from Jeremiah, showing that everything from sins
to lawless deeds will not affect the continuance of his covenant.
It is probably his way of saying that no kind of sin causes God
to abandon his people once they belong to him. Literally, God
says he will "not, not" remember their sins. The double
negative is there for emphasis. The sacrificial system proves
to be a "reminder" of sins for people (verse 3), but
the sacrifice of Christ causes God to "remember" them
no more. If God has forgotten our sins, we can as well.
Finally, the writer says, "Now where there is forgiveness
of these things, there is no longer any offering for sin."
The "things" forgiven are sins and lawless deeds. There
is no longer need for any offering for sin because what the offerings
pointed to - forgiveness - has been granted through the offering
of Christ.
The fact that God will remember our sins no more, then, not only
enables the New Covenant, it is a vital component of life in the
New Covenant. If we are to live as New Covenant followers of Jesus
Christ, trusting, loving and obeying God, we must grow in our
understanding that God forgives all sins all the time forevermore.
It is one of the things the Holy Spirit, given to us as part of
the New Covenant, communicates to us. If we are worried that God
might not forgive our sins, that hinders us from giving him what
he wants under the New Covenant - bodies governed by hearts that
want to do his will. The intimacy that God desires, the intimacy
that is necessary for someone to enjoy doing his will, is absent
in one who perceives an unforgiving God to be distant. If God
is unforgiving, obedience is grudging or under compulsion. God
doesn't want that kind of obedience; he loves "a cheerful
giver" (2 Corinthians 9:7).
Cheerfulness is what God is after in the New Covenant. He wants
people who enjoy him and enjoy doing his will. Joy is what the
Old Covenant, working from the outside in, couldn't create. But
the Holy Spirit now is on the inside, showing us forgiveness,
grace and love, showing us God as he truly is, showing us his
laws to be what they truly are, leading us away from resentment
and into gratitude. If he is this kind of God, the doing of his
will, then, becomes not a chore but a delight. His will can be
trusted and enjoyed. If we know him well, we will want to obey
him.
If we are not living in this manner, it could mean, simply, that
we don't know we're supposed to live in this manner. It could
mean we think we're supposed to feel the awful weight of our sin
in order to motivate us to do God's will. It could also mean that
though we know we're supposed to live free of guilt and compulsion
and grudging obedience, the truth of the New Covenant is still
sinking in. In either case, we need to challenge the old way of
thinking with the truth of this passage and others like it.
There are things that are quite obviously God's will, because
they are written in his word. Under the New Covenant, if we give
heed to the truth, we grow in our delight in doing these things.
Also, underneath the umbrella of God's general will, there is
his specific will for each of us. It looks different for each
of us, because he created each of us different and he has different
plans for us. The daily, monthly and yearly discovery of this,
also, becomes much more of a joy, for we are learning more and
more to trust him. We also, strange as it may sound, begin to
trust ourselves. We begin to trust that what we want, so long
as it doesn't violate God's revealed will, might be a good thing,
inasmuch as the Spirit within us lays things on our hearts. We
become less tentative and more confident in decision making, willing
to trust our instincts after seeking God's will in prayer. We
more clearly recognize our propensity for compulsion-driven decision
making and move toward making decisions out of the freedom God
has given us. We second-guess ourselves less and trust God's grace
more. We try things. We fail, but we pick ourselves up and try
again. We enjoy the Lord. We enjoy doing his will.
An 85-year-old woman, looking back on her life, wished that it
had been different. In her words, it is evident that she longed
for a New Covenant kind of life. She wrote, in a note titled "If
I had my life to live over again": "I'd like to make
more mistakes next time. I'd relax. I would limber up. I would
be sillier than I've been this trip. I would take fewer things
seriously. I would take more chances. I would climb more mountains
and swim more rivers. I would eat more ice cream and less beans.
I would perhaps have more actual troubles, but I'd have fewer
imaginary ones. You see, I'm one of those people who live sensibly
and sanely hour after hour, day after day. Oh, I've had my moments,
and if I had to do it over again, I'd have more of them. In fact,
I'd try to have nothing else. Just moments, one after another,
instead of living so many years ahead of each day. I've been one
of those persons who never goes anywhere without a thermometer,
a hot water bottle, a raincoat and a parachute. If I had to do
it again, I would travel lighter than I have."
Behold, I come
Because Christ did God's will, culminating in the offering
of his body as an effective and complete sacrifice for our sins,
we ourselves may do God's will, and enjoy doing it. As the truth
of God's love for us settles in our hearts, communicated to us
by the Holy Spirit, we too, like David, like Jesus, come to God,
eagerly and willingly, and say, "Behold, I have come - in
the roll of the book it is written of me - to do your will, O
God."
- SCG, 6-21-98
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